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Updated: May 20, 2025
Modern critics seem pretty generally to place the two Apologies in the years 147-150 A.D. and the Dialogue against Tryphon a little later. Dr. I see that Mr. Hort, whose opinion on such matters deserves high respect, comes to the conclusion 'that we may without fear of considerable error set down Justin's First Apology to 145, or better still to 146, and his death to 148.
We know that the Gospel according to the Hebrews in its Nazarene form omitted the whole section Matt. i. 18 ii. 23, containing the conception, the nativity, the visit of the Magi, and the flight into Egypt, all of which were found in Justin's Gospel; while in its Ebionite form it left out the first two chapters altogether.
The author adds that 'Justin's divergences from the Protevangelium prevent our supposing that in its present form it could have been the actual source of his quotations, though he thinks that he had before him a still earlier work to which both the Protevangelium and the third Gospel were indebted.
Add to this, that there were vague but wide-spread reports that the Goths were in danger; that Dietrich at least could not be ignorant of the ambition and the talents of that terrible Justinian, Justin's nephew, who was soon to alter, for a generation, the fortunes of the whole Empire, and to sweep the Goths from Italy; that men's minds must have been perplexed with fear of change, when they recollected that Dietrich was seventy years old, without a son to succeed him, and that a woman and a child would soon rule that great people in a crisis, which they could not but foresee.
So I this night am joyful, Though I can scarce tell why, It seemeth me that glory Hath met us very nigh; And we, though poor and humble, Have part in heavenly plan, For, born tonight, the Prince of Peace Shall rule the heart of man. Justin's heart melted within him like wax to the woman's vision and the woman's touch. "Oh, Nancy, Nancy!" he whispered.
In the liturgy we never find the word Pascha, always the words dominica resurrectionsis. Some points regarding this festival are to be noted, its antiquity, its connection with Jewish feasts and Christian feasts, its preparation, character and duration. Antiquity. No mention of this feast is in the Didache, in Justin's Dialogue with Trypho, or in his apologies.
There for all practical purposes she was a prisoner. They took away her purse, and she was four miles from a pillar-box and ten from a telegraph office. This house they had taken furnished without seeing it on the recommendation of a London agent, and in the name of Justin's solicitor.
Hornblower was confident of ultimate victory, it was not easy for her to forgive her husband for delaying in so unjustifiable a fashion their entrance into the Promised Land. The second letter to receive Persis' attention was addressed in a hand which, like Justin's, seemed hauntingly familiar. Persis studied the post-mark with the result of piquing her curiosity, rather than satisfying it.
In no other place in his writings does he apply the plural to them, but, on the contrary, we find Trypho referring to the 'so-called Gospel, which he states that he had carefully read, and which, of course, can only be Justin's 'Memoirs, and again, in another part of the same dialogue, Justin quotes passages which are written 'in the Gospel. The term 'Gospel' is nowhere else used by Justin in reference to a written record."
Abbott's testimony so far as the quotations of Justin from the first three Gospels are concerned; but his arguments, which are intended to prove that there is no certain reference to the fourth Gospel in Justin's works, appear to me inconclusive.
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