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Books on the topic 'Justin Martyr'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Justin Martyr and the Jews. Leiden: Brill, 2002.

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2

Denis, Minns, and Parvis P. M, eds. Justin, philosopher and martyr, Apologies. Oxford: Oxford University Press, 2009.

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3

Justin apologiste chrétien: Travaux sur le Dialogue avec Tryphon de Justin Martyr. Paris: J. Gabalda, 2000.

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4

L' Apologie de Saint Justin philosophe et martyr. Fribourg, Suisse: Éditions universitaires, 1994.

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5

Justin. Justin Martyr on baptism and eucharist: Texts in translation with introduction and commentary. Norwich: SCM-Canterbury Press, 2007.

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6

1934-, Buchanan Colin O., ed. Justin Martyr on baptism and eucharist: Texts in translation with introduction and commentary. Norwich: SCM-Canterbury Press, 2007.

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7

Les rapports du christianisme avec l'empire romain au IIe siecle: Contribution de Justin Martyr. Muenchen: Lincom Europa, 2012.

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8

Pretila, Noël Wayne. Re-appropriating 'marvelous fables': Justin Martyr's strategic retrieval of myth in 1 apology. Eugene, Oregon: Pickwick Publications, 2014.

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9

Pretila, Noël Wayne. Re-appropriating "Marvellous fables": Justin Martyr's strategic retrieval of Myth in 1 Apology. Cambridge [England]: James Clarke & Co., 2014.

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10

Wartelle, André. Bibliographie historique et critique de saint Justin, philosophe et martyr, et des apologistes grecs du IIe siècle, 1494-1994, avec un supplément. Paris: Lanore, 2001.

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11

ill, Boddy Joe, ed. Forbidden gates: A story of Stephen, the first martyr. Brentwood, Tenn: Wolgemuth & Hyatt, 1990.

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12

Heid, Stefan. Kreuz, Jerusalem, Kosmos: Aspekte frühchristlicher Staurologie. Münster, Westfalen: Aschendorff, 2001.

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13

Kreuz, Jerusalem, Kosmos: Aspekte frühchristlicher Staurologie. Münster, Westfalen: Aschendorffsche Verlagsbuchhandlung, 2001.

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14

Harnack, Adolf von. Aus der Werkstatt Harnacks: Transkription Harnackscher Seminarprotokolle Hans von Sodens (Sommersemester 1904 - Wintersemester 1905/06). Berlin: De Gruyter, 2004.

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15

Soden, Hans Otto Arthur Maria Roderich Ulrich, Freiherr von, 1881-1945. and Wischmeyer Wolfgang, eds. Aus der Werkstatt Harnacks: Transkription Harnackscher Seminarprotokolle Hans von Sodens (Sommersemester 1904 - Wintersemester 1905/06). Berlin: W. de Gruyter, 2004.

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16

Rats, rust & two old ladies. Dunbeath, Scotland: Whittles, 2008.

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17

Barnard, L. W. Justin Martyr. Cambridge University Press, 2008.

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18

Jin Kim, Hyun. Justin Martyr and Tatian. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0005.

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This chapter explores the mid-second century AD Christian reactions to Roman persecution and Greek cultural chauvinism. Early Christians were exposed to two different types of pressure: first, the Roman state brutally oppressed their faith and subjected them to physical violence of which Justin Martyr, the earliest Christian apologetic writer, was a victim. Second, dominant Greek culture of the Mediterranean dismissed Christian beliefs as crude, “barbarian” superstition, indulging in cultural imperialism toward the nascent religion. Christian reaction to these pressures was to adopt the barbarians’ position, i.e. of non-Greeks, and to identify themselves with a cultural tradition they claimed was superior and more ancient than the Greeks’: that of the Hebrews. Early Christian apologetic writers such as Justin and Tatian challenged the orthodoxy and anteriority of Greek culture and began the process of Christianizing the Roman intellectual elite, which would culminate in the Christianization of the Roman empire itself in the fourth century.

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19

Harris, J. Rendel. Justin Martyr and Menander. Church History, 2001.

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20

(Editor), Sara Parvis, and Paul Foster (Editor), eds. Justin Martyr and His Worlds. Fortress Press, 2007.

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21

The writings of Justin Martyr. Nashville, Tenn: Broadman & Holman Publishers, 1998.

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22

Justin. The Writings of Justin Martyr. Apocryphile Press, 2007.

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23

Sara, Parvis, and Foster Paul 1966-, eds. Justin Martyr and his worlds. Minneapolis, MN: Fortress Press, 2007.

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24

Justin Martyr and his worlds. Minneapolis, MN: Fortress Press, 2007.

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25

Nyström, David E. The Apology of Justin Martyr. Mohr Siebeck, 2018. http://dx.doi.org/10.1628/978-3-16-155762-0.

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26

Donaldson, Alexander Roberts James. Ante-Nicene Christian Library: Justin Martyr and Athenagoras. HardPress, 2020.

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27

Clark, T. and T. Ante-Nicene Christian Library: Justin Martyr and Athenagoras. HardPress, 2020.

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28

Simms, Rev Aaron. The First and Second Apologies of Justin Martyr. St. Polycarp Publishing House, 2016.

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29

Blunt, A. W. F. The Apologies of Justin Martyr (Ancient Texts and Translations). Wipf & Stock Publishers, 2006.

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30

Justin. The Writings of Justin Martyr (Shepherd's Notes, Christian Classics Series). B&H Publishing Group, 1999.

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31

Justin. Dialogue Of Justin, Philosopher And Martyr With Trypho A Jew. Kessinger Publishing, 2004.

