† MULTI RELIQUARY 4 RELICS ST FRANCIS ST B.J LABRE TRUE CROSS ICON 19TH FRANCE †

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† MULTI RELIQUARY 4 RELICS ST FRANCIS ST B.J LABRE TRUE CROSS ICON 19TH FRANCE †:
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19TH CENTURYANTIQUEMULTI RELIQUARY.4 RELICS.(HAIR of SAINTS)from FRENCH CONVENT.
FRENCH ANTIQUESVisitez ma Boutique : La Galerie de l Alpe
policy prohibits the sale of human remains and requires a disclosure of what the relics are: these relics are a piece of wood, which are allowed by Agnus Dei/ AGNUS DEIS. F. de Sales/ ST FRANCIS de SALESSt B.J. Labre/ ST BENDICT JOSEPH LABRESt Justin, m/ ST JUSTIN Martyr
DIMENSIONS:113 mm X 162 mm X 25 mm4.84 ozPICTURES GALLERY (COPY THIS WORLD WIDESHIPPING WORLD WIDESHIPPING WORLD WIDE
THE GLASS MOVE UP & DOWN BUT CAN\'T TAKE OFF !!!

ST. FRANCIS de SALES, BISHOP and DOCTOR

Feast: January 24

His ardent love of God and souls, his great kindliness, rare wisdom and sure teaching made St. Francis exceptionally influential in bringing about conversions and in guiding souls in the spiritual life. He won back to the faith more than 70,000 heretics, thus restoring to the Church a great part of the Chablais, which had been ravaged by Protestantism. He was St. Jane de Chantal\'s spiritual director, and with her founded the Order of the Visitation. He is the author ofTreatise on the Love of GodandIntroduction to the Devout Life. St. Francis died at Lyons in 1622.

St. Francis de Sales
Francis was born on August 21, 1567, and ordained to the priesthood in 1593. From 1594 to 1598 he labored at the difficult and dangerous task of preaching to the Protestants of Chablais and effected the return of some 70,000 souls to the Catholic faith. In 1602 he became bishop of Genf. His zeal for souls is attested in 21,000 extant letters and 4,000 sermons which exemplify how he applied St. Paul\'s words: \"I have become all things to all men.\" You may epitomize his character in two words, kindliness and lovableness — virtues that were the secret of his success. His writings reflect his kindheartedness and sweet disposition.

Most widely known is the saint\'sIntroduction to the Devout Life, which, with theImitation of Christ, is rightly considered the finest outline of Christian perfection. Francis\'Introductionproves to the world that true piety makes persons amiable, lovable and happy. A renowned and holy friendship existed between him and St. Frances de Chantal. In cooperation with her he founded the Visitation Nuns in 1610. Out of love for his own poor diocese, he refused opportunities for advancement, including the cardinalate. In recognition of theIntroductionand his other writings, Francis has been declared a doctor of the Church.

How Francis developed a gentle and amiable disposition is a story in itself; he was not born a saint. By nature his temperament was choleric, fiery; little was needed to throw him into a state of violent anger. It took years before he mastered his impatience, his unruly temper. Even after he became bishop, there were slips, as for instance, when someone rang a bell before he had finished preaching. The important point, of course, is that by constant perseverance he did in time attain perfect self-mastery. Wherein lies a lesson.
Excerpted fromThe Church\'s Year of Grace, Pius Parsch.

Patron:Authors; Diocese of Baker, Oregon; Archdiocese of Cincinnati, Ohio; Catholic press; Diocese of Columbus, Ohio; confessors; deaf people; deafness; Diocese of Wilmington, Delaware; educators; journalists; teachers; writers.

Symbols:Bald man with a long beard wearing a bishop\'s robes holding a book; heart pierced with thorns or picture of the Virgin.

Things to Do:

Buy a copy ofIntroduction to the Devout Lifeor read it onlinehere.
Read more aboutSt. Francis de Sales.
Learn more about the errors ofCalvinismand theJansenistic heresy, both of which St. Francis\' converted many followers.
Learn more about theSalesian order.

St. Francis was born near Geneva, Switzerland, try a Swiss recipe in his honor.

Pray......Liturgy of the Hours

Lamb of GodFrom Wikipedia, the free encyclopedia(Redirected fromAgnus Dei)For other uses, seeLamb of God (disambiguation).\"Agnus Dei\" redirects here. For other uses, seeAgnus Dei (disambiguation).ZurbaránLamb of God,Prado Museum, c. 1635-1640)Adoration of the Mystic Lamb, with gushing blood, detail of theGhent Altarpiece,Jan van Eyck,c. 1432

Lamb of God(Greek:Ἀμνὸς τοῦ Θεοῦ,Amnos tou Theou;Latin:Agnus Dei) is atitle for Jesusthat appears in theGospel of John. It appears atJohn 1:29, whereJohn the Baptistsees Jesus and exclaims, \"Behold the Lamb of God who takes away the sin of the world.\"[1]

Christian doctrine holds thatdivine Jesuschose to sufferhuman sacrificeatCalvaryas a sign of his full obedience to the will of hisdivine Father, as an \"agent and servant ofGod\".[2][3]The Christian concept of aLamb of Godis based very loosely on the JewishKorban Pesach, which has nothing to do with human sacrifice nor with sin in any way. In Christian theology theLamb of Godis viewed as foundational and integral to the message of Christianity, Judaism rejects it absolutely asAvodah Zarah(idol worship).[4][5]

A lion-like lamb that rises to deliver victory after being slain appears several times in theBook of Revelation.[6]It is also referred to in Pauline writings,1 Corinthians 5:7suggests thatSaint Paulintends to refer to the death of Jesus, who is the Paschal Lamb, using the theme found inJohanninewritings.[7]

The Lamb of God title is widely used in Christian prayers, and theAgnus Deiis used asa standard partof the CatholicMass, as well as the classical Western Liturgies of the Anglican and Lutheran Churches. It also is used inliturgyand as a form ofcontemplative prayer.[8][9]TheAgnus Deialso forms a part of the musical setting for the Mass.

