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American evangelist Justin Fatica’s wiki biography is nowhere to be found, despite his fame. Let’s dive deeper into his net worth, family and much more.
He is known worldwe as a co-founder of the badass ministries. He is also the author of two best-selling books, Hard as Nails and Win It All.
Fast Facts:
Surname
Justin Fatica
birthday
1979
Age
42 years old
gender
Masculine
nationality
American
profession
author
net worth
5 million dollars
Married single
Married
Wife
Maria Fatica
education
Seton Hall University
@justinfatica
Justin Fatica Wikipedia Bio
The popular Justin Fatica is not yet credited with a Wikipedia biography in 2021.
He began his career in 1997 as a mascot with the OHL Erie Otter Mascot. He then began counseling 10 Christians at the YMCA camp.
Justin holds both a bachelor’s and master’s degree in philosophy from Seton Hall University. Additionally, he claims to have spoken to over 1.2 million people over the years during his counseling.
Justin Fatica Wife Name
Justin Fatica is currently married to his incredibly supportive wife, Mary Fatica.
Apart from her name, there are not many details in the news portals at the moment.
With his wife Mary, Justin is blessed with five children, one daughter and four sons. He also currently reses in Syracuse, New York, USA with his wife and children.
Justin Fatica’s Net Worth Amounts Revealed
According to source networthpost, voice actor Justin Fatica’s net worth is estimated at $5 million.
He managed to accumulate such a sum with his full-time career as a speaker and author.
In addition, he has also starred in the TV series. You’re Amazing with Justin Fatica which aired in 2015.
Justin Fatica
[su_youtube url=”https://www.youtube.com/watch?v=PvYSrLskZZQ”]
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Justin Fatica Wikipedia Bio – Here Is What We Know About
The American Evangelist Justin Fatica’s Wiki bio is nowhere to be found despite his fame. Let’s explore deeper into his net worth, family, …
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Justin Fatica Wikipedia Bio – Here Is What We Know About
The American Evangelist Justin Fatica’s Wiki bio is nowhere to be found despite his fame. Let’s explore deeper into his net worth, family, and many more.
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The American Evangelist Justin Fatica’s Wiki bio is nowhere to be found despite his fame. Let’s explore deeper into his net worth, family, and many more.
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Justin Fatica Age, Birthday, Wikipedia, Who, Nationality, Biography … I know that you always hear me; but because of the crowd here I have sa this, …
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Justin Fatica Wikipedia Age, Bio Family, And Net Worth
Justin Fatica Wikipedia
Despite his rising fame in the religious stream, Justin Fatica is not featured on Wikipedia.
We know Justin Fatica as the founder of Missionary
Hard As Nails Ministries
, which has the primary purpose of spreading the teachings and revelations of Jesus Christ among young people.
Currently, Justin is one of the keynote speakers and the organization’s executive director.
One can keep up to date with his professional and personal life through the social accounts where he is quite active like Instagram.
It goes by username
@justinfatica
among his 13.3k followers.
[embedded content]
Hướng nội và hướng ngoại – Wikipedia tiếng Việt
Lý thuyết đặc điểm về hướng ngoại-hướng nội là một chiều hướng trọng tâm thuộc về tâm lý học nhân cách. Dhuật ngữ hướng nội và hướng ngoại ược truyền bái nhà tâm lýc carl Jung, [1] mặc dù quan niệm và ứng dụng tâm lýc phổ ế ế ế ế ế ế ế ế ế ế ế ế ế ế ế ế ếếếếếếếếếếếếếếếến khác vớng. Tính hướng ngoại có xu hướng biểu lộ ở hành vi đi lại, nói năng tràn ầy năng lượng trong khi đó hướng nội thể hanh vi kín đáo hớng nội thể hanh vi kín đáo hành m. [2] Hầu như tất cả cac mô hình nhân cách toàn diện bao gồm các khái niệm này dưới nhiều hình thức khác nhau. Các ví dụm ặc điểm tính cách Big Five, tâm lý học phân tích của young, mô hình tính cách 3 yế của hans eysck, bảnh ânh ân cách c ủamonmon, bảnh ân cách ân cách cadet án cách củahmonm Cattell. tính cách Myers-Briggs.
Người hướng ngoại có xu hướng thích giao lưu, quyết đoán tốt và thường quan tâm ến những yế gây phấn khích như màu sắc, âm as h, ự chuyển ộng. Những người hướng ngoại dễ gần và giao lưu, họ thường tỏ ra thích thú với xung quanh và luôn lạc quan, nhiệt tình. Ngược lại, người hướng nội thường kín đáo, dè dặt hơn, họ ít đi lại và ít hòa đồng. Người hướng nội không nhất thiết là người cô đơn nhưng họ thường có xu hướng hài lòng với việc có it bạn bè. Những người hướng nội thường không ưu tiên các hiac hiao tiếp xã hội nhưng không có nghĩa là họ lắng hay nhát mà ơn là không ưa các höạ. Một người có thể có tính cách hoàn toàn hướng nội, hướng ngoại hoặc kann bằng giữa cả hai.
Hướng ngoại và hướng nội thườc xem như mộn thể liên tục (triết học), vìy người có xu hướng ngoại nhi đng nộng n ộng đi đi nhi đi nhi-i nhi-i nhi. Carl Jung và các tác giả của myers-briggs đã cung cấp nhiều quan điểm khác nhau và cùng khẳng ịnh rằng Mỗi cl.
