5. In what ways did Justin Martyr find that

Dialogue with Trypho the Jew father, said, "The blood of the martyrs is the seed of the church." What do you think he meant by this statement? Can you see evidence of this truth in the church today?

5. In what ways did Justin Martyr find that philosophy was fully completed in Christ?

— fii Bar Kokhba War |

DIALOGUE WITH TRYPHO

|THE JEW A rebellion against Rome (A.D. 132-5) led by Simeo bar Kosevah. His followers called him Bar Kokhba, son of the star. This revolt erupted because the Roman Emperor Hadrian began to build Jerusalem as a pagan city. His plan was to replace the ruins of the Jewish Temple, destroyed in A.D. 70, with one dedicated to Jupiter.

The Jews employed guerrilla tactics initially and were able to liberate Jerusalem in A.D. 132.

Samaritans and Gentiles joined the Jewish patriots, and the rebellion spread.

Hadrian recalled Severus from Britain to restore Roman control. This was accomplished by piecemeal conflict with the insurgents.

Bar Kokhba made his last stand in Betar where most of the remaining insurgents died in 135.

"I am not anxious to exhibit an array of words merely remarkable for its skill; for indeed for this I have not the capacity" (ch. 58).

DATING, AUDIENCE, AND PURPOSE

The dating of Dialogue with Trypho the Jew has been the subject of much scholarly debate. The possibilities span two decades of Justin's life, from 142 through 164. All that is certain is that Justin, while living in Ephesus, had a conversation with a Jewish man named Trypho sometime during the Bar Kokhba Wars (132—5?). No one knows exactly when he later recorded it.

He addressed this report of dialogue to his friend, Marcus Pompeius, although he did not include what motivated him to share the results of the conversation. It covers the period of two days, interrupted on the second day when Trypho's friends joined the group. This is evident because Justin repeated himself on the second day in order to include them in the discussion.

The break takes place somewhere between chapters 70 and 78.

Shepherd's Notes, The Writings of Justin Martyr This third volume is of a different type altogether from his Apologies. This is the recitation of a second-century interfaith witnessing encounter. It presupposes familiarity, as does all of Justin's works, with classical philosophy. It also relies heavily upon the Old Testament, which Justin holds sacred as the guide for Christian living. For him it is the Word of God, together with the teachings of the apostles, spoken by the Holy Spirit and confirmed by the fulfilled prophecies concerning Christ.

DIALOGUE WITH TRYPHO THE JEW AT A

GLANCE

PRAMS REND

ILLE RERUN

DONAHUE SR ECON

TANCE ONAN LE TERRAPINS

HHN

INNES NASH

Chapters 1-8 Justin's Personal Testimony Chapters 9-13 Judaism and Christianity Compared Chapters 32-129 The Terms Christ and Messiah Explained Chapters 130-142 Faithfulness of the Gentiles Upheld

CHAPTERS 1-8: JUSTIN'S PERSONAL

TESTIMONY

The opening scene of Justin's Dialogue takes place at the Xystus which, Eusebius and Philostratus confide, is the public colonnade in Ephesus where Appolonius normally conducted his disputations. There on the seacoast, as Justin was about to embark on a sea voyage, he met a Jewish man who was immediately attracted by Justin's philosopher's cloak. "Hail, O philosopher!" cried the older fellow, who fell in step with Justin.

Dialogue with Trypho the Jew They exchanged pleasantries, and Justin discovered that this man is Trypho, a Jew by birth, who escaped the Bar Kokhba War and was spending his days in Greece, primarily Corinth.

He also learned of Trypho's sincere, humble search for truth. In fact, Trypho shared that he was taught by Corinthus, the Socratic from Argos, to learn all he could from anyone garbed in a philosopher's robe. Justin took this opportunity to ask why Trypho was searching in philosophy for the truth taught by his own

Scriptures? From this point, the conversation was guided by Justin, who shared his testimony Hirst cas ly.

These are the source chapters that reveal the most about the private life of Justin Martyr. He recounted the schools of philosophy in which he studied before his conversion. He traced his pilgrimage through Platonism, Stoicism, the Peripatetics, Theoretics, and Pythagoreans (ch.

