Sextus Julius Africanus (Full Script)

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Sextus Julius Africanus

Post-Apostolic Church

INTRO

Sextus Julius Africanus was a church historian probably from Emmaus (see also Luke 24:13) and wrote around AD 220.

*** Jerome said he wrote his five volume work, On Chronology, during the reign of Emperor Elagabalus (Marcus Aurelius Antoninus Augustus) (NPNF2, 3.375).

LIFE

Africanus attended the catechetical school in Alexandria, Egypt and knew Origen.

WORKS

His lost work, Chronographiai, which is about the history of the world, was a great influence on Eusebius.  It places the creation of the world around 5500 BC which closely agrees with Theophilus of Antioch's date.

Africanus also had much to say about the differences between Matthew's and Luke's genealogies.  He explained that Matthew traces the ancestry of Jesus according to Mosaic Law, while Luke traces Jesus’ biological ancestry.  Therefore, regardless of how Jesus’ ancestry is traced, it meets up at David, proving that Jesus is “The Son of David” both through law and nature.

QUOTATIONS

About the darkness that happened at Christ's death, Africanus wrote,

Thallus, in the third book of his History, calls this darkness--as appears to me without reason--an eclipse of the sun.  For the Hebrews celebrate the Passover on the 14th day according to the moon, and the sufferings of our Savior falls on the day before the Passover.  But an eclipse of the sun takes place only when the moon comes under the sun.  (Sextus Julius Africanus.  AD 220.  ANF, vol 6, page 136.)

Marcus Minucius Felix (Full Script)

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Marcus Minucius Felix

Post-Apostolic Church

INTRO

Marcus Minucius Felix probably lived in or near Rome.  Like Justin Martyr, he did not have any leadership—or clergy—roles in the church, and, therefore, very little is known about him.  In fact, it is difficult to date his work.  Based on my research, it seems likely that he wrote at the same time as, or shortly after, Tertullian.  If this is the case, he wrote around AD 210.

WORKS

Felix studied the works of Cicero, a very popular Roman philosopher and politician from the first century BC.  Like Tertullian, Felix was one of the first Christian writers to use Latin.  Despite being in Tertullian's shadow, so to speak, he had a very educated writing style similar to Lactantius, who also had Roman political roots and who wrote around 100 years later.

Felix's famous work is called Octavius and was written as a dialogue between a pagan, Caecilius Natalis, and a Christian, Octavius Januarius, who was a lawyer and Felix's friend.  The setting of the work is in Ostia, a suburb of Rome.

QUOTATIONS

About the helplessness of idols, Felix wrote,

How much more truly do dumb animals naturally judge concerning your gods?  Mice, swallows, and hawks know that they [idols] have no feeling: they gnaw them, they trample on them, they sit upon them.  And unless you drive them off, they build their nests in the very mouth of your god.  Indeed, spiders weave their webs over his face and suspend their threads from his very head.  You wipe, cleanse, scrape, protect, and fear those whom you make.  (Marcus Minucius Felix.  AD 210.  ANF, vol 4, page 187.)

About Felix, Lactantius wrote,

Of those who are known to me, Minucius Felix was of high rank among the apologists.  His book, which bears the title of Octavius, declares how suitable he might have been [as] a maintainer of the truth if he had given himself altogether to that pursuit.  (Lactantius.  AD 310.  ANF, vol 7, page 136.)

When was Obadiah Written? (Full Script)

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When was Obadiah Written?

Post-Apostolic Church

INTRO

Of all the books of the prophets, when it comes to when they were written, Obadiah might be the most obscure.  In this video, we will look at the evidence and narrow down when Obadiah wrote his vision against the nation of Edom, even down to a window of 5 years!

SOURCE - TALMUD

Babylonian Talmud, Tract Sanhedrin, Part 2.  Translated by Michael L Rodkinson, vol 8, chapter 11, page 376.  (http://www.sacred-texts.com/jud/t08/t0814.htm)

Outside of Obadiah's vision, the most ancient source is the Jewish Babylonian Talmud.  It says that Obadiah is the same one mentioned in 1 Kings 18:3-17.  This Obadiah "greatly feared God."  He was in charge of King Ahab's palace.  He saved 100 of God's prophets by hiding them in a cave when Jezebel was slaughtering the prophets.  And he had a conversation with Elijah.

The Talmud goes on to say that Obadiah was an Edomite proselyte, which means he was born in Edom and converted to Judaism.  This would have made him a good candidate to prophesy against Edom for God.

But is the Obadiah in 1 Kings 18 the same Obadiah who wrote the vision?  Perhaps.  Let's look at the internal evidence.

