Page:Dictionary of Christian Biography and Literature (1911).djvu/637

 sons at the request of Hadrian, i.e. Marcus Aurelius and Lucius Verus (cf. Neander, Ch. Hist. [trans.] vol. ii. 446, 1851). With this the Eusebian tradition agrees; according to it, the first Apology was addressed to Antoninus; in the Chronicon it is assigned to c. 141, the fourth of that reign. Antoninus reigned from 137 to 161; will 141 suit Justin's language?

According to some, this is not early enough, for the title omits to salute Aurelius as Caesar, which he became publicly in 140. Against this lie several weighty objections: (1) Lucius Verus is called, possibly philosopher, certainly "ἐραστὴς παιδείας," lover of culture; but by 140 he is only ten years old. (2) Marcion is in the Apology the greatest type of heresy, "with a following spread over every race of men." Justin's language seems to belong to a time when Marcion's pre-eminence had overshadowed the earlier heretics (cf. Lipsius, Die Quellen der Ketzergeschichte, 1875, pp. 21, 22), and this could hardly be till well after 140. It was under Antoninus (according to general authority, cf. Tertullian, Clement, etc.) that Marcion succeeded in putting himself in the front, and arrived at Rome. Yet, already before the Apology, Justin has written a book against him, with other heretics (Apol. i. 26, § 70 ). It is difficult to attribute to Marcion this immense position in the very first years of Antoninus (cf. contra. Semisch, Justin, p. 73, 1840). (3) Justin professes to be writing 150 years after our Lords birth, a round number, it is true, but in a context where the object is to diminish the interval. Without very positive evidence against it, the year 148—i.e. Justin's 150—should be taken as the approximate date. These reasons would place the first Apology near the end of the first half of the reign of Antoninus. This would not conflict with two other references to times—to the deification of Antoninus, i.e. 131 (Apol. i. 29, § 72), and to the wars of Bar-Cocheba, 132, 136 (31, § 72). Both have the same formula: τῷ νῦν γεγενημένῳ πολέμῳ and Ἀντινόου τοῦ νῦν γεγενημένου. The expression is vague, but requires the two events to be well within the memories of Justin's readers.

The address of the second Apology has at last, after many confusions, been determined to refer to Antoninus again, and Marcus Aurelius. It is indirect, and found in 2, § 42, where a single emperor is definitely meant, and in the last chapter, where the rulers are spoken of in the plural; in 2, § 43 there are two people in office, Pius the αὐτοκράτωρ, and a philosopher, who is saluted as son of Caesar; and continued reference is made to the mingled piety and philosophy of these personages. These two, with the well-known titles, can hardly be other than Antoninus and Marcus Aurelius. This is made almost a certainty when we consider that the second Apology seems to have followed close upon the first and bears all the mark of a sequel or appendix (cf. Volkmar, in Theolog. Jahrb. 1855, N. 14; cf. Hort, in Journ. of Classic and Sacred Philol. vol. iii. p. 155 (1857), of which much use is made in the art.). This is clear, among other things, from the references in the second to the first Apology (Apol. ii. 4, § 43; 6, § 45; 8, § 46) as to a writing close at hand and freshly remembered. The date of the Apologies may be thrown back as far in the reign of Antoninus as is consistent with the prominence attributed to Marcion.

Of the date of Justin's birth we have nothing certain. Epiphanius states that he died when 30 years old. The evidence is not forthcoming. For the date of his conversion we have scarcely any evidence except that it was before the wars of Bar-Cocheba, 132–136 (Dial. i. 1, § 217) Eusebius supposes he was unconverted at the date of Antinous, 131 (H. E. iv. 8), but it is doubtful if Eusebius had any ground for this except Apol. i. 29, § 72, which certainly does not require it.

The genuineness of the three writings already mentioned is universally accepted. The first Apology definitely pronounces itself to be Justin's; the second obviously belongs to the first; the Dialogue claims to be written by a Samaritan, who had addressed the emperor—its personal history of the writer exactly tallies with Justin's attitude towards philosophy in the Apologies. The peculiar phrase ἀπομνημονεύματα τῶν Ἀποστόλων occurs in these three works, and in them alone. The whole tone of the works agrees with the period assigned. The external evidence gathered by Eusebius is strong and unbroken (cf. Eus. H. E. iv. 18).

But it is otherwise with an Oratio ad Graecos; a λόγος παραινετικὸς πρὸς Ἕλληνας, Cohortatio ad Graecos; a fragment, περὶ Ἀναστάσεως; and a book, περὶ Μοναρχίας, which must be classed as very doubtful; others are decidedly not genuine.

Several works of Justin have been entirely lost: (1) The book Against all Heresies, to which he refers in Apol. i. 26, § 70. (2) Against Marcion, referred to by Irenaeus (iv. contra Haer. c. 14; cf. v. 26), supposed by some to be part of (1). (3) A book called Ψάλτης, and (4) περὶ ψυχῆς, in which he contrasts his own doctrine with that of the Greek philosophers (Eus. H. E. iv. 18).

"Many other works of his," says Eusebius, "are in the hands of the brethren." Evidently he must have written a great deal, and the three undoubted works still extant perhaps account for this voluminous character of his writings. For these three pieces are written loosely and unsystematically, and read like the outpouring of a mind that had ranged widely in heathen literature and philosophy, and had massed a large store of general knowledge, which could be easily and effectively brought to bear upon current topics, without any scrupulous regard to the artistic or symmetrical appearance of the result.

Justin's writing, especially in the first Apology, is full of direct and striking force; it moves easily and pleasingly; his thinking is fresh, healthy, vigorous, and to the point; his wide knowledge is used with practical skill; his whole tone and character are immensely attractive by their genuineness, simplicity, generous high-mindedness, and frank and confident energy.

In the first Apology, composed with much more care and completeness than the second, he defines and justifies his position of apologist before the rulers, with supreme dignity, and confidence. He calls upon them to let it be seen whether they are the loyal guardians of