1565 1ed Saint Justin
Martyr Logos Early Church + Sigmund
Gelen of Bohemia RARE
A rare 16th-century
printing of the history of Saint Justin the Martyr.
Saint Justin, also known as Justin Martyr was
an early Christian apologist, and is regarded as the foremost interpreter of
the theory of the Logos in the 2nd century. He was martyred, alongside some of
his students, and is considered a saint by the Roman Catholic Church, the
Anglican Church, the Eastern Orthodox Church,. and the Oriental Orthodox
Churches.
Sigismund Gelenius (1497 – 1554) was a
famous Bohemian scholar and humanist.
Main author: Justin, Martyr Saint.; Sigmund
Gelen
Title: Divi Iustini philosophi ac martyris
opera non ita pridem graecè edita, nuper verò latinè reddita interprete
Sigismundo Gelenio : quorum tituli pagina operis initio obuersa apparent.
Published: Parisiis : Apud Guilielmum Iullianum,
sub signo Amicitae, prope Collegium Cameracense, 1565.
Language: Latin
Notes &
content:
·
1st edition
·
Title page vignette (printer’s device)
·
Signatures: ã⁸, A-2E⁸.
o Collated:
[7], 214, [2]
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Publisher: Parisiis : Apud Guilielmum
Iullianum, sub signo Amicitae, prope Collegium Cameracense, 1565.
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Saint Justin, also known as
Justin Martyr (Greek: Ιουστίνος ο Μάρτυρας, Latin: Iustinus Martyr) was an
early Christian apologist, and is regarded as the foremost interpreter of the
theory of the Logos in the 2nd century.[2] He was martyred, alongside some of
his students, and is considered a saint by the Roman Catholic Church,[3] the
Anglican Church,[4] the Eastern Orthodox Church,.[5] and the Oriental Orthodox
Churches.
Most of his works are lost,
but two apologies and a dialogue did survive. The First Apology, his most well
known text, passionately defends the morality of the Christian life, and
provides various ethical and philosophical arguments to convince the Roman
emperor, Antoninus, to abandon the persecution of the fledgling sect. Further,
he also indicates, as St Augustine did regarding the "true religion"
that predated Christianity,[6] that the "seeds of Christianity"
(manifestations of the Logos acting in history) actually predated Christ's
incarnation. This notion allows him to claim many historical Greek philosophers
(including Socrates and Plato), in whose works he was well studied, as
unknowing Christians.
Contents [hide]
1 Life
2 Writings
2.1 Apology
2.2 Dialogue with Trypho
2.3 On The Resurrection
3 Role within the Church
4 Christology
5 Memoirs of the apostles
6 Composition
6.1 Scriptural sources
6.1.1 Gospels
6.1.2 Apocalypse
6.1.3 Letters
6.2 Testimony sources
6.2.1 The "kerygma source"
6.2.2 Dialogue of Jason and Papiscus
6.3 Catechal sources
6.4 Other sources
7 Prophetic exegesis
7.1 Belief in prophecy
7.2 Fulfillment
7.3 Second coming and Daniel 7
7.4 Antichrist
7.5 Time, times, and a half
7.6 Eucharist
8 Editions
9 Literary references
10 See also
11 Notes
12 References
13 External links
Life[edit]
A bearded Justin Martyr
presenting an open book to a Roman emperor. Engraving by Jacques Callot.
Justin Martyr was born at
Flavia Neapolis (today Nablus) in Samaria into a pagan family, and defined
himself as a Gentile.[7] His grandfather, Bacchius, had a Greek name, while his
father, Priscus, bore a Latin name, which has led to speculations that his
ancestors may have settled in Neapolis soon after its establishment or that
they were descended from a Roman "diplomatic" community that had been
sent there.[8]
In the opening of the
Dialogue,[9] Justin describes his early education, stating that his initial
studies left him unsatisfied due to their failure to provide a belief system
that would provide theological and metaphysical inspiration to their young pupil.
He says he tried first the school of a Stoic philosopher, who was unable to
explain God's being to him. He then attended a Peripatetic philosopher but was
put off because the philosopher was too eager for his fee. Then he went to hear
a Pythagorean philosopher who demanded that he first learn music, astronomy,
and geometry, which he did not wish to do. Subsequently, he adopted Platonism
after encountering a Platonist thinker who had recently settled in his city.
And the perception of
immaterial things quite overpowered me, and the contemplation of ideas
furnished my mind with wings, so that in a little while I supposed that I had
become wise; and such was my stupidity, I expected forthwith to look upon God,
for this is the end of Plato's philosophy.[9]
Some time afterwards, he
chanced upon an old man, possibly a Syrian Christian,[10] in the vicinity of
the seashore, who engaged him in a dialogue about God and spoke of the
testimony of the prophets as being more reliable than the reasoning of
philosophers.
