Philip Schaff: ANF03. Latin Christianity: Its Founder, Tertullian

Theme

Font

Text Size

Show footnotes

Reader Width

Wide Scope of the Word Idolatry.

Idolatry in Its More Limited Sense. Its Copiousness.

Idolatry: Origin and Meaning of the Name.

Idols Not to Be Made, Much Less Worshipped. Idols and Idol-Makers in the Same Category.

Sundry Objections or Excuses Dealt with.

Idolatry Condemned by Baptism. To Make an Idol Is, in Fact, to Worship It.

Grief of the Faithful at the Admission of Idol-Makers into the Church; Nay, Even into the Ministry.

Other Arts Made Subservient to Idolatry. Lawful Means of Gaining a Livelihood Abundant.

Professions of Some Kinds Allied to Idolatry. Of Astrology in Particular.

Of Schoolmasters and Their Difficulties.

Connection Between Covetousness and Idolatry. Certain Trades, However Gainful, to Be Avoided.

Further Answers to the Plea, How Am I to Live?

Of the Observance of Days Connected with Idolatry.

Of Blasphemy. One of St. Paul's Sayings.

Concerning Festivals in Honour of Emperors, Victories, and the Like. Examples of the Three Children and Daniel.

Concerning Private Festivals.

The Cases of Servants and Other Officials. What Offices a Christian Man May Hold.

Dress as Connected with Idolatry.

Concerning Military Service.

Concerning Idolatry in Words.

Of Silent Acquiescence in Heathen Formularies.

Of Accepting Blessing in the Name of Idols.

Written Contracts in the Name of Idols. Tacit Consent.

General Conclusion.

Elucidations.

The Shows, or De Spectaculis.

The Chaplet, or De Corona.

The Hatred Felt by the Heathen Against the Christians is Unjust, Because Based on Culpable Ignorance.

The Heathen Perverted Judgment in the Trial of Christians. They Would Be More Consistent If They Dispensed with All Form of Trial. Tertullian Urges This with Much Indignation.

The Great Offence in the Christians Lies in Their Very Name. The Name Vindicated.

The Truth Hated in the Christians; So in Measure Was It, of Old, in Socrates. The Virtues of the Christians.

The Inconsistent Life of Any False Christian No More Condemns True Disciples of Christ, Than a Passing Cloud Obscures a Summer Sky.

The Innocence of the Christians Not Compromised by the Iniquitous Laws Which Were Made Against Them.

The Christians Defamed. A Sarcastic Description of Fame; Its Deception and Atrocious Slanders of the Christians Lengthily Described.

The Calumny Against the Christians Illustrated in the Discovery of Psammetichus. Refutation of the Story.

The Christians are Not the Cause of Public Calamities: There Were Such Troubles Before Christianity.

The Christians are Not the Only Contemners of the Gods. Contempt of Them Often Displayed by Heathen Official Persons. Homer Made the Gods Contemptible.

The Absurd Cavil of the Ass's Head Disposed of.

The Charge of Worshipping a Cross. The Heathens Themselves Made Much of Crosses in Sacred Things; Nay, Their Very Idols Were Formed on a Crucial Frame.

The Charge of Worshipping the Sun Met by a Retort.

The Vile Calumny About Onocoetes Retorted on the Heathen by Tertullian.

The Charge of Infanticide Retorted on the Heathen.

Other Charges Repelled by the Same Method. The Story of the Noble Roman Youth and His Parents.

The Christian Refusal to Swear by the Genius of Cæsar. Flippancy and Irreverence Retorted on the Heathen.

Christians Charged with an Obstinate Contempt of Death. Instances of the Same are Found Amongst the Heathen.

If Christians and the Heathen Thus Resemble Each Other, There is Great Difference in the Grounds and Nature of Their Apparently Similar Conduct.

Truth and Reality Pertain to Christians Alone. The Heathen Counselled to Examine and Embrace It.

Book II

The Heathen Gods from Heathen Authorities. Varro Has Written a Work on the Subject. His Threefold Classification. The Changeable Character of that Which Ought to Be Fixed and Certain.

Philosophers Had Not Succeeded in Discovering God. The Uncertainty and Confusion of Their Speculations.

The Physical Philosophers Maintained the Divinity of the Elements; The Absurdity of the Tenet Exposed.

Wrong Derivation of the Word Qeός. The Name Indicative of the True Deity. God Without Shape and Immaterial. Anecdote of Thales.

The Physical Theory Continued. Further Reasons Advanced Against the Divinity of the Elements.

The Changes of the Heavenly Bodies, Proof that They are Not Divine. Transition from the Physical to the Mythic Class of Gods.

The Gods of the Mythic Class. The Poets a Very Poor Authority in Such Matters. Homer and the Mythic Poets. Why Irreligious.

The Gods of the Different Nations. Varro's Gentile Class. Their Inferiority. A Good Deal of This Perverse Theology Taken from Scripture. Serapis a Perversion of Joseph.

The Power of Rome. Romanized Aspect of All the Heathen Mythology. Varro's Threefold Distribution Criticised. Roman Heroes (Æneas Included,) Unfavourably Reviewed.

A Disgraceful Feature of the Roman Mythology. It Honours Such Infamous Characters as Larentina.

The Romans Provided Gods for Birth, Nay, Even Before Birth, to Death. Much Indelicacy in This System.

The Original Deities Were Human--With Some Very Questionable Characteristics. Saturn or Time Was Human. Inconsistencies of Opinion About Him.

The Gods Human at First. Who Had the Authority to Make Them Divine? Jupiter Not Only Human, But Immoral.

Gods, Those Which Were Confessedly Elevated to the Divine Condition, What Pre-Eminent Right Had They to Such Honour? Hercules an Inferior Character.

The Constellations and the Genii Very Indifferent Gods. The Roman Monopoly of Gods Unsatisfactory. Other Nations Require Deities Quite as Much.

Inventors of Useful Arts Unworthy of Deification. They Would Be the First to Acknowledge a Creator. The Arts Changeable from Time to Time, and Some Become Obsolete.

Conclusion, the Romans Owe Not Their Imperial Power to Their Gods. The Great God Alone Dispenses Kingdoms, He is the God of the Christians.

Appendix: A Fragment Concerning the Execrable Gods of the Heathen.

Elucidation.

An Answer to the Jews.

Occasion of Writing. Relative Position of Jews and Gentiles Illustrated.

The Law Anterior to Moses.

Of Circumcision and the Supercession of the Old Law.

Of the Observance of the Sabbath.

Of Sacrifices.

Of the Abolition and the Abolisher of the Old Law.

The Question Whether Christ Be Come Taken Up.

Of the Times of Christ's Birth and Passion, and of Jerusalem's Destruction.

Of the Prophecies of the Birth and Achievements of Christ.

Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations.

Further Proofs, from Ezekiel. Summary of the Prophetic Argument Thus Far.

Further Proofs from the Calling of the Gentiles.

Argument from the Destruction of Jerusalem and Desolation of Judea.

Conclusion. Clue to the Error of the Jews.

The Soul's Testimony.

A Treatise on the Soul.

It is Not to the Philosophers that We Resort for Information About the Soul But to God.

The Christian Has Sure and Simple Knowledge Concerning the Subject Before Us.

The Soul's Origin Defined Out of the Simple Words of Scripture.

In Opposition to Plato, the Soul Was Created and Originated at Birth.

Probable View of the Stoics, that the Soul Has a Corporeal Nature.

The Arguments of the Platonists for the Soul's Incorporeality, Opposed, Perhaps Frivolously.

The Soul's Corporeality Demonstrated Out of the Gospels.

Other Platonist Arguments Considered.

Particulars of the Alleged Communication to a Montanist Sister.

The Simple Nature of the Soul is Asserted with Plato. The Identity of Spirit and Soul.

Spirit--A Term Expressive of an Operation of the Soul, Not of Its Nature. To Be Carefully Distinguished from the Spirit of God.

Difference Between the Mind and the Soul, and the Relation Between Them.

The Soul's Supremacy.

The Soul Variously Divided by the Philosophers; This Division is Not a Material Dissection.

The Soul's Vitality and Intelligence. Its Character and Seat in Man.

The Soul's Parts. Elements of the Rational Soul.

The Fidelity of the Senses, Impugned by Plato, Vindicated by Christ Himself.

Plato Suggested Certain Errors to the Gnostics. Functions of the Soul.

The Intellect Coeval with the Soul in the Human Being. An Example from Aristotle Converted into Evidence Favourable to These Views.

The Soul, as to Its Nature Uniform, But Its Faculties Variously Developed. Varieties Only Accidental.

As Free-Will Actuates an Individual So May His Character Change.

Recapitulation. Definition of the Soul.

The Opinions of Sundry Heretics Which Originate Ultimately with Plato.

Plato's Inconsistency. He Supposes the Soul Self-Existent, Yet Capable of Forgetting What Passed in a Previous State.

Tertullian Refutes, Physiologically, the Notion that the Soul is Introduced After Birth.

Scripture Alone Offers Clear Knowledge on the Questions We Have Been Controverting.

Soul and Body Conceived, Formed and Perfected in Element Simultaneously.

The Pythagorean Doctrine of Transmigration Sketched and Censured.

The Pythagorean Doctrine Refuted by Its Own First Principle, that Living Men are Formed from the Dead.

Further Refutation of the Pythagorean Theory. The State of Contemporary Civilisation.

Further Exposure of Transmigration, Its Inextricable Embarrassment.

Empedocles Increased the Absurdity of Pythagoras by Developing the Posthumous Change of Men into Various Animals.

The Judicial Retribution of These Migrations Refuted with Raillery.

These Vagaries Stimulated Some Profane Corruptions of Christianity. The Profanity of Simon Magus Condemned.

The Opinions of Carpocrates, Another Offset from the Pythagorean Dogmas, Stated and Confuted.

The Main Points of Our Author's Subject. On the Sexes of the Human Race.

On the Formation and State of the Embryo. Its Relation with the Subject of This Treatise.

On the Growth of the Soul. Its Maturity Coincident with the Maturity of the Flesh in Man.

The Evil Spirit Has Marred the Purity of the Soul from the Very Birth.

The Body of Man Only Ancillary to the Soul in the Commission of Evil.

Notwithstanding the Depravity of Man's Soul by Original Sin, There is Yet Left a Basis Whereon Divine Grace Can Work for Its Recovery by Spiritual Regeneration.

Sleep, the Mirror of Death, as Introductory to the Consideration of Death.

Sleep a Natural Function as Shown by Other Considerations, and by the Testimony of Scripture.

The Story of Hermotimus, and the Sleeplessness of the Emperor Nero. No Separation of the Soul from the Body Until Death.

