230 Tertullian supposed that even the soul was in a certain sense of a corporeal essence. [Compare the speculations of Crusius in Auberlen, Divine Revelation, (Translation of A.B. Paton, Edinburgh, Clarks, 1867).]
236 Matt. viii. 12, xiii. 42, xxii. 13, xxv. 30.
237 Compare Tertullian's De Proescript. Hoeret. c. xxxiii.
238 Matt. xxii. 23-32; Mark xii. 18-27; Luke xx. 27-38.
248 The divine nature of the Son. See our Anti-Marcion, pp. 129, 247, note 7, Edin.
252 Tertullian always refers to this book by a plural phrase.
273 Compendio mortis. Compare our Anti-Marcion for the same thoughts and words, v. 12. [p. 455, supra.]
276 Comp. Matt. v. 26, and see Tertullian's De Anima, xxxv. [and see cap. xliii., infra, p. 576.]
280 2 Cor. v. 4. [Against Marcion, p. 455, note 24.]
281 Exuti. He must have read e0kdusa/menoi, instead of the reading of nearly all the ms. authorities, e0ndusa/menoi.
285 Comp. his De Anima, c. lv. [Elucidation III.]
301 We treat "homines" as a nominative, after Oehler.
313 Per delinquentiam: see the De Carne Christi, xvi.
320 Evacuetur: katarghqh|. A.V. destroyed, i.e. deprived of all activity, Rom. vi. 6.
321 Rom. vi. 6. Tertullian's reading literally is, "that thus far (and no further) we should be servants of sin."
338 [Note Tertullian's summary of the text, in harmony with the Tripartite philosophy of humanity.]
355 Ad carnem et sanguinem revera.
358 See De Carne Christi. ch. xvi.
369 A.V. damnation, John v. 29.
372 This must be the meaning of the dative illi.
375 We have kept this word to suit the last Scripture quotation; but Tertullian's word, both here and in the quotation, is "devorata," swallowed up.
381 Zech. xii. 10; John xix. 37; Rev. i. 7.
382 1 Tim. ii. 5. Tertullian's word is "sequester," the guardian of a deposit.
390 Cutem ipsam. Rufinus says that in the church of Aquileia they touched their bodies when they recited the clause of the creed which they rendered "the resurrection of this body."
393 An objection of the opponent.
404 What in our version is rendered "a natural body," is St. Paul's sw=ma yuxiko/n, which the heretics held to be merely a periphrasis for yuxh/. We have rendered Tertullian's phrase corpus animale by "animate body," the better to stiu the argument.
406 Compare ver. 45 with Gen. ii. 7.
407 See this put more fully above, c. v., near the end.
409 See the De Anima, v.-ix., for a full statement of Tertullian's view of the soul corporeality.
416 2 Cor. i. 22, v. 5, and Eph. i. 14.
438 Or the recovery of our entire person.
442 1 Thess. iv. 13-17 and v. 23.
454 Gen. v. 24; 2 Kings ii. 11.
461 Ver. 17. The word is spittle, which the LXX. uses in the fifteenth verse for the "dust" of the Hebrew Bible.
462 Isa. xlii. 4, Sept; quoted from the LXX. by Christ in Matt. xii. 21, and by St. Paul in Rom. xv. 12.
463 An allusion to some conceits of the Valentinians, who put men of truest nature and fit for Christ's grace outside of the oceanbounded earth, etc.
468 Deut. viii. 3; Matt. iv. 4.
469 Luke xx. 36; Matt. xxii. 30.
474 In this apostrophe to the soul, he censures Marcion's heresy.
475 Compare the De Carne Christi.
476 See the De Proescript. Hoeret. ch. xxxviii. supra, for instances of these diverse methods of heresy. Marcion is mentioned as the mutilator of Scripture, by cutting away from it whatever opposed his views; Vaneltinus as the corrupter thereof, by his manifold and fantastic interpretations.
477 See the Adv. Valentinianos, supra.
478 Joel. ii. 28, 29; Acts ii. 17, 18. [See last sentence. He improves upon St. Peter's interpretation of this text (As see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.]
479 We follow Oehler's view here, by all means.
482 See Soames' Anglo Saxon Church, cap. xii. p. 465, and cap. xi. pp. 423-430. See also the valuable annotations of Dr. Routh's Opuscula, Vol. II. pp. 167-186.
1 The error of Praxeas appears to have originated in anxiety to maintain the unity of God; which, he thought, could only be done by saying that the Father, Son and Holy Ghost were one and the same. He contended, therefore, according to Tertullian, that the Father himself decended into the virgin, was born of her, suffered, and was in a word Jesus Christ. From the most startling of the deductions from Praxeas' general theory, his opponents gave him and his followers the name of Patripassians; from another point in his teaching they were called Monarchians. [Probable date not earlier than A.D. 208].
8 Probably Victor. [Elucidation II.]
9 Had admitted them to communion.
10 "The connection renders it very probable that the hic quoque of this sentence forms an antithesis to Rome, mentioned before, and that Tertullian expresses himself as if he had written from the very spot where these things had transpired. Hence we are led to conclude that it was Carthage."-Neander, Antignostikus, ii. 519, note 2, Bohn.