Sự đa dạng [ sửa | sửa mã nguồn ]
Hướng ngoại là “những hành ộng, trạng thái hay thói quen chủ yếu quan tâm tới vi , thích giao lưu và quyết đoán. Họ vui khi được tham gia các hoạt động có nhiều người như tiệc tùng, hoạt động cộng đồng, các cuộc Biểu tình công cộng, kinh doanh và các nhóm chính trị, giảng dạy, bán hàng, quản lý và môi là những lĩng lĩng hợp v ững ngo.
Hướng nội là “khuynh hướng chủ yếu hoặc hoàn toàn quan tâm đến cuộc sống tinh thần của bản thân người đó”. Người hướng nội là người năng lượng có xu hướng mở rộng khi suy nghĩ và suy nhược khi phải giao tiếp với những người. Những người hướng nội thường kín đáo và ít nói trong những nhóm đông. Họ thường có niềm vui trong các hoạt ộng ơn ộc như ọc sách, viết, âm nhạc, vẽ đi bộ. Trong thực tế, các trang web mại đi đã phát triển mạnh và trở thôi nhôi những người hưới trong thế kỉ 21, nơi họ ược thoát khỏi các thủ củ của xã hội tho- Tho và có tho tho tho. những cảm xúc riêng tư mà bình thường họ không để lộ. Hầu hết tất cả cac nhà họa sĩ, nhà văn, nhà điêu khắc, kiến trúc sư, nhà soạn nhạc và phát minh đều là nhớn ing hườing hườing hườing Người hướng n ội thích thích thí khi ược tận hưởi gian một mình hoặc cùng vớng số người bạn thân là với những nhóm đng ng ười. Sự thật là khi gặp một vấn ề lớn hay một việc quan trọng cần ộ tin tin tin tưởi đa, người hướs là sự lựa chọng đáng Cho những việc đóau. Họ thườu tiên tập trung vào một ộng duy nhất tại mội điểm và thích ược quan sát tìng tượng tr ướ khi, họ có tưởng tượng phúng à. Những người hướng nội có thể dễ dàng bị choáng ngợp bởi sự kích thích từ các cuộc gặp mặt hay giao tiếp xã hội có quá nhiều.
Không nên nhầm người hướng nội với người nhút nhát, người bị “xã hội ruồng bỏ” hoặc thậm chí người mắc bệnh trầm cảm, họ chọn cuộc sống đơn độc thay vì các hoạt động giao tiếp theo sở thích còn người nhút nhát – có thể là người hướng ngoại lại xa lánh giao tiếp vì sợ hãi và người bị “xã hội ruồng bỏ” hay mắc bệnh thì không có sự lựna.
Mặc dù rất nhiều người xem hướng ngoại và hướng nội là một câu hỏi chỉ với hai lời đáp: đúngoch Hi ánh CấiC. hướng nội (extraversion-introversion) là một phần liên tục của thước đo tính cách con người. Ambivalence là một thuật ngữ dùng để mô tả những người nằm giữa hai nhóm hướng ngoại và hướng nội. Họ có thể thấy thoải mái trong những đám đông hoặc ưa thích giao lưu, nhưng cũng cần tận hưởng thời gian một mìınh và trángh x
Thước đo tính cach [ sửa | sửa mã nguồn ]
Hướng nội-hướng ngoại (extraversion-introversion) thường được đo bằng một bản tự báo cáo. Một bản câu hỏi sẽ hỏi nếu người thí sinh đồng ý hoặc không đồng ý. Hãy tưởng tượng một bảng câu hỏi gồm mười câu “đồng ý Heu không đồng ý”. Ở 5 câu hỏi đầu tiên, đồng ý cho thấy xu hướng hướng ngoại và ở 5 câu hỏi cuối cùng, đồng ý cho thấy xu hướng hnớ. Năm người đưa câu hỏi này và trả lời như sau:
Bảo Quang Linh Huy Anh Tôi là trái tim của buổi tiệc Đúng Đúng Đúng Sai Sai Tôi thích là trung tâm của sự chú ý. Đúng Sai Đúng Sai Sai Tôi có kỹ năng tốt trong việc xử lý các tình huống xã hội. Đúng đúng Sai Sai tôi thích ở nơi có nhiều Hoạt ộng diễn ra. Sai Sai Đúng Sai Đúng Tôi không muốn gây sự chú ý đến bản thân mình. Sai Đúng Đúng Đúng Đúng Tôi không thích tiệc tùng vào cuối tuần. Sai Sai Đúng Đúng Đúng Tôi thích làm việc độc lập. Sai Đúng Sai Đúng Đúng Tôi thường thích được tận hưởng thời gian một mình. Sai Sai Sai Đúng Đúng Điểm 100% Hướng ngoại 70% Hướng ngoại 50% Hướng ngoại
50% Hướng nội
(Ambivert) 70% Hướng nội 100% Hướng nội
Trong ví dụ này, Bảo và Quang là người hướng ngoại, Huy và Anh là người hướng nội còn Linh là người cân bằng giữa hai bên, ambiverted.
Học thuyết Jungian [ sửa | sửa mã nguồn ]
Theo Carl Jung, hướng nội và hướng ngoại được quy cho hướng của năng lượng tâm linh. Nếu năng lượng tâm linh của một người thườy ra ngoài thì người đó là người hướng ngoại, còn khi năng đó chảy vào trong thì đó là người hướng nội. Những người hướng ngoại cảm thấy tràn trề sinh lực khi giao tiếp với một nhóm người lớn nhưng lại thấởy giảm nưng l. Ngược lại, người hướng nội cảm thấy mệt mỏi khi bị bao quanh bởi những người khác nhưng giàu sinh lỬ mhời mái khi ải.
