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Justin Martyr, who wrote about thirty years after Pliny, and one hundred and six after the ascension, has these remarkable words: "There is not a nation, either of Greek or barbarian, or of any other name, even of those who wander in tribes, and live in tents, amongst whom prayers and thanksgivings are not offered to the Father and Creator of the universe by the name of the crucified Jesus."
Aristot. Nat. Auscult. I. ii. cap. 6; Aristoph. Metaph. lib. i. cap. 3; Cic. de Nat. Deor. lib. i. cap. 10; Justin Mart. orat. ad gent. p. 20. Mosheim in Cudw. lib. i. cap. 4; Tim. de anim. mund. ap. Plat. lib. iii.; Mem. de l'Acad. des Belles-Lettr. t. xxxii. p. 19. Holwell, Gent. Philosophy. Johannes Megapolensis. Jun. Account of Maquaas or Mohawk Indians. Drw. Bot.
Cater himself needn't know that you had anything to do with it." "But I'd know," said Justin quietly. Leverich lost his easy manner; his jaw protruded.
If Justin really stated that the 'Memoirs' were called Gospels, it seems incomprehensible that he should never call them so himself.
The glorious work of Theobald Mathew can never be estimated. At his hand four millions of people took the pledge, including eight prelates, and seven hundred of the Roman Catholic clergy. A multitude of them were faithful. Dr. Justin Edwards said that ten thousand drunkards had been permanently reformed in five years.
Justin, in his Dialogue with Trypho the Jew, which was written somewhere about the middle of the second century, enumerates certain categories of persons who, in his opinion, will, or will not, be saved. These are: Orthodox Jews who refuse to believe that Jesus is the Christ. Not Saved.
Eichhorn's theory of the growth of the Gospels is one very generally accepted; he considers that the present Gospels were not in common circulation before the end of the second century, and that before that time other Gospels were in common use, differing considerably from each other, but resting on a common foundation of historical fact; all these, he thinks, were versions of an "original Gospel," a kind of rough outline of Christ's life and discourses, put together without method or plan, and one of these would be the "Memoirs of the Apostles," of which Justin Martyr speaks.
By this victory, the power of the Goths in Italy was quite annihilated, after having existed for seventy years, from the coming of Theodoric to the death of Teias. No sooner was Italy delivered from the Goths than Justinian died, and was succeeded by Justin, his son, who, at the instigation of Sophia, his wife, recalled Narses, and sent Longinus in his stead.
The date of the first Apology is probably about A.D. 147; the Dialogue was written later, perhaps between A.D. 150 and 160. In these writings Justin quotes very copiously from the Old Testament, and he also very frequently refers to facts of Christian history, and to sayings of Jesus.
On the monthly collection day, if he likes, each puts in a small donation; but only if he has pleasure, and only if he be able; all is voluntary. This point is well put by Bergier: 'Towards the end of the first century St. Barnabas; in the second, St. Justin and St. Lucian; in the third, St. Clement of Alexandria, Tertullian, Origen, St.