Wednesday, March 28, 2007

Dialogue with Trypho

As this is a very extensive document my blogging on it will resemble Match of the Day, focusing really on the bits that struck me as interesting.

In chapters 1-9 Justin narrates how he meets Trypho, a Jew, and tells him the story of his conversion. Some key points:

(1) The old man who witnessed to Justin emphasises that the prophets did not need to use demonstration as they were witnesses, of events but especially the revelation of the Holy Spirit.
(2) Justin's conversion is described in terms of a fire being kindled. Echoes of Wesley and other charismatic conversions?
(3) So far the portrayal of Trypho is positive. He refuses to scorn Justin as those with him did, rather he chooses to engage in intellectual debate. He criticises Christians for ignoring OT law and for setting up a false Christ, as he believes the true Christ needs to be anointed by Elijah.

Saturday, March 24, 2007

Christians and death

Before concluding his apology, Justin gives some indication of how he moved from being a Platonist to being a Christian. For him, a significant factor was the faithfulness of Christians when faced with death, which points to them as people committed to the truth.

Justin did not so much reject platonism, as see this philosophy having but part of the "spermatic word" revealed fully in Christ.

More clues regarding Justin's Christology: Christ is worshipped and loved "next to God" and through his sufferings brought healing.

Justin and Socrates

In chapter 10 Justin once again comments on Socrates as an example of a pagan philosopher who apprehended part of the Word. In fact, for Justin, all wisdom outside of Christianity comes when people are able to know the Word in a partial manner.

In terms of his Christology, Justin affirms that Christ became "the whole rational being, both body, and reason, and soul"

Friday, March 23, 2007

Justin on free will

In chapter 7, after claiming that the destruction of the whole world is delayed due to the "seed of the Christians", Justin goes on to affirm his belief in human free will. In fact, it is only due to the fact that "each man by free choice acts rightly or sins" that God can be said to be just in punishing evil with eternal punishment.

Both chapter 7 and 8 see Justin develop also his "seed of the Logos" concept. Not only is Socrates honoured through this principle, but others from the Stoic school such as Heraclitus. However, before we push Justin into a pomo pluralist direction, in chapter 9 he points to Jesus as the "right Reason" who proved that not all opinions nor all doctrines are good.

Wednesday, March 21, 2007

Names of God and Christ

Chapter 6 has many theological points:

(1) God, the Father, has no name, only apellations as there is no one superior to him to name him.
(2) The Word/Son named as Christ to refer to his anointing, named as Jesus to refer to his status as saviour and man.
(3) Christ came for the sake of believing men and for the destruction of demons. Christus Victor!
(4) John Wimber you have a friend! Justin points to the significance of Christian exorcists healing numberless demoniacs, even in Rome itself.

Justin and the Watcher Tradition

After pointing out in chapter 4 that Christians do not kill themselves because they do not wish to block God's purposes, Justin explains the origin of evil and persecution of Christians in the world.

In a nutshell, Justin refers to the watcher tradition (Genesis 6 via 1 Enoch) in which fallen angels have intercourse with women, their offspring being demons. These demons are the source of evil and of paganism. Particularly surprising is Justin's claim that the names given to pagan gods by "poets and mythologists" are the very names the fallen angels chose for themselves and their offspring.

Spiritual warfare was the subject of my MA dissertation, and the Watcher tradition was one of the more entertaining stories to explore. Although the bulk of the tradition is fantasy, and lacks Biblical support, one should not discard this awareness of non-human evil to readily.

The Second Apology of Justin: Persecution

In chapters 1-3 Justin reminds us of the context of his teaching: persecution. It is particularly poignant to read that: "I expect to be plotted against and fixed to the stake". This, sadly, is the background that church members and students I live with who come from Pakistan and Myanmar live with on an everyday basis. If, at times Justin's words about paganism come across harsh, it is important to remember that these are the people who are endangering their lives (just as many Pakistani Christians find it harder to be "moderate" about Islam).

Thursday, March 15, 2007

The weekly worship of Christians

Chapters 67-68 draw the apology to a close. In chapter 67 Justin describes the worship of the Christians. Some points:

(1) Help for the poor and those in need is given a central position.
(2) Strong role for the Eucharist and prayer.
(3) Great emphasis is on teaching, including the "memoirs of the apostles."
(4) The main service is on Sunday.

Couldn't help reflecting that so many of the more positive concerns of the Emerging church and missional churches are encapsulated here.

Justin on the Eucharist

After one of his rants on deceiving demons in chapter 64, in chapters 65-66 Justin describes the Christian eucharist. Some points:

(1) Justin does seem to see some relationship between works and salvation.
(2) The wine is mixed with water.
(3) Justin points again to receiving this teaching from the apostles.

One major question is what does Justin believe happens to the bread and the wine? What does he mean when he says "not as common bread and common drink do we receive these"? Although transubstantiation or consubstantiation fit this passage well, it is also possible, though less likely that he saw identifying the body and blood of Christ in the elements as an act of faith.

Justin's Christology

Chapters 62-63 although us to see a bit more of Justin's Christology. For Justin it was Christ who spoke to Moses from the burning bush, and he also takes OT references to the Angel of the Lord to be references to Christ. The logic for this seems to come from Justin's close identification of Christ with the "Word of God".

Also, some questions I was having previously are being clarified as Christ is clearly referred to as "being the first-begotten Word of God, is even God." Nonetheless, the status of nameless/ineffable God is reserved by Justin for the Father.

Justin on Baptism

Chapter 61 introduces Justin's teaching on Christian baptism. Some key features:

(1) Baptism of those who are persuaded and believe
(2) Baptism associated with regeneration
(3) Baptism in the name of the Father, Son and Holy Spirit
(4) Claim that this tradition is handed down from the apostles.

