St. Justin Martyr (c. 100–165 AD) is one of the most significant figures in early Christianity, revered as a philosopher, apologist, and martyr. His writings provide a critical window into the beliefs, practices, and liturgical life of the early Church, particularly his detailed account of the Eucharist and early Christian worship, which closely resembles the structure of the modern Ordinary Form of the Mass established by Pope Paul VI. This blog post explores Justin’s life, his contributions through his Apologies, his teachings on the Eucharist, and his description of the early Christian Mass, highlighting his enduring influence on the Catholic Church.
Who Was St. Justin Martyr?
Born around 100 AD in Flavia Neapolis (modern-day Nablus, Palestine) to a pagan family, Justin was a seeker of truth from a young age. He explored various philosophical schools—Stoicism, Pythagoreanism, and Platonism—before encountering Christianity. A chance meeting with an elderly Christian by the sea led to his conversion around 130 AD, as the man explained the fulfillment of Old Testament prophecies in Christ. Justin saw Christianity as the "true philosophy," blending his intellectual background with his newfound faith.
Justin moved to Rome, where he established a Christian school and became a vocal defender of the faith. He addressed his First Apology to Emperor Antoninus Pius and his Second Apology to the Roman Senate, defending Christians against persecution and false accusations. His bold witness led to his martyrdom around 165 AD under Emperor Marcus Aurelius, earning him the title "Martyr." His feast day is celebrated on June 1 in the Catholic Church.
Source: Catholic Encyclopedia, "St. Justin Martyr," New Advent, accessed June 3, 2025, http://www.newadvent.org/cathen/08580c.htm.
Importance in the Church
St. Justin Martyr holds a pivotal place in the Church as one of the earliest apologists and a bridge between Greek philosophy and Christian theology. His works helped articulate Christian doctrine in a way that was accessible to both pagans and Jews, defending the faith against accusations of atheism, immorality, and disloyalty to the Roman Empire. He emphasized the rationality of Christian beliefs, arguing that Christ is the Logos (Word) incarnate, fulfilling and surpassing philosophical wisdom.
Justin’s writings are among the earliest non-scriptural sources on Christian worship and theology, offering invaluable insights into the practices of the 2nd-century Church. His clear exposition of the Eucharist as the real presence of Christ and his detailed description of early Christian liturgy have made him a key figure for understanding the continuity of Catholic worship. He is recognized as a Doctor of the Church in some traditions and is a patron of philosophers and apologists.
Source: Pope Benedict XVI, General Audience on St. Justin, Philosopher and Martyr, March 21, 2007, Vatican Archives, https://www.vatican.va/content/benedict-xvi/en/audiences/2007/documents/hf_ben-xvi_aud_20070321.html.
Justin’s Apologia
Justin’s First Apology (c. 155 AD) and Second Apology are foundational texts in Christian apologetics. Written to defend Christians against Roman persecution, the First Apology addresses Emperor Antoninus Pius, refuting claims that Christians were atheists or cannibals. Justin explains Christian beliefs, including the Trinity, the Incarnation, and the moral life of believers. He argues that Christianity is reasonable, citing Old Testament prophecies and the moral transformation of converts.
The Second Apology responds to specific injustices, such as the execution of Christians for their faith alone. Justin boldly asserts that Christians are loyal citizens who pray for the emperor but cannot worship pagan gods. These works not only defended the faith but also preserved detailed accounts of early Christian practices, including baptism and the Eucharist, for future generations.
Source: Justin Martyr, First Apology and Second Apology, trans. Marcus Dods and George Reith, Ante-Nicene Fathers, Vol. 1, Christian Classics Ethereal Library, https://www.ccel.org/ccel/schaff/anf01.viii.ii.html.
The Eucharist in Justin’s Writings
Justin’s teachings on the Eucharist are among the earliest and clearest affirmations of the Real Presence in Christian theology. In his First Apology (Chapter 66), he writes:
"This food we call Eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing for forgiveness of sins and for rebirth… For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer… is the flesh and blood of that incarnate Jesus."
