"كتابات الآباء "
FROM THE LOST WRITINGS OF JUSTIN
BY THE REV. A. ROBERTS, D.D.]
THE most admirable Justin rightly declared that the aforesaid
demons(1) resembled robbers.--TATIAN'S Address to the Greeks, chap.
And Justin well said in his book against Marcion, that he would
not have believed the Lord Himself, if He had announced any other
God than the Fashioner and Maker [of the world], and our Nourisher.
But since, from the one God, who both made this world and formed us
and contains as tell as administers all things, there came to us the
only-begotten Son, summing up His own workmanship in Himself, my
faith in Him is stedfast, and my love towards the Father is
immoveable, God bestowing both upon us.--IRENAEUS: Heresies, iv. 6.
Justin well said: Before the advent of the Lord, Satan never
ventured to blaspheme God, inasmuch as he was not yet sure of his
own damnation, since that was announced concerning him by the
prophets only in parables and allegories. But after the advent of
the Lord learning plainly from the discourses of Christ and His
apostles that eternal fire was prepared for him who voluntarily
departed from God and for all who, without repentance, persevere in
apostasy, then, by means of a man of this sort, he, as if already
condemned, blasphemes that God who inflicts judgment upon him, and
imputes the sin of his apostasy to his Maker, instead of to his own
will and predilection.--IRENAEUS: Heresies, v. 26.
Expounding the reason of the incessant plotting of the devil
against us, he declares: Before the advent of the Lord, the devil
did not so plainly know the measure of his own punishment, inasmuch
as the divine prophets had but enigmatically announced it; as, for
instance, Isaiah, who in the person of the Assyrian tragically
revealed the course to be followed against the devil. But when the
Lord appeared, and the devil clearly understood that eternal fire
was laid up and prepared for him and his angels, he then began to
plot without ceasing against the faithful, being desirous to have
many companions in his apostasy, that he might not by himself endure
the shame of condemnation, comforting himself by this cold and
malicious consolation.--From the writings of JOHN OF ANTIOCH.
And Justin of Neapolis, a man who was not far separated from the
apostles either in age or excellence, says that that which is mortal
is inherited, but that which is immortal inherits; and that the
flesh indeed dies, but the kingdom of heaven lives.--From METHODIUS
On the Resurrection, in Photius.
Neither is there straitness with God, nor anything that is not
absolutely perfect.--From manuscript of the writings of JUSTIN.
We shall not injure God by remaining ignorant of Him, but shall
deprive ourselves of His friendship.
The unskilfulness of the teacher proves destructive to his
disciples, and the carelessness of the disciples entails danger on
the teacher, and especially should they owe their negligence to his
want of knowledge.
The soul can with difficulty be recalled to those good things
from which it has fallen, and is with difficulty dragged away from
those evils to which it has become accustomed. If at any time thou
showest a disposition to blame thyself, then perhaps, through the
medicine of repentance, I should cherish good hopes regarding thee.
But when thou altogether despisest fear, and rejectest with scorn
the very faith of Christ, it were better for thee that thou hadst
never been born from the womb.--From the writings of JOHN OF
By the two birds(1) Christ is denoted, both dead as man, and
living as God. He is likened to a bird, because He is understood and
declared to be from above, and from heaven. And the living bird,
having been dipped in the blood of the dead one, was afterwards let
go. For the living and divine Word was in the crucified and dead
temple [of the body], as being a partaker of the passion, and yet
impossible to God.
By that which took place in the running(2) water, in which the wood
and the hyssop and the scarlet were dipped, is set forth the bloody
passion of Christ on the cross for the salvation of those who are
sprinkled with the Spirit, and the water, and the blood. Wherefore
the material for purification was not provided chiefly with
reference to leprosy, but with regard to the forgiveness of sins,
that both leprosy might be understood to be an emblem of sin, and
the things which were sacrificed an emblem of Him who was to be
sacrificed for sins.
For this reason, consequently, he ordered that the scarlet should be
dipped at the same time in the water, thus predicting that the flesh
should no longer possess its natural [evil] properties. For this
reason, also, were there the two birds, the one being sacrificed in
the water, and the other dipped both in the blood and in the water
and then sent away, just as is narrated also respecting the goats.
The goat that was sent away presented a type of Him who taketh away
the sins of men. But the two contained a representation of the one
economy of God incarnate. For He was wounded for our transgressions,
and He bare the sins of many, and He was delivered for our
iniquities.--From manuscript of writings of JUSTIN.
