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Tatian
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Introductory Note to Taitian the Assyrian
[420] “Paul the aged” was only sixty when he gives himself this title. (Philem. 9). See the additional note, Speaker’s Commentary, vol. iii. 843.
[421] See (vol. ii. p. 331.) Southey’s Life of Wesley; an invaluable work, and one which presents this eminent saint in a most interesting light, even to worldly men. Ed. New York, Harpers, 1853.
Chapter I.—The Greeks Claim, Without Reason, the Invention of the Arts.
[422] ἐπιστολας συντάττειν, i.e., for transmission by letter-carriers.—Otto.
[423] Aristoph., Ranæ, 92, 93.
Chapter III.—Ridicule of the Philosophers.
[424] περὶ φύσεως
[425] He was called δ σκοτεινός for his obscurity.
Chapter IV.—The Christians Worship God Alone.
[426] [Dear Christians of those times; so Justin and all the rest appeal against this odium. Their name an offence, “cast out as evil,” but fragrant with unrequited love.Matt. x. 22-39.]
[427] [1 Pet. ii. 17. This claim for man as man is the inspiration of Christianity. Terence breathes it from his wounded soul in slavery; and his immortal line, “Homo sum: humani nihil a me alienum puto” (Hæuntontimor., act. i. sc. 1, verse 25), looks as if it had been written in the second century of illumination.]
[428] [Kaye’s Justin, pp. 56, 158.]
[430] [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]
[432] [Over again Tatian asserts spirits to be material, though not fleshly; and I think with reference to 1 Cor. xv. 44.]
Chapter V.—The Doctrine of the Christians as to the Creation of the World.
[433] [See Kaye’s Justin Martyr, p. 161, note; and observe his stricture on Bull and Waterland.]
[434] κατὰ μερισμόν. Some translate, “by division,” but the above is preferable. The sense, according to Otto, is that the Logos, having received a peculiar nature, shares in the rational power of the Father as a lighted torch partakes of the light of the torch from which it is kindled. Comp. Just. Mar., Dial. c. T., chap. lxi.
[435] οἰκονομίας τὴν αἲρεσιν προσλαβόν. The above seems the simplest rendering of this difficult passage, but several others have been proposed. [See note 4, cap. ix., infra, p. 69.]
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