The most important of the writings now in question are two by Justin Martyr (circa A.
Haldane, in the Scottish Church lawsuit of 1904, is found telling the House of Lords that Justin Martyr had a grasp of speculative truth which was impossible to St Augustine.
But Justin Martyr was decidedly weak in history, and it is not unreasonable to suppose that he may have confused the Simon of Acts with a heretical leader of the same name who lived much nearer to his own time, especially as this other Simon also had a great reputation for magic. A full century must have elapsed between the conversion of Simon Magus to Christianity and the earliest date possible (which is the one that we have adopted) for the composition of Justin Martyr's First Apology.
While incumbent of Curdridge Chapel near Bishops Waltham in Hampshire, he published (1835) The Story of Justin Martyr and Other Poems, which was favourably received, and was followed in 1838 by Sabbation, Honor Neale, and other Poems, and in 1842 by Poems from Eastern Sources.
Kattenbusch does not shrink from suggesting that he shows acquaintance with the Roman Creed, and that Justin Martyr also knew it, in which case all the so-called Eastern characteristics have been imprinted on the original Roman form, and are not derived from an Eastern archetype.
The last notice of them is in Justin Martyr (Dial.
The Apostolic Fathers say nothing about Simon Magus, but with Justin Martyr we get startling developments.
The date of the conquest by Carthage may perhaps be fixed at about 500-480 B.e., following the chronology of Justin Martyr (xviii.
Thayer, with other essays, 1889), originally a lecture, and in spite of the compression due to its form, up to that time probably the ablest defence, based on external evidence, of the Johannine authorship, and certainly the completest treatment of the relation of Justin Martyr to this gospel.
The Didache and Justin Martyr are no less unsatisfactory from the Roman point of view.