CHAPTER FOUR
CHAPTER FOUR
THE NATURE OF TRUTH IN EVANGELIUM VERITATIS
AND IN THE WRITINGS OF JUSTIN MARTYR VIEWED
INCTHES LIGHT OF THE BIBLE AND
EARLY CHRISTIAN LITERATURE
I. THE IDEA OF TRUTH IN THE OLD TESTAMENT AND IN THE
INTERTESTAMENTAL PERIOD
A. The Theology of the Old Testament today Prior to an investigation of the Hebrew words for truth, the question must be asked: How do modern scholars understand the nature of truth in the Old Testament? The answer is not easy in view of markedly dissimilar approaches. A brief attempt must be made, therefore, to understand these approaches.
On the one hand, a number of modern works resort to a systematic treatment of Old Testament theology. L. Kohler,? for example, adopts a simple three-fold approach which is subject-oriented—
God, man, and redemption. To be sure, Kohler develops some important ideas. Essentially, however, he merely attempts to reflect what each part of the Old Testament canon says on theology, anthropology, and soteriology. His method, therefore, differs little from the method of standard Old Testament theologies of the 19th century.' Other theologians in the mid-twentieth century, e.g.,
1 Many works on Old Testament theology have been produced in the zoth century. In what follows, the aim is not to be exhaustive but suggestive. Nine representative works are considered briefly.
2 Old Testament Theology, trans. A. S. Todd (Philadelphia: Westminster Press, 1953, trans. from 3rd revised ed.).
3 E.g., A. B. Davidson, The Theology of the Old Testament (New York:
Charles Scribner's Sons, 1907) which shows the same three divisions plus a final section on eschatology (chapters XI-XII—'"'The Doctrine of the Last
Things''). Kéhler gives only minor attention to eschatology in his final chapter, "Salvation by Redemption" (op. cit., pp. 227-238).
Suppl. to Novum Test., XXV I2
178 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
P. van Imschoot,! E. Jacob,? and Th. C. Vriezen® stress—each in his own way—a topical or systematic treatment of Old Testament theology.
On the other hand, however, several scholars (notably Procksch, Eichrodt, and von Rad) show a basic dissatisfaction with a topical approach. The work of Otto Procksch' views all theology as Christology. Christ, he says, is the midpoint of theology as well as the origin and goal of all history in which theology occurs. In the history and faith of Israel, he continues, one finds a pre-Christian world of the spirit which reaches its goal in Jesus Christ. Therefore, Jesus brings to completion the work of Moses and the prophets. Moreover, Procksch adds, the God of the Old Testament is identical with the God of Christ and Christ's relationship to ancient Israel finds its counterpart in his relationship to the Israel of the New
Covenant.® Procksch divides his treatment into two main parts— the world of history and the world of ideas, i.e. history and theology respectively. His theological section (Part B) treats in succession:
(I)-God and the world (including sections on revelation and creation), (II)-God and people (with sections on election, cultic forms, the law and righteousness, and the Messianic hope), and (II1)-God and man. Procksch's insight into the concepts of truth and faith will be considered later (i.e. section C).
1 Theology of the Old Testament I, trans. from the 1954 ed. by K. Sullivan, R.S., C. J. and F. Buck, S. J. (New York: Desclee Company 1965). Volume I is the first part of a projected three-volume work to treat in order: God, man, and redemption.
2 Theology of the Old Testament, trans. A. W. Heathcote, Philip J. Alecock (London: Hodder and Stoughton, 1958). Jacob finds the three dominant themes of the Old Testament to be God's presence, his action (man is treated in this second section), and his final triumph (i.e. redemption and eschatology).
3 An Outline of Old Testament Theology, trans. S. Neuijen (Oxford: Basil Blackwell, 1958). The second part of Vriezen's work unfolds the three themes—God, man, and the relationship between the two (i.e. redemption and ethics), with a closing section on God's rule in Old Testament times and beyond. The unique aspect of Vriezen's work is his first part where he assesses the problems which face the scholar who wrestles with the meaning and the abiding value of the Old Testament. A similar format to the above works is followed by J. Barton Payne, The Theology of the Older Testament (Grand
Rapids: Zondervan Publ. House, 1962), who, like Vriezen, has introductory chapters on the history and nature of Old Testament theology, but from an entirely different perspective than Vriezen.
* Theologie des Alten Testaments (Giitersloh: C. Bertalsmann, 1950).
5 Ibid., pp. 1-19.
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
More recently, the theological classics of W. Eichrodt! and G. von Rad? have appeared. Eichrodt finds one central theme in the Old
Testament—the Divine covenant. He sees the theme not as a doctrinal concept but as a ready symbol of the living process by which God reveals himself in the history of Israel.? That is to say, history and theology operate side by side, the one complementing the other.4 On the scene of history at Mount Sinai, God disclosed himself, i.e. he broke in upon the life of his people and established—
—in fact—a covenant with them through Moses.® The entire historical process in the social life and practice of a nation emerged out of a concept—unique to Israel—that God in covenantal love related himself purposefully to a people whom he had freed from bondage in Egypt.® Basically, Eichrodt affirms that the revelation of God is the subject of the Old Testament, i.e. God of the people
(Israel), God of the world, and God of the individual.'
With the appearance of G. von Rad's work, the problem of methodology in Old Testament theology has become acute. To von Rad, the witness of the Old Testament is essentially not historical but kerygmatic. The Old Testament is said to contain successive confessions of faith made by Israel. Each new generation of the nation faces the issue of self-understanding.® As Israel thinks about herself, says von Rad, new material is added to the older traditions, often interpreting them and/or correcting them. The unifying factor is said to be Israel's conviction that she is God's people, always treated as a unit, always acting as a unit.® Within this unity, however, are found various ideas of the progress of the history of salvation.!© With the prophets, says von Rad, the announcement comes that God's saving history is at an end. If salvation were to come to Israel afresh, it could only appear in a new saving work of God.
1 Theology of the Old Testament, trans. J. A. Baker, 2 vols (Philadelphia:
Westminster Press, vol. I, 1961; vol. II, 1967).
2 Old Testament Theology, trans. D. M. G. Stalker, 2 vols (New York:
Harper & Brothers, vol. I, 1962; vol. II, 1965).
SSO pict Lersnandel eto:
45 Opncits 1; 325 Se bidie3 7.
SeTb1d 137) ib.
7 Ibid., I, 33 and II, ro. Cf. the view of Procksch above to which Eichrodt acknowledges his indebtedness (Eichrodt, op. cit., I, 33).
Oar, Cition Ue, Vest).
SD THagihe, Aut.
10 Jbid., 128.
180 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
Hence, in his second volume, the writer addresses himself to the issues of the prophetic message, the exile, and the new activity of God in the post-exilic period. His work concludes with an attempt to synthesize the messages of the two testaments.
Summary and evaluation. Even a brief survey of Old Testament theological thought today reveals vast areas of variance which give pause to any easy answer to our opening question: How do modern scholars understand the nature of truth in the Old Testament.
Several conclusions, however, appear possible:
First, the topical approach to Old Testament theology betrays an artificial scheme. In such an approach, truth simply becomes one concept amid many others. Quite the contrary, the Old Testament is not an artifical production. It must be allowed to bear its own witness, i.e. give its own interpretation.
Second, the kerygmatic emphasis of von Rad suggests that truth in the Old Testament is preeminently a process. Israel continually recognizes herself as God's people, continually reshapes her tradition, and continually is '"'open to the future,"' i.e. to the actualization of God's promise which has been "'monotonously reiterated.''?
Admittedly, von Rad's treatment gives a dynamic stress to the nature of Old Testament truth. The disturbing element, however, is its radical approach to historical tradition.?
Third, Eichrodt's approach (cf. also O. Procksch) suggests the possibility of a rich theological harvest with respect to the nature of truth in the Old Testament. He indicates that, on the scene of Israel's history, God reveals himself to his people and, thereby, to the world, a revelation that is channelled through a covenant and/or 1 [bid., II, 426.
2 Eichrodt (op. cit., 1, 512-520) thinks that von Rad's view tends to dissolve Israel's history. If a religious witness, says Eichrodt, lacks certitude in its bond with historical reality, can it claim to be a historical revelation ?
In response, von Rad (op. czt., II, 411-413) has questioned the adequacy of Eichrodt's own view on at least two issues. Eichrodt's ''covenant schema," says von Rad, has no common bond with royal theology. Moreover, he feels that Eichrodt presents the "relationship" idea from divergent theologies and traditions and thereby renders his entire arrangement suspect. Fundamentally, the difference between the two theologians is the difference between historical tradition (Eichrodt) and kerygmatic tradition (von Rad). The suggestion of von Rad (ibid., 416f.) that teams of Old Testament expositors engage in a fresh discussion of scripture passages. could possibly open the way to resolve the sharpness of the difference between the two theologians and between other Old Testament theologians as well.
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
I81 the relationship which a covenant connotes. In revealing himself, God calls for a response. It is precisely at this point that the idea of truth in the Old Testament can emerge and make the following claim: Truth (nm) is found in a God who reveals himself in history, who binds himself in faithfulness (m"nmx) to his people through a covenant, and who elicits from his people a response (jax) to his revelation. The question is: Will exegesis support the claim as given ?
It is time now to examine in detail the Hebrew terms for truth (section B) and thus to ascertain the exegetical and theological emphases in the Old Testament which the Hebrew terms suggest
(section C).
B. The Terminology for "Truth" in the Old Testament G. Quell's treatment of the Old Testament term for dA eux, i.e. Nx, states that the word is first of all a legal term. It suggests the idea of veracity in speech (cf. Gen. 42:16; Deut. 22:20) as well as the reality of facts (Deut. 17:4; Josh. 2:12). Quell's article also observes that nex is a religious term. God is said to be rich in faithfulness and truth (Exod. 34:6), to maintain truth (Neh.
9:33), and to affirm his truth and faithfulness in relation to his promises (Gen. 32:11, Hebr., Psa. 19:9).2 Two things are thereby implied: (1) The idea of truth in the Old Testament contains a specific historical meaning. It points to what has occurred or to what will occur in history, not to the necessities of nature.® Truth is not basically that which lies behind things, something to be discovered by penetration of their inner depth, but truth is that which will be established in the future.* (2) God who deals in truth with men (2 Sam. 2:6) calls for men to respond in like manner. The servant of Abraham who has received a clear and convincing proof of God's truth and faithfulness senses that His truth will continue if man responds to it in a practical way (Gen.
24:48-49).5 Sometimes the practical demonstration will appear 1 TDNT, I, 232-237. The term occurs about 127 times in the Old Testament.
2 Tbid., 236.
3 Cf. Hans F. von Soden in an inaugural address at the University of Marburg titled, '"Was ist Wahrheit ? Vom geschichtlichen Begriff der Wahrheit'? (Marburg: N. G. Elwert'sche Verlagsbuchhandlung, 1927), p. 14.
4 lbtd.
5 Cf. A. Schlatter, Dey Glaube im Neuen Testament (Stuttgart: Calver Verlag, 5th ed., 1963), pp. 551-561, but especially p. 558.
182 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
in what man says,! more frequently in what he does. On the one hand, in his life before Yahweh, man is to "walk" (75m) in truth
(x Kings 2:4; 3:6; 2 Kings 20:3; Psa. 26:3; 86:11; Isa. 38:3).
On the other hand, in his relationship with others, man is to "do" (ny) the truth (Gen. 24:49; 47:29; Josh. 2:12, 14; Judg. 9:16,
19; Ezek. 18:8; Zech. 7:9). But, whether before God or among men, the fact remains that 'emeth expresses man's true calling.
Yet it is no isolated inner spiritual quality of man (Psa. 51:8, Hebr.) but the basic factor in his everyday life and relationships.
Man's performance in life becomes the support and guarantee of his promise or of his 'émén to the God of truth.?
Equally important for the idea of truth are the cogeners of nix.
The adverbs Ayax, oyox, and myx occur some sixteen times, being found in all three divisions of the Hebrew Bible.* In twelve of these references, the LXX translates the adverb by (a) ay dic,
(b) én' &AnBetac, or (c) &dnPetx. The references show that the adverb emphasizes facticity or veracity. In addition, the adverb yx occurs almost thirty times, the translation of the LXX being dA Oddic (Jer.
28:6, Hebr. [35:6, LXX], guyv (1 Chron. 16:36; Neh. 5:13; 8:6, Hebr.), yévoutot or yévouto yévorto (Num. 5:22; Deut. 27:15, 16, 17, 18,
1Q, 20, 21, 22, 23, 24, 25, 26; 1 Kings 1:36; Psalms [LXX] 40:14; 71:19; 88:53; 105:48; Jer. 11:5), and, d&AnOuvdcg (Isa. 65:16 twice).
Of far greater importance is the noun mNoxX, occurring approximately 50 times. In almost half of the occurrences the LXX renders the word cA7Oerx,> twice it uses the adjective d&AnOrvic®.
1 For example: Esther 9:30; Psa 15:2; Prov. 8:7; 12:19; Eccles. 12:10; Jer. 9:4 (Hebr.) ; 23:28; Dan. 8:26; Zech. 8:16; Mal. 2:6.
2 Cf. A. Schlatter, op. cit., p. 552 f.
$ Gen. 18:13; 20:12; Num, 22:37; Josh. 7:20; 1 Kings 3:27; 2 Kuigs 19.07 ;slsan 372102 Psa.58:2; JODO; 2; 52:2, 1On4) 5s 941225) 4004 mee 3:12; 2 Chron. 6:18. All of the preceding references are given according to the Hebrew text.
4 Hans F. von Soden, op. cit., p. 14 observes that the proper Greek translation of JX is not the adverb &nOéc but the optative yévorto. Justin
Martyr, Apol. I, 65 gives the correct meaning, 7d 3% &uhy tH SEBpatd. owv7, vo Yévorto onuatver. That is, the ""Amen'"' does not mean "traly, itusysonbut, 'Truly, may it happen thus.'' More plainly, the '"Amen'"' does not look back to a completed prayer but forward to the expected realization of the praises or petitions that are voiced in the prayer.
S Psa,i'36:
6; qo: 11; 8871280!
2,3) Gyo 2s, 44,50; 02438 O0N13 3tO8ns, 100:5; 119: 30, 75, 86, 90, 138; 143:1; Isa. 11:5; 2 Chron. 19:9—all references according to the Hebrew text.
® Isa. 25:1; 59:4. Elsewhere, generally, the LXX renders MVOX by év miotet, 'in faith(fulness)."'
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
The frequent parallelism of 'emunah with hesed! lays stress on Yahweh's constancy or faithfulness to his word or promise. Furthermore, the fact that the majority of these references occur in the psalter suggests that the real nature of truth is found ultimately not in the adjudication of cases at the village gate but among worshipers in Yahweh's sanctuary who remember his covenant and praise him for his abiding faithfulness.
As for the verb jax, it occurs approximately 105 times (Qal participles - 11, Niphal forms-44, Hiphil forms - 50). The LXX uses a form of dAnOeva in two of the references only (Psalm 12:2;
31:24, Hebr.). The nzphal forms? generally express the idea of firmness, trustworthiness, what is faithful or true. Thus they imply that God (Deut. 7:9; Isa. 49:7; Jer. 42:5), his decrees
(Psa. 93:5, Hebr.), his word (1 Chron. 17:23; 2 Chron. 1:9; 6:17; I Kings 8:26), his name (1 Chron. 17:24), and his love (Isa. 55:3) are all true (or will be shown to be true) and faithful. The Azphil forms? (e.g. 7x7), on the other hand, are used regularly to describe
Israel's response or lack of response to the Divine revelation, a revelation made known to the people through events or signs
(ee li xod, 4:8. 8.6. 91) Psas7o:
32, Hebr.jc lea. 28570), orthe Divine word revealed by his servants (e.g. Exod. 4:31; 14:31; 20-05 Num. 20512
*74t31= . Deut 132% Psalms, |Hebr-) 78226 TOGsT 206242, 170200; isan 920") 43210743 -15 20 Chron..20:20), Or, to treat the facts historically, one finds that the izphil forms often express Israel's response of "'yes'"' or "'no'' to God and his word in times of crisis; in Egypt (Exod. 4:31, cf. 4:1, 5, 8, 9), at the Red Sea (Exod. 14:31; Psa. 106:12, Hebr.), at Sinai (Exod. 19:9), in the desert (Psa. 78:22, 32), at Kadesh-barnea (Num. 14:11;
Deut. 1:32; 9:23-24), at Meribah (Num. 20:12), as the northern kingdom was captured (2 Kings 17:14), as Judah faced military coalitions at Tekoa (2 Chron. 20:20) and at Jerusalem (Isa. 7:9), and as the people were in exile (Isa. 43:10).
1 Psa. 33:4-5; 36:6; 40:11-12; 88:12; 89:2-3, 25, 34, 50; 92:3; 98:3; 100:5; 119:75 f., 88-90; Lam. 3:22f.; Hos. 2:21-22—all references according to the Hebrew text.
2 Translated in the LXX by a form of the adjective motég (29 times), by passive forms of motém (9) and (u)motebw (2), and by mtoti¢ (1). Three forms of the niphal have an uncertain rendering in the LXX.
8 Translated in the LXX 49 times by (éu)motebw (once xatamortebw) and once by metOw. This means, of course, that in the LXX, danferw and its congeners and muotevety with its congeners meet together in the single root
2 mn.
184 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
C. The Meaning of Truth in the Old Testament 1. Truth means a firm and constant reality. One basic group of meanings for ?mn is "'to support, carry, hold, care for." + Thus, in Num. 11:12, the articular participle 7xq is to be translated
"the nurse," i.e. the one who supports or carries the unweaned infant. Both the gal passive (Lam. 4:5) and uzphal (Isa. 60:4) forms connote those for whom others assume responsibility. The idea of firmness appears also in the miphal forms in Deut. 7:9 and Isa. 1:21 and frequently in the gal passive participial noun
>emuna. Primarily, the Old Testament ascribes the quality of truth or firmness to God (Exod. 34:6; Deut. 32:4). In history, Yahweh has been fully certified as the trustworthy and true God who never varies in his character, one upon whom man can always depend.?
In addition, when used with reference to God, the adjective "true"' carries with it the idea of monotheism. The God of truth (Psa. 31:6,
Hebr.) can brook no rival (Exod. 20:3; Isa. 44:6).? The true God, however, can be known, but only as he reveals himself. In one sense, Old Testament writers find the Divine revelation in his creation. God's works, they say, declare his constancy or his faithfulness ?emuna, Psa. 33:4-7). As one writer faces the reality of the fickleness and deceitfulness of the human heart (Psa. 36: 1-4,
Engl.), he directs the reader's attention outward and upward to creation, to the greatest and most extensive parts of creation
—heavens, clouds, mountains, seas—as indicative of "the greater realism," * the realism of the steadfastness
(hesed) and faithfulness (?emuna) of God (Psalm 36:5-6). 5
In a much deeper sense, however, Old Testament writers insist that the truth about God and the truth which God is, are revealed to man in historical events as well as in the Divine law or covenant.
The frequent use of the title, ""The God of Abraham, the God of Isaac, 1 E. Perry, "The Meaning of.'emuna in the Old Testament," J/BR, XXI
(October, 1953), 252.
2 O. Procksch, op. cit., p. 606 f.
8 Procksch, tbid., points out that the adjective ''true,'' when used of God, implies both his holiness and righteousness. Since he remains true, he will crush his untrue people.
4 The term comes from G. A. Smith, Four Psalms (New York: Dodd, Mead and Company, 1896), pp. 60-67.
° Both N. H. Snaith, The Distinctive Ideas of the Old Testament (London:
Epworth Press, 1944), p. 126, and E. Perry, op. cit., p. 253, call attention to the significance of the frequent union of the terms, hesed and 'emuna.
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
and the God of Jacob" (e.g. Exod. 3:6) shows that Divine truth is communicated in history and evokes relationships.
2. Truth, then, means a relationship. God reveals his truth ?emeth) to man in acts of love and faithfulness (emuna). At the same time, he calls on man to respond to him in trust or faith
(aman). The mutuality of relationship appears in a special sense in the niphal-hiphil forms of ?mn (see section B above). Herein lies the inseparable connection of truth with faith. As an attitude, says Procksch, faith without truth is unthinkable.' Therefore, faith always stakes its claim on truth. Faith is no leap into the dark but into the bosom of the faithful and true God. So it is that Abraham's faith (Gen. 15:6) was essentially a true appropriation of the promises of God which are faithful and true (Gen. 32:11,
Hebr:yer® Chron: 17:23; 2 'Chron'1:9; 6:17). This mutuality of relationship between God and his people appears succinctly in two texts, both of which use the hiphil-niphal conjugations of 'mn.
According to the Chronicler (2 Chron. 20:20), Jehoshaphat the king issued a challenge to his fellow Judeans as they were facing a military crisis in the wilderness of Tekoa.