Dreams, an Incidental Effect of the Soul's Activity. Ecstasy.

Diversity of Dreams and Visions. Epicurus Thought Lightly of Them, Though Generally Most Highly Valued. Instances of Dreams.

Dreams Variously Classified. Some are God-Sent, as the Dreams of Nebuchadnezzar; Others Simply Products of Nature.

Causes and Circumstances of Dreams. What Best Contributes to Efficient Dreaming.

No Soul Naturally Exempt from Dreams.

The Absurd Opinion of Epicurus and the Profane Conceits of the Heretic Menander on Death, Even Enoch and Elijah Reserved for Death.

Death Entirely Separates the Soul from the Body.

All Kinds of Death a Violence to Nature, Arising from Sin.--Sin an Intrusion Upon Nature as God Created It.

The Entire Soul Being Indivisible Remains to the Last Act of Vitality; Never Partially or Fractionally Withdrawn from the Body.

Whither Does the Soul Retire When It Quits the Body? Opinions of Philosophers All More or Less Absurd. The Hades of Plato.

The Christian Idea of the Position of Hades; The Blessedness of Paradise Immediately After Death. The Privilege of the Martyrs.

Refutation of the Homeric View of the Soul's Detention from Hades Owing to the Body's Being Unburied. That Souls Prematurely Separated from the Body Had to Wait for Admission into Hades Also Refuted.

Magic and Sorcery Only Apparent in Their Effects. God Alone Can Raise the Dead.

Conclusion. Points Postponed. All Souls are Kept in Hades Until the Resurrection, Anticipating Their Ultimate Misery or Bliss.

Anti-Marcion.

Title Page.

Introduction, by the American Editor.

The Prescription Against Heretics.

Introductory. Heresies Must Exist, and Even Abound; They are a Probation to Faith.

Analogy Between Fevers and Heresies. Heresies Not to Be Wondered At: Their Strength Derived from Weakness of Men's Faith. They Have Not the Truth. Simile of Pugilists and Gladiators in Illustration.

Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon. The Constancy of Christ.

Warnings Against Heresy Given Us in the New Testament. Sundry Passages Adduced. These Imply the Possibility of Falling into Heresy.

Heresy, as Well as Schism and Dissension, Disapproved by St. Paul, Who Speaks of the Necessity of Heresies, Not as a Good, But, by the Will of God, Salutary Trials for Training and Approving the Faith of Christians.

Heretics are Self-Condemned. Heresy is Self-Will, Whilst Faith is Submission of Our Will to the Divine Authority. The Heresy of Apelles.

Pagan Philosophy the Parent of Heresies. The Connection Between Deflections from Christian Faith and the Old Systems of Pagan Philosophy.

Christ's Word, Seek, and Ye Shall Find, No Warrant for Heretical Deviations from the Faith. All Christ's Words to the Jews are for Us, Not Indeed as Specific Commands, But as Principles to Be Applied.

The Research After Definite Truth Enjoined on Us. When We Have Discovered This, We Should Be Content.

One Has Succeeded in Finding Definite Truth, When He Believes. Heretical Wits are Always Offering Many Things for Vain Discussion, But We are Not to Be Always Seeking.

After We Have Believed, Search Should Cease; Otherwise It Must End in a Denial of What We Have Believed. No Other Object Proposed for Our Faith.

A Proper Seeking After Divine Knowledge, Which Will Never Be Out of Place or Excessive, is Always Within the Rule of Faith.

Summary of the Creed, or Rule of Faith. No Questions Ever Raised About It by Believers. Heretics Encourage and Perpetuate Thought Independent of Christ's Teaching.

Curiosity Ought Not Range Beyond the Rule of Faith. Restless Curiosity, the Feature of Heresy.

Heretics Not to Be Allowed to Argue Out of the Scriptures. The Scriptures, in Fact, Do Not Belong to Them.

Apostolic Sanction to This Exclusion of Heretics from the Use of the Scriptures. Heretics, According to the Apostle, are Not to Be Disputed With, But to Be Admonished.

Heretics, in Fact, Do Not Use, But Only Abuse, Scripture. No Common Ground Between Them and You.

Great Evil Ensues to the Weak in Faith, from Any Discussion Out of the Scriptures. Conviction Never Comes to the Heretic from Such a Process.

Appeal, in Discussion of Heresy, Lies Not to the Scriptures. The Scriptures Belong Only to Those Who Have the Rule of Faith.

Christ First Delivered the Faith. The Apostles Spread It; They Founded Churches as the Depositories Thereof. That Faith, Therefore, is Apostolic, Which Descended from the Apostles, Through Apostolic Churches.

All Doctrine True Which Comes Through the Church from the Apostles, Who Were Taught by God Through Christ. All Opinion Which Has No Such Divine Origin and Apostolic Tradition to Show, is Ipso Facto False.

Attempt to Invalidate This Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission.

The Apostles Not Ignorant. The Heretical Pretence of St. Peter's Imperfection Because He Was Rebuked by St. Paul. St. Peter Not Rebuked for Error in Teaching.

St. Peter's Further Vindication. St. Paul Not Superior to St. Peter in Teaching. Nothing Imparted to the Former in the Third Heaven Enabled Him to Add to the Faith. Heretics Boast as If Favoured with Some of the Secrets Imparted to Him.

The Apostles Did Not Keep Back Any of the Deposit of Doctrine Which Christ Had Entrusted to Them. St. Paul Openly Committed His Whole Doctrine to Timothy.

The Apostles Did in All Cases Teach the Whole Truth to the Whole Church. No Reservation, Nor Partial Communication to Favourite Friends.

Granted that the Apostles Transmitted the Whole Doctrine of Truth, May Not the Churches Have Been Unfaithful in Handing It On? Inconceivable that This Can Have Been the Case.

The One Tradition of the Faith, Which is Substantially Alike in the Churches Everywhere, a Good Proof that the Transmission Has Been True and Honest in the Main.

The Truth Not Indebted to the Care of the Heretics; It Had Free Course Before They Appeared. Priority of the Church's Doctrine a Mark of Its Truth.

Comparative Lateness of Heresies. Marcion's Heresy. Some Personal Facts About Him. The Heresy of Apelles. Character of This Man; Philumene; Valentinus; Nigidius, and Hermogenes.

Truth First, Falsehood Afterwards, as Its Perversion. Christ's Parable Puts the Sowing of the Good Seed Before the Useless Tares.

None of the Heretics Claim Succession from the Apostles. New Churches Still Apostolic, Because Their Faith is that Which the Apostles Taught and Handed Down. The Heretics Challenged to Show Any Apostolic Credentials.

Present Heresies (Seedlings of the Tares Noted by the Sacred Writers) Already Condemned in Scripture. This Descent of Later Heresy from the Earlier Traced in Several Instances.

No Early Controversy Respecting the Divine Creator; No Second God Introduced at First. Heresies Condemned Alike by the Sentence and the Silence of Holy Scripture.

Let Heretics Maintain Their Claims by a Definite and Intelligible Evidence. This the Only Method of Solving Their Questions. Catholics Appeal Always to Evidence Traceable to Apostolic Sources.

The Apostolic Churches the Voice of the Apostles. Let the Heretics Examine Their Apostolic Claims, in Each Case, Indisputable. The Church of Rome Doubly Apostolic; Its Early Eminence and Excellence. Heresy, as Perverting the Truth, is Connected Therewith.

Heretics Not Being Christians, But Rather Perverters of Christ's Teaching, May Not Claim the Christian Scriptures. These are a Deposit, Committed to and Carefully Kept by the Church.

Harmony of the Church and the Scriptures. Heretics Have Tampered with the Scriptures, and Mutilated, and Altered Them. Catholics Never Change the Scriptures, Which Always Testify for Them.

What St. Paul Calls Spiritual Wickednesses Displayed by Pagan Authors, and by Heretics, in No Dissimilar Manner. Holy Scripture Especially Liable to Heretical Manipulation. Affords Material for Heresies, Just as Virgil Has Been the Groundwork of Literary Plagiarisms, Different in Purport from the Original.

No Difference in the Spirit of Idolatry and of Heresy. In the Rites of Idolatry, Satan Imitated and Distorted the Divine Institutions of the Older Scriptures. The Christian Scriptures Corrupted by Him in the Perversions of the Various Heretics.

The Conduct of Heretics: Its Frivolity, Worldliness, and Irregularity. The Notorious Wantonness of Their Women.

Heretics Work to Pull Down and to Destroy, Not to Edify and Elevate. Heretics Do Not Adhere Even to Their Own Traditions, But Harbour Dissent Even from Their Own Founders.

Loose Company Preferred by Heretics. Ungodliness the Effect of Their Teaching the Very Opposite of Catholic Truth, Which Promotes the Fear of God, Both in Religious Ordinances and Practical Life.

Heresy Lowers Respect for Christ, and Destroys All Fear of His Great Judgment. The Tendency of Heretical Teaching on This Solemn Article of the Faith. The Present Treatise an Introduction to Certain Other Anti-Heretical Works of Our Author.

Elucidations.

The Five Books Against Marcion.

Introductory Notes.

Book I. Wherein is described the god of Marcion. He is shown to be utterly wanting in all the attributes of the true God.

Preface. Reason for a New Work. Pontus Lends Its Rough Character to the Heretic Marcion, a Native. His Heresy Characterized in a Brief Invective.

Marcion, Aided by Cerdon, Teaches a Duality of Gods; How He Constructed This Heresy of an Evil and a Good God.

The Unity of God. He is the Supreme Being, and There Cannot Be a Second Supreme.

Defence of the Divine Unity Against Objection. No Analogy Between Human Powers and God's Sovereignty. The Objection Otherwise Untenable, for Why Stop at Two Gods?

The Dual Principle Falls to the Ground; Plurality of Gods, of Whatever Number, More Consistent. Absurdity and Injury to Piety Resulting from Marcion's Duality.

Marcion Untrue to His Theory. He Pretends that His Gods are Equal, But He Really Makes Them Diverse. Then, Allowing Their Divinity, Denies This Diversity.

Other Beings Besides God are in Scripture Called God. This Objection Frivolous, for It is Not a Question of Names. The Divine Essence is the Thing at Issue. Heresy, in Its General Terms, Thus Far Treated.

Specific Points. The Novelty of Marcion's God Fatal to His Pretensions. God is from Everlasting, He Cannot Be in Any Wise New.

Marcion's Gnostic Pretensions Vain, for the True God is Neither Unknown Nor Uncertain. The Creator, Whom He Owns to Be God, Alone Supplies an Induction, by Which to Judge of the True God.

The Creator Was Known as the True God from the First by His Creation. Acknowledged by the Soul and Conscience of Man Before He Was Revealed by Moses.

