Justin Martyr ( c. 100 – 165 AD ) who was acquainted with Polycarp, who had been mentored by John, makes a possible allusion to this book, and credits John as the source.

Eschatology is an ancient branch of study in Christian theology, presumably starting with the Olivet discourse, The Sheep and the Goats, and other discourses of end times by Jesus, with the doctrine of the Second Coming of Christ first touched on by Paul of Tarsus and Ignatius of Antioch ( c. 35 – 107 AD ), then given more consideration by the Christian apologist, Justin Martyr ( c. 100 – 165 ).

According to Christian theologian Alister McGrath, the Jewish Christians affirmed every aspect of then contemporary Second Temple Judaism with the addition of the belief that Jesus was the messiah, with Isaiah 49: 6, " an explicit parallel to 42: 6 " quoted by Paul in Acts 13: 47 and reinterpreted by Justin the Martyr.

The idea of Demiurge was, however, addressed before Plotinus in the works of Christian writer Justin Martyr who built his understanding of the Demiurge on the works of Numenius.

Tatian was a pupil of second-century Christian convert, apologist, and philosopher Justin Martyr

Tatian was an Assyrian who was a pupil of Justin Martyr in Rome, where, Justin says, the apomnemoneumata ( recollections or memoirs ) of the Apostles, the gospels, were read every Sunday.

It is the term by which the rite is referred to by the Didache ( late 1st or early 2nd century ), Ignatius of Antioch ( who died between 98 and 117 ) and Justin Martyr ( writing between 147 and 167 ).

35 or 50-between 98 and 117 ), one of the Apostolic Fathers, mentions the Eucharist as " the flesh of our Saviour Jesus Christ ", and Justin Martyr speaks of it as more than a meal: " the food over which the prayer of thanksgiving, the word received from Christ, has been said ... is the flesh and blood of this Jesus who became flesh ... and the deacons carry some to those who are absent.

The famed apologist St. Justin Martyr ( c. 150 ) wrote: " No one else is permitted to partake of it, except one who believes our teaching to be true ...." For the first several hundred years, non-members were forbidden even to be present at the sacramental ritual ; visitors and catechumens ( those still undergoing instruction ) were dismissed halfway through the Liturgy, after the Bible readings and sermon but before the Eucharistic rite.

In spite of the compression due to its form, this work was up to that time probably the ablest defense, based on external evidence, of the Johannine authorship, and certainly the most complete treatment of the relation of Justin Martyr to this gospel.

( Justin Martyr, c. 150 )

( Justin Martyr, c. 150 )

The work is reflected in the Didache, the Gnostic writings of Basilides and Valentinus, the apologetics of the Church Father Justin Martyr, and was used by Marcion.

Since the middle of the 2nd century writings of Justin Martyr use language very similar to that found in the Gospel of John, the Gospel is considered to have been in existence at least at that time.

Justin Martyr ( c. 155 ) in 1 Apology 66 wrote: "... the apostles, in the memoirs composed by them, which are called Gospels ".

Notable early Fathers include Ignatius of Antioch, Polycarp, Justin Martyr, Irenaeus of Lyons, Tertullian, Clement of Alexandria, and Origen of Alexandria.

Justin Martyr, in the early 2nd century, mentions the " memoirs of the apostles ", which Christians called " gospels " and which were regarded as on par with the Old Testament, which was written in narrative form where " in the biblical story God is the protagonist, Satan ( or evil people / powers ) are the antagonists, and God ’ s people are the agonists ".

Irenaeus uses the Logos theology he inherited from Justin Martyr.

** Justin Martyr, Doctor, c. 165 CE ( Eastern Orthodox ; Anglican Communion commemoration )

In the 3rd century, Origen of Alexandria was the first ancient writer to have a comprehensive reference to Josephus, although some other authors had made smaller, general references to Josephus before then, e. g. Justin Martyr and Irenaeus in the second century, followed by Clement.