Justin Martyr
2nd-century Christian apologist and martyr
For the Latin historian, see Justin (historian)
Justin the Martyr (Greek: Ἰουστῖνος ὁ μάρτυς, romanized: Ioustinos ho martys; c. AD 100 – c. AD 165), also known as Justin the Philosopher, was an early Christian apologist and philosopher.
Most of his works are lost, but two apologies and one dialogue have survived. The First Apology, his best-known text, passionately defends the morality of the Christian life and provides various ethical and philosophical arguments to persuade the Roman Emperor Antoninus to give up persecuting the Church. Furthermore, as St. Augustine would later do, in reference to the “true religion” that predates Christianity,[4] he points out that the “seeds of Christianity” (manifestations of the Logos operating in history) actually existed before the incarnation of Christ. This notion allows him to characterize as ignorant Christians many of the historical Greek philosophers (including Socrates and Plato) in whose works he was well studied.
Justin was martyred along with some of his disciples and is venerated as a saint by the Catholic Church,[5] the Eastern Orthodox Church,[6] the Oriental Orthodox Churches, and Anglicanism.[7]
life [edit]
A bearded Justin Martyr presenting an open book to a Roman Emperor. Engraving by Jacques Callot
Justin Martyr was born around AD 100 [8] in Flavia Neapolis (now Nablus) in Samaria. He was a Hellenized Samaritan whose culture was Greek.[9] His family may have been pagan since he was uncircumcised and defined himself as a pagan.[10] His grandfather, Bacchius, had a Greek name, while his father, Priscus, had a Latin name,[11] leading to speculation that his ancestors may have settled in Neapolis soon after its founding, or that they may be descended from a Roman. diplomatic” community that had been sent there. [12]
In the opening of the dialogue[13] Justin describes his early training and explains that his initial studies left him unsatisfied because they did not provide a belief system that would offer theological and metaphysical inspiration to their young student. He says he first tried it in the school of a Stoic philosopher who could not explain God’s nature to him. He then visited a peripatetic philosopher, but was put off because the philosopher was too keen on his fee. Then he went to a Pythagorean philosopher who demanded that he first learn music, astronomy and geometry, which he didn’t want. He subsequently embraced Platonism after encountering a Platonic thinker recently settled in his city.
And the perception of immaterial things overwhelmed me, and the contemplation of ideas gave wings to my mind, so that in a short time I thought I had become wise; and such was my foolishness that I expected to look immediately to God, for this is the end of Plato’s philosophy.[13]
Some time later he happened to meet an old man, possibly a Syrian Christian,[14] near the coast, who engaged him in a conversation about God and spoke of the testimony of the prophets being more reliable than the reasoning of philosophers.
There were, long before that time, certain men older than all respected philosophers, both righteous and beloved of God, who spoke through the Divine Spirit and foretold events that were to take place and are now taking place. They are called prophets. These alone saw and declared the truth to men, worshiped and feared no man, were not influenced by a desire for glory, but spoke alone the things they saw and heard, filled with the Holy Spirit. Their writings are extant, and the one who has read them is greatly helped by his knowledge of the beginning and end of things, and of those things which the philosopher ought to know, provided he has believed them. For they employed no demonstration in their treatises, seeing that they were worthy of proof first of all as witnesses of truth and faith; and these events that have happened and those that are happening force you to agree with the statements they made when in fact they were entitled to deserve credit for the miracles they performed, as they both represent the Creator, the Creator, glorified God and Father of all things, and his Son, the Christ sent by him, which indeed the false prophets, filled with the lying unclean spirit, have neither done nor done, but dare, certain marvelous deeds to accomplish to amaze men and to glorify the spirits and demons of error. But pray that above all the gates of light will 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 bestowed wisdom.[13]
Moved by the old man’s reasoning, Justin abandoned both his previous religious beliefs and philosophical background, choosing instead to devote his life once more to the service of the divine. His newfound convictions were strengthened only by the ascetic lives of the early Christians and the heroic example of the martyrs whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he decided henceforth that the only option for him was to travel around the country and spread the knowledge of Christianity as the “true philosophy.” It is generally believed that his conversion took place at Ephesus[15][16] although it could have taken place anywhere on the Syria-Palestine to Rome road.[17]
Mosaic of the beheading of Justin Martyr
Then he himself took on the garb of a philosopher and traveled as a teacher. During the reign of Antoninus Pius (138-161) he came to Rome and founded his own school. Tatian was one of his students.[18] In the reign of Marcus Aurelius, after a dispute with the cynical philosopher Crescens, he was reported to the authorities by the latter, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7-8). Justin, along with six friends (two of them slaves raised by Euelpistos and Hierax), were tried and beheaded by the city prefect Junius Rusticus. Although the exact year of his death is uncertain, it can reasonably be dated by the prefectural period of Rusticus (who reigned from 162 to 168). The Martyrdom of Justin preserves the court record of the trial.[15]
Prefect Rusticus says: Approach and sacrifice yourselves to the gods. Justin says: No one in their right mind gives up godliness for ungodliness. Prefect Rusticus says: Those who disobey will be mercilessly tortured. Justin replies: That is our desire, to be tortured and thus saved for our Lord Jesus Christ, for that will give us salvation and firm confidence before the more terrible universal judgment of our Lord and Savior. And all the martyrs said: Do what you will; for we are Christians and do not sacrifice to any idol. Prefect Rusticus read the sentence: Whoever does not want to sacrifice to the gods and obey the emperor will be flogged and beheaded according to the law. The holy martyrs glorifying God proceeded to the usual place where they were beheaded and completed their martyrdom, confessing their Redeemer.[5]
The Church of St. John the Baptist at Sacrofano, a few kilometers north of Rome, claims to possess his relics.[19]
The Church of the Jesuits in Valletta, Malta, founded by papal decree in 1592, also boasts relics of this second-century saint.[20]
It is also claimed that the relics of St. Justin are buried in Annapolis, Maryland. In 1873, during a time of unrest in Italy, a noble family in possession of his remains sent them to a priest in Baltimore for safekeeping. They were displayed at St Mary’s Church for some time before being locked away again for safekeeping. The remains were rediscovered and given a proper burial in St. Mary’s in 1989 with the approval of the Vatican.[21]
Relics of St Justin and other early Church martyrs are in the side altar dedicated to St Anne and St Joachim in the Jesuit Church in Valletta, Malta.