11 On the designation Psychici, see our Anti-Marcion, p. 263, note 5, Edin.
12 [This statement may only denote a withdrawal from the communion of the Bishop of Rome, like that of Syprian afterwards. That prelate had stultified himself and broken faith with Tertullian; but, it does not, necessarily, as Bp. Bull too easily concludes, define his ultimate seperation from his own bishop and the North-African church.]
14 The Church afterwards applied this term exclusively to the Holy Ghost. [That is, the Nicene Creed made it technically applicable to the spirit, making the distinction marked between the generation of the Word and the procession of the Holy Ghost.]
16 See our Anti-Marcion, p. 119, n. 1. Edin.
17 See his De Proescript. xxix.
18 Tertullian used similar precaution in his arguement elsewhere. See our Anti-Marcion, pp. 3 and 119. Edin.
24 See Bull's Def. Fid. Nic., and the translation (by the translator of this work), in the Oxford Series, p. 202.
26 So Bp. Kaye, On Tertullian, p. 499.
28 This was a notion of Praxeas. See ch. x.
31 "Pignora" is often used of children and dearest relations.
32 [The first sentence of this chapter is famous for a controversy between Priestly and Bp. Horsley, the latter having translated idiotae by the word idiots. See Kaye, p. 498.]
33 [Compare Cap. viii. infra.]
41 See St. Jerome's Quaestt. Hebr. in Genesim, ii. 507.
42 "Dispositio" means "mutual relations in the Godhead." See Bp. Bull's Def. Fid. Nicen., Oxford translation, p. 516.
44 Sermonem. [He always calls the Logos not Verbum, but Sermo, in this treatise. A masculine word was better to exhibit our author's thought. So Erasmus translates Logos in his N. Testament, on which see Kaye, p. 516.]
48 i.e., "Reason is manifestly prior to the Word, which it dictates" (Bp. Kaye, p. 501).
50 Dicturus. Another reading is "daturus," about to give.
53 "Mutual relations in the Godhead."
60 Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicaenae. Vol. V. pp. 585-592.]
65 Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.
79 This doctrine of the soul's corporeality in a certain sense is treated by Tertullian in his De Resurr. Carn. xvii., and De Anima v. By Tertullian, spirit and soul were considered identical. See our Anti-Marcion, p. 451, note 4, Edin.
80 [On Tertullian's orthodoxy, here, see Kaye, p. 502.
81 "The word probolh/ properly means anything which proceeds or is sent forth from the substance of another, as the fruit of a tree or the rays of the sun. In Latin, it is translated by prolatio, emissio, or editio, or what we now express by the word development. In Tertullian's time, Valentinus had given the term a material signification. Tertullian, therefore, has to apologize for using it, when writing against Praxeas, the forerunner of the Sabellians" (Newman's Arians, ii. 4; reprint, p. 101).
83 See Adv. Valentin. cc. xiv. xv.
92 Literally, the probolh/, "of the truth."
94 Or oneness of the divine empire.
95 Or dispensation of the divine tripersonality. See above ch. ii.
96 "Modulo," in the sense of dispensation or economy. See Oehler and Rigault. on The Apology, c. xxi.
97 "In his representation of the distinction (of the Persons of the Blessed Trinity), Tertullian sometimes uses expressions which in aftertimes, when controversy had introduced greater precision of language, were studiously avoided by the orthodox. Thus he calls the Father the whole substance, the Son a derivationfrom or portion of the whole." (Bp. Kaye, On Tertullian, p. 505). After Arius, the language of theology recieved greater precision; but as it is, there is no doubt of the orthodoxy of Tertullian's doctorine, since he is so firmly and ably teaches the Son's consubstantiality with the Father-equal to Him and inseperable from him. [In other words, Tertullian could not employ a technical phraseology afterwards adopted to give precision to the same orthodox ideas.]
104 As correlatives, one implying the existence of the other.
109 An ironical reference to a great paradox in the Praxean heresy.
111 For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.
114 In allusion to Ps. cx. 3 (Sept.)
117 Isa. lxi. 1 and Luke iv. 18.
123 Tertullian reads Kuri/w| instead of Ku/rw|, "Cyrus."
126 [See Elucidation III., and also cap. xxv. infra.]
127 [See De Baptismo, cap. v. p. 344, Ed. Oehler, and note how often our author cites an important text, by half quotation, leaving the residue to the reader's memory, owing to the impetuosity of his genius and his style: "Monte decurrens velut amnis, imbres quem super notas aluere ripas fervet, etc."]
138 [Kaye thinks the Athanasian hymn (so called) was composed by one who had this treatise always in mind. See p. 526.]