"Believe [hraxa] in Yahweh your God," says the king, "and you will be made firm [apxni]."
A similar word-play during a similar crisis occurs in Isa. 7:9 as the prophet issued a challenge, a solemn challenge, to faithless king Ahaz and the men of Jerusalem. "Tf you do not believe [i.e. in God],'' warns the prophet, "'surely you will not be made firm." G. A. Smith has tried to express the word-play by the help of an old North-England term, "If ye have not faith, ye cannot have staith." * The idiom 'mn b?¢Y ahweh means to steady oneself on Yahweh? which itself suggests two other important items. First, the phrase in Isa. 7:9 suggests a relationship to the God of truth who encounters man and requires of man the greatest possible ethical activity.' Faith in the true God is always heroic for it casts man on God alone against a hostile world.® Faith means, then, a personal response to God in obedience
2 Of. cit., p. 181.
2S lord:
8 The Book of Isaiah, 1 (New York: Harper & Brothers, 1927), 104. Hans F. von Soden, op. cit., p. 12, has expressed the word-play in a German translation, '"Wenn ihr euch nicht an mich haltet, so kénnt ihr euch nicht halten."'
EU Cia GavoneKnad sopacits, lk7 i 5 Cf. O. Procksch, op. cit., p. 603.
STH Gh Da Tadite
186 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
and faithfulness 'emuna). Perry! discovers that of the twenty-five Old Testament occurrences of >emuna which apply to man, sixteen refer to man's responsibility to God while nine refer to his speech and action in positions of trust. Thus, 'mn together with 'emuna and ?emeth may have a strong ethical stress. That is, man's response to God in faith results in a new ethic, a life in which truth is centered in the soul (cf. e.g. Exod. 18:21; Josh. 24:14;
I Sam. 12:24; 1 Kings 2:4; Jer. 7:28, and cf. pp. 181-2 on the use of *emeth in relation to man). A second item suggested by Isa. 7:9 is that faith is the key to the knowledge of Yahweh and his will. The prophet who bears the message to Ahaz is privy to that knowledge not because he possesses special powers of perception but because he has responded in faith to the call which he has heard (Isa. 6:8).
The hearts of Ahaz and the Judeans may indeed tremble like the trees of a forest before a strong wind (Isa. 7:2), but let them cast themselves upon Yahweh and they will find not only confidence for their immediate crisis but certitude and knowledge of Yahweh's gracious plan now and in the future. The challenge to trust in God's true word may (Isa. 7:10-16) or may not (Gen. 15:6) be accompanied by signs.? In either case, the challenge asks man to cast himself upon Yahweh's promise even though the sight of man's own eyes finds the promise to be impossible (Rom. 4: 19-21).
And—whether or not there are accompanying signs—truth as God's promise, assuredly points to a future.
3. Truth, therefore, is a Divine power that anticipates a future fulfillment. Quite apart from any distinct Divine element, one finds occasionally the anticipatory aspect of truth in everyday situations of Old Testament life. Joseph, for example, intends to discover in the future whether the truth is with his brothers or not (Gen. 42:16). Rahab requests the two spies to give her a token of truth (josh. 2:12) and, in response, the spies assure her that they will act toward her in truth (Josh. 2:14). A true
1 Op. Cit., Pp. 255.
» Procksch, op. cit., p. 607, contrasts the trust of an Abraham torn away from his natural associations (Gen. 12:1-3; 20:13) and thrust on God alone apart from any supporting sign (Gen. 15:6) with the trust of a slave people who believe as they witness the signs wrought through Moses (Exod. 4:3031). The situations, however, are different. The position of the enslaved people in Egypt who witnessed signs vindicating God's work is comparable not to the position of Abraham but to that of the slaves to whom Jesus came
(Luke 4:18-19) with authenticating signs (Matt. 11:4-6).
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
seed or vine is one that will produce fruit (Jer. 2:21; cf. John 15:1).
Much more frequently, however, one reads concerning the anticipation of God's truth. For example, almost a third of the references to *emeth alone occur in the context of worship where the writer asks for and anticipates, either a continued manifestation of God's truth (e.g. Psa. 40:11; 117:2; 146:6, all references to the Hebrew text), or a fresh revelation of it (e.g. Psa. 25:5; 43:3; 37:3; 61:8, all references to the Hebr. text).
In a special way, however, Old Testament writers anticipate the coming display of God's truth or faithfulness in the fulfillment of His promises. Thus, in Psa. 132:11, the faithful oath to the effect that an heir will one day sit on David's throne, is nothing less than God's 'emeth. The Divine power in his ?emeth will bring the promise into fruition. Likewise in Psa. 89:15, 'emeth together with hesed precede God as forerunners on his way to victory.
The fulfillment of the Messianic promise in Isa. 49:7 is assured because of the "Lord who is faithful" (x3). The truth of Yahweh is like a plant that grows up naturally to its destined goal.}
Jerusalem, the faithful city (nmxi mp), which became a prostitute (Isa. 1:21), is yet to become faithful (Isa. 1:26, cf. Zech. 8:3).
When the Messiah comes, he will be clothed with faithfulness (Isa. 11:5) and faithless Israel will be betrothed to Yahweh forever in faithfulness (Hos. 2:19-20 [Hebr. 2:21-22]).
Summary Investigation shows the idea of truth to be a most important unifying theme for Old Testament theology. The theme begins with ''the God of the Amen"
(Isa. 65:16), i.e. the God whose word is worthy of trust. Through Divine revelation man can know God's truth. That is, through creation (Psa. 36:5-6, Engl.), by historical acts (1 Kings 8:26), and by covenantal faithfulness
(Deut. 7:9), Yahweh makes his true self known. His revelation establishes a relationship. He shows himself as faithful and true to man (cf. the niphal of 'mn): he challenges man to trust (cf. the hiphil of ?mn) his true and faithful word. Moreover, the "God of the Amen"
(Isa. 65:16) anticipates from man a response of >dmen (Jer. 11:5). As man responds, two things occur: truth is implanted in his own life and he comes to know, and participates
1 Q.A. Piper, ''Truth,'' IDB, IV (1962), 7144.
188 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
in, the true purpose of God which itself anticipates a future fulfillment.
Psalm 46 may be taken as an illustration of the theme of truth in the Old Testament. God is truth that stands firm as a fortress or a rock (v. 1). He is likewise the one who has related himself to his people by a true and faithful covenant for he is the God of Jacob (v. 7). Finally, God is truth like a river which moves with power toward its appointed destiny (v.4, cf. Jer. 2:13).
In brief, truth in the Old Testament is ontological, i.e. it reveals the nature of God and the way God communicates his truth to men.
Truth is also eschatological, i.e. it anticipates the unfolding of God's purpose for the world. According to the New Testament,
Jesus comes in fulfillment of that purpose.
D. The Idea of Truth in the Intertestamental Period 1. Beginning with the exile, the meaning of truth is found in the law and the life lived in accord with it.1 This stress increases during the intertestamental period. To be sure, as in the Old Testament, truth is ascribed to God. So, for example, in the Wisdom of Solomon (ca. first century B.C.), God is said to be true (12:27;
15:1) and a true observer of the heart (1:6).2 The same feature is found occasionally in the Hymn Scroll from Qumran (4:40, "Thou art truth" and 15:25, "Thou art a God of truth'').3 Moreover, the Tannaim call truth '"'God's seal," i.e. truth bears upon it the name of its owner. Thus, one of the Tannaim understood the three letters of "truth''—n»x—as shorthand for Elohim, Melek, Tamid, i.e. "Living God and eternal King."' Another unique explanation says that, since the three letters of nmx consist of the first (x), the middle (»), and the final (n) letters of the Hebrew alphabet, the word itself is a compact form of Isa. 44:6, "I am the first and the last." 4
1 Cf. D. J. Theron, Paul's Concept of &dAnOera (Truth). A Comparative Study with special reference to the Septuagint, Philo, the Hermetic Literature, and Pistis Sophia (Princeton, N. J.: Unpublished doctor's dissertation, 1950), p. 62. Cf. also J. B. Bauer, "Wahrheit" in Bibeltheologisches Worterbuch
(Graz: Verlag Styria, 1959), pp. 779-781.
* Compare also 3 Maccabees (ca. second century B. C.) 2:11, "Thou art faithful and true," and 6:18, '"'the true God."'
% See M. Mansoor, The Thanksgiving Hymns (Grand Rapids: Wm. B.
Eerdmans, 1961), pp. 131, 184. The Dead Sea Scrolls are herein accepted as intertestamental literature without discussion of a precise date.
4 See H. L. Strack, P. Billerbeck, Kommentar zum Neuen Testament
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
In general, however, truth has come to be a synonym for the law.' To perform the truth, therefore, means to live by the law.
Tobit (ca. 200 B.C.) affirms that the course of his life lies in the paths of truth (1:3) and, accordingly, he charges his son to do the truth, ie. obey the law (4:5-6).2 In the Testaments of the Twelve Patriarchs (end of second century B.C.), one finds that truth often means the law (Test. Asher 5:4; 6:1; Joseph 1:3;
Benjamin 10:3; Gad 3:1; Reuben 3:8) which is to be carried out.?
It is in the Scroll of the Rule* (I QS) and the Thanksgiving Hymns (I QH) from Qumran, however, that truth and the law are most intimately linked together. Two expressions in particular point to the relationship; ''the precepts of truth" or "'the truth of thy precepts (Rule 1:11, 15, 24-26) and "thy truth' (Hymns 4:14, 25;
Gr 0 PION 1357 514879-20,9126;128):
0: 9580,824 3101 7ezo N20 NOs TEE2O530) T4920 599991074 )a If then, God and his law are true, the sectaries or covenanters are to witness to his truth (I QOS 4:6), to cling to it (I QS 1:11;
I QH 16:7), to practise it (I QS 5:3), to reprove each other by it (I OS 5:25), to rejoice in it (I QH 6:25; 10:30), and to proclaim it (I QM 19:9).
2. The eschatological element to truth is also found in the intertestamental period.
(Miinchen: C. H. Beck'sche Verlagsbuchhandlung, 1965), Zweiter Band, p.
362 and G. F. Moore, Judaism in the First Centuries of the Christian Eva, the Age of the Tannaim (Cambridge: Harvard University Press, 1932), Vol. II, p. 194 f.
1 In the Wisdom of Solomon, e.g. 6:17, 22, and Ecclesiasticus (second century B. C.), e.g. 4:28; 7:20, truth is sometimes equated with wisdom.
2iGivalsoplobite 755.13;6 3 "Love the truth" (Reuben 3:9; Dan 2:1; 6:8), "Do the truth" (Reuben
6:9; Benj. 10:3), ''Remain in the truth" (Jos. 1:3), and "Guard it'"' (Issachar Ff25)))Haeecteeioe to, and translations from, The Scroll of the Rule which follow are taken from A. Dupont-Sommer, The Essene Writings from Qumran, trans. G. Vermes (Oxford: Basil Blackwell, 1961).
5 References to, and translations from, The Thanksgiving Hymns which follow are taken from M. Mansoor, of. cit.
6 Cf. M. Burrows, '"The Discipline Manual [= The Scroll of the Rule] of the Judaean Covenanters" in Oudtestamentische Studien, VIII (Leiden:
E. J. Brill, 1950), p. 170 f., who lists no fewer than 20 distinct expressions embodying the word 'emeth. In the Dead Sea Scrolls published prior to 1962, the word "'truth'"' occurs above 100 times, including nearly 42 texts in I QS,
46 texts in I QH, and 10 texts in I QM (The War of the Sons of Light against the Sons of Darkness). The extensive use of 'emeth in I QH may be ac-
I90 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
The Qumran scrolls sense that the world is a battlefield where two spirits—one of truth and one of evil—vie with each other.
A barrier of eternal hatred exists between the two (I QS 4:16-18).?
Both spirits are made by God and upon them God has based all his works and service (3:25-26). Each man has a share of both spirits and lives in accord with his share—whether much or little
(4:15-16).2 Throughout the human tension the spirit of truth enlightens man's heart and teaches him the ways of true righteousness
(4:2). His struggle, however, has an end (4:16-17). The Habakkuk commentary (7:10-13) affirms that the covenanters, the men of truth who observe the law, "'do not slacken in the service of Truth when the final time delays for them; for all of the seasons of God come to pass at their appointed time according to His decree." ? Truth will indeed arise in the world (I QS 4:19) and God will purify the work of every man by his truth (4:19-20).
"He will cause the Spirit of Truth to gush forth upon him [i.e. upon sons of the truth] like lustral water' (4:21).*
The book of First Enoch (ca. second and first centuries B.C.) also contains a clear eschatological idea of truth. In the extant portions in Greek,® the word dAyOe.x and its cogeners occur only a few "'timés (fo PLO IT 735 225 5 251s S73 0922 041 wee, 12, 13; 106:12). At first glance, nothing unusual appears. The work asserts that all wrong is to be destroyed from the earth and the eschatological plant of truth is to appear (10:16). The eschatological judgment is true (27:3) and truth and peace are to reign together forever (11:2). In the final chapters, however, eschatological counted for from the context of worship. Cf. similarly the large use of "emeth (also 'emuna) in the canonical book of Psalms as noted in the previous section. See the top of p. 183.
1 Cf. Test.
Judah 20:1, '"'Two spirits wait upon man, the one of truth and the other of error."' Between the two, however, lies ''conscience'', not hatred.
* Cf. Test. Judah 20:3, '"The (works) of truth and the (works) of error are written on the breast of man, and each one of them [i.e. the works] the Lord makes known." The text shows an implicit determinism (yéyeantat) comparable to I QS 4:15-16.
3 A. Dupont Sommer, op. cit., p. 263.
SiGidanps ot.
° A. Greek ms from Akhmim containing 1:1-32:6 was published by A.
Lods, Le Livre D'Hénoch (Paris: E. Leroux, ed., 1892), a tiny portion (89: 4249) appeared in R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford: Clarendon Press, 1913), Vol. II, Pp. 254, and a ms containing the final chapters (97:6-107:3) was published by C. Bonner,
"The Last Chapters of Enoch in Greek," in Studies and Documents, 8 (1937).
TRUTH IN THE O.T. AND THE INTERTESTAMENTAL PERIOD
Igt truth is seen to be deterministic. In 99:2, a woe is pronounced upon those who attempt to alter the true words thereby perverting the eternal covenant. The text implies that the truth is to be equated with an eternal covenant. Again, in the final two chapters as Noah is born, so strange are the circumstances of his birth that Lamech asks Methusaleh to go to Enoch and learn from him the truth (106:7).1 The truth is what is already known and determined in heaven. Enoch, therefore, proceeds to present the truth. He predicts the deluge, charts the course of Noah's life including the deliverance which Noah and his three sons will effect, and then concludes, 'He [i.e. the Lord] showed
(these things) and revealed (them) to me and I refad them]? in the tablets of heaven." The meaning is clear. Truth, according to First Enoch, is eschatological but no less is it deterministic.
Summary: In the intertestamental literature, the idea of truth maintains a link with the Old Testament in several ways. Truth is ascribed to God, also to men who live according to God's norm.
In his inner life, man is to love truth; before men, he is to perform it.2 Furthermore, the nature of truth is especially discovered in the context of worship.' Finally, truth anticipates a goal, for God will one day purify men by his truth (I QS). According to First Enoch, the goal is determined, already inscribed in the tablets of heaven. The fact remains, however, that in the intertestamental period, the Torah itself became the primary expression of Divine truth.® And, correspondingly, obedience to the Torah became the way of truth for man. Man is engaged in a continuous struggle against evil (I OS 4), and only by a life lived in truth, i.e. obedience to the law, can he be victorious. Precisely here the intertestamental literature has lost the dynamic element which truth shows in the Old Testament.
The Old Testament makes it plain that the communication of truth occurs in history. Even the OT law basically witnesses to events of 1 The Greek papyrus is damaged precisely at the place &dnfere should appear. That the word should be supplied seems certain both from the presence of the word ''truth" in the Ethiopic version and from the end of 106:12 where thy &AnPerny does appear in Greek.
2 The text is damaged but the restoration seems fairly certain.
3 The emphasis is much the same in Old Testament wisdom literature.
Compare the use of 'emeth and 'emuna in the book of Proverbs.
4 Compare the extensive use of 'emeth in the Thanksgiving Hymns (I QH) with a similar wide use of 'emeth (also 'emuna) in the book of Psalms.
5 Compare J. B. Bauer, op. cit., p. 780.
I9Q2 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
history. Hence, as God historically reveals himself, true mutual relationships develop and mature between himself and man}.
II. THE IDEA OF TRUTH IN THE NEW TESTAMENT?
A. Truth is intimately linked to the coming of Jesus Chrost O. Procksch,? Th. Vriezen,4 and E. Jacob® all insist that the truth revealed in Jesus Christ is what binds Old and New Testaments together in an organic and spiritual unity. In a very real sense, all New Testament writings bear testimony to this unity. The gospels witness to the life and work of Jesus of Nazareth, the book of Acts and the letters to the life and work of the risen Lord through his church, and the Revelation to the work of Jesus as the Consummator of all things. It is in John and Paul, however, that the idea of éA7nOe.n and its relation to Jesus receives a special emphasis. An important text in this respect is John 1:14. The 1 The verb'mm, so important in the Old Testament for an understanding of these mutual relationships, seldom occurs, for example, in the Dead Sea
Scrolls.
2 The main investigations into the meaning of "'truth'"' in the New Testament have been cited by D. J. Theron (op. cit., pp. 1 ff.). Theron shows that the trend of investigation has varied considerably. H. H. Wendt's treatment,
"Der Gebrauch der Worter d&AnBe.m, &rAnPqc, und &AnOivdc im Neuen Testamente, auf Grund der alttestamentlichen Sprachgebrauches,'' Theologische
Studien und Kritiken, Eine Zeitschrift fur das gesamte Gebiet der Theologie, LXV, 2 (1883), showed by its title that the meaning of &A79er~ and its congeners in the New Testament is to be explained on the basis of the Hebrew words NAN and NNN (Theron, ibid., pp. 2-3). H. Cremer, Biblisch-theologisches Woérterbuch der neutestamentlichen Graezitaet (1915), contended, however, that secular literature was sufficient to explain the meaning of "truth" in the New Testament (cf. Theron, ibid., pp. 7-8). A better balance is found in TWNT, I (Stuttgart: Verlag W. von Kohlhammer, 1933), articles on c&AnPera, ANOS, aANnOWdc, &ANDedw (233-251) by G. Quell, G. Kittel, and R. Bultmann, though as a whole, the articles support a much stronger Hebrew background than Greek. Theron
(ibid., p. 16, note 1) complains in geneval of the order of treatment of the word &Anferx, where the Old Testament background is put first, and im particular, of the lack of depth to Bultmann's second article on the meaning of &AyOe.n in Paul's writings
(Theron, 2bid., p. 13).
3 Ob. cit., pp. 7-12.
SOP Citeap a.
SOsts OOD Cis (D> uP * Amid nearly 100 NT references to &nOerx, 92 are found almost evenly divided in the Johannine and Pauline (including the Pastorals) literature.
The adjective dAn8>, -é¢ occurs 17 times in John, (including 1-3 John), 4 times in Paul, and 5 times elsewhere in the New Testament. The adjective
&AnBivdc occurs 22 times in John (including 1-3 John and the Revelation), 4 times in Paul, and 5 times elsewhere, while the verb &dyOebw occurs only twice, both times in Paul (Gal. 4:16; Eph. 4:15).
THE IDEA OF TRUTH IN THE NEW TESTAMENT
verse points to the significant features of éAj0e1. which appear in many places in the Johannine and Pauline writings.
First, according to John 1:14, truth finds its standard or norm in God alone. That is, the truth which comes from God is found in the Logos who is God (cf. John 1:1, 18). The truth of God or the fact that God is true has already been presented in the Old
Testament! and intertestamental literature. In the New Testament, truth continues to connote that which accords with the Divine nature (cf. Matt. 22:16; John 3:33; 4:23-24; 8:26; Rom. 1:25?;
3:4).
Second, John 1:14 affirms that truth enters the world, becoming incarnate, or "tenting among us' (éoxyjvwcev év juiv), in Jesus, in whom the glory of God was visibly manifest. The tent in the desert was once full of Divine glory manifest visibly to the fathers,* but now, says John, that glory is visibly manifest in the incarnate
Jesus.
Third, John 1:14 suggests that truth enters the world in fulfillment of the Divine promise. That is, "mercy and truth," the harbingers of God's ultimate victory in the world (Psalm 89:14), find him whom they heralded in the incarnate Jesus, the one full
(xAnens) of grace and truth. The eschatological feature of the word "'truth" appears here but with a new dimension. On the one hand, Jesus comes in fulfillment of God's true prophetic word.
