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sage will frequently fix the sense of the ambiguous expression, and establish the author's consistency. On this acknowledged principle of criticism, I would call your attention to a passage in the very same treatise of Justin, a few pages further on, in which he again defends the Christians against the same charge of being atheists, and on the self-same ground, "that they worship the Father who is maker of all; secondly, the Son proceeding from Him; and thirdly, the Holy Spirit." In both cases he refers to the same attributes of the Son as the teacher of Christian truth, and of the Holy Ghost, as the Prophetic Spirit. His language throughout the two passages is remarkably similar, and in the expressions on the true meaning of which we have already dwelt, it is most strikingly identical; but by omitting all allusion to the angels after the Son, his own words proving that the introduction of them could have no place there, (for he specifies that the third in order was the Holy Spirit,) Justin has left us a comment on the passage under consideration conclusive as to the object of religious worship in his creed. The whole passage is well worth the attention of the reader. The following extracts are the only parts necessary for our present purpose:

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Who of sound mind will not confess that we are not Atheists, reverencing as we do the Maker of the Universe. and Him, who taught us these things, and who was born for this purpose, Jesus Christ, crucified under Pontius Pilate . . . . instructed, as we are, that He is the Son of the True God, and holding Him in the second place; and the Prophetic Spirit in the third order, we with reason honour 1."

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1 Sect. xiii. p. 50.

The impiety apparently inseparable from Bellarmin's interpretation has induced many, even among Roman Catholic writers, to discard that acceptation altogether, and to substitute others, which, though involving no grammatical inaccuracy, are still not free from difficulty. After weighing the passage with all the means in my power, and after testing the various interpretations offered by writers, whether of the Church of Rome or not, by the sentiments of Justin himself, and others of the same early age, I am fully persuaded that the following is the only true rendering of Justin's words:

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Honouring in reason and truth, we reverence and worship HIM, the Father of Righteousness, and the Son (who proceeded from Him, and instructed in these things both ourselves and the host of the other good angels following Him and being made like unto Him), and the Prophetic Spirit."

This interpretation is strongly confirmed by the professed sentiments both of Justin and of his contempo

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1 Le Nourry (Apparatus ad Bibliothecam Maximam Veterum PaParis, 1697. vol. ii. p. 305), himself a Benedictine, rejects Bellarmin's and his brother Benedictine Maran's interpretation, and conceives Justin to mean, that the Son of God not only taught us those truths to which he was referring, with regard to the being and attributes of God, but also taught us that there were hosts of spiritual beings, called Angels; good beings, opposed to the demons of paganism. Bishop Kaye, in his excellent work on Justin Martyr, which the reader will do well to consult (p. 53), tells us he was sometimes inclined to think that Justin referred to the host of good angels who should surround the Son of God when he should come to judge the world. The view adopted by myself here was recommended by Grabe and by Langus, called The Interpreter of Justin; whilst Petavius, a Jesuit, though he does not adopt it, yet acknowledges that the Greek admits of our interpretation. Any one who would pursue the subject

raries, with regard to the Son of God and the holy angels.

It was a principle generally received among the early Christians, that whatever the Almighty did, either by creation or by the communication of his will, on earth or in heaven, was done by the Eternal Word. It was God the Son, the Logos, who created the angels', as well as ourselves; it was He who spoke to Moses, to Abraham, and to Lot; and it was He who conveyed the Supreme will, and the knowledge of the only true God, to the inhabitants of the world of spirits. Agreeably to this principle, in the passage under consideration, Justin affirms (not that Christians revered and worshipped the angels, but), that God the Son, whom Christians worshipped as the eternal Prophet, Angel, and Apostle, of the Most High, instructed not only us men on earth, but also the host of heavenly angels 2, in these eternal verities,

further may with advantage consult the preface to the Benedictine edition referred to in this work. Lumper Hist. Part ii. p. 225. Augustæ Vindelicorum, 1784. Petavius, Theologicorum Dogmatum tom. vi. p. 298. lib. xv. c. v. s. 5. Antwerp, 1700.

