often assumed, represent an African school of theology, but the Syrian; and Kiln conclusively shews that (although possibly Junilius was not aware of it himself) it is all founded on the teaching of THEODORE of Mopsuestia.
Junilius divides the books of Scripture into two classes. The first, which alone he calls Canonical Scripture, are of perfect authority; the second added by many are of secondary (mediae) authority; all other books are of no authority. The first class consists of (1) Historical Books: Pentateuch, Josh., Judg., Ruth, Sam., and Kings., and in N.T. the four Gospels and Acts; (2) Prophetical (in which what is evidently intended for a chronological arrangement is substituted for that more usual): Ps., Hos., Is., Jl., Am., Ob., Jon., Mic., Nah., Hab., Zeph., Jer., Ezk., Dan., Hag., Zech., and Mal. (he says that John's Apocalypse is much doubted of amongst the Easterns); (3) Proverbial or parabolic: the Prov. of Solomon and the Book of Jesus the Son of Sirach; (4) Doctrinal: Eccles., the 14 epp. of St. Paul in the order now usual, including Heb., I. Pet., and I. Jn. In his second class he counts (1) Historical: Chron., Job, Esdras (no doubt including Neh.), Judith, Est., and Macc.; (3) Proverbial: Wisdom and Cant.; (4) Doctrinal: the Epp. of Jas., II. Pet., Jude, II. III. Jn. Lam. and Bar. were included in Jer. Tobit is not mentioned, but is quoted in a later part of the treatise. Kihn is no doubt right in regarding its omission as due to the accidental error of an early transcriber; for no writer of the time would have designedly refused to include Tobit even in his list of deuterocanonical books. Junilius gives as a reason for not reckoning the books of the second class as canonical that the Hebrews make this difference, as Jerome and others testify. This is clearly incorrect with regard to several of them, and one is tempted to think (pace Kihn) that Junilius himself added this reference to Jerome and did not find it in his Greek original. The low place assigned to Job and Cant. accords with the estimate formed by Theodore of Mopsuestia. Junilius quotes as Peter's a passage from his second epistle, which he had not admitted into his list of canonical books. He describes Ps., Eccles., and Job as written in metre (see Bickell, Metrices Biblicae Regulae). The work of Junilius presents a great number of other points of interest, e.g. his answer, ii. 29, to the question how we prove the books of Scripture to have been written by divine inspiration.
The publication of the work Kihn assigns to 551, in which year the Chronicle of Victor Tununensis records the presence at Constantinople of the African bishops Reparatus, Firmus, Primasius, and Verecundus. He thinks that Junilius probably met Paul of Nisibis there as early as 543. We do not venture to oppose the judgment of one entitled to speak with so high authority; but we should have thought that the introduction into the West of this product of the Nestorian school of theology took place at an earlier period of the controversy about the Three Chapters than 551. It is not unlikely that Primasius paid earlier visits to Constantinople than that of which we have evidence. A commentary on Gen. i. wrongly ascribed to Junilius is now generally attributed to Bede.
[G.S.]
Justina (5), empress, second wife of Valentinian I., a Sicilian by birth, and, teste Zosimus (iv. 19 and 43), the widow of Magnentius, killed in 353. Valentinian may have divorced his first wife (Chron. Pasch. 302), and then espoused Justina, probably in 368.
She was an Arian, but during her husband's lifetime concealed her opinions (Ruf. H. E. ii. 15, in Migne, Patr. Lat. xxi. 523). She, however, endeavoured to prevent him from allowing St. Martin of Tours to enter his presence (Sulp. Sev. Dial. ii. in ib. xx. 205). After her husband's death she at once used her influence as mother of the infant emperor Valentinian II. to advance the interests of her sect, and soon came into collision with St. Ambrose. Their first contest was probably c. 380, when St. Ambrose was summoned to Sirmium to take part in the consecration of Anemius as bishop of that see, the empress being desirous that the new bishop should be consecrated by the Arians (Paulinus, Vita S. Ambrosii, in ib. xiv. 30).
After the murder of Gratian and the seizure by Maximus of Spain, Gaul, and Britain in 383, Justina (who, with her infant son, was residing in the imperial palace at Milan) had recourse to her former opponent St. Ambrose. She placed her son in his hands, and induced him to undertake the delicate task of going as ambassador to Maximus, to persuade him to be contented with Gratian's provinces and to leave Valentinian in undisturbed possession of Italy, Africa, and Western Illyricum (St. Ambrose, Epp. 10, 21, 24; Id. de Obitu Valentiniani, 1182 in Patr. Lat. xvi. 1001, 1007, 1035, 1368). His mission was successful, at any rate for a time; but the ungrateful Justina assailed him at Easter 385 with the object of obtaining a church at Milan for the use of her fellow-Arians. For an account of this memorable struggle see AMBROSIUS. By a constitution (Cod. Theod. xvi. 1, 4), dated Jan. 21, 386, and drawn up at her direction (Soz. H. E. vii. 13), those who held the opinions sanctioned by the council of Ariminum were granted the right of meeting for public worship, Catholics being forbidden under pain of death to offer opposition or to endeavour to get the law repealed.
When danger again threatened, Justina again had recourse to Ambrose's services. After Easter 387 he was sent to Trier to ask that the body of Gratian should be restored to his brother and to avert Maximus's threatened invasion of Italy (Ep. 24). His mission was unsuccessful; Maximus crossed the Alps in the autumn and made himself master of Italy without striking a blow. Valentinian and his mother and sisters fled by sea to Thessalonica, whence she sent to Theodosius imploring his help. Zosimus (iv. 44) narrates how she overcame his reluctance by the charms of her daughter, the beautiful Galla, whose hand paid for his assistance. (See Duc de Broglie, L᾿Eglise et l᾿emp. iii. 228.) In 388, the year of her son's restoration, Justina died (Soz. H. E. vii. 14; Ruf. H. E. ii. 17).
[F.D.]
Justinianus (6) I., Roman emperor (275–565).
I. Life and Character.—Justinian was born
