II. Justin Martyr—Champions and Amplifies Apostolic Conditionalism

Following close upon the last of the Apostolic Fathers, Justin Martyr introduces a new group of able church leaders and writers, beginning in the middle of the second century. These are the Ante-Nicene Fathers—that is, dated before the Council of Nicea in A.D. 325. During this second period, or epoch, despite the penetrations of pagan Platonic philosophy, a notable line of witnesses—Justin, Tatian, Theophilus, Polycrates, Irenaeus, Novatian, and Arnobius—continues to hold to the apostolic position on the nature and destiny of man.CFF1 807.3

First in the series was JUSTIN MARTYR, or Justin the Philosopher (c. A.D. 106-c. 165), foremost apologist of the second century who was finally beheaded for his testimony. He was probably a Roman citizen, although born in Samaria. He received a liberal Hellenic education. Then, traveling extensively, he made the rounds of the leading systems of philosophy—Stoic, Aristotelian (Peripatetic), Pythagorean, and Platonic—ever searching for truth, particularly that he might find the true relation between God and man, and the true nature and destiny of man.CFF1 807.4

Picture 1: Justin Martyr:
Justin Martyr—Denies Seperate Immortality of Soul; Teaches Final Annihilation for Wicked.
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Platonism, with its impressive concepts of truth, beauty, and goodness, fascinated him for a time. But the inescapable truth of the Old Testament—the New was not yet compiled and in general circulation—together with the fearlessness of the Christians in the presence of death, led him to find in Christ what he had failed to find in Plato. Thenceforth, from his conversion (c. A.D. 130), he devoted his life to the defense of Christianity when it was being fiercely assailed. He sealed his testimony with his blood when the public profession of Christianity was a crime, as it was still legally proscribed. ^{55) According to Eusebius, during the reign of Antoninus Pius the philosophers, particularly the Cynics, plotted against Justin’s life, and brought about his martyrdom in the reign of Marcus Aurelius, the Chronicon Paschale giving the date of A.D. 165. (See Eusebius, Church History, book 4, chap. 16, note 4, in NPNF, 2nd series, vol. 1, pp. 193-195.}CFF1 808.1

1. DAWN OF A NEW ERA IN CHRISTIAN HISTORY

Justin’s conversion marked the dawn of a distinctly new era in Christian history, as he became the first of the Christian apologists whose works have come down to us, initiating a literature that forced the truths of Christianity upon the attention of a pagan world—despite its hostilities, its blazing fagots, and the casting of Christian believers to the lions. Justin addressed his First Apology to Antoninus Pius (A.D. 138-161) about 147 or 155, and his Second Apology was released upon the accession of Marcus Aurelius, in A.D. 161. It was addressed to the Roman Senate.CFF1 808.2

In these Justin effectively exposed the foolishness of human wisdom, the weakness of the Socrato-Platonic philosophy, and the impotency of paganism. He discomfited philosophy with its own weapons, exposing the sham and absurdity of its superstitions, while boldly defending his adopted faith. His polemical pen was busy combating Marcion the Gnostic, Trypho the Jew, and others. Regrettably, a number of his writings have been lost.CFF1 809.1

Leaving Palestine, Justin became an itinerant missionary-evangelist, heralding Christianity as the only way of assured salvation. He then lived for a time in Ephesus, later returning to Rome, where he evidently settled as a Christian teacher. He was not a bishop, but through his writings many were led to embrace Christianity. And as a result many died heroically and sublimely for their Lord and faith.CFF1 809.2

2. CHAMPIONS THE ONLY TRUE PHILOSOPHY

Prior to Justin, pagan philosophy had been ascendant. Even the Antonines reigned as philosophers. But now Justin confronts them with a new philosophy—the only philosophy, he claims, that will endure the conflict and test of the ages, the only one destined to live and triumph. Justin loved the language of philosophy but rejected most of its conclusions. In his new role he continued after his conversion to wear his philosopher’s pallium, or gown, ^{66) Bishop A, Cleveland Coxe, in his “Introductory Note to the First Apology of Justin” (ANF, vol. 1, t._ 160, note 2), interestingly observes: “It [the gown] survives in the pulpits of Christendom—Greek, Latin, Anglican, Lutheran, etc.—to this day, in slightly different form.”} as a token that he had found the only true philosophy. He also thought that it would give him more ready access to men of all classes—including the intelligentsia.CFF1 809.3

He sought conferences with men of education in order to communicate the truth of Christianity. In it all he sought to be true to Christ. He boldly identified himself with the despised Christian sect when imperial disfavor meant death. He not only sought to reconcile faith and reason but was the first to bring classical scholarship and the Platonic philosophy face to face with Christian theology. Nevertheless, he unwittingly did grave injury to the Christian faith by starting into motion certain trends that others carried to their logical and tragic lengths, as will later be seen.CFF1 810.1

Justin gives us an incomparable insight into the issues of his time. His earlier Dialogue With Trypho, most distinguished Jew of the day (probably written about A.D. 148), is the first elaborated exposition of the reasons for regarding Christ as the promised Messiah of the Old Testament, and the first systematic attempt to refute the false charges of the Jews in regard to Christianity. Trypho was probably a Pharisee, and therefore a believer in Inherent Immortality. Hence, emphasis on the immortality aspect of Justin’s discussion. (For Justin’schronological and categorical placement, see Tabular Chart F.)CFF1 810.2

3. PROPHETIC OUTLINE, SECOND ADVENT, AND RESURRECTION

Justin was a stalwart believer in the Old Testament prophecies as the inspired outline of things to come, his writings constituting a reflection of the prophetic interpretation of his time. Justin held that God alone can reveal the future, citing as proof particulars in the life of the Messiah—such as His being born of a virgin in Bethlehem, His triumphal entry into Jerusalem, et cetera, as well as the predicted destruction of Jerusalem.CFF1 810.3

To Justin the Second, or premillennial, Advent is the grand climax of all prophecy, with its attendant literal resurrection of the righteous dead and its introduction of the millennium. These were all tied in with the close of the outline prophecies, as in Daniel 7. ^{77) Justin Martyr, First Apology, chaps 31, 47, 49 33-35, 51-53; Justin, Dialogue With Tryho, chaps. 31, 52, 110; Justin, Fragments of Zost Work of Justin on the Resurrection, chaps. 2 9, 10, in ANF, Vol. 1 pp 159-770; 294-299. For Justin’s interpretation of prophecy see L. E. Froom, Prophetic Faith, Vol. 1, pp. 231-234.} The Advent, Justin held, will take place after the appearance of Antichrist. To him two literal resurrections bound the millennium—that of the righteous dead at its beginning and the “general” resurrection at its close. Such was his eschatological outline, involving the disposition and destiny of man.CFF1 810.4