Category: Justin Martyr - Wittenberg Door Campus Ministry

Justin Martyr and Eucharistic Prayers

1/6/2026

Academic Reading
1/6/26

Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 4: Justin Martyr." (pp. 25-30). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
   Justin, a Samaritan convert to Christianity, wrote his notable works after his conversion about A.D. 130. He lived and worked in Ephesus and in Rome before his death about A.D. 165 (Jasper & Cuming 1990, p. 25).
   In his Dialogue with Trypho, a Jew, ch. 41, Justin describes an offering of thanksgiving made by the newly baptized Christian, in terms that closely parallel the anamnesis of the eucharist (Jasper & Cuming 1990, p. 25). The passage from Malachi used in the Didache also appears. In chapter 70 the remembrance is also for the incarnation. Chapter 117 specifically describes prayer and thanksgiving as the sacrifices in the Eucharist. Jasper and Cuming note that Justin describes two different eucharists: one for a baptism and one used on ordinary Sundays.
   Justin makes it clear that the body and blood consumed are those of the incarnate Christ and that the presence is related to the institution narrative, which he records (Jasper & Cuming 1990, p. 26). In Jasper and Cuming's analysis, the tradition of the bread and wine becoming the body and blood of Christ was a long-standing tradition at the time of Justin's writing.
   Jasper and Cuming provide a brief bibliography (Jasper & Cuming 1990, p. 26-27), then a selection of the relevant passages in Justin's writings.

Eucharist in Justin Martyr

2/28/2023

2/28/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Eleven: The Food Called Eucharist: The Eucharist in the Writings of St. Justin." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 167-184.

In LaVerdiere's conception, Christianity first developed an overall philosophy which interacted with the broader society at the time of Justin Martyr. Prior to that time, he sees the developments as primarily involving internal matters (LaVerdiere 1996, 167). At the time of Justin, among other things, the eucharist was described, explained, and defended to the external world (LaVerdiere 1996, 168).

Justin, born between 100 and 110, from Flavia Neapolis in Samaria, was trained in philosophy, becoming a confirmed Platonist before he converted to Christianity about 130 (LaVerdiere 1996, 168-169). He was in Rome by 150, teaching Christian philosophy using Platonic categories. His extant works are two Apoloties and the Dialogue with Trypho, all produced from 151-161 (LaVerdiere 1996, 170). His views on the eucharist are found in his First Apoloty and the Dialogue.

In Justin's First Apology chapters 65-67, he explains the eucharist. After the eucharist, associated with baptism, it is celebrated on the frist day of the week, the "Day of the Sun" (ch. 67) (LaVerdiere 1996, 172). In the assembly, the bread and cup are present, and the leader, referred to as "president" by Justin, makes prayers of thanksgiving, Trinitarian in nature, received by the congregation with the word "amen" (LaVerdiere 1996, 174). Those present then receive the bread and wine, and it is then taken to those who could not be present (LaVerdiere 1996, 175). Justin describes the washing of baptism as the food of the eucharist in terms of water, bread, and wine, which are specially powerful and significant. While Justin does not repeat the institution narrative in full, there are enough elements it seems fair to suggest he is giving a paraphrase of the more extensive liturgy in use (LaVerdiere 1996, 177). Justin's presentation clearly distinguishes the Christian eucharist from the Mithraic rituals including bread and a cup of water (LaVerdiere 1996, 178). He emphasizes the differences in detail. Justin further explains that the regular eucharist takes place on Sunday as the day on which God created the world and the day of resurrection (LaVerdiere 1996, 179).

Justin's Dialogue with Trypho, written after the Apologies tells of a two day discussion from some years earlier, about 132-135. It is presented as a literary dialogue in the style of Plato (LaVerdiere 1996, 179). There are four references to the eucharist (ch. 10, 41, 70, and 117). Justin rejects the idea of a Christian assembly which is disordered, as some would suggest (LaVerdiere 1996, 180). He describes Jesus as the Christ, eternal Son of God, made man, suffering, dying, and rising from the dead, ascending into heaven to rule over humans (LaVerdiere 1996, 181). Christ suffers as the Lamb of God. A different offering, that of fine flour, symbolizes the bread in the Eucharist. Justin recognizes the eucharist as Jesus' body and blood, and affirms that the rite is sacrificial in some way (LaVerdiere 1996, 182). Christians are the beneficiaries of all that Christ does in the eucharist.

