Justin Martyr (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Justin Martyr" in English language version.

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  • [2], Saint in the Graveyard: How did the bones of St. Justin wind up in Annapolis?

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  • Jin Kim, Hyun, 'Justin Martyr and Tatian: Christian Reactions to Encounters with Greco-Roman Culture and Imperial Persecution', in Mu-chou Poo, H. A. Drake, and Lisa Raphals (eds), Old Society, New Belief: Religious transformation of China and Rome, ca. 1st-6th Centuries (New York, 2017; online edn, Oxford Academic, 22 June 2017), https://doi.org/10.1093/acprof:oso/9780190278359.003.0005, accessed 16 October 2022.

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  •  One or more of the preceding sentences incorporates text from a publication now in the public domainLebreton, Jules (1910). "St. Justin Martyr". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company. Retrieved 2 November 2013.
  •  One or more of the preceding sentences incorporates text from a publication now in the public domainLebreton, Jules (1910). "St. Justin Martyr". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company. Retrieved 2 November 2013.

    The Word is numerically distinct from the Father (Dial., cxxviii, cxxix; cf. lvi, lxii). He was born of the very substance of the Father, not that this substance was divided, but He proceeds from it as one fire does from another at which it is lit (cxxviii, lxi); this form of production (procession) is compared also with that of human speech (lxi). The Word (Logos) is therefore the Son: much more, He alone may properly be called Son (II Apol., vi, 3); He is the monogenes, the unigenitus (Dial., cv). Elsewhere, however, Justin, like St. Paul, calls Him the eldest Son, prototokos (I Apol., xxxiii; xlvi; lxiii; Dial., lxxxiv, lxxxv, cxxv). The Word is God (I Apol., lxiii; Dial., xxxiv, xxxvi, xxxvii, lvi, lxiii, lxxvi, lxxxvi, lxxxvii, cxiii, cxv, cxxv, cxxvi, cxviii). His Divinity, however, seems subordinate, as does the worship which is rendered to Him (I Apol., vi; cf. lxi, 13; Teder, "Justins des Märtyrers Lehre von Jesus Christus", Freiburg im Br., 1906, 103–19). The Father engendered Him by a free and voluntary act (Dial., lxi, c, cxxvii, cxxviii; cf. Teder, op. cit., 104), at the beginning of all His works (Dial., lxi, lxii, II Apol., vi, 3); in this last text certain authors thought they distinguished in the Word two states of being, one intimate, the other outspoken, but this distinction, though found in some other apologists, is in Justin very doubtful. Through the Word God has made everything (II Apol., vi; Dial., cxiv). The Word is diffused through all humanity (I Apol., vi; II, viii; xiii); it was He who appeared to the patriarchs (I Apol., lxii; lxiii; Dial., lvi, lix, lx etc.). Two influences are plainly discernible in the aforesaid body of doctrine. It is, of course, to Christian revelation that Justin owes his concept of the distinct personality of the Word, His Divinity and Incarnation; but philosophic speculation is responsible for his unfortunate concepts of the temporal and voluntary generation of the Word, and for the subordinationism of Justin's theology. It must be recognized, moreover, that the latter ideas stand out more boldly in the "Apology" than in the "Dialogue."

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  • Sacrofano – Church of Saint John the Baptist, "...the bones of St. Justin are preserved in a great urn under the coloured marble high altar, built in 1515." [1] Archived 13 March 2013 at the Wayback Machine

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