I was a cottage maiden
Hardened by sun and air
Contented with my cottage mates,
Not mindful I was fair.
Why did a great lord find me out,
And praise my flaxen hair?
Why did a great lord find me out,
To fill my heart with care?
He lured me to his palace home –
Woe’s me for joy thereof-
To lead a shameless shameful life,
His plaything and his love.
He wore me like a silken knot,
He changed me like a glove;
So now I moan, an unclean thing,
Who might have been a dove.
O Lady kate, my cousin Kate,
You grew more fair than I:
He saw you at your father’s gate,
Chose you, and cast me by.
He watched your steps along the lane,
Your work among the rye;
He lifted you from mean estate
To sit with him on high.
Because you were so good and pure
He bound you with his ring:
The neighbors call you good and pure,
Call me an outcast thing.
Even so I sit and howl in dust,
You sit in gold and sing:
Now which of us has tenderer heart?
You had the stronger wing.
O cousin Kate, my love was true,
Your love was writ in sand:
If he had fooled not me but you,
If you stood where I stand,
He’d not have won me with his love
Nor bought me with his land;
I would have spit into his face
And not have taken his hand.
Yet I’ve a gift you have not got,Christina Georgina Rossetti
And seem not like to get:
For all your clothes and wedding-ring
I’ve little doubt you fret.
My fair-haired son, my shame, my pride,
Cling closer, closer yet:
Your father would give his lands for one
To wear his coronet.
As previously discussed, Justin developed intellectually in a rather free-wheeling philosophical milieu, a ferment just prior to the emergence of the schools that would come to dominate the next few centuries, indeed the next millennium, of thought. Consequently and particularly because of his own rather eclectic journey through various philosophical schools on his way to Christianity (more on which anon), Justin’s understanding of Pagan philosophy’s relationship to Christian revelation is striking, though we should not oversell its uniqueness.1
At the root of his conception of prior philosophy is the prologue to the fourth gospel:2
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him: and without him was made nothing that was made. In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it.John 1:1-5
What is translated here as “word” is, in the original Greek, Logos, an essentially untranslatable term. Just to sample from the entry in Liddell-Scott, it can mean: that by which the inward thought is expressed, the inward thought itself, word, language, a statement, assertion, resolution, condition, or command, speech, discourse, conversation, the faculty of speech, a saying, tale, or story, history, narrative, reason, opinion, account, etc. etc.
In a sense, it means all those things, and then, complicating the matter, the Logos (the logos of all logoi) was a human being, Christ, who existed at a particular historical time and place, walked among us, taught, was crucified and rose from the dead. If this strikes you as an incomprehensible mystery, good, that’s the point.
Justin is the first great theorizer of the Logos and is particularly attentive to the revelation of the Logos throughout history in the exercise of the rational faculty of those who strove to live in the light of truth. These brilliant and blessed men were not simply wise, but, Justin tells us Christians of a sort:
He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them; and among the barbarians, Abraham, and Ananias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably.3Justin Martyr, First Apology
The logic behind Justin’s claim is fairly straightforward: Christ is reason and wisdom incarnate, those who serve Christ are Christians, philosophers who lived in service of reason and wisdom are Christians. Yet, its boldness is striking. In one move, Justin has appropriated the heritage of the ancient world for the Christians, declaring them—remember this is in an apology defending the Christians against the calumnies and persecution of Rome—the true heirs to the great philosophical traditions, the truly rational ones, the true philosophers. Simply put:
Whatever things were rightly said among all men, are the property of us Christians.Justin Martyr, First Apology
What’s more we find, many of the famous claims of various philosophers were not original, but were copied directly from Moses, who Plato apparently read while in studying in Egypt:4
Plato borrowed his statement that God, having altered matter which was shapeless, made the world, hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers;Justin Martyr, First Apology
And the physiological discussion concerning the Son of God in the Timæus of Plato, where he says, “He placed him crosswise in the universe,” he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, “If ye look to this figure, and believe, ye shall be saved thereby.” And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, “that the Spirit of God moved over the waters.” For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, “And the third around the third.” And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: “Everlasting fire shall descend, and shall devour to the pit beneath.” It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours.5Justin Martyr, First Apology
Here again Justin situates Christians as the true founders and thus true inheritors of the Greek intellectual tradition. Moreover, in Plato’s misunderstanding of Moses, we see a pattern of students not understanding their teachers that would lead to philosophy’s fracturing into a multitude of competing schools that increasingly diverged from the truth:
I wish to tell you why [philosophy] has become many-headed. It has happened that those who first handled it, and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine.Justin Martyr, First Apology
Philosophy thus degenerates from seekers who cared about truth but were unable to fully grasp it, to students who only admired the externally manifest virtue of their teachers, to the present day where so-called philosophers care about neither truth nor virtue and instead persecute the earnest seekers of truth, i.e. the Christians.6
The mistakes of Socrates, Heraclitus, and Plato were, unlike their descendants, forgivable, due to the limitations of their natural capacities:
For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation impacted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.Justin Martyr, First Apology
It is, therefore, Christ alone who is capable of bringing philosophy to its conclusion. Socrates, Plato, and the rest merely pursued wisdom, a wisdom that they themselves admitted lay beyond their capabilities to grasp. The Christian, however, by virtue of Christ’s incarnation, can see and participate in the fullness of the Logos. They don’t pursue wisdom but are united with it. Through this union all can be converted away from ignorance and demonic influence, restored to their rightful place as rulers of the cosmos along with Christ, and, as a consequence, freed from corruption and death. This is the ultimate goal of philosophy, attained only by the Christians.