157 Spiritus here is the divine nature of Christ.
162 Mark ix. 4; Matt. xvii. 3.
165 Comp. ver. 13 with ver. 11 of Ex. xxxiii.
169 Lam. iv. 20. Tertullian reads, "Spiritus personae ejus Christus Dominus." This varies only in the pronoun from the Septuagint, which runs, Pneu=ma prosw/pou h9mw=n Xristo\j Ku/rioj. According to our A.V., "the breath of our nostrils, the annointed of the Lord" (or, "our annointed Lord"), allusion is made, in the destruction of Jerusalem by the Babylonians, to the capture of the king-the last of David's line, "as an annointed prince." Comp. Jer. lii. 9.
174 Ex. xxxiii. 20; Deut. v. 26; Judg. xiii. 22.
178 Quia cum Patre apud Patrem.
189 Matt. xvii. 6; Mark ix. 6.
193 The reading is, "in Patris sensu;" another reading substitutes "smu" for "sensu;" q.d. "the Father's bosom."
195 John iii. 35. Tertullian reads the last clause (according to Oehler), "in sinu ejus," q.d. "to Him who is in His bosom."
199 See our Anti-Marcion, p. 112, note 10. Edin.
201 See the treatise, Against Marcion. ii. 25, supra.
219 See above ch. xiii. p. 607.
231 On this reading, see our Anti-Marcion, p. 207, note 9. Edin.
245 Unius sinum Patris. Another reading makes: "He alone (unus) declared," etc. See John i. 18.
268 The expression is in the neuter collective form in the original.
348 Unum. [On this famous passage see Elucidation III.]
358 [A curious anecdote is given by Carlyle in his Life of Frederick (Book xx. cap. 6), touching the text of "the Three Witnesses." Gottsched satisfied the king that it was not in the Vienna ms. save in an interpolation of the margin "in Melanchthon's hand." Luther's Version lacks this text.]
361 i.e., the angel of the Annunciation.
362 On this not strictly defensible term of Tertullian, see Bp. Bull's Defence of the Nicene Creed, book ii. ch. vii. sec. 5, Translation, pp. 199, 200.
364 "The selfsame Person is understood under the appellation both of Spirit and Word, with this difference only, that He is called `the Spirit of God,0' so far as He is a Divine Person,...and `the Word,0' so far as He is the Spirit in operation, proceeding with sound and vocal utterance from God to set the universe in order."-Bp. Bull, Def. Nic. Creed, p. 535, Translation.
367 Ipse Deus: i.e., God so wholly as to exclude by identity every other person.
370 Mark i. 24; Matt. viii. 29.
371 Matt. xi. 25, 26; Luke x. 21; John xi. 41.
387 His version of Ps. lxxxvii. 5.
392 i.e., Christ's divine nature.
398 See 1 John ii. 22, iv. 2, 3, and v. 1.
405 Here Tertullian reads tw=| Xristw=| mou Kuri/w|, instead of Ku/rw|, "to Cyrus," in Isa. xlv. 1.
408 From this deduction of the doctrine of Praxeas, that the Father must have suffered on the cross, his opponents called him and his followers Patripassians.
412 Referimus: or, "Recite and record."
415 [This passage convinces Lardner that Praxeas was not a Patripassian. Credib. Vol. VIII. p. 607.]
416 That is, the divine nature in general in this place.
417 That which was open to it to suffer in the Son.
422 This is the sense rather than the words of Isa. liii. 5, 6.
428 Mark xvi. 19; Rev. iii. 21.
432 Tertullian was now a [pronounced] Montanist.
439 Ch. iii. compared with ch. xviii.
440 Vol. i. p. 416, this Series.
441 Vol. I. p. 569, this Series.
442 Eusebius, B.V. cap. 24. Refer also to preceding note, and to Vol. I. p. 310, this Series.
443 Vol. II. pp. 3 and 4, this Series, also, Eusebius, B.V. Cap. iii.
445 "A New Plea for the Authenticity of the text of the Three Heavenly Witnesses: or, Porson's Letters to Travis eclectically examined, etc. etc. By the Rev. Charles Forster, etc." Cambridge, Deighton, Bell & Co., and London, Bell & Daldy, 1867.
446 See Milman, Hist. Lat. Christ., i. p. 29.
2 Of the cross over the wounded part. [This translation is frequently weakened by useless interpolations; some of these destroying the author's style, for nothing, I have put into footnotes or dropped.]
3 I.e. adjuring the part, in the name of Jesus, and besmearing the poisoned heel with the gore of the beast, when it has been crushed to death. [So the translator; but the terse rhetoric of the original is not so circumstantial, and refers, undoubtedly, to the lingering influence of miracles, according to St. Mark, xvi. 18.]
6 The opponents of martyrdoms are meant.-Tr.
10 An instrument of torture, so called.-Tr.
14 By those in favour of its having been divinely enjoined.
15 By argument, of course.-.Tr.
17 See his De Proescript. xxix.
24 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.-Tr.
29 The words in the Septuagint are: o#ti e0moi\ oi9 ui9oi\t 'Israh\l oi0ke/tai e0si/n, pai=de/j mou ou[toi/ ei0sin ou#j e0ch/gagon e0k gh=j Ai0gu/ptou.