Editing Justin Martyr (section)

==Writings==
[[File:Iustini Philosophi et martyris Opera.tif|thumb|''Iustini Philosophi et martyris Opera'' (1636)]]
The earliest mention of Justin is found in the ''Oratio ad Graecos'' by his student [[Tatian]] who, after calling him "the most admirable Justin", quotes a saying of his and says that the Cynic Crescens laid snares for him.  [[Irenaeus]]<ref>''Haer.'' I., xxviii. 1.</ref> speaks of Justin's martyrdom and of Tatian as his disciple. Irenaeus quotes Justin twice<ref>IV., vi. 2, V., xxvi. 2.</ref> and shows his influence in other places.  [[Tertullian]], in his ''[[Adversus Valentinianos]]'', calls Justin a philosopher and a martyr and the earliest antagonist of [[Christian heresy|heretics]]. [[Hippolytus (writer)|Hippolytus]] and [[Methodius of Olympus]] also mention or quote him.  [[Eusebius of Caesarea]] deals with him at some length,<ref>''Church History'', iv. 18.</ref> and names the following works:
# The ''[[First Apology]]'' addressed to [[Antoninus Pius]], his sons, and the Roman Senate;<ref>David Rokéah, ''Justin Martyr and the Jews'', page 2 (Leiden, Brill, 2002). {{ISBN|90-04-12310-5}}</ref>
# A ''[[Second Apology of Justin Martyr]]'' addressed to the Roman Senate;
# The ''Discourse to the Greeks'',{{Efn|Because of its dependence on the later work of Justin's pupil, Tatian, it is probably by another writer, dated towards the end of the second century or the beginning of the third century AD.<ref>Jin Kim, Hyun, 'Justin Martyr and Tatian: Christian Reactions to Encounters with Greco-Roman Culture and Imperial Persecution', in Mu-chou Poo, H. A. Drake, and Lisa Raphals (eds), Old Society, New Belief: Religious transformation of China and Rome, ca. 1st-6th Centuries (New York, 2017; online edn, Oxford Academic, 22 June 2017), https://doi.org/10.1093/acprof:oso/9780190278359.003.0005, accessed 16 October 2022.</ref>}} a discussion with Greek philosophers on the character of their gods;
# An ''[[Exhortation to the Greeks|Hortatory Address to the Greeks]]''{{Efn|A pre-fourth-century anonymous work wrongly attributed to Justin Martyr.<ref>Buitenwerf, R.  2003. Book III of the Sibylline Oracles and Its Social Setting. Leiden, Netherlands: Brill. pp. 78.</ref>}} (known now not to have been written by Justin);<ref>Hardwick, Michael, "''Contra Apionem'' and ''Antiquatates Judaicae'': Points of Contact" in [[Louis Feldman|Feldman, Louis H.]] and Levison, John R. (eds.), ''Josephus' ''Contra Apionem (Brill Publishers, 1996), p. 379.</ref>
# A treatise ''On the Sovereignty of God'', in which he makes use of pagan authorities as well as Christian;
# A work entitled ''The Psalmist'';
# A treatise in scholastic form ''On the Soul''; and
# The ''[[Dialogue with Trypho]]''.
Eusebius implies that other works were in circulation; from [[Irenaeus|St Irenaeus]] he knows of the apology "Against Marcion," and from Justin's "Apology"<ref>i. 26</ref> of a "Refutation of all Heresies".<ref>''Church History'', IV., xi. 10.</ref> [[Epiphanius of Salamis|St Epiphanius]]<ref>''Haer.'', xlvi. 1.</ref> and [[Jerome|St Jerome]]<ref>[[Jerome's De Viris Illustribus|De vir. ill., ix.]]</ref> mention Justin.

[[Tyrannius Rufinus|Rufinus]] borrows from his [[Latin]] original of [[Hadrian]]'s letter.

===Spurious medieval works===

After Rufinus, Justin was known mainly from St Irenaeus and Eusebius or from spurious works. A considerable number of other works are given as Justin's by [[Arethas of Caesarea]], [[Photios I of Constantinople|Photius of Constantinople]], and other writers, but this attribution is now generally admitted to be spurious. The ''Expositio rectae fidei'' was assigned by Johann Dräseke to [[Apollinaris of Laodicea]], but it is probably a work of as late as the 6th century. The ''[[Exhortation to the Greeks|Cohortatio ad Graecos]]'' has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, as well as others. The ''Epistola ad Zenam et Serenum'', an exhortation to Christian living, is dependent upon [[Clement of Alexandria]], and was assigned by [[Pierre Batiffol]] to the Novatian Bishop [[Sisinnius I of Constantinople|Sisinnius]] ({{Circa|400|lk=no}}). The extant work under the title "On the Sovereignty of God" does not correspond with Eusebius' description of it, though [[Adolf von Harnack]] regarded it as still possibly Justin's, and at least of the 2nd century. The author of the smaller treatise ''To the Greeks'' cannot be Justin, because he is dependent on Tatian; Von Harnack placed it between 180 and 240.