In 1882 Pope Leo XIII. compose a Mass and Office for his feast day, which he fixed on April 14,[5] one day after his death date, as given in the Martyrology of Florus; However, since this date often falls within the main celebrations of Easter, in 1968 the festival was moved to June 1, the date on which it has been celebrated in the Byzantine rite since at least the 9th century.[22]
Justin is commemorated in the Church of England with a Lesser Festival on June 1.[23]
fonts [edit]
Justini Philosophi et martyris Opera (1636) (1636)
The earliest mention of Justin is in the Oratio ad Graecos of Tatian who, after calling him “the most admirable Justin”, quotes a proverb of his and says that the Cynic Crescens laid traps for him. Irenaeus[24] speaks of Justin’s martyrdom and of Tatian as his disciple. Irenaeus quotes Justin twice[25] and shows his influence elsewhere. Tertullian, in his Adversus Valentinianos, calls Justin a philosopher and martyr and the earliest antagonist of heretics. Hippolytus and Methodius of Olympus also mention or quote him. Eusebius of Caesarea deals extensively with him[26] and names the following works:
Eusebius implies that other works were in circulation; from St. Irenaeus he knows the apology “Against Marcion” and from Justin’s “Apology”[29] a “refutation of all heresies”.[30] Epiphanius[31] and St. Jerome[32] mention Justin.
Rufinus borrows from his original Latin of Hadrian’s letter.
False medieval works[ edit ]
According to Rufinus, Justin was mainly known from St. Irenaeus and Eusebius, or from false works. Arethas of Caesarea, Photius of Constantinople, and other authors cite a significant number of works other than Justin, but this attribution is now generally considered incorrect. The Expositio rectae fidei was attributed by Johann Dräseke Apollinaris of Laodicea, but it is believed to have originated in the 6th century. The Cohortatio ad Graecos has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, and others. The Epistola ad Zenam et Serenum, an exhortation to the Christian life, is dependent on Clement of Alexandria and was given to the Novatine bishop Sisinnius (c.400) by Pierre Batiffol. The surviving work, entitled On the Sovereignty of God, does not match Eusebius’ description, although Adolf von Harnack still considered it possibly Justinian and at least second-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 [ edit ]
After this medieval period when no authentic works by Justin Martyr were widely available, a single codex containing the complete works of Justin Martyr was discovered in Venice around 1540 and bought by Guillaume Pellicier. Pellicier sent it to the Bibliothèque Nationale de France, where it is now kept under the catalog number Parisinus graecus 450. This codex was completed on September 11, 1364 somewhere in the Byzantine Empire. The scribe’s name is unknown, although Manuel Kantakouzenos has been suggested as the patron. Internal textual evidence shows that several older manuscripts were used to create this one, strongly suggesting that it must have come from a large population center like Mistra, as libraries with Justin Martyr as early as 1364 were rare. Other partially medieval manuscripts have been shown to be copies of this one.[33] The editio princeps was published by Robert Estienne in 1551.[34]
Dialogue with Trypho[ edit ]
The Dialogue is a later work than the First Apology; the date of writing of the latter must be between 147 and 161, from the fact that it was addressed to Antoninus Pius and his adoptive sons Marcus Aurelius and Lucius Verus. In the Dialogue with Trypho, after an introductory paragraph, Justin undertakes to show that Christianity is the new law for all people.
Justin’s dialogue with Trypho is unique in that it provides information on the tensions between second-century Jewish and Gentile believers in Jesus (Dial. 47:2–3)[35] and acknowledges the existence of a range and diversity of attitudes toward the faith and traditions of the Jewish believers in Jesus.[36]
About the resurrection[edit]
The treatise on the resurrection exists in voluminous fragments, preserved in the Sacra parallela. The fragments begin with the assertion that truth and God, the author of truth, need no testimony, but that, as an admission to human weakness, it is necessary to provide arguments to convince those who oppose it. It is then shown, after groundless conclusions have been denied, that the resurrection of the body is neither impossible nor unworthy of God, and that it is not lacking in the evidence of prophecy. Another fragment takes up the positive evidence of the resurrection and cites that of Christ and those he called into existence. Another fragment shows that the resurrection is that of the deceased, i. H. of the body; the knowledge of it is the new doctrine as opposed to that of the ancient philosophers. The doctrine follows from the commandment to keep the body in moral purity.
The authenticity of the treatise is not as universally accepted as Justin’s other works.[37] Despite this, it is mentioned earlier than the Sacra Parallela by Procopius of Gaza (c. 465–528). Methodius appeals to Justin to support his interpretation of 1 Corinthians 15:50 in a way that makes it reasonable to suppose the existence of a treatise on the subject, let alone other traces of a connection, both here in Irenaeus (vv. , ii.-xiii.5) and at Tertullian, where it is too close to be anything but a conscious borrowing from the Greek. The Against Marcion is lost, as is the refutation of all the heresies to which Justin himself refers in Apology, i. 26; Hegesippus, along with perhaps Irenaeus and Tertullian, seems to have used it.