But, on the other hand, he not only discloses who God is but also challenges men to believe in his Son who is full of truth. That is, he not only speaks the truth (John 8:40)* and does it (John 3:21, by implication, Jesus is meant as well as men), but he himself ts the Truth (cf. John 14:6; 6:55; 15:1; Eph. 4:21; cf. also the 6 'Auny of Rev. 3:14). As the Truth, he invites men to believe in him. Therefore, in the prologue of John, the Baptist bears witness concerning him (John 1:15). This means that, for John (and Paul), the complement to "truth" is "'faith.'® As in the Old 1 Cf. here E. Hoskyns and N. Davey, The Riddle of the New Testament
(London: Faber and Faber Limited, 3rd ed., 1947), p. 28 f.
2 The phrase 4 éAnerx tod Oeod means "'the true nature of God."'
8 Cf. C. K. Barrett, The Gospel according to St John (London: S.P.C.K., 1960), p. 138.
4 §6Eno xvetov éxAnoOn H oxnvh (LXX of Exod. 40:35).
5 Cf. also the Hebraism in the frequent use which Jesus makes of &uhv (the Synoptics) or &uhv &uhnv (John).
6 There are over 50 references to motevewv in Paul (including the Pastorals) and over 100 references to muotevewv in the Fourth Gospel alone.
Suppl. to Novum Test., XXV
I9Q4 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
Testament, faith staked its claim on truth, so now faith stakes its claim on Jesus. The fact that Jesus promises the coming of the Spirit of truth (John 15:26; 16:13) shows further that his coming was not only the true fulfillment of prophecy, but also opened the path to the goal of the complete establishment of Divine truth in the world.
Fourth, truth—according to John 1:14—points to the meaningful life which Jesus lived in the flesh. Paul implies that the entire life of Jesus including his death and resurrection connotes truth.?
Jesus claims to have spoken the truth (John 8:14, 46; 18:37) and to have witnessed to the truth through his works (John 5:31,
33, 36). The genuineness of his witness is accompanied by a challenge to his enemies to enlighten him and convince him of any wrongdoing in which he has been involved (John 8:46). If then the entire life of Jesus may be summarized by the phrase, ''truth was in Jesus," it is not at all surprising to find that the kerygma or gospel of Jesus was called truth or described as true (2 Cor. 4:2; 6:7; 7:14; t1s10;- Gal, 2:5, aa5°7 2 Eph: (ea paCok. ach ez: diliesss 2aa I John 2:21; 2 John 1). According to John 8:32, the power that liberates men from the fetters of sin is "'the truth" and the truth is none other than the Son himself (John 8:36).2 His life and history, then, are true. Moreover, he lives not for himself but for others, to invite others to participate in his true life (John 15:1-7; contrast Isa. 5:1-7). It is through him, through the truth of his gospel, that men become sons of God. They find that his flesh is true food and his blood true drink (John 6:55). They not only know the True one but they are actually 7m the True one (1 John
5:20). It is precisely in this light that we understand how men are "'of the truth" (é tH¢ &AyPetac—John 18:37; 1 John 2:21; 3:10) and how they are "'to do the truth" (xotetv thy dAnPerev—John 3:21;
I John 1:6;-9748;wel.:
2, Cor.<13:
8; Eph. 5:9316:14) and=iwalk, according to truth" (2 John 4; 3 John 3-4; cf. Gal. 2:14), as well as "speak the truth" (John 8:40, 45, 46; 16:7; 18:37; Rom. 9:1;
2 Cor. 7:14; 12:6; Eph. 4:25). Basically, up to this point, the New Testament idea of truth is seen to be Hebraic (Old Testament)
1 Eph. 4:21, "Even as truth is in Jesus.'"" Hoskyns and Davey, op. cit., p. 30 have given a clear exegesis of the Ephesian reference.
2 The Jews of Jesus' day understood that the one who makes himself a slave in this world for the sake of the Torah will become free in the world to come. Cf. H. L. Strack, P. Billerbeck, Kommentar zum Neuen Testament II,
523. Clearly, the power of the truth announced by Jesus was amazingly new.
THE IDEA OF TRUTH IN THE NEW TESTAMENT
in background though it contains a surprising new element in its New Testament fulfillment.
B. The Idea of Truth is related to the philosophical background of the New Testament Along with the Hebraic idea of truth, both John and Paul show a cognitive element which was prevalent in the Greek philosophical world. To be sure, New Testament writers (John and Paul, in particular) are not concerned with intuitive truth or with mere consistency of statements, e.g. reality, and correspondence with reality. Yet, John, for example, shares certain tendencies with Hellenism in that he sees God's truth in opposition to a world which is under the Devil and thus lacks truth.! At the same time, John differs markedly from Hellenism in his description of God as the Savior of the world.? Truth, then, is not intuitive but God's revelation and work in the world.
Both Paul and John share with Hellenism two other main ideas, i.e. (1) Truth is an unveiled reality, and (2) Truth is a process.
Not only the etymology of «A7Oe1m,? but also the use of the word in Hellenism shows the meaning of truth to be unveiled reality.
Thus, as Theron points out,* in the area of logic, truth meant the correspondence of report with fact, or of idea with reality.
At the same time, as the dialogues of Plato so often show, truth was a process in which, through the dialectical method, the vovc, the dpctc, and the aicOyoc, were all challenged to contemplate, search and study, and thus finally appropriate, the truth or the true. In a sense, both Paul and John agree with these ideas. Truth to them was an unveiled reality (cf. 'the manifestation of truth,"'
2 Cor. 4:2 with John 1:14, 17) and truth was a process. John a CiaOnAe riper, Uruth WB iV, 70a.
2 [bid.
3 The word &AnOerx is probably an alpha privative noun from the verb AavOdverv, 'to escape notice, be unseen, unknown." Cf. H. Cremer, op. cit., p110. Thus the derived noun A79y "'forgetfulness'"' underlies the theory of d&véuvyotc, "remembrance, recovery,'' i.e. of antecedent knowledge or truth, expounded in Plato's Meno (81-86). The word éanferx thus means essentially
"that which zs not unseen or veiled," or '"'that which is uncovered." H. Frisk Griechisches Etymologisches Wé6rterbuch (Heidelberg:
Universitatsverlag, 1960), p. 71 mentions several cogeners of d&AnPewa, e.g. aAnOtCw having the technical sense, '"'to color with (true) purple,"' éA7®wdé¢ meaning ''red"' (later
Greek), dAnPevotc 'truthfulness,' and d&AnBedtyq¢, "the one who always speaks the truth.'
4 OP. cit., pp. 29-30.
196 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
indicates this process by giving the promise of the Spirit of truth who will guide the disciples into all truth (John 16:13) while
Paul indicates the process by an unusual phrase, de0orodeiv mpd¢ chy cryPerav tod ebayyeAtov, "to progress toward the truth of the gospel'! (Gal. 2:14). The agreement of Paul and John with Hellenism, however, is seriously qualified. The Platonic idea of truth
(= correspondence of idea and reality) was purely theoretical.
It concerned itself with the full realization of the mental life of man. Truth centered in man. In one sense, the same idea holds sway in the New Testament, but not without an important distinction. The Biblical writers are occupied not with the mental life but with the soma, the whole person,? a person re-created in Christ to reach the full destiny which God has in view. Platonic theory held that truth never really entered the world in a concrete form; it claimed only that the world contains pointers to the truth (i.e. to the truth found in the world of ideas). The Pauline and Johannine idea of truth is pre-eminently personal. Both writers affirm that man as he is, is not true. Man is not at all in accord with the image for which he was made. Truth, to these writers, denotes a restoring, re-creating, power that is particularly to be found in Jesus (Eph.
4:21; cf. John 14:6) who became incarnate among men. Thus, God's redemptive plan which focuses on the appearance of Jesus is realized in the world. To Paul, truth meant the gospel (see above on p. 194) which men encounter here and now (cf. Gal. 2:5,
14; Eph. 1:13; Col. 1:5). Whereas Plato viewed truth as the dialectical process leading from real existence to the ideal, Paul understood truth to be the historical process leading from the provisional event (God the Redeemer of his people Israel) to the final consummation (Christ the Redeemer of the world). The fact that Christ has come and the fact that the gospel has become an active power in the world assure the final victory of truth.
+ The translation is offered by C. H. Roberts in JTS 40, 1939, p. 55 f. and is followed by J. G. Winter in HTR 34, 1941, p. 161 f. A slightly different sense is given by G. D. Kilpatrick, NT Studien fiir R. Bultmann,
1954, Pp. 269-274, i.e. "'they [i.e. the Jewish Christians at Antioch] were not on the right road toward the truth of the gospel.'' But whatever may be the true sense of Gal. 2:14, truth as a process is indicated clearly in two other
Galatian passages, e.g. Gal. 2:5 and especially 5:7 where someone thwarted the continuous obedience (retOeo0a, pres. infinitive) of the Galatian Christians to the truth.
* R. Bultmann, Theology of the New Testament, I, trans. K. Grobel (New York: Chas. Scribner's Sons, 1951), pp. 192 ff.
THE IDEA OF TRUTH IN THE NEW TESTAMENT
The process, however, will continue until the "True one" (Rev.
Ig:II) comes again to establish fully God's true eternal rule.
Truth, therefore, concerns not only the message about Christ but the on-going joint effort of Christ and his church to bring
God's saving truth to men everywhere.!
The broad lines of the nature of truth in the New Testament were admirably laid down in one of the Hulsean lectures by F. J. A.
Hort.? Hort finds that, in the Synoptics where the words and deeds of Jesus are foremost, the meager use of the word "'truth" indicates
"the disciplinary nurture by which the power of apprehending truth is called forth,' while the extensive use of the word ''truth" in the Fourth Gospel indicates an emphasis upon the significance of Jesus' words and deeds.* Especially important for the disciples are the claim (John 14:6) and the promise (16:13) of Jesus.
As a significant illustration of Hort's emphasis, both the claim and the promise of Jesus are found to reach a climax in the resurrection chapter (John 20). The Risen one reveals his incarnate person to his own and then breathes upon them the Holy Spirit.
To allegorize the incident of the two disciples at the empty tomb® or to view the successive appearances as concessions to the weakness of Jesus' disciples® fails to capture either the implicit claim of Jesus as the truth of the event or the function of the Spirit of truth.
John 20 implies that the disciples' knowledge of Christ as the truth, deepens, for they learn that he who is risen (the tomb is empty
—20:1-10: he appears to Mary outside the tomb—zo:11-18) is the same as their incarnate Lord (he shows them his wounds
—20:19-23: he accepts the worship of Thomas—z2o0:24-29). Yet, in view of his ascension (20:17) and in response to his own promise
(15:26), he bestows upon his disciples the Spirit of truth (20:22).
By the power of the Spirit they now can preach the forgiveness of sins (20:23), i.e. proclaim the truth which their incarnate and risen Lord has made possible. This means that the disciples'
I OmAS Pipes btuthan JOB Via7t 7a:
2 "The Way The Truth The Life," The Hulsean Lectures for 1871 (London:
Macmillan and Co., Limited, 1908), 41-94.
3 Ibid., p. 46.
4 Tbid., pp. 50 ff.
5 So R. Bultmann, Das Evangelium des Johannes (Gottingen: Vandenhoeck & Ruprecht, 13th ed., 1953), who thinks that Peter and the beloved disciple represent Jewish and Gentile Christianity respectively (p. 531).
SHTOtd., P1539:
198 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
experience with the Risen one is unique, and yet, at the same time, preparatory.
They will continue to grow in their knowledge of the Risen one for the Spirit of truth will enable them to apply their expanding knowledge to ever-changing circumstances.!
Jesus' prayer for his disciples (John 17) identified the word of the Father with truth
(John 17:17). A similar identification is to be seen as one moves on into the Pauline writings. That is, Paul also understood truth to be wedded to the Divine word or the gospel. Moreover, the stewardship which Paul exercised, made it important for him
(as his earlier letters show) to present or retain truth in accord with the spiritual capacities of those to whom he wrote." Inevitably for those mature in .Christian knowledge, through a continued devotion to the basic Christian faith, their idea of truth deepened.
But in Paul's later letters as well as in 1-3 John, Hort detects a new form of truth arising primarily because of error within the community of Christ. "Truth could no longer be only cherished and loved and studied: it had to be jealously guarded against teaching which threatened to destroy it.'"* Thus in the letters of Paul to church rulers and more especially, in the letters of John, the threat of danger from within elicits from both writers a stress on the foundation of truth and resistance to any movement of nominal Christians "who strove to disengage an imaginary Christ from the flesh and blood of the historical gospel.''> Hort believes that this very movement which John faced convinced the apostle that the time was ripe for a presentation of the gospel as a declaration of truth which earlier the church had not needed.® Thus,
John wrote his gospel of Jesus Christ, the Truth. Hort's treatment of truth in the Fourth Gospel, however, failed to proceed beyond an anti-docetic emphasis. Yet, in Jesus' controversy with the Jews, according to Jolin 8, 4 dAyBerx is opposed not to docetism, but to 76 veddoc. The archenemy of truth is the Devil who, by occupation, is Yebotys, and thus the father of +d YedSog (John 8:44).
The lie which he speaks contrasts sharply with the truth which Jesus speaks (John 8:45, cf.
1 John 2:21). The Greek monistic 1 Hort, op. cit., p. 58.
2 Ibid.
2 Moths, (Ds O7k:
Ibid.
Ibid., p. 68.
Ibid., p. 70. oa on
THE IDEA OF TRUTH IN THE APOSTOLIC FATHERS
philosophy stated that the vet3og was inert. It was itself the truth which man had yet to attain. The eiSoc, according to John, is an active power that seeks to lead men away from the truth.
Hort's lecture likewise failed to consider John's Apocalypse, the final book of the New Testament. There the adjective dnOwéc plays an important role,! by stressing both ontology and eschatology in relation to truth. For the word "true" in Revelation, signifies, on the one hand, the nature of God (6:10) or of Christ (3:7, 14;
19:11), and, on the other hand, the nature of God's decreed ways with men (15:3; 16:7; 19:2) or of his words which announce those ways (19:9; 21:5; 22:6).
Summary. In the New Testament, the idea of truth has both Hebraic and Hellenistic ties. With respect to the Hebraic element, New
Testament and Old Testament alike declare that Divine truth enters the scene of history. The historical bond between the two testaments is the incarnation. The entire life of Jesus is "truth"
(Eph. 4:21; John 14:6)—words, works, and redemptive suffering.
He is the pattern of New Testament truth, incarnate truth, for he is the Word full of grace and truth who "became flesh" (John
1:14). To men, the pattern simply says, (1) that through faith, they are "of the truth" or "in the True one," i.e. they share the life of Christ, and (2) that they can "'do the truth" or "walk according to the truth," i.e. they can live significant lives in the world.
Both as a revelation and a process, New Testament truth has ties also with Hellenistic philosophy. It is a revelation, however, of God's redeeming work in the world, and it is a process in which the Spirit of truth—in opposition to the enemy of truth—guides men in making God's redeeming work known in the world until the True one comes again.
III. THE IDEA oF TRUTH IN THE APOSTOLIC FATHERS
The Apostolic Fathers appear on the scene of history between the years A.D. 95 and 150, i.e. between the New Testament age and the age of Justin. The idea of truth in the writings of four of these fathers (the Didache, First Clement, Ignatius and Polycarp) is carefully considered in the following pages.
1 The adjective occurs ten times, the only congener of dAnOevx to be used in Revelation. On the other hand, neither éAnferx nor any congener occurs to any significant degree in the book of Acts or in the non-Pauline epistles of the New Testament.
200 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
A. The Didache (A.D. 90? 120?) An eleventh century manuscript of the Didache was discovered in the late r9th century. The document is a manual of primitive church order consisting of two main parts—two ways of life (D. 1-6), and corporate life within the Christian community (D.
7-16). The work is very ancient, perhaps as early as A.D. 80, certainly no later than 120.1 In the first part of the work, the writer evidently views truth as a moral imperative, a new law incumbent upon the individual Christian. The repetition of téxvov wou? (D. 3:1, 3, 4, 5; 4:1) as well as the use of the second person singular in verbal and pronominal forms shows the direct personal nature of the first section. In the second section, the idea of truth is to be seen in its relation to the community of believers as they participate in the sacraments (D. 7, 9, 10), as they fast, pray, and work—each at his own trade (D. 8, I1, 12, 13), as they celebrate the Lord's day (D. 14), as they select their leaders (D. 15), and as they await expectantly the parousia (D. 16). By his use of the second person singular in part one and the second person plural? in part two, the writer has shown a concern both for the individual
Christian and for the corporate life of the Christian community.* This means that, on the one hand, the Didache—in a number of places—continues the New Testament idea of truth. Truth connotes soteriology, the revelation of God's life and knowledge as mediated through Jesus, the one entitled God's matg (D. 9:2, 3;
10:2, 3). The same descriptive title, matc, is ascribed to Jesus 1H. Lilje, Die Lehre dey zwolf Apostel (Hamburg: Im Furche-Verlag,
1955), Pp. 15. J.-P. Audet, La Didaché Instructions des Apétres (Paris:
Librarie Lecoffre, 1958) emphasizes the close tie which he feels exists between the Didache and the gospel of Matthew and thus favors a date no earlier than
A. D. 90 (pp. 187-210, 212). In a similar way earlier, B. H. Streeter, The Four Gospels, a Study of Origins (New York: Macmillan
& Co., 1925) argued that the Didaché is no later than 100 and that it is related to the gospel of Matthew ''as the preacher to his text"' (p. 511).
2 Compare the same type of address in the book of Proverbs and in gnomic literature from Babylonia and Egypt.
% Compare, e.g., the second personal plural imperatives Barticate (7:1), vnotevoute (8:1), edyaptornoate (9:1; 10:1), xAkoute (14:1), yerpotovhoate
(15:1), and ypenyopette (16:1).
4 It is possible, of course, that D. 1-6 is of Jewish or Jewish-Christian origin and was joined to the second part (D. 7-16) by a redactor. At any rate, a definite link between the two parts is made in 7:1. That is, the tatc« mévtx tMpoeinévtes must refer back to D. 1-6 which the writer (or redactor) understands as mandatory pre-baptismal instruction.
THE IDEA OF TRUTH IN THE APOSTOLIC FATHERS
according to the primitive apostolic preaching (Acts 3:13, 26, compare also Acts 4:27) and probably contains a latent reference to the suffering servant passages of Isaiah 42, 49, 50, and 52:1353:12. Furthermore, it is through the natc of God that the eucharistic feast can be celebrated in which the oneness of the church is realized (D. 9:4). Possibly an even stronger soteriological note is sounded in the final chapter with its eschatological stress. Those who have endured in their faith, says the writer, will be saved
""'by the cursed one himself" (D. 16:5).?
On the other hand, the Didache shows a significant departure from the New Testament. Truth, in the Didache, means obedience to moral injunctions and the discernment of right and wrong.
The Holy Spirit—so important for the New Testament concept of truth—plays only a minor role in Christian teaching, according to the Didache. Apart from the mention of the Spirit in the trinitarian baptismal formula, the writer of the Didache reveals little or no idea of the Spirit's relation to the new life of the Christian community.
B. Clement (ca. A.D. 95) This early letter from the church at Rome advises the church at Corinth on the critical situation facing it. Younger men of the Corinthian congregation had established themselves as leaders in the church by expelling the older recognized leaders. In addressing the problem the writer sees the world as one in which truth and error co-exist side by side. Truth, however, is for him to be found in books—especially the books of the Old Testament. The church at Corinth, says the writer, will do well to give heed to the Scriptures.
In 31:2, the writer says, in effect, ""You ought to do the truth because it is to be found in the Old Testament.'' Thus, for the writer, truth is moralistic. On the whole, he bases his appeal to the Corinthian church on the exemplary lives of men of old—Abel,
Enoch, Noah, Abraham, Lot (sic!), Isaac, Jacob, and others.
In 45:2, the writer appeals to "'the true Scriptures" in which 1 Compare the LXX of Isa. 52:13, 'I80b ovvjcet 6 maig pov. Audet (op. cit., p. 189) observes that the passages in the book of Acts as well as in the Didache refer successively to David and to Jesus, each as the nat¢ of Yahweh.
2 The expression is bn' adtod tod xatabéuatoc. The Bauer lexicon gives the translation noted above and adds the notation, ''by Christ who, in the minds of those offended by him, is accursed"' (p. 411b). The reference may be compared to Gal. 3:13 where Christ is said to become a curse (xat&pa) "for " us.
202 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
one finds that holy men never expelled just men. Truth is the standard of the Old Testament by which all conduct can be measured.
Elsewhere, the writer affirms that God is true (43:6), and that truth is a path to be followed in order to obtain the promised gifts of God (35:5). Near the close of his letter (60:2), the writer's prayers contain a significant clause reminiscent of John
17:17, ie. "Cleanse us with the cleansing of thy truth." In this one reference at least, the writer goes beyond the idea of truth as a norm of conduct and sees that truth is a power for life.