SOURCE - INTERNAL

Obadiah's vision is against the nation of Edom, the descendants of Esau.  It is only one chapter.  The first verse reads,

We have heard a message from the Lord.  A messenger has been sent among the nations: "Rise up, and let us go to war against her."  (Obadiah 1:1.)

This is the Lord's call to war.  It appears that Obadiah wrote his vision soon before the Jews would go to battle against Edom.  Yet, Ahab never had any conflicts with the Edomites.  The kingdom of Israel did not border Edom.  But the kingdom of Judah did.  Therefore, it seems more likely that Obadiah lived in Judah.

We are given the biggest clue as to when this vision was written in verse seven, which reads,

Everyone who has a treaty with you will drive you to the border.  Everyone at peace with you will deceive and conquer you.  Those who eat your bread will set a trap for you.  (Obadiah 1:7.)

Obadiah prophesies that Edom's allies will break their alliance and will turn against them.  Did this ever happen?  Yes, this is recorded in 2 Chr 20:22-23.  In this chapter, Jehoshaphat, king of Judah, is being attacked by an alliance between Moab, Ammon, and Edom.  (Now Seir was the capital of Edom and the mountains of Seir made a natural border between them and Judah.)  After Jehoshaphat prayed to God and Jahaziel prophesied the coming victory for Judah, the Lord caused the Ammonites and the Moabites to turn against Edom.  It reads,

The moment they [the army of Judah] began their shouts and praises, the Lord set an ambush against the Ammonites, Moabites, and the inhabitants of Mount Seir who came to fight against Judah, and they were defeated.  The Ammonites and Moabites turned against the inhabitants of Mount Seir and completely annihilated them.  When they had finished with the inhabitants of Seir, they helped destroy each other.  (2 Chronicles 20:22-23.)

This appears to be the fulfillment of Obadiah's prophecy in verse seven.

DATE

Since Obadiah's vision is a call to war against the Edomites and prophesies this outcome, it must have been written immediately before this battle.  So when did this battle take place?  It is the last recorded event in the life of Jehoshaphat.  So this must have happened at the end of his reign.  Since Ahab died two chapters earlier [2Chr 18:34], this battle must have taken place between the deaths of Ahab and Jehoshaphat.

At this point, we have narrowed down the time of Obadiah to 2 chapters [2Chr 18:34 to 2Chr 20:22].

Scholars have said that Ahab died in 852 or 850 BC and that Jehoshaphat died in 849 or 847 BC.  If we take the earliest given date for the death of Ahab (852 BC) and the latest given date for the death of Jehoshaphat (847 BC), this leaves a span of five years.  The battle between Judah and Edom occurred during this time.  Again, Obadiah would have written his vision immediately before the battle, so it safe to say that it was earlier rather than later.

Therefore, after gathering all this evidence, the best answer as to when Obadiah wrote his vision would be around 850 BC, give or take two years.

SOURCE - OBADIAH OF JUDAH

There is one more interesting Scripture to mention.  As stated earlier, it makes more sense that Obadiah lived in Judah rather than Israel since Judah bordered and fought against Edom while Israel did not.  In addition to the Obadiah who served under Ahab in Israel, there was another Obadiah in Judah at the same time.  This Obadiah was appointed as an official teacher by Jehoshaphat.

In the third year of his reign, Jehophaphat sent his officials--Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah--to teach in the cities of Judah.  (2 Chronicles 17:7.)

This Obadiah of Judah was already an established teacher even before the death of Ahab.  This is probably the Obadiah who wrote the one-chapter vision we have today.

ENDING

I hope you enjoyed this video which is more of a historical Bible study.  It is a change-of-pace from the videos I normally share.  So if you have not been to this channel before, I invite you to check out my other videos on the history and faith of early Christianity.  These Christians wrote many works between 75 and 325 AD, and some knew the apostles personally.  Their writings tell us what the church was like immediately following the lives of the apostles.

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P.S.

P.S.  Obadiah 1:18 reads,

No survivor will remain of the house of Esau, for the Lord has spoken.  (Obadiah 1:18.)

When was this prophecy fulfilled?  When was Edom completely and utterly destroyed from the face of the earth?  In 70 AD, 20,000 Edomites helped defend Jerusalem when it was attacked and destroyed by the Roman general Titus.  Ever since the destruction of Jerusalem, there has never been any mention of the existence of the Edomite people.  It seems that the destruction of Jerusalem in 70 AD fulfilled many, many Biblical prophecies, including this one.

