Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/825

JUSTIN 791 ledge you as our princes and governors. So far from our being rebels, our religion helps true and good government; men may always hope to elude human law, but they cannot hope to escape God, who sees and knows all things. We are no criminals: the Crucified One whom we worship is the Divine Word, living truth, and has enjoined us to live holy and pure lives." Justin contrasts pagan morals and the Christian life, the pagan deities and Jesus of Nazareth. The empire and Christianity were at war because of the persecuting edicts of the emperors, and Justin has no doubt that Christianity must in the end win the day. The Apology ends with solemn dignity : " If this doctrine appears true and reasonable give heed to it ; if not, treat it as of no value. But do not condemn men to death who have done you no wrong ; for we declare to you that you will not escape the judgment of God if you persist in injustice. For ourselves, we have but one cry The will of God be done. " In the dialogue with Trypho, Justin endeavoured to show the truth of Christianity from the Old Testament Scriptures, and he described the New Testament as the new law which superseded, while it ful filled, the old. It is not possible to construct a scheme of Christian dogmatic from the writings of Justin, but some ideas may be gathered from his Arjoloyies. Christ is the centre of religion, and the exposition of Christian doctrine is to be grouped around a description of Christ. God is the God and Father of Jesus Christ. He is the only and the one God in opposition to the polytheism of the heathen ; the unbegotten God, not born and reared like Dionysus the son of Semele or Apollo son of Leto ; the unspeakable God, because every thinking man knows that God s existence cannot be thought of or described. God is spiritual ; He has indescribable glory and shape; He is omniscient and almighty ; He is creator ; He has made the world for man, and cares for His creatures ; He is full of mercy and good ness. With Justin the great fact in Christianity is that Jesus Christ is the Son of God ; he does not spend much time in thinking out what this means, but he is one of the earliest writers who unconsciously tries to explain the incarnation by the Platonic thought of the Logos. Justin, however, thinks of tli3 Logos as a personal being. The begetting of the Logos is an act of the Father s ; but we cannot say when the Logos was begotten, because He was before all creation, and so before all time. The Logos is the instrument through whom God created and preserves the universe; He is the instrument in the miraculous history of the Jews ; He inspired the heathen sages ; He is God ; He became incarnate. Justin does not seem to distinguish between the divine and human natures of Christ, but he believes Christ to be man and to be God. And so on with other doctrines. In Justin we see the earnest i living Christianity of the 2d century firmly centred on i Jesus Christ, very God and very man, trying to live again His life, taught by His Spirit. The faith rested in the great , central facts of Christianity, but the power of defining doctrine had not become vigorous. No ancient writer gives a complete list of Justin s writings ; the fullest is that of Eusebius (Eccl. Hist., iv. 18). The following, now extant, have been ascribed to him : The two Apologies ; Dia logue with the Jew Trypho ; A Speech to the Greeks ; An Address to the Greeks; On tJie Sole Government of God ; An Epistle to Diognetus ; Fragments on the Resurrection ; and other fragments. The follow ing, now extant, and attributed to Justin, are deemed spurious : The Exposition of the True Faith ; Epistle to Zcnas and Serenus ; A Refutation of Certain Doctrines of Aristotle ; Questions and Answers to tlw Orthodox ; Questions of Christians to Heathens ; Questions of Heathens to Christians. Tho First Apology is undoubtedly genuine. It refers to the Jewish rebellion, 131-136, and was probably written 138-140 A.D. The Second Apology which has come down to us is probably not the second apology mentioned by Eusebius, which has been lost, but a portion of the fir.st. The authenticity of the Dialogue with Tryplio has been disputed by Lange, Koch, Wettstuin, &c., but their arguments are not convincing ; more interest attaches