C. The Letters of Ignatius (ca. A.D. 110) Graydon F. Snyder has recently demonstrated that the Christianity of the New Testament continues on into the life of Ignatius, bishop of Antioch. The continuity, says Snyder, is especially apparent in the life and worship of the church and in Ignatius' awareness of his own call and dependence on the apostle Paul for an understanding of Christian witness.1 In another sense, the letters of Ignatius, written as he is en route to his martyrdom at Rome, carry on the theological battle of the apostle John. This battle was waged on two fronts; against Judaeizers (cf. IMg 8-10 and IPhld. 6-9 with Rev. 2:9; 3:9), and against docetists
(cf.
IEph 7-9, 18; IMg 11; ITr 6-11; ISm 1-6; IPol 3 with 1-3 John).
In a remarkable passage in ISm 5, Ignatius apparently designates Judaeizers by his use of the phrase "attorneys"
(ovvyyooo) of death rather than of truth. As the sentence continues, he indicates that these attorneys have refused to admit the evidence of four avenues of truth—the prophecies, the law of Moses, the gospel itself, and the sufferings and martyrdom of Christians including his own.
In IPhld 8, although the word "'truth"' does not occur, it is the point at issue as Ignatius reproduces the gist of his polemical conversation with Judaeizers. He insists not only that (the truth of) the gospel lies (yéyeartat) in the dpyet«, 'the original documents," i.e. the Old Testament, but that he, Ignatius, possesses the sacred original documents (t& &Oixta d&pyeta), ie. the cross, death, and resurrection of Jesus, and faith through him. The importance of the text lies in the juxtaposition of the Old Testament not with the written gospel but with the Christ of the living tradition.
1 The Continuity of Early Christianity, A Study of Ignatius in Relation to Paul (Princeton, N. J.: Doctor's dissertation, 1961), pp.
252-255.
THE IDEA OF TRUTH IN THE APOSTOLIC FATHERS
Truth, for Ignatius, lies in the fulfillment of God's prophetic word in Jesus Christ, truth that provided him with an adequate answer to the Judaeizers. Christ the better High Priest has come, he says (IPhld 9:1-2). Christ is the door through which patriarchs, prophets, and apostles enter. The gospel contains the parousia of the Savior toward whom the beloved prophets directed their proclamation (xatnyyetav cig adtév). With the birth of Jesus, the economy which has been fulfilled in God's counsels, began to take shape (IEph 19:3).
If the answer to the Judaeizers lies in truth as fulfillment in Christ of the old economy, the answer to the docetists lies in truth as indubitable fact. Truth, says Ignatius, means reality as opposed to illusion, fact as opposed to fiction. By a frequent use of the adverb aAy$éc, Ignatius uniquely supports his anti-docetic argument.
The term is his "watchword against Docetism.''!
Christ, affirms Ignatius, not only came in fulfillment of Scriptures, but, "He was truly [ad796¢] born, he both ate and drank, He was truly persecuted under Pontius Pilate, truly crucified and died, while those in heaven, those on earth and under the earth were beholding, who was also truly raised from (the) dead..." (ITr 9:
1-2). The same adverb "truly" in a similar setting appears in [Smerti-25°2 15 IMe"148s 1 (compare'also [Eph 722):
On the relation of truth to Christians, Ignatius has two things to say. In the first place, he believes that Jesus Christ is the true life of Christians (ISm 4:1). According to ITr 9:2, Ignatius holds that Christ was not only truly (#Ay9Gc) raised from the dead, but that apart from him, Christians do not have the true life
(xo dAnP.vov Cyv). On the Lord's day, our life sprang up through him and through his death. How then, he asks, are we able to live apart from him? (IMg 9:1-2). Precisely at this point the soteriology of Ignatius finds its main emphasis. The life which Christ truly lived from his unique birth to his sacrificial death and resurrection is the life that Christ imparts to Christians, a life which unites them to him and to one another in an indissoluble unity (IEph 3:2; foe Oe eit etS lA tty, 202k LMP e252, 2 OazueeO tb ca ees? lie. 2. Onl 7a T Olt eO se, Li sei i Bae:
Rome 3 aGes-t702 Soo r-ePhider:1453 12; in; 5200125 811-2; Opt ette
2 As Jel, Lea, IPol 5:1; 8:3). To be u Thus J. B. Lightfoot, The Apostolic Fathers, part I, vol. I, sect. 1, 173.
204 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
sure, Ignatius finds that the outward sign of this life will often be submission to the bishop (IEph 1:3; 4:1-2; 5:1; 6:1 and many other references). The basis, however, is the important thing for Ignatius: Jesus Christ is the true life of Christians.
In the second place, Ignatius disclaimed for himself any full appropriation of Divine truth. Truth, for him, was a process toward a goal yet unrealized. One of his favorite clauses is tva
Ocod émitbyw, "that I may attain to God" (IEph 12:2; IMg 14, ITr 12:2; 13:3 e¢ al.), which meant nothing less than martyrdom in Rome. As he has been Theophorus ("the one bearing God'')? in the East so he must "'carry God" to the West (IRo 2:2). Ignatius shows that all Christians appropriate truth through a like lifeprocess. They too are God-bearing ones and Christ-bearing ones
(Qcogép01 and yototopdpor), who are themselves being carried up to the heights through the lifting-crane of Christ which is his cross. Moreover, they are his obvodo. "fellow-travelers" (IEph g:I-2) who—like him—seek to attain unto God (IMg 1:3; ISm 9:2).
D. The Letter of Polycarp to the Philippians (ca. A.D. 110).?
On the basis of quotations, no writer among the Apostolic Fathers shows a greater debt to the New Testament writings than Polycarp. In bulk, Polycarp's letter is less than one-tenth the size of the works of Ignatius and First Clement combined, and yet,
1 The name Qeopdp0¢ is probably to be interpreted in an active sense.
See the discussion on p. 87f. above.
2 P. N. Harrison, Polycarp's Two Epistles to the Philippians (Cambridge:
University Press, 1936) has argued long and vigorously to the effect that Polycarp's letter actually contains two letters. The first letter (chap. 13 with chap. 14 as its postscript) is taken as a covering note to the copies of the letters of Ignatius which the Philippian church requested from Polycarp
(Harrison, op. cit., pp. 79 ff.). The second letter (chapters 1-12), ''the crisis letter,'' is dated by Harrison about A.D. 135 and is said to be an appeal directed to the Philippians during an early stage of the Marcionite heresy
(2bid., pp. 172 ff.). After Polycarp's martyrdom (ca. A.D. 155), Harrison thinks that the two letters—by mistake—were united into one manucript, and that thus they have ever appeared to the church as one letter. John
Lawson, A Theological and Historical Introduction to the Apostolic Fathers (New York: The Macmillan Company, 1961), considers Harrison's thesis but rejects it and feels that the letter is a unity to be dated ca. A.D. 107 (pp.
157 f.). Harrison's view raises as many problems as it solves. In behalf of the unity of the letter, a triad of references to martyrs who passed through Philippi (Pol. 1, 9, 13) all seem to refer to the same event. Moreover, it may be questioned whether chapter 12 constitutes a true ending for the socalled "'crisis letter,' and whether chapter 13 by itself, the so-called "covering note," can be styled an émotoAy (13:2).
THE IDEA OF TRUTH IN THE APOSTOLIC FATHERS
Polycarp's 46 "quotations" from the New Testament exceed the sum total of "quotations" in Ignatius and First Clement.!
Polycarp's letter, however, is no mere catena of quotations but is rather a response to several needs in the Philippian church.
First, the church had written expressing a desire to obtain the letters of Ignatius which Ignatius had sent to Polycarp (chap.
13). Second, the church had requested that Polycarp write to them "concerning righteousness"
(mepl tig Stxatoobvys, 3:1). Third, Polycarp is deeply concerned over an erring presbyter and his wife in the Philippian church (chap. 11). And fourth, Polycarp writes to counter docetic teaching, the influence of which had reached Philippi (chapters 7-8).
In style, the letter is hortatory? and pastoral. In content, the letter is evangelical, i.e. it pulsates with the new life in Christ which New Testament writings generally evidence.
Truth, to Polycarp, means a life of service which finds its basis in Christ.
In 5:2, he writes, mopevéuevor xata thy c&AnOerav tod xueltov, 66 éyéveto Sidxovog mavtwv, "Walk according to the truth of the Lord who became servant of all.'' Elsewhere he observes that because Christ died for our sins, we experience his saving grace
(r1:2-3). As we are forgiven by him, we too must forgive (6:2).
The first installment (céepa8Hv) of our righteousness is Christ who himself brought our sins to his cross (8:1). The love of the martyrs was directed not to the present age but to the one who died for them and was raised for them by God (9:2). As partners in the truth (7 veritate sociati), Christians are to exercise the gentleness of the Lord toward one another (10:1). In brief—like his contemporary, Ignatius—Polycarp sees that truth is based on the life and work of an incarnate Christ. Hence, the one who 1 The information is drawn from P. N. Harrison, op. cit., p. 232 f.
2 Compare the verb égetAouev (5:1; 6:2), the frequent hortatory subjunctive (e.g. 6mAtcmyeOa and dudScEwouev in 4:1; yevoucba and d0€éCwuev in 8:2) which, several times, is the one main verb in a sentence (compare dSovAcbowuev in 6:3, émotpépwuev in 7:2, and mpooxaptepGuev in 8:1). In chapters 10-12, 14, which—with few exceptions—are preserved solely in a Latin version, the hortatory style is seen in numerous imperatives of the second person plural
(state and sequimini in 10:1, nolite differre and estote in 10:2, docete in 10:3, estote, non... existimetis, and vevocate in 11:4, ovate in 12:3, and estofe in chapter 14.
ARG:
3 See chapter 4 and especially the address made to various groups within the Christian community—éuotms Sidxovor (5:2), Syotws xal vedtepor and was mapOévoug (5:3), and of mpeoBbtepor (6:1). Compare First Timothy 3:1,
8 and Titus 2:2-8.
206 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
denies that Jesus Christ has come in the flesh is both ''antichrist" and ''(the) firstborn of Satan"' (7:1)."
Truth in Polycarp's letter receives an eschatological emphasis also. Jesus is to return as judge of the living and the dead (2:1).
God who raised up Jesus will also raise Christians from the dead (2:2). We shall receive the coming age if we please him in the present age (5:2). We must stand before the judgment seat of Christ and give account concerning ourselves (6:2). Martyrs who have run their course have reached the place which they deserve (9:2). In one reference (11:2), Polycarp cites Paul's teaching to the effect that saints will judge the world. As the fruit of believers becomes manifest in the world, the believers will be made mature in Christ (em illo perfect, 12:3).
Summary. Four writers among the Apostolic Fathers have been considered with respect to their ideas of truth. In one sense, all of their writings are faithful both to the Old Testament and to those New Testament writings which were known to them. The truth of God is centered in Jesus and in the life and worship of those who are related to him. But, in another sense, two of these writings (the Didache and First Clement) vary significantly from the Biblical witness to truth. In a legitimate anxiety over schism in the congregation (First Clement) and a concern for the regulation of the life of the church (the Didache), these works fall prey to a moralistic and legalistic approach to their problems.
Two of the fathers (Ignatius and Polycarp), however, show a remarkable grasp of Biblical truth. Polycarp's letter is brief but revealing. The wealth of his New Testament quotations and allusions show both his Christological stance and practical concern.
Christians, he says, are to walk in accord with the truth of Christ who truly came in the flesh and became servant of all. Furthermore, he sees Christians as partners of the truth because of him who brought their sins to the cross (8:1). Finally, in his letter, truth receives a strong eschatological stress.
Ignatius' witness is more extensive than that found in Polycarp's letter. In brief, Ignatius affirms: Christ truly became incarnate and has become my true life, but only as I seek to attain him will I be found a true disciple. That is, for Ignatius, truth was a * According to Irenaeus (Adv. H., III, 3:4), the second epithet is the same that Polycarp hurled at Marcion during a personal encounter with him.
THE IDEA OF TRUTH IN THE WRITINGS OF JUSTIN MARTYR
reality found in the incarnate One, and truth was a process found on the path leading to a Divinely-appointed goal. The circumstances of Ignatius' time and life possibly had a significant role to play in his particular theological position. For example, his strong support of episcopacy may, in part, reveal his concern for the orphaned church at Antioch and the dissension among its members that had just been healed.!
However, the circumstances surrounding Ignatius were more serious than those in the local church at Antioch. First, he faced the danger of a strong docetic influence which posed a threat for the church in many places. He countered the danger with a strong incarnational theology. His dynamic exegesis of the birth of Christ (e.g. IEph 19), and of Christ's death (e.g. [Eph g) and resurrection (e.g. [Sm 3), shows his deep concern with the truth pertaining to his incarnate Lord.
Second, however, Ignatius faced a personal danger. From Asia to Rome, bound by a chain day and night, he travelled a rugged path at the end of which he was to find his fate among the wild beasts of the Roman arena.
In this connection, truth—to Ignatius—signified indeed the path of potential discipleship. The end of that path actually meant that he could become a true disciple (uaOynrh¢ a&AnOqc) of Christ
(IRo 4:2). On his way to that goal, the living water spoke within him saying, '""Come to the Father' (IRo 7:2).
Thus, face to face with the two-fold danger—(a) to the life of the church, and (b) to his own personal life—Ignatius, in a significant way, exhibited the Pauline and Johannine idea of truth, truth that is wedded to the gospel and truth that is obedient to the gospel through a growing understanding of him who is the Way, the Truth, and the Life.
IV. THE IDEA OF TRUTH IN THE WRITINGS OF JUSTIN MARTYR
Justin discerns that the central principle of truth lies in the transcendent God. He claims that after creation, God manifested
1 B. H. Streeter, The Primitive Church, studied with special reference to the origins of the Christian ministry (London: Macmillan & Co., Ltd., 1929), p.
175 f, and P. N. Harrison, op. cit., pp. 81-98, are probably right. The newlyacquired peace in the church of Antioch was not due to the cessation of persecution but of dissension. Streeter (The Primitive Church, p. 175 f.) goes one step further. The thanksgiving in which delegates from various churches are to join together in the Antioch church is, says Streeter, a thanksgiving for the accomplished election of a successor whom Ignatius approved.
208 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
himself in the world through his law, through the Logos implanted in the hearts of men, and through the work of the pre-incarnate
Logos which reached its climax in the coming of Jesus Christ.
Justin, therefore, is in basic agreement with the Biblical ontology and eschatology of truth.
That is to say, the God about whom Justin writes is essentially the God of the Bible. On the one hand, Justin believes that God remains the unbegotten Father (a&yéwytoc matyo) and Ruler (Seoxér¢) of all that is, whose word through his law and prophets is faithful to his nature. On the other hand, Justin is also sensitive to the dynamic process in truth that the Bible maintains. The Logos, says Justin, who led patriarchs, inspired Jewish prophets, and enlightened Greek sages, is the Logos who became incarnate in Jesus thereby fulfilling the prophetic word. The '"'memoirs"' of the apostles confirm the truth in the prophets. For this reason either the memoirs or the prophets are read each Sunday at the worship service of the Christian community (I. 67:3). In brief,
Justin believes that truth is to be found in the unchanging God who directs the course of human history from the creation of the world to the incarnation of the Logos in Jesus Christ. Basically, such an evaluation of Justin can be maintained, yet it is not without qualification.
A. A careful investigation of Justin's prophecy-fulfillment theme shows the presence of an inert, propositional framework for truth. As noted above, Justin stresses the reality of Christ's birth through the virgin and his physical sufferings on the cross.
These events, he says, are the exact fulfillment of the prophetic predictions. He implies that the truth concerning the birth and death of Christ was already established before the events occurred.
One needs only to define what truth is over against mistaken views (e.g. the religion of the Jews or that of the Gnostics) and to challenge men to recognize (émuyvyvaoxew) the truth (e.g.
D. 90:2; 110:6; 139:5). Justin thinks that the fulfillment in Christ is the exact replica of predictions and types. His procedure minimizes the newness of the gospel and tends to strip the dynamic element from the historical process that leads to Christ. Examples of Justin's hermeneutical method are numerous. In D. 97-106, an extended exegesis of Psalm 22 is based on the premise that the whole psalm refers to Christ (D. 99:1), in all of its minutiae of detail. Justin employs a similar method in exegeting Isa. 7
THE IDEA OF TRUTH IN THE WRITINGS OF JUSTIN MARTYR
where his concern is not only with the virgin birth (Isa. 7:14) but with numerous details surrounding the birth as he finds them predicted elsewhere in the chapter (cf. e.g. D. 77-78). One of Justin's favorite passages is Gen. 49: 10-11 (cf. I. 32; 54:5; D. 11:4;
522254 5301575400 508725 Oras 7082 a izgeess er by meanseor seven distinct steps he attempts to show the exact correspondence between the prophecy in the chapter and its fulfillment.
1. The Jews always had a lawgiver until Christ came, I. 32:2-3.
2. The clause, "'till the things laid up for him come," originally read, "'till he come for whom it is laid up" (D. 120:3-5).
3. The Gentile nations have trusted in Christ since he came, and they expect him to come again (cf. the maw in I. 32:4).
4. The foal was bound to a vine on palm Sunday as stated in the clause, "binding his foal to a vine" (I. 32:5-6).
5. The passion of Christ was predicted by means of the clause, "washing his robe in the blood of a grape"' (I. 32:7).
6. Christ's origin is not from human seed but from the Divine power. The suggestion comes from the phrase, "blood of a grape"
(Iv a2sor1r)y.
7. Those who believe in Christ are predicted in the phrase "his robe,'' which, according to Gen. 49, Christ washed in his blood (I. 32:7-8).
The New Testament witnesses to the presence of a Messianic allusion in Gen. 49:9-11 (cf. Rev. 5:5). Justin, however, takes the step that the New Testament does not take, 1e. he claims a correspondence in exact detail between prophecy and fulfillment.
The Apologist, to be sure, was both a Christian and a philosopher, and thus, he attempts to do justice to the nature of truth from both standpoints. As a Christian, he shows a deep concern for the prophetic word which found its fulfillment in the coming of Jesus Christ. He claims that Divine reality has entered this world in a historical person.
Herein he evidences his close kinship with the New Testament writers and his distance from Greek philosophers. On the other hand, as a philosopher, Justin was vitally concerned with truth which corresponds to reality and is consistent in statements.
For this reason, his expression of truth shows a decided static or propositional format. Thus, in I. 46:5, there are found six aorist verb formations that express by succint statements the various stages in the life and ministry of Jesus, from virgin birth
Suppl. to Novum Test., XXV
210 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
through ascension.! Justin adds that, in view of the fact that he has explained so many things from the prophets which correspond exactly to the events which have occurred, the discerning man will be able to comprehend why all these things took place as they did. Justin writes as a Christian; Christ came in fulfillment of the prophetic word. As a philosopher, however, what attracts him is that the event corresponds in precise detail to the prediction
(= reality and correspondence to it). From this qualification to Justin's idea of truth another exception follows.
B. Justin alters—perhaps unconsciously—the Biblical emphasis on the communication of truth. The Old Testament perspective, for example, centers attention on the unchanging, faithful, God who makes known to his people his true nature and inviolate purpose in his law or covenant. Justin shifts the emphasis from God to man. He believes that the most true God has planted in all men his seeds of truth as well as his Logos whereby men can always choose the truth. Thereby, Justin undoubtedly shows a basic difference from the Bible. According to the Scriptures,
God reveals his truth through his covenantal faithfulness (cf.
Eichrodt) and challenges men to respond in faith. That is to say, God reveals himself through saving acts of history or through his prophetic word. According to Justin, God's revelation is linked to a logos-seed which God plants in man's nous. This qualification in Justin's idea of truth as compared to the Bible leads naturally to a third exception.
C. Justin—to a degree—fails to grasp the true purpose of the Jewish law. In the Apologies, he praises Socrates who lived by the true Logos (e.g. I. 5:3-4; II. 10:5 ff.): in the Dialogue, he disparages the Jewish law (D. 10-30). It is true that, at times,
Justin speaks of the law to Trypho in terms reminiscent of the prophets (cf. e.g. D. 12 and Amos 2). Like the prophets (e.g.
Isa. 1:10 ff.) he accuses the Jews of understanding the law in a purely carnal sense (D. 14:2). Moreover, in keeping with the Old Testament, he senses that the covenant of the law ordained at Sinai was provisional. That is, God himself through his prophets proclaimed the coming of a new covenant and law—even Christ— establishing thereby a new and spiritual Israel (D. 11:2-5). It was necessary (%e1), he says, that the Jewish rites cease (mavodcOat)
* Elsewhere, the Apologist includes the second coming as a stage.
