Novatian

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Introductory Notice to Novatian, a Roman Presbyter.

^[5289] Gal. iii. 20.

^[5290] John i. 1, 2.

^[5295] Matt. xxiii. 8-10.

^[5296] διδάσκαλος.

Chapter XXXI. Argument.—But that God, the Son of God, Born of God the Father from Everlasting, Who Was Always in the Father, is the Second Person to the Father, Who Does Nothing Without His Father’s Decree; And that He is Lord, and the Angel of God’s Great Counsel, to Whom the Father’s Godhead is Given by Community of Substance.

^[5297] As the Word formed. [He expounds Psa. 45, Sept.]

^[5298] [“In a sense;” i.e., in logic, not time.]

^[5299] [Compare the Athanasian Confession.]

^[5300] [As in the Athanasian Confession.]

^[5301] There is apparently some indistinct reference here to the passage in Heb. v. 7, “and was heard in that He feared”—ἀπὸ τῆς εὐλυβείας. [For the Angel of Great Counsel, see p. 629, supra.]

On the Jewish Meats.

^[5302] Entitled “A Letter of Novatian, the Roman Presbyter.”

Chapter I. Argument.—Novatian, a Roman Presbyter, During His Retirement at the Time of the Decian Persecution, Being Urged by Various Letters from His Brethren, Had Written Two Earlier Epistles Against the Jews on the Subjects of Circumcision and the Sabbath, and Now Writes the Present One on the Jewish Meats.

^[5303] “Liberiorem,” translated, according to a plausible emendation, as “hilariorem.”

^[5304] Eph. vi. 12.

^[5305] Phil. iii. 14.

^[5306] Traditionem.

^[5307] These letters are not extant, but they are mentioned by Jerome, De vir. Illustr., ch. lxx.

^[5308] [1 Cor. vi. 13. A passage probably connected with the Jewish superstition. But see the Peshito-Syriac version on Mark vii. 19. Compare Murdock’s version ad loc., ed. 1855.]

Chapter II. Argument.—He First of All Asserts that the Law is Spiritual; And Thence, Man’s First Food Was Only the Fruit Trees, and the Use of Flesh Was Added, that the Law that Followed Subsequently Was to Be Understood Spiritually.

^[5309] Which, distinguishing between meats, granted certain animals as clean, and interdicted certain others as not clean, especially as all animals were declared “very good,” and even unclean animals were reserved for offspring in Noah’s ark, although they otherwise might have been got rid of, if they ought to have been destroyed on account of their uncleanness.

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