Matthew and Justin Martyr

2/3/2023

2/3/23
Scholarly Reflections

Massaux, Éduard. "Chapter Two: Saint Justin." The Influence of the Gospel of Saint Matthew on Christian Literature before Saint Irenaeus: Book 3: The Apologists and the Didache. (Translated by Norman J. Belval and Suzanne Hecht. Macon, Georgia: Mercer University Press, 1993, 10-109.

Justin Martyr, active about the middle of the second century, wrote two Apologies and a dialogue with Trypho the Jew, which survive. Massaux walks through these works in detail, identifying influence from Matthew's Gospel (Massaux 1993, 10). Because Justin's use of sources is different when addressing a pagan emperor in the Apologies than when addressing a Jewish audience, Massaux considers the Apologies first, then the Dialog.

In Apology #1, Justin condenses the teachings of Christ in chapters 15, 16, and 17. This material consists of brief maxims of Jeus, excerpted from the Sermon on the Mount (Massaux 1993, 11), though as Massaux walks through the chapter he finds brief maxims from elsewhere in the Synoptic traditions, as well. Massaux presents the statements from Justin in parallel columns with the materials he considers as likely sources. In various instances, Massaux compares the readings of a variety of New Testament manuscripts, but is normally not able to identify a articular tradition which Justin definitely used, e.g., pp. 15-16. Massaux eventually concedes that there is literary contact between Justin and Matthew, as well as, probably, other New Testament writings. However, the contact does not normally take the form of extended word for word quotations (Massaux 1993, 22).

Justin makes contact with Matthew in other parts of the First Apology as well. Massaux evaluates these contacts in turn (Massaux 1993, 34ff). Again, Massaux finds that Justin shows familiarity with the New Testament, but does not make extended word for word quotations.

Massaux reports a number of passages in Justin's 1 Apology which refer to biblical ideas but for which dependence on Matthew is doubtful (Massaux 1993, 41ff). The passages clearly refer to biblical accounts of events, but there is no evidence for actual literary dependence. Justin occasionally makes direct quotations in all his writing, but he more often retells the passage with a rather free adaptation of the original text (Massaux 1993, 44). He continues with a number of passages in Justin where reference or allusion seems to be to Luke, then to other New Testament writings, but where he can't discern a reference to Matthew (Massaux 1993, 45ff). On the whole, Justin is influenced far more by Matthew than by other New Testament authors (Massaux 1993, 48).

Massaux follows the same procedure as he goes on to consider Justin's Dialogue with Trypho (Massaux 1993, 49ff). He first reviews passages in which he discerns a clear contact with Matthew. As before, Massaux finds Justin uses sources freely, asserting Matthew as Scripture, using and adapting texts freely for his own purposes (Massaux 1993, 82).

Massaux goes on to texts from the Dialogue where the influence of Matthew is doubtfun or should be rejected (Massaux 1993, 82ff). Again, the pattern Massau observes is that Justin uses the ideas from the Gospels but his specific wording is a compositve of the words of the different evangelists and Justin's own words.

In the next portion of the chapter, Massaux follows the same procedure, comparing statements from the Dialogue with passages in non-Matthean parts of the NewTestament (Massaux 1993, 90ff).

Only One God

8/2/2017

Wednesdays are for Bits and Pieces
8/2/17

Justin on the Sole Government of God. (translated by Rev. G. Reith, M.A. Loc. 9969-10210 in The Complete Ante-Nicene & Nicene & Post-Nicene Church Fathers Collection. Catholic Way Publishing, 2014. ANF 01 The Apostolic Fathers with Justin Martyr and Irenaeus.Kindle Electronic Edition.
Chapter 6, Loc. 10197-10210.

