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Pilate, and sat with the Father
Fragment 15. . . . so that we may demonstrate to your affection that he is perfect mind, the Word of God who was begotten
before the morning star. He is the Creator [with the Father]. . . . in the utterance a Word, among spirits a Spirit, in the
Father a Son, in God a God, King for ever and ever. . . . who sits at the Father's right, and by him is glorified. . . . God
from God, Son from the Father, Jesus Christ.
Fragment 16b. For who knows the mind of the Lord, or who was his counselor?--except the Word, who was enfleshed in a
virgin . . . and was glorified in the Father
New Fragment II.1. . . . from the beginning the Word of the Father, loving mankind, descended . . .
New Fragment II.4. He put on a body from a virgin because of men, he who is Word with you; and God is Word, and Word
is Man, and Man is with God. For God visited his own creation, which he had made in his image and likeness. He sent
out his own Son from heaven to earth incorporeal, and he took a body from a virgin.
New Fragment II.17. The Lord died for all and rose for all, and he put on humanity, [ascended] to the heights, to heaven,
and offered the Father a gift
New Fragment II.18. But him the Father exalted, and has made him sit as the right of his throne in high places and
abundance; and him he made judge of the people and leader of angels and prince of cherubim architect of Jerusalem and
son of a virgin and king for ever, this one whom we see wholly as man with him. He is older than the morning star; he is
brighter than the lightning-flash, higher than the heavens, creator of creatures.
New Fragment II.20. For he is the Word of his Father, and the Spirit of his power, and the perfector of peace who came
from heaven, and giver of Holy Spirit of the prophets.
New Fragment II.21 . . . but he rose from the dead inasmuch as he is God
New Fragment II.22. And because he was God and is God . . . scorned by men and magnified by the Father, this is the Man
who was sent by the Father to the world because he is God, both Man upon earth and God in heaven, and he is God over
all creation
Tatian (c. 165-172)
To the Greeks 4.3. Our God has no origin in time, since he alone is without beginning and himself is the beginning of all
things. `God is a spirit', not pervading matter, but the constructor of material spirits and the shapes that are in matter; he
is both invisible and impalpable and has himself become the father of things perceptible and visible.
To the Greeks 4.4. How can I proclaim sticks and stones as gods? For the spirit that pervades matter is inferior to the more
divine spirit; being on a level with matter it is not to be given equal honour with the perfect God.
To the Greeks 5.1. God `was in the beginning' and we have received the tradition that the beginning was the power of the
Word. The Lord of all things who was himself the foundation of the whole was alone in relation to the creation which
had not yet come into being. In so far as all power over things visible and invisible was with him, he with himself and
the Word which was in him established all things through the power of the Word.
To the Greeks 5.2. By his mere will the Word sprang forth and did not come in vain, but became the `firstborn' work of the
Father. Him we know as the beginning of the universe.
To the Greeks 5.3. He came into being by partition, not by section, for what is severed is separated from its origin, but what
has been partitioned takes on a distinctive function and does not diminish the source from which it has been taken.
To the Greeks 5.4. Just as many fires may be kindled from one torch, but the light of the first torch is not diminished because
of the kindling of the many, so also the Word coming forth from the power of the Father does not deprive the begetter of
the power of rational speech.
To the Greeks 5.5-6. I speak and you hear: yet surely when I address you I am not myself deprived of speech through
transmission of speech, but by projecting my voice my purpose is to set in order the disorderly matter in you. 6. Just as
the Word begotten in the beginning in turn begot our creation by fabricating matter for himself, so I too, in imitation of
the Word, having been begotten again and obtained understanding of the truth am bringing to order the confusion in
kindred matter.
To the Greeks 5.7. For matter is not without beginning like God, nor because of having beginning is it also of equal power
with God; it was originated and brought into being by none other, projected by the sole creator of all that is.
To the Greeks 7.1. For celestial Word, made spirit from the Spirit and Word from power of the Word, in the likeness of the
Father who begot him made man an image of immortality, so that just as incorruptibility belongs to God, in the same
way man might share God's lot and have immortality also.
To the Greeks 7.2. Now the Word before he made man created angels
To the Greeks 13.2. The light comprehended the dark, in that the light of God is Word, but the ignorant soul is darkness.
To the Greeks 13.3. Because of this if it lives alone it inclines down towards matter and dies with the flesh, but if it gains
union with the divine spirit it is not unaided, but mounts to the realms above where the spirit leads it; for the spirit's
home is above, but the soul's birth is below.
To the Greeks 13.5. God's spirit is not given to all, but dwelling among some who behaved justly and being intimately
connected with the soul it revealed by predictions to the other souls what had been hidden.
To the Greeks 13.6. The souls which were obedient to wisdom attracted to themselves the kindred spirit, but those which
were disobedient and rejected the servant of the suffering God were clearly shown to be enemies of God rather than his
worshippers.