As a visual motif the lamb has been most often represented since the Middle Ages as a standing haloed lamb with a foreleg cocked \"holding\" a pennant with a red cross on a white ground, though many other ways of representing it have been used.

Gospel of John[edit]

The titleLamb of Godfor Jesus appears in theGospel of John, with the initial proclamation: \"Behold the Lamb of God who takes away the sin of the world\" inJohn 1:29, the title reaffirmed the next day inJohn 1:36.[1]The second use of the title Lamb of God takes place in the presence of the first twoapostlesof Jesus, who immediately follow him, address him asRabbiwith respect and later in the narrative bring others to meet him.[10]

These two proclamations of Jesus as the Lamb of God closely bracket the Baptist\'s other proclamation inJohn 1:34: \"I have borne witness that this is the Son of God\". From aChristologicalperspective, these proclamations and the descent of theHoly Spiritas a dove in John 1:32 reinforce each other to establish the divine element of thePerson of Christ.[1]In Johannine Christology the proclamation \"who takes away the sin of the world\" begins the unfolding of thesalvifictheme of the redemptive and sacrificial death of Jesus followed by his resurrection which is built upon in other proclamations such as \"this is indeed the Saviour of the world\" uttered by the Samaritans inJohn 4:42.[11][12]

Book of Revelation[edit]Lamb bleeding into theHoly Chalice, carrying thevexillum

TheBook of Revelationincludes over twenty-nine references to a lion-like lamb (\"slain but standing\") which delivers victory in a manner reminiscent of the resurrected Christ.[6]In the first appearance of the lamb in Revelation (5:1-7) only the lamb (which is of the tribe of Judah, and the root of David) is found worthy to take the judgment scroll from God and break the seals.[6]The reference to the lamb inRevelation 5:6relates it to theSeven Spirits of Godwhich first appear inRevelation 1:4and are associated with Jesus who holds them along with seven stars.[13]

InRevelation 21:14the lamb is said to have twelve apostles.[6]The handing of the scroll (i.e. the book containing the names of those who will be saved) to the risen lamb signifies the change in the role of the lamb. In Calvary, the lamb submitted to the will of the Father to be slain, but now is trusted with the judgment of mankind.[14]

From the outset, the book of Revelation is presented as a \"revelation of Jesus Christ\" and hence the focus on the lamb as both redeemer and judge presents the dual role of Jesus: he redeems man through self-sacrifice, yet calls man to account on the day of judgment.[15]

Christology[edit]

The concept of the Lamb of God fits well withinJohn\'s\"agentChristology\", in which sacrifice is made as anagent of Godorservant of Godfor the sake of eventual victory.[3][16]

The theme of a sacrificial lamb which rises in victory as theResurrected Christwas employed in earlyChristology, e.g. in 375Saint Augustinewrote: \"Why a lamb in his passion? Because he underwent death without being guilty of any iniquity. Why a lion in his passion? Because in being slain, he slew death. Why a lamb in his resurrection? Because his innocence is everlasting. Why a lion in his resurrection? Because everlasting also is his might.\"[17]

MedievalAgnus Deiwithhaloand cross;Euphrasian Basilica,Poreč,Croatia

The 11th century Christology of SaintAnselm of Canterburyspecifically disassociates Lamb of God from theOld Testamentconcept of ascapegoatwhich is subjected to punishment for the sins of others, without knowing it or willing it.[2]Anselm emphasized that as Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of the Father.[2]

John Calvinpresented the same Christological view of \"The Lamb as the agent of God\" by arguing that in histrial before Pilateand while atHerod\'s CourtJesus could have argued for his innocence, but instead remained mostly quiet and submitted toCrucifixionin obedience to the Father, for he knew his role as the Lamb of God.[18][19]

In modernEastern OrthodoxChristology,Sergei Bulgakovargued that the role of Jesus as the Lamb of God was \"pre-eternally\" determined by the Father before the creation of the world, as a sign of love by considering the scenario that it would be necessary to send The Son as an agent to redeem humanity disgraced by the fall of Adam.[20]

San Damiano Cross depicts the sacrificial Christ as Agnus Dei

Multiple hypotheses about the suitable symbolism for the Lamb of God have been offered, within various Christological frameworks, ranging from the interpretation of Old Testament references to those of the Book of Revelation.[21]One view suggests the symbolism ofLeviticus16 asscapegoat, coupled withRomans3:21-25 for atonement, while another view draws parallels with thePaschal LambinExodus12:1-4, coupled with John 1:29-36, and yet another symbolism relies on Revelation 5:5-14 in which the lamb is viewed as a lion who destroys evil.[21][22]However, as above Saint Anselm and John Calvin\'s view reject the Scapegoat symbolism for they view Jesus as making a knowing sacrifice as an agent of God, unlike an unwitting Scapegoat.[2][18][19]

In modern Roman Catholic Christology,Karl Rahnerhas continued to elaborate on the analogy that the blood of the Lamb of God, and the water flowing from the side of Christ onCalvaryhad a cleansing nature, similar tobaptismal water. In this analogy, the blood of the Lamb washed away the sins of humanity in a new baptism, redeeming it from the fall of Adam.[23]