Introduction to the Marytrom of Perpetua and Felicitas (Full Script)

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Introduction to the Martyrdom of Perpetua and Felicitas

Post-Apostolic Church

The Passion of Perpetua and Felicitas is an account of the martyrdom of Viva Perpetua, an educated woman of high social standing, and Felicitas (anglicized as Felicity), a female servant, along with their fellow Christians.  It was written in Carthage about AD 210.

The introduction to the work reads,

Among them also was Vivia Perpetua, respectably born, liberally educated, a married woman, having a father, mother, and two brothers....  She also had an infant son at the breast.  She herself was about twenty-two years of age.  From this point onward, she will herself narrate the whole course of her martyrdom, as she left it described by her own hand and with her own mind.  (Martyrdom of Perpetua and Felicitas.  AD 210.  ANF, vol 3, page 699.)

Most of the work was written by Perpetua as she recorded her experiences as a Christian martyr.  Therefore, this is the first Christian work authored by a female that has survived.  The work was finished by an unknown editor.  It might have been Tertullian, who also was in Carthage around the same time.  Or, the editor might have been Pomponius, who was a deacon who ministered to them in their imprisonment.  Or, he might have been one of their jailors who was converted by their testimony and martyrdom.

Perpetua was so completely devoted to the Lord, that nothing in the world would keep her from obeying God.  Her greatest temptation probably came from her father.  Her father came to her multiple times pleading for her to deny God and sacrifice to the gods and to Caesar.  After Perpetua's arrest, her father came to her:

While we were still with the persecutors, my father, for the sake of his affection for me, was persistent in seeking for me to turn away and for me to cast down the faith.  I said, "Father, do you see... this vessel lying here to be a little pitcher or something else?"  He said, "I see it to be so."  I replied to him, "Can it be called by any other name than what it is?"  He said, "No."  "Neither can I call myself anything else that what I am: a Christian."  Then provoked at this saying, my father threw himself upon me, as if he would tear my eyes out [with affection].  But he only distressed me and went away overcome by the devil's arguments."  (Perpetua.  AD 210.  ANF, vol 1, page 669.)

Immediately before her trial, he came to her again:

He said, "My daughter, have pity on my grey hairs.  Have pity on your father, if I am worthy to be called a father by you.  If with these hands I have brought you up to this flower of your age, if I have preferred you to all your brothers, do not deliver me up to the disgrace of men.  Have regard to your brothers, have regard to your mother and your aunt, have regard to your son, who will not be able to live after you.  Lay aside your courage, and do not bring us all to destruction; for none of us will speak in freedom if you should suffer anything."  My father said these things in his affection, kissing my hands, and throwing himself at my feet.  With tears, he did not call me Daughter, but Lady.  I grieved over the grey hairs of my father, that he alone of all my family would not rejoice over my suffering.  I comforted him, saying, "On that torturous platform whatever God wills will happen.  For know that we are not placed in our own power but in that of God."  He departed from me in sorrow.  (Perpetua.  AD 210.  ANF, vol 1, page 700-701.)

Her father came to her a last time:

And when the day of the exhibition drew near, my father was worn with suffering and came to me.  He began to tear out his beard, to throw himself on the earth, to cast himself down on his face, to reproach his years, and to utter such words as might move all creation.  I grieved for his unhappy old age.  (Perpetua.  AD 210.  ANF, vol 1, page 702.)

Perpetua also demonstrated a supernatural devotion to holiness.  While she was in the arena among the wild beasts and soldiers, she was thrown to the ground and drug around the arena in a net by a wild cow.

"[When] she saw that her tunic was torn from her side, she drew it over her as a veil for her middle.  [For she was] more mindful of her modesty than her suffering.  (Martyrdom of Perpetua and Felicitas.  AD 210.  ANF, vol 1, page 705.)

At the end when all the martyrs were receiving their killing blows with the sword, the young gladiator who was assigned to kill Perpetua did not give her a lethal blow.  Instead, he pierced her ribs.  Then Perpetua voluntarily took the young gladiator’s shaking hand and placed his sword upon her own neck.

Many believe that Perpetua and her companions were part of the Montanist sect.  This was a sect of Christianity started by Montanus.  In the preface the editor says,

Thus we both acknowledge and revere, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to everyone as well.  [We find it] necessary to collect them in writing, and commemorate them in the reading to God’s glory.  (Martyrdom of Perpetua and Felicitas.  AD 210.  ANF, vol 1, page 699.)

