Some
Catholic apologists argue that Justin Martyr's paralleling of Eve with Mary
supports her Immaculate Conception. In Dialogue
with Trypho 50, we read:
He
became man by the Virgin, in order that the disobedience which proceeded from
the serpent might receive its destruction in the same manner in which it
derived its origin. For Eve, who was a virgin and undefiled, having conceived
the word of the serpent, brought forth disobedience and death. But the Virgin
Mary received faith and joy, when the angel Gabriel announced the good tidings
to her that the Spirit of the Lord would come upon her, and the power of the
Highest would overshadow her: wherefore also the Holy Thing begotten of her is
the Son of God; and she replied, ‘Be it unto me according to thy word.' "
And by her has He been born, to whom we have proved so many Scriptures refer,
and by whom God destroys both the serpent and those angels and men who are like
him; but works deliverance from death to those who repent of their wickedness
and believe upon Him.
The argument
goes that, as Eve was created sinless but fell into sin, Mary, being the
Second/New Eve (just as Jesus is the Second/New Adam), to be greater than the
Old Testament type, must have been preserved from all sin, unlike Eve. The
problem is that the early Christians who believed Mary was the New/Second Eve also
believed Mary was guilty of personal sin, such as Irenaeus and Tertullian. Fora
fuller discussion of this and other relevant issues, see:
What is
further problematic for the Catholic apologist who tries to argue that Justin
Martyr is a witness to the Immaculate Conception is that he believed that Jesus
alone was the only person to have lived a sinless life and that everyone else
was guilty of personal sin and needed salvation therefrom (and never once hinted
at Mary receiving a "pre-emptive" salvation):
For other nations have not inflicted on us
and on Christ this wrong to such an extent as you have, who in very deed are
the authors of the wicked prejudice against the Just One, and us who hold by
Him. For after that you had crucified Him, the only blameless and righteous
Man,-- through whose stripes those who approach the Father by Him are healed,
--when you knew that He had risen from the dead and ascended to heaven, as the
prophets foretold He would, you not only did not repent of the wickedness which
you had committed, but at that time you selected and sent out from Jerusalem
chosen men through all the land to tell that the godless heresy of the
Christians had sprung up, and to publish those things which all they who knew
us not speak against us. So that you are the cause not only of your own
unrighteousness, but in fact of that of all other men. And Isaiah cries justly:
‘By reason of you, My name is blasphemed among the Gentiles. (Dialogue with Trypo, 17)
And then, when Jesus had gone to the river
Jordan, where John was baptizing, and when He had stepped into the water, a
fire was kindled in the Jordan; and when He came out of the water, the Holy
Ghost lighted on Him like a dove, [as] the apostles of this very Christ of ours
wrote. Now, we know that he did not go to the river because He stood in need of
baptism, or of the descent of the Spirit like a dove; even as He submitted to
be born and to be crucified, not because He needed such things, but because of
the human race, which from Adam had fallen under the power of death and the
guile of the serpent, and each one of which had committed personal
transgression. For God, wishing both angels and men, who were endowed with
free-will, and at their own disposal, to do whatever He had strengthened each
to do, made them so, that if they chose the things acceptable to Himself, He
would keep them free from death and from punishment; but that if they did evil,
He would punish each as He sees fit. (Dialogue
with Trypho, 88)
"For the whole human race will be found
to be under a curse. For it is written in the law of Moses, ‘Cursed is every
one that continueth not in all things that are written in the book of the law
to do them.' And no one has accurately done all, nor will you venture to deny
this; but some more and some less than others have observed the ordinances
enjoined. But if those who are under this law appear to be under a curse for
not having observed all the requirements, how much more shall all the nations
appear to be under a curse who practise idolatry, who seduce youths, and commit
other crimes? If, then, the Father of all wished His Christ for the whole human
family to take upon Him the curses of all, knowing that, after He had been
crucified and was dead, He would raise Him up, why do you argue about Him, who
submitted to suffer these things according to the Father's will, as if He were
accursed, and do not rather bewail yourselves? For although His Father caused
Him to suffer these things in behalf of the human family, yet you did not
commit the deed as in obedience to the will of God. For you did not practise
piety when you slew the prophets. And let none of you say: If His Father wished
Him to suffer this, in order that by His stripes the human race might be
healed, we have done no wrong. If, indeed, you repent of your sins, and recognise
Him to be Christ, and observe His commandments, then you may assert this; for,
as I have said before, remission of sins shall be yours. But if you curse Him
and them that believe on Him, and, when you have the power, put them to death,
how is it possible that requisition shall not be made of you, as of unrighteous
and sinful men, altogether hard-hearted and without understanding, because you
laid your hands on Him? (Dialogue with
Trypho, 95)