Benedict Joseph LabreFrom Wikipedia, the free encyclopediaSt. Benedict Joseph Labre, T.O.S.F.A representation of Labre as a sorrowful mendicant.Beggar of Perpetual AdorationBorn25 March 1748
Amettes,Artois,Kingdom of FranceDied16 April 1783(aged35)
Rome,Papal StatesVeneratedinCatholic Church
(Third Order of St. Francis)Beatified20 May 1860, Rome byPope Pius IXCanonized8 December 1881, Rome byPope Leo XIIIMajorshrineChurch ofSanta Maria ai Monti
Rome, ItalyFeast16 AprilAttributestri-cornered hat; almsPatronageUnmarried men (bachelors), rejects, mental illness, mentally ill people, insanity, beggars, hobos, the homeless

Saint Benedict Joseph Labre,T.O.S.F., (French:Benoît-Joseph Labre) (25 March 1748 – 16 April 1783) was aFrenchmendicant,Franciscan tertiaryandCatholicsaint.

Life[edit]

Labre was born in 1748 in the village ofAmettes, nearArras, in the formerProvinceofArtoisin the north of France. He was the eldest of fifteen children of a prosperous shopkeeper, Jean Baptist Labre, and his wife, Anne Grandsire.[1]

Labre had an uncle, a parish priest, living some distance from his family home; this uncle gladly received him, and undertook his early education for the priesthood.[2]At the age of sixteen, he approached his uncle about becoming aTrappistmonk, but his parents told him he would have to wait until he grew older. When Benedict was about eighteen, an epidemic fell upon the city, and uncle and nephew busied themselves in the service of the sick. While the uncle took care of the souls and bodies of the people, Benedict went to and fro caring for the cattle. He cleaned their stalls and fed them; exchanging the life of a farm laborer for that of a student under his uncle\'s roof. Among the last victims of the epidemic was the uncle himself.[2]

Benedict Joseph Labre depicted byAntonio Cavallucci(1752–1795)

Labre set off forLa Trappe Abbeyto apply to the Order, but did not come up to their requirements. He was under age, he was too delicate; he had no special recommendations.[2]He later attempted to join theCarthusiansandCistercians, but each order rejected him as unsuitable for communal life. He was, for about six weeks, a postulant with the Carthusians at Neuville. In November 1769 he obtained admission to the Cistercian Abbey of Sept-Fonts. After a short stay at Sept-Fonts his health gave way, and it was decided that his vocation lay elsewhere.[1]

Labre, according to Catholic tradition, experienced a desire, which he considered was given to him by God and inspired by the example of SaintAlexius of Romeand that of the holy Franciscan tertiary pilgrim,Saint Roch, to \"abandon his country, his parents, and whatever is flattering in the world to lead a new sort of life, a life most painful, most penitential, not in a wilderness nor in a cloister, but in the midst of the world, devoutly visiting as a pilgrim the famous places of Christian devotion\".[1]

Labre joined theThird Order of Saint Francisand settled on a life of poverty andpilgrimage. He first traveled toRomeon foot, subsisting on what he could get by begging. He then traveled to most of the major shrines ofEurope, often several times each. He visited the variousshrinesinLoreto,Assisi,Naples, andBariin de CompostelainSpain. During these trips he would always travel on foot, sleeping in the open or in a corner of a room, with his clothes muddy and ragged. On one occasion he stopped at the farmhouse of Matthieu and Marie Vianney, who would later become the parents of the future saint, the Curé d\'Ars.[3]He lived on what little he was given, and often shared the little he did receive with others. He is reported to have talked rarely, prayed often, and accepted quietly the abuse he received.

In so doing, Labre was following in the role of the mendicant, the \"Fool-for-Christ,\" found more often in theEastern Church. He would often swoon when contemplating thecrown of thorns, in particular, and, during these states, it is said he would levitate orbilocate. He was also said to have cured some of the other homeless he met and to have multiplied bread for them. In the last years of his life (his thirties), he lived inRome, for a time living in the ruins of theColosseum, and would leave only to make a yearly pilgrimage to the shrine ofOur Lady of Loreto. He was a familiar figure in the city and known as the \"saint of theForty Hours\" (orQuarant\' Ore) for his dedication toEucharisticadoration.

The day before he died, Labre collapsed in the church ofSanta Maria ai Monti, blocks from theColosseum, and despite his protestations was charitably taken to a house behind the church at Via dei Serpenti 2. He died there of malnutrition on 16 April, duringHoly Week, in 1783 and was buried in the Church ofSanta Maria ai Monti.

Veneration[edit]Death maskof Benedict Joseph Labre

Labre\'sconfessor, Marconi, wrote his biography and attributed 136 separate cures to his intercession within three months of his death. Those miracles were instrumental in the conversion of the ReverendJohn Thayer, the first American Protestant clergyman to convert to Catholicism, who was resident in Rome at the time of St. Benedict\'s death.[4]A cult grew up around him very soon after his death, and he was declaredBlessedbyBlessed Pius IXin 1860, and latercanonizedbyPope Leo XIIIin 1881. Benedict is patron saint of the homeless.[5]Hisfeast dayis observed on April 16.