Soon following Perpetua's trial, while she waited for execution, she had a vision in a dream.  She saw her brother, who had died at a very young age of cancer.  Her dead brother was in agony.  Over the next few days, Perpetua prayed for her brother.  On another day, she had another vision in a dream.  She saw her dead brother cleaned up and refreshed.  When she woke, she knew that he was moved away from the place of punishment.

This has been used by some to support the idea of Purgatory or Indulgences, although Perpetua's writing does not explicitly support either of these teachings.  While the ideas of Purgatory and Indulgences are rejected by most of Christianity, praying that God might not remember the sins of the dead is encouraged by most of Christianity.

The godly example of Perpetua is a powerful testimony for the church.  As it says in the preface,

Therefore, what we have heard and handled, we declare also to you, brethren and little children, that you who were concerned in these matters may be reminded of them again to the glory of the Lord.  Perhaps you may know them by [this] report and may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honor, forever and ever.  Amen.  (Martyrdom of Perpetua and Felitcitas.  AD 210.  ANF, vol 1, page 699.)

Tertullian of Carthage (Full Script)

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Tertullian of Carthage

Post-Apostolic Church

Quintus Septimius Florens Tertullianus, or simply: Tertullian, was an overseer in Carthage and wrote between AD 197 and AD 215.

Tertullian was born to pagan parents and received a classical education in Roman law.  When he was converted around AD 185, he sought to transform his own personality to become truly like Christ.  His wife was also a Christian.

Because of his familiarity with Roman law, many of Tertullian's works are in Latin.  Tertullian is called the father of Latin Christianity, and rightfully so.  [2.3] It was in Carthage, not Rome, that Christians first wrote in Latin.  Tertullian had to translate Greek thought into the Latin language, possibly creating Latin words and phrases that had not existed before.

He was the first major revolutionary Christian thinker.  His writings greatly advanced theology in the church.

Tertullian was very conservative and strict, so he often wrote in a very strong and harsh spirit.  He lived to be an old man, perhaps even to the age of 85.  His most famous works include Apology, The Shows, Against Praxis, and The Veiling of Virgins.

Later in life, perhaps around AD 210, Tertullian joined the Montanists.  This was a schism of Christianity started by Montanus which he called the New Prophecy.

Cyprian was an overseer in Carthage about 50 years after Tertullian.  Jerome wrote,

I have seen a certain old man, Paul of Concordia, [from] a town of Italy.  While he was a very young man, he had been secretary to the blessed Cyprian who was already advanced in age.  He said that he had seen how Cyprian was accustomed never to pass a day without reading [the works of] Tertullian and that he frequently said to him, "Give me the master," meaning Tertullian.  [Tertullian] was presbyter of the church until middle life.  Afterwards, [he was] driven by the envy and abuse of the clergy of the Roman church to lapse into the doctrine of Montanus, and mentions the New Prophecy in many of his [later] books.  (Jerome.  AD 400.  APNF2, vol 3, page 373.)

About Christianity, Tertullian wrote,

Men are made [Christians], not born Christians.  (Tertullian.  AD 197.  ANF, vol 3, page 32.)

The more often we are mown down by you, the more in number we grow.  The blood of Christians is seed.  (Tertullian.  AD 197.  ANF, vol 3, page 55.)

Condemn the truth if you have the heart, but only after you have examined it.  (Tertullian.  AD 197.  ANF, vol 3, page 128.)

We read that "the flesh is weak" and for this reason we soothe ourselves in some cases.  Yet, we also read that "the spirit is strong." ...  Then why do we, too given to excuse ourselves, put forward in our defense the weak part of us and not look at the strong?  Why shouldn't the earthly yield to the heavenly?  If the spirit is stronger than the flesh--because it is of nobler origin, it is our own fault if we follow the weaker.  (Tertullian.  AD 205.  ANF, vol 4, page 41.)

Clement of Alexandria (Full Script)

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Clement of Alexandria

Post-Apostolic Church

Clement, whose full name was Titus Flavius Clemens, was an overseer in Alexandria, Egypt and wrote around AD 195.

Like Justin Martyr, Clement of Alexandria was raised as a pagan and went on a personal pilgrimage to find truth.  And also like Justin, this led him to Jesus Christ.  Pantaenus, who began a catechetical school--that is, a school for new converts--in Alexandria, was Clement of Alexandria's teacher.  Athenagoras might also have taught Clement.  After Pantaenus left Alexandria in AD 189 to become a missionary in India, Clement took over the catechetical school.  Clement’s students included Origen and Hippolytus of Rome.

