The "Roman type" of sarcophagus used from …
Years: 160 - 171
The "Roman type" of sarcophagus used from about 100, exemplified by the Niobid Sarcophagus executed around 160-170, is carved in high relief, often with representations of garlands, battles, and mythological subjects.
Samaritan Christian theologian Justin, who had studied in different schools of philosophy—Stoic, Peripatetic, Pythagorean, and Platonic—before his conversion, undertakes to make a reasoned defense of Christianity to outsiders, emigrates to Rome during the reign of Antoninus Pius and opens a school of philosophy.
He reputedly writes a vast number of treatises, among them two Apologies, his Dialogue with Trypho the Jew (only these three survive intact), and On the Resurrection (which survives in fragments).
One of Justin’s pupils, Tatian, an ethnic Assyrian, had come to Rome, where he seems to have remained for some time, and seems here to have for the first time encountered Christianity.
According to his own representation, it was primarily his abhorrence of the pagan cults that led him to spend thought on religious problems.
By the Old Testament, he says, he became convinced of the unreasonableness of paganism and adopted the Christian religion.
It is the period when Christian philosophers competed with Greek sophists, and like Justin, he opens a Christian school in Rome.
It is not known how long he labors in Rome without being disturbed.
In the reign of Marcus Aurelius, after disputing with the cynic philosopher Crescens, Justin is denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7-8).
Justin is tried together with six companions by Junius Rusticus, who is urban prefect from 163-167, and is beheaded, probably in 165.
The martyrdom of Justin preserves the court record.
Following the death of Justin, the life of Tatian is to some extent obscure.
Irenaeus remarks (Haer., I., xxvlii. 1, Ante-Nicene Fathers, i. 353) that after the death of Justin, he was expelled from the church for his Encratitic (ascetic) views (Eusebius claims he founded the Encratitic sect), as well as for being a follower of the gnostic leader Valentinius.
It is clear that Tatian left Rome, perhaps to reside for a while in either Greece or Alexandria.
Epiphanius relates that Tatian established a school in Mesopotamia, the influence of which extended to Antioch in Syria, and was felt in Cilicia and especially in Pisidia, but his assertion cannot be verified.
His Oratio ad Graecos (Address to the Greeks) tries to prove the worthlessness of paganism, and the reasonableness and high antiquity of Christianity.
It is not characterized by logical consecutiveness, but is discursive in its outlines.
However as early as Eusebius, Tatian was praised for his discussions of the antiquity of Moses and of Jewish legislation, and it was because of this chronological section that his Oratio was not generally condemned.
His other major work is the Diatessaron, a "harmony" or synthesis of the four New Testament Gospels into a combined narrative of the life of Jesus.
Ephrem the Syrian referred to it as the Evangelion da Mehallete ("The Gospel of the Mixed"), and it will practically be the only gospel text used in Syria during the third and fourth centuries.
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- Greeks, Hellenistic
- Italy, Roman
- Christians, Jewish
- Christians, Early
- Roman Empire (Rome): Nerva-Antonine dynasty
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- Commerce
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- Labor and Service
- Conflict
- Faith
- Government
- Custom and Law
- Technology
- Mythology
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