THE IDEA OF TRUTH IN THE WRITINGS OF JUSTIN MARTYR
2II with the coming of Christ (D. 43:1). Nevertheless, Justin's view has another side. He asserts that the law was given because of the sins of the Jews. He believes that:
1. Jewish dietary laws, ordinarily understood to have the health of the people in view, were basically given that the people might keep God before their eyes (D. 20:1).
2. The Sabbath, usually linked to the Divine rest at creation (Exod. 20:8-11; Gen. 2:1-3) was instituted because of the people's sinss(D Aen 7) 3. The Jewish sacrifices, generally viewed as making a provisional atonement, were not necessary but were ordained because of the people's sins and idolatries (D. 22:1).
In short, Justin believes that the law was given because the Jews were sinners. This idea appears in a very effective contrary to fact conditional sentence in D. 18:2 (the apodosis precedes the protasis). Justin states, ""For we would be keeping [impf. épvaAccooueyv| this circumcision, the one that is fleshly, and the sabbaths, and all the feasts absolutely, except that we have known
[aorist, @yvwyev] for what reason they were ordained for you, I mean [todr' Zot] for your lawless conduct and hardness of heart."'
In one significant passage
(D. 45:3-4),
Justin forthrightly divides the Jewish law into two main parts. The first part is oriented toward God containing those things that are noble (xa#Aa) and godly (edceB%) and righteous (dtxa1«), which men do who are continually persuaded by them. The second part is oriented toward man.
It contains things ordered (anarthrous, Siataybévta) with reference to (the) hardness of heart (xpd¢ oxAnooxapdiav) of the people, which things also those who were under the law were continually performing (%xeattov).
Justin's language leaves no doubt that he assigns high priority to the first part of the law.
The substantival adjectives which he uses as well as the present participle from zeife.v make the point clear. In contrast, the second or the 'lower part" of the law consists of things ordered
(no adjectives) for the hardness of the human heart. The absence of the verb zetOew indicates that these ordinances offer no challenge to the mind or heart of man. They are simply commands to be obeyed. It should be observed that the reference to the law is set in the context of a passage on the history of salvation where the writer distinguishes between men who lived in three main
212 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
time periods: (1) Those who lived before the law, such as Noah, Enoch, and Jacob, (2) Those under the law, and (3) Those who have known fully Christ as Son of God since he has come (D. 45:4).
Justin finds that there is a basic unity in all three periods. Men in all ages are saved through Christ. Those who lived under the economy of the law and were accustomed to do the things that are accepted everywhere by their nature as eternal and noble things, are well-pleasing to God. They join ranks with the righteous who preceded them in time. Both of these groups shall be saved in the resurrection along with those who have fully known Christ as Son of God.
There is little doubt that the first part of the long sentence in D. 45:4 refers to the Jewish legal economy and the patriarchs who lived before that economy. Trypho's question
(D. 45:2)
makes the point certain for he asks about the salvation of these two groups. Thus in D. 45:4, émet of ta xaOdArov xal pdcoer xat aiavia
XHAK erolovv evaoeotol cio. ta Oe refer not to the Gentiles but to the righteous Jews who live under the law.! But significantly, the law is not mentioned. Justin affirms that the Jews who were saved in the legal economy were saved by virtue of the fact that their actions reflected those things that are noble, eternal, and universally known. Basically then, the Jewish position does not differ from that of the righteous men who preceded them (éyotwe
TOLG TEOYEVOLEVOLS avTHY Sixatorc). Justin has in view quite clearly that part of the law containing what Ptolemy was later to term
"pure legislation,''? that is, commandments of a moral and ethical 1 The conclusion runs contrary to the measured opinion of commentaries, e.g., that of Otto, op. cit., vol. I, part II, p. 151, note 9, apparently also the commentary of Archambault, op. cit., I, 200, and definitely the commentary of A. L. Williams, Justin Martyr, The Dialogue with Trypho (London:
S. P. C. K., 1930), p. 89, note 1, who think that D. 45:4 refers to the salvation of Gentiles. Quite apart from the fact, however, that Trypho's question (D. 45:2) concerns the Jews under the law and the patriarchs who lived before them, the more immediate context in D. 45:4, points to the same two groups. Thus, Justin says, the Jews under law, i.e. who used to do
(émotouv) the things (in Moses' law, cf. 45:3b) that are universally, naturally, and eternally, good, shall be saved along with the righteous (i.e. the patriarchs) who preceded them. The imperfect érotovy probably indicates that the way of salvation of Jews under the law—though effective over a long period of time—has come to an end with the appearance of Christ. Now, salvation depends on a recognition of the Son of God (D. 45:4).
® Letter to Flova, 5:1, cf. the text of G. Quispel; Ptolémée, Lettre a Flora (Paris: Editions du cerf, 1949), p. 56.
THE IDEA OF TRUTH IN THE WRITINGS OF JUSTIN MARTYR
nature. In essence, the patriarchs obeyed these same commandments for they show by their lives the eternal realities that exist in God and are reflected in the physical world generally everywhere.
Since Justin is a Christian, he adds that the Old Testament Jews together with their predecessors, the patriarchs, are ultimately saved through Christ with those that have known Christ since he has come.
As for the second or "lower part" of the law that is oriented toward man, it embraced primarily the rites and ceremonies of the Jews, having in view the hardness of the human heart. Justin's negative view of this part of the law has already been noted.
But he has also a positive view. The ceremonial rites of the law, he says, serve to show typically and symbolically what God has accomplished in Christ and in his church. Justin utilizes freely several terms in his typological exegesis, e.g. timoc, obuBorov, and oyuctov.
A few examples are the passover lamb (D. 40:1-2), the two goats on the day of atonement (D. 40:4-5), the meal offering of fine flour (D. 41:1), circumcision (D. 41:4), and the bells on the high priest's robe (D. 42:1-2). Near the close of D. 42, the Apologist affirms that there is a great deal more he could say on the subject if it were necessary. That is, in the things that were ordered by Moses (t& bd Mavoéws dratayOévta«), Justin is able to enumerate types (tbzor) and symbols (oduBorx) as well as announcements of things which are about to happen to Christ and to those who were to believe in him, and of the things which Christ himself was going to accomplish (D. 42:4). Concerning the clause t& 57d Mwvotwe Siatay., D. 42:4, two things may be said.
First, the substantival participle is the same one which was observed in D. 45:3, where it refers to the "lower" law oriented to man's sinful heart.
Nevertheless, here in D. 42:4, Justin finds that this same division of the law is replete with signs that anticipate
Christ's coming and the church. Second, by the genitive of personal agency (izd Mwvoéwc) Justin may suggest that these laws have a closer connection with Moses than with God. If this be true, it is quite possible that Ptolemy's idea of the Jewish law expressed in his letter to Flora arose from the basic idea to which Justin here gives expression. Ptolemy posited three sources for the law;
(r) Laws given by Moses through inspiration, (2) Laws put forward by Moses apart from inspiration, and (3) Laws added by elders.
A connection of Ptolemy with Justin in this respect has been
214 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
suggested by G. Quispel! though Quispel's appeal is made to D. 44 rather than to D. 45 and 42.
Summary:
Like Ignatius, Justin shows a definite continuity with the Biblical idea of truth. He appeals to the God of the Old
Testament who through word and event makes his truth known to men. He affirms that in the incarnate Logos, Jesus Christ, the truth of God has come to man in a unique and complete way.
His philosophical mind, however, appears in the propositional and evidential form in which Biblical truth is cast thereby diminishing the newness of Divine revelation. The form is due—at least in part—to the demands laid upon the Apologist to defend Christians and the Christian faith. Justin is the defense attorney who is at all times concerned with the evidence for his case. The unequivocal fact remains, however, that Justin is a witness in the church of the second century to the presence of God's truth in Jesus
Christ.
V. THE IDEA OF TRUTH IN Evangelium Veritatis The writer of Ev. Ver. finds his principle of truth in God, "the Father of truth" (16:33). Thus, his Biblical orientation is certain.
Apart from this comparison, however, the relationship between Ev. Ver. and the Bible is basically one of contrast. The Bible is theocentric: Ev. Ver. is anthropocentric. The Bible relates the self-revelation of God in creation and history and describes his eschatological purpose which reached its climax in the incarnation of Jesus. By contrast, Ev. Ver. is oriented toward man. The writer is not concerned with a God who reveals himself in history. He implies that nothing significant happened before Christ came (20:4-9), and that, apart from the coming of Jesus, no event deserves mention.?
Since Ev.
Ver. lacks any distinct history, it likewise lacks eschatology. Throughout his work, the writer has to do with man who is in Error and who lacks the Truth which essentially belongs to him. Truth, according to Ev. Ver., means the recovery by man of his own nature (21: 11-14) and high origin
1 Ptolémée, Lettre a Flora, p. 84. Cf. also "'La Lettre de Ptolémeé a Flora,"'
VC, 2 (1948), p. 40, by the same writer. The article is substantially the same as the book, though the book contains the added feature of Quispel's edition of the Greek text of the letter.
* The appearance of Jesus in 19:17 ff., is abrupt:and entirely unconnected with any prior event.
THE IDEA OF TRUTH IN EVANGELIUM VERITATIS
(22:2-4). The parables of Ev. Ver. support the thesis.1 Whereas the parables of the gospels are concerned with the Kingdom of God, i.e. with the Divine activity pursuant to the Divine goal, the parables of Ev. Ver. are almost wholly concerned with man. Thus,
Ev. Ver. shows: (x) A concern with man's recovery of the gnosis of his true self thereby ousting the ignorance of Error into which he has fallen, and (2) A concern with man's realization of completeness or fullness through the Father's gnosis which replaces man's lack.
To be sure, Ev. Ver. refers to the "'events"' of the incarnation and death of Jesus. Truth, however, for the writer of Ev. Ver., lies not so much in the event itself as it does in the meaning which the event contains. The meaning centers in man. For example, in 19:17 ff., the ""event"' of Jesus' coming including the subsequent response to his teaching ministry by the "'little children" (19: 28-29) soon dissipates into a glorified description of the meaning of his coming. That is, the little children become the living book of the living ones (19:35-36) or "'letters of truth'
(23:8-9) through whom the gnosis of the Father can be realized. The meaning of the event is that which the writer finds important. At Jesus' coming, the true nature of the Gnostic believers appears. According to the writer, the coming of Jesus embraces two major "events''— his incarnation and death. The writer's concern in both "events" is to discover their meaning. Thus, in 26:8, the incarnation is recorded in two brief words, ayp orcwaa, "He became a body," but the meaning that follows is described in great detail. The incarnation, says the writer, is the means whereby empty vessels
(= a-gnostic men) are clearly distinguished from full vessels (= the Gnostics). The incarnation means the coming of gnosis
(26:23-27) and truth (26:27-32) and the complete defeat of Error (26:16-23). The second decisive event is the death of Jesus.
Here also the interpretative element appears especially strong.
Thus, in 18:24, after describing Jesus' death by means of two brief words, avaytTy avwe, "He was nailed to wood" (= the cross), the writer proceeds immediately to express the meaning of the cross—as he sees it. Jesus, he says, becomes the fruit of the Father's gnosis. The fruit does not perish as men eat it but it gives men joy as well as a share in God himself (18:24-33).
The same two Coptic words avayty avwe, "He was nailed 1Cf. proposition II in chapter ITI.
216 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
to wood," occur in 20:25 where again the writer's emphasis slights the historical fact but enhances the interpretative element in which man is the center of interest.
In a remarkable passage (31:28-35), the author orients the meaning of Jesus' person and work to Gnostics in a five-fold way.
The passage reads:
"He became a Way for the straying, And Gnosis for the ignorant, A Discovery for those seeking, And Strength for the faltering, Immaculateness for the defiled."'
The passage is somewhat parallel to Justin's Dialogue with Trypho (100:4; 126:1), where Justin cites a host of names that Christ is said to bear. '""He has been called,'' says Justin, "at times Angel of great counsel, and man by Ezekiel, and as Son of man by Daniel, and child by Isaiah, and Christ and God to be worshiped by David, and Christ and Stone by many, and Wisdom by Solomon, and Joseph and Judah and Star by Moses, and East by Zechariah, and a Suffering one and Jacob and Israel again by Isaiah, and Rod and Blossom and Cornerstone and Son of God...'
(126:1). Justin's purpose, of course, is to convince Trypho of the deity of Christ and thus, as evidence to Trypho, he amasses the multitude of names that Christ is said to bear.
The passage is theocentric. The truth consists of the exalted names which belong to Christ. With the evidence, Justin hopes to win over Trypho to the truth which he presents. The passage from Ev. Ver. 31:28-35 is anthropocentric. The writer is concerned with the straying, the ignorant, the seeking, the faltering, and the defiled, and what Jesus can become to them. Admittedly, there is a meditative tone to the passage not unlike r Cor. 1:30 where Paul speaks to Christians as follows: '"Now you are of him in Christ Jesus who became for us wisdom from God, both righteousness, and sanctification and redemption,"' Paul's meditation, however, unlike that of Ev. Ver., is rooted in the event of Calvary (1
Cor. 1:18), which event was the basis of God's wisdom and power.
So persistent was Paul's emphasis on the Divine event that the preaching of it was a continual offense to the Jews and an object of ridicule to the Greeks (1 Cor. 1: 23). Paul's cognitive power—always oriented toward both God and man—was ever rooted in the truth of the Divine historical event. The writer of Ev. Ver. is primarily
THE IDEA OF TRUTH IN EVANGELIUM VERITATIS
concerned with the existential situation of man and thus he disregards God's action in history.
Such is the general tenor of Ev. Ver. The document begins with the claim that there is a manifestation of the gospel of truth from the Father of truth (16:31-33) but it closes with a unique stress on man becoming truth. That is, the word for truth, ane, which is joined to both "gospel'' and "Father" (16:31-33), also describes the essential nature of man (42:25-28). The passage reads, "But they [i.e. the Gnostics] indeed are the Truth, and the Father exists in them and they in the Father." The difference between Ev. Ver. and the Bible that comes to a point in this text involves cosmology, anthropology, and the total concept of history.
Ev. Ver. senses that history—what history there is—moves in a cycle from an original Oneness back to that original Oneness, that the cosmos is, on the whole, a temporary disrupting force, and that man's destiny is not forward but backward to recover what he once had, but lost. In attaining his goal, man needs a gnosis of God's nature which is truth. The individual personality of man is caught up and absorbed into that truth. In brief, God's goal is viewed as the actualization of that which is potential in man.
In almost every area of comparison. Ev. Ver. forms a contrast with the Bible, and especially with the New Testament. History in the Bible moves forward as God gradually reveals his will and destiny for man. God reveals not what is but what is to be. Man's presence in this world does not constitute a departure from God but is an integral part of God's purpose. God's revelation in history is not basically a revelation of what man is, but of what God is doing for man and giving to man. Man is made in the image of God, i.e. he is the one creature on earth made for communication with God. God is at work in history to keep the lines of communication open with his creatures. The fall (Gen. 3) meant a self-imposed blackout which God's grace penetrated and overcame. The Bible as opposed to Ev. Ver., sees that man's basic need is not gnosis of God's nature but of his will. Man is set here to do the will of God. In this respect there is a remarkable link between the first and last books of the Bible. After God creates man, he gives him a job to do (cf. the LX X épyaCeo8u in Gen. 2:5, 15, for the Hebrew
72¥). Moreover, after man is redeemed and has reached God's final goal, his job remains in force, for '""His servants shall continue to serve him" (Rev. 22:3). The change from the more mundane
218 COMPARISON IN THE LIGHT OF THE BIBLE AND LITERATURE
word épyéeo8u. (Gen. 2:5, 15) to Autpebew (Rev. 22:3)—a word that always has religious connotation—may in itself witness to God's continuous activity in history—for man and in man—to bring man to the goal of a life lived for God—always in the truth that He continues to give through Christ. Ev. Ver. constantly speaks of the rest that believers find in the Father, an emphasis that is present in the New Testament. But the New Testament contains the plus-factor, a dynamic element in that man through God's grace and power fulfills the will of God in active service.
The dynamic element comes from God and is expressed in the service man renders to him. In brief, as over against Ev. Ver., the Bible pictures God's goal as accomplishing for man and in man that which he has promised to him. As over against the goal of Ev. Ver. where man 'becomes the truth which God is, the Biblical goal insists that truth is in Jesus (Eph. 4:21), that, by faith, man knows the true one and is im the true one (1 John 5:20) and hence, man can walk in the light of God's truth and serve the God of truth. The creature which God made for fellowship with him is, as Augustine said, restless till he finds rest in him. But that creature remains God's creature and ever continues to do God's will.
Summary and Comparison Justin's concern centers in the truth of the historical event, predicted by God's prophets, fulfilled in his Son: the concern of the writer of Ev. Ver. focuses on the truth which the ''event'' contains for the Gnostic community. In his search for the meaning of the event, the writer of Ev. Ver. is, on the one hand, reacting against a factual mechanical approach to the nature of truth such as Justin so frequently represents. On the other hand, the writer of Ev. Ver. is reflecting something of the approach to truth that is found in Paul and John in the New Testament and—to a lesser degree—in Ignatius (letters to the Philadelphians and Trallians). In the New Testament, the cross is seen to be the place where God's love (John) and righteousness (Paul) become manifest.
What the writer of Ev. Ver. affirms is that the cross manifests the gnosis of God. The writer's purpose to understand the event js admirable but his work was doomed to "'oblivion,"' the very term which the writer decries. Both John and Paul understood the cross as the fulfillment of God's purpose in history and as the raison d'étre of a new community of believers which was formed
THE IDEA OF TRUTH IN EVANGELIUM VERITATIS
to bear witness to God's truth in the world. The meaning of the cross for both apostles was inextricably bound up with the cross itself and the history of God's people which led up to the cross.
Ev. Ver. is lacking on both counts. The writer of Ev. Ver. was justly dissatisfied with mere facts void of meaning for life. Truth, he says, must reach the life of man where he is—in Error. Nevertheless, the idea of truth which Ev. Ver. espouses is like the second house in Jesus' parable—without foundation and thus to be swept away in the storms of oppression and persecution. In contrast, the greatness of Justin Martyr lies in his consistent witness to the truth revealed in God's dealings with his ancient people and the truth to be found in the fulfillment of his prophetic word in the incarnation, death, and resurrection, of Jesus. In spite of his failure to wrestle with the real meaning of the cross, Justin stood firm as a bold witness to God's truth in behalf of his suffering brethren.
CONCLUSION
The investigation that has been pursued above reveals that the theological position of the church, ca. A.D. 155-160, was ambiguous or uneven. On the one hand, Justin Martyr exemplifies an orthodox position which is faithful to the Biblical revelation through the Old Testament prophets and through the apostles of Jesus. The problem which the Apologist poses for the church is that of presenting the truth of God as something less than the Bible proclaims. On the other hand, the writer of Ev. Ver. expresses an overt thoroughgoing realism which, while accepting Divine revelation as a base, constructs an ontological system which exceeds by far the bounds of Biblical data. Both writers exercise a certain freedom in their understanding;
(1) of truth and the Bible, and (2) of truth and speculative thought. This freedom may be summarized in three areas of concern which relate respectively to Christology, cosmology, and soteriology.
1. The Father and Jesus Both Justin and the writer of Ev. Ver. distinguish between the Divine persons. Both affirm that God is the Father of all truth, that he is incomprehensible and beyond every thought of man, that he gives meaning to all that is, and that he manifests himself through Jesus. Both state that the Logos comes from the Father and enters the world to reveal the Father. According to Ev. Ver., revelation comes through the Logos or the Son, without precedent or preparation. Like Marcion, the writer of Ev. Ver. eliminates the birth narratives and introduces Jesus on the scene of "history" with a sudden abruptness. The writer categorically denies any Divine manifestation before the coming of Jesus.
Moreover, he suggests that the flesh which Jesus assumed at his coming (= his incarnation) was not material but of a heavenly substance, a flesh apparently identical with the Gnostics themselves.
Perhaps the writer aimed both to enhance the relationship of Jesus to the Father and to suggest that the Gnostics enjoy a unique contemporaneity with Jesus. The result, however, is a Christology which lacks the Old Testament base, on the one hand, and transforms the New Testament heritage, on the other. It is not so with
CONCLUSION
Justin. First, the Apologist understands that the Logos manifested the Father's will before his incarnation, appearing to Jews as the second God, to Gentiles as the spermatic Logos. Second, contrary to the writer of Ev. Ver., Justin affirms the reality and/or factuality of the incarnation of the Logos. Christ, says Justin, was born of a virgin and indwelt by the full Logos of the Father. The Apologist alludes briefly (I. 32:9) to a heavenly element in the blood of Jesus, but, on the whole, he insists on Jesus' full humanity or his full identification with mankind (II. 10:1). Basically Justin stands on the Christian tradition. Christ is the apostolos and the angelos of God—able to represent God before men; he is the dunamis of God—able to change the lives of men; he is the logos of God—able to interpret the truth of God to men.