Like Justin Martyr and Irenaeus before him, Clement of Alexandria was one of the first writers to write an extensive amount of Christian literature.  Beginning with Clement's writings, the attitudes of the church appear to change.  By the days of Clement of Alexandria, it seems that paganism had shown clear signs of decline.  By the same token, Christianity had become well-known in every corner of the Roman Empire and beyond.  Even though Christianity was still illegal and punishable by death and there were still intense persecutions to come, Clement's writings show some of the first signs that the attitudes of the church moved more away from primitive orthodoxy and more towards institutional orthodoxy.

When the persecutions under Emperor Septimius Severus became intense, Clement fled to Syrian Antioch in AD 202.  He may have died around AD 220.

Clement of Alexandria did much good for the Church.  He was the famous teacher of the catechetical school in Alexandria and helped bring up one of the most intelligent Christians writers in history, Origen.  Clement of Alexandria is notably marked by his extremely kind and loving spirit.

Irenaeus of Lyons (Full Script)

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Irenaeus of Lyons

Post-Apostolic Church

Irenaeus was an overseer in Gaul, which is modern-day Lyons, France, around AD 180.

He was probably a native of Smyrna because, as a boy, he was a personal student of Polycarp.  Therefore, there are only two degrees of separation between Irenaeus and the apostle John.  Hippolytus was one of his students.  Unlike many of his contemporary writers, Irenaeus was raised in a Christian family.

Having grown up in the eastern side of the Roman Empire and later living in the western side, Irenaeus became an important link in the church.  He was so respected that when an argument arose between the bishops of Rome and the bishops of Asia Minor over when to celebrate Pascha--that is, Christ's resurrection--he intervened and brought peace.

Irenaeus' most famous work is called Against Heresies in which he battled many religions that opposed Christianity, especially Gnosticism and its utter absurdities.  He began his journey of cataloging heresies when he visited Rome in the 170s.  There, he rebuked friends as well as the bishop of Rome [Victor] for embracing strange doctrines.  His work explains the beliefs of many pagan religions of the second century with incredible accuracy.

Irenaeus was martyred in AD 202 during the persecution under Emperor Septimius Severus.

About Irenaeus, Pre-Nicene Christians wrote,

[There is] Irenaeus, that very exact inquirer into all doctrines.  (Tertullian.  AD 207.  ANF, vol 3, page 506.)

The blessed presbyter Irenaeus has powerfully and elaborately refuted the opinions of these [heretics].  (Hippolytus.  AD 225.  ANF, Vol 5, page 99.)

Who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man?  (Caius, quoted by Eusebius.  AD 215.  ANF, vol 5, page 601.)

Athenagoras of Athens (Full Script)

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Athenagoras of Athens

Post-Apostolic Church

Athenagoras lived in Athens and wrote in AD 177.  Like Justin Martyr, he was well versed in philosophy.  Also, like Aristides and Justin before him, Athenagoras wrote apologies--that is, defenses--of the Christian faith.  Athenagoras called his apologies embassies.

It is possible that Clement of Alexandria was one of his students.

Athenagoras' original goal was to combat Christianity.  But when he read the Scriptures, he was converted to Christianity.  It is probable that Acts 17 helped convert him, as he read how Paul came to his home city of Athens and preached concerning the altar to the Unknown God.

He wrote an apology, or embassy, titled Plea on Behalf of the Christians, which was addressed to Marcus Aurelius.  Athenagoras wrote many works, but the only other work that has survived is called On the Resurrection of the Dead.

Theophilus of Antioch (Full Script)

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Theophilus of Anitoch

Post-Apostolic Church

Theophilus lived in Syrian Antioch around AD 175.

Theophilus was raised as a pagan.  When he wrote to non-Christians, he had a quality of writing that was both gentle yet stern, for he had little patience towards the pagan religions around him.

He was the first Christian to write a commentary on the Gospels, but the only works from him that have survived are his letters to his friend, Autolycus.  One of his greatest contributions to Christianity was his chronology of the world’s history.  He had much to say about this; here is an excerpt.

From the creation of the world to the deluge [the Flood] were 2242 years*.  And from the deluge to the time when our forefather Abraham begat a son [were] 1036 years.  And from Abraham's son Isaac to the time when the people dwelt with Moses in the desert [were] 660 years.  And from the death of Moses and the rule of Joshua son of Nun to the death of the patriarch David [were] 498 years.  And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon [were] 518 years 6 months 10 days.  And from the government of Cyrus to the death of the Emperor Aurelius Verus** [were] 744 years.  All the years of creation of the world amount to a total of 5698 years.  (Theophilus.  AD 175.  ANF, vol 2, page 120.)