Justin MartyrFrom Wikipedia, the free encyclopedia(Redirected fromSt Justin Martyr)For the Latin historian, seeJustin (historian).Saint Justin MartyrSaint Justin MartyrMartyrBorn100[1]
Flavia (aged 65)
Rome,Roman EmpireVeneratedinRoman Catholic Church
Anglican Communion
Eastern Orthodox Church
Lutheranism
Oriental OrthodoxyCanonizedPre-Congregation for the Causes of SaintsFeast1 June (Roman Catholic Church,Eastern Orthodox Church,Anglican Communion)
14 April (Roman Calendar, 1882–1969)

Saint Justin, also known asJustin Martyr(Greek: Ιουστίνος ο Μάρτυρας,Latin: Iustinus Martyr) was an earlyChristian apologist, and is regarded as the foremost interpreter of the theory of theLogosin the 2nd century.[2]He wasmartyred, alongside some of his students, and is considered asaintby theRoman Catholic Church,[3]theAnglican Church,[4]and theEastern Orthodox Church.[5]

Most of his works are lost, but two apologies and a dialogue did survive. TheFirst Apology, his most well known text, passionately defends the morality of the Christian life, and provides various ethical andphilosophicalarguments to convince the Roman emperor,Antoninus, to abandon the persecution of the fledgling sect. Further, he also indicates, as St Augustine did regarding the \"true religion\" that predated Christianity,[6]that the \"seeds of Christianity\" (manifestations of theLogosacting in history) actually predated Christ\'sincarnation. This notion allows him to claim many historical Greek philosophers (includingSocratesandPlato), in whose works he was well studied, as unknowing Christians.

Life[edit]A bearded Justin Martyr presenting an open book to a Roman emperor. Engraving byJacques Callot.

Justin Martyr was born at Flavia Neapolis (todayNablus) in Samaria into apaganfamily, and defined himself as aGentile.[7]His grandfather, Bacchius, had a Greek name, while his father, Priscus, bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they were descended from a Roman \"diplomatic\" community that had been sent there.[8]

In the opening of theDialogue,[9]Justin describes his early education, stating that his initial studies left him unsatisfied due to their failure to provide a belief system that would provide theological and metaphysical inspiration to their young pupil. He says he tried first the school of aStoicphilosopher, who was unable to explain God\'s being to him. He then attended aPeripateticphilosopher but was put off because the philosopher was too eager for his fee. Then he went to hear aPythagoreanphilosopher who demanded that he first learn music, astronomy, and geometry, which he did not wish to do. Subsequently, he adoptedPlatonismafter encountering a Platonist thinker who had recently settled in his city.

And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato\'s philosophy.[9]

Some time afterwards, he chanced upon an old man, possibly a Syrian Christian,[10]in the vicinity of the seashore, who engaged him in a dialogue about God and spoke of the testimony of the prophets as being more reliable than the reasoning of philosophers.

There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.[9]

Moved by the aged man\'s argument, Justin renounced both his former religious faith and his philosophical background, choosing instead to re-dedicate his life to the service of the Divine. His newfound convictions were only bolstered by the ascetic lives of the early Christians and the heroic example of themartyrs, whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he thenceforth decided that the only option for him was to travel throughout the land, spreading the knowledge of Christianity as the \"true philosophy.\" His conversion is commonly assumed to have taken place at Ephesus[11][12]though it may have occurred anywhere on the road from Judaea to Rome.[13]

Mosaicof the beheading of Justin Martyr.

He then adopted the dress of a philosopher himself and traveled about teaching. During the reign ofAntoninus Pius(138-161), he arrived inRomeand started his own school.Tatianwas one of his pupils.[14]In the reign ofMarcus Aurelius, after disputing with thecynicphilosopherCrescens, he was denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7-8). Justin was tried, together with six companions, byJunius Rusticus, who was urban prefect from 163-167, and wasbeheaded. Though the precise year of his death is uncertain, it can reasonably be dated by the prefectoral term of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves the court record of the trial.[11]

The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at the more terrible universal tribunal of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour.[15]

The church of St. John the Baptist inSacrofano, a few miles north of Rome, claims to have his relics.[16]

TheChurch of the Jesuitsin Valletta, Malta, founded by Papal decree in 1592 also boasts relics of this second century Saint.[17]

Relics of St. Justin and other early Church martyrs can be found in the lateral altar dedicated to St. Anne and St. Joachim at the Jesuit\'s Church in Valletta, Malta.[18]

In 1882Pope Leo XIIIhad aMassand anOfficecomposed for hisfeast day, which he set at 14 April,[19]one day after the date of his death as indicated in the Martyrology of Florus; but since this date quite often falls within the mainPaschalcelebrations, the feast was moved in 1968 to 1 June, the date on which he has been celebrated in theByzantine Ritesince at least the 9th century.[20]

Writings[edit]

The earliest mention of Justin is found in theOratio ad GraecosbyTatianwho, after calling him \"the most admirable Justin\", quotes a saying of his and says that the Cynic Crescens laid snares for him.Irenaeus[21]speaks of Justin\'s martyrdom and of Tatian as his disciple. Irenaeus quotes Justin twice[22]and shows his influence in other places.Tertullian, in hisAdversus Valentinianos, calls Justin a philosopher and a martyr and the earliest antagonist ofheretics.HippolytusandMethodius of Olympusalso mention or quote him.Eusebius of Caesareadeals with him at some length,[23]and names the following works:

TheFirst Apologyaddressed toAntoninus Pius, his sons, and the Roman Senate;[24]
aSecond Apology of Justin Martyraddressed to the Roman Senate;
theDiscourse to the Greeks, a discussion with Greek philosophers on the character of their gods;
anHortatory Address to the Greeks(known now not to have been written by Justin[25]);
a treatiseOn the Sovereignty of God, in which he makes use of pagan authorities as well as Christian;
a work entitledThe Psalmist;
a treatise in scholastic formOn the Soul; and
theDialogue with Trypho.

Eusebius implies that other works were in circulation; fromSt Irenaeushe knows of the apology \"Against Marcion,\" and from Justin\'s \"Apology\"[26]of a \"Refutation of all Heresies \".[27]Epiphanius[28]andSt Jerome[29]mention Justin.

Rufinusborrows from hisLatinoriginal ofHadrian\'s letter.

