Tag Archives: soteriology

Justin Martyr the Calvinist? (part 2)

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Michael Horton on Justin Martyr

Michael Horton, in his book Putting Amazing Back into Grace, writes the following in the appendix (link):

Not only does Scripture speak definitively in proclaiming God’s electing grace; the historic, catholic, apostolic church affirms these truths as the truly orthodox position of the church of Jesus Christ. To substantiate this claim, I have also prepared an abbreviated historical sketch from church fathers to the present, including church creeds, that clearly affirms the doctrines of grace.

Horton, unlike other Reformers, does not see in the early church the confusion and lack of certainty on this subject, but rather a “definitive affirmation” of the doctrines of grace (aka TULIP and meticulous sovereignty).

Unfortunately, the quotes Horton uses from the early church to substantiate his claim do not contain citations making them difficult to find and read within their full context. Far worse is the fact that many of the quotes have been shown to be spurious. One should check out Jack Cottrell’s assessment of this appendix, which he calls “extremely poor scholarship”, for more details (link).

Since we are focusing on Justin Martyr, let’s examine one of Horton’s quotes attributed to him. The intent of the author is to show readers that Justin affirmed total depravity and irresistible grace.

Screen Shot 2018-08-25 at 3.57.41 PM.pngYet, if one were to search Justin’s works for the text “Free will has destroyed us” it can’t be found. Nor for that matter can the rest of this quote. However, as noted in Norman Geisler’s Chosen But Free, we find that it was actually written by Tatian (and can be read in its context here). Continue reading →

Justin Martyr the Calvinist?

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Regular readers of this blog will know I am an advocate of the Vincentian Canon. This principle, advocated by Vincent of Lérins, during the early to mid fifth century, in the Commonitorium, was given to help readers determine the “truth of [the universal] faith from the falsehood of heretical pravity.”

That principle is:

all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. (chapter 2)

Saint_Justin_Martyr_by_Theophanes_the_Cretan

Justin the Philosopher by Theophanes the Cretan [Public domain], via Wikimedia Commons

The word “faith” has a range of meanings. Here it is taken to mean the doctrine and practices of the church, rather than the loyal trust in God made by an individual. Vincent goes on, in chapter 31, to write:

what has been handed down from antiquity should be retained, what has been newly devised, rejected with disdain

Based on this principle, a solid reason for rejecting the Reformed teachings on the doctrines of grace; as captured in the acrostic TULIP, the Westminster Confession of Faith, and the Canons of Dort; is their novelty. These doctrines, based on extant writings, are not held by theologians prior to Augustine.

Continue reading →

Justin Martyr: What we do in life echoes in eternity

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As we approach the 500th anniversary of the Reformation, we are looking at some of the people that have stood out in the history of the church. This past Sunday we focused on Justin Martyr.

Justin was probably a Roman Gentile, born early in the second century in the city of Flavia Neapolis located in Samaria. What we know of him comes primarily from his extant works or statements about him in Eusebius’ Ecclesiastical History

Justin was especially prominent in those days. In the guise of a philosopher he preached the divine word, and contended for the faith in his writings. (Eccl Hist 4.11)

Justin lived in the early 2nd century, spending most of his life under the reign of the Roman Emperors Hadrian and Antonius Pius.

JustinMartyrWorld

Living in the early 2nd century, and traveling broadly as he studied philosophy, Justin would have learned about Christianity from people who were potentially taught by the apostles. Given his travels, he also would have a good understanding of the doctrines held across numerous locations. Thus, in Justin’s writings we find important descriptions of the practices and doctrines of the early church.

There are three extant works that are generally accepted as being written by him.

  • First Apology, addressed to Antonius Pius, and generally dated between 150 and 157
  • Second Apology, often considered as part of the First Apology
  • Dialogue with Trypho, which defends Jesus as Messiah to those who are Jewish. It is usually dated around 160.

Continue reading →