The Enigmatic Apologies of Justin Martyr

The writings of Justin Martyr, a prominent figure in early Christian thought, present some intriguing questions. Eusebius, a historian of the early Church, mentions two apologies authored by Justin: one written during the reign of Antoninus Pius and the other during the reign of Marcus Aurelius. However, the exact identity and relationship of these apologies to those that have survived to us remain a topic of debate among scholars.

The Scholarly Debate

Several theories have emerged attempting to reconcile Eusebius' account with the extant works attributed to Justin:

• The Lost Second Apology: Some propose that what we now know as Justin's Second Apology was originally the preface to his First Apology. According to this theory, the actual Second Apology mentioned by Eusebius has been lost to time.
• The Continued First Apology: Another view suggests that the current Second Apology is simply a continuation of the First, and that the true Second Apology is missing.
• Eusebius' Error: Others argue that the two apologies we possess are indeed the two mentioned by Eusebius, but that Eusebius was mistaken in stating that the Second Apology was addressed to Marcus Aurelius.
• The Accepted View: Still others maintain that the two Apologies we have are the two mentioned by Eusebius, and that our first is his first, and our second his second.

The First Apology

Justin's First Apology is addressed to Emperor Titus Ælius Adrianus Antoninus Pius Augustus Cæsar, his son Verissimus the Philosopher, Lucius the Philosopher, and the sacred Senate with the whole People of the Romans. Justin, identifying himself as the son of Priscus and grandson of Bacchius, natives of Flavia Neapolis in Palestine, presents his address and petition on behalf of those of all nations who are unjustly hated and abused. He states his purpose is not to flatter or please, but to implore a just judgment based on accurate investigation, free from prejudice and superstition.

The Call for Justice

Justin argues that reason dictates that those who are truly pious and philosophical should honor and love only what is true, rejecting traditional opinions if they are worthless. He emphasizes that it is incumbent on the lover of truth to choose to do and say what is right, even if threatened with death. He appeals to the emperors as pious philosophers, guardians of justice, and lovers of learning, urging them to give heed to his address.