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Tatian
Against Tatian, who says that the words, “Let there be light,” are to be taken as a prayer. If He who uttered it knew a superior God, how is it that He says, “I am God, and there is none beside me”?
He said that there are punishments for blasphemies, foolish talking, and licentious words, which are punished and chastised by the Logos. And he said that women were punished on account of their hair and ornaments by a power placed over those things, which also gave strength to Samson by his hair, and punishes those who by the ornament of their hair are urged on to fornication.—Clem. Alex.: Frag.
But Tatian, not understanding that the expression “Let there be” is not always precative but sometimes imperative, most impiously imagined concerning God, who said “Let there be light,” that He prayed rather than commanded light to be, as if, as he impiously thought, God was in darkness.—Origen: De Orat.
Tatian separates the old man and the new, but not, as we say, understanding the old man to be the law, and the new man to be the Gospel. We agree with him in saying the same thing, but not in the sense he wishes, abrogating the law as if it belonged to another God.—Clem. Alex.: Strom., iii. 12.
Tatian condemns and rejects not only marriage, but also meats which God has created for use.—Hieron.: Adv. Jovin., i. 3.
“But ye gave the Nazarites wine to drink, and commanded the prophets, saying, Prophesy not.” On this, perhaps, Tatian the chief of the Encratites endeavours to build his heresy, asserting that wine is not to be drunk, since it wascommanded in the law that the Nazarites were not to drink wine, and now those who give the Nazarites wine are accused by the prophet.—Hieron.: Com. in Amos.
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