In his concluding chapter, Justin directs his readers to recognize only one God. Alluding to Homer, he shows that the gods seek out knowledge about healing from a mortal, Chiron (Loc. 10199), that Bacchus is mad and Hercules unhappy, and that Mars and Venus are adulterous. Imitation of the Homeric deities would cause one to “be reckoned among impure men, and a stranger to life and humanity” (Loc. 10202). Therefore, Justin says we must acknowledge the one “true and invariable Name” (Loc. 10206).

What Are False Gods?

7/26/2017

Wednesdays are for Bits and Pieces
7/26/17

Justin on the Sole Government of God. (translated by Rev. G. Reith, M.A. Loc. 9969-10210 in The Complete Ante-Nicene & Nicene & Post-Nicene Church Fathers Collection. Catholic Way Publishing, 2014. ANF 01 The Apostolic Fathers with Justin Martyr and Irenaeus.Kindle Electronic Edition.
Chapter 5, Loc. 10105-10196.

In chapter 5 Justin speaks to the question of the “false gods.” Citing Menander in the Auriga, the trustworthy god is the one “Who stays at home, a just and righteous God, to give salvation to His worshipers” (Loc. 10111). Again, in the Sacerdos, Menander says, “There is no God, O Woman, that can save One man by another; if indeed a man, With sound of tinkling cymbals, charm a god Where’er he listeth, then assuredly He who doth so is much the greater god (Loc. 10111). Menander also says, “Tell me where, O Getas, in the world, ‘Tis possible to find out righteous gods?” (Loc. 10123). In the Depositum he says “There’s an s judgment, as it seems, Even with the gods” (Loc. 10123). Justin quotes Euripides’ Orestes, “We serve the gods, whoever they may be, But from the central regions of the earth You see Apollo plainly gives response” (Loc. 10129). Euripides also says in Hippolytus, “But on these points the gods do not judge right” (Loc. 10135) and in Ion an extended passage demonstrates the failure of the Olympians. “But in the daughter of Erechtheus What interest have I? For that pertains Not unto such as me . . . “ (Loc. 10135). Justin continues with Euripides, in Archelaus, “‘Full oft, my son, do gods mankind perplex’ and in Bellerophon: ‘They are no gods, who do not what is right’” (Loc. 1154). Justin goes on to Menander in Diphilus, giving praise “To Him who Father is, and Lord of all; Sole maker and preserver of mankind” (Loc. 10173). Also in Piscatores, “I deem that which nourishes my life Is God; but he whose custom ‘tis to meet The wants of men, He needs not at our hands Renewed supplies” (Loc. 10179). In Fratres Menander says, “God ever is intelligence to those Who righteous are: so wisest men have thought” (Loc. 10179). In Tibicinae he asks, “What is the mind, but just the voice of God within us placed” (Loc. 10179). In Phrixus, “But if the pious and the impious Share the same lot, how could we think it just, if Jove, the best, judges not uprightly?” (Loc. 10185). In Philoctetes he says, “You see how honurable gain is deemed Ever to the gods; and how he is admired Whose shrine is laden most with yellow gold” (Loc. 10185). And in Hecuba Euripides says, “Jupiter, whether thou are indeed A great necessity, or the mind of men, I worship thee!” (Loc. 10191).

What Does God Desire?

7/19/2017

Wednesdays are for Bits and Pieces
7/19/17

Justin on the Sole Government of God. (translated by Rev. G. Reith, M.A. Loc. 9969-10210 in The Complete Ante-Nicene & Nicene & Post-Nicene Church Fathers Collection. Catholic Way Publishing, 2014. ANF 01 The Apostolic Fathers with Justin Martyr and Irenaeus.Kindle Electronic Edition.
Chapter 4, Loc. 10076-10104.

What kind of life does God desire? Justin uses the non-Christian authors to show “that God is not appeased by the libations and incense of evil-doers, but awards vengeance in righteousness to each one” (Loc. 10076). Quoting Philemon, Justin affirms that offerings of a person who is neither useful nor good do not bring salvation. “Let him rather useful be, and good, Committing neither theft nor lustful deeds, nor murder foul, for earthly riches’ sake (Loc. 10083). On the contrary, the righteous person makes gifts which are acceptable to God (Loc. 10094). Justin also cites Plato in Timaeus, describing the difference between divine and human. “God mingles many things up into one [and again is able to dissolve one into many things,] seeing that He is endued with knowledge and power, but no man either is, or ever shall be, able to perform any of these” (Loc. 10100).