* This span of time follows the Septuagint.

** Emperor Lucius Verus, died 169 AD.

In short, Theophilus places the creation of the world in 5529 BC.

Melito of Sardis (Full Script)

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Melito of Sardis

Post-Apostolic Church

Melito was an overseer in Sardis in Asia Minor and wrote around AD 165.

It is highly likely that he knew Polycarp.  Melito was martyred around AD 177.

Like his contemporary Christian writers, Justin, Athenagoras, and Theophilus, he wrote apologies, which are written defenses of Christianity. Melito wrote an apology to Marcus Aurelius.

About Melito, Pre-Nicene Christians wrote,

Who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man?  (Caius, quoted by Eusebius.  AD 215.  ANF, vol 5, page 601.)

Introduction to the Muratorian Fragment (Full Script)

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Introduction to the Muratorian Fragment

Post-Apostolic Church

The Muratorian Fragment was written in Rome around AD 170.

It is called Muratorian because it was discovered in Milan, Italy by Ludovico Antonio Muratori in the 1730s.  It is called a fragment because it is a portion (only 85 lines) of a larger work.

The Fragment gives a list of the books or letters that were accepted by the church in Rome.  It is the oldest list of New Testament books that helped Christians establish their canon, which means the list of officially accepted Scriptures.

As for the New Testament, it lists the 4 gospels, Acts, the 13 letters of Paul, 2 of John’s letters, Jude, and Revelation.  It does not mention Hebrews, James, any letters of Peter, or a third letter of John.

It also lists the book of Wisdom, implying that it was received by all, stating that it was written by the friends of Solomon in his honor.  The book of Wisdom is not found in Protestant Bibles but is found in Catholic and Orthodox Bibles.  It was translated and placed in the apocrypha of the original King James Version.

As for disputed books, it lists the Apocalypse of Peter and the Shepherd of Hermas and explains that some Christians did not allow these to be read in church.

As for rejected books, it mentions the letter to the Laodiceans and the letter to the Alexandrians.  It states that these were forged in Paul's name by the heretical followers of Marcion, whose teachings were semi-Gnostic.  It also lists other heretics by name, saying none of their works were accepted.  These include Valentinus and Basilides, both of whom were Gnostics.

I encourage you to download the PDF from the link in the description.  The Muratorian Fragment is only one page.  It is a fascinating window into second century Christianity and how the Christians viewed Scripture.

Tatian (and the Diatessaron) (Full Script)

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Tatian

Post-Apostolic Church

Tatian lived in Rome and wrote around AD 170.

He was born in Assyria but was converted while living in Rome.  He was a student of Justin Martyr.

After Justin's martyrdom, Tatian began to sway towards aestheticism, that is, the teaching that various practices--practices not taught in the Scriptures--made a person more righteous.  Irenaeus wrote that Tatian began his own sect of Christianity called the Encratites (Irenaeus.  AD 180.  ANF, vol 1, page 383.).  From the writings of later Pre-Nicene Christians, it appears that this group maintained the major points of theology and doctrines of the New Testament but added to it their aesthetic practices.  For example, Irenaeus wrote that they required celibacy and vegetarianism for all (ibid).  Origen wrote that they did not acknowledge Paul's letters as Scripture (Origen.  AD 247.  ANF, vol 4, page 572.).  Tatian was expelled by the church in Rome, moved to Syria, and became a missionary there.

About Tatian's aetheticism, Hippolytus wrote,

Although Tatian was himself a disciple of Justin the Martyr, he did not entertain similar opinions with his master....  Similarly with Marcion, he stated that marriage is destruction.  (Hippolytus.  AD 225.  ANF, vol 5, page 112.)

Jerome wrote about Tatian's aestheticism,

Tatian, the chief of the Encratites, endeavored to build his heresy, asserting that wine is not to be drunk, since it was commanded in the law that the Nazarites were not to drink wine.  (Jerome.  AD 400.  ANF, vol 2, page 83.)

Although Tatian's life has somewhat of a sad conclusion, Tatian will always be remembered for compiling the Diatessaron.  The name, Diatessaron, means "out of four."  Tatian combined the four gospels into this one work.  It was probably originally written in his native language of Aramaic.  He did this with incredible accuracy and did not add anything of his own to the gospels.  In fact, Tatian only omitted about 56 verses from the four gospels and most of these were genealogies.  It is in chronological order to the best of Tatian's knowledge.