After Rufinus, Justin was known mainly from St Irenaeus andEusebiusor from spurious works. TheChronicon Paschaleassigns his martyrdom to the year 165. A considerable number of other works are given as Justin\'s by Arethas, Photius, and other writers, but this attribution is now generally admitted to be spurious. TheExpositio rectae fideihas been assigned by Draseke to Apollinaris of Laodicea, but it is probably a work of as late as the 6th century. TheCohortatio ad Graecoshas been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, as well as others. TheEpistola ad Zenam et Serenum, an exhortation to Christian living, is dependent uponClement of Alexandria, and is assigned byPierre Batiffolto the Novatian BishopSisinnius(c. 400). The extant work under the title \"On the Sovereignty of God\" does not correspond with Eusebius\' description of it, though Harnack regards it as still possibly Justin\'s, and at least of the 2nd century. The author of the smaller treatiseTo the Greekscannot be Justin, because he is dependent on Tatian; Harnack places it between 180 and 240.

Apology[edit]

TheDialogueis a later work than theFirst Apology; the date of composition of the latter, judging from the fact that it was addressed toAntoninus Piusand his adopted sonsMarcus AureliusandLucius Verus, must fall between 147 and 161.

Dialogue with Trypho[edit]

In theDialogue with Trypho, after an introductory section, Justin undertakes to show that Christianity is the new law for all men.

On The Resurrection[edit]This sectiondoes notciteanysources.Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged andremoved.(December 2015)(Learn how and when to remove this template message)

The fragments of the work \"On the Resurrection\" begin with the assertion that the truth, and God the author of truth, need no witness, but that as a concession to the weakness of men it is necessary to give arguments to convince those who gainsay it. It is then shown, after a denial of unfounded deductions, that the resurrection of the body is neither impossible nor unworthy of God, and that the evidence of prophecy is not lacking for it. Another fragment takes up the positive proof of the resurrection, adducing that of Christ and of those whom he recalled to life. In yet another fragment the resurrection is shown to be that of what has gone down, i.e., the body; the knowledge concerning it is the new doctrine, in contrast to that of the old philosophers. The doctrinefollows fromthe command to keep the body in moral purity.

The treatiseOn the Resurrection, of which extensive fragments are preserved in theSacra parallela,is not so generally accepted. Even earlier than this collection, it is referred to by Procopius of Gaza (c. 465-528). Methodius appeals to Justin in support of his interpretation of1 Corinthians15:50 in a way which makes it natural to assume the existence of a treatise on the subject, to say nothing of other traces of a connection in thought both here in Irenaeus (V., ii.-xiii. 5) and in Tertullian, where it is too close to be anything but a conscious following of the Greek. TheAgainst Marcionis lost, as is theRefutation of all Heresiesto which Justin himself refers inApology, i. 26;Hegesippus, besides perhaps Irenaeus and Tertullian, seems to have used it.

Role within the Church[edit]This sectiondoes notciteanysources.Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged andremoved.(December 2015)(Learn how and when to remove this template message)

Flaciusdiscovered \"blemishes\" in Justin\'s theology, which he attributed to the influence of pagan philosophers; and in modern timesSemlerand S.G. Lange have made him out a thorough Hellene, while Semisch and Otto defend him from this charge.

In opposition to the school ofFerdinand Christian Baur, who considered him a Jewish Christian,Albrecht Ritschlhas pointed out that it was precisely because he was a Gentile Christian that he did not fully understand theOld Testamentfoundation of Paul\'s teaching, and explained in this way the modified character of his Paulinism and his legal mode of thought.

M. von Engelhardt has attempted to extend this line of treatment to Justin\'s entire theology, and to show that his conceptions of God, of free will and righteousness, of redemption, grace, and merit prove the influence of the cultivated Greek pagan world of the 2nd century, dominated by the Platonic and Stoic philosophy.

But he admits that Justin is a Christian in his unquestioning adherence to the Church and its faith, his unqualified recognition of the Old Testament, and his faith in Christ as the Son of God the Creator, made manifest in the flesh, crucified, and risen, through which belief he succeeds in getting away from the dualism of both pagan and Gnostic philosophy.

Justin was confident that his teaching was that of the Church at large. He knows of a division among the orthodox only on the question of themillenniumand on the attitude toward the milder Jewish Christianity, which he personally is willing to tolerate as long as its professors in their turn do not interfere with the liberty of the Gentile converts; hismillenarianismseems to have no connection withJudaism, but he believes firmly in a millennium, and generally in the Christianeschatology.

Justin saw himself as a scholar, although his skills inHebrewwere either non-existent or minimal. After collaborating with a Jewish convert to assist him with Hebrew, Justin published an attack on Judaism based upon a no-longer-extant text of aMidrash. This Midrash was reconstructed and published bySaul Lieberman.

Opposition to Judaism was typical of church leaders in his day, however Justin Martyr was particularly antagonistic towards Jews and regarded them as a cursed people. His anti-Judaic polemics have been cited as an origin of Christian antisemitism,[30]he was the first to argue that the Romans had no responsibility for the death of Jesus, formulating the canard ofJewish deicide. However his views elaborated inThe Dialogue of Tryphowere comparatively tame to those ofJohn Chrysostomand others.