2). He then shared his conversion experience which took place "in a certain field, not far from the sea." Justin called himself a "philologian," one who either exercises reason or speech and defends philosophy as the path to truth. The old man showed him that philosophy is incomprehensible of complete truth because it is not acquainted fully with God (ch. 3). oo Formula for a Happy Life "If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may... become acquainted with the Christ of God and, after being initiated, live a happy life" (ch. 8).

Chapters 4 and 5 discuss the soul that can of itself neither see God nor know immortality, both of which find their source in God alone.

These sacred things were not known to Plato and other philosophies, the old man explained.

The truth was found in the prophets, who both saw and announced the coming Christ (ch.

6-7). In chapter 8, Justin told how the old man left him, never to be seen again. Justin pondered what he had learned. "Straightway a flame was

Shepherd's Notes, The Writings of Justin Martyr kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and whilst revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason Iam a philosopher," he said.

Ni COMMENTARY

Justin's Testimony to Trypho. Dialogue begins with a wonderful picture of lifestyle evangelism. Justin was strolling along a promenade, thinking about his upcoming sea voyage, and was interrupted by questions about truth. Several things come to mind here. First, Justin was quick to recognize the encounter for what it was—an opportunity to share his faith with someone who was open to learning more. Next he took the time to pay attention and to respond. He was a good listener. He did not tell the reader what else he had planned for that day, nor if other appointments were broken, nor even if he missed his ship in the process. What he did reveal, however, was his willingness to hear another's heart longing for God.

Justin also demonstrated the value of a strong personal testimony as a bridge for communicating the gospel message. He told Trypho what his life was like before he was converted, how his conversion took place, and offered the same experience to his new friend. He was vulnerable, eager to share not just the facts but his journey along the way as well. This communicated well; his open frankness touched a responsive chord in Trypho, who felt familiar enough, after interrupting, to stay the afternoon and talk.

Dialogue with Trypho the Jew Christians today might do well to look carefully at Justin's example here. Many believers chafe at the awkwardness they feel in "going out to witness," as if it must be a dreadful chore. Yet God gives opportunities daily for gentle responses, probing questions, and intriguing answers to all people, fellow Christians and nonbelievers alike. Each encounter with another person holds vast potential for being Christ's "hands,

Trypho to Justin: feet, voice, and heart." Like Justin's, a natural, comfortable explanation of one's own experience is often the easiest response to give.

"But it is this that chiefly perplexes us, that you who make a profession of piety, and consider yourselves better than others, do in no respect excel the heathen in your lives; for you do not keep the feasts nor observe the sabbaths, nor practice circumcision, but you put your trust in a mere crucified man, and still, though neglecting God's commandments, hope to obtain good from Him. Have you not read, 'The soul thatis not circumcised on the eighth day shall be cut off from his people?' a command which is similarly enjoined as to the stranger, and to him who is bought for money. This covenant you hold in contempt, and yet endeavor to persuade us that you know God, though you perform none of those duties which they who fear Him do"

(Trypho, ch. 10).

CHAPTERS 9-31: CHRISTIANITY AND

JUDAISM COMPARED

At this point in the Dialogue, Justin was interrupted in his narrative by Trypho who, with his friends, laugh at Justin's departure from Moses.

They think he has transferred his trust from God and placed it in a man of no reputation.

Trypho advised Justin to be circumcised, to observe the Sabbath and adhere to the Law. Justin answered this recommendation by offering to prove to Trypho that followers of Christ have not believed groundless stories. The friends responded somewhat rudely to Justin, who suggested that they either listen in silence or leave the discussion. Some of them chose the latter, and the rest of the story took place with Justin,

Trypho, and a couple of others sitting down to visit on stone seats in the middle of the colonnade (ch. 9).