The Evidence for God External to Him; But the External Creation Which Yields This Evidence is Really Not Extraneous, for All Things are God's. Marcion's God, Having Nothing to Show for Himself, No God at All. Marcion's Scheme Absurdly Defective, Not Furnishing Evidence for His New God's Existence, Which Should at Least Be Able to Compete with the Full Evidence of the Creator.

Impossibility of Acknowledging God Without This External Evidence Of His Existence. Marcion's Rejection of Such Evidence for His God Savours of Impudence and Malignity.

The Marcionites Depreciate the Creation, Which, However, is a Worthy Witness of God. This Worthiness Illustrated by References to the Heathen Philosophers, Who Were Apt to Invest the Several Parts of Creation with Divine Attributes.

All Portions of Creation Attest the Excellence of the Creator, Whom Marcion Vilifies. His Inconsistency Herein Exposed. Marcion's Own God Did Not Hesitate to Use the Creator's Works in Instituting His Own Religion.

The Lateness of the Revelation of Marcion's God. The Question of the Place Occupied by the Rival Deities. Instead of Two Gods, Marcion Really (Although, as It Would Seem, Unconsciously) Had Nine Gods in His System.

Marcion Assumes the Existence of Two Gods from the Antithesis Between Things Visible and Things Invisible. This Antithetical Principle in Fact Characteristic of the Works of the Creator, the One God--Maker of All Things Visible and Invisible.

Not Enough, as the Marcionites Pretend, that the Supreme God Should Rescue Man; He Must Also Have Created Him. The Existence of God Proved by His Creation, a Prior Consideration to His Character.

Notwithstanding Their Conceits, the God of the Marcionites Fails in the Vouchers Both of Created Evidence and of Adequate Revelation.

Jesus Christ, the Revealer of the Creator, Could Not Be the Same as Marcion's God, Who Was Only Made Known by the Heretic Some CXV. Years After Christ, and That, Too, on a Principle Utterly Unsuited to the Teaching of Jesus Christ, I.e., the Opposition Between the Law and the Gospels.

Marcion, Justifying His Antithesis Between the Law and the Gospel by the Contention of St. Paul with St. Peter, Shown to Have Mistaken St. Paul's Position and Argument. Marcion's Doctrine Confuted Out of St. Paul's Teaching, Which Agrees Wholly with the Creator's Decrees.

St. Paul Preached No New God, When He Announced the Repeal of Some of God's Ancient Ordinances. Never Any Hesitation About Belief in the Creator, as the God Whom Christ Revealed, Until Marcion's Heresy.

God's Attribute of Goodness Considered as Natural; The God of Marcion Found Wanting Herein. It Came Not to Man's Rescue When First Wanted.

God's Attribute of Goodness Considered as Rational. Marcion's God Defective Here Also; His Goodness Irrational and Misapplied.

The Goodness of Marcion's God Only Imperfectly Manifested; It Saves But Few, and the Souls Merely of These. Marcion's Contempt of the Body Absurd.

God is Not a Being of Simple Goodness; Other Attributes Belong to Him. Marcion Shows Inconsistency in the Portraiture of His Simply Good and Emotionless God.

In the Attribute of Justice, Marcion's God is Hopelessly Weak and Ungodlike. He Dislikes Evil, But Does Not Punish Its Perpetration.

Dangerous Effects to Religion and Morality of the Doctrine of So Weak a God.

This Perverse Doctrine Deprives Baptism of All Its Grace. If Marcion Be Right, the Sacrament Would Confer No Remission of Sins, No Regeneration, No Gift of the Spirit.

Marcion Forbids Marriage. Tertullian Eloquently Defends It as Holy, and Carefully Discriminates Between Marcion's Doctrine and His Own Montanism.

Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God.

The Methods of Marcion's Argument Incorrect and Absurd. The Proper Course of the Argument.

The True Doctrine of God the Creator. The Heretics Pretended to a Knowledge of the Divine Being, Opposed to and Subversive of Revelation. God's Nature and Ways Past Human Discovery. Adam's Heresy.

God Known by His Works. His Goodness Shown in His Creative Energy; But Everlasting in Its Nature; Inherent in God, Previous to All Exhibition of It. The First Stage of This Goodness Prior to Man.

The Next Stage Occurs in the Creation of Man by the Eternal Word. Spiritual as Well as Physical Gifts to Man. The Blessings of Man's Free-Will.

Marcion's Cavils Considered. His Objection Refuted, I.e., Man's Fall Showed Failure in God. The Perfection of Man's Being Lay in His Liberty, Which God Purposely Bestowed on Him. The Fall Imputable to Man's Own Choice.

This Liberty Vindicated in Respect of Its Original Creation; Suitable Also for Exhibiting the Goodness and the Purpose of God. Reward and Punishment Impossible If Man Were Good or Evil Through Necessity and Not Choice.

If God Had Anyhow Checked Man's Liberty, Marcion Would Have Been Ready with Another and Opposite Cavil. Man's Fall Foreseen by God. Provision Made for It Remedially and Consistently with His Truth and Goodness.

Man, Endued with Liberty, Superior to the Angels, Overcomes Even the Angel Which Lured Him to His Fall, When Repentant and Resuming Obedience to God.

Another Cavil Answered, I.e., the Fall Imputable to God, Because Man's Soul is a Portion of the Spiritual Essence of the Creator. The Divine Afflatus Not in Fault in the Sin of Man, But the Human Will Which Was Additional to It.

Another Cavil Met, I.e., the Devil Who Instigated Man to Sin Himself the Creature of God. Nay, the Primeval Cherub Only Was God's Work. The Devilish Nature Superadded by Wilfulness. In Man's Recovery the Devil is Vanquished in a Conflict on His Own Ground.

If, After Man's Sin, God Exercised His Attribute of Justice and Judgment, This Was Compatible with His Goodness, and Enhances the True Idea of the Perfection of God's Character.

The Attributes of Goodness and Justice Should Not Be Separated. They are Compatible in the True God. The Function of Justice in the Divine Being Described.

Further Description of the Divine Justice; Since the Fall of Man It Has Regulated the Divine Goodness. God's Claims on Our Love and Our Fear Reconciled.

Evil of Two Kinds, Penal and Criminal. It is Not of the Latter Sort that God is the Author, But Only of the Former, Which are Penal, and Included in His Justice.

The Severity of God Compatible with Reason and Justice. When Inflicted, Not Meant to Be Arbitrary, But Remedial.

To the Severity of God There Belong Accessory Qualities, Compatible with Justice. If Human Passions are Predicated of God, They Must Not Be Measured on the Scale of Human Imperfection.

Trace God's Government in History and in His Precepts, and You Will Find It Full of His Goodness.

Some of God's Laws Defended as Good, Which the Marcionites Impeached, Such as the Lex Talionis. Useful Purposes in a Social and Moral Point of View of This, and Sundry Other Enactments.

The Minute Prescriptions of the Law Meant to Keep the People Dependent on God. The Prophets Sent by God in Pursuance of His Goodness. Many Beautiful Passages from Them Quoted in Illustration of This Attribute.

The Marcionites Charged God with Having Instigated the Hebrews to Spoil the Egyptians. Defence of the Divine Dispensation in that Matter.

The Law of the Sabbath-Day Explained. The Eight Days' Procession Around Jericho. The Gathering of Sticks a Violation.

The Brazen Serpent and the Golden Cherubim Were Not Violations of the Second Commandment. Their Meaning.

God's Purposes in Election and Rejection of the Same Men, Such as King Saul, Explained, in Answer to the Marcionite Cavil.

Instances of God's Repentance, and Notably in the Case of the Ninevites, Accounted for and Vindicated.

God's Dealings with Adam at the Fall, and with Cain After His Crime, Admirably Explained and Defended.

The Oath of God: Its Meaning. Moses, When Deprecating God's Wrath Against Israel, a Type of Christ.

Other Objections Considered. God's Condescension in the Incarnation. Nothing Derogatory to the Divine Being in This Economy. The Divine Majesty Worthily Sustained by the Almighty Father, Never Visible to Man. Perverseness of the Marcionite Cavils.

The Tables Turned Upon Marcion, by Contrasts, in Favour of the True God.

Marcion's Own Antitheses, If Only the Title and Object of the Work Be Excepted, Afford Proofs of the Consistent Attributes of the True God.

Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation.

Introductory; A Brief Statement of the Preceding Argument in Connection with the Subject of This Book.

Why Christ's Coming Should Be Previously Announced.

Miracles Alone, Without Prophecy, an Insufficient Evidence of Christ's Mission.

Marcion's Christ Not the Subject of Prophecy. The Absurd Consequences of This Theory of the Heretic.

Sundry Features of the Prophetic Style: Principles of Its Interpretation.

Community in Certain Points of Marcionite and Jewish Error. Prophecies of Christ's Rejection Examined.

Prophecy Sets Forth Two Different Conditions of Christ, One Lowly, the Other Majestic. This Fact Points to Two Advents of Christ.

Absurdity of Marcion's Docetic Opinions; Reality of Christ's Incarnation.

Refutation of Marcion's Objections Derived from the Cases of the Angels, and the Pre-Incarnate Manifestations of the Son of God.

The Truly Incarnate State More Worthy of God Than Marcion's Fantastic Flesh.

Christ Was Truly Born; Marcion's Absurd Cavil in Defence of a Putative Nativity.

Isaiah's Prophecy of Emmanuel. Christ Entitled to that Name.

Isaiah's Prophecies Considered. The Virginity of Christ's Mother a Sign. Other Prophecies Also Signs. Metaphorical Sense of Proper Names in Sundry Passages of the Prophets.

Figurative Style of Certain Messianic Prophecies in the Psalms. Military Metaphors Applied to Christ.

The Title Christ Suitable as a Name of the Creator's Son, But Unsuited to Marcion's Christ.

The Sacred Name Jesus Most Suited to the Christ of the Creator. Joshua a Type of Him.

Prophecies in Isaiah and the Psalms Respecting Christ's Humiliation.

Types of the Death of Christ. Isaac; Joseph; Jacob Against Simeon and Levi; Moses Praying Against Amalek; The Brazen Serpent.

Prophecies of the Death of Christ.

The Subsequent Influence of Christ's Death in the World Predicted. The Sure Mercies of David. What These are.

The Call of the Gentiles Under the Influence of the Gospel Foretold.

The Success of the Apostles, and Their Sufferings in the Cause of the Gospel, Foretold.

The Dispersion of the Jews, and Their Desolate Condition for Rejecting Christ, Foretold.

Christ's Millennial and Heavenly Glory in Company with His Saints.

Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man.

