Footnote 380:[ (return) ]
Cf. the arguments in c. 8 with c. 9 init.
Footnote 381:[ (return) ]
Suppl. 11.
Footnote 382:[ (return) ]
Suppl. 23.
Footnote 383:[ (return) ]
Suppl. 18, 23-27. He, however, as well as the others, sets forth the demon theory in detail.
Footnote 384:[ (return) ]
The Apology which Miltiades addressed to Marcus Aurelius and his fellow-emperor perhaps bore the title: 'υπερ της κατα Χριστιανους φιλοσοφιας (Euseb., H. E. V. 17. 5). It is certain that Melito in his Apology designated Christianity as 'η καθ' 'ημας φιλοσοφια (l.c., IV. 26. 7). But, while it is undeniable that this writer attempted, to a hitherto unexampled extent, to represent Christianity as adapted to the Empire, we must nevertheless beware of laying undue weight on the expression "philosophy." What Melito means chiefly to emphasise is the fact that Christianity, which in former times had developed into strength among the barbarians, began to flourish in the provinces of the Empire simultaneously with the rise of the monarchy under Augustus, that as foster-sister of the monarchy, it increased in strength with the latter, and that this mutual relation of the two institutions had given prosperity and splendour to the state. When in the fragments preserved to us he twice, in this connection, calls Christianity "philosophy," we must note that this expression alternates with the other "'ο καθ' 'ημας λογος", and that he uses the formula: "Thy forefathers held this philosophy in honour along with the other cults" προς ταις αλλαις θρησκειχις. This excludes the assumption that Melito in his Apology merely represented Christian as philosophy (see also IV. 26. 5, where the Christians are called "το των θεοσεβων γενος"). He also wrote a treatise περι κτισεως και γενεσεως Χριστου. In it (fragment in the Chron. Pasch) he called Christ Θεου λογος προ αιωνων.
Footnote 385:[ (return) ]
See my treatise "Tatian's Rede an die Griechen übers." 1884 (Giessener Programm). Daniel, Tatianus, 1837. Steuer, Die Gottes- und Logoslehre des Tatian, 1893.
Footnote 386:[ (return) ]
But see Orat. 4 init., 24 fin., 25 fin., 27 init.
Footnote 387:[ (return) ]
He not only accentuated the disagreement of philosophers more strongly than Justin, but insisted more energetically than that Apologist on the necessity of viewing the practical fruits of philosophy in life as a criterion; see Orat. 2, 3, 19, 25. Nevertheless Socrates still found grace in his eyes (c. 3). With regard to other philosophers he listened to foolish and slanderous gossip.
Footnote 388:[ (return) ]
Orat. 13, 15 fin., 20. Tatian also gave credence to it because it imparts such an intelligible picture of the creation of the world (c. 29).
Footnote 389:[ (return) ]
Orat. 12: τα της 'ημετερας παιδειας εστιν ανωτερω της κοσμικης καταληψεως. Tatian troubled himself very little with giving demonstrations. No other Apologist made such bold assertions.