The Diatessaron was used for the reading of the gospels by Aramaic-speaking Christians in Syria.  This was their Scripture of the gospels until the early fifth century.  Thus it makes sense that when the Diatessaron quotes from the Old Testament, its quotations follow the readings of the Peshitta, which a second-century translation of the Old and New Testaments into Aramaic.  Around AD 423, Theodoret, bishop of Cyrrhus, Syria, began a movement in order to destroy all copies of the Diatessaron because he believed Tatian purposely removed the genealogies to imply that Jesus was not a descendant of David.  Because he destroyed so many copies, it eventually became very scarce and developed a reputation for being heretical.  In Western Christianity around the same time, as the church began using the Vulgate, the Latin translation of the Scriptures, the Diatessaron lost popularity.

But the Diatessaron survived and its value was again recognized.  In the 11th century, it was translated into Arabic and later into Persian.  Also, Tatian included the last 12 verses of Mark.  This shows that from such an early date as AD 170, these verses were recognized as being written by Mark.  The Diatessaron is also an early witness that there are only four true gospels.  Less than 20 years after Tatian, Irenaeus wrote that the church only accepted four gospels.  Today, the Diatessaron has become invaluable, showing how the gospels, as we have them today, do not differ from the second century.

A Reading of the Martyrdom of Justin (Full Script)

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www.youtube.com/watch?v=yAKMGOIRw9g

A Modern Reading of the Martyrdom of Justin

Post-Apostolic Church

This is a reading of the Martyrdom of Justin.  Please see more information in the video's description.  If you haven't already, see the video about Justin Martyr.  If you would like to download a copy of the original translation of the Martyrdom of Justin, there is a link in the description.

INTRO

In the time of the lawless supporters of idolatry, wicked laws were passed against the godly Christians in town and country, to force them to offer drink offerings to vain idols.  Accordingly, when these holy men were apprehended, they were brought before the prefect of Rome, Rusticus* by name.  When they had been brought before his judgment seat....

(* Full name: Junius Rusticus)

QUESTIONING JUSTIN

He said to Justin, "Obey the gods at once, and submit to the kings."

Justin said, “Obedience to the commandments of our Savior Jesus Christ is not worthy of blame nor condemnation."

Rusticus the prefect said, “What kind of doctrines do you acknowledge?"

Justin said, “I have endeavored to learn all doctrines.  But I have yielded at last in the true doctrines, namely, those of the Christians, even though they do not please those who hold false opinions."

Rusticus the prefect said, “Are those the doctrines that please you, you utterly wretched man?"

Justin said, “Yes, since I adhere to them with right belief."

Rusticus the prefect said, “What is the belief?"

Justin said, “According this belief, we worship the God of the Christians, whom we reckon to be one from the beginning, the maker and fashioner of the whole creation, visible and invisible; and also the Lord Jesus Christ, the Son of God, who was preached beforehand by the prophets that He was about to be present with the race of men.  He is the herald of salvation and teacher of good disciples.  [2.9] Being a man myself, I think that what I can say is insignificant in comparison with His boundless divine nature.  He acknowledged a certain prophetic power, since it was prophesied about Him that He is the Son of God.  For I know that in old times the prophets foretold His appearance among men."

Rusticus the prefect said, “Where do you assemble?"

Justin said, “Where each one chooses and can.  For do you fancy that we all meet in the very same place?  This is not so, because the God of the Christians is not limited by place.  But being invisible, He fills heaven and earth.  Everywhere, He is worshipped and glorified by the faithful."

Rusticus the prefect said, “Tell me where you assemble, or into what place do you gather your followers?"

Justin said, “I live above one named Martinus, at the Timiotinian Bath.  During the whole time I have lived in Rome (and I am now living in Rome for the second time) I am unaware of any other meeting than his.  If any one wanted to come to me, I shared with him the doctrines of truth."

Rusticus said, “Are you not a Christian, then?"

Justin said, “Yes, I am a Christian."

QUESTIONING JUSTIN'S FRIENDS

Then said the prefect Rusticus to Chariton, “Tell me further, Chariton, are you also a Christian?"

Chariton said, “I am a Christian by the command of God."

Rusticus the prefect asked the woman Charito, “What say you, Charito?"

Charito said, “I am a Christian by the grace of God."

Rusticus said to Euelpistus, “And what are you?"

Euelpistus, who was a servant of Caesar, answered, “I too am a Christian, having been freed by Christ.  By the grace of Christ I partake of the same hope."

Rusticus the prefect said to Hierax, “And you, are you a Christian?"

Hierax said, “Yes, I am a Christian, for I revere and worship the same God."

Rusticus the prefect said, “Did Justin make you Christians?"

Hierax said, “I was a Christian, and will be a Christian."