Examination of the Antitheses of Marcion, Bringing Them to the Test of Marcion's Own Gospel. Certain True Antitheses in the Dispensations of the Old and the New Testaments. These Variations Quite Compatible with One and the Same God, Who Ordered Them.

St. Luke's Gospel, Selected by Marcion as His Authority, and Mutilated by Him. The Other Gospels Equally Authoritative. Marcion's Terms of Discussion, However, Accepted, and Grappled with on the Footing of St. Luke's Gospel Alone.

Marcion Insinuated the Untrustworthiness of Certain Apostles Whom St. Paul Rebuked. The Rebuke Shows that It Cannot Be Regarded as Derogating from Their Authority. The Apostolic Gospels Perfectly Authentic.

Each Side Claims to Possess the True Gospel. Antiquity the Criterion of Truth in Such a Matter. Marcion's Pretensions as an Amender of the Gospel.

By the Rule of Antiquity, the Catholic Gospels are Found to Be True, Including the Real St. Luke's. Marcion's Only a Mutilated Edition. The Heretic's Weakness and Inconsistency in Ignoring the Other Gospels.

Marcion's Object in Adulterating the Gospel. No Difference Between the Christ of the Creator and the Christ of the Gospel. No Rival Christ Admissible. The Connection of the True Christ with the Dispensation of the Old Testament Asserted.

Marcion Rejected the Preceding Portion of St. Luke's Gospel. Therefore This Review Opens with an Examination of the Case of the Evil Spirit in the Synagogue of Capernaum. He Whom the Demon Acknowledged Was the Creator's Christ.

Other Proofs from the Same Chapter, that Jesus, Who Preached at Nazareth, and Was Acknowledged by Certain Demons as Christ the Son of God, Was the Creator's Christ. As Occasion Offers, the Docetic Errors of Marcion are Exposed.

Out of St. Luke's Fifth Chapter are Found Proofs of Christ's Belonging to the Creator, E.g. In the Call of Fishermen to the Apostolic Office, and in the Cleansing of the Leper. Christ Compared with the Prophet Elisha.

Further Proofs of the Same Truth in the Same Chapter, from the Healing of the Paralytic, and from the Designation Son of Man Which Jesus Gives Himself. Tertullian Sustains His Argument by Several Quotations from the Prophets.

The Call of Levi the Publican. Christ in Relation to the Baptist. Christ as the Bridegroom. The Parable of the Old Wine and the New. Arguments Connecting Christ with the Creator.

Christ's Authority Over the Sabbath. As Its Lord He Recalled It from Pharisaic Neglect to the Original Purpose of Its Institution by the Creator the Case of the Disciples Who Plucked the Ears of Corn on the Sabbath. The Withered Hand Healed on the Sabbath.

Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him.

Christ's Sermon on the Mount. In Manner and Contents It So Resembles the Creator's Dispensational Words and Deeds. It Suggests Therefore the Conclusion that Jesus is the Creator's Christ. The Beatitudes.

Sermon on the Mount Continued. Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This.

The Precept of Loving One's Enemies. It is as Much Taught in the Creator's Scriptures of the Old Testament as in Christ's Sermon. The Lex Talionis of Moses Admirably Explained in Consistency with the Kindness and Love Which Jesus Christ Came to Proclaim and Enforce in Behalf of the Creator. Sundry Precepts of Charity Explained.

Concerning Loans. Prohibition of Usury and the Usurious Spirit. The Law Preparatory to the Gospel in Its Provisions; So in the Present Instance. On Reprisals. Christ's Teaching Throughout Proves Him to Be Sent by the Creator.

Concerning the Centurion's Faith. The Raising of the Widow's Son. John Baptist, and His Message to Christ; And the Woman Who Was a Sinner. Proofs Extracted from All of the Relation of Christ to the Creator.

The Rich Women of Piety Who Followed Jesus Christ's Teaching by Parables. The Marcionite Cavil Derived from Christ's Remark, When Told of His Mother and His Brethren. Explanation of Christ's Apparent Rejection Them.

Comparison of Christ's Power Over Winds and Waves with Moses' Command of the Waters of the Red Sea and the Jordan. Christ's Power Over Unclean Spirits. The Case of the Legion. The Cure of the Issue of Blood. The Mosaic Uncleanness on This Point Explained.

Christ's Connection with the Creator Shown from Several Incidents in the Old Testament, Compared with St. Luke's Narrative of the Mission of the Disciples. The Feeding of the Multitude. The Confession of St. Peter. Being Ashamed of Christ. This Shame is Only Possible of the True Christ. Marcionite Pretensions Absurd.

The Same Conclusion Supported by the Transfiguration. Marcion Inconsistent in Associating with Christ in Glory Two Such Eminent Servants of the Creator as Moses and Elijah. St. Peter's Ignorance Accounted for on Montanist Principle.

Impossible that Marcion's Christ Should Reprove the Faithless Generation. Such Loving Consideration for Infants as the True Christ Was Apt to Shew, Also Impossible for the Other. On the Three Different Characters Confronted and Instructed by Christ in Samaria.

On the Mission of the Seventy Disciples, and Christ's Charge to Them. Precedents Drawn from the Old Testament. Absurdity of Supposing that Marcion's Christ Could Have Given the Power of Treading on Serpents and Scorpions.

Christ Thanks the Father for Revealing to Babes What He Had Concealed from the Wise. This Concealment Judiciously Effected by the Creator. Other Points in St. Luke's Chap. X. Shown to Be Only Possible to the Creator's Christ.

From St. Luke's Eleventh Chapter Other Evidence that Christ Comes from the Creator. The Lord's Prayer and Other Words of Christ. The Dumb Spirit and Christ's Discourse on Occasion of the Expulsion. The Exclamation of the Woman in the Crowd.

Christ's Reprehension of the Pharisees Seeking a Sign. His Censure of Their Love of Outward Show Rather Than Inward Holiness. Scripture Abounds with Admonitions of a Similar Purport. Proofs of His Mission from the Creator.

Examples from the Old Testament, Balaam, Moses, and Hezekiah, to Show How Completely the Instruction and Conduct of Christ Are in Keeping with the Will and Purpose of the Creator.

Parallels from the Prophets to Illustrate Christ's Teaching in the Rest of This Chapter of St. Luke. The Sterner Attributes of Christ, in His Judicial Capacity, Show Him to Have Come from the Creator. Incidental Rebukes of Marcion's Doctrine of Celibacy, and of His Altering of the Text of the Gospel.

Parables of the Mustard-Seed, and of the Leaven. Transition to the Solemn Exclusion Which Will Ensue When the Master of the House Has Shut the Door. This Judicial Exclusion Will Be Administered by Christ, Who is Shown Thereby to Possess the Attribute of the Creator.

Christ's Advice to Invite the Poor in Accordance with Isaiah. The Parable of the Great Supper a Pictorial Sketch of the Creator's Own Dispensations of Mercy and Grace. The Rejections of the Invitation Paralleled by Quotations from the Old Testament. Marcion's Christ Could Not Fulfil the Conditions Indicated in This Parable. The Absurdity of the Marcionite Interpretation.

A Sort of Sorites, as the Logicians Call It, to Show that the Parables of the Lost Sheep and the Lost Drachma Have No Suitable Application to the Christ of Marcion.

The Marcionite Interpretation of God and Mammon Refuted. The Prophets Justify Christ's Admonition Against Covetousness and Pride. John Baptist the Link Between the Old and the New Dispensations of the Creator. So Said Christ--But So Also Had Isaiah Said Long Before. One Only God, the Creator, by His Own Will Changed the Dispensations. No New God Had a Hand in the Change.

Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States.

The Judicial Severity of Christ and the Tenderness of the Creator, Asserted in Contradiction to Marcion. The Cure of the Ten Lepers. Old Testament Analogies. The Kingdom of God Within You; This Teaching Similar to that of Moses. Christ, the Stone Rejected by the Builders. Indications of Severity in the Coming of Christ. Proofs that He is Not the Impassible Being Marcion Imagined.

The Parables of the Importunate Widow, and of the Pharisee and the Publican. Christ's Answer to the Rich Ruler, the Cure of the Blind Man. His Salutation--Son of David. All Proofs of Christ's Relation to the Creator, Marcion's Antithesis Between David and Christ Confuted.

Christ and Zacchæus. The Salvation of the Body as Denied by Marcion. The Parable of the Ten Servants Entrusted with Ten Pounds. Christ a Judge, Who is to Administer the Will of the Austere Man, I.e. The Creator.

Christ's Refutations of the Pharisees. Rendering Dues to Cæsar and to God. Next of the Sadducees, Respecting Marriage in the Resurrection. These Prove Him Not to Be Marcion's But the Creator's Christ. Marcion's Tamperings in Order to Make Room for His Second God, Exposed and Confuted.

Concerning Those Who Come in the Name of Christ. The Terrible Signs of His Coming. He Whose Coming is So Grandly Described Both in the Old Testament and the New Testament, is None Other Than the Christ of the Creator. This Proof Enhanced by the Parable of the Fig-Tree and All the Trees. Parallel Passages of Prophecy.

How the Steps in the Passion of the Saviour Were Predetermined in Prophecy. The Passover. The Treachery of Judas. The Institution of the Lord's Supper. The Docetic Error of Marcion Confuted by the Body and the Blood of the Lord Jesus Christ.

The Woe Pronounced on the Traitor a Judicial Act, Which Disproves Christ to Be Such as Marcion Would Have Him to Be. Christ's Conduct Before the Council Explained. Christ Even Then Directs the Minds of His Judges to the Prophetic Evidences of His Own Mission. The Moral Responsibility of These Men Asserted.

Other Incidents of the Passion Minutely Compared with Prophecy. Pilate and Herod. Barabbas Preferred to Jesus. Details of the Crucifixion. The Earthquake and the Mid-Day Darkness. All Wonderfully Foretold in the Scriptures of the Creator. Christ's Giving Up the Ghost No Evidence of Marcion's Docetic Opinions. In His Sepulture There is a Refutation Thereof.

Conclusions. Jesus as the Christ of the Creator Proved from the Events of the Last Chapter of St. Luke. The Pious Women at the Sepulchre. The Angels at the Resurrection. The Manifold Appearances of Christ After the Resurrection. His Mission of the Apostles Amongst All Nations. All Shown to Be in Accordance with the Wisdom of the Almighty Father, as Indicated in Prophecy. The Body of Christ After Death No Mere Phantom. Marcion's Manipulation of the Gospel on This Point.

Dr. Holmes' Note.

Elucidations.

Additional Note.

Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture.