to the question whether it is historical or written in imita tion of the dialogues of Plato ; the greater weight of evidence lies on the side that it is historical. The Speech to the Greeks is probably Justin s ; but the weight of evidence is against the authenticity of the remaining writings. Editions. Robert Stephanus, Paris, 1551; Sylburg, Heidelberg, 1593; Morcll, Paris, 1615; Maran, Paris, 1742. The best edition is Otto s, 3d ed-, Jena, 1876 and following years. Good translations of Justin have appeared in the Oxford Library of the Fathers, and in Clarke s Antc-Xiccne Library. Full information about Justin s history and views may be had from Otto, DC Justini Martyris Scrip/is ct Doctrina, Jena, 1841 ; and from Donaldson s History of Christian Literature and Doctrine, London, 1866, vol. ii. For information about MSS., see Donald son, p. 144, and Otto s prefaces. Otto refers, ii. p. xxvi. , to a Codex Glascoviensis, but this is a mistake ; the MS. referred to con tains the orations of an Italian humanist Justiniani. (T. M. L. ) JUSTIN, Latin historian, called in one MS. Justinus Frontinus, in another M. Junianus Justinus, in others simply Justinus, is known from his Historiarum Pldlippi- carum Libri XLIV., a work described by himself in his pre face as a collection of the most important and interesting passages from the voluminous Ilistorise Philippics et totius Mundi Origines et Terrse, Sitiis, written- in the time of Augustus by Trogus Pompeius. Of Justin s personal history absolutely nothing is known. The passage in his preface on which was based the belief that he lived under Antoninus Pius is spurious ; but a reference to him by St Jerome h xes his date at some point before the 5th century. The work of Trogus is lost, probably helped into oblivion by the shorter compilation; but the proloyi, or arguments, of the forty-four books are extant, and a few fragments of the text are preserved by Pliny and other writers. From the prologi we gather that, although the main theme of Trogus was the rise and history of the Macedonian monarchy, he yet permitted himself a freedom of digression that extended very considerably the field of description, and makes it all the more to bo regretted that Justinus chose to write a capricious anthology (breve veluii florum eorpusculum) instead of a regular epitome of the work. As it stands, however, Justin s history contains a large amount of valu able information, which but for it we might never have possessed. The style, though far from perfect, has the merit of clearness, occasionally even of elegance. The editio princeps of Justinus appeared at Venice, 1470, folio, from Jenson s press. An edition, folio, Rome, is referred to 1470 or 1471. The other chief editions are those of Sabellicus, Venice, folio, 1490, 1497, and 1507; Aldus, Venice, 8vo, 1522; P)ongarsius, Paris, 8vo, 1581 ; Grfevins, Ley den, 8vo, 1683; Hearne, Oxford, 8vo, 1705; Gronovius, Leyden, 1719 and 1760 (2d ed. in "Variorum" Classics) ; Frotschcr, Leipsic, 8vo, 3 vols., 1827-30 ; Diibner, Leipsic, 8vo, 1831 ; and Diibner and Johanneau, Paris, 2 vols., 1838. Translations appeared very early in the chief European languages. There are English versions by Goldinge, 1564; Holland, 1606; Codrington, 1654; Brown, 17.12; Bailey, 1732; Clarke, 1732; Turnbull, 1746; and Watson, 1853. JUSTIN I, the elder, Roman emperor of the East from 518 to 527, was originally a Dacian peasant; but, enlisting under Leo I. he rose by his size and strength to be commander of the imperial guards of Anastasius. On the death of that emperor in 518, the wily Dacian, aged sixty-eight, used for his own election to the throne a sum of money that he had received for the support of another candidate. Though ignorant even of the rudiments of letters, Justin was sufficiently acute, and he was sensible enough to entrust the administration of state to his wise and faithful quaestor Proclus, though his own experience dictated several improvements in military affairs. An orthodox churchman himself, he effected in 519 a recon ciliation of the Eastern and Western Churches, after a schism of thirty-five years (see HORMISDAS). The assassi nation of the orthodox general Vitalian, and the virulence of the bloody conflicts of the "blue" and "green" factions that convulsed the capital towards the end of Justin s reign,