In chapter 10, Trypho raised two prongs of a single question: If Christians profess to love and serve God, how can they ignore the given law

(Sabbath observances and circumcision) and believe in a human Savior? That Christians live pure and morally upright lives is not the question, he acknowledged. The inconsistency of

Shepherd's Notes, The Writings of Justin Martyr belief is what puzzles Trypho. Justin answered, using the Old Testament as his source. mee Justin responded to Trypho by saying that there

Justin drew on the Old Testament to support the teaching of a new covenant:

"The day will come,' says the Lord, 'when | has always been and always will be one God,

Creator of the universe. Christians and Jews don't worship two different gods but one and the same God, who delivered Israel from bondage in Egypt. Justin used the language of worship, saying to Trypho that they both adore God. will make a new covenant with the people of Israel and Judah. This covenant will not be like the one | made with their ancestors when | took them by the hand and brought them out of the land of Egypt.

They broke that covenant, though | loved them as a husband loves his wife,' says the Lord.

'But this is the new covenant | will make with the people of After acknowledging what they both agree to,

Justin pointed out the differences. He said that Christians look to Christ and "a covenant more mighty than all the others" for their hope, while

Jews continue to place their hope in the covenant given at Horeb. This law, said Justin, was for Israel only and has now become obsolete. A new covenant and law given in Christ is now valid for all human beings. It is perfect and will last forever.

Israel on that day,' says the Lord. 'I will put my laws in their minds, and | will write them on their hearts. | will be their God, and they will be my people. And they will not need to teach their neighbors, nor will they need to teach their family saying, "You should know the Lord," For everyone, from the least to the greatest, will already know me,' says the Lord. 'And | will forgive their wickedness and will never again remember their sins"

(Jer. 31:31-34, NLT).

God does not delight in sacrifices, but has prophesied through Isaiah that sins are forgiven through the blood of Christ (ch. 12-13). Righteousness is not placed in Jewish rites but in the conversion of the heart through Christ alone (ch. 14).

In chapters 15-23, Justin spoke to particular aspects of Jewish worship. Fasting consists in obedience to God; circumcision is a symbol of Israel's hard-heartedness.

The Jews caused unrighteousness in other people groups by leading them from the truth, he said. Prescribed meats, the observance of Sabbath, sacrifices and oblations were given to men so they could keep God before their eyes and remain holy unto Him.

Justin then spoke to Christian circumcision, the event in Christ that changes the heart. Jews

Dialogue with Trypho the Jew boast that they are sons of Abraham, said Justin, but base their inheritance on self-justification through works. There is no salvation to the Jews except through Christ.

Trypho asked why Justin quoted freely from the prophetic writings but did not quote the express passages which require Sabbath observance.

Justin answered that the Sabbath itself is not as important to God as is an obedient people. For example, were the people who lived before Moses and Abraham, who were not circumcised and who did not observe the Sabbath, commanded to do so by God? "There are so many righteous men who have performed none of these legal ceremonies, and yet are witnessed to by God Himself," he said (ch. 24-29).

Justin went further to claim that the Old Testament is indeed the sacred text of Christians by virtue of the fact that Christians believe them and obey them. Christians possess true righteousness in Christ. Yet if Christ's power be now so great, how much greater will it be at the Second Coming (ch 30-31)! Justin cited passages in Daniel to support this theme of two Advents, the meaning of which he explained in the next section as well.

"NU COMMENTARY

Comparison Between Judaism and Christianity.

This lengthy discourse on the differences between two great heritages takes its cue from the question Trypho asked Justin: If Christians profess to love and serve God, how can they ignore the given law (Sabbath observances and circumcision) and believe in a human Savior?

This is a valid question. Justin's response 3)

Shepherd's Notes, The Writings of Justin Martyr comprises not only this section but also the rest of the volume. In part one of his response, however, Justin majored on reinterpreting prophecy and rested his case solely on Scripture. This is to show that the old Law had been replaced with the New Covenant in Christ. His argument began with his claim to believe in the God of Israel. This is a place of common ground for both Justin and Trypho.

