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ancient christian gospels their history and development pp 33 34 38 40 pp 33 34 what papias says about mark reflects the use of categories which are drawn from the oral tradition the written gospels authority is assured by the same technical terms which had been established for the oral tradition the term remember mnemoneuein apomnemoneuein was decisive for the trustworthiness of the oral tradition pp 39 40 the composite form of the verb to remember apomnemoneuein had been used by papias of hierapolis as a technical term for the transmission of oral materials about jesus if justin s term memoirs of the apostles is derived from this usage it designates the written gospels as the true recollections of the apostles trustworthy and accurate and more reliable than any oral tradition which they are destined to replace koester 1990 ancient christian gospels their history and development p 377 the christian proclamation about jesus as son of god however is true in contrast to pagan myths because the christians possess trustworthy historical documents remembrances of the apostles from which it can be shown that everything in christ s appearance and work happened in complete agreement with prophecy what is demonstrated to be true is the christian kerygma not the story of the gospels the reports contained in the gospels are used to show that the facts about christ which the kerygma proclaims happened in complete agreement with the prophecy that announced them koester 1990 ancient christian gospels their history and development p 41 these gospels for justin possess the authority of written records although they are read in the service of the church they are not holy scripture like the law and the prophets hill 2004 pp 345 46 p 345 it is commonly held that in rome of justin s day even the memoirs themselves possessed only a quite limited authority p 346 he sees in justin a parity of authority between these two groups of writings 1 2 skarsaune oskar 1987 the proof from prophecy a study in justin martyr s proof text tradition text type provenance theological profile novum testamentum supplements e j brill pp 130 163 isbn 978 90 04 07468 2 retrieved 10 october 2023 justin sometimes had direct access to matthew and quotes ot texts directly from him the direct borrowings are most frequent in the dialogue in the apology mic 5 1 in 1 apol 34 1 may be the only instance 130 diagram of the internal structure of the putative kerygma source showing the insertion of scriptural quotation of mic 5 1 from mt 2 6 163 1 2 koester 2000 introduction to the new testament history and literature of early christianity 2nd ed 1982 1st ed p 344 on the basis of the gospel quotations of the first apology and the dialogue with trypho one can conclude with great certainty that justin also had composed a harmony of the gospels of matthew mark and luke he did not know the gospel of john which is lost but was used by his student tatian for the composition of his famous and influential four gospel harmony known as the diatessaron koester 1990 ancient christian gospels pp 360 361 p 360 he knew and quoted especially the gospels of matthew and luke he must have known the gospel of mark as well though there is only one explicit reference to this gospel dial 106 3 he apparently had no knowledge of the gospel of john footnote 2 the only possible reference to the gospel of john is the quotation of a saying in 1 apol 61 4 hill charles 2009 the legacy of john second century reception of the fourth gospel brill p 255 isbn 978 90 47 42977 7 barker james written gospel or oral tradition john 3 3 5 early christianity 6 4 543 58 westcott 1875 a general survey of the canon of the new testament p 120 to quote prophecy habitually without mentioning the prophet s name would be to deprive it of half its value and if it seem strange that justin does not quote the evangelists like prophets it is no less worthy of notice that he does quote by name the single prophetic book of the new testament this reference to the apocalypse appears to illustrate the difference which justin makes between his quotations from the prophecies and the gospels bonwetsch 1914 new schaff herzog encyclopedia of religious knowledge p 284 also see martyrdom of justin martyr at wikisource skarsaune 2007 jewish believers in jesus pp 380 81 koester 1990 ancient christian gospels pp 382 383 in the discussion of the prophecy for the place of jesus birth 1 apology 34 justin only quotes the prophecy of micah 5 1 and then remarks that jesus was born in this village in the land of judah which is 35 stades from jerusalem 1 apol 34 2 no actual narrative material from a gospel is quoted however the quotation of the text of micah 5 1 is not given in the text of the lxx rather justin follows the form of the text quoted in matt 2 6 the form of the quotation that appears in matt 2 6 departs considerably from both the lxx and the hebrew text it is in fact a combination of micah 5 1 