Introductory. The Apostle Paul Himself Not the Preacher of a New God. Called by Jesus Christ, Although After the Other Apostles, His Mission Was from the Creator. States How. The Argument, as in the Case of the Gospel, Confining Proofs to Such Portions of St. Paul's Writings as Marcion Allowed.

On the Epistle to the Galatians. The Abolition of the Ordinances of the Mosaic Law No Proof of Another God. The Divine Lawgiver, the Creator Himself, Was the Abrogator. The Apostle's Doctrine in the First Chapter Shown to Accord with the Teaching of the Old Testament. The Acts of the Apostles Shown to Be Genuine Against Marcion. This Book Agrees with the Pauline Epistles.

St. Paul Quite in Accordance with St. Peter and Other Apostles of the Circumcision. His Censure of St. Peter Explained, and Rescued from Marcion's Misapplication. The Strong Protests of This Epistle Against Judaizers. Yet Its Teaching is Shown to Be in Keeping with the Law and the Prophets. Marcion's Tampering with St. Paul's Writings Censured.

Another Instance of Marcion's Tampering with St. Paul's Text. The Fulness of Time, Announced by the Apostle, Foretold by the Prophets. Mosaic Rites Abrogated by the Creator Himself. Marcion's Tricks About Abraham's Name. The Creator, by His Christ, the Fountain of the Grace and the Liberty Which St. Paul Announced. Marcion's Docetism Refuted.

The First Epistle to the Corinthians. The Pauline Salutation of Grace and Peace Shown to Be Anti-Marcionite. The Cross of Christ Purposed by the Creator. Marcion Only Perpetuates the Offence and Foolishness of Christ's Cross by His Impious Severance of the Gospel from the Creator. Analogies Between the Law and the Gospel in the Matter of Weak Things, and Foolish Things and Base Things.

The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament.

St. Paul's Phraseology Often Suggested by the Jewish Scriptures. Christ Our Passover--A Phrase Which Introduces Us to the Very Heart of the Ancient Dispensation. Christ's True Corporeity. Married and Unmarried States. Meaning of the Time is Short. In His Exhortations and Doctrine, the Apostle Wholly Teaches According to the Mind and Purposes of the God of the Old Testament. Prohibition of Meats and Drinks Withdrawn by the Creator.

Man the Image of the Creator, and Christ the Head of the Man. Spiritual Gifts. The Sevenfold Spirit Described by Isaiah. The Apostle and the Prophet Compared. Marcion Challenged to Produce Anything Like These Gifts of the Spirit Foretold in Prophecy in His God.

The Doctrine of the Resurrection. The Body Will Rise Again. Christ's Judicial Character. Jewish Perversions of Prophecy Exposed and Confuted. Messianic Psalms Vindicated. Jewish and Rationalistic Interpretations on This Point Similar. Jesus--Not Hezekiah or Solomon--The Subject of These Prophecies in the Psalms. None But He is the Christ of the Old and the New Testaments.

Doctrine of the Resurrection of the Body, Continued. How are the Dead Raised? and with What Body Do They Come? These Questions Answered in Such a Sense as to Maintain the Truth of the Raised Body, Against Marcion. Christ as the Second Adam Connected with the Creator of the First Man. Let Us Bear the Image of the Heavenly. The Triumph Over Death in Accordance with the Prophets. Hosea and St. Paul Compared.

The Second Epistle to the Corinthians. The Creator the Father of Mercies. Shown to Be Such in the Old Testament, and Also in Christ. The Newness of the New Testament. The Veil of Obdurate Blindness Upon Israel, Not Reprehensible on Marcion's Principles. The Jews Guilty in Rejecting the Christ of the Creator. Satan, the God of This World. The Treasure in Earthen Vessels Explained Against Marcion. The Creator's Relation to These Vessels, I.e. Our Bodies.

The Eternal Home in Heaven. Beautiful Exposition by Tertullian of the Apostle's Consolatory Teaching Against the Fear of Death, So Apt to Arise Under Anti-Christian Oppression. The Judgment-Seat of Christ--The Idea, Anti-Marcionite. Paradise. Judicial Characteristics of Christ Which are Inconsistent with the Heretical Views About Him; The Apostle's Sharpness, or Severity, Shows Him to Be a Fit Preacher of the Creator's Christ.

The Epistle to the Romans. St. Paul Cannot Help Using Phrases Which Bespeak the Justice of God, Even When He is Eulogizing the Mercies of the Gospel. Marcion Particularly Hard in Mutilation of This Epistle. Yet Our Author Argues on Common Ground. The Judgment at Last Will Be in Accordance with the Gospel. The Justified by Faith Exhorted to Have Peace with God. The Administration of the Old and the New Dispensations in One and the Same Hand.

The Divine Power Shown in Christ's Incarnation. Meaning of St. Paul's Phrase. Likeness of Sinful Flesh. No Docetism in It. Resurrection of Our Real Bodies. A Wide Chasm Made in the Epistle by Marcion's Erasure. When the Jews are Upbraided by the Apostle for Their Misconduct to God; Inasmuch as that God Was the Creator, a Proof is in Fact Given that St. Paul's God Was the Creator. The Precepts at the End of the Epistle, Which Marcion Allowed, Shown to Be in Exact Accordance with the Creator's Scriptures.

The First Epistle to the Thessalonians. The Shorter Epistles Pungent in Sense and Very Valuable. St. Paul Upbraids the Jews for the Death First of Their Prophets and Then of Christ. This a Presumption that Both Christ and the Prophets Pertained to the Same God. The Law of Nature, Which is in Fact the Creator's Discipline, and the Gospel of Christ Both Enjoin Chastity. The Resurrection Provided for in the Old Testament by Christ. Man's Compound Nature.

The Second Epistle to the Thessalonians. An Absurd Erasure of Marcion; Its Object Transparent. The Final Judgment on the Heathen as Well as the Jews Could Not Be Administered by Marcion's Christ. The Man of Sin--What? Inconsistency of Marcion's View. The Antichrist. The Great Events of the Last Apostasy Within the Providence and Intention of the Creator, Whose are All Things from the Beginning. Similarity of the Pauline Precepts with Those of the Creator.

The Epistle to the Laodiceans. The Proper Designation is to the Ephesians. Recapitulation of All Things in Christ from the Beginning of the Creation. No Room for Marcion's Christ Here. Numerous Parallels Between This Epistle and Passages in the Old Testament. The Prince of the Power of the Air, and the God of This World--Who? Creation and Regeneration the Work of One God. How Christ Has Made the Law Obsolete. A Vain Erasure of Marcion's. The Apostles as Well as the Prophets from the Creator.

Another Foolish Erasure of Marcion's Exposed. Certain Figurative Expressions of the Apostle, Suggested by the Language of the Old Testament. Collation of Many Passages of This Epistle, with Precepts and Statements in the Pentateuch, the Psalms, and the Prophets. All Alike Teach Us the Will and Purpose of the Creator.

The Epistle to the Colossians. Time the Criterion of Truth and Heresy. Application of the Canon. The Image of the Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient Dispensations. What is Included in the Fulness of Christ. The Epicurean Character of Marcion's God. The Catholic Truth in Opposition Thereto. The Law is to Christ What the Shadow is to the Substance.

The Epistle to the Philippians. The Variances Amongst the Preachers of Christ No Argument that There Was More Than One Only Christ. St. Paul's Phrases--Form of a Servant, Likeness, and Fashion of a Man--No Sanction of Docetism. No Antithesis (Such as Marcion Alleged) in the God of Judaism and the God of the Gospel Deducible from Certain Contrasts Mentioned in This Epistle. A Parallel with a Passage in Genesis. The Resurrection of the Body, and the Change Thereof.

The Epistle to Philemon. This Epistle Not Mutilated. Marcion's Inconsistency in Accepting This, and Rejecting Three Other Epistles Addressed to Individuals. Conclusions. Tertullian Vindicates the Symmetry and Deliberate Purpose of His Work Against Marcion.

Elucidations.

Against Hermogenes.

The Opinions of Hermogenes, by the Prescriptive Rule of Antiquity Shown to Be Heretical. Not Derived from Christianity, But from Heathen Philosophy. Some of the Tenets Mentioned.

Hermogenes, After a Perverse Induction from Mere Heretical Assumptions, Concludes that God Created All Things Out of Pre-Existing Matter.

An Argument of Hermogenes. The Answer: While God is a Title Eternally Applicable to the Divine Being, Lord and Father are Only Relative Appellations, Not Eternally Applicable. An Inconsistency in the Argument of Hermogenes Pointed Out.

Hermogenes Gives Divine Attributes to Matter, and So Makes Two Gods.

Hermogenes Coquets with His Own Argument, as If Rather Afraid of It. After Investing Matter with Divine Qualities, He Tries to Make It Somehow Inferior to God.

The Shifts to Which Hermogenes is Reduced, Who Deifies Matter, and Yet is Unwilling to Hold Him Equal with the Divine Creator.

Hermogenes Held to His Theory in Order that Its Absurdity May Be Exposed on His Own Principles.

On His Own Principles, Hermogenes Makes Matter, on the Whole, Superior to God.

Sundry Inevitable But Intolerable Conclusions from the Principles of Hermogenes.

To What Straits Hermogenes Absurdly Reduces the Divine Being. He Does Nothing Short of Making Him the Author of Evil.

Hermogenes Makes Great Efforts to Remove Evil from God to Matter. How He Fails to Do This Consistently with His Own Argument.

The Mode of Controversy Changed. The Premisses of Hermogenes Accepted, in Order to Show into What Confusion They Lead Him.

Another Ground of Hermogenes that Matter Has Some Good in It. Its Absurdity.

Tertullian Pushes His Opponent into a Dilemma.

The Truth, that God Made All Things from Nothing, Rescued from the Opponent's Flounderings.

A Series of Dilemmas. They Show that Hermogenes Cannot Escape from the Orthodox Conclusion.

The Truth of God's Work in Creation. You Cannot Depart in the Least from It, Without Landing Yourself in an Absurdity.

An Eulogy on the Wisdom and Word of God, by Which God Made All Things of Nothing.

An Appeal to the History of Creation. True Meaning of the Term Beginning, Which the Heretic Curiously Wrests to an Absurd Sense.

Meaning of the Phrase--In the Beginning. Tertullian Connects It with the Wisdom of God, and Elicits from It the Truth that the Creation Was Not Out of Pre-Existent Matter.

A Retort of Heresy Answered. That Scripture Should in So Many Words Tell Us that the World Was Made of Nothing is Superfluous.

This Conclusion Confirmed by the Usage of Holy Scripture in Its History of the Creation. Hermogenes in Danger of the Woe Pronounced Against Adding to Scripture.

Hermogenes Pursued to Another Passage of Scripture. The Absurdity of His Interpretation Exposed.