Seeking ways to find common ground is always helpful in building bridges with people of other faiths. Justin did this admirably, using his knowledge of their Scripture, which he also claimed as his own, to stand his ground. Even

Trypho, who did not agree with Justin's interpretations, could not dispute his scriptural argument, demonstrating that there is no substiWhat are some ways we can build bridges with people of other faiths? tute for familiarity with God's Word.

CHAPTERS 32-129: TERMS CHRIST AND

MESSIAH EXPLAINED

This is part two of Justin's answer to Trypho's query. Why do Christians worship a human

Savior? Justin delighted in the definition of terms this question prescribed. He opened with chapter 32, where he distinguished between the two Advents of Christ. He did this by refiguring the prophet Daniel's number symbols. They point to Jesus Christ, he explained, who is also the fulfillment of Daniel's visions. He suggested that the Old Testament was full of "types" for Christ: Solomon is the Resplendent Reigning

Christ; the Psalms figured Him as the Lord of hosts; the fine flour sacrifice represented the Eucharist; and the bells on the priest's robes typified the apostles (ch. 32-42).

In chapter 43, Justin stated categorically that the Law had an end in Christ, who was born of a

Dialogue with Trypho the Jew virgin. He sought to be as persuasive as possible in making his case to Trypho. Justin urged Trypho not to let hardness of heart, fear of the authorities, or false confidence in being a son of Abraham by birth deter him from embracing

Christ. Justin followed the Apostle Paul in arguing that those who have the faith of Abraham are

Abraham's true heirs (ch. 44-45). In an interesting side note, Justin spoke to Trypho as well as to all Christians in chapters 46-47. His premise was that neither Jews nor Christians who keep the Law contribute to their own righteousness.

All true righteousness unto salvation is found in the Son of God.

Here the conversation took a turn when Trypho demanded that Justin prove Christ's divinity:

"Resume the discourse where you left off, and bring it to an end. For some of it appears to me to be paradoxical, and wholly incapable of proof" (ch. 48). Beginning with this chapter and continuing through 108, Justin defined the nature of Christ's person, systematically proving

His divinity. He addressed His preexistence, Incarnation, death, burial, Resurrection, and Ascension. At the conclusion of this segment,

Justin held that belief in Christ is consistent with belief in God alone, thereby proving that Christ and Messiah are one.

Justin began by proving the preexistence of Christ in Old Testament metaphor. Elijah was the precursor of the first coming of Christ; Isaiah predicted John's role as a forerunner of Christ; Jacob predicted two Advents of Christ;

Jacob told how Christ would ride on a donkey, and Zechariah confirmed it; Moses predicted the "blood of the grape" and its meaning. Trypho asked to be shown proof without these

"types" and metaphors (ch. 49-55). ff

Shepherd's Notes, The Writings of Justin Martyr Justin agreed, answering questions Jews ask of i ea Christ: If He is God, how could He eat? What do

Jacob's visions mean? How is Christ distinct from God? What about the figure of Wisdom found in the Old Testament? How can God give glory to another? How can God be born from a virgin? Justin explained all of these puzzles by using the Old Testament. Trypho balked at the onslaught of new information. Justin. accused him of bad faith (ch. 56-68).

"All who put their faith in Christ share the same blessing Abraham received because of his faith.

But those who depend on the law to make them right with God are under his curse, for the Scriptures say, 'Cursed is everyone who does not observe and obey all these commands that are written in God's Book of the Law.'

Consequently, it is clear that no one can ever be right with God by trying to keep the law. For the Scriptures say, 'It is through faith that a righteous person has Justin then changed the subject and told Trypho what he thought about the devil's counterfeit religions found in the myths of Bacchus, Hercules, and Aesculapius. Next he covered Mithraism which, he said, is a perversion of Daniel's and Isaiah's prophecies. Justin then told Trypho how the Jews rejected certain passages of the Septuagint and even removed others from the books of Esdras, Jeremiah, and the Psalms (ch. 69-75). life.' How different from this way of faith is the way of the law, which says, 'If you wish to find life by obeying the law, you must obey all of its commands.' But Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, 'Cursed is everyone who is hung ona tree" (Gal. 3:

9-13, NLT).