Plato and Moses

Justin in chapter 59-60 seeks to develop the historically inaccurate argument that Plato read and was influenced by Moses. Although wrong, this argument is nonetheless interesting as it balances out the negative attitude to paganism expressed in the previous chapters.

Justin and the demons

In chapters 54-58 we have Justin present his rather interesting take on spiritual warfare. For Justin similarities between paganism and Christianity come because demons have sought to cause confusion and launch what could best be described as a pre-emptive strike. Demons are also behind the persecution of the church, and also for raising heretics such as Marcion.

In between, Justin claims that demons have failed to replicate the cross, the structure of which God has placed in many areas of creation.

Wednesday, March 14, 2007

The logic of prophecy

In chapter 51-52 Justin argues that because prophecies concerning the first coming of Christ proved to be true, we can trust in prophecies concerning the second coming. His vision of hell is grim, not only do the condemned suffer eternal punishment, they also receive eternal sensibility.

Prophecy also provides a rational grounding for the Christian faith, Justin argues in chapter 53. The fulfilment of prophecy is what allows one to overcome the scandal of the claims made about the person of Jesus.

Tuesday, March 13, 2007

Prophecy ctd...

Chapters 46-50 continue Justin's theme of Old Testament prophecy being fulfilled in Christ. Of particular significance is the claim that the Word was in the world before the birth of Jesus so that every race in the world can be seen as partakers of the Word. Another enigmatic claim, as regards Justin's christology, is his reference to an "ineffable origin" of Christ.

Friday, March 09, 2007

Free Will and Determinism

Chapters 44-45 lead Justin to deal with the issue of free will, possibly because his stress on prophecy might lead to determinism.

Justin rejects determinism, as he sees it eroding moral accountability. For Justin, humans choose freely, and denies that God's knowledge of the future is linked to his decreeing what will happen. Rather God knows what will happen, but only decrees that virtue will be rewarded with recompense and vice with punishment. His vision on predestination is also made clear, as Justin claims that the return of Christ is delayed until those who are foreknown to be virtuous and good have their number complete.

Significantly, Justin ties this in with Plato's teaching, whilst making the claim that Plato was inspired by Moses in this sense. Although historically inaccurate, there may be a sense in which this is spiritually acceptable. If there is a seed of truth in all men, than it is not mistaken to follow Justin and say that this comes from the same Spirit that inspired Moses.

Prophecy continued

In chapters 40-42 Justin continues the same theme, indicating how David prophesised concerning Jesus. He also seeks to retort to a possible objection, that David spoke about many things as if they had already happened. For Justin, this is due to the prophetic certainty that these things would take place.

Justin on the Bible

Chapters 36-39 provide us with more insight on Justin's perspective regarding scripture. He sees the Spirit inspiring different prophetic utterances, some through the Son/Word, some through the Father and some through direct predictions from the Spirit.

Wednesday, March 07, 2007

The prophesised Christ

Justin continues his apology in chapters 30-35 by quoting Old Testament prophecies concerning Christ. On the whole he covers the same ground that the NT covers, whilst providing 1-2 examples of his own.

Still much to unpack regarding Justin's Christology. Jesus is described as being the "first power" after God the Father and whilst taking human flesh the blood was not of human seed but of divine power. In narrating the virgin birth Justin takes great care to point out there is no link with pagan myths of intercourse between gods and humans, although his statement that the Spirit and the power of God in the OT are the Word, the first-born of God made me raise my eyebrows.

Tuesday, March 06, 2007

Children, family and soteriology

In chapters 27 and 29 Justin condemns the practice of exposing children, which from the context I deduce to be the custom of abandoning children to be picked up by others. He sees marriage as centred on having and caring for children, and celibacy the only option for those who are not married.

In chapter 28 we get some insights into Justin's understanding of salvation. Eternal damnation is reserved for the devil and those who follow him. Yet God delays from carrying out this punishment, due to his concern for all those that he foreknows will be saved. Humans are created "rational and contemplative", with the power to choose the truth and know right, and thus there is no excuse before God.

Saturday, March 03, 2007

The irrationality of persecution

In Chapters 24-26 Justin emphasises the irrationality of persecution of Christians, in the light of the beliefs which are tolerated in the Roman Empire. Justin is particularly scathing of the immorality of many pagan gods.

Justin also refers to "magicians" who are tolerated. He refers to Simon, probably the same one from Acts, and also to a disciple of his Menander. Here we also have a reference to Marcion, who is described as denying that God created the universe for there "is a God greater than the creator."

Justin and paganism

Chapters 20-23 are fascinating in that we see Justin seek to argue for the plausibility of Christian faith, and hence for the arbitrary nature of persecution, by indicating parallels with pagan religion and pagan philosophy. At times, the parallels one rather close for comfort, as when he relates the sonship of Christ to the sons of God in pagan literature. Later, however, he will claim that this is due to demons distorting Christian doctrine in advance.

Justin's christology appears ambiguous at the moment. Does he believe in the eternity of the Son? On one occasion he refers to Christ as "first-born", on another as "first begotten".

Thursday, March 01, 2007

Justin on the resurrection

Rather appropriate theme considering the claims of titanic proportions being made elsewhere...

Ch. 18-19
Justin clearly defends the resurrection of the body, and sees the wicked as being condemned to hell. What is interesting is the way he tries to establish links with pagan philosophy, and even religion to strengthen his position. Although this is anachronistic, his arguments in chapter 19 reminded me of statements by one of my teachers Rob Cook, [quoting K. Ward if I am not mistaken], of the resurrection being not a breaking of the "laws" of nature, but the operation of a higher law.