Role within the Church[edit]
Flacius discovered “errors” in Justin’s theology, which he attributed to the influence of pagan philosophers; and more recently Semler and S.G. Lange have made him thoroughly Hellenic, while Semisch and Otto defend him against this charge.
In contrast to the school of Ferdinand Christian Baur, which viewed him as a Jewish Christian, Albrecht Ritschl has argued that precisely as a Gentile Christian he did not fully understand the Old Testament basis of Paul’s doctrine, thus explaining the modified character of his Paulinism and his juridical way of thinking.
Engelhardt has attempted to extend this line of treatment to Justin’s entire theology and to show that his ideas of God, of free will and justice, of salvation, grace and merit, dominate the influence of the cultured Greek pagan world of the 2nd Platonic and Stoic philosophy . But he admits that Justin is a Christian in his unconditional adherence to the Church and her faith, his unreserved acceptance of the Old Testament and his belief in Christ as the Son of God the Creator manifested in the flesh, crucified and risen, through which he succeeds in overcoming the dualism of pagan and gnostic philosophy.
Justin was confident that his teaching was that of the Church in general. He knows of a split among the orthodox only on the question of the millennium and in the attitude towards the milder Jewish Christianity, which he is personally willing to tolerate as long as the professors for their part do not encroach on the freedom of the Gentile converts; his millenarianism seems unconnected to Judaism, but he firmly believes in a millennium and in Christian eschatology in general.
Opposition to Judaism was widespread among church leaders in his day, but Justin Martyr was hostile to Judaism and viewed the Jews as a cursed people. His anti-Jewish polemics have been cited as the origin of Christian anti-Semitism.[38] However, his views expressed in the dialogue with Trypho were tame compared to those of John Chrysostom and others.[39]
Christology[ edit ]
Justin, like others, believed that the Greek philosophers derived, if not borrowed, from the Old Testament the essential elements of truth found in their teaching. But at the same time he adopted the Stoic doctrine of the “original word,” and so for him philosophy was an operation of the word, indeed, it was brought into direct connection with him by equating the word with Christ. [40][41]
Thus he does not hesitate to declare that Socrates and Heraclitus were Christians (Apol., i. 46, ii. 10). His aim was to emphasize the absolute importance of Christ, that all virtue and truth that ever existed may be related to him. The ancient philosophers and legislators had only part of the Logos, while the whole appears in Christ.[40]
While the Gentile peoples, deceived by devils, had forsaken the true God for idols, the Jews and Samaritans possessed the revelation given through the prophets and awaited the Messiah. The law, however, although containing commandments designed to promote true fear of God, contained other provisions of a purely pedagogical nature, which necessarily ceased when Christ, their end, appeared; Such temporary and only relative regulations included circumcision, animal sacrifices, the Sabbath, and the dietary laws. Through Christ the abiding law of God was fully proclaimed.[42] In his capacity as teacher of the new doctrine and herald of the new law lies the essential nature of his redemptive work.[40]
The idea of an economy of grace, a restoration of the connection with God destroyed by sin, is not alien to him. It is noteworthy that in the “dialogue” he no longer speaks of a “seed of the word” in every human being, and in his non-apologetic works the emphasis is placed on the redeeming acts of Christ’s life rather than the demonstration of the reasonableness and the moral value of Christianity, although the fragmentary nature of the latter works makes it difficult to determine exactly to what extent this is true and to what extent Irenaeus’ doctrine of salvation is derived from him.[40]
The 1913 Catholic Encyclopedia notes that scholars differed as to whether Justin’s writings on the nature of God were intended to express his firm opinion on doctrinal points or to speculate on these matters. Among the specific points Justin made are that the Logos is “numerically distinct from the Father,” although “born of the substance of the Father,” and that “God made all things through the Word.” Justin used the metaphor of fire to describe the Logos spreading like a flame, rather than “dividing” the Father’s substance. He also defended the Holy Spirit as a member of the Trinity as well as the birth of Jesus by Mary while she was a virgin. The Encyclopedia notes that Justin places the emergence 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.[43]
Memoirs of the Apostles[edit]
Justin Martyr in his First Apology (c. 155) and his Dialogue with Trypho (c. 160)[44] sometimes refers to written sources consisting of narratives of the life of Jesus and quotations of the sayings of Jesus as “Reminiscences of the Apostles “(Greek: ἀπομνημονεύματα ἀποστόλων; Transliteration: apomnêmoneúmata tôn apostólôn) and less often as greek: εὐαγέλιον apolen apolen). And the memoirs of the apostles or the writings are shown”). 45]
The term “memoirs of the apostles” occurs twice in Justin’s first Apology (66.3, 67.3-4) and thirteen times in the dialogue, mainly in his interpretation of Psalm 22, while the term “gospel” is used only three times, once in 1 Apollo . 66.3 and twice in dialogue. The only passage in which 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 shows Justin’s awareness of more than one written gospel. (“The apostles in their memoirs, which are also called gospels, handed down what the Lord had commanded…”).[46] Justin may have preferred the term “Memoirs of the Apostles” as a contrast to the “Gospel” of his contemporary Marcion, in order to emphasize the connections between the historical testimony of the Gospels and the Old Testament prophecies that Marcion rejected.[47]
The origin of Justin’s use of the name “Memoirs of the Apostles” as a synonym for the Gospels is uncertain. Scholar David E. Aune has argued that the gospels were modeled on classical Greco-Roman biographies, and Justin’s use of the term apomnemoneumata for all synoptic gospels should be understood as referring to a written biography such as the memorabilia of Xenophon because they preserve the authentic teachings of Jesus.[48] However, scholar Helmut Koester has pointed out that the Latin title “Memorabilia” was not applied to Xenophon’s work until the Middle Ages, and it is more likely that Apomnemoneumata was used to describe the oral tradition of Jesus’ sayings in early Christianity. Papias uses a similar term meaning “remembered” (apomnemoneusen) when describing how Mark accurately recorded the “memories of Peter”, and Justin also uses it in reference to Peter in Dial. 106.3, followed by an Quote found only in Mark (Mark 3:16-17). Therefore, according to Koester, it is likely that Justin used the name “memoirs of the apostles” by analogy to refer to the trusted reminiscences of the apostles found in the written records of the gospels.[49]