He retumed to the topic of Isaiah's prophecies, centering especially on those dealing with the heavenly things and the millennial reign of Christ. He proved Christ's authority over demons from Psalm 24. Then Justin pointed out figures in the Old Testament that foretell His cross and sending of the Holy Spirit which, he said, Christ

"did not receive on account of poverty," or lack of authority in His own right (ch. 76-88).

Trypho had difficulty with the Cross on which Christ suffered and died. It was possible, he said, to believe that Jesus was the Messiah except that the Law cursed anyone who died upon a tree (ch. 89). Justin then cited the places where both the Cross and Christ's death were foretold in Scripture. Both the stretched-out hands of Moses signified it, as did several passages in the Psalms. It is important for the Jews

Dialogue with Trypho the Jew to note that Christ took upon His own body that very curse so that humankind would not have to bear it (ch. 90-100).

Christ is often called "Jacob," "Israel," and "Son of Man." Justin explained how these figured

Christ in the Old Testament and how Jonah's story is a type. He told why God permitted His own Son to have experienced human birth and death upon the cross and how the Psalms prophesied the last prayers and Resurrection of Christ (ch. 101-8). He reminded Trypho that the Resurrection did not convert a large number of the Jewish nation but rather caused them to be more strongly opposed to Christ. ae My Name Among the Nations "Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! |am not pleased with you,' says the Lord Almighty, 'and | will accept no offering from your hands. My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations"

(Mal. 1:10-11, NIV).

This brought Justin to his next point. The conversion of the Gentiles had been prophesied by Micah. A portion of the prophecy had already been fulfilled, and the rest was to take place at the Second Coming of Christ. This truth, Justin said, was proved by the signifying of two goats and other figures in Scripture. The Jews would not accept these, however plainly they might appear. Predictions about Christians abound in Scripture. Justin cited the Malachi prophecies and claimed that Christians are far more religious than Jews. They are the true holy people, called like Abraham and promised to Isaac,

Jacob, and Judah (ch. 109-20).

The Jews think that all of these passages refer to strangers or foreigners who live in their midst, said Justin, but this is untrue. Indeed, Christians are the true Israel. Justin spoke of the force the word Israel carries and how it fits Christ. Justin was perhaps the first to run down the list of Old

Testament authors and their names for Christ, the Word. He explained to Trypho how the Word is not an inanimate power, but is "the

Shepherd's Notes, The Writings of Justin Martyr person begotten of the Father's substance" eS (ch. 121-9).

°o Biblical Knowledge

"NU COMMENTARY

While reading this section, one begins to realize the shallowness of most Christians' Bible knowledge. Justin's thorough understanding of the Old Testament was astoundingly deep.

Perhaps stronger interfaith bridges could be built if Christians better understood their own Scriptures. How believers choose to prioritize their time says what they believe about God.

Are the Scriptures truly God's revelation of Himself to humankind? If so, the gauge of one's relationship with God might well be measured by how much time he or she spends alone with Him and with His Word.

Divinity of Christ. The second part of the answer to Trypho's question regarding why Christians worship a human Savior took most of the Dialogue to explain. Justin carefully proceeded through the Old Testament, pointing out any prophecy or veiled reference or type or sign or representation of Christ. When he finished, his list was formidable. In the face of such overwhelming evidence, one would expect Trypho to be convinced of Christ's divinity. Justin had forcibly driven home each point. Yet in Justin's mind, the question was not fully answered.

Point three was still to come.

CHAPTERS 130-142: FAITHFULNESS OF

THE GENTILES UPHELD

The final part of Trypho's question is answered in the closing passages of Justin's Dialogue. With chapter 130, he returned to his final argument that the conversion of the Gentiles was foretold.

Not just converted, he emphasized to Trypho, but the gospel has flourished greatly among the Gentiles. Justin assured Trypho of God's mercy in Christ, telling him that Christians are praying that Abraham's descendents, according to the flesh, will recognize Jesus for who He is and will respond in faith (ch. 131-3).

