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PL 2 · cols. 837–934
Tertullian, Liber de resurrectione carnis
Editors' preface
Q. SEPT. FLOR. TERTULLIANI
Of Q. Septimius Florens Tertullian
LIBER DE RESURRECTIONE CARNIS
Book on the Resurrection of the Flesh
ARGUMENTUM.
Argument.
Cap. I. — De resurrectione carnis scripturus Auctor, imprimis tradit eam etiam saeculo, et praesertim Platonicis ac Pythagoricis non ignotam fuisse.
Chapter I. The Author, about to write on the resurrection of the flesh, first of all relates that it was not unknown even to the world, and especially to the Platonists and Pythagoreans.
Cap. II. Haereticos vero, etsi cum Sadducaeis non agnoscant, revinci tamen tum libro, praemisso de Carne Christi, tum de Deo carnis auctore, et Christo carnis redemptore, libris adversus Marcionem scriptis; quod animae resurrectionem non negent, praeter solum Lucanum; contra quem animae immortalitatem libro de Anima tutatus sit.
Chapter II. That the heretics, however, although with the Sadducees they do not acknowledge it, are refuted both by the book On the Flesh of Christ, sent on ahead, and by the books written against Marcion on God the author of the flesh and Christ the redeemer of the flesh; that they do not deny the resurrection of the soul, except Lucanus alone; against whom he has defended the immortality of the soul in the book On the Soul.
Cap. III. Proinde haereticos non debere vulgi in ea deneganda ignorantiam sequi.
Chapter III. That the heretics, accordingly, ought not to follow the ignorance of the crowd in denying it.
Cap. IV. Neque enim obstare carnis quam praetendunt ignobilitatem.
Chapter IV. For the ignobleness of the flesh which they allege is no obstacle.
Cap. V. Primum, quod a Deo facta sit.
Chapter V. First, because it was made by God.
Cap. VI. Item, quod Dei manu exstructa.
Chapter VI. Likewise, because it was built up by the hand of God.
Cap. VII. Quod jam limus in carnem reformatus et immutatus sit.
Chapter VII. That the clay has already been re-formed and changed into flesh.
Cap. VIII. Quod apud Christianos caro abluatur, unguatur, signetur, manus impositione adumbretur, corpore et sanguine Christi vescatur, denique post conflictationes animae, jejunia, virginitatem, viduitatem, pro nominis Christi fide moriatur.
Chapter VIII. That among Christians the flesh is washed, anointed, signed, overshadowed by the imposition of the hand, fed on the body and blood of Christ, and finally, after the struggles of the soul, fasts, virginity and widowhood, dies for the faith of the name of Christ.
Editors' notes and page, col. 837
Editors' prose
- The work's title (printed across the page, LIBER on its own line between the two title lines) and the chapter synopsis (ARGUMENTUM, Cap. I–VIII) set in this column are editors' matter, not Tertullian's; the ARGUMENTUM continues with Cap. IX–XVII in col. 838 and Cap. XVIII ff. in col. 839. Set per the unit rule that editors' prose is set (Ray 2026-10-17); added by QA Q2a.
Page
- running head: 837 LIBER DE CARNE CHRISTI. 838 (spans the page; right half beyond the scan crop)
- marginal letters: A alium magnanimum, alium vero trepidantem; no-; B (93) Ut autem clausulam de praefatione communi (foot Commentarius); C ARGUMENTUM. (this unit); D Cap. VII. Quod jam limus in carnem reformatus (this unit)
- old-edition numerals: 792 after novissime,
- other: The lines above the foot notes in col 837 are the end of De carne Christi, cap. XXV (other unit); in reading order it continues at the top of col 838 ("Sed ..."), where that unit ends above the title band. Below the band in col 837 stand the title Q. SEPT. FLOR. TERTULLIANI LIBER DE RESURRECTIONE CARNIS and the editors' ARGUMENTUM (Cap. I–VIII): this unit's first lines, which lie in col 837, outside the stated 838–934 boundary. Foot apparatus (Variae lectiones 77–81, Commentarius 93–94) belongs to De carne Christi.