and 2 sam 5 2 only the latter speaks of the prince s function as the shepard of israel the conflated quotation was wholly the work of matthew there can be no question that justin is quoting this matthean text koester 1990 ancient christian gospels p 365 the vast majority of the sayings quoted in justin s writings are harmonizations of the texts of matthew and luke these harmonizations are not casual or accidental but systematic and consistent this certainly excludes careless quotation from memory as an explanation for justin s harmonizations and they involve the composition of longer sections of parallel sayings from both gospels bellinzoni 1967 sayings of jesus in justin martyr p 141 it must however be emphasized that there is absolutely no evidence that justin ever composed a complete harmony of the synoptic gospels his harmonies were of limited scope and were apparently composed for didactic purposes whether the thought of a full gospel harmony ever occurred to justin can only be conjectured but he apparently never undertook to compose such a work koester 1990 the ancient christian gospels p 370 footnote 2 bellinzoni sayings of jesus in justin martyr p 100 collapses stage 1 a systematic harmonization of the texts of matthew and luke and 2 the composition of a cluster of sayings that warn against false prophets of this process he assumes that the harmonizations were made specifically for the composition of a catechism this assumption however cannot explain why also the narrative materials quoted by justin were drawn from a harmonized gospel text koester 1990 ancient christian gospels p 378 the question is whether justin composed these harmonizations and inserted additional phrases just for the purpose of his demonstration of scriptural proof or whether he drew on a written gospel text that was already harmonized and expanded it seems to me that we are not witnessing the work of an apologist who randomly selects pieces of various gospels and invents additional phrases for the purpose of a tight argument of literal fulfillment of scripture nor can one solve the complex problems of justin s quotations of gospel narrative materials by the hypothesis of a ready made established text of a harmonized gospel as his source rather his writings permit insights into a school of scriptural exegesis in which careful comparison of written gospels with the prophecies of scripture endeavored to produce an even more comprehensive new gospel text skarsaune 1987 the proof from prophecy p 145 1 apol 33 contains an elaborate explanation of is 7 14 one notices that the fulfillment report is stylized so as to match the prophecy perfectly that justin did not entirely formulate it ad hoc is demonstrated by the close parallel in the proteuangelium iakobi pj 11 3 where much of the same combination of matthean and lukan elements occurs probably all three elements prophecy exposition fulfillment report were present in justin s source and as pointed out by koester koester 1956 p 67 it seems the same source is employed once more in dial 84 koester 1990 ancient christian gospels p 379 1 apol 33 gives as proof concerning jesus birth the prophecy of isa 7 14 the text of this scriptural passage is presented in a form that is influenced by its quotation in matt 1 23 skarsaune 1987 the proof from prophecy pp 32 34 p 32 it is obvious that justin s quotation of is 7 14 in 1 apol 33 1 has mt 1 23 as its direct or indirect source there are indications in the context which indicate that we should reckon with an intermediary source between mt and justin this intermediary source may account for the deviations from matthew s text p 33 diagram of mt 1 23 is 7 14 lxx and 1 apol 33 1 p 34 to conclude although is 7 14 has its peculiar problems in justin we have found confirmation for our thesis concerning justin and his testimony sources justin claims the text from mt 1 23 probably transmitted through an intermediary source as the true lxx koester 1990 ancient christian gospels pp 380 81 the text of 1 apol 33 5 is a harmony of two angelic announcements the one from matthew in which the angel calls joseph in a dream the other from luke s narrative of the annunciation while the passage begins with a sentence from luke from the holy spirit is interpolated from matt 1 20 the naming of jesus and the reason for this name is given according to matt 1 21 but in order to argue for the fulfillment of isa 7 14 in 1 apol 33 3 6 the report of the command to name the child jesus did not need to refer to the matthean form it is evident therefore that justin is quoting from a harmonized gospel text justin s gospel text must have continued with the remainder of the lukan pericope of the annunciation in the introduction to the harmonization of luke 1 31 32 and matt 1 20 21 justin had already alluded to the lukan continuation of the story 1 apol 33 4 recalls luke 1 35 the holy spirit will come upon you and the power of the most high will overshadow you skarsaune 1987 the proof from prophecy