6 Ibid., 3.
7 Ignatius, Magnesians, 11.
8 Eusebius, Ecclesiastical HistoryIV:III.
With regard to the actual types of miracles, (2)some were healed and (3)some were raised from the dead. (4)There were eyewitnesses of these miracles at the time they occurred. (5)Many of those healed or raised were still alive when Jesus “left the earth” and some were reportedly still alive in Quadratus’ own time.
AD 126–155
Barnabas
The epistle of Barnabas(sometimes referred to as Pseudo-Barnabas) has explicit anti-legalistic overtones and expresses opposition to Judaism. Its purpose is to show that Jesus Christ is the fulfillment of the Old Testament law, but in doing so it often resorts to allegorical interpretations. Dates for this writing have varied widely, often from the late first century to the mid-second century. A commonly accepted date is AD 130–138.
In one major passage, Barnabasrelates several facts concerning the life of Jesus: He must needs be manifested in the flesh. . . . He preached teaching Israel and performing so many wonders and miracles, and He loved them exceedingly. . . . He chose His own apostles who were to proclaim His Gospel. . . . But He Himself desired so to suffer; for it was necessary for Him to suffer on a tree.^9 From this portion we note (1)that Jesus became a man. He (2)preached and taught Israel, (3)performed miracles and (4)expressed love for the people. (5)Jesus chose his apostles (6)to proclaim the message of the gospel. (7)It was necessary for Jesus to suffer on a tree (crucifixion). Justin Martyr
With the work of Justin Martyr, early Christian scholarship entered a new dimension. There is a marked difference between the characteristically devotional, doctrinal and practical exhortations of the apostolic writings and the apologetic works of Justin. These writings reflect his personal philosophical pilgrimage and his own polemic interests, which led to his reputation as the major Christian apologist of the second century. Included in his works are a number of historical references to Jesus.