- other: page shared with PL002/de_carne_christi; this file is a copy of its notes (QA keeps this unit's own)
- running head: 837 LIBER DE CARNE CHRISTI. 838
- marginal letters: A ‹alium magnanimum› (De carne Christi, other unit); B (in the Commentarius, footnote matter); C ‹ARGUMENTUM.›; D ‹Cap. VII. Quod jam limus in carnem reformatus›
- old-edition numerals: 792 after ‹novissime,› (De carne Christi, other unit, not set here)
- other: Upper part of the page is the end of De carne Christi cap. XXV with its Variae lectiones and Commentarius (other unit, not set). The title, printed full width (LIBER on its own line between the two title lines), is set once here, at the head of the unit. Below it the editors' ARGUMENTUM (Cap. I–VIII in this column) is set, as editors' matter.
Cap. IX. Quod Christus carnem, et si infirmam et peccatricem, dilexerit.
Chapter IX. That Christ loved the flesh, even though weak and sinful.
Cap. X. Quod denique Scripturis caro illustretur.
Chapter X. That, finally, the flesh is honoured by the Scriptures.
Cap. XI. Neque vero Dei potentiam excedere resurrectionem carnis.
Chapter XI. Nor indeed does the resurrection of the flesh exceed the power of God.
Cap. XII. Divinae enim potentiae exemplum esse diei ac noctis, hiemis et aestatis, veris ac autumni vicissitudines.
Chapter XII. For the alternations of day and night, of winter and summer, of spring and autumn are an example of the divine power.
Cap. XIII. Phoenicem etiam, Orientis alitem, qui semetipsum funerans renovat.
Chapter XIII. So too the phoenix, the bird of the East, which renews itself by burying itself.
Cap. XIV. Atqui et causam restitutionis carnis idoneam subesse Dei in bono remunerando et malo puniendo judicium.
Chapter XIV. And yet a fit cause for the restoration of the flesh also underlies it: the judgement of God in rewarding the good and punishing the evil.
Cap. XV. Cum enim operarum inter se anima et caro societatem habeant, oportere etiam, aut poenae, aut gratiae communicare mercedem.
Chapter XV. For since soul and flesh share a partnership of works between them, they must also share the recompense, whether of punishment or of favour.
Cap. XVI. Etsi enim vas animae caro appelletur, non tamen propterea non et meritis animae communicare.
Chapter XVI. For even if the flesh is called the vessel of the soul, it does not for that reason fail to share also in the soul's merits.
Cap. XVII. Atque adeo, cum animae facta per carnem administrentur, non sufficere animam foveri aut cruciari, sine carne, pro operibus carnis.
Chapter XVII. And so, since the deeds of the soul are carried out through the flesh, it is not enough for the soul to be cherished or tormented without the flesh for the works of the flesh.
Editors' notes and page, col. 838
Editors' prose
- The chapter synopsis (ARGUMENTUM, Cap. IX–XVII) set in this column is editors' matter, not Tertullian's; its heading ARGUMENTUM and Cap. I–VIII stand in col. 837, beneath the work's title printed across the page.
Page
- running head: DE CARNE CHRISTI.
- marginal letters: A ‹CAPUT XXV.›; B ‹inquietare, merito Christi (in footnotes, not set)›; C ‹Cap. IX. Quod Christus›; D ‹aut gratiae communicare mercedem›
- old-edition numerals: 793 after ‹dilexerit.›
- other: the column opens with the end of the previous work (another unit); not set here. In this column the unit begins at Cap. IX; the work's title (printed across the page) and ARGUMENTUM Cap. I–VIII stand in col. 837, outside the unit's 838–934 boundary.
- running head: 837 LIBER DE CARNE CHRISTI. 838
- marginal letters: A (upper half, De carne Christi, other unit); B (Commentarius, footnote matter); C ‹Cap. IX. Quod Christus carnem›; D ‹aut gratiae communicare mercedem.›
- old-edition numerals: 793 before ‹Cap. X.› (in the editors' ARGUMENTUM)
- other: This unit's part of column 838 holds only the editors' ARGUMENTUM, Cap. IX–XVII (editors' matter), set in the source per the unit rule that editors' prose is set (Ray 2026-10-17; set by QA Q2a, the part had been left empty); no text by Tertullian of De resurrectione carnis stands on this page. The upper half of the column is De carne Christi cap. XXV (other unit). Printed "Dei 'potentiam" carries a stray mark before potentiam; not set. Printed "et si" (Cap. IX) kept as two words.