Paeon stood up and said, “I am a Christian too."

Rusticus the prefect said, “Who taught you?"

Paeon said, “From our parents we received this good confession."

Euelpistus said, “I willingly heard the words of Justin.  But from my parents also I learned to be a Christian."

Rusticus the prefect said, “Where are your parents?"

Euelpistus said, “In Cappadocia."

Rusticus says to Hierax, “Where are your parents?"

He answered, and said, “Christ is our true father, and faith in Him is our mother.  My earthly parents died.  When I was driven from Iconium in Phrygia, I came here."

Rusticus the prefect said to Liberianus, “And what say you?  Are you a Christian, and unwilling to worship [the gods]?"

Liberianus said, “I too am a Christian, for I worship and revere the only true God."

QUESTIONING THE GROUP

The prefect said to Justin, “Listen, you who are called ‘learned’ and think that you know true doctrines.  If you are scourged and beheaded, do you believe you will ascend into heaven?"

Justin said, “I hope that, if I endure these things, I shall have His gifts.  For I know that, within all who have lived this way, the divine favor waits until the completion of the whole world.”

Rusticus the prefect said, “Then do you assume that you will ascend into heaven to receive some reward?"

Justin said, “I do not assume it, but I know and am fully persuaded of it."

Rusticus the prefect said, “Then let us now come to the pressing matter at hand.  Having come together, offer sacrifice with one accord to the gods."

Justin said, “No right-thinking person falls away from piety to impiety."

Rusticus the prefect said, “Unless you all obey, you all shall be mercilessly punished."

Justin said, “We can be saved through prayer on account of our Lord Jesus Christ, even when we have been punished, because this shall be to us salvation and confidence compared to the more fearful and universal judgment seat of our Lord and Savior."

Then the other martyrs also said: “Do what you will, for we are Christians, and do not sacrifice to idols."

Rusticus the prefect pronounced sentence, saying, “Let those be scourged who have refused to sacrifice to the gods and to yield to the command of the emperor.  Let them be led away to suffer the punishment of decapitation, according to the laws."

Having glorified God, the holy martyrs went forth to the assigned place and were beheaded.  They perfected their testimony in the confession of the Savior.  Some of the faithful secretly removed their bodies and laid them in a suitable place, the grace of our Lord Jesus Christ having worked along with them.  To Him be glory forever and ever.  Amen.

Justin Martyr (Full Script)

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Justin Martyr

Post-Apostolic Church

Justin wrote in Rome around AD 160.  He is commonly called Justin Martyr because he was famously martyred in AD 165.

Tatian was one of Justin’s students.

Justin Martyr was born around AD 115 to pagan parents in Flavia Neapolis, Samaria, which is present-day Nablus, West Bank.  On a personal pilgrimage to find truth, he became involved with four different philosophies (including those of Socrates and Plato, as well as Stoicism).  One day he secluded himself on the beach near Ostia, Italy at his favorite meditation spot. While he contemplated philosophies and his own journey to find truth, he met a humble, elderly man who told him about God and Jesus Christ.  After this conversation, he looked deeper into Christianity and at last found the truth.

His writings were mainly about what Christians believe.  Justin wrote a number of works that we have today, most of which he wrote to Emperor Marcus Aurelius or to Roman Jews.

In AD 165, Justin and five companions were arrested for their faith.  They appeared before the local prefect, Junius Rusticus, who was also a teacher of Marcus Aurelius, where they gave a good confession.

I have endeavored to learn all doctrines.  But I have fully accepted at last the true doctrines, those of the Christians, even though they do not please those who believe false opinions.  (Martyrdom of Justin.  AD 165.  ANF, vol 1, page 305.)

When Rusticus threatened Justin and his friends with scourging and beheading, Justin said:

Through prayer we can be saved on account of our Lord Jesus Christ, even when we have been punished.  This [punishment] will be to us salvation and confidence [compared to] the more fearful and universal judgment-seat of our Lord and Savior.  (Martyrdom of Justin.  AD 165.  ANF, vol 1, page 306.)

Then Justin’s friends added:

Do what you will, for we are Christians, and do not sacrifice to idols.  (Martyrdom of Justin.  AD 165.  ANF, vol 1, page 306.)

Because of their testimonies, he and his friends were scourged and beheaded.

About Justin Martyr, Pre-Nicene Christians wrote,

These have been already produced...in carefully written volumes, by so many eminently holy and excellent men....  For instance, there is Justin, the philosopher and martyr.  (Tertullian.  AD 200.  Vol 3, pages 505-506.)