Christology[edit]

Justin, like others, thought that the Greek philosophers had derived, if not borrowed, the most essential elements of truth found in their teaching from theOld Testament. But at the same time he adopted theStoicdoctrine of the \"seminal word,\" and so philosophy was to him an operation of the Word—in fact, through his identification of the Word withChrist, it was brought into immediate connection with him.[31]

Thus he does not scruple to declare thatSocratesandHeraclituswere Christians (Apol., i. 46, ii. 10). His aim, of course, is to emphasize the absolute significance of Christ, so that all that ever existed of virtue and truth may be referred to him. The old philosophers and law-givers had only a part of theLogos, while the whole appears in Christ.[31]

While the gentile peoples, seduced by devils, had deserted the true God for idols, the Jews and Samaritans possessed the revelation given through the prophets and awaited theMessiah. However, the law, while containing commandments intended to promote the true fear of God, had other prescriptions of a purely pedagogic nature, which necessarily ceased when Christ, their end, appeared; of such temporary and merely relative regulations werecircumcision, animal sacrifices, theSabbath, and the laws as to food. Through Christ the aoffering law of God has been fully proclaimed. In his character as the teacher of the new doctrine and promulgator of the new law lies the essential nature of his redeeming work.[31]

The idea of an economy of grace, of a restoration of the union with God which had been destroyed by sin, is not foreign to him. It is noteworthy that in the \"Dialogue\" he no longer speaks of a \"seed of the Word\" in every man, and in his non-apologetic works the emphasis is laid upon the redeeming acts of the life of Christ rather than upon the demonstration of the reasonableness and moral value of Christianity, though the fragmentary character of the latter works makes it difficult to determine exactly to what extent this is true and how far the teaching ofIrenaeuson redemption is derived from him.[31]

The 1913Catholic Encyclopedianotes that scholars have differed on whether Justin\'s writings on the nature of God were meant to express his firm opinion on points of doctrine, or to speculate on these matters. Specific points Justin addressed include that the Logos is \"numerically distinct from the Father\" though \"born of the very substance of the Father\", and that \"through the Word, God has made everything\". Justin used the metaphor of fire to describe the Logos as spreading like a flame, rather than \"dividing\" the substance of the Father. He also defended the Holy Spirit as a member of the Trinity, as well as the birth of Jesus to Mary when she was a virgin. The Encyclopedia states that Justin places the genesis of the Logos as a voluntary act of the Father at the beginning of creation, noting that this is an \"unfortunate\" conflict with later Christian teachings.[32]

Memoirs of the apostles[edit]

Justin Martyr, in hisFirst Apology(ca. 155) andDialogue with Trypho(ca. 160),[33]sometimes refers to written sources consisting of narratives of the life ofJesusand quotations of thesayings of Jesusas \"memoirs of theapostles\" (Greek: ἀπομνημονεύματα τῶν tôn apostólôn) and less frequently asgospels(Greek: εὐαγγέλιον; transliteration:euangélion) which, Justin says, were read every Sunday in the church at Rome (1 Apol. 67.3 – \"and the memoirs of the apostles or the writings of the prophets are being read as long as it is allowable\").[34]

The designation \"memoirs of the apostles\" occurs twice in Justin\'sFirst Apology(66.3, 67.3–4) and thirteen times in theDialogue, mostly in his interpretation of Psalm 22, whereas the term \"gospel\" is used only three times, once in1 Apol.66.3 and twice in theDialogue. The single passage where Justin uses both terms (1 Apol.66.3) makes it clear that \"memoirs of the apostles\" and \"gospels\" are equivalent, and the use of the plural indicates Justin\'s awareness of more than one written gospel. (\"The apostles in the memoirs which have come from them, which are also called gospels, have transmitted that the Lord had commanded...\").[35]Justin may have preferred the designation \"memoirs of the apostles\" as a contrast to the \"gospel\" of his contemporaryMarcionto emphasize the connections between the historical testimony of the gospels and theOld Testamentprophecies which Marcion rejected.[36]

The origin of Justin\'s use of the name \"memoirs of the apostles\" as a synonym for the gospels is uncertain. ScholarDavid E. Aunehas argued that the gospels were modeled after classicalGreco-Romanbiographies, and Justin\'s use of the termapomnemoneumatato mean all theSynoptic Gospelsshould be understood as referring to a written biography such as theMemorabilia of Xenophonbecause they preserve the authentic teachings of Jesus.[37]However, scholarHelmut Koesterhas pointed out the Latin title \"Memorabilia\" was not applied to Xenophon\'s work until the Middle Ages, and it is more likelyapomnemoneumatawas used to describe the oral transmission of the sayings of Jesus inearly Christianity.Papiasuses a similar term meaning \"remembered\" (apomnemoneusen) when describing howMarkaccurately recorded the \"recollections ofPeter\", and Justin also uses it in reference to Peter inDial.106.3, followed by a quotation found only in theGospel of Mark(Mk 3:16–17). Therefore, according to Koester, it is likely that Justin applied the name \"memoirs of the apostles\" analogously to indicate the trustworthy recollections of the apostles found in the written record of the Synoptic Gospels ofMatthew, Mark, andLuke, and possibly also anapocryphal gospel.[38]

Justin expounded on the gospel texts as an accurate recording of thefulfillment of prophecy, which he combined with quotations of theprophets of Israelfrom theLXXto demonstrate a proof from prophecy of theChristian kerygma.[39]The importance which Justin attaches to the words of the prophets, which he regularly quotes with the formula \"it is written\", shows his estimate of the Old Testament Scriptures. However, the scriptural authority he attributes to the \"memoirs of the apostles\" is less certain. Koester articulates a majority view among scholars that Justin considered the \"memoirs of the apostles\" to be accurate historical records but not inspired writings,[40]whereas scholarCharles E. Hill, though acknowledging the position of mainstream scholarship, contends that Justin regarded the fulfillment quotations of the gospels to be equal in sources[edit]Gospels[edit]