Justin expounded the texts of the gospel as an accurate record of the fulfillment of prophecy, which he combined with quotations from the LXX prophets of Israel to demonstrate evidence from the prophecy of the Christian kerygma.[50] The importance Justin attaches to the words of the prophets, whom he regularly quotes with the phrase “it is written,” shows his appreciation of the OT Scriptures. However, the biblical authority he ascribes to “Memoirs of the Apostles” is less certain. Koester articulates a majority view among scholars that Justin considered the “Memories of the Apostles” to be accurate historical records but not inspired writings, while scholar Charles E. Hill, while acknowledging the position of mainstream scholarship, contends that Justin does considered fulfillment quotations of the gospels as equal.[52]
Composition [ edit ]
Written sources[edit]
Gospels[ edit ]
Justin uses material from the synoptic gospels (Matthew, Mark, and Luke) in the composition of the First Apology and Dialogue, either directly, as in the case of Matthew,[53] or indirectly through the use of a gospel harmony, which may be derived from Justin or his school.[54] However, his use or even knowledge of the Gospel of John is uncertain. A possible reference to John is a saying that is quoted in connection with a description of Christian baptism (1 Apol. 61:4 – “Unless you are born again you cannot enter the kingdom of heaven.”). However, Koester claims that Justin received this saying from a baptismal liturgy and not from a written gospel.[55] Justin’s possible knowledge of the gospel of John might be suggested by verbal similarities to John 3:4 right after discussing being born again (“Now that it is impossible for those once born to enter their mother’s womb is for all apparently” ). Justin also uses language very similar to that of John 1:20 and 1:28. Furthermore, by using the term “memoirs of the apostles” and distinguishing it from the writings of their “followers,” Justin must have believed that at least two gospels were written by actual apostles.
apocalypse [edit]
Justin does not quote directly from the book of Revelation, but clearly refers to it by citing John as its author (Dial. 81.4 “Furthermore among us also a man named John, one of Christ’s apostles, prophesied to him in a revelation, that those who have believed in our Christ will spend a thousand years in Jerusalem, and that after that there will also be the general and short-eternal resurrection and judgment of all”). Scholar Brooke Foss Westcott notes that this reference to the author of the New Testament’s only prophetic book illustrates the distinction Justin made between the role of prophecy and fulfillment quotes from the gospels, since Justin does not mention either individual canonical gospel by name.[56]
letters [edit]
The apologetic character of Justin’s habits of thought reappears in the records of his martyrdom, the authenticity of which is confirmed by internal evidence.[57]
Sources of testimonies[ edit ]
According to the scholar Oskar Skarsaune, Justin relies on two main sources for his prophecy evidence, which probably circulated as collections of scriptural evidence within his Christian school. He refers to Justin’s main source of evidence for scriptural evidence in the First Apology and parallel passages in the dialogue as the “kerygma source”. A second source, used only in dialogue, may be identical to a lost dialogue attributed to Aristo of Pella about the divine nature of the Messiah, the dialogue of Jason and Papiscus (c. 140). Justin brings in verbatim biblical quotations from these sources, and he often seems to paraphrase his sources very accurately, even in his interpretative notes.[58]
Justin occasionally uses the Gospel of Matthew directly as a source for Old Testament prophecy to supplement his testimony sources.[53][59] However, the fulfillment quotes from these sources seem mostly to be harmonizations of the gospels of Matthew and Luke.[60] Koester suspects that Justin composed an early harmony based on the Diatesseron of his student Tatian.[54] However, the existence of a harmony independent of a collection of sayings for exhibition purposes has been disputed by the scholar Arthur Bellinzoni. The question of whether the harmonized gospel material found in Justin’s writings derives from a pre-existing gospel harmony or was assembled as part of an integral process of constructing biblical proof texts is an ongoing subject of scholarly inquiry.[63]
The following excerpt from 1 Apol. 33:1,4–5 (partial parallel in Dial. 84) on the preaching and virgin birth of Jesus shows how Justin used harmonized gospel verses from Matthew and Luke to provide biblical evidence of Jesus’ Messiahship based on the fulfillment of prophecy deliver from Isaiah 7:14.[64]
And hear again how Isaiah foretold in definite words that He should be born of a virgin; for he said thus: “Behold, the virgin shall conceive and give birth to a son, and they shall say in his name, God with us” (Mt 1:23). 1 Apollo 33:1[65][66]
… the power of God that came down on the Virgin overshadowed her and caused her to conceive while she was still a virgin (cf. Lk 1:35), and the angel of God announced to her, saying: “Behold, you will do conceived of the Holy Spirit in the womb and give birth to a son (Mt 1:20/Lk 1:31), and he will be called the 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),” as taught by those who have remembered all things about our Savior Jesus Christ… 1 Apol. 33:4-5[67]
Laut Skarsaune waren die harmonisierten Evangeliumserzählungen von Matthäus und Lukas Teil einer Tradition, die bereits in Justins Schule zirkulierte und das Leben und Werk Jesu als Messias und die apostolische Mission erläuterte. Justin hat diese Zeugnisse dann neu geordnet und erweitert, um seine Erste Entschuldigung zu erstellen.[68][69] Es wird angenommen, dass die “Kerygma-Quelle” von Beweistexten (enthalten in 1. Apol. 31–53) eine Zwei-Parusien-Christologie hatte, die durch den Glauben gekennzeichnet ist, dass Jesus zuerst in Demut, in Erfüllung der Prophezeiung, kam und als der in Herrlichkeit zurückkehren wird Messias für die Heiden.[70] Es gibt enge literarische Parallelen zwischen der Christologie von Justins Quelle und der Apokalypse des Petrus.[71]
Dialog von Jason und Papiscus [Bearbeiten]
Die folgenden Auszüge aus dem Dialog mit Trypho über die Taufe (Dial. 88:3,8) und die Versuchung (Dial. 103:5–6) Jesu, von denen angenommen wird, dass sie aus dem Dialog von Jason und Papiscus stammen, veranschaulichen dies Verwendung von Evangeliumserzählungen und Aussprüchen Jesu in einer Zeugnisquelle und wie Justin diese „Memoiren der Apostel“ für seine eigenen Zwecke übernommen hat.