Earth Does Not Mean Matter as Hermogenes Would Have It.

The Assumption that There are Two Earths Mentioned in the History of the Creation, Refuted.

The Method Observed in the History of the Creation, in Reply to the Perverse Interpretation of Hermogenes.

Some Hair-Splitting Use of Words in Which His Opponent Had Indulged.

A Curious Inconsistency in Hermogenes Exposed. Certain Expressions in The History of Creation Vindicated in The True Sense.

The Gradual Development of Cosmical Order Out of Chaos in the Creation, Beautifully Stated.

Another Passage in the Sacred History of the Creation, Released from the Mishandling of Hermogenes.

A Further Vindication of the Scripture Narrative of the Creation, Against a Futile View of Hermogenes.

The Account of the Creation in Genesis a General One, Corroborated, However, by Many Other Passages of the Old Testament, Which Give Account of Specific Creations. Further Cavillings Confuted.

Statement of the True Doctrine Concerning Matter. Its Relation to God's Creation of the World.

A Presumption that All Things Were Created by God Out of Nothing Afforded by the Ultimate Reduction of All Things to Nothing. Scriptures Proving This Reduction Vindicated from Hermogenes' Charge of Being Merely Figurative.

Contradictory Propositions Advanced by Hermogenes Respecting Matter and Its Qualities.

Other Absurd Theories Respecting Matter and Its Incidents Exposed in an Ironical Strain. Motion in Matter. Hermogenes' Conceits Respecting It.

Ironical Dilemmas Respecting Matter, and Sundry Moral Qualities Fancifully Attributed to It.

Other Speculations of Hermogenes, About Matter and Some of Its Adjuncts, Shown to Be Absurd. For Instance, Its Alleged Infinity.

These Latter Speculations Shown to Be Contradictory to the First Principles Respecting Matter, Formerly Laid Down by Hermogenes.

Shapeless Matter an Incongruous Origin for God's Beautiful Cosmos. Hermogenes Does Not Mend His Argument by Supposing that Only a Portion of Matter Was Used in the Creation.

Sundry Quotations from Hermogenes. Now Uncertain and Vague are His Speculations Respecting Motion in Matter, and the Material Qualities of Good and Evil.

Further Exposure of Inconsistencies in the Opinions of Hermogenes Respecting the Divine Qualities of Matter.

Other Discrepancies Exposed and Refuted Respecting the Evil in Matter Being Changed to Good.

Curious Views Respecting God's Method of Working with Matter Exposed. Discrepancies in the Heretic's Opinion About God's Local Relation to Matter.

Conclusion. Contrast Between the Statements of Hermogenes and the Testimony of Holy Scripture Respecting the Creation. Creation Out of Nothing, Not Out of Matter.

Against the Valentinians.

Introductory. Tertullian Compares the Heresy to the Old Eleusinian Mysteries. Both Systems Alike in Preferring Concealment of Error and Sin to Proclamation of Truth and Virtue.

These Heretics Brand the Christians as Simple Persons. The Charge Accepted, and Simplicity Eulogized Out of the Scriptures.

The Folly of This Heresy. It Dissects and Mutilates the Deity. Contrasted with the Simple Wisdom of True Religion. To Expose the Absurdities of the Valentinian System is to Destroy It.

The Heresy Traceable to Valentinus, an Able But Restless Man. Many Schismatical Leaders of the School Mentioned. Only One of Them Shows Respect to the Man Whose Name Designates the Entire School.

Many Eminent Christian Writers Have Carefully and Fully Refuted the Heresy. These the Author Makes His Own Guides.

Although Writing in Latin He Proposes to Retain the Greek Names of the Valentinian Emanations of Deity. Not to Discuss the Heresy But Only to Expose It. This with the Raillery Which Its Absurdity Merits.

The First Eight Emanations, or Æons, Called the Ogdoad, are the Fountain of All the Others. Their Names and Descent Recorded.

The Names and Descent of Other Æons; First Half a Score, Then Two More, and Ultimately a Dozen Besides. These Thirty Constitute the Pleroma. But Why Be So Capricious as to Stop at Thirty?

Other Capricious Features in the System. The Æons Unequal in Attributes. The Superiority of Nus; The Vagaries of Sophia Restrained by Horos. Grand Titles Borne by This Last Power.

Another Account of the Strange Aberrations of Sophia, and the Restraining Services of Horus. Sophia Was Not Herself, After All, Ejected from the Pleroma, But Only Her Enthymesis.

The Profane Account Given of the Origin of Christ and the Holy Ghost Sternly Rebuked. An Absurdity Respecting the Attainment of the Knowledge of God Ably Exposed.

The Strange Jumble of the Pleroma. The Frantic Delight of the Members Thereof. Their Joint Contribution of Parts Set Forth with Humorous Irony.

First Part of the Subject, Touching the Constitution of the Pleroma, Briefly Recapitulated. Transition to the Other Part, Which is Like a Play Outside the Curtain.

The Adventures of Achamoth Outside the Pleroma. The Mission of Christ in Pursuit of Her. Her Longing for Christ. Horos' Hostility to Her. Her Continued Suffering.

Strange Account of the Origin of Matter, from the Various Affections of Achamoth. The Waters from Her Tears; Light from Her Smile.

Achamoth Purified from All Impurities of Her Passion by the Paraclete, Acting Through Soter, Who Out of the Above-Mentioned Impurities Arranges Matter, Separating Its Evil from the Better Qualities.

Achamoth in Love with the Angels. A Protest Against the Lascivious Features of Valentinianism. Achamoth Becomes the Mother of Three Natures.

Blasphemous Opinion Concerning the Origin of the Demiurge, Supposed to Be the Creator of the Universe.

Palpable Absurdities and Contradictions in the System Respecting Achamoth and the Demiurge.

The Demiurge Works Away at Creation, as the Drudge of His Mother Achamoth, in Ignorance All the While of the Nature of His Occupation.

The Vanity as Well as Ignorance of the Demiurge. Absurd Results from So Imperfect a Condition.

Origin of the Devil, in the Criminal Excess of the Sorrow of Achamoth. The Devil, Called Also Munditenens, Actually Wiser Than the Demiurge, Although His Work.

The Relative Positions of the Pleroma. The Region of Achamoth, and the Creation of the Demiurge. The Addition of Fire to the Various Elements and Bodies of Nature.

The Formation of Man by the Demiurge. Human Flesh Not Made of the Ground, But of a Nondescript Philosophic Substance.

An Extravagant Way of Accounting for the Communication of the Spiritual Nature to Man. It Was Furtively Managed by Achamoth, Through the Unconscious Agency of Her Son.

The Three Several Natures--The Material, the Animal, and the Spiritual, and Their Several Destinations. The Strange Valentinian Opinion About the Structure of Soter's Nature.

The Christ of the Demiurge, Sent into the World by the Virgin. Not of Her. He Found in Her, Not a Mother, But Only a Passage or Channel. Jesus Descended Upon Christ, at His Baptism, Like a Dove; But, Being Incapable of Suffering, He Left Christ to Die on the Cross Alone.

The Demiurge Cured of His Ignorance by the Saviour's Advent, from Whom He Hears of the Great Future in Store for Himself.

The Three Natures Again Adverted to. They are All Exemplified Amongst Men. For Instance, by Cain, and Abel, and Seth.

The Lax and Dangerous Views of This Sect Respecting Good Works. That These are Unnecessary to the Spiritual Man.

At the Last Day Great Changes Take Place Amongst the Æons as Well as Among Men. How Achamoth and the Demiurge are Affected Then. Irony on the Subject.

Indignant Irony Exposing the Valentinian Fable About the Judicial Treatment of Mankind at the Last Judgment. The Immorality of the Doctrine.

These Remaining Chapters an Appendix to the Main Work. In This Chapter Tertullian Notices a Difference Among Sundry Followers of Ptolemy, a Disciple of Valentinus.

Other Varying Opinions Among the Valentinians Respecting the Deity, Characteristic Raillery.

Yet More Discrepancies. Just Now the Sex of Bythus Was an Object of Dispute; Now His Rank Comes in Question. Absurd Substitutes for Bythus Criticised by Tertullian.

Less Reprehensible Theories in the Heresy. Bad is the Best of Valentinianism.

Other Turgid and Ridiculous Theories About the Origin of the Æons and Creation, Stated and Condemned.

Diversity in the Opinions of Secundus, as Compared with the General Doctrine of Valentinus.

Their Diversity of Sentiment Affects the Very Central Doctrine of Christianity, Even the Person and Character of the Lord Jesus. This Diversity Vitiates Every Gnostic School.

On the Flesh of Christ.

The General Purport of This Work. The Heretics, Marcion, Apelles, and Valentinus, Wishing to Impugn the Doctrine of the Resurrection, Deprive Christ of All Capacity for Such a Change by Denying His Flesh.

Marcion, Who Would Blot Out the Record of Christ's Nativity, is Rebuked for So Startling a Heresy.

Christ's Nativity Both Possible and Becoming. The Heretical Opinion of Christ's Apparent Flesh Deceptive and Dishonourable to God, Even on Marcion's Principles.

God's Honour in the Incarnation of His Son Vindicated. Marcion's Disparagement of Human Flesh Inconsistent as Well as Impious. Christ Has Cleansed the Flesh. The Foolishness of God is Most Wise.

Christ Truly Lived and Died in Human Flesh. Incidents of His Human Life on Earth, and Refutation of Marcion's Docetic Parody of the Same.

The Doctrine of Apelles Refuted, that Christ's Body Was of Sidereal Substance, Not Born. Nativity and Mortality are Correlative Circumstances, and in Christ's Case His Death Proves His Birth.

Explanation of the Lord's Question About His Mother and His Brethren. Answer to the Cavils of Apelles and Marcion, Who Support Their Denial of Christ's Nativity by It.

Apelles and His Followers, Displeased with Our Earthly Bodies, Attributed to Christ a Body of a Purer Sort. How Christ Was Heavenly Even in His Earthly Flesh.

Christ's Flesh Perfectly Natural, Like Our Own. None of the Supernatural Features Which the Heretics Ascribed to It Discoverable, on a Careful View.

Another Class of Heretics Refuted. They Alleged that Christ's Flesh Was of a Finer Texture, Animalis, Composed of Soul.

The Opposite Extravagance Exposed. That is Christ with a Soul Composed of Flesh--Corporeal, Though Invisible. Christ's Soul, Like Ours, Distinct from Flesh, Though Clothed in It.

The True Functions of the Soul. Christ Assumed It in His Perfect Human Nature, Not to Reveal and Explain It, But to Save It. Its Resurrection with the Body Assured by Christ.