Justin Martyr, also known as just Saint Justin ( AD 100 – ca. 165 ), was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century.

Most of what is known about the life of Justin Martyr comes from his own writings.

Justin Martyr, in his First Apology ( ca.

Overall, Eusebius took stories from Acts, Justin, and Irenaeus to portray heretical teachers in order to gain an understanding of heresey and its roots.

Irenaeus quotes Justin twice, and shows his influence in other places.

After Rufinus, Justin was known mainly from St Irenaeus and Eusebius or from spurious works.

Even earlier than this collection, it is referred to by Procopius of Gaza ( c. 465-528 ), and Methodius appeals to Justin in support of his interpretation of 1 Corinthians 15: 50 in a way which makes it natural to assume the existence of a treatise on the subject, to say nothing of other traces of a connection in thought both here, in Irenaeus ( V., ii .- xiii.

The Against Marcion is lost, as is the Refutation of all Heresies to which Justin himself refers in Apology, i. 26 ; Hegesippus, besides perhaps Irenaeus and Tertullian, seems to have used it.

Irenaeus, wrote of 2nd century believers with the gift of prophecy, while Justin Martyr argued in his Dialogue with Trypho that prophets were not found among the Jews in his time, but that the church had prophets.

Many early Christian writers from the 2nd century, such as pseudo-Barnabas, Irenaeus, Justin Martyr and Hippolytus of Rome followed rabbinic Judaism ( the Mishna ) in interpreting Sabbath not as a literal day of rest, but as a thousand-year reign of Jesus Christ, which would follow six millennia of world history.

Surviving traditions about Simon appear in anti-heretical texts, such as those of Irenaeus, Justin Martyr, Hippolytus, and Epiphanius, where he is often regarded as the source of all heresies.

Justin Martyr ( in his Apologies, and in a lost work against heresies, which Irenaeus used as his main source ) and Irenaeus ( Adversus Haereses ) record that after being cast out by the Apostles he came to Rome where, having joined to himself a profligate woman of the name of Helen, he gave out that it was he who appeared among the Jews as the Son, in Samaria as the Father and among other nations as the Holy Spirit.

Justin and Irenaeus are the first to recount the myth of Simon and Helen, which became the center of Simonian doctrine.

Some believe that Hippolytus ' account is of a later, more developed form of Simonianism, and that the original doctrines of the group were simpler, close to the account given by Justin Martyr and Irenaeus ( this account however is also included in Hippolytus ' work ).

The epistle was included in Marcion's canon and the Muratorian fragment ; it was mentioned by name by Irenaeus, and quoted by Ignatius, Justin, and Polycarp.

Volume I. Apostolic Fathers with Justin Martyr and Irenaeus

* Justin Martyr, Irenaeus

Around 600, however, Sophronius of Jerusalem noted that " two epistles bearing his name ... are considered by some to be the work of a certain John the Elder " and, while stating that Revelation was written by John on Patmos, it was “ later translated by Justin Martyr and Irenaeus ”, presumably in an attempt to reconcile tradition with the obvious differences in Greek style.

Justin, Athenagoras, Irenaeus, Clemens Alexandrinus, Lactantius, and others borrowed an opinion out of this book of Enoch, that the angels had connection with the daughters of men, of whom they had offspring (' the giants of the past ').

Saul of Tarsus, Justin Martyr, Irenaeus and others often defended Christianity against charges that were brought to justify persecution.

The early apologists, including Justin Martyr, Tertullian and Irenaeus, frequently discussed the parallels and contrasts between Christianity, Paganism and other syncretic religions, and answered charges of borrowing from paganism in their apologetical writings.

" The apologists as Justin Martyr and Irenaeus began to claim that Greek culture pointed to and was consummated in the Christian message, just as the Old Testament was.

Justin Martyr, Irenaeus, and Tertullian all made explicit references to the concept of a thousand year earthly kingdom at Christ ’ s coming.