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I N T R O D U C T I O N T O T H I S E D I T I O N It is over fifty years since The Writings of Justin Martyr by Thomas B. Falls appeared in the Fathers of the Church series, as volume six, New York, 1948. The present volume offers a revision of a single work, The Dialogue with Trypho, from Falls’s translation, with an updated, select bibliography from the voluminous secondary literature of the intervening half century, sign-posting the more important items as economically as possible in the appropriate footnotes. Since the Dialogue is central to the study of how Christians and Jews related to each other in the second century C.E., it is important to have it available in a convenient and reliable form. Falls’s translation has been checked and gratifyingly found to be still substantially sound, but, where appropriate, corrected against Miroslav Marcovich’s invaluable new edition,1 whose division of chapters into sub-sections and italicization of biblical citations has also been incorporated. Not all of his emendations , however, have been adopted, if only because, to steal a colleague’s joke, his Greek is so much better than Justin’s!2 Constant resort has also been made to such pioneering works as that by O. Skarsaune,3 as also to the titles noted in the xi 1. Justin Martyr, Iustini Martyris Dialogus cum Tryphone, ed. Miroslav Marcovich , Patristische Texte und Studien 47 (Berlin / New York: de Gruyter, 1997). 2. For a well-deserved tribute to Marcovich († June 14, 2001) see D. Sansone in Gnomon 73 (2001): 746–48. 3. The Proof from Prophecy. A Study in Justin Martyr’s Proof-Text Tradition: TextType , Provenance, Theological Profile (Leiden: Brill, 1987). select bibliography. Ideally, the present translation should be used in conjunction with the works so noted. Even down to the present, little enough is known about the person and works of Justin, apart from what he tells us about himself in his two works accepted as genuine, and the entry in Eusebius, Ecclesiastical History 4.18. A. Hamman provides a plausible chronology,4 situating the first forty years of this Greekspeaking Roman citizen, a son of pagan parents, in the Roman colony of Flavia Neapolis, in Palestine (modern Nablus), surrounded by Samaritans and Palestinians. Hamman would place his first visit to Rome circa 140, followed by a return to Palestine (151–55), during which the Dialogue may have been composed, and a second stay in Rome (155/56–65/66). At Flavia Neapolis he had at his disposal a variety of philosophical schools, which he sampled in quest of the true philosophy, a desire that was satisfied by his conversion to Christianity. There have been widely different assessments of the nature and extent of his philosophical training, particularly his so-called “Platonism.”5 On the date and setting of the Dialogue there is still no unanimity ; the statement in Eusebius, however, “He also composed against the Jews a Dialogue that he held in the city of Ephesus with Trypho, a most distinguished Jew of the time,” has been under severe challenge. Recent articles by Bagatti and Hamman have proposed Caesarea as a more likely venue.6 Falls’s rejection of the identification of Trypho with the Rabbi Tarphon has been confirmed by more recent studies.7 xii Introduction to this Edition 4. “Essai de chronologie de la vie et des oeuvres de Justin,” AugR 35 (1995): 231–39. 5. This is well summarised in C. Nahm, “The Debate on the Platonism of Justin Martyr,” Second Century 9.3 (1992): 129–51. Also valuable are C. J. de Vogel , “Problems Concerning Justin Martyr: Did Justin Find a Certain Continuity between Greek Philosophy and Christian Faith?” Mnemosyne 31 (1978): 360–88; G. Girgenti, “Giustino martire, il primo platonico cristiano,” Rivista filosofica neo-scolastica 82 (1990): 214–55; M. J. Edwards, “On the Platonic Schooling of Justin Martyr,” JThS, n.s., 42 (1991): 17–34. 6. B. Bagatti, “San Giustino nella sua patria,” AugR 19 (1979): 319–31; A. G. Hamman (cited above, n 4). 7. N. Hyldahl, “Tryphon und Tarphon,” Studia Theologica 10 (1956): 77–88; J. D. Gereboff, Rabbi Tarfon: the tradition, the man and early Rabbinic Judaism, The question, To whom is Justin’s Dialogue addressed? has been raised by, among others, C. H. Cosgrove,8 with a variety of solutions, well summarized by T. Rajak,9 who examines various possibilities: to win over pagan...


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