LITMIR.BIZ

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the Jews even in matters of mere form; for in chap. viii. 1, 2, resting upon Matt. vi. 5, 16, he forbids fasting with the hypocrites, “the Jews,” or perhaps in the sense of Gal. ii. 13, the Jewish-Christians, on Monday and Thursday, instead of Wednesday and Friday according to the Christian custom (§ 37, 3), and using Jewish prayers instead of the Lord’s Prayer. The address of the title: τοῖς ἔθνεσιν is to be understood according to the analogy of Rom. xi. 13; Gal. ii. 12–14; and Eph. iii. 1. The author wishes in as brief, lucid, easily comprehended, and easily remembered form as possible, to gather together for Christians converted from heathenism the most important rules for their moral, religious and congregational life in accordance with the precepts of the Lord as communicated by the twelve Apostles, and in doing so furnishes us with a valuable “commentary on the earliest witnesses for the life, type of doctrine, interests and ordinances of the Gentile-Christian churches in the pre-Catholic age.” As to the date of its composition, its connection with the Epistle of Barnabas and the Shepherd of Hermas indicates the period within which it must fall, for the connection is so close that it must have employed them or they must have employed it. However, not only is the age of the Epistle of Barnabas, as well as that of the Shepherd of Hermas, still undetermined, but it is also disputed whether one or other of these two or the Didache has priority and originality. On the other hand, the Didache itself in almost all its data and presuppositions bears so distinct an impress of an archaic character that one feels obliged to assign its date as near the Apostolic Age as possible. Harnack who feels compelled to ascribe priority not only to the Pseudo-Barnabas, but also to the Shepherd of Hermas, fixes its date between A.D. 140–165, after Hermas and before Marcion. On the other hand, Zahn and Funk, Lechler, Taylor, etc., give the Didache priority even over the Epistle of Barnabas. The place as well as the time of the composition of this work is matter of dispute. Those who maintain its Jewish-Christian origin think of the southern lands to the east or west of the Jordan; others think of Syria. On account of its connection with the Epistle of Barnabas, and with reference to Clement and Athanasius (see above), Harnack has decided for Egypt, and, on account of its agreement with the Sahidic translation of the New Testament in omitting the doxology from Matt. v. 13, he fixes more exactly upon Upper Egypt. The objection that the designation of the grain of which the bread for the Lord’s Supper is made in the eucharistic prayer given in chap. ix. 4 as ἐπάνω τῶν ὀρέων, does not correspond with that grown there, is sought to be set aside with the scarcely satisfactory remark that “the origin of the eucharistic prayer does not decide the origin of the whole treatise.” That the book, however, does not bear in itself any specifically Alexandrian impress, such as, e.g., is undeniably met with in the Epistle of Barnabas, has been admitted by Harnack.64