Christ's Human Nature. The Flesh and the Soul Both Fully and Unconfusedly Contained in It.

Christ Took Not on Him an Angelic Nature, But the Human. It Was Men, Not Angels, Whom He Came to Save.

The Valentinian Figment of Christ's Flesh Being of a Spiritual Nature, Examined and Refuted Out of Scripture.

Christ's Flesh in Nature, the Same as Ours, Only Sinless. The Difference Between Carnem Peccati and Peccatum Carnis: It is the Latter Which Christ Abolished. The Flesh of the First Adam, No Less Than that of the Second Adam, Not Received from Human Seed, Although as Entirely Human as Our Own, Which is Derived from It.

The Similarity of Circumstances Between the First and the Second Adam, as to the Derivation of Their Flesh. An Analogy Also Pleasantly Traced Between Eve and the Virgin Mary.

The Mystery of the Assumption of Our Perfect Human Nature by the Second Person of the Blessed Trinity. He is Here Called, as Often Elsewhere, the Spirit.

Christ, as to His Divine Nature, as the Word of God, Became Flesh, Not by Carnal Conception, Nor by the Will of the Flesh and of Man, But by the Will of God. Christ's Divine Nature, of Its Own Accord, Descended into the Virgin's Womb.

Christ Born of a Virgin, of Her Substance. The Physiological Facts of His Real and Exact Birth of a Human Mother, as Suggested by Certain Passages of Scripture.

The Word of God Did Not Become Flesh Except in the Virgin's Womb and of Her Substance. Through His Mother He is Descended from Her Great Ancestor David. He is Described Both in the Old and in the New Testament as “The Fruit of David's Loins.”

Holy Scripture in the New Testament, Even in Its Very First Verse, Testifies to Christ's True Flesh. In Virtue of Which He is Incorporated in the Human Stock of David, and Abraham, and Adam.

Simeon's “Sign that Should Be Contradicted,” Applied to the Heretical Gainsaying of the True Birth of Christ. One of the Heretics' Paradoxes Turned in Support of Catholic Truth.

Divine Strictures on Various Heretics Descried in Various Passages of Prophetical Scripture. Those Who Assail the True Doctrine of the One Lord Jesus Christ, Both God and Man, Thus Condemned.

Conclusion. This Treatise Forms a Preface to the Other Work, “On the Resurrection of the Flesh,” Proving the Reality of the Flesh Which Was Truly Born, and Died, and Rose Again.

Elucidations.

On the Resurrection of the Flesh.

The Doctrine of the Resurrection of the Body Brought to Light by the Gospel. The Faintest Glimpses of Something Like It Occasionally Met with in Heathenism. Inconsistencies of Pagan Teaching.

The Jewish Sadducees a Link Between the Pagan Philosophers and the Heretics on This Doctrine. Its Fundamental Importance Asserted. The Soul Fares Better Than the Body, in Heretical Estimation, as to Its Future State. Its Extinction, However, Was Held by One Lucan.

Some Truths Held Even by the Heathen. They Were, However, More Often Wrong Both in Religious Opinions and in Moral Practice. The Heathen Not to Be Followed in Their Ignorance of the Christian Mystery. The Heretics Perversely Prone to Follow Them.

Heathens and Heretics Alike in Their Vilification of the Flesh and Its Functions, the Ordinary Cavils Against the Final Restitution of So Weak and Ignoble a Substance.

Some Considerations in Reply Eulogistic of the Flesh. It Was Created by God. The Body of Man Was, in Fact, Previous to His Soul.

Not the Lowliness of the Material, But the Dignity and Skill of the Maker, Must Be Remembered, in Gauging the Excellence of the Flesh. Christ Partook of Our Flesh.

The Earthy Material of Which Flesh is Created Wonderfully Improved by God's Manipulation. By the Addition of the Soul in Man's Constitution It Became the Chief Work in the Creation.

Christianity, by Its Provision for the Flesh, Has Put on It the Greatest Honour. The Privileges of Our Religion in Closest Connection with Our Flesh. Which Also Bears a Large Share in the Duties and Sacrifices of Religion.

God's Love for the Flesh of Man, as Developed in the Grace of Christ Towards It. The Flesh the Best Means of Displaying the Bounty and Power of God.

Holy Scripture Magnifies the Flesh, as to Its Nature and Its Prospects.

The Power of God Fully Competent to Effect the Resurrection of the Flesh.

Some Analogies in Nature Which Corroborate the Resurrection of the Flesh.

From Our Author's View of a Verse in the Ninety-Second Psalm, the Phœnix is Made a Symbol of the Resurrection of Our Bodies.

A Sufficient Cause for the Resurrection of the Flesh Occurs in the Future Judgment of Man. It Will Take Cognisance of the Works of the Body No Less Than of the Soul.

As the Flesh is a Partaker with the Soul in All Human Conduct, So Will It Be in the Recompense of Eternity.

The Heretics Called the Flesh “The Vessel of the Soul,” In Order to Destroy the Responsibility of the Body. Their Cavil Turns Upon Themselves and Shows the Flesh to Be a Sharer in Human Actions.

The Flesh Will Be Associated with the Soul in Enduring the Penal Sentences of the Final Judgment.

Scripture Phrases and Passages Clearly Assert “The Resurrection of the Dead.” The Force of This Very Phrase Explained as Indicating the Prominent Place of the Flesh in the General Resurrection.

The Sophistical Sense Put by Heretics on the Phrase “Resurrection of the Dead,” As If It Meant the Moral Change of a New Life.

Figurative Senses Have Their Foundation in Literal Fact. Besides, the Allegorical Style is by No Means the Only One Found in the Prophetic Scriptures, as Alleged by the Heretics.

No Mere Metaphor in the Phrase Resurrection of the Dead. In Proportion to the Importance of Eternal Truths, is the Clearness of Their Scriptural Enunciation.

The Scriptures Forbid Our Supposing Either that the Resurrection is Already Past, or that It Takes Place Immediately at Death. Our Hopes and Prayers Point to the Last Great Day as the Period of Its Accomplishment.

Sundry Passages of St. Paul, Which Speak of a Spiritual Resurrection, Compatible with the Future Resurrection of the Body, Which is Even Assumed in Them.

Other Passages Quoted from St. Paul, Which Categorically Assert the Resurrection of the Flesh at the Final Judgment.

St. John, in the Apocalypse, Equally Explicit in Asserting the Same Great Doctrine.

Even the Metaphorical Descriptions of This Subject in the Scriptures Point to the Bodily Resurrection, the Only Sense Which Secures Their Consistency and Dignity.

Certain Metaphorical Terms Explained of the Resurrection of the Flesh.

Prophetic Things and Actions, as Well as Words, Attest This Great Doctrine.

Ezekiel's Vision of the Dry Bones Quoted.

This Vision Interpreted by Tertullian of the Resurrection of the Bodies of the Dead. A Chronological Error of Our Author, Who Supposes that Ezekiel in His Ch. XXXI. Prophesied Before the Captivity.

Other Passages Out of the Prophets Applied to the Resurrection of the Flesh.

Even Unburied Bodies Will Be Raised Again. Whatever Befalls Them God Will Restore Them Again. Jonah's Case Quoted in Illustration of God's Power.

So Much for the Prophetic Scriptures. In the Gospels, Christ's Parables, as Explained by Himself, Have a Clear Reference to the Resurrection of the Flesh.

Christ Plainly Testifies to the Resurrection of the Entire Man. Not in His Soul Only, Without the Body.

Explanation of What is Meant by the Body, Which is to Be Raised Again. Not the Corporeality of the Soul.

Christ's Refutation of the Sadducees, and Affirmation of Catholic Doctrine.

Christ's Assertion About the Unprofitableness of the Flesh Explained Consistently with Our Doctrine.

Christ, by Raising the Dead, Attested in a Practical Way the Doctrine of the Resurrection of the Flesh.

Additional Evidence Afforded to Us in the Acts of the Apostles.

Sundry Passages of St. Paul Which Attest Our Doctrine Rescued from the Perversions of Heresy.

The Dissolution of Our Tabernacle Consistent with the Resurrection of Our Bodies.

Death Changes, Without Destroying, Our Mortal Bodies. Remains of the Giants.

No Disparagement of Our Doctrine in St. Paul's Phrase, Which Calls Our Residence in the Flesh Absence from the Lord.

Sundry Other Passages of St. Paul Explained in a Sentence Confirmatory of Our Doctrine.

The Old Man and the New Man of St. Paul Explained.

It is the Works of the Flesh, Not the Substance of the Flesh, Which St. Paul Always Condemns.

St. Paul, All Through, Promises Eternal Life to the Body.

Sundry Passages in the Great Chapter of the Resurrection of the Dead Explained in Defence of Our Doctrine.

The Same Subject Continued. What Does the Apostle Exclude from the Dead? Certainly Not the Substance of the Flesh.

In What Sense Flesh and Blood are Excluded from the Kingdom of God.

The Session of Jesus in His Incarnate Nature at the Right Hand of God a Guarantee of the Resurrection of Our Flesh.

From St. Paul's Analogy of the Seed We Learn that the Body Which Died Will Rise Again, Garnished with the Appliances of Eternal Life.

Not the Soul, But the Natural Body Which Died, is that Which is to Rise Again. The Resurrection of Lazarus Commented on. Christ's Resurrection, as the Second Adam, Guarantees Our Own.

Death Swallowed Up of Life. Meaning of This Phrase in Relation to the Resurrection of the Body.

The Change of a Thing's Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject.

The Procedure of the Last Judgment, and Its Awards, Only Possible on the Identity of the Risen Body with Our Present Flesh.

Our Bodies, However Mutilated Before or After Death, Shall Recover Their Perfect Integrity in the Resurrection. Illustration of the Enfranchised Slave.

From This Perfection of Our Restored Bodies Will Flow the Consciousness of Undisturbed Joy and Peace.

Our Flesh in the Resurrection Capable, Without Losing Its Essential Identity, of Bearing the Changed Conditions of Eternal Life, or of Death Eternal.

All the Characteristics of Our Bodies--Sex, Various Limbs, Etc.--Will Be Retained, Whatever Change of Functions These May Have, of Which Point, However, We are No Judges. Analogy of the Repaired Ship.

The Details of Our Bodily Sex, and of the Functions of Our Various Members. Apology for the Necessity Which Heresy Imposes of Hunting Up All Its Unblushing Cavils.

Our Destined Likeness to the Angels in the Glorious Life of the Resurrection.

Conclusion. The Resurrection of the Flesh in Its Absolute Identity and Perfection. Belief of This Had Become Weak. Hopes for Its Refreshing Restoration Under the Influences of the Paraclete.