Und dann, als Jesus an den Fluss Jordan gekommen war, wo Johannes taufte, und als Jesus in das Wasser hinabstieg, wurde sogar ein Feuer im Jordan entzündet, und als Er aus dem Wasser aufstieg, flatterte der Heilige Geist auf ihn herab Ihn in Form einer Taube, wie die Apostel über diesen unseren Christus geschrieben haben. — Wählen. 88:3
Und als Jesus an den Jordan kam und angeblich der Sohn von Joseph dem Zimmermann war…, flatterte der Heilige Geist, und um der Menschheit willen, wie ich zuvor sagte, auf Ihn herab, und eine Stimme ertönte zur Zeit der Himmel – die auch von David gesprochen wurde, als er sagte, Christus nachahmend, was der Vater zu ihm sagen wollte – ‚Du bist mein Sohn, heute habe ich dich gezeugt‘.“ Dial. 88:8[72 ]
… der Teufel selbst … [wurde] von Moses Schlange genannt, von Hiob und Zacharias der Teufel und von Jesus als Satanas angesprochen. Dies deutete darauf hin, dass er einen zusammengesetzten Namen hatte, der sich aus den Handlungen zusammensetzte, die er ausführte; denn das Wort „Sata“ bedeutet in hebräischer und syrischer Sprache „Abtrünnige“, während „nas“ das Wort ist, das übersetzt „Schlange“ bedeutet, also aus beiden Teilen das eine Wort „Sata-nas“ gebildet wird. In den Memoiren der Apostel wird berichtet, dass, sobald Jesus aus dem Jordan heraufkam und eine Stimme zu ihm sagte: „Du bist mein Sohn, heute habe ich dich gezeugt“, dieser Teufel kam und ihn sogar versuchte so weit auszurufen: „Betet mich an“; aber Christus antwortete: ‚Geh hinter mich, Satanas, den Herrn, deinen Gott, sollst du anbeten, und ihm allein sollst du dienen.’ Denn da der Teufel Adam getäuscht hatte, bildete er sich ein, auch ihm irgendwie schaden zu können. Wählen. 103:5–6[73]
Die Zitate beziehen sich auf die Erfüllung einer Prophezeiung aus Psalm 2:7, die im westlichen Texttyp von Lukas 3:22 zu finden ist.[74] Justins Erwähnung des Feuers am Jordan ohne Kommentar legt nahe, dass er sich für diese Evangeliumszitate auf eine Zwischenquelle stützte,[75] und seine wörtliche Interpretation einer Pseudo-Etymologie des hebräischen Wortes Satan weist auf eine Abhängigkeit von einer Zeugnisquelle mit a hin knowledge of Hebrew, which was probably the Dialogue of Jason and Papiscus.[76]
The Dialogue attributed to Aristo of Pella is believed to have furnished Justin with scriptural prooftexts on the divinity of the Messiah by combining a Wisdom Christology – Christ as the incarnation of preexistent Wisdom – with a Second Adam Christology – the first Adam was conquered by Satan, but this Fall of Man is reversed by Christ as the Second Adam who conquers Satan. This is implied in the pseudo-etymology in Dial. 103:5–6 linking the name of Satan to the “apostate-serpent”. The Christology of the source is close to that of the Ascension of Isaiah.[77]
Catechetical sources [ edit ]
Justin quotes many sayings of Jesus in 1 Apol. 15–17 and smaller sayings clusters in Dial. 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 Christian catechism.[78][79]
The following example of an ethical teaching On Swearing Oaths in 1 Apol. 16:5 shows a combination of sayings material found in Matthew and the Epistle 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 of Patristic quotations and twice in the Clementine Homilies (Hom. 3:55, 19:2). Thus, it is likely that Justin was quoting this harmonized text from a catechism.[80][81]
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, in 1 Apol. 16:11 and Dial. 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 with 2 Clement 4:5. This harmonized text also appears in a large number of quotations by the Church Fathers.[82][83] 1 Apol. 16:11 is part of a larger unit of sayings material in 1 Apol 16:9–13 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.[84][85] This unit is part of a larger collection of sayings found in 1 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 create Apol. 15–17 and parallel passages in the Dialogue.[86][87]
Other sources [ edit ]
Justin includes a tract on Greek mythology in 1 Apol. 54 and Dial. 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 in 1 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 Christian Apology.[88]
Prophetic exegesis [ edit ]
Justin’s writings constitute a storehouse of early interpretation of the prophetic Scriptures.[89]
Belief in prophecy [ edit ]
The truth of the prophets, he declares, compels assent. He considered the Old Testament an inspired guide and counselor. He was converted by a Christian philosopher whom he paraphrased as saying:
“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.”[90]
Then Justin told 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.”[91]
Fulfillment [ edit ]
Justin listed the following events as fulfillments of Bible prophecy:
The prophecies concerning the Messiah, and the particulars of His life. [92]
The destruction of Jerusalem. [93]
The Gentiles accepting Christianity. [94]
Isaiah predicted that Jesus would be born of a virgin. [95]
Micah mentions Bethlehem as the place of His birth. [96]
Zechariah forecasts His entry into Jerusalem on the foal of an ass (a donkey).[97]
Second Advent and Daniel 7 [ edit ]
Justin connected the Second Advent with the climax of the prophecy of Daniel 7.
