Eusebius, EH.4.16-18: Justin Martyr

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History. Here is Book 4, chapters 16-18. Listen here.

Notes and Commentary:

The focus of these chapters is the life, martyrdom, and writings of Justin, now better known at Justin Martyr.

Chapter 16 notes how Justin’s martyrdom was hastened by his conflict with the Cynic philosopher Crescens and how Justin had anticipated or prophesied this end in his First Apology. Justin’s martyrdom is dated to AD 165 (see Lake, l).

Whereas Justin was a “in truth a supreme philosopher,” Eusebius cites Justin’s description of Crescens as “not worthy to be called a ‘philosopher’” but as a man who either did not understand the Christian faith or who purposely misrepresented it, by relentlessly attacking Christians, falsely accusing them of being “atheists and impious.”

Eusebius also cites Tatian’s reference to Crescens’s ill character, painting him as a hypocrite and a “lover of money,” and also noting his persecution of Justin to death.

Chapter 17 describes a report in Justin’s First Apology of a Christian woman married to a “dissipated” husband who brought accusations against her as a Christian. Having been granted a divorce from her husband by the emperor, the man turned his animus against her Christian teacher Ptolemy and brought charges against him of being a Christian before a magistrate named Urbicius. When Urbicius ordered the execution of Ptolemy another Christian named Lucius objected and was also condemned. An unnamed third Christian man also objected and received the same punishment. From such an incident, Justin anticipated his own death.

Chapter 18 lists the literary works of Justin, which are described as marked by “educated intelligence” and “helpfulness.”

They include:

A First Apology to the emperor Antoninus Pius.

A Second Apology to the Roman senate, during the time of Antoninus Verus (Marcus Aurelius).

An Apology to the Greeks (Oratio Contra Graecos), that included a discussion of demons.

A Confutation (Cohortatio Contra Graecos), a treatise against the Greeks.

A work on the Sole Sovereignty of God (De Monarchia), from Scripture and Greek writings.

Psaltes

On the Soul (a first book outlining the Greek view and a second giving a Christian response)

A Diaologue with Trypho the Jew in Ephesus

Lake notes in the introduction to the EH that Eusebius listed ten books of Justin [the nine listed above and a work against Marcion noted below), but that only two are extant: the First Apology to Antoninus Pius and The Dialogue with Trypho (see l-li).

Eusebius adds that Justin said “prophetic gifts” “illuminated” the church up to his time. Of course, that implies cessation thereafter.

He says Justin said Revelation was the work of the Apostle John, and that he charged Trypho with having “cut out” passages from Scripture.

He notes that Irenaeus cites a treatise by Justin against Marcion in Against Heresies, as well as a statement about Satan not being allowed to blaspheme before Christ’s coming.

Conclusion:

These chapters offer an admiring presentation of Justin as a great Christian philosopher, apologist, and martyr who defended the faith by word and writing in the early years of the Christian movement.

JTR

Esuebius, EH.4.10-13: Against Heresies: Valentinus, Cerdo, Marcion, & Marcus

Image: Marble portrait of the Roman Emperor Antoninus Pius, c. 138-161, Metropolitan Museum of Art, New York

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History. Here is Book 4, chapters 10-13. Listen here.

Notes and Commentary:

In chapter 10 Eusebius here marks the transition in Roman imperial leadership from Hadrian to Antoninus Pius. As has been his custom, he likewise traces the transitions of the bishops in the most important cities of early Christianity, focusing especially on Rome and Alexandria.

In Rome, Telesphorus was succeeded by Hyginus.

He notes that according to Irenaeus Telesphorus died as a martyr.

He adds also from Irenaeus that at this time at Rome the heretic Valentinus was active as was Cerdo, the founder of the “Marcionite error.”

Chapter 11 provides an extended citation from Irenaeus on the heresies originating at Rome.

He notes that Cerdo came from the circle of Simon Magus, and that he taught that the God of the Old Testament was not the God of Christ. He adds: “Marcion of Pontus succeeded him and increased the school, blaspheming unblushingly.”

Eusebius says that Irenaeus exposed the “bottomless pit” of Valentinus’s errors, as well those of another man named Marcus, “most experienced in the magical arts,” who conducted a mysterious “bed-chamber” rite for his initiates.

In Rome, Hyginus was succeeded as bishop by Pius (not the emperor, of course), and Pius by Anicetus, and Anicetus by Eleutherus.

While in Alexandria, Eumenes was succeeded as bishop by Marcus (not the magician, of course), and Marcus by Celadion.

Eusebius describes the ministry of Justin Martyr whom he describes as dressed “in the garb of a philosopher” while serving as “an ambassador of the Word of God.”

Eusebius cites Justin’s description of the arch-heretic Marcion of Pontus.

Eusebius relays an interesting observation here from Justin regarding those who called themselves Christians. He says there are many who are called Christians “just as the name of philosophy is common to philosophers though their doctrines vary.”

He further notes that Justin offered an apology or defense of the faith to the emperor Antoninus Pius.

In chapter 12 Eusebius cites from that apology.

In chapter 13 he cites a supposed decree sent by the emperor to his provincial “Council of Asia.” Lake notes in a footnote that this decree is usually considered to be spurious. The decree chastens the council for their harshness in dealing with the Christians, noting their being charged as being atheists, and expressed admiration for the Christians who were willing to die for their faith. The decree also notes several providential earthquakes related to these persecutions.

Conclusion:

Eusebius parallels changes in leadership within the Roman Empire through the succession of the emperors and changes within the churches through the succession of bishops.

He notes the rise of heresies, like that of Marcion, but also the resistance to these heresies by apologists and defenders of the faith like Justin.

JTR

Eusebius, EH.4.8-9: Hegesippus, Justin & Hadrian's Letter

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History. Here is Book 4, chapters 8-9. Listen here.

Notes and Commentary:

In these chapters Eusebius continues the sentiment begun at the end of the previous chapter by describing the “champions” who defended the faith, especially in writing.

Chapter 8 begins with mention of Hegesippus who composed five books “giving in the simplest style of writing the unerring tradition of the apostolic preaching.”

He notes, in particular, Hegesippus’s criticism of Roman idolatry, citing a shrine set up for worship of Antinous a favorite slave of Hadrian.

Next, he recalls how Justin Martyr also criticized this idolatry in his Apology to Antoninus.

He also notes Justin’s record of the Bar-Cochba revolt and the persecution of Christians at this time. Eusebius also Justin’s conversion to the faith from Platonic philosophy, noting that this change came about by his reasoned judgment.

Furthermore, he notes Justin’s record of persecution during the time of Hadrian and how a governor Serrenius Granianus wrote to the emperor urging that Christians not be treated unjustly.

Eusebius also includes Justin’s account of Hadrian writing to Minucius Fundanus, proconsul of Asia, urging fair treatment of Christians.

In chapter 9 Eusebius cites Hadrian’s letter (from Justin), which, Eusebius says, he translated from Latin to Greek. The letter ends with the emperor telling the proconsul that if anyone brings charges against Christians “for the purpose of blackmail” to “investigate strenuously and be careful to inflict penalties adequate to the crime.”

Conclusion:

These chapters describe the ministries of the apologists Hegesippus and Justin and the ways in which Christians responded to persecution during Hadrian’s reign. According to Eusebius the Christians were beginning to gain sympathy from the Romans at the highest levels of government. This shows how the Christian movement was growing and appearing of the radar in Roman society.

JTR