The whole passage is thus rendered by Langus (as read in Lumper), "Verum hunc ipsum, et qui ab eo venit, atque ista nos et aliorum obsequentium exæquatorumque ad ejus voluntatem bonorum Angelorum exercitum docuit, Filium, et Spiritum ejus propheticum, colimus et adoramus."

Thus Tatian (p. 249 in the same edition of Justin), "Before men were prepared, the Word was the Maker of angels."

3 "The OTHER good angels." Justin (Apol. 1. sect. lxiii. p. 81.) reminds us that Christ, the first-begotten of the Father, Himself God, was also an Angel (or Messenger), and an Apostle; and here Christ, as the Angel of the Covenant and the chief Apostle, is represented as instructing THE OTHER ANGELS in the truths of the economy of grace, just as he instructed his Apostles on earth," As my Father hath sent me, even so send I you."

which embrace God's nature and the duty of his creatures 1

It is evident that Justin himself considered the host of angels to be equally with ourselves in a state of probation, requiring divine instruction, and partaking of it. It is also evident that many of his contemporaries entertained the same views; among others, Irenæus and Origen 2. I will not swell this dissertation by quoting the passages at length; though the passages referred to in the margin will well repay any one's careful examination. But I cannot refrain from extracting the words in which each of those writers confirms the view here taken of Justin's sentiments.

Irenæus, for example, says distinctly, "The Son ever, anciently and from the beginning co-existing with the Father, always reveals the Father both to angels and archangels, and powers, and excellencies, and to all to whom God wishes to make a revelation "." And not less distinctly does Origen assert the same thing,"Our Saviour therefore teaches, and the Holy Spirit *,

'Trypho, § 141. p. 231.

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2 Irenæus, book ii. c. 30. p. 163. Origen, Hom. xxxii. in Joann. § 10. vol. iv. p. 430.

3 So far did some of the early Christians include the hosts of angels within the covenant of the Gospel, that Ignatius (Epist. ad Smyrn. § 6. p. 36.) does not hesitate to pronounce that the angels incur the divine judgment, if they do not receive the doctrine of the atonement: "Let no one be deceived. The things in heaven, and the glory of angels, and the powers visible and invisible, if they do not believe on the blood of Christ-for them is judgment." They seem to have founded their opinion on the declaration of St. Paul (Eph. iii. 10): "That now to the principalities and powers in heavenly places might be made known through the Church the manifold wisdom of God."

Origen, Hom. in Luc. xxiii. vol. iii. p. 961.

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who spake in the prophets, teaches not only men, but also angels and invisible excellencies."

I will only add one more ancient authority, in confirmation of the view here taken of Justin's words. The passage is from Athenagoras', and seems to be the exact counterpart of Justin's paragraph.

"Who would not wonder on hearing us called Atheists ? we who call the Father God, and the Son God, and the Holy Ghost, showing both their power in the unity, and their distinction in order. Nor does our theology rest here; but we say, moreover, that there is a multitude of angels and ministers whom God, the Maker and Creator of the world, BY THE WORD PROCEEDING FROM HIM, distributed and appointed, both about the elements, and the heavens, and the world, and the things therein, and the good order thereof 2."

I have already stated my inability to discover a single word in Justin Martyr which could be brought to sanction the invocation of saints; but his testimony is far from being merely negative. He admonishes us strongly against our looking to any other being for help, or assistance, or intercession, than to God only. Even when speaking of those who confide in their own strength, and fortune, and other sources of good, he says, in perfect unison with the pervading principles and associations of his whole mind, as far as we can read them in his works, without any modification or any exception in favour of saint or angel: "In that

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Athenagoras presented his defence, in which these words occur, to the Emperor Marcus Aurelius, and his son Commodus, in the year 177.

2 Sect. 10. p. 287. edit. Just. Mart.

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