Justin uses material from the Synoptic Gospels (Matthew, Mark, and Luke) in the composition of theFirst Apologyand theDialogue, either directly, as in the case of Matthew,[42]or indirectly through the use of agospel harmony, which may have been composed by Justin or his school.[43]However, his use, or even knowledge, of theGospel of Johnis uncertain. One possible reference to John is a saying that is quoted in the context of a description of Christian baptism (1 Apol. 61.4 – \"Unless you are reborn, you cannot enter into the kingdom of heaven.\"). However, Koester contends that Justin obtained this saying from a baptismal liturgy rather than a written gospel.[44]Justin\'s knowledge of John\'s gospel is further substantiated in that he adds a clear allusion to John 3:4 directly after quoting verse 3 about the new birth (\"Now, that it is impossible for those who have once been born to enter their mother\'s womb is manifest to all\"). There are also other quotes from John, such as John 1:20 and John 1:28. Furthermore, by employing the term \"memoirs of the apostles\" and distinguishing them from the writings of their \"followers\", Justin must have been aware of at least two gospels written by actual apostles. Since one of these must be Matthew, the other can be inferred as John.[citation needed]

Apocalypse[edit]

Justin does not quote from theBook of Revelationdirectly, yet he clearly refers to it, namingJohnas its author (Dial. 81.4 \"Moreover also among us a man named John, one of the apostles of Christ, prophesied in a revelation made to him that those who have believed on our Christ will spend a thousand years in Jerusalem; and that hereafter the general and, in short, the eternal resurrection and judgment of all will likewise take place\"). ScholarBrooke Westcottnotes that this reference to the author of the single prophetic book of the New Testament illustrates the distinction Justin made between the role of prophecy and fulfillment quotations from the gospels, as Justin does not mention any of the individualcanonical gospelsby name.[45]

Letters[edit]

Reflecting his opposition toMarcion, Justin\'s attitude toward the Pauline epistles generally corresponds to that of the later Church. In Justin\'s works, distinct references are found toRomans,1 and2 Thessalonians, and possible ones toPhilippians,Titus, and1 Timothy. It seems likely that he also knewHebrewsand1 John. The apologetic character of Justin\'s habit of thought appears again in the Acts of his martyrdom, the genuineness of which is attested by internal evidence.[46]

Testimony sources[edit]

According to scholarOskar Skarsaune, Justin relies on two main sources for his proofs from prophecy that probably circulated as collections of scriptural testimonies within his Christian school. He refers to Justin\'s primary source for demonstrating scriptural proofs in theFirst Apologyand parallel passages in theDialogueas a \"kerygma source\". A second source, which was used only in theDialogue, may be identical to a lost dialogue attributed toAristo of Pellaon the divine nature of theMessiah, theDialogue of Jason and Papiscus(ca. 140). Justin brings in biblical quotes verbatim from these sources, and he often appears to be paraphrasing his sources very closely, even in his interpretive remarks.[47]

Justin occasionally uses the Gospel of Matthew directly as a source for Old Testament prophecies to supplement his testimony sources.[42][48]However, the fulfillment quotations from these sources most often appear to be harmonizations of the gospels of Matthew and Luke.[49]Koester suggests that Justin had composed an early harmony along the lines of his pupilTatian\'sDiatesseron.[43]However, the existence of a harmony independent of a collection of sayings for exposition purposes has been disputed by scholarArthur Bellinzoni.[50][51]The question of whether the harmonized gospel materials found in Justin\'s writings came from a preexisting gospel harmony or were assembled as part of an integral process of creating scriptural prooftexts is an ongoing subject of scholarly investigation.[52]

The \"kerygma source\"[edit]

The following excerpt from1 Apol. 33:1,4–5 (partial parallel inDial. 84) on theannunciationandvirgin birth of Jesusshows how Justin used harmonized gospel verses from Matthew and Luke to provide a scriptural proof of the messiah-ship of Jesus based on fulfillment of the prophecy ofIsaiah 7:14.[53]

\"And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: \'Behold, the virgin will conceive in the womb and bear a son, and they will say in his name, God with us\' (Mt 1:23).\" (1 Apol. 33:1)[54][55]\"...the power of God, coming down uponthe virgin, overshadowed her and made her while yet a virgin to conceive (cf. Lk 1:35), and the angel of God proclaimed to her and said, \'Behold, you will conceive in the womb from theHoly Spiritand bear a son (Mt 1:20/Lk 1:31) and he will be called Son of the Most High (Lk 1:32). And you shall call his name Jesus, because he will save his people from their sins (Mt 1:21),\' asthose who have made memoirsof all things about our savior Jesus Christ taught... (1 Apol. 33:4–5)[56]

According to Skarsaune, the harmonized gospel narratives of Matthew and Luke were part of a tradition already circulating within Justin\'s school that expounded on the life and work of Jesus as the Messiah and the apostolic mission. Justin then rearranged and expanded these testimonia to create hisFirst Apology.[57][58]The \"kerygma source\" of prooftexts (contained within1 Apol. 31–53) is believed to have had aTwo ParousiasChristology, characterized by the belief that Jesus first came in humility, in fulfillment of prophecy, and willreturn in gloryas theMessiah to the Gentiles.[59]There are close literary parallels between the Christology of Justin\'s source and theApocalypse of Peter.[60]

Dialogue of Jason and Papiscus[edit]

The following excerpts from theDialogue with Tryphoof thebaptism(Dial. 88:3,8) andtemptation(Dial. 103:5–6) of Jesus, which are believed to have originated from theDialogue of Jason and Papiscus, illustrate the use of gospel narratives and sayings of Jesus in a testimony source and how Justin has adopted these \"memoirs of the apostles\" for his own purposes.