Future Judgment

7/12/2017

Wednesdays are for Bits and Pieces
7/12/17

Justin on the Sole Government of God. (translated by Rev. G. Reith, M.A. Loc. 9969-10210 in The Complete Ante-Nicene & Nicene & Post-Nicene Church Fathers Collection. Catholic Way Publishing, 2014. ANF 01 The Apostolic Fathers with Justin Martyr and Irenaeus.Kindle Electronic Edition.
Chapter 3, Loc. 10045-10075.

In chapter 3 Justin discusses literary testimony of a future judgment. He begins with Sophocles, saying, “That time of times shall come, shall surely come, when from the golden ether down shall fall Fire’s teeming treasure, and in burning flames all things of earth and heaven shall be consumed” (Loc. 10045). Sophocles continues with a scene of destruction and of the god destroying the evil and saving the good. Justin references Philemon in a speech addressed to Nicostratus affirming that the good and evil must not meet the same end, but will face a righteous judge (Loc. 10057). Euripides also affirms that there will be a time of divine justice (Loc. 10066). In the final judgments predicted by Sophocles, Philemon, and Euripides humans always receive judgment based on what they do.

Many Pagans Recognize One God

7/5/2017

Wednesdays are for Bits and Pieces
7/5/17

Justin on the Sole Government of God. (translated by Rev. G. Reith, M.A. Loc. 9969-10210 in The Complete Ante-Nicene & Nicene & Post-Nicene Church Fathers Collection. Catholic Way Publishing, 2014. ANF 01 The Apostolic Fathers with Justin Martyr and Irenaeus.Kindle Electronic Edition.
Chapter 2, Loc. 9984-10044.

Justin begins his process of identifying God in the historic non-Christian literature with quotes from Aeschylus, who identified a one and only god (Loc. 9984). “Afar from mortals place the holy God, Nor ever think that He, like to thyself, In fleshly robes is clad; . . . He is the Lord Omnipotent; And this the glory is of God Most High” Sophocles also describes one deity (Loc. 9998). “There is one God, in truth there is but one, who made the heavens and the broad earth beneath . . . “ Our setting up of images is senseless. Justin also refers to one Philemon “who published many explanations of ancient customs” and who considers a God who is the unseen one but who sees all (Loc. 10010). Citing the tract Diathecae, one Orpheus says that there is “the one and universal King, One, self-begotten, and the only One Of whom all things, and we ourselves, are sprung . . .” (Loc. 10015). We do observe that in this quotation Orpheus specifically says this one is Jupiter (Loc. 10027). Pythagoras also says there is only one eternal and infinite god (Loc. 10035).

Human Nature Is Intended to Recognize One God

6/28/2017

Wednesdays are for Bits and Pieces
6/28/17

Justin on the Sole Government of God. (translated by Rev. G. Reith, M.A. Loc. 9969-10210 in The Complete Ante-Nicene & Nicene & Post-Nicene Church Fathers Collection. Catholic Way Publishing, 2014. ANF 01 The Apostolic Fathers with Justin Martyr and Irenaeus.Kindle Electronic Edition.
Chapter 1, Loc. 9969-9983.

Humans were created to discern truth and to worship the true Lord. They turned from this truth to idolatry. “It is the part of a lover of man, or rather of a lover of God, to remind men who have neglected it of that which they ought to know” (Loc. 9974). Justin’s intention, then, is to draw people back to the historic Christian faith, which he views as authentic and consistent with the original created order, “so that they should worship unchangeably Him who knows all things” (Loc. 9978). He plans to do this through “demonstration drawn from the old poetry in Greek literature, and from writings very common amongst all” (Loc. 9982). The historic non-Christian literature is going to rightly describe Christian doctrine.