      § 30.8. The Writings of the Earliest Christian Apologists65 are lost. At the head of this band stood Quadratus of Athens, who addressed a treatise in defence of the faith to Hadrian, in which among other things he shows that he himself was acquainted with some whom Jesus had cured or raised from the dead. No trace of this work can be found after the 7th century. His contemporary, Aristides the philosopher, in Athens after his conversion addressed to the same emperor an Apology that has been praised by Jerome. A fragment of an Armenian translation of this treatise, which according to its superscription belongs to the 5th century, was found in a codex of the 10th century by the Mechitarists at S. Lazzaro, and was edited by them along with a Latin translation. This fragment treats of the nature of God as the eternal creator and ruler of all things, of the four classes of men—barbarians who are sprung from Belos, Chronos, etc., Greeks from Zeus, Danaus, Hellenos, etc., Jews from Abraham, Isaac, and Jacob, and Christians from Christ—and of Jesus Christ as the Son of God born of a Jewish virgin, who sent His twelve Apostles into all the world to teach the nations wisdom. This probably formed the beginning of the Apology. The antique character of its point of view and the complete absence of any reference to the Logos doctrine or to any heretical teaching, lends great probability to the authenticity of this fragment, although the designation of the mother of Jesus as the “bearer of God” must be a later interpolation (comp. § 52, 3). The genuineness of the second piece, however, taken from another Armenian Codex—an anti-docetic homily, De Latronis clamore et Crucifixi responsione (Luke xxiii. 42), which from the words of Christ and those crucified with Him proves His divinity—is both on external and on internal grounds extremely doubtful. According to the Armenian editor this Codex has the title: By the Athenian philosopher Aristeas. This is explained as a corruption of the name Aristides, but recently another Catholic scholar, Dr. Vetter, on close examination found that the name was really that of Aristides.—To a period not much later must be assigned the apologetic dialogue between the Jewish Christian Jason and the Alexandrian Jew Papiscus, in which the proof from prophecy was specially emphasized, and the in principio of Gen. i. 1 was interpreted as meaning in filio. The pagan controversialist Celsus is the first to mention this treatise. He considers it, on account of its allegorical fancies, not so much fitted to cause laughter as pity and contempt, and so regards it as unworthy of any serious reply. Origen, too, esteemed it of little consequence. Subsequently, however, in the 5th century, it obtained high repute and was deemed worthy of a Latin translation by the African bishop Celsus. The controversialist Celsus, and also Origen, Jerome, and the Latin translator, do not name the writer. His name is first given by Maximus Confessor as Ariston of Pella. Harnack has rendered it extremely probable that in the “Altercatio Simonis Judæi et Theophili Christiani” discovered in the 18th century, reported on by Gennadius (§ 47, 16), and ascribed by him to a certain Evagrius, we have a substantially correct Latin reproduction of the old Greek dialogue, in which everything that is told us about the earlier document is met with, and which, though written in the 5th century, in its ways of looking at things and its methods of proof moves within the circle of the Apologists of the 2nd century. In it, just as in those early treatises the method of proof is wholly in accordance with the Old Testament; by it every answer of the Christian to the Jew is supported; at last the Jew is converted and asks for baptism, while he regards the Christians as lator salutis and ægrotorum bone medice with a play probably upon the word Ἰάσων=ἰατρός and from this it is conceivable how Clement of Alexandria supposed Luke, the physician, to be the author of the treatise. Harnack’s conclusion is significant inasmuch as it lends a new confirmation to the fact that the non-heretical Jewish Christianity of the middle of the second century had already completely adopted the dogmatic views of Gentile Christianity. Claudius Apollinaris, bishop of Hierapolis, and the rhetorician Miltiades of Athens addressed very famous apologies to the emperor Marcus Aurelius. Melito of Sardis was also a highly esteemed apologist, and a voluminous writer in many other departments of theological literature.66 The elaborate introduction to the mystical interpretation of scripture by investigating the mystical meaning of biblical names and words published in Pitra’s “Spicileg. Solesm.” II. III., as “Clavis Melitonis,” belongs to the later period of the middle ages. Melito’s six books of Eclogues deal with the Old Testament as a witness for Christ and Christianity, where he takes as his basis not the LXX. but the Hebrew canon (§ 36, 1).67

      § 30.9. Extant Writings of Apologists of the Post-Apostolic Age.

      1 The earliest and most celebrated of these is Justin Martyr.68 Born at Shechem (Flavia Neapolis) of Greek parents, he was drawn to the Platonic doctrine of God and to the Stoical theory of ethics, more than to any of the other philosophical systems to which, as a pagan, he turned in the search after truth. But full satisfaction he first found in the prophets and apostles, to whom he was directed by an unknown venerable old man, whom he once met by the sea-side. He now in his thirtieth year cast off his philosopher’s cloak and adopted Christianity, of which he became a zealous defender, but thereby called down upon himself the passionate hatred of the pagan sages. His bitterest enemy was the Cynic Crescens in Rome, who after a public disputation with him, did all he could to compass his destruction. In A.D. 165, under Marcus Aurelius, Justin was condemned at Rome to be scourged and beheaded.—His two Apologies, addressed to Antoninus Pius and his son Marcus Aurelius are certainly genuine. Of these, however, the shorter one, the so-called second Apology is probably only a sort of appendix to the first. His Dialogus cum Tryphone Judæo is probably a free rendering of a disputation which actually occurred. Except a few fragments, his Σύνταγμα κατὰ Μαρκίωνος

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