===''Parisinus graecus'' 450===
After this medieval period in which no authentic works of Justin Martyr were in widespread circulation, a single codex containing the complete works of Justin Martyr was discovered and purchased by [[Guillaume Pellicier]], {{Circa|1540|lk=no}} in Venice. Pellicier sent it to the [[Bibliothèque nationale de France]] where it remains today under the catalog number ''Parisinus graecus'' 450. This codex was completed on 11 September 1364 somewhere in the [[Byzantine Empire]]. The name of the scribe is unknown, although [[Manuel Kantakouzenos]] has been suggested as patron. Internal textual evidence shows that multiple older manuscripts were used to create this one, which strongly suggests that it must have originated in a major population center like [[Mistra]], since libraries holding Justin Martyr were already rare by 1364. Other partial medieval manuscripts have been shown to be copies of this one.<ref>Philippe Bobichon, [https://www.academia.edu/7279802/_%C5%92uvres_de_Justin_Martyr_Le_manuscrit_de_Londres_Musei_Britannici_Loan_36_13_apographon_du_manuscrit_de_Paris_Parisinus_Graecus_450_Scriptorium_57_2_2004_p_157_172 "Œuvres de Justin Martyr : Le manuscrit de Londres (Musei Britannici Loan 36/13) apographon du manuscrit de Paris (Parisinus Graecus 450)"], ''Scriptorium'' 57/2 (2004), pp. 157-172</ref> The ''[[editio princeps]]'' was published by [[Robert Estienne]] in 1551.<ref>{{cite book |last1=Justin |first1=Martyr, Saint |title=Justin, philosopher and martyr : Apologies |date=2009 |publisher=Oxford University Press |location=Oxford |isbn=978-0199542505 |pages=3–13}}</ref>

===''Dialogue with Trypho''===
The ''Dialogue'' is a later work than the ''[[First Apology of Justin Martyr|First Apology]]''; the date of composition of the latter, judging from the fact that it was addressed to [[Antoninus Pius]] and his adopted sons [[Marcus Aurelius]] and [[Lucius Verus]], must fall between 147 and 161. In the ''[[Dialogue with Trypho]]'', after an introductory section, Justin undertakes to show that Christianity is the new law for all men.

Justin's dialogue with Trypho is unique in that he provides information on tensions between Jewish and Gentile believers in Jesus of the second century (Dial. 47:2–3)<ref>{{cite book |last=Bibliowicz |first=Abel M. |date=2019 |title=Jewish-Christian Relations - The First Centuries (Mascarat, 2019) |url=https://www.academia.edu/29628872 |location=WA |publisher=Mascarat |pages=201–2 |isbn=978-1513616483 |archive-date=16 November 2021 |access-date=1 July 2020 |archive-url=https://web.archive.org/web/20211116052803/https://www.academia.edu/29628872 |url-status=dead }}</ref> and in acknowledging the existence of a range, and a variety, of attitudes toward the beliefs and traditions of the Jewish believers in Jesus.<ref>{{cite book |last=Skarsaune |first=Oskar |date=2007 |title= Evidence for Jewish Believers in Greek and Latin Patristic Literature in Jewish Believers in Jesus: The Early Centuries|location= Peabody, Mass.|publisher=Westminster John Knox Press |pages= 510–4|isbn=978-0-664-25018-8}}</ref>

===''On the Resurrection''===
{{Unreferenced section|date=December 2015}}
The treatise ''On the Resurrection'' exists in extensive fragments that are preserved in the ''Sacra parallela''. The fragments 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 doctrine [[Logical consequence|follows from]] the command to keep the body in moral purity.

The authenticity of the treatise is not so generally accepted as are Justin's other works.<ref>Philippe Bobichon, [https://www.academia.edu/7279808/_Justin_Martyr_%C3%A9tude_stylistique_du_Dialogue_avec_Tryphon_suivie_d_une_comparaison_avec_l_Apologie_et_le_De_resurrectione_Recherches_augustiniennes_et_patristiques_34_2005_pp_1_61 "Justin Martyr : étude stylistique du Dialogue avec Tryphon suivie d’une comparaison avec l’Apologie et le De resurrectione"], ''Recherches augustiniennes et patristiques'' 34 (2005), pp. 1-61.</ref> Even so, earlier than the ''Sacra parallela'', it is referred to by Procopius of Gaza (c. 465–528).  Methodius appeals to Justin in support of his interpretation of [[First Epistle to the Corinthians|1 Corinthians]] 15:50 in a way that 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. The ''Against Marcion'' is lost, as is the ''Refutation of all Heresies'' to which Justin himself refers in ''Apology'', i. 26; [[Hegesippus (chronicler)|Hegesippus]], besides perhaps Irenaeus and Tertullian, seems to have used it.