pp 143 425 p 143 taking as a working hypothesis that justin in 1 apol 32 35 and dial 52 54 is using a source containing ot prophecies expositions and fulfillment reports it is easy to recognize the different procedure in the apology and the dialogue in the apology justin reproduces the source rather faithfully only rearranging the material in the dialogue justin is much more independent in his handling of his kerygma source he has turned to the primary sources behind the testimony source that is he has turned to the lxx and matthew p 425 the prooftexts themselves were presented in a free targumizing version of the standard lxx text closely adapted to christian exegesis and polemic concerns justin may have become heir to schriftbeweistraktate which were part of a school tradition these tracts probably also comprised brief fulfillment reports we encounter this tradition of texts and exposition in its purest form in 1 apol 31 53 here justin is still almost entirely dependent on the received texts and the adjacent exegesis justin s main modification is a rearrangement within the series motivated by justin s fear that his readers might not recognize some of his prooftexts as real prophecies skarsaune 2007 jewish believers in jesus pp 381 85 p 381 the reason i have called this hypothetical source the kerygma source is twofold first it share some striking parallels with the lost writing the kerygma of peter ca 125 of which a few fragments are quoted in clement of alexandria second it seems to have had a creed like enumeration of jesus messianic career a christological kerygma as its basic structure skarsaune 1987 the proof from prophecy pp 154 56 p 156 in the apology the idea is the following since the prophecies covering the first coming of christ can be shown to have been fulfilled in great detail we may safely conclude that those prophecies which predict his glorious second coming will also be fulfilled skarsaune 2007 jewish believers in jesus pp 388 9 the christology is clearly messianic in function the son of god concept is demonstrated functionally as the messiah being enthroned at god s right hand ruling and coming to judge the living and the dead thus acting in a divine role on the whole this christology is very close to that of matthew but also to the christology of justin s source in 1 apol 31 53 skarsaune 1987 the proof from prophecy pp 197 198 391 392 p 197 justin s narrative is a harmonization of the synoptic accounts there are other non synoptic details in the context however which may indicate a non synoptic source besides the synoptic gospels pp 391 392 i have argued above that the narrative of jesus baptism in dial 88 3 derives from the recapitulation source men believed that jesus was the son of joseph but the heavenly voice proclaimed him as god s son perhaps the mention of the fire is related to this idea it may have been conceived of as a purifying or testing fire jesus at his baptism was tested as god s son by the fire but not made god s son at his baptism this i gather is also the idea embodied in justin s narrative jesus was not made or established as god s son in his baptism but he was proved to be god s son proved by testing or by conquering the fire skarsaune 1987 the proof from prophecy pp 222 23 238 383 84 393 p 384 in the temptation story christ as the son of god the second adam is tested the temptation follows immediately after the heavenly voice has proclaimed thou art my son this is especially clear in dial 103 5f the special relevance of this passage is that it proves how deeply the recapitulation idea is integrated into justin s inherited material the etymology given for satanas has a special function it proves that the satanas encountered by jesus in his temptation was the same as the serpent encountered by adam satanas means apostate serpent i e the serpent of gen 3 in other words jesus met the same adversary as the first adam p 393 it is interesting to notice that only two semitic etymologies provided by justin both refer to the temptation story satanas and israel dial 103 5 and dial 125 4 and as we have seen already they presuppose a harmonistic version of the temptation story which is not created ad hoc by justin the gist of the whole material is succinctly summarized in dial 103 6 as the devil led adam astray he thought he could seduce the second adam also koester 1990 ancients christians gospels pp 394 395 in dial 88 justin twice reports the coming of the holy spirit upon jesus at his baptism he gives this report in order to demonstrate the fulfillment of the prophecies of isa 11 1 3 and joel 2 28 29 about the coming of the spirit which he had quoted in dial 87 2 and 6 finally the heavenly voice is given by justin in a citation of ps 2 7 while mark and matthew present a wording of the heavenly voice which is a conflation of isa 42 1 and 44 2 only the western text of luke 3 22 presents the heavenly voice in the form that must be presupposed for justin s source justin cannot have been the a...