2. The world and evil The lines of contrast between Justin and the writer of Ev. Ver. sharpen further as truth is seen in this area of concern. For Justin, the belief that God has made all things through his Logos means that there is a direct manifestation of truth in the world. Moreover, the Apologist cites events of history in which the pre-incarnate
Logos revealed his power to the people of God. He refers to the wise teaching (through the philosophers) and the inspired utterances
(through the prophets) by means of which the Logos anticipated his own full coming into the world as the fulfillment of both Jewish and pagan history. Justin is fully aware of opposition to truth in the world. He ascribes it to the evil nature within man and to the evil demons who always seek to defeat the Divine purpose.
In Ev. Ver., while the agency of the Logos in creation does not appear, the claim is made that the world does manifest Divine life.
Truth, however, appears in the world as a heavenly stranger, without roots in history before Christ's coming and with little relation to time and place at his coming. The cosmos is viewed not as the scene of history but as the meeting place (= the Middle) where God attempts to draw men to himself out of the grip of Error and Forgetfulness. Evil or Error holds all men in darkness in the world. There is a hopelessness, frustration, and despair in the cosmos that only the dawning of the Father's gnosis can dispel.
3. Man and redemption Justin reveals his debt to the Old Testament by ascribing
CONCLUSION
man's creation to God. Due to his philosophical orientation, he claims that seeds of the Logos are in all men. There is thus a God-given capacity within man to respond to truth.
Justin, however, knows of no understanding of truth apart from Christ and the prophets. That is, truth is found in the events which God promised through the prophets and fulfilled in Jesus Christ.
Justin insists that what God put within man by creation enables man freely to appropriate what God has done for him by Christ's redemption. In spite of the activity of demons, and in spite of the evil desire within, man can be persuaded and reborn by the power of the cross and won over to a new life lived according to the commandments of Christ—in the Christian fellowship and in the world—in anticipation of the final salvation at the second parousia.
The writer of Ev. Ver. acknowledges no debt to the Old Testament account of creation, but like Justin, he claims that there is a spiritual seed within man. Unlike Justin, however, he ascribes the seed to the Gnostics alone. That is, over against Justin's cherished belief in man's free will, the writer of Ev. Ver. defends Divine sovereignty.
The Gnostics alone, he says, have a name and existence. They alone are able to respond to the Divine call and rise up to the one who calls them. At the same time, their response is conditioned.
The Gnostics themselves must engage in a careful search for the truth even though they are wholly dependent on the illuminating power of the Holy Spirit for an understanding of truth. The Holy
Spirit is said to raise men from a life void of meaning which they live in forgetfulness of their true origin, enable them to lay hold of the beloved Son, and interpret the truth of God's redemption to them. It must be added, however, that redemption according to Ev. Ver. does not reveal—as it does in Justin's works—what
God does on the scene of history, but who God is in the sphere of human existence. Ev. Ver. thus constitutes a kind of theosophy.
In the midst of a cosmos in which Error attempts to enmesh man in a material life, man, according to Ev. Ver., discovers his own ignorance of the Father, realizes his own high origin in him, and experiences a meaningful relationship to him. Despite the fact that redemption in Ev. Ver. connotes no moral change within man, Ev. Ver.—far more than the writings of Justin—does make a serious attempt to encourage believers to think through the meaning of their existence, and correspondingly, the meaning of the incarna-
CONCLUSION
tion, the cross, and resurrection. In one sense, the attempt of the writer of Ev. Ver. to investigate theological truth was a necessary counterpart to the evidential and mechanical presentation of truth by Justin. It is the task of a church in any age to think through carefully and thoroughly the meaning and relation of truth to its own faith and life. The writer of Ev. Ver. attempted to do so. Nevertheless, history reveals that the viewpoint which he espoused failed, and rightly so. The church is free, yea rather it is incumbent upon the church, to investigate the meaning of truth. That investigation, however, is relevant only as the church is faithful to its heritage, a heritage that reflects what God has done for man in Jesus Christ. Herein lies the significance of Justin for the life of the church of A.D. 155-160. His approach to truth reflects the double claim of Jesus. Jesus said, '""You will know the truth and the truth will set you free' (John 8:32). Justin recognizes the claim for he is a Christian. Whether presenting truth or defending it, he exercises a great deal of freedom, freedom in the way he uses the Scriptures (both the memoirs of the apostles and the writings of the prophets), freedom in employing philosophical tenets in order to press home his argument. Jesus also said,
"Tam...the truth" (John 14:6). Justin also recognizes this claim for both his Apologies and Dialogue state unequivocally that the truth is to be found in the Son of God who is at once the Jesus of history and the Christ who is worshiped in the church and proclaimed in the world.
INDEXES
I. REFERENCES
TO THE BIBLE
A. Old Testament Judges TORae
19:9
20:3
20:8-I1
24:10
33:20
34:6
181, 184 40:34
49:35
I61 9:16
O07 E35 9:19
13:17-18
PiGhk Ruth Bre 182n
DG, t Samuel
12:24
186n 185f., 186n Numbers 2 Samuel 5:22
Ten 02
TACT
ZOE
21:8-9
61, LLO; 120
ZESO DLO; baa PDE] 182n Ze) 1 Kings
Deuteronomy
FiO) LOZh 187, Q:23-24
Li a4
Ziee28 Xix. 115, I20n 22:20
27:15-26
PG ROXS sae, MAZONN 29:15
Gp Syegaa WE 32:4
31:10-13 1 Chronicles tees R7224 P2ING Joshua 2 Chronicles Qari I19Q 202) T8tt.—186 2:14
Lis 36f.
Sausit.
Of17 11g 6:23
6:25
IQ 7:20
182n 24:14
1:9
OnL7, 6:18
19:9
20:20
"e Ww H Nehemiah Bo ES} 8:6
9:33
Let OA
ARAARAWYW
—~WwWWO On HOH a Oo H
INDEXES 78: 32
86:11
88:12
182n, 183n
88:53 (LXX)
89:2
182n, 183n 89:3
182n, 183n 89:6
182n 89:9
182n 89:14
89:15
89:25
182n, 183n 89:34
182n, 183n 89:50
182n, 183n 92:3
182n, 183n 93:5
96:13
182n 98 :3
182n, 183n 100:5
182n, 183n
105:48 (LXX)
106:12
106:24
IIO:1-3
I1o:1
II0:2
II0:3
7 32
I19:30
182n I19:66
I19:75
182n, 183n I19:86
182n
I19:88-90
183n I19:90
182n I19:138
182n T3235 Ti
146:6
Esther
183, 185f.
9:30
182n Job
17, 34
1:5
8:3
9:2
182n T2392 182n 19:4
182n 19:5
182n 25:2
34:12
182n 36:4
182n 42:5-6
182n, 187 182n
182n
121, 201 20In
182n
182,837, Psalms 184, 2:7-8
12532
15:2
182n 19:9
22:1ff I1I5, 120f.
BAS TIL.
170, 174 25:5
26:3
31:6
31:24
334-5 183n 33:4-7
33:6
36:1-4
36:5-6 184, 187 30:6
182n, 183n 37:3
4O:II 182n, 183n, 187 40:12
183n 183, 113-53:12
£13 I
59:4
:16
ARTE
182n 162) 187 182n
154n 170n Proverbs 219 7/ 182n isos ke) 182n
40:14 (LXX)
43:3
45 :6-7
45:6-11
46: rff.
AOE:
40:4
40:7
51:8
58:2
182n 61:8
68:18
69:28
71:19 (LXX.)
fone is
Site
Ecclesiastes I2:10
18in Lamentations 183n
B22) Isaiah 4:5
1: 10ff
I: 16-20
p21 184, 187 1:26
2:3
5-1-7
6:8
Ties 207, 209 Ezekiel
18:8
2133-5
Daniel 182n 8:26
Suppl. to Novum, Test., XXV
2.26
INDEXES
182n 8:
Amos Hosea
5:18-20 170n 183n.
2:21-22 (Heb.).
7:15
Malachi
182n Zechariah 2:
Joel Be iwiai
Be2
7:9
170n 2:1ff.
2:28.
B. New Testament Matthew I:1-4 Xvi
III IgaS ye
2rd
3:23
109g 4: 18-19 186n 7:48
T4435
I5:1-2
15:4-6
15:3-7 ee TS. 13
18:33
I23n 20:19
22:20
Xviil 24:7
I23n 24:20-27 170n 24-44
L220 194, 223
193f.
194, 198 John (192n) ear
I2, 106, 193
ms 52, 72, 86 Tec
1:14
12, FOO, 192, 193)
194f., 199 I:15
109289
1:18
128, 148, 193 1:36
13, 106 PIPE KO)
2:20
122) 132 50, Ioqn, 122n
WDDMDMDADADWDDWADAWAMWAO
3:3-6 Gy 3:14-15
3:16
12, 52, 106 BEzt 193f.
3:33
4:14
4:23
4:23-24
5:17-30
5: 20ff.
193, 196f., 199, 223
aa7 INDEXES
Romans II:1Io
I2°4
E256
13:8
T3212
33, 67
187, 193 [20 72;
194, 197 Galatians aS I: 4
127n 1:9
TII I:13-19 65n
194, 196f.
2:5
194, 196 2:14
194, 196 3:10 xix Bn03 xix 120, 201n 4:16
I92n Sia 194, 196n
CMAUABBWN
DN HH a oe 93, 109n I2, 161n,
33, 52, 131n 13In Ephesians yA:
Bye, aia ens 194, 196 3:10
4:15
I9g2n 4:21
193, 194n, 196, 199, 218 4:25
5:9
5122-24
6:14
Philippians I:9
2:5ff 470, 132 2:6
12, 470 108, 2:7
2:8
3:20-21 170on
I23n I23n 4:3
Colossians
D5 194, 196 I:I5 31, 128 I:16
TALS
27,
2:14
129, 130n 2:14-15
3:4
3:9-10 50, 132 2 Corinthians 2o00f.
17on 200f.
2o0of.
Eh I23n 2:14-16 :2-3a 4 °
123n I23n 1 Thessalonians 1G), iueseya)
I:9-10 r70n
N ODUM PAW WW
INDEXES Revelation (50n, 192n) II:31
12:2-3
III
Ast III 4:13-18 170n 4:14
I23n 5:2
170n 5:26
170n
T35 £27, James oi) 2:25
I19g :9
:16
'ri Peter I:IO-II 170n I:20
2:24
130n 2 Thessalonians
170n
3:6
III 2 Peter 3:9
"3 a + 1 Timothy 2113-15
2:15
yea 205n 3:8
205n 3:16
82n, 129 4:16
I John (192n) Te2
1:6
2:15
eT 194, 198 3:5
3:8
3:9
3:18
3:19
4:2
4:7-8
4:9
512-3
5:19
5:20
194, 218 DANA AAAWWWWwWwWDN DD DN A 2 Timothy 35, 161
96, 97n 2:20-21
Titus LES
2:2-8
Hebrews (50n) i2 86, 161 1:6
1:13
2 John (192n, 198, 202) I
4-1
Are I5 8:8
Xvill 9:26
I29 11-23 I31 3 John (192n, 198, 202) 3-4
II. REFERENCES TO THE GOSPEL OF TRUTH
16: 34-36
16:35
I 16: 35-36 5, 162 16:37-17:1
16:38
16:39
16:39-17:1
2,124, 139 TO;Sh Vill TON test 16: 31-33
16:31-17:4
I25 16:31-17:9
10) te 16: 31-35
16: 32-33
I, 6, 70,
16: 32-34
16:33 xvi, Ion, 69, 71, 143n, 159, I71,
16: 33-35
16:34
76,
17 +2-3
D758 81, 154n 17:3-4 4, 144 17:4
124, 153
INDEXES
29-10
19-14 45n, 89, 94 19-18:14
113-14
Sid!
3, 4
47, 510, 140 3, I71 ra
81, 154n 51n, 69 19:
34-20°1 44, 130
34-20:3
50, 126 19:
19:
19:
34ff.
35-36 9, 51n, 162,
35-20:1
36-20:1
36-20:3
1-2
72n 3-6
3-9
3-14
3-38
4-9
25-6 126-127 6-9 752, (126,581 28% 140, 162 if 490.
I12n 8-9 76, 126, 128 Ke)
10-14 6, 126 II 82n
127n 12-13
13-14 6, 127, 128 14-20 127, 130
15-16
16-17
18 ff.
18-19
iy 92s 19-20 33, 128
127n 20-21:2
22-23
22-25
22-28
23-24
23-27 I40 24-25 109, 134
82n, 128
TO T2020 ai 5 144n 115-16
:16-18
19-21
51n 22-23
28-29 22, 53, 90, 19:
19:
19:
19:
20:
20:
20:
20:
144, 145 28-37
144n 33 ff.
33-36 47, 79, 77
77; 99, 144 34-35 76, 89, 138n 34-36
2, 144n 36-37
4ff
20:
20:
20:
90, 92, 160 20:
20:
20:
20:
20:
4-8 n2e 4-5
Bei
5-15
7-9
II-15 I24 12-13
20:
20:
45 S35 475
20:
20; 20:
34, 470, 112 20:
20:
20:
13-14
15-19:17
2-4 15-21 3, 50, 80, 90, 124
32, 82n
19-20
19-21 I13, 124 21-19:17
21-23 TE2 21-24 Shy te, 77h
TOREZA ML 29:
20:
20:
20:
20:
20:
20:
20:
20:
20:
20:
20:
20:
20:
20:
24ff
24-25 3) 24-26 13, 124, 140,
20:
20:
20:
20:
INDEXES 20:25-27 128, 129 | 22:5-6 Sales iL 7, IO 20:26
131 | 22:7-9 8, 76 | 23:18-20 II, 106 20:27
76, 128 | 22:9-13 8 | 23:18-33 8, Io, 11, 80, 2027-28) Fi 120.8132) 22:49
95, 105, 168 20:28-21:2
132 |) 22900 99 | 23:18
Io 20: 28-29 132 || 2271-12
I40 | 23:19-20
II 20: 28-34 50 | 22:13-15 139 | 23:19-24
20: 29-30 132 | 22:13-20 8, 91 | 23:19
20: 30-34
O32 | 22210-19
44n | 23:20
20: 30-32 6 | 22:20-23:2
8 | 23:23-24
20 : 30-37 167 | 22320-2353 168 | 23:24-26 52n 20 : 33-34 132 | 22:20-21
8, 144 | 23:30-3I1
12, 105, 106 20:34-21:2
133 | 22:21-24
20:36-21:1
Oe22521 144n | 23:31-32
20: 37-38 144 | 22:24
144n | 23:31-33
20537 133 | 22225-27 9 | 23:33-24:3
20 : 38-39 140 | 22:27-30 51 | 23:33-24:6
8, 12 20:38
133) |p22428 22) 23.433 tk Mat 20:39-21:2
133 | 22:28-29 9, 47 | 23:33-35
20:39
133 | 22:29-30 9 | 23:33-34
21:3-6 6 | 22:31-33 69 | 23:33-24:7
21:3-5 143 | 22:33-23:3
169 | 23:33-24:9
21:6-7 6, 14, 139 | 22:33-35 9 | 23:34-35 1o8n 21:7-8 7 | 22:33-36 168 | 23:34 ro8n 21 :8-23 7 | 22:35-36 162, 168 | 23:35
21:8-11 2,52 || 22535-23::2
9 | 24:4ff 72, 21:8-9 LE 22235 99 | 24:4-6
2179-10 153 | 22:38-39 44| 24:5
21:1I-14 6, 213 | 22:38-29:1
73,| 24:6-25:25 soy DLS) 21:12-13 153 | 22:39
Q | 24:6-21
POIs 139 | 23:2-16 169 | 24:6-7 peat 1nit72 21:18-19 470 | 23:2-18 Sui 2487,
21:19-22 6 | 23:2
44n | 24:8
82n 21:22-23 TSS 23193-7, 9, 44 | 24:9-21
21:23-22:19
TNEZA 43-155 OQ, kl eA AptO2 sl 2A130
223-27, Fh 168 | 24:9-14
eee 3 TASH Za s3 tt SIN erO2 |) 245 tO-1T
PAL T2333
Q | 24:12-13
21:26-27 | ABER
IO | 24:14-17
P27 7 | 23:8-9
XIV | 24:14
21:28-30
7 | 23:8-I0
Io | 24:15
21:35
7 | 23:8-18 9 | 24:16-18
21 335-36 139 | 23:8-9 44,95, 215 | 24717 13, 153 21: 36-37
TAE2ZBE LO
139 | 24:18-19
7 | 23:11-18 04 | 24:21-25:25
21:38
E39) |) 23052
ton, 94 | 24:21-25:7
I4 2212-4 214, 215 | 23:11-12 ton | 24:21
22:2-7 153 | 23:12-13 53, 168 | 24:21-32
2233-19 7 | 23:13-16 169 | 24:23-24 LAr
7 | 23:14-15 45, 168 | 24:23
2233-4 7, 139 | 23:14-16 44 | 24:25-28
2234-5 143 | 23:16-18 169 | 24:28-32
22:4-7 8 | 23:17-18
IO | 24:32-25:3
INDEXES
35-30 96, 172 :37-38
14) 172 Bo)
78-18
OM 25 OVse LOS aTOO, 107, 215 8ff.
16, 47 II-12
16-23 106, 215 18-27
144n 23-27 106, 108,
25-26
144n 27-28 40, 76, 77, LuQ eA 27-32 106, 215 278.
28-29
28-32
> 2-3
3-11
44n 24-5 i72
:7-8 169, 172 17-19
:8-17
:9-10
:Q-II 172)
10-12
10-19
Io 14, 172 II-12
LA pr 72 12-19
£30 —r72
139, 172 15-17
19-25 W253 073 19-20
19-22
17, 47, 52
30, Ioon
Gf, Sito)
30-31 ton, 16 31-32
33-34
148n > 35-36
13-4
148n 19-25 15, 53 19-24
eu 172, 173
172.073
123-25 L72y193
96, 97n,172 :25ff.
16, 96 $25-20:15
96, 106 $25-27:9
15, 81 25-35
:31
96, 970
oF 35ff.
35-20:1
35-26:18
oe)
:8-9
9-33 17, 81 10-11 92, 93 10-13
10-15 92, 160
325135 15-21 I40 16-17
17-18
26-29
29-36
35ff.
I-4
106, I112n 14-5 470, 76, 112 4-6
4-10
4ff.
15, 96, 97 5-6 I5, 45,
50°33
31-32
234-28: 31
E7035 34-28 :32
34-35
34-36 53n 35-36
17, 47, 52 36-28:2
I-3 I7, 140 7-15
INDEXES Bey
135-32:16
88, 97 135-32:30
21, OT *35-32°4 = +35 Be :2
3-4 22, 52n 4-17 2% 9-17 Xv1i 98 in
22 FI EAA
16-17 22, 106
18-22
22-24 23, 53 22-30 22,23
22, 23m
23-24
24-25
26ff
26-30
31-33:32
23,3;
19, 148n 19, 148n
81, 73; *35 26, 147,
31-34
31-37 24, 25
24, 53, 154
107, 138n, 20, +35 24, 53, 154 SY 29, 144n
38-39 22, 23138
Be:
11-32 24, 25 11-8 24, 25 1-5
11-2
26-8
:8-11
40, 138 II-23
II-12
12-14
13-14
14-16
14-18
20, 107, 138
107, 108n 107, 108,
105, 107
20n, 108n
Pp 109, II3
TTS
: 6a
INDEXES
09°37-3
31, 159 3-6
4-18 31, 8x
8-9
13-14
15-18
15-16
:19-38:6
32, 33, 82 19-21
29, 30, 81
144n 21-24 32, 47 24-34
25-26
29-34
33-34
34°37
34-35
:37-38
:37-38:6
:6-40:29
33, 82, 160 Oz 33, 34 7-8
g-10
IO-II
II-12
TI-15
12-15
16-21
16-27
17-21
18-19
23-24 160, 161 24-27
28-39: 3
28-29
29-30
31-32 34, 161
736-37 34, 47, 161 :37
73-8
INDEXES Alea?