“But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of man, so Daniel foretold, and His angels shall come with Him. [Then follows Dan. 7:9–28.]”[98]
Antichrist [ edit ]
The second advent Justin placed close upon the heels of the appearance of the “man of apostasy”, i.e., the Antichrist.[99]
Time, times, and a half [ edit ]
Daniel’s “time, times, and a half”, Justin believed, was nearing its consummation, when the Antichrist would speak his blasphemies against the Most High.[100]
Eucharist [ edit ]
Justin’s statements are some of the earliest Christian expressions on the Eucharist.
“And this food is called among us Εὐχαριστία [the Eucharist] … For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.”[101]
Editions [ edit ]
Greek texts:
P.Oxy.5129 (Egyptian Exploration Society, 4th century)
Thirlby, S., London, 1722.
Maran, P., Paris, 1742 (the Benedictine edition, reprinted in Migne, Patrologia Graeca , Vol. VI. Paris, 1857).
, Vol. VI. Paris, 1857). Otto, J. C., Jena, 1842 (3d ed., 1876–1881).
Krüger, G., Leipzig, 1896 (3d ed., Tübingen, 1915).
In Die ältesten Apologeten , ed. G.J. Goodspeed, (Göttingen, 1914; reprint 1984). [102]
, ed. G.J. Goodspeed, (Göttingen, 1914; reprint 1984). Iustini Martyris Dialogus cum Tryphone , ed Miroslav Marcovich (Patristische Texte und Studien 47, Berlin/New York: de Gruyter, 1997).
, ed Miroslav Marcovich (Patristische Texte und Studien 47, Berlin/New York: de Gruyter, 1997). Minns, Denis, and Paul Parvis. Justin, Philosopher and Martyr: Apologies . Edited by Henry Chadwick, Oxford Early Christian Texts. Oxford: OUP, 2009. (In addition to translating into English has a critical Greek text).
. Edited by Henry Chadwick, Oxford Early Christian Texts. Oxford: OUP, 2009. (In addition to translating into English has a critical Greek text). Philippe Bobichon (ed.), Justin Martyr, Dialogue avec Tryphon, édition critique, introduction, texte grec, traduction, commentaires, appendices, indices, (Coll. Paradosis nos. 47, vol. I-II.) Editions Universitaires de Fribourg Suisse, (1125 pp.), 2003 online
English translations:
Halton, TP and M Slusser, eds, Dialogue with Trypho , trans TB Falls, Selections from the Fathers of the Church, 3, (Washington, DC: Catholic University of America Press)
, trans TB Falls, Selections from the Fathers of the Church, 3, (Washington, DC: Catholic University of America Press) Minns, Denis, & Paul Parvis. Justin, Philosopher and Martyr: Apologies. Edited by Henry Chadwick, Oxford Early Christian Texts. Oxford: OUP, 2009.
Georgian translation:
“Sulieri Venakhi”, I, The First and Second Apology of Saint Justin Philosopher and Martyr, translated from Old Greek into Georgian, submitted with preface and comments by a monk Ekvtime Krupitski, Tbilisi Theological Academy, Tsalka, Sameba village, Cross Monastery, “Sulieri venakhi” Publishers, Tbilisi, 2022, ISBN 978-9941-9676-1-0
“Sulieri Venakhi”, II, Saint Justin Martyr’s dialogue with Trypho the Jew, translated from Old Greek into Georgian, submitted with preface and comments by a monk Ekvtime Krupitski, Tbilisi Theological Academy, Tsalka, Sameba village, Cross Monastery, “Sulieri venakhi” Publishers, Tbilisi, 2019, ISBN 978-9941-8-1570-6
Literary references [ edit ]
The Rector of Justin (1964), perhaps Louis Auchincloss’s best-regarded novel, is the tale of a renowned headmaster of a New England prep school—similar to Groton—and how he came to found his institution. He chooses the name Justin Martyr for his Episcopal school. (“The school was named for the early martyr and scholar who tried to reconcile the thinking of the Greek philosophers with the doctrines of Christ. Not for Prescott [the headmaster] were the humble fishermen who had their faith and faith alone.”[103])
See also[edit]
Notes [edit]
References[ edit ]
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