The second biggest accusation towards the Christian faithful during St. Justin Martyr’s time is the charge of cannibalism, which much of this was brought about by the secretiveness of the liturgy of the Eucharist. Strangers were not allowed to witness such rites and those learning the faith, known as catechumens, were compelled to leave during the meal part of the liturgy—a practice which still occurred in the old form of the Mass. What is important to note about St. Justin’s explanation in regards to the Liturgy of the Eucharist, by revealing the Mass to the Emperor, is that it very much the same liturgy used during current Masses in our post-Vatican II era. In this manner, one could make the argument that our current Liturgy is much more ancient than the Tridentine Latin Mass. As I’ve heard our more traditional brothers and sisters articulate that “the mass of all ages” has been responsible for more saints than any other form, should we perhaps reassess such a claim in light to Justin’s description of the mass which was used by the Second Vatican Council to “renew the Mass according to the most ancient pattern of the Roman liturgy as recorded by Justin.”
The entire period of the patristic era of the Church Is filled with nothing but Saints.
Justin explains the Church’s liturgy:
And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; (Liturgy of the Word) then, when the reader has ceased, the president verbally instructs(Homily), and exhorts to the imitation of these good things. Then we all rise together and pray(Creed and Prayers of petition), and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability,2 and the people assent,(Liturgy of the Eucharist) saying Amen; and there is a distribution to each(Communion), and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows, and those who, through sickness or any other cause, are in want, and those who are in bonds, and the strangers sojourning among us, and in a word takes care of all who are in need.
Finally, when Justin Martyr refutes the challenges of cannibalism, D’Ambrosio notes that “Justin refrains from any empty symbolism.”
“For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.
The vital lesson to take from Justin’s life is to consider whether we’ve chosen the way of Christian life, the Christian community—the body of Christ. And if we have chosen the way of life, how have we held true to these beliefs? Do we retreat from our dominating secular culture in regards to defending orthodox Christian beliefs? Or are we willing to challenge that culture, just as St. Justin Martyr did even if it means to die for it?
In the end, it was the critique of Cynic philosopher Crescens of St. Justin Martyr in his Second Apologia that led to being brought forth to Rusticus, the prefect of the Rome. As exhibited in D’Ambrosio’s book, an account of Justin’s witness to Christ exists to this day:
Rusticus—“You are then a Christian?” Justin—“Yes, I am.” The judge then put the same question to each of the rest, viz., Chariton, a man; Charitana, a woman; Evelpistus, a servant of Cæsar, by birth a Cappadocian; Hierax, a Phrygian; Peon, and Liberianus, who all answered, “that, by the divine mercy, they were Christians.” Evelpistus said he had learned the faith from his parents, but had with great pleasure heard Justin’s discourses. Then the prefect addressed himself again to Justin in this manner: “Hear you, who are noted for your eloquence, and think you make profession of the right philosophy, if I cause you to be scourged from head to foot, do you think you shall go to heaven?” Justin replied, “If I suffer what you mention, I hope to receive the reward which those have already received who have observed the precepts of Jesus Christ.” Rusticus said, “You imagine then that you shall go to heaven, and be there rewarded.” The martyr answered, “I do not only imagine it, but I know it; and am so well assured of it, that I have no reason to make the least doubt of it.” The prefect seeing it was to no purpose to argue, bade them go together and unanimously sacrifice to the gods, and told them that in case of refusal they should be tormented without mercy. Justin replied, “There is nothing which we more earnestly desire than to endure torments for the sake of our Lord Jesus Christ; for this is what will promote our happiness, and give us confidence at his bar, where all men must appear to be judged.” To this the rest assented, adding, “Do quickly what you are about. We are Christians, and will never sacrifice to idols.” The prefect thereupon ordered them to be scourged and then beheaded,
 Ibid, 55.
 Justin Martyr, 186. 1 Apologia 67.
 D’ambrosio, 55.
 Justin Martyr, 185. 1 Apologia 66.
 D’Ambriosio, 56.
 Alban Butler, The Lives of the Fathers, Martyrs and Other Principal Saints, vol. 2 (New York: P. J. Kenedy, 1903), 463.