\"And then, when Jesus had come to theriver JordanwhereJohnwasbaptizing, and when Jesus came down into the water, a fire was even kindled in the Jordan, and when He was rising up from the water, theHoly Spiritfluttered down upon Him in the form of a dove, as theapostles have writtenabout this veryChristof ours.\" (Dial. 88:3)\"And when Jesus came to the Jordan, and being supposed to be the son ofJosephthe carpenter..., the Holy Spirit, and for man\'s sake, as I said before, fluttered down upon Him, and a voice came at the time out of the heavens – which was spoken also byDavid, when he said, impersonating Christ, what theFatherwas going to say to Him – \'You areMy Son,this day I have begotten you\'.\" (Dial. 88:8)[61]\"...theDevilhimself,...[was] calledserpentbyMoses, the Devil byJobandZachariah, and was addressed asSatanasby Jesus. This indicated that he had a compound name made up of the actions which he performed; for the word \"Sata\" in theHebrewandSyriantongue means \"apostate\", while \"nas\" is the word which means in translation \"serpent\", thus, from both parts is formed the one word \"Sata-nas\". It is narrated in thememoirs of the apostlesthat as soon as Jesus came up out of the river Jordan and a voice said to him: \'You are My Son, this day I have begotten you\', this Devil came and tempted him, even so far as to exclaim: \'Worship me\'; but Christ replied: \'Get behind me, Satanas, the Lord your God shall you worship, and Him only shall you serve\'. For, since the Devil had deceivedAdam, he fancied that he could in some way harm him also.\" (Dial. 103:5–6)[62]

The quotations refer to the fulfillment of a prophecy ofPsalm 2:7found in theWestern text-typeof Luke 3:22.[63]Justin\'s mention of the fire on the Jordan without comment suggests that he was relying on an intermediate source for these gospel quotations,[64]and his literal interpretation of a pseudo-etymology of the Hebrew word Satan indicates a dependence on a testimony source with a knowledge of Hebrew, which was probably theDialogue of Jason and Papiscus.[65]

TheDialogueattributed to Aristo of Pella is believed to have furnished Justin with scriptural prooftexts on the divinity of the Messiah by combining aWisdomChristology – Christ as the incarnation of preexistent Wisdom – with aSecond AdamChristology – the first Adam was conquered by Satan, but thisFall of Manis reversed by Christ as the Second Adam who conquers Satan. This is implied in the pseudo-etymology inDial. 103:5–6 linking the name of Satan to the \"apostate-serpent\". The Christology of the source is close to that of theAscension of Isaiah.[66]

Catechal sources[edit]

Justin quotes many sayings of Jesus in1 Apol. 15–17 and smaller sayings clusters inDial. 17:3–4; 35:3; 51:2–3; and 76:4–7. The sayings are most often harmonizations of Matthew and Luke that appear to be grouped together topically and organized into sayings collections, including material that probably originated from an early Christiancatechism.[67][68]

The following example of an ethical teachingOn Swearing Oathsin1 Apol. 16:5 shows a combination of sayings material found in Matthew and theEpistle of James:

\"Do not swear at all (Mt 5:34). Let your Yes be Yes and your No be No (Jas 5:12). Everything beyond these is from evil (Mt 5:37).\"

The saying \"Let your Yes be Yes and your No be No\" from James 5:12 is interpolated into a sayings complex from Matthew 5:34,37. The text appears in a large number ofPatristicquotations and twice in theClementine Homilies(Hom. 3:55, 19:2). Thus, it is likely that Justin was quoting this harmonized text from a catechism.[69][70]

The harmonization of Matthew and Luke is evident in the following quotations of Mt 7:22–23 and Lk 13:26–27, which are used by Justin twice, in1 Apol. 16:11 andDial. 76:5:

\"Many will say to me, \'Lord, Lord, did we not in your name eat and drink and do powerful deeds?\' And then I shall say to them, \'go away from me, workers of lawlessness\'.\"\"Many will say to me on that day, \'Lord, Lord, did we not in your name eat and drink and prophecy and drive out demons?\' And I shall say to them, \'go away from me\'.\"

In both cases, Justin is using the same harmonized text of Matthew and Luke, although neither of the quotations includes the entire text of those gospel passages. The last phrase, \"workers of lawlessness\", has an exact parallel with2 Clement4:5. This harmonized text also appears in a large number of quotations by theChurch Fathers.[71][72]1 Apol. 16:11 is part of a larger unit of sayings material in1 Apol16:9–13 which combines a warning against being unprepared with a warning against false prophets. The entire unit is a carefully composed harmony of parallel texts from Matthew and Luke.[73][74]This unit is part of a larger collection of sayings found in1 Apol. 15–17 that appear to have originated from a catechism used by Justin\'s school in Rome, which may have had a wide circulation. Justin excerpted and rearranged the catechetical sayings material to createApol. 15–17 and parallel passages in theDialogue.[75][76]

Other sources[edit]

Justin includes a tract on Greek mythology in1 Apol. 54 andDial. 69 which asserts that myths about various pagan deities are imitations of the prophecies about Christ in the Old Testament. There is also a small tract in1 Apol. 59–60 on borrowings of the philosophers from Moses, particularly Plato. These two tracts may be from the same source, which may have been an early ChristianApology.[77]

Prophetic exegesis[edit]

Justin\'s writings constitute a storehouse of early interpretation of the prophetic Scriptures.

Belief in prophecy[edit]

The truth of the prophets, he declares, compels assent. The Old Testament is an inspired guide and counselor. He puts the following words in the mouth of the Christian philosopher who converted him:

\" \'There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man. not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things. . . And those events which have happened, and those which are happening, compel you to assent to the utterances made by them.\'\"[78]

Then Justin tells of his own experience:

\"Straightway a flame was 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.\"[79]

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