When God formed man at the beginning, He suspended the things of
nature on his will, and made an experiment by means of one
commandment. For He ordained that, if he kept this, he should
partake of immortal existence; but if he transgressed it, the
contrary should be his lot. Man having been thus made, and
immediately looking towards transgression, naturally became subject
to corruption. Corruption then becoming inherent in nature, it was
necessary that He who wished to save should be one who destroyed the
efficient cause of corruption. And this could not otherwise be done
than by the life which is according to nature being united to that
which had received the corruption, and so destroying the corruption,
while preserving as immortal for the future that which had received
it. It was therefore necessary that the Word should become possessed
of a body, that He might deliver us from the death of natural
corruption. For if, as ye(3) say, He had simply by a nod warded off
death from us, death indeed would not have approached us on account
of the expression of His will; but none the less would we again have
become corruptible, inasmuch as we carried about in ourselves that
natural corruption.--LEONTIUS against Eutychians, etc., book ii.
As it is inherent in all bodies formed by God to have a shadow,
so it is fitting that God, who is just, should render to those who
choose what is good, and to those who prefer what is evil, to every
one according to his deserts.--From the writings of JOHN OF
He speaks not of the Gentiles in foreign lands, but concerning
[the people] who agree with the Gentiles, according to that which is
spoken by Jeremiah: "It is a bitter thing for thee, that thou hast
forsaken me, saith the Lord thy God, that of old thou hast broken
thy yoke, and torn asunder thy bands, and said, I will not serve
Thee, but will go to every high hill, and underneath every tree, and
there shall I become dissolute in my fornication."(4)--From
manuscript of the writings of JUSTIN.
Neither shall light ever be darkness as long as light exists,
nor shall the truth of the things pertaining to us be controverted.
For truth is that than which nothing is more powerful. Every one who
might speak the truth, and speaks it not, shall be judged by
God.--Manuscript and works of JOHN OF DAMASCUS.
And the fact that it was not said of the seventh day equally
with the other days, "And there was evening, and there was morning,"
is a distinct indication of the consummation which is to take place
in it before it is finished, as the fathers declare, especially St.
Clement, and Irenaeus, and Justin the martyr and philosopher, who,
commenting with exceeding wisdom on the number six of the sixth day,
affirms that the intelligent soul of man and his five susceptible
senses were the six works of the sixth day. Whence also, having
discoursed at length on the number six, he declares that all things
which have been framed by God are divided into six classes,--viz.,
into things intelligent and immortal, such as are the angels; into
things reasonable and mortal, such as mankind; into things sensitive
and irrational, such as cattle, and birds, and fishes; into things
that can advance, and move, and are insensible, such as the winds,
and the clouds, and the waters, and the stars; into things which
increase and are immoveable, such as the trees; and into things
which are insensible and immoveable, such as the mountains, the
earth, and such like. For all the creatures of God, in heaven and on
earth, fall under one or other of these divisions, and are
circumscribed by them.--From the writings of ANASTASIUS.
Sound doctrine does not enter into the hard and disobedient
heart; but, as if beaten back, enters anew into itself.
As the good of the body is health, so the good of the soul is
knowledge, which is indeed a kind of health of soul, by which a
likeness to God is attained.--From the writings of JOHN OF DAMASCUS.
To yield and give way to our passions is the lowest slavery,
even as to rule over them is the only liberty.
The greatest of all good is to be free from sin, the next is to be
justified; but he must be reckoned the most unfortunate of men, who,
while living unrighteously, remains for a long time unpunished.
Animals in harness cannot but be carried over a precipice by the
inexperience and badness of their driver, even as by his skilfulness
and excellence they will be saved.
The end contemplated by a philosopher is likeness to God, so far as
that is possible.--From the writings of ANTONIUS MELISSA.
[The words] of St. Justin, philosopher and martyr, from the
fifth part of his Apology:(1)--I reckon prosperity, O men, to
consist in nothing else than in living according to truth. But we do
not live properly, or according to truth, unless we understand the
nature of things.
It escapes them apparently, that he who has by a true faith come
forth from error to the truth, has truly known himself, not, as they
say, as being in a state of frenzy, but as free from the unstable
and (as to every variety of error) changeable corruption, by the
simple and ever identical truth.--From the writings of JOHN OF