The marriages of Jacob tell the story of the Jews and the Gentiles. Children born of Leah, the "weak eyed," are the Jews. Rachel is the mother of the Gentiles. Christ serves both, however, and seeks to recognize children from both marriages with equal dignity. Justin said that in

Dialogue with Trypho the Jew rejecting Christ the Jews have rejected the God who sent Him. By their own choice they have left the Father (ch. 134-6).

Justin maintained that persons who choose wickedness cannot clear themselves by pointing to God's foreknowledge and claiming that they couldn't have chosen otherwise. God has given free wills to men and angels (ch. 137-41).

Trypho and friends rose to leave. He was thoughtful in his response, thanking Justin for such an excellent searching of the Scriptures. He reminded Justin that none of them had been prepared to debate but that they had been pleased with the conversation. If they could do this more often, he said, they might come to a better understanding.

Justin replied that he could do this every day!

But since his ship was soon to set sail, he must leave. He encouraged his new friends to "give all diligence" in this struggle for salvation and to give higher honor to Christ than to his present teachers.

His closing word to them was a prayer: "I can wish no better thing for you, sirs, than this, that, recognizing in this way that intelligence is given to every man, you may be of the same opinion as ourselves, and believe that Jesus is the Christ ohiGods (ehs142):

"NU COMMENTARY

Faithfulness of the Gentiles. Justin's initial interfaith dialogue turned into a two-day event! Justin's sincerity was evident—his mind sharp and thoughts focused. He claimed not to be well versed at argumentation or polished

Shepherd's Notes, The Writings of Justin Martyr speech, yet his passionate plodding over well-traveled ground began to prepare fallow ground for planting. Into the shallow furrows

Justin dropped his seeds of truth. He watered ri — What can Justin Martyr teach Christians of this generation about cross-cultural or interfaith witnessing? it and tended the burgeoning faith that struggled beneath the surface. To his searching gaze no tendrils pushed the sod to find the light.

Yet Justin Martyr, in responding to the opportunity at hand as best he knew how, equipped only with what was in his heart and mind, was faithful with the gospel message. His task was to sow. Knowing that he was not responsible for the harvest, he merely obeyed. In so doing, Justin perhaps demonstrated how his "Sowerlogos" concept had become reality to him. As a spade in the hand of Christ, he was himself an illuminator of God.

SIGNIFICANCE FOR CHRISTIAN HISTORY

Justin's First Apology, Second Apology, and Dialogue with Trypho the Jew, then, are most significant documents for Christian history. One may conclude this for several reasons. First, they appear within fifty years of the apostolic era, a mere grandfather's span removed from the New

Testament period. They comprise, together with a few others, an apologetic link between the era of devotional genre of literature, focused primarily on discipleship and the polemicists' often personal condemnation of both heresies and heretics which follow.

Next, they argue credibly for equal recognition and protection as one among many religious expressions operating in the empire. Readers are able to see firsthand the struggles of the early church to win legal status in that complex cultural milieu of their day. Justin produced clear, cogent arguments for Christianity, based on

Dialogue with Trypho the Jew partial elements of faith that were readily apparent in pagan mythological and philosophical systems. These did not give cause for criminal prosecution for others. How then could Christians be singled out for punishment? These treatises defend the right of Christianity to exist and to be recognized.

Again, Justin's writings demonstrate the superiority of Christianity against contemporary Greek and Roman pantheon and philosophical systems. Using classical philosophical terms,

Justin defined Christianity's posture with regard to other beliefs. His primary hook, as he concluded the lengthy comparison and contrast sections, is the righteous living evidenced by — ow woul you

Christians. The search for truth, piety, and defend the veracity of moral excellence is to be found only in belief in Here pee ca Christ and in obedience to His precepts. For writings"?

Justin, Christ's sinless life and the moral power of the Christian's witness were both reasonable and self-evident, vaulting the claims of Christianity into prominence.

Another reason that Justin's writings are important is that they are, for the early church, defining documents. They define the theological distinctives which constituted Christianity in the second century. While not supplying the nuances of theological meaning, Justin set forth strong affirmations of the Trinity; God the Father and Unbegotten One; Christ, whom he called the logos of God; the person and work of the Holy Spirit, called the prophetic Spirit in Justin's work; the church, and how philosophy relates to Christian expression.

