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 statement that this formless matter had itself been made by God (cf. Apol. i. 59, § 92 ). It is obvious that Justin's relation to Platonism is quite external; he holds the Christian formulae, and whenever he detects a likeness to them in Plato, he delights in bringing it out, without regard to context or system; these likenesses are entirely arbitrary and superficial, and can never be pressed. Justin's canon of truth is absolutely in Scripture; from that standpoint his kindly love for Plato pleases itself in exhibiting in him fragmentary resemblance to the truth; but if these fragments of truth are rooted in error, so much the worse for Plato; Justin has no idea of following them down. There is something to be said for his connexion with Stoicism; he approved their morals, and found them right, to some extent, as to the ultimate end of Nature; but objects strongly to their physical doctrines, their belief in fate, their physico-Pantheistic conception of God, by which they must either identify God with evil and change, or else deny the reality of evil (ib. ii. 7, 8); he considers their physics inconsistent with their ethics. Musonius and Heraclitus he honourably distinguishes; of the Epicureans he speaks scornfully (ib. ii. 15, § 52 ).

One problem remains to be considered, i.e. the relation of Justin to our four Gospels. The amount and frequency of his references to our Lord's life and words, in the generation immediately preceding the day in which the present Gospels emerge, secure and alone, into the full daylight of history, make him of salient importance in determining their character; and the state of the present controversy, which has detected the subtle transition, through which the gospel story passed, from the conditions of a living, oral tradition to those of formal written exemplars, increases the importance of Justin, as he begins the definite references to written records, of a fixed character, capable of being used for devotional purposes. Are these records identical in substance and in form with our Gospels?

(1) The substantial characteristics of our Lord's life, down even to minute details, are, obviously, the same for Justin as for us. We can compose, from his quotations, a full summary of the whole gospel life, from the angel's message to the Virgin until the ascension, entering into many particulars, illustrating prophecies, supplying the very words of our Lord, in many instances relating all the circumstances; and, as a whole, it is perfectly clear that the lines which limit and determine in detail our Gospel did so, too, to his. The same body of facts is selected; the same character, the same limits preserved, the same characteristics brought forward; the same motives, the same interests are concerned; the same prophetic aspects dwelt upon. This is noticeable, when we remember how very special and remarkable a choice must have been originally exercised upon our Lord's life, to select and retain the peculiar fragments, no more and no less, which are collected and sorted by our Synoptists.

Justin makes some additions or changes in detail to this main story; so few that they can be mentioned and their character seen. He had a genealogy which, whether ours or not, he attributed to Mary, not to Joseph; Cyrenius he calls the first procurator of Judaea; our Lord's birthplace is a cave; the Magi come from Arabia; all the children in Bethlehem are killed; our Lord is not "comely of aspect"; He made ploughs and yokes, emblems of righteousness; the Baptist sat by Jordan; a fire shone in Jordan at our Lord's baptism, and the words from heaven complete the text of the second Psalm; the Jews ascribed our Lord's miracles to magic; John ceased his mission at our Lord's public appearance. The Lord said, "There shall be schisms and heresies"; and "In whatsoever I find you, in that will I judge you." Of these several are, probably, confusions or amplifications of Justin's own; some represent additions found in various texts of our present Gospels, and were, probably, floating, popular, traditional interpretations of various passages. The only remaining points definitely distinct are, the home of the Magi, the cave of the Nativity, the posture of the Baptist, the two sayings of our Lord. Does Justin, then, take these from tradition or from any uncanonical gospel? We must hypothesize the gospel that he used, if it is not ours; for we have no relic of it in our hands, and here the remark seems convincing (Sanday, Gospels in the Second Century, p. 202) that this gospel, if it existed, belongs not to an earlier but to a later stage of the story than our canonical works.

That they were books that he used he tells us frequently; it is all "written"; the books are called by a name peculiar to Justin, ἀπομνημονεύματα τῶν Ἀποστόλων; they are records of our Lord's sayings and doings, written either by apostles or their followers (Apol. i. 66, § 98 ; Dial. 103, § 333 ). These books constitute τὸ εὐαγγέλια, (ib. 10, § 227 ); a quotation is referred to this εὐαγγελιον (ib. 100, § 326 ); the ἀπομνημονεύματα are themselves called εὐαγγέλια, he tells us, if the text is right (Apol. i. 66). All this points obviously to the existence of various records, "written either by apostles or by their followers," constituting altogether a single story, τό εὐαγγέλιον. So far our Gospels exactly correspond. More than this, it is almost incredible that he should not have known Matthew, at least; besides the general mass of reference, which exhibits remarkable resemblance to this Gospel, he has marked notices that distinguish Matthew from the other forms of the evangelical tradition: the visit of the Magi, the descent into Egypt, Joseph's suspicions of Mary, texts, elsewhere unparalleled, from the Sermon on the Mount, the application of Is. xlii. 1–4 to the colt with the ass; above all, the comment of the disciples upon the identification of the Baptist with Elias (Dial. 49, § 269 ; Matt. xviii. 11–13), the expressions ἔνοχος εἰς (Matt. v. 22), ἀγγαρεύσει (v. 41), etc., etc. The resemblance to Luke in places where we can distinguish St. Luke's peculiar work from the general tradition are in a few cases almost impossible to resist, such as the quotation of xviii. 27 (Apol. i. 20, § 66); the use of the unique expression ἰσάγγελοι, xx. 35–36; and the most remarkable expressions at the annunciation,