This passage underscores the belief that the Eucharist is not merely symbolic but truly the Body and Blood of Christ, a doctrine central to Catholic theology. Justin connects the Eucharist to the Incarnation, emphasizing its role in uniting believers with Christ.
Source: Justin Martyr, First Apology, Chapter 66, Ante-Nicene Fathers, Vol. 1, https://www.ccel.org/ccel/schaff/anf01.viii.ii.lxvi.html.
Justin’s Account of the Early Mass
In First Apology (Chapters 65–67), Justin provides one of the earliest detailed descriptions of Christian worship, which bears striking similarities to the Ordinary Form of the Mass promulgated by Pope Paul VI in 1969. He describes two contexts: a baptismal liturgy and a Sunday gathering.
- Baptismal Liturgy (Chapter 65): After baptism, the newly baptized are brought to the assembly of believers. Prayers are offered for the community, followed by the Eucharist. The president (presider) offers prayers and thanksgivings, and the people respond with "Amen." The consecrated bread and wine are distributed to those present and sent to the absent via deacons.
- Sunday Worship (Chapter 67): Justin describes the weekly gathering:
- Readings: Memoirs of the apostles (Gospels) or writings of the prophets are read.
- Homily: The president delivers an exhortation based on the readings.
- Prayers: The community stands and offers prayers for various intentions.
- Eucharist: Bread and a cup of wine mixed with water are presented. The president offers prayers and thanksgivings (the Eucharistic Prayer), and the people respond with "Amen." The Eucharist is distributed, and a collection is taken for the poor.
This structure—Liturgy of the Word (readings and homily) followed by the Liturgy of the Eucharist—mirrors the Ordinary Form of the Mass. The use of "Amen," the role of the presider, and the communal prayers reflect the participatory nature of the liturgy, which Pope Paul VI sought to restore in the post-Vatican II reforms. Justin’s account confirms the antiquity of the Mass’s core elements, demonstrating continuity between the 2nd-century Church and today’s liturgy.
Source: Justin Martyr, First Apology, Chapters 65–67, Ante-Nicene Fathers, Vol. 1, https://www.ccel.org/ccel/schaff/anf01.viii.ii.lxv.html.
Influence on the Ordinary Form of the Mass
The Ordinary Form of the Mass, introduced by Pope Paul VI in the Missale Romanum of 1969, was designed to reflect the liturgical practices of the early Church while making the Mass more accessible to the faithful. Justin’s description of early Christian worship provided a historical foundation for these reforms. The Second Vatican Council’s Sacrosanctum Concilium (1963) emphasized active participation, vernacular language, and a return to the simplicity of early liturgies, all of which align with Justin’s account of a community gathered for scripture, preaching, prayer, and Eucharist.
For example, the Ordinary Form’s structure—Introductory Rites, Liturgy of the Word, Liturgy of the Eucharist, and Concluding Rites—echoes Justin’s outline of readings, homily, prayers, and Eucharistic celebration. The use of a mixed chalice (wine and water) and the communal "Amen" during the Eucharistic Prayer also have roots in Justin’s description. His emphasis on the Eucharist as a communal act of thanksgiving resonates with the Council’s call for the faithful to participate fully in the liturgy.
Source: Second Vatican Council, Sacrosanctum Concilium, December 4, 1963, Vatican Archives, https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html.
Conclusion
St. Justin Martyr’s life and writings remain a cornerstone of Christian theology and liturgy. His Apologies defended the faith in a hostile world, while his teachings on the Eucharist affirmed the Real Presence, a doctrine central to Catholicism. His vivid description of early Christian worship provides a historical anchor for the Ordinary Form of the Mass, demonstrating the continuity of Catholic tradition from the 2nd century to today. As a philosopher, apologist, and martyr, Justin’s legacy inspires believers to seek truth, defend the faith, and worship with reverence.
For further reading, explore Justin’s works in the Ante-Nicene Fathers collection or consult the Catechism of the Catholic Church (CCC 1345) for its reference to Justin’s account of the Eucharist. His life reminds us that the Church’s worship, rooted in Christ’s sacrifice, has united believers across centuries.
Additional Sources:
- Ratzinger, Joseph (Benedict XVI), The Spirit of the Liturgy, Ignatius Press, 2000.
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