42:11-17
42:14-15
42-17-43 +24
42:17-18 77, 139 42: 18-30
42: 21-23
42:25-26 Ion, 40, 159,
42:25-28 2G 42:26-28
42: 26-30
42:30 fai 2332-30
42 331-32 I40 42: 40-43 3
42: 40-43 :8
53n 43:1
41, 48 43:4-5 IBS Ih 43:3
43:6-7 4x8 43:7-8
43:8
43:9-24 ay 43:9-10
4310-11 470, 48 41: 13-14
41:13
41:14-15
41:15-16
41:16
41:17
41: 19-20
41:20
39n 41:26
41: 28-35
41:28-29 390,
41-30-32
41° 32-35
AL 3542-2
41:°35-42:17
42: 3-6
42:4-10
43: 12-13
43 :16-18 52n 43: 160-24
43:20
43:22-24
42 :
30-37
42°35
42:39
42-40-43 2 53n
III. REFERENCES TO THE WRITINGS OF JUSTIN MARTYR
A. The Dialogue with Trypho
75, 79, 102 54n
540, 55 54, 54M, 55 56m 7:3
67, 79, 146n 8:1
54n, 64, 65, 66, 79, 28:2
158, 159 29:1
147, 157 29:2
67, 74, 150 29:3
30:1 iisty/ 30:2
30:3
Ln 31:1
32-141 80, 102 32-54 79, 80, 170 BRET
B23
32:5
TL7 34:2
103, 117 35:2
71, 110 35:8
75, 114, 118 36:1
E68 & 135, 146n, 157 8:2
66, 67 9:2
10-30
10-31 80, 102 1 N LO go 10: 1-2
10:
74, 110 II
I1:2-5 158, 210 ime ey 79, 146, 209 TS
Fit 12:6
13:2-7
14:2 ie, UBS, Du® 14:8
170n I5:1 opt 18:2
GL, 20%
Zia PAUL
22a
PEO 103, 158,
24:1
123, 150
1 W tal aad 60, 63, 65, 66
60n, 135 56n ONE SHES [eh WO eS eens etal (i 36: 3-6
30:4
38:1
38:4
Te 40-47
Gore's)
AO nT TL ee 4 © 40:1-2
4011-3 I21 40:3
4034-5 T 2h 2S 41:1
Di7,) Lens iN) ee 1 NS ec.
' eo ee Re a et CONS ay NNNNN
DDDAMNAAAAD
HPWWWWN HN NNN NHH ARH
INDEXES
21S
II5 II5
Lay 85n
LEZ
Ua7, 71, 117, 2m34 79; US) I2I
OET 103,
MiANG), esuey
I20
I2I
1o4n 103, 108n, 117
II4, 156, 216
I03 104n, 108
2rT
118,
Te TE =2 3-4
Hite, Pera, 103, r1o08n,
ie 118, abe i NI 83, abe, > 75) 146, 75, 149, £20, 121,
I50
NRBOUERAKAWAWHUBGED
105, AX ' N
100:4
100: 5-6 I00:5
100:6
IOI :3
102 :4
102:5
104:1
I05:1
105:5
105:6
106-108 Io6:1
I06:2
106: 4
107:2
108 :2 tog ff.
109-110 134, 147, 174
HHOARN HHA DH DONNER HE ' NS 114, 1 n ie).
83, 150 114, 79; Tas 71, TIO, iE, EKO) Iog,
INDEXES 128: 3-4
128:4
83, 85, 104 129:4
85, 104 130-135
E3122
I31:4
EE, £3300
134:3
134:5
I2I 135:2-3
135°3 7% 136-137
138-139 79, 170 138:1-2
138:1
138:2
85n, 121 120:6
XV T2022
I22:1
157, 158 T2202
12223"
150, 157, 9259)
E2254:
I22:5
156, 158,
122:6
T2301
123:6-7
123:9-124:1
123:9
125-129 Io 125:3
85n, Iogn 12534
I26:1
126:2
68, 69 12752
127:4
68, 69 127:5
128:1
I10:3
110:6
75, 149, 208 ILI-114 FO17O TE Tel LL7 R121 DUES I1Q, 121 II1:4
119, 120 Th2e0
113:2-3 162n I14-124
II4:1
II7 II4:2
I16:1
83, 150 I16:2-3
I1672
116:3
71, 85n, 150 117:1-3
P71 III I18:1
11833 IIo I19:6
120:2-5
120:3-5
139:4 fa 139:5
140-141 WS I41:2
T4232
B. The First Apology 18-19
18-22
18:5
56n 18:6
10:4
142, 149 10:6
83, 146 II
I1:I-2
12:6 fas 12:9
IIo 12:10
TSE ly 7k, tee
1 TInt) Pirsy
14: 1-3 I5I LENE 71, LA2eLAG I5I, 152 Haba a2
14:3
I50 14:4
74, 174 14:5ff.
I14 15-17
15: 1ff.
Sabi I5:5
IIo T5277 IlIn 15:9
LL7 16:7
IIo
83, 150
I-14
PSP ExT G3, S2-en62 Zot | JOS] Ty S350 242;
635) 718-83 3:2-4 oy 3:2
3:3
3:5
I51 AGE
4:5
4:6
I51 aa7 110, III 4:8-9
5:2
513-4 100, 250 5:3
57, 63, 84 5:4
84, 143
Our
6:2
8:2
150, 151 8:3
I1In, 170 8:4
Ons
Io:1
60, III 10:2
60, III
TO310)) 110; "LETT
ZOWE xx; 57, 20:2
20:4
DERI 83, 85 2EEZ 109g 21:5
135, 143 2E0 74, 143
GLI II7
22:6
23-60
ro2n 23310 974,110, 10In yt ry 2an2 83, 85, 104 24-26 Io2n 24:1 ro2zn 25:1
Io2n, 109
26:1 ro2n 26:6
INDEXES
27-60 Io2n | 41:1
103 | 55:1
I4I | 42:4
TOZAOT2T 8170 | 5532 116, 174 28:1
146, 170 | 43:1-3
I4I | 55:4
28:3
141, 145 | 43 141 | 56-58
x1, XV | 43-44
30-53 78, 102, 115 | 43:2
74, TID | 86:1
30:I 75, 79, 115, 150, | 43:3
142 | 56:3
63,
174 | 43:6
63, 141, 142 | 57:1
3131-5
TO2) || 4307,
I41I | 59-60
31:5
146 | 43:8
142 | 59:1
60, 66, 83 3i57 LOZ sh22eaaer 61 | 59:3
32-53 102 | 44:10
71,75 | 59:5
86, I1In,
102 | 44:11
I4I | 60 TiO LUT:
32:2-3 209 | 44:12
Xx | 60:1
61, 66, I17n 32:2
IIO|}
103 | 60:2-4
32:34
103, 150, 170, | 45:5
175 | 60:3
173, 209 | 46:1
Xlli, 103 | 60:6-7
32:5-6 209 | 46:2
84, 85n, 129n | 60:7
60, 147 B27 209 | 46:3
54n, 56, 58 | 60:11
I1In 32:7-8 209 | 46:5
103, I2I, 146, | 61-67
79, 164 32:8
83, 134, 155 174, 209 | 61 QI, 164 32:9-I1 209 | 47:1
83) Oren 134, 156, 32:9
221 | 48-50
164, 166 32:10
83, 108n, 174 | 48:1-3 EO2) | OLs2
I12, 150, 164
S20 105, 174 | 48:1
109 | 61:3-4
32.14
103 | 48:3
146 | 61:3-5 120n 33-34 102 | 48:4-5 103 | 61:3
147, 156, 157,
102 | 49
Seiou 103 | 49:1
83 | 61:4
103, 174 | 50-52
I70 | 61:9
33:5
IIO, 114, 150 | 50 103 | 61:10-11 62n 33:6
85 | 50:2-I1
G20 | O12 ro 77, 86, 142, BBe7)
I03 | 50:12
I1O 156, 157, 164 33:9
87, 88 | 51-52 TO2 LOS Ole ee 68, 69
102, 103 | 51 103) O1202 156, 157 34:2
146 | 51:1-5 T2 Toi £3 147, 156, 158
102, 103 | 51:1
II7 | 62-63
35:2
174 | 51:7
174 | 62:1-4
35:3
87 | 52:3-12 170 | 62:3-4
35:9
146 | 52:3
Tia)
30:1
88 | 52:4
75 | 63:4
37:1
83 | 53:1
146, 150 | 63:9
37:9
146 | 53:2
150 | 63:10
83, 100, 129n,
102 | 53:3
136n 38:7
146 | 53:6
687183) TLL | 63.01
39: 1-3 175 | 53:10
150 | 63:14
146, 150 | 53:12
63, 71, 150 | 63:15
83, 85, 85n 39:3
IIo | 54-58
7 OME O2 1 O
LOS pel E7,
103 | 54 74, 114 | 64:1
40:1
TIO | 54:5
209 | 64:3
40:5
83 | 54:6
83 | 64:5
"aiken 40:7
75,150 | 54:8
103 | 65-67 mil, 105 41.
103 | 55 OL LTO, GL 774s Os 164, 182n
INDEXES
6723) 1X,
74, LEA 22,
166, 208 6734-5
67:5
67:6
I22n O78 7
67:8
122, 166 66:2 ro8n, 164, 165 OO2 Sy x17 4) Tienes 65:1
118, 158, 164, 165 65:2
164, 165 65:3
147, 156, 165 65 :3-5
65:5
66:1
Tit, Ti2) 105
66:4
7 Qe 6 OF aa
67:2
147, 156 C. The Second Apology 10:8
58, 68, 75, 83, 84, 88, 146, 149, 150 iu
I2:1-2 63, 64
12:4
55, 58, 75 84 I4I
TeaE xv
1b) XV 2:9
XV Ariat
Zee XV
2:15-16 XV 3: 1ff.!
3:5-6
3:6
58,59) 70a 3:7
4:4
aa8) LAS 6:3
85, 104 6:5
6:16
1 Ke) 57, 84 I4I 54, 56, 83, 84 146n 12:5
83, 150 13:3
68) (60,33, aa7 aS 75, 83, 146, 149 ELO 13:5
WS 13:6
Li rA0 TAT
15:2
-RNUAWDHO
ORY HOO OO WONNNNN ° 83, 105, 149, 221 15:3
15:4
HoH (2) ©) le 0) ER 7-3-4 Si Ann WN H
IV. REFERENCES
TO INTERTESTAMENTAL
LITERATURE
A. Dead Sea Scrolls 10:30
LLe26
Diego
14:20
Ts e23
15:25
LOMA:
HOR
4:16-18
ZURH Ke)
4:19-20
5:25
IQH (Thanksgiving Hymns) 4:14
4:25
4:40
6:8-I0
6:12
6:25
kA:
7:19-20
732.0
BPS
9:9-I0
9:24
10:17
10:20
10:29
IQHab (Habakkuk commentary) IQS (Scroll of the Rule 7: 10-13
—Manual of Discipline) IQM (War Scroll) 14,G a8
TT,
1:24-26
3325-26
4: iff IQI AED
4:15-16
19:9
B. Ecclesitasticus 4:28
189n 7:20 r89n
INDEXES
C. Enoch Judah Joseph 10:16
IMR A
25:1
PGS
99:2
190, IQT 104: 10-13
106:7
I06:12
190N 190, IgIn
I9gon
r9on 1:3
Benjamin Issachar 10:3
189n E. Tobit Dan I:3
3:5-6 189n 4:5-6
13:6
18on
189n 6:8
T89n D. Testaments of Twelve Patriarchs the Gad F. Wisdom of Solomon
1:6
Reuben 6:17 t89n 6:22
189n E227
Asher 3:8
3:9
189n 6:9
189n 5:4
6:1
15:1
V. REFERENCES
TO THE APOSTOLIC FATHERS
A. The Didache (xviii, XX, XX1ii,) 45:2
ALTE Xviil 60:2
5:2
7:1-2
8-10
Q:I-2
iKOE Tt
THEW
WA eT
13:2
1-6
Bek
3:4
3:5
Aree
7-16
Gea 200n Soe 200n Q:1
200n 9:2
9:3
9:4
TOs 200n TOE?
10:3
iat
12-14
I4:1
200n I5:1
200n 16:1
200n 16:5
C. Ignatius of Antioch (Xvil, xviii, xx, xxiii) 1) To the Ephesians —
1 nN (3) To the Tvallians 6-11
OeE
7:1
I3In, 203 One
' iS} Q:1-2
S17).
HHNOHHNDHNW
9:2
Pie
TAO
13:2
13:3
fet NO OSS An ff BW H 4 Ww NR HH N HA (4) To the Romans XViil, 10) 2 B. First Clement PHP
4:2
4:3
XVIli, 203 Orn
(xvil, Xvill, xx) it 5:3-7 XVill BrS2
Ouse 43:6
(2) To the Magnesians
33)
7 +2 203, 207 g:I
INDEXES (5) To the Philadelphians | 5 202 | 6:1
2050. lil 203| 7:1
203 | 6:2
205f.
203 | 9:2
204 | 6:3
205n 4et 203 | 12:2
203 | 7-8 Ae :
ae Be 7) To Polycarp q "I 205f.
6:2
203 | 3 202 | 8:2
202] 3-7
204n 8:1-2 203 | 8:3
203 | 9:2
205f.
Pir 2°31 D. Polycarp (to Philipaeot 'ee sie¢ ee piams) (xviii, xx, Xxiii) Se 205n (6) To the Smyrneans | 1-12 204n | 10:3
205n 1-6 202 | 1:2-3 205 | II
I: 1-2 203) 2:2
206 | 11:2
203 | 3:1
205 | 12
Ze 203 | 4 205n | 12:3
205n, 206
207| 4:1
205 | 13
S72 203| 5:1
205n| 13-14 204n 4p i 203 | 5:2
205f. | 13:3
204n Aes 203 | 5:3
205n | 14 205n
VI REFERENCES TO ANCIENT WRITERS AND WORKS
Albinus 62f., 65n Heraclitus 55, 56, 57 Aristotle 62, 65n, 135 Homer
Hystaspes xx Carneades 62, I42n Clement of Alexandria xx, I61 Clement of Rome (see index V) Corpus Hermeticum 45n, 9iIn Crescens 56, 59, 71 Cynics 55f., 59 Ignatius (see index V) Intertestamental literature (see index IV) Irenaeus xv, Xvi, Xvii, xviii, xix, "XI, 13n, 33, 70, 77, 91, 98, 125, 173, 206n Dead Sea Scrolls (see index IV) De Resurrectione 54n, 63 Didache, The (see index V) Justin Martyr (see index III) Letter to Flora 212n Ecclesiasticus (see index IV) Enoch, The book of (see index IV) Ephraem
Epictetus 43f., 49 Epicureans
Epicurus
Epiphanius
Eusebius xiii, xvii, xxiii, 131n Excerpta ex Theodoto og1f.,
Gospel according to the Egyptians Matcion 156, 160, 220 Marcus Aurelius
Melito
Menander 143, 156 Odes of Solomon
Origen xx, 89 Panaetius of Rhodes
Peripatetics
Philo 85, 136f.
Plato 44f., 46, 48f., 55f., 58f.,) 6of., 62, 64, 132, 144, r195f.
; — Apology 58f — Crito
x Gospel according to the Hebrews xx Gospel of Philip 44, 51 Gospel of Thomas 44, 48n, 51, 72, Sets 3 Gospel of Truth (see index II)
INDEXES — Meno
— Parmenides
— Phaedo 58, 60n, 65n, 132n — Phaedrus 45, 48, 58, 61, 132n — Republic 58f., 60n, 61, 71, 132n — Second Epistle
— Sophist
— Statesman
— Theaetetus
— Timaeus 48, 58f., 6of., Polycarp (see index V) Protoevangelium, The Ptolemy 212f., 214n Pythagoras 55f.
Socrates 45, 55f., 58f., 66, 75, 146 Stoics 55f., 57, 62, 68f., 137, 142 Tertullian xvii, xviii, 104, 160n Testaments of the Twelve Patriarchs (see index IV) Theoretics
Tobit (see index IV).
Valentinians xvi, xxi, 9, 43n, 53, 530, 70, 7on, 76, 77, 82, 98, 98n, 99, 125, 139, 139M, 143, 144, 144n,
Valentinus xiii, 98f.
116, 117n
Wisdom of Solomon (see index IV) Sibylline Oracles xx Simon Magus 143, 156 Xenophon
VII. REFERENCES TO MODERN WRITERS
Altaner, B.
136n Amand, Dom David Aral, S7on, ro8n, Archambault, G.
137n, 159, 212n Audet, J.-P.
200n, 201n Feder, A. L.
Frisk, H.
83, 136 195n 142n 143n, 16In 57m, 104, 120, Gartner, B.
72n, 133 Gerhardsson, B. tI11n Gildersleeve, Bx e571 50) 150, 151, 156n Goldfahn, H.
64n Goodenough, E. R. xiv, 56n, 57, 58, 61, 62, 64, 65n, 68, 60, 84n, 85n, 86, Io4n, 105, 109, I11on, 116, TTSHELO Wes 5. 130,137 ls one sm 1o5n Bardy, G. xiii, xvii Barrett) (CG, K.
"sony ro3n Bauer, J.B.
188n, t91n Bauer, W.
87n, 201n Blass, F.
37n Blunt.
A. WE.
Bonner, C. tIgon Bultmann, R. tI92n, I96n, 197n Burrows, M.
189n Xili, Io2n, I51 145, 156, 157, 158, 164n, 165n, 170, 174 Goodspeed, E.
J. xiii, 63, 105n, Tet Men 5 Grobel, K.. xxii) xxiii, 3; 7, 12, 14n, Td, 10) 22025, 26s 27m:
30n, 31, 33, 34, 35, 39, 39m, 40, 41, 46n, 73, 82n, 90, 92, 95n,
IO5; 107, 12704
128), 12900, 530n, 132n, 154, 161In, 163 Guillaumont, A.
124n Gulley, N 46, 132n Caseyzk. BP.
82, 01m Charles, R. H.
126, r90n Cremer, H. rg92n Crum Weeltameys 14, 235271034 55, 36, 37, 39, 39M, 72, 127n, 154n, 173n Davidson, A.B.
177n Debrunner (see Blass) De Faye, E. xxi, 55n, 58, I4§3n Donaldson, James 64n, 136n, 165n Doresse, J. xiv Dupont-Sommer, A.
189n Harnack, A. xviii, 118n Harrison, P. N.
204n, 205n, 207n Harvey, W. W. xvi, 9, 98, 125n Heard, R.
165n Helm, R.W.O.
Horner, G.
126n, I129n Hort, F. J. A.
197-199 178-181, xiii Eichrodt, W.
Eltéster, W.
Suppl. to Novum Test., XXV
INDEXES Puech, A.
135n, 136 Puech, H.-Ch. xiv, xvii, 5 Purves, G. T.
118, 119, 122n, 136n Hoskyns, Edwyn xi, 76, 193n, 194n lefahay lee 1d, anes Quasten, J.
Quell, G.
Quispel, G.
Isenberg, W. W. xxii, 39n, 1270, TBM 165n 181, 192n Xiv, XVll, 5, 139, 144n, 212n, 214n Jacob, E.
178, 192 Jalland,T.G. i122n Jonas, Hans 51n, 53n, 91D, 92n Resch, A.
Richardson, C. C.
Riesenfeld, H.
Riviere, J.
64n, 120, 121, 136n Roberts, C.H. t196n Ross, David 132n 165, Kenyon, F. xiv, xv Kiessling, E.
131n Kilpatrick,G.D.
196n Kittel, G.
I92n Kohler, L.
Koster, H.
Kriiger, G.
740.
1o2n, I51 Sagnard, F.-M.M. xxi Schenke, H.-M. xiv, xvi, xxii, IIn, IO}, AA, AE Ayhal, yaa, ys. BX}, BX0):
41m, 94n, 124n, 126, 127n, 129n, 131, 140, 163 Schlatter, A 18in, 182n Segelberg, E.
27n, 167 Smith,G.A.
184n, 185 Smith, Morton t111n Snaith,N.H.
184n Snyder, G: Bo
Solmsen, F.
Stahlin, Otto xx Steindorff,G.
127n, 140n Story,C.IK 158n Strack, H.L.
188n, 194n Streeter, B. H.
200n, 207n Strycker, Emilede 1o4n xiv Xxi, 95n Labib, Pahor, Laeuchli, S.
Lawson, John 204n Lebreton, J.
Le Corre, René 62n eipoldt | esta74m Leloir, L.,
Lightfoot, J. B.
Lilje, Hans 200n Lock, W.
97n, 1oqn Lods, A. tIgon Louis, Pierre 62n, 65n 87, 88, 131n, 203n Malinine, M. xiv, 5 Mansoor, M.
188n, 189n Ménard, J. E. xxiii Misch,G.
64n Moore, G. F.
189n Moule, C.F.D.
93n Moulton, J.H.
131n Theron, D. J.
188n, 192n, 195 i Wis CS xiv exc oc 200s ae 7O, On, LON elie CLs abO mez oie 25n, 27n, 28n, 32, 35n, 36n, 39n, 46 71, 80, 93n, I05n, 108, 124n, 126n, 27D E23, i2ON, 61 33n) 54 wos.
163n Turner, H.E.W. xviii Nock, A.D.
64n, 91n Oepke, A.
122n, 123 Patrick,M.M.
62n Payne, J. Barton 178n Perry, E.
184n, 186 Piper, O. A.
609n, 74n, 84n, 85n, 136n, 187n, 195n, 197n Plumley, J.M.
127n, 140n Preuschen, E. xx Procksch, Otto 185n, 192 178, 178n, 184n, Ueberweg, F.
van Imschoot, P.
van Unnik, W. C.