Justin showed how second-century apologists confronted interfaith dialogue. In his Dialogue with Trypho the Jew, he displayed a remarkable

Shepherd's Notes, The Writings of Justin Martyr familiarity with the Old Testament Scriptures and a fine ability to argue from its pages the divinity of Christ. He proved in this manner that Messiah of the Old Testament is none other than Christ, God's Son and logos. More than a Po What steps do you take in presenting the case of Christian faith? that, Justin revealed his personal testimony, his own journey of faith, and demonstrated how believers can share Christ intelligently with people of other faith traditions.

Justin preserved the earliest full account of a Christian worship service, dating to the mid-second century. He also defined, for both the Roman authorities and for Christians of his day, the manner in which the church conducted its services, how the rites of baptism and Communion were carried out, and the meanings of each ordinance for the believer.

This is vitally important, for although addressed to the Roman authorities, his work was perhaps read more thoroughly and often by believers than by pagans.

Thus, Justin provided for the early church an instruction manual, or handbook, of sorts. Writings like these are the only sources of information as to the process by which apostolic Christianity was transformed in doctrine, polity, life, and worship, into the highly sophisticated, powerful, secularized institution of the fourth century.

The above statement takes on new meaning when one realizes that the early church had no known canon of Scripture at the time of Justin's writings. Indeed, the earliest list of New Testament books, accepted about 130, included just the four Gospels and the thirteen Epistles of Paul. Placed on the same footing with the Old

Testament listing about 170 to 220, the full sixty-six books were not fully accepted as

Dialogue with Trypho the Jew canonical until almost the year 400. Therefore, Justin's body of work contains critical information as to the early church's usage of the New

Testament during the second century. It helps biblical students today understand the process of canonization and how the church viewed matters of doctrine, faith, and practice.

Finally, records such as these challenge Christians today to refuse to be silent. Justin Martyr's work stands throughout the centuries as a clarion call of a single Christian man—student, thinker, teacher, writer, church leader—who found the moment to speak his convictions.

This he did, in the face of death.

_= of When the Christian faith is scoffed and degraded; when the divinity of Christ is denied and He is lowered to stand among many gods; when His sacrificial work of redemption is considered merely one of several roads to salvation; when the cross of Christ is either hidden from view or trivialized as an ornament; when humans pass judgment on God, then it is time

How can we help ourselves and others be better apologists for Christ? to stand to defend the claims of Christ.

Justin faced these foes with undaunted courage and died for His Christ in so doing. His stirring testimony of the transforming power of God bears witness that Christianity is indeed the one true faith and philosophy's completion. This, then, is Justin Martyr's legacy to the kingdom and a sterling example of faith giving reasons for its hope.

1. Eusebius of Caesarea, Ecclesiastical History, 4.11.

2. "The Martyrdom of the Holy Martyrs," The Writings of Justin Martyr and Athenagoras, Ante-Nicene Christian Library Series, vol. II, translated by Marcus Dods, George Reith, and B. P. Pratten (Edinburgh: T & T Clark, 1867), 368-8.

3. Leslie William Barnard, St. Justin Martyr: The First and Second Apologies in the Ancient Christian Writers Series, The Works of the Fathers in Translation, edited by Walter Burghardt, John Dillon, and Dennis McManus (New York: Paulist Press, 1997), 14.

4. Ibid., 14-16.

5. Taken from footnotes 125—7 from Barnard's Notes to the First Apology, 125.

6. See the work of A. Bellinzoni, The Sayings of Jesus in the Writings of Justin Martyr (Leiden: E. J. Brill, 1967).

7. The actual number, reported by World Almanac, is 1,927,953,000. World Almanac, 1997 (Mahwah, New Jersey: Word

Almanac Books, 1997), 646.

8. For the latest documentation see the eyewitness accounts of torture and martyrdom in Nina Shea's The Lions Den (Nashville: Broadman & Holman, 1997).