Elucidations.

Against Praxeas.

Satan's Wiles Against the Truth. How They Take the Form of the Praxean Heresy. Account of the Publication of This Heresy.

The Catholic Doctrine of the Trinity and Unity, Sometimes Called the Divine Economy, or Dispensation of the Personal Relations of the Godhead.

Sundry Popular Fears and Prejudices. The Doctrine of the Trinity in Unity Rescued from These Misapprehensions.

The Unity of the Godhead and the Supremacy and Sole Government of the Divine Being. The Monarchy Not at All Impaired by the Catholic Doctrine.

The Evolution of the Son or Word of God from the Father by a Divine Procession. Illustrated by the Operation of the Human Thought and Consciousness.

The Word of God is Also the Wisdom of God. The Going Forth of Wisdom to Create the Universe, According to the Divine Plan.

The Son by Being Designated Word and Wisdom, (According to the Imperfection of Human Thought and Language) Liable to Be Deemed a Mere Attribute. He is Shown to Be a Personal Being.

Though the Son or Word of God Emanates from the Father, He is Not, Like the Emanations of Valentinus, Separable from the Father. Nor is the Holy Ghost Separable from Either. Illustrations from Nature.

The Catholic Rule of Faith Expounded in Some of Its Points. Especially in the Unconfused Distinction of the Several Persons of the Blessed Trinity.

The Very Names of Father and Son Prove the Personal Distinction of the Two. They Cannot Possibly Be Identical, Nor is Their Identity Necessary to Preserve the Divine Monarchy.

The Identity of the Father and the Son, as Praxeas Held It, Shown to Be Full of Perplexity and Absurdity. Many Scriptures Quoted in Proof of the Distinction of the Divine Persons of the Trinity.

Other Quotations from Holy Scripture Adduced in Proof of the Plurality of Persons in the Godhead.

The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polytheism Here, Since the Unity is Insisted on as a Remedy Against Polytheism.

The Natural Invisibility of the Father, and the Visibility of the Son Witnessed in Many Passages of the Old Testament. Arguments of Their Distinctness, Thus Supplied.

New Testament Passages Quoted. They Attest the Same Truth of the Son's Visibility Contrasted with the Father's Invisibility.

Early Manifestations of the Son of God, as Recorded in the Old Testament; Rehearsals of His Subsequent Incarnation.

Sundry August Titles, Descriptive of Deity, Applied to the Son, Not, as Praxeas Would Have It, Only to the Father.

The Designation of the One God in the Prophetic Scriptures. Intended as a Protest Against Heathen Idolatry, It Does Not Preclude the Correlative Idea of the Son of God. The Son is in the Father.

The Son in Union with the Father in the Creation of All Things. This Union of the Two in Co-Operation is Not Opposed to the True Unity of God. It is Opposed Only to Praxeas' Identification Theory.

The Scriptures Relied on by Praxeas to Support His Heresy But Few. They are Mentioned by Tertullian.

In This and the Four Following Chapters It is Shewn, by a Minute Analysis of St. John's Gospel, that the Father and Son are Constantly Spoken of as Distinct Persons.

Sundry Passages of St. John Quoted, to Show the Distinction Between the Father and the Son. Even Praxeas' Classic Text--I and My Father are One--Shown to Be Against Him.

More Passages from the Same Gospel in Proof of the Same Portion of the Catholic Faith. Praxeas' Taunt of Worshipping Two Gods Repudiated.

On St. Philip's Conversation with Christ. He that Hath Seen Me, Hath Seen the Father. This Text Explained in an Anti-Praxean Sense.

The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as to Their Divine Nature. Other Quotations Out of St. John's Gospel.

A Brief Reference to the Gospels of St. Matthew and St. Luke. Their Agreement with St. John, in Respect to the Distinct Personality of the Father and the Son.

The Distinction of the Father and the Son, Thus Established, He Now Proves the Distinction of the Two Natures, Which Were, Without Confusion, United in the Person of the Son. The Subterfuges of Praxeas Thus Exposed.

Christ Not the Father, as Praxeas Said. The Inconsistency of This Opinion, No Less Than Its Absurdity, Exposed. The True Doctrine of Jesus Christ According to St. Paul, Who Agrees with Other Sacred Writers.

It Was Christ that Died. The Father is Incapable of Suffering Either Solely or with Another. Blasphemous Conclusions Spring from Praxeas' Premises.

How the Son Was Forsaken by the Father Upon the Cross. The True Meaning Thereof Fatal to Praxeas. So Too, the Resurrection of Christ, His Ascension, Session at the Father's Right Hand, and Mission of the Holy Ghost.

Retrograde Character of the Heresy of Praxeas. The Doctrine of the Blessed Trinity Constitutes the Great Difference Between Judaism and Christianity.

Appendix: Against All Heresies.

Earliest Heretics: Simon Magus, Menander, Saturninus, Basilides, Nicolaus.

Ophites, Cainites, Sethites.

Carpocrates, Cerinthus, Ebion.

Valentinus, Ptolemy and Secundus, Heracleon.

Marcus and Colarbasus.

Cerdo, Marcion, Lucan, Apelles.

Tatian, Cataphrygians, Cataproclans, Catæschinetans.

Blastus, Two Theodoti, Praxeas.

Ethical.

Title Page.

On Repentance.

Of Heathen Repentance.

True Repentance a Thing Divine, Originated by God, and Subject to His Laws.

Sins May Be Divided into Corporeal and Spiritual. Both Equally Subject, If Not to Human, Yet to Divine Investigation and Punishment.

Repentance Applicable to All the Kinds of Sin. To Be Practised Not Only, Nor Chiefly, for the Good It Brings, But Because God Commands It.

Sin Never to Be Returned to After Repentance.

Baptism Not to Be Presumptously Received. It Requires Preceding Repentance, Manifested by Amendment of Life.

Of Repentance, in the Case of Such as Have Lapsed After Baptism.

Examples from Scripture to Prove the Lord's Willingness to Pardon.

Concerning the Outward Manifestations by Which This Second Repentance is to Be Accompanied.

Of Men's Shrinking from This Second Repentance and Exomologesis, and of the Unreasonableness of Such Shrinking.

Further Strictures on the Same Subject.

Final Considerations to Induce to Exomologesis.

Elucidations.

On Baptism.

Introduction. Origin of the Treatise.

The Very Simplicity of God's Means of Working, a Stumbling-Block to the Carnal Mind.

Water Chosen as a Vehicle of Divine Operation and Wherefore. Its Prominence First of All in Creation.

The Primeval Hovering of the Spirit of God Over the Waters Typical of Baptism. The Universal Element of Water Thus Made a Channel of Sanctification. Resemblance Between the Outward Sign and the Inward Grace.

Use Made of Water by the Heathen. Type of the Angel at the Pool of Bethsaida.

The Angel the Forerunner of the Holy Spirit. Meaning Contained in the Baptismal Formula.

Of the Unction.

Of the Imposition of Hands. Types of the Deluge and the Dove.

Types of the Red Sea, and the Water from the Rock.

Of John's Baptism.

Answer to the Objection that “The Lord Did Not Baptize.”

Of the Necessity of Baptism to Salvation.

Another Objection: Abraham Pleased God Without Being Baptized. Answer Thereto. Old Things Must Give Place to New, and Baptism is Now a Law.

Of Paul's Assertion, that He Had Not Been Sent to Baptize.

Unity of Baptism. Remarks on Heretical And Jewish Baptism.

Of the Second Baptism--With Blood.

Of the Power of Conferring Baptism.

Of the Persons to Whom, and the Time When, Baptism is to Be Administered.

Of the Times Most Suitable for Baptism.

Of Preparation For, and Conduct After, the Reception of Baptism.

The Passion of the Holy Martyrs Perpetua and Felicitas.

Introductory Notice.

Preface.

Argument.--When the Saints Were Apprehended, St. Perpetua Successfully Resisted Her Father's Pleading, Was Baptized with the Others, Was Thrust into a Filthy Dungeon. Anxious About Her Infant, by a Vision Granted to Her, She Understood that Her Martyrdom Would Take Place Very Shortly.

Argument. Perpetua, When Besieged by Her Father, Comforts Him. When Led with Others to the Tribunal, She Avows Herself a Christian, and is Condemned with the Rest to the Wild Beasts. She Prays for Her Brother Dinocrates, Who Was Dead.

Argument. Perpetua is Again Tempted by Her Father. Her Third Vision, Wherein She is Led Away to Struggle Against an Egyptian. She Fights, Conquers, and Receives the Reward.

Argument. Saturus, in a Vision, and Perpetua Being Carried by Angels into the Great Light, Behold the Martyrs. Being Brought to the Throne of God, are Received with a Kiss. They Reconcile Optatus the Bishop and Aspasius the Presbyter.

Argument. Secundulus Dies in the Prison. Felicitas is Pregnant, But with Many Prayers She Brings Forth in the Eighth Month Without Suffering, the Courage of Perpetua and of Saturus Unbroken.

Argument. From the Prison They are Led Forth with Joy into the Amphitheatre, Especially Perpetua and Felicitas. All Refuse to Put on Profane Garments. They are Scourged, They are Thrown to the Wild Beasts. Saturus Twice is Unhurt. Perpetua and Felicitas are Thrown Down; They are Called Back to the Sanavivarian Gate. Saturus Wounded by a Leopard, Exhorts the Soldier. They Kiss One Another, and are Slain with the Sword.

Elucidations.

On Patience.

Of Patience Generally; And Tertullian's Own Unworthiness to Treat of It.

God Himself an Example of Patience.

Jesus Christ in His Incarnation and Work a More Imitable Example Thereof.

Duty of Imitating Our Master Taught Us by Slaves. Even by Beasts. Obedient Imitation is Founded on Patience.

As God is the Author of Patience So the Devil is of Impatience.

Patience Both Antecedent and Subsequent to Faith.

The Causes of Impatience, and Their Correspondent Precepts.

Of Patience Under Personal Violence and Malediction.

Of Patience Under Bereavement.

Of Revenge.

Further Reasons for Practising Patience. Its Connection with the Beatitudes.

Certain Other Divine Precepts. The Apostolic Description of Charity. Their Connection with Patience.

Of Bodily Patience.

The Power of This Twofold Patience, the Spiritual and the Bodily. Exemplified in the Saints of Old.

General Summary of the Virtues and Effects of Patience.

The Patience of the Heathen Very Different from Christian Patience. Theirs Doomed to Perdition. Ours Destined to Salvation.

Elucidations.

Indexes

Index of Scripture References

Greek Words and Phrases

Hebrew Words and Phrases

French Words and Phrases

Index of Pages of the Print Edition

Contents

Table of Contents