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32

Rokeah, David. Justin Martyr and the Jews (Jewish and Christian Perspectives Series). Brill Academic Publishers, 2001.

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33

Christian Intellectuals and the Roman Empire: From Justin Martyr to Origen. Pennsylvania State University Press, 2020.

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34

Justin Against Marcion: Defining the Christian Philosophpy. Augsburg Fortress, Publishers, 2017.

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35

Barnard, Leslie William. 56. St. Justin Martyr: The First and Second Apologies (Ancient Christian Writers). Paulist Press, 1996.

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36

Scriptural Interpretation And Community Selfdefinition In Lukeacts And The Writings Of Justin Martyr. Brill Academic Publishers, 2011.

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37

(Editor), Alexander Roberts, and James Donaldson (Editor), eds. Justin Martyr And Athenagoras: Ante Nicene Christian Library Translations Of The Writings Of The Fathers Down To Ad 325. Kessinger Publishing, 2004.

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38

Haddad, Robert M. Case for Christianity: St. Justin Martyr's Arguments for Religious Liberty and Judicial Justice. Taylor Trade Publishing, 2010.

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39

Listening to Trypho: Justin Martyr's Dialogue With Trypho Reconsidered (Contributions to Biblical Exegesis and Theology, 28). Peeters Bvba, 2001.

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40

Chevallier, Temple. A Translation Of The Epistles Of Clement Of Rome, Polycarp And Ignatius, And Of The First Apology Of Justin Martyr. Kessinger Publishing, LLC, 2007.

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41

Chevallier, Temple. A Translation Of The Epistles Of Clement Of Rome, Polycarp And Ignatius, And Of The First Apology Of Justin Martyr. Kessinger Publishing, LLC, 2007.

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42

Roberts, Reverend Alexander. THE ANTE-NICENE FATHERS: The Writings of the Fathers Down to A.D. 325 Volume I - The Apostolic Fathers with Justin Martyr and Irenaeus. Cosimo Classics, 2007.

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43

Roberts, Reverend Alexander. THE ANTE-NICENE FATHERS: The Writings of the Fathers Down to A.D. 325 Volume I - The Apostolic Fathers with Justin Martyr and Irenaeus. Cosimo Classics, 2007.

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44

Justin. Ante-Nicene Christian Library: Translations of the Writings of the Fathers down to A.D. 325. Volume 2: The Writings of Justin Martyr and Athenagoras. Adamant Media Corporation, 2001.

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45

Cave, William. Primitive Christianity: Or, the Religion of the Ancient Christians in the First Ages of the Gospel. to Which Are Added the Lives of Justin Martyr and St. Cyprian. HardPress, 2020.

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46

Justin Martyr and Athenagoras: Ante Nicene Christian Library Translations of the Writings of the Fathers Down to AD 325 Part Two (Ante Nicene Christian ... the Writings of the Fathers Down to Ad 325). Kessinger Publishing, LLC, 2004.

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47

The Nature of Truth in `the Gospel of Truth' and in the Writings of Justin Martyr: A Study of the Pattern of Orthodoxy in the Middle of the Second Christian Century (Novum Testamentum , Suppl. 25). Brill Academic Pub, 1997.

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48

Urquízar-Herrera, Antonio. Calling on the Martyrs. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198797456.003.0010.

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Chapter 9 expounds on the martyr stories of pre-Islamic and Islamic times. Ambrosio de Morales’s recovery of Eulogius’ writings on the Córdoba Martyrs (1574) fixed the genre in Spain. After that, the history of that city’s mosque was associated to the memory of the martyrs (Martin de Roa and others). Conversely, narratives on Seville Giralda focused on the story of St Justa and St Rufina (Luis de Peraza, Pablo Espinosa, Rodrigo Caro, etc.). Finally, the invention of the Lead Books of Granada, which was related to the demolition of the former minaret of Granada’s Aljama, centred the whole of the subsequent local historiography in the memory of St Caecilius and other martyrs (Francisco Bermúdez de Pedraza, Francisco Henríquez de Jorquera, and many others). A key element of this turn was the conversion of the Islamic buildings in archaeological evidences of the martyrdoms and the antiquity of these cities’ Christianity.

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49

Edwards, Mark. The Power of God in Some Early Christian Texts. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198767206.003.0010.

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This chapter delineates a typology of the power of God in early Christian sources, including the New Testament, Justin Martyr, and other apologists of the second century, such as Clement of Alexandria, Origen, and Athanasius. It argues that any investigation of the concept of dunamis in early Christian writings must begin with an acknowledgement of the Scriptures, maintaining that late antique Christianity should be considered as a distinct philosophical school, which had its own first principles, interpreted its own texts, and gave its own sense to terms that it used in common with other schools. Thus, a specifically Christian notion of divine power could have been born of reflection on the common ‘reservoir’ of Christian thought, any other influence being strictly secondary.

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50

Novenson, Matthew V. The Jewish Messiah–Christian Messiah Distinction. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190255022.003.0006.

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Gershom Scholem is perhaps its best-known modern proponent, but the essentializing distinction between the Jewish messiah (earthly, political, delivers from oppression) and the Christian messiah (heavenly, spiritual, delivers from sin) goes back as far as Justin Martyr. In this chapter it is argued that this familiar and influential distinction is fatally undermined by counterexamples on the one side as well as the other. Many Jewish messiah texts bend the messiah myth to accommodate contingent historical developments and persons, while many Christian messiah texts obstinately maintain utopian aspects of the messiah myth despite their nonfulfillment in the career of Jesus. It is argued, furthermore, that the enormous popularity of the Jewish messiah–Christian messiah distinction has always been a result, in large part, of its rhetorical utility for religious self-definition and interreligious dialogue.

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