XIV, XVlli, 50n, 51, 51n, 98n von Engelhardt, M.
118, 136n von Otto, J. K. Th. xiii, 54n, 55n, 570, 102n, 104n, 105N, I17n, I22n, 151, 156n, 157, 212n
INDEXES von Rad, G.
178, 179, 180, 185n von Soden, H.
181n, 182n, 185n Vriezen, Th.C.
178, 192 Winter, J.G.
196n Witt, R.E.
61n, 62n Wolffson, H. A.
136n Wordsworth-White 87n Westcott, B.F. xix Williams, A. Lukyn 212n Wilson, R.McL.
I2In, 170n, Zahn, Th. xviii, 88 Zouche, R.C. xiii
VIII. REFERENCES TO SUBJECTS
adoration (see worship) agape (see love) FNS TNS 1, Oy Tain WA, a, Ge Ak 72, 88, 89, 90, 92,96, 106, Io9, 128, Wes neLOZ LOS MLOON LD er 72, 073 anointing 30, 31 anthropology 43, 44, 49, 130 134Li. ty TNOYS), unlGy ny)
Apostolic Fathers 199-207 apostle (s) xviii-xix, 52, 53, 74, 82, PO; til toi SsOm LOS. TOO; 174, 175, 198, 200, 203, 219, 220,
aroma 148, 155, 156-176, 198, 200, 201, 205n, 218 complete(ness) xvi, xxii, I, 4, 6, 7, 9, fon, 14, 21, 29, 39, 94; 95, 96,
97, 98, 99, 100, IOI, 124, 140, 143,
TOO 7 Lene i. conversion(converts) 63, 64, 65, 66, O7 75> e
LOZ, LL2 LOS LOO
cosmos (see world) covenant Xvi, xviii, 80, 158, 159, LOZ, L835 LOA Ost OS, LOlmE2 EO) creation 3, 60, 65, 72, 83, 85, 86, UP), Ai, Sy), TKO), ivInh, GRA, AIZi(8), 165, 166, 169, 184, 187, 196, 207, Zit 2UAN2 ie? 22
220) 27 2Oo a tAG ea LOZ TOR:
Lye authority 49, 52, 114,157 CHaSeRNONe LOI, GAG), iS.
AESXC)
CLOSSNAI SION
LOL cOmlOs nna.
TAK), TUR, THIS), TAXO), GEA, TAs. TiZal, 125 ele Ome 2 0 ae 20 wel ONL S wano Ae 140, 154, 174, 205, 206, 208, 215, PRS}, PUG, BOR.
BAe crucifixion
13, 103, II5,
125, 129, 150, 203 120M 24% baptism 35, 83, 86, 91, 109, I12, PLO LATS OWL a5 Os LOAs LOS:
167, 169, 200, 201 bishop 122n, 13In, 202,
callg(divine) saat ecto L438, 153, 182, 185, 202, 222 canon (New Testament) xvii-xx canon (Old Testament) xvii-xx Christian(s) Xx-xxi, Xxili, 13, 18n, 43, 59, 51, 54, 55, 58, 59, 60, 63, Gn, CO, Gal, Buy, By, UNO, Ws, UKE deacon 122n death of Jesus (see passion) demiurge (see creator) demons, demonic 25, 58, 84, 109,
TAGE, TURE, TRIS), AEPZIK) TPA, TUB Tila,
145, 151, 175, 198, 222 determinism 7, 32, 52, 143, 144, 153, 191, 222 Devil (see demons) docetic, docetism 203, 205, 207 LLOQ ML2Z els 4 elAe eLAOwr4 7. LAG, PS OMS Tomes 5a 5 Opn 5 Oe Oy LOT,
L64, 105, 166, 167, 169, £70,
173, 174, 175, 176, 196n, 198, 200, 201, 202, 205, 206, 209, 210, 214, 221 Christology 20, 51, 82, 178, 206,
Ciel sxeyahl, seyanhl, 103), Zit, Zis}, Gem 53,82, 102, 155, 156, 173, 174, 192, 197, 198, 200, 201, 202, 204n, 205, T2235 LO Ssme2 Ol, elect (chosen ones) 1, 2, 8, 9, 17, 40, AA ATU 52 et 2 5 E20 mem Lal, Tye), TAB, TANG), BIVMS}, TUG), WUGS},, ay,
TOO mal episcopacy
AAS), AO, AUS, uh, Bey, 75} community
TI, 6, 53, 95, 110, 112,
INDEXES Evangelium Veritatis (cont.) eschatology
I, 7, 8, 15, 40, 56, 118,
II9, 170-176, 188, 189, 190,
I9Q1, 193, 199, 201, 206, 208, 214 eternal life (life of Christ) 132, 199, 203, 204, 206 ethics 52, 58, 63, 74, 113, 154, 155; 185, 186 eucharist 79, III, I12, 122, 165, 166, 169, 201 14, 15, 16, 18, 33, 38, 40, 47, 49, 217 Holy Spirit in 13, 19, 20, 26, 27, 28,42,) 81, 104) 147, 1485 203, 176, 222 Ignorance 43, 45, 49, 89, 95, 107, 125, 216 incarnation 12, 20, 21, 47, 50, 76, 81, 97 Jesus Christin xx, 2, 3, 4, 5, 8,9, Td, 12, 15) 20, 2552252635, G6 Evangelium Veritatis the a-gnostic 2, 3, 18, 20, 35, 47, 92,93 the Ally t9250n, £2) 13) 1AN52 4741,
T2127 125 cE 5S LO2, LOS. LOO;
anthropology 138-141, 217 authority xviii, 52 :
Bible 45, 49, 96, 97, 214, 217, 220, 222 body 12,15, 106 book of the living ones 4, 5, 6, 9, TOW
MLTR SOOMML2
ON 2 See LZ ONeIGO, Ons) LASS 102,163 eLOSha2 15 community of truth 159-164, 166-169, 171-173, 176, 218 Creationy.
347.05 72 date of composition xiii, xv-xvii elect ones
I, 129, 130, 133, 143
Tamers 3, Be heey ade 1G), st, 7 45, 47, 73, 77, 80, 89, 90, 94, 106, 108, I24, 144, 145, 215, 210, 221, 222 eschatology 171-173, 176, 214 existence (being-becoming) xxii, 46, 47, 48, 49, 88, 93, 217 Father, the xvi, xxi-xxii, 69-78, 81 49, 51, 72 death of Jesus in 3, 6, 13, 71, 76, 80, 123-134, 215, 219 Judaism 23, 34,92 judgment 15,16 life on earth of gnostic 23-25 LOgos, Saxe 1, 1215 e253 es 2, 33, 51n, 81-88, 100, 105, 106, 169, 220, 221 name
17, 33-38, 160, I61
nous 43, 44, 45, 48, 49, 81, 112 New Testamentin xvii, 4, 40, 50, 51, 52, 53, 81, 90, 95, 96, 97, 99, 107, 113, 129-130, 132, 148, 149,
parables (see separate entry) anointing-seals 30-31, 88 aroma 25-28, 88,171 children fromadult 92-93 complete book
9, I0, 94-95
doctor
29-30, 99-IOI
drunkard 91-92 father and offspring 4, 90-91 fire 14-15, 96 fog 2, 89-90 ignorant one
9-I0, 94-95
lostsheep 21, 22, 97-99 nightmare 18-19, 93-94 opportune time 17, 47, 88 vessels 14-17, 96, 97 Platonism in 44, 45, 46, 48, 49 pleroma 38, 100, 112,154 redemption 23, 27-28, 33, 38, 40AT al 2Apelin 222 revelation xxii, 44, 45, 49, 73 resurrection 6, 123-124, 132-134 salvation (see redemption) sin 18, 29 Son 33, 34, 35, 36, 37, 38, 47, 81, 106, 149, 171 82, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 104, 108, 112,
TD3, 123, 124, 125, 126) 127, 128;
129, 130, 131, 134% 140, 141, 143, 144, 145, 147, 148, 149, 153, 154, 159, 160, 161, 163, 164, 168, 160, IZ 204, 205 e2tO 21 Se 220. 225..
222, 228 Forgetfulness 46, 73, 133, 139,
D440 153155
gnosis 1, 2, 3, 4, 5, 6, 8, 11, 16, 18, 19, 20, 24, 25, 38, 41, 40, 81, 88, O57 LOO VLOG RLI2 SE? 4 a2 5 ero.
139, 162, 166, 176, 215, 221 results of gnosis 5, 6, 7, 8, 13,
INDEXES Evangelium Veritatis (cont.) 198, 199, 208, 209, 211, 214, 216, ZI 7 eel metO wi 220.2210 2220228 Holy Spirit 13, 16, 19, 20, 26, 27,
AZ OO; {510 LOA LO el LOIS
4, Stoicismin 43, 44, 49 titleof xiv, 51n world xxii, 14, 15, 38, 43, 48, 139, 168, 169, 221 evil xxii,
I, 61, 134, 138, 141-145,
165) £06,190, IOI; (221, 222 exile
existence, existential 1, 3, 7, 8, 14, 15, 17, 18, 33, 34, 35, 46, 47, 48, 49, 52, 70, 71, 88, 89, 90, 92, 93, 94, 007, 139,7041, 91424 104, 100) 172, 196,217, 222 faith xx, 27n, 49, I19n, 136, 150, 155, 157, 158, 161, 185, 186, 193, 194, 199, 201, 202, 214, 218 faithfulness 181, 183, 184, 185, 186
140, 147, 148, 149, 157; 163, 167, 175, 176, 194, 196, 197, 198, 199, ZOLN222 hope 27n, 28 hulic 15, 20, 25, 26, 44, 49, 52, 107, 138, 141, 172 incarnation 12, 15, 20, 21, 34, 47, SOmole sds Oh Oj sm OOnal Ol moO?
103, 104, 105, 106, 107, 108, 109, 129n, 134, 136,-140, 170m 193, 196, 197, 199, 205, 206, 207, 208, 214, 215, 220-222 intertestamental literature 188-192 [Stach 7 ipa 3eeLO Judaeizers 202, 203 judgment 15-17, 57, 59, 61, 97, 107, 118, 145, 151, 158, 170, 173, 190,
justification by faith
fAteme5 7 il 4 te LA2 LAS flesh,» (6; 20;/107, 109) 132, 1335 138)
I40, 170, 206, 220
forgiveness 29, 118, 134, 197, 205 free will) 6179) 142,143) 144, 222 gnosis (gnostic) xxi, I, 2, 3, 5, 6, 7, 8,
Justin Martyr anthropology 135, 140 community of truth 155, 163-166, 169, 170, 173-176 conversion 63, 64, 65, 66, 67, 79 TELAT 5 LO jet roe LOM 20.22, 23, 24, 31, 33, 35, 38, 39, 40, 41, 430, 45, 47, 49, 88, 89, 90, 91, 92,
93, 94, 95, 96, 97, 99, 100, IOI, 106,
LO7R LOO MEL2. ES reo ero hen 27,
[ZO EST WLS
2, L339 Elsa 130.8040, 144, 145, 153, 154, 155, 160, 167, He ieel 7 On 206, e205, 210,821 7022S,
Gospel of Truth (see Evangelium Veritatis) gospel(s) xv, xvi-xix, I, 2, 3, 5, 12, 159, cosmos 116-117 creation 60, 70, 71, 85, 86, 165, 221222 date xiii-xv eschatology 170, 173-176 evil 61, 141-143, 145, 221 faith 149, 150, 155 God 54, 59, 60, 61, 62, 63, 65, 67,
-68, 69, 70, 71, 100, 103, 104, II5,
21, 25, 26, 27, 40, 50, 51, 52, 53, 73, 74, 80, 81n, 90, 94, 96, 97, 99, IOI, TOM L3H erA eI 2aei 2A 125 LAL, 143, 165, 169, 192, 194, 196, 197,
TOS ZO2 E207, 206, 215, 217,
gospels (apocryphal) xiii PTACE
O25) 530n 70m LOO LIZ, ELLOS,
TAO, eLO3 a 2OF 02 17a 2LS Hellenism 67, 195, 196 hermeneutic of Ev.
Ver.
214, 215 hermeneutic of Justin Martyr 208, 209, 212 history (historical) xxi, 1, 5, 13, 75, GH, A, 2B, Gly, kel, TKO, IGM, 1 TS, AYN, GAAS), TEXO), *KO~}, Wks}, Ashe:
183, 185, 187, 191, 192, 194, 196, TE7) DES .i 216221235) 030,0837,, 138, 142, 146, 149, 150, 151, 152, 156, 163-166, 174, 207, 208, 210,
2IQU2TARZ2O N22 e222
Holy Spirit 65, 66, 147, 175, 176 incarnation 54, 75, 78, 129n, 102105, 108, 208, 219 Jesus Christ 59, 61, 66, 67, 69, 77, 78, 79, 80, 83, 102, 109-112,
II4-120, 146, 166, 175, 208, 209,
PHO, PNG, PAY, DEAL, P37P
Logos xix, 58, 59, 66, 69, 83, 88,
IOO-IOI, 103, 104, 135, 136, 142,
TAS aTAOn 140652, 200, 220,224)
INDEXES new birth (see redemption) New Testament xvii-xx I, 4, 26, 29, 31, 49, 50, 52, 53, 73, 81, 87, 88, 95, 97; 99, 107, LLL sins, LO 122, 123,127, U3In 145) 1405 17 On 75, 176, 188, 192-199, 204, 205, 206, 209, 217, 218, 220 nous 5, 43, 44, 45, 48, 05, 135, 137, 140, 143, 150, 173, 195 Old Testament xvii-xx, 50n, 67, 74, FOV SS1OS; 15,0121, eias, LOL, el;
177-188, I9I, 192, 194, 199, 201,
202, 200, 210,254, 2209221 oneness (see unity) parable xxii 4 LO MTS, 00; 20.023; 29, 30, 31, 47, 52, 70, 88, 89, 90, 91,
92, 93, 94, 96, 97, 98, I00, IOI,
127, 128, 148, 154, 155, 160, 163, 215, 219 paradise 31, 38, 41 passion (Christ's) 50, 114, 121, 134, 202° 203,-20/7-8200, 1215 2 2, passover
I19Q, 121, 213
philosophy xx-xxi, xxili, 43-49, 53-
BO, OA (O0N O07 105 OOM MUCH
MELA gG
IQ5-199, 209, 221, 222, 223
power (of God, of the cross) 104, 145-149, 159, 174, 175, 186, 197, QZiS 2219222 prophecy, prophets xix, 37, 52, 53, 65, 66, 67, 74, 75, 79, 80, 83, 87, 88,
I00, 102, 103, 108, 109, IIO, III,
LIAL DS el LONL2 lems S helo emt a.
Justin Martyr (cont.) nous 65, 66, 67, 83, 84, 135, 137 New Testament 149, 173 Old Testament xvili, 66, 67, 74, 75, 79, 80, 83, 84, 85, 86, 87, 38,
100, 103, 104, 109, I14, I15, 116,
LO, 120 e121 33 e035 sO abAO)
150, 158, 159, 200, 210-214, 22I-
philosophy 53, 54, 55, 64, 65-67 Plato and Socrates 57, 58, 59, 60, 61, 63, 64, 75, 79, 84, 116, 144,
Platonism 61, 62, 63, 65, 67 revelation
resurrection of Jesus 79, 114-116,
I2I-123, 137, 174, 219
resurrection of believers sabbath 121-123, 166 Son
61, 69, 149, I5I
170, 175 Stoics 56, 57, 68, 84, 136, 137;
Were Sail truth xviii, 54, 57, 62, 63, 65, 66, 207-214 knowledge xvi, xxii, 6, 13, 45, 58,
501102, 01) O25 WIS 2 7N TAO, 108,
186, 197, 198 law
80, I02, 115, 120, 150, 159, 184,
189, 190, 200, 202, 208, 209, 210, Zit. 202, Zien 20 living book 4, 8-15, 51n, 53n, 126, L275 ah2 Oa 2 O32 O wlA a a O2 se O3y 168, 215 Logos 11, 12ai5 slow 2on ots 45S, 59, 68, 78, 81, 83, 84, 85, 86, 87, 88,
I00, 103, 104, 105, 106, 122, 134,
135, 136, 140, 146, 149, 164, 169, WFD, WO}, PLS, AiO), Mire, PA), DAL,
Lord's day (see Sunday) Lord's supper (see eucharist) LOVE E227 be 1 O eA a oT OS METLOO:
108, 117, 205, 218 Middle, the 89, 94, 112, 143, 144, 145, 221 miracles
109, II0, 113
Montanists xvi Mystery) 1,934,600, £23). 057,60, 161, 167 mame 7, 17, 33-38; 47, I13, 160, 161, 163, 222 149, 150, 157, 159, 166, 173, 194, 202, 203, 208, 200, 210, 218, 2/10, 220,221 222, 223 proselyte 158, 159 punishment (see judgment) purpose of God (see will of God) redemption xvi, 26, 33, 38, 41, 43, 52) 7,On Li A LiowLLOw L2Omr omen 2.
T2AeeL2O LS See Ale 5 Sis Oven 7 162, 163, 164, 165, 166, 169, 196, LOOy 2lO 217 22m.
regeneration (see redemption) repentance 28, 71, 143 resurrection 6, 50, 133, 134, I40, 170, 174, 175, 194, 197, 108, 202° 203, 212) 210, 223 revelation(manifestation) xviii, I 2, Awe yy IIB, 162 MUS}. EE, eri, BX), Bh, "eer
44-45, 49, 54, 72, 73, 75, 77, 80, 82, 106, 130, 147, 161n, 178, 179, 180,
INDEXES
183, 184, 187, I9I, 193, 195, 200,
210,204) 207.215, 220022r sabbath 123, 211 sacrament 35, 87, 91, 134, 165, 166,
167, 168, 169, 175, 194, 200, 20T.
salvation, Savior xvi, 5, 23, 28, 96,
OS, OO, LOIN Lig LIS, LIQ, 120; 121,
187, I91, 196, 198, 199, 206, 208,
ZOO W204 27 2S
and incarnation 12, 20, 21, 47, 50, 76, 81, 97, 105-100, 134, 215, 222-223 and intertestamental 187-191 and Jesus\Christ xx, 2) 3) 4,5, 8; Oh 1, iby, Aopen, OA, Pa. AT, literature 123 E24 elo eC SO USE lh 2st So, 165, 195, 205, 212, 212n Scriptures 45, 49, 67, 74, 83, 136,
ZOOM 2TO,223
second coming 103, 118, 170, 173, 174, 175, 176, 200 shepherd (Jesus) 21-23, 97-98, Ior sin 18n, 29, 118, 119, 144n, 205,211 Son Jesus) 10,11, 13520) 27, 33,34:
35, 39, 37, 38, 61, 67, 79, 82, 39,
sons (believers) soteriology 199, 200, 202, 219 soul 50, 65, 66, 77, 135, 137, 139, 140, 141, 143, 145, 186 sovereignty (see determinism) SUING, Seb, TPT, TA, AOE 200,203, 209 synagogue xix, 4, 112 tabernacle
teacher, teaching 4, 10, 21, 52, 58, LOS ULO MUL eto els et LA irs:
198, 201, 205, 206, 215, 221 testamentary will 128, 130-134 tradition, ili 112, 113,202 truth
47, 49, 51, 72, 90, 93, 100, I12,
TIE, PANSY, Loy, Poy, CLO PA, Zoey.
and law 188, 189, 191, 200, 206,
PMKO}, PUI PIAL, PHI
and the New Testament xvii-xx, 192-199, 200 and the Old Testament xvii-xx, 177-188, 194-195, 201, 202 and philosophical background, xx25. 20, 28,34, 42 XXli, 195-199 typology 79, 116, I21, 150, 208,
unity (oneness) 13, 14, 40, 44, 45, 49, 54, 55, 94, 112, 163, 164, 165, THO}, O'S), 19/7, AOU, ACs in, QF will (of God) 7, 9, 13, 17, 25, 32, 33, DID» AG), ABSX6y, ISA, Woks}, Biwi, Divlyj, Wish.
Gch 5, A, Oy Tb, TG) TG, M2, AO, 27), 29, 32, 38, 41, 43, 48, 49, 52, 57, 66, 68, 69, 77, 81, 93, 95, 96, 112, 116, Ti elsO Ese SO nA Any SO 2.
TOO LO, LOS LOO mia lent 72 al Ose and Apostolic Fathers 199-207 and eschatology 186, 187, 189-
IQI, 192, 193, 195, 196, 199, 201,
208, 214, 222 and faith 185, 186, 187, 193-194 and history 179, 180, 183, 184-
I9Q0, 193, 195, 196, 199, 201, 206,
203,221 World Soul 48, 49, 61 worship (er) 28, 74, 79, 89, 121, 122, 147, 160, 174, 175, 183, 187, I90n,
IQI, 197, 202, 206, 223
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