There existed, long before
this time, certain men more ancient than all those who are esteemed
philosophers, both righteous and beloved by God, who spoke by the Divine
Spirit, and foretold events which would take place, and which are now taking
place. They are called prophets. These alone both saw and announced the truth
to men, neither reverencing nor fearing any man, not influenced by a desire for
glory, but speaking those things alone which they saw and which they heard,
being filled with the Holy Spirit. Their writings are still extant, and he who
has read them is very much helped in his knowledge of the beginning and end of
things, and of those matters which the philosopher ought to know, provided he
has believed them. For they did not use demonstration in their treatises,
seeing that they were witnesses to the truth above all demonstration, and
worthy of belief; and those events which have happened, and those which are
happening, compel you to assent to the utterances made by them, although,
indeed, they were entitled to credit on account of the miracles which they
performed, since they both glorified the Creator, the God and Father of all
things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the
false prophets, who are filled with the lying unclean spirit, neither have done
nor do, but venture to work certain wonderful deeds for the purpose of
astonishing men, and glorify the spirits and demons of error. But pray that,
above all things, the gates of light may be opened to you; for these things
cannot be perceived or understood by all, but only by the man to whom God and
His Christ have imparted wisdom.[9]
Moved by the aged man's
argument, Justin renounced both his former religious faith and his
philosophical background, choosing instead to re-dedicate his life to the
service of the Divine. His newfound convictions were only bolstered by the
ascetic lives of the early Christians and the heroic example of the martyrs,
whose piety convinced him of the moral and spiritual superiority of Christian
doctrine. As a result, he thenceforth decided that the only option for him was
to travel throughout the land, spreading the knowledge of Christianity as the
"true philosophy." His conversion is commonly assumed to have taken
place at Ephesus[11][12] though it may have occurred anywhere on the road from
Judaea to Rome.[13]
Mosaic of the beheading of
Justin Martyr.
He then adopted the dress of
a philosopher himself and traveled about teaching. During the reign of
Antoninus Pius (138-161), he arrived in Rome and started his own school. Tatian
was one of his pupils.[14] In the reign of Marcus Aurelius, after disputing
with the cynic philosopher Crescens, he was denounced by the latter to the
authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV
16.7-8). Justin was tried, together with six companions, by Junius Rusticus,
who was urban prefect from 163-167, and was beheaded. Though the precise year
of his death is uncertain, it can reasonably be dated by the prefectoral term
of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves
the court record of the trial.[11]
The Prefect Rusticus says:
Approach and sacrifice, all of you, to the gods. Justin says: No one in his
right mind gives up piety for impiety. The Prefect Rusticus says: If you do not
obey, you will be tortured without mercy. Justin replies: That is our desire,
to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will
give us salvation and firm confidence at the more terrible universal tribunal
of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are
Christians, and we do not sacrifice to idols. The Prefect Rusticus read the
sentence: Those who do not wish to sacrifice to the gods and to obey the
emperor will be scourged and beheaded according to the laws. The holy martyrs
glorifying God betook themselves to the customary place, where they were
beheaded and consummated their martyrdom confessing their Saviour.[15]
The church of St. John the
Baptist in Sacrofano, a few miles north of Rome, claims to have his relics.[16]
The Church of the Jesuits in
Valletta, Malta, founded by Papal decree in 1592 also boasts relics of this
second century Saint.[17]
Relics of St. Justin and
other early Church martyrs can be found in the lateral altar dedicated to St.
Anne and St. Joachim at the Jesuit's Church in Valletta, Malta.[18]
In 1882 Pope Leo XIII had a
Mass and an Office composed for his feast day, which he set at 14 April,[19]
one day after the date of his death as indicated in the Martyrology of Florus;
but since this date quite often falls within the main Paschal celebrations, the
feast was moved in 1968 to 1 June, the date on which he has been celebrated in
the Byzantine Rite since at least the 9th century.[20]
Writings[edit]
Iustini Philosophi et
martyris Opera (1636)
The earliest mention of
Justin is found in the Oratio ad Graecos by Tatian who, after calling him
"the most admirable Justin", quotes a saying of his and says that the
Cynic Crescens laid snares for him. Irenaeus[21] speaks of Justin's martyrdom
and of Tatian as his disciple. Irenaeus quotes Justin twice[22] and shows his
influence in other places. Tertullian, in his Adversus Valentinianos, calls
Justin a philosopher and a martyr and the earliest antagonist of heretics.
Hippolytus and Methodius of Olympus also mention or quote him. Eusebius of
Caesarea deals with him at some length,[23] and names the following works:
The First Apology addressed
to Antoninus Pius, his sons, and the Roman Senate;[24]
a Second Apology of Justin
Martyr addressed to the Roman Senate;
the Discourse to the Greeks,
a discussion with Greek philosophers on the character of their gods;
an Hortatory Address to the
Greeks (known now not to have been written by Justin[25]);
a treatise On the Sovereignty
of God, in which he makes use of pagan authorities as well as Christian;
a work entitled The Psalmist;
a treatise in scholastic form
On the Soul; and
the Dialogue with Trypho.
Eusebius implies that other
works were in circulation; from St Irenaeus he knows of the apology
"Against Marcion," and from Justin's "Apology"[26] of a
"Refutation of all Heresies ".[27] Epiphanius[28] and St Jerome[29]
mention Justin.
Rufinus borrows from his
Latin original of Hadrian's letter.
After Rufinus, Justin was
known mainly from St Irenaeus and Eusebius or from spurious works. The
Chronicon Paschale assigns his martyrdom to the year 165. A considerable number
of other works are given as Justin's by Arethas, Photius, and other writers,
but this attribution is now generally admitted to be spurious. The Expositio
rectae fidei has been assigned by Draseke to Apollinaris of Laodicea, but it is
probably a work of as late as the 6th century. The Cohortatio ad Graecos has
been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, as well
as others. The Epistola ad Zenam et Serenum, an exhortation to Christian
living, is dependent upon Clement of Alexandria, and is assigned by Pierre
Batiffol to the Novatian Bishop Sisinnius (c. 400). The extant work under the
title "On the Sovereignty of God" does not correspond with Eusebius'
description of it, though Harnack regards it as still possibly Justin's, and at
least of the 2nd century. The author of the smaller treatise To the Greeks
cannot be Justin, because he is dependent on Tatian; Harnack places it between
180 and 240.