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Apologetic
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[364] [The ludi Atellani were so called from Atella, in Campania, where a vast amphitheatre delighted the inhabitants. Juvenal, Sat. vi. 71. The like disgrace our times.]
[365] [See Kaye, p. 11. This expression is thought to confirm the probability of Tertullian’s original Gentilism.]
[368] [De Cælo in Cænum: (sic) Oehler.]
[369] [The exorcism. For the exorcism in Baptism, see Bunsen, Hippol. iii. 19.]
[370] See Neander’s explanation in Kaye, p. xxiii. But, let us observe the entire simplicity with which our author narrates a sort of incident known to the apostles. Acts xvi. 16.]
[373] [Observe—“daily raised.” On this precarious condition of the Christians, in their daily life, see the calm statement of Kaye, pp. 110, 111.
[376] [See cap. 26, supra. On this claim to such powers still remaining in the church. See Kaye, p. 89.]
[377] [Kaye, p. 20. He doubtless looked for a speedy appearance of the Lord: and note the apparent expectation of a New Jerusalem, on earth, before the Consummation and Judgment.]
[378] [This New Jerusalem gives Bp. Kaye (p. 55) “decisive proof” of Montanism, especially as compared with the Third Book against Marcion. I cannot see it, here.]
[379] Viz., the theatre and amphitheatre. [This concluding chapter, which Gibbon delights to censure, because its fervid rhetoric so fearfully depicts the punishments of Christ’s enemies, “appears to Dr. Neander to contain a beautiful specimen of lively faith and Christian confidence.” See Kaye, p. xxix.]
IV. The Chaplet, or De Corona.
[380] [Kaye, apparently accepting the judgment of Dr. Neander, assigns this treatise to a.d. 204. The bounty here spoken of, then, must be that dispensed in honour of the victories over the Parthians, under Severus.]
[381] “Emperors.” The Emperor Severus associated his two sons with him in the possession of the imperial power; Caracalla in the year 198, Geta in 208.—Tr.
[382] [A touch of our author’s genius, inspired by the Phrygian enthusiasm for martyrdom. The ground on which a martyr treads begins to be holy, even before the sacrifice, and in loosing his shoe the victim consecrates the spot and at the same time pays it homage.]
[383] [The name of Christ: and the Antiochian name of Christians.]
[384] [Gibbon will have it that the De Corona was written while Tertullian was orthodox, but this reference to the Montanist notion of “New Prophecy” seems to justify the decision of critics against Gibbon, who, as Kaye suggests (p. 53) was anxious to make Christianity itself responsible for military insubordination and for offences against Imperial Law.]
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