Thus, the state of the world in which Justin writes and why they are innocent of the charges of innovation and teaching foolishness with which their (demonic) enemies slander them. In summary:
And that this may now become evident to you—(firstly) that whatever we assert in conformity with what has been taught us by Christ, and by the prophets who preceded Him, are alone true, and are older than all the writers who have existed; that we claim to be acknowledged, not because we say the same things as these writers said, but because we say true things: and (secondly) that Jesus Christ is the only proper Son who has been begotten by God, being His Word and first-begotten, and power; and, becoming man according to His will, He taught us these things for the conversion and restoration of the human race: and (thirdly) that before He became a man among men, some, influenced by the demons before mentioned, related beforehand, through the instrumentality of the poets, those circumstances as having really happened, which, having fictitiously devised, they narrated, in the same manner as they have caused to be fabricated the scandalous reports against us of infamous and impious actions, of which there is neither witness nor proofJustin Martyr, First Apology
1. An obvious comparison to Justin on this front is Clement of Alexandria, whose works I’m also hoping to re-read soon. His catalog is more expansive than Justin’s and he seems to be more deeply rooted in the intellectual landscape of Alexandria. There’re a ton of interesting tidbits in Clement.
2. which is, incidentally, the most profound philosophical formulation ever written
3. Here again we see the implacable demonic opposition to the logos that so characterizes Justin’s world picture.
4. Thomas Aquinas picks up on this tradition as well: “Moreover Plato is said to have known many divine things, having read the books of the Old Law, which he found in Egypt.” (Scriptum super libros sententiarum Magistri Petri Lombardi, bk 1, dist. III, q. 1, a. 4, ad. 1)
5. We’ll speak more about Justin on the Cross in a later post
6. Remember, Justin was eventually put on trial and executed (by a Stoic philosopher no less) due to his disputes with Crescens, a cynic.
Another by Kipling.
The Power of the Dog
There is sorrow enough in the natural way
From men and women to fill our day;
And when we are certain of sorrow in store,
Why do we always arrange for more?
Brothers and Sisters, I bid you beware
Of giving your heart to a dog to tear.
Buy a pup and your money will buy
Love unflinching that cannot lie —
Perfect passion and worship fed
By a kick in the ribs or a pat on the head.
Nevertheless it is hardly fair
To risk your heart for a dog to tear.
When the fourteen years which Nature permits
Are closing in asthma, or tumour, or fits,
And the vet’s unspoken prescription runs
To lethal chambers or loaded guns,
Then you will find — it’s your own affair —
But . . . you’ve given your heart to a dog to tear.
When the body that lived at your single will,
With its whimper of welcome, is stilled (how still!)
When the spirit hat answered your every mood
Is gone — wherever it goes — for good,
You will discover how much you care,
And will give your heart to a dog to tear.
We’ve sorrow enough in the natural way,
When it comes to burying Christian clay.
Our loves are not given, but only lent,
At compound interest of cent per cent.
Though it is not always the case, I believe,
That the longer we’ve kept’em, the more do we grieve;
For, when debts are payable, right or wrong,Rudyard Kipling
A short-time loan is as bad as a long —
So why in — Heaven (before we are there)
Should we give our hearts to a dog to tear?