Cap. XVIII. Deinde apud omnes edictum Dei pendere: resurrectionem mortuorum.
Chapter XVIII. Next, that the edict of God rests with all [of them]: the resurrection of the dead.
Cap. XIX. Quam quidam male in imaginariam significationem distorquent.
Chapter XIX. Which certain people wrongly twist into an imaginary signification.
Cap. XX. Non omnia enim prophetas per imagines concionatos; tum quod si omnia figurae, quid erit illud cujus figurae? tum quod in ipsum Christum insigniora quaeque luce clarius, vere, non figurate, adimpleta sint.
Chapter XX. For the prophets did not proclaim all things through images; both because, if all things are figures, what will that be of which they are figures? and because all the more remarkable things concerning Christ Himself were fulfilled clearer than daylight, truly, not figuratively.
Cap. XXI. Tot quoque esse instrumenta divina, ita aperte corporalem contestantia resurrectionem, ut nullam admittant figuratae significantiae suspicionem.
Chapter XXI. That there are also so many divine documents attesting a bodily resurrection so openly that they admit no suspicion of a figurative signification.
Cap. XXII. Respiciendum esse denique ad illas Scripturas, quae non sinunt credere, resurrectionen aut jam factam, aut ab excessu statim vitae fieri.
Chapter XXII. That, finally, one must look to those Scriptures which do not allow one to believe that the resurrection either has already taken place or takes place immediately upon departure from life.
Cap. XXIII. Etsi autem Apostolus, ad Colossenses, spiritaliter nos resuscitatos, dicat, non negare. tamen, etiam corporaliter resurrecturos.
Chapter XXIII. And although the Apostle, writing to the Colossians, says that we have been raised spiritually, he does not deny, nevertheless, that we shall also rise bodily.
Cap. XXIV. Quippe cum ipse, Epistolis suis ad Thessalonicenses, resurrectionem aperte confirmet.
Chapter XXIV. Since indeed he himself, in his Epistles to the Thessalonians, openly confirms the resurrection.
Cap. XXV. In Apocalypsi similiter Joannis, ipsa tempora resurrectionis indicari.
Chapter XXV. That likewise in the Apocalypse of John the very times of the resurrection are indicated.
Cap. XXVI. Quid? quod liceat etiam corporalem resurrectionem de patronicio figurati eloquii prophetici vindicare.
Chapter XXVI. What then? That one may even claim the bodily resurrection from the patronage of figurative prophetic speech.
Cap. XXVII. Tum terrae, tum vestimentorum nomine.
Chapter XXVII. Both under the name of earth and under that of garments.
Cap. XXVIII. Imo, sicut vocibus, ita et rebus ac factis prophetatam resurrectionem.
Chapter XXVIII. Nay rather, that the resurrection was prophesied, as by words, so also by things and deeds.
Cap. XXIX Manifestissimam denique esse de eadem Ezechielis determinationem.
Chapter XXIX. That, finally, the determination of Ezekiel on the same matter is most manifest.
Cap. XXX. Eamque talem, ut figurate aut allegorice non possit intelligi.
Chapter XXX. And that it is such that it cannot be understood figuratively or allegorically.
Cap. XXXI. Cum aliis quoque manifestis prophetarum probetur testimoniis.
Chapter XXXI. Since it is proved also by other manifest testimonies of the prophets.
Cap. XXXII. Iisque ejuscemodi, quibus praedicatur etiam corporum insepultorum resurrectio.
Chapter XXXII. And by such as those in which a resurrection even of unburied bodies is proclaimed.
Cap. XXXIII. Porro etiam in Evangeliis non omnia in parabolis a Domino pronuntiata.
Chapter XXXIII. Furthermore, that in the Gospels too not all things were spoken by the Lord in parables.
Cap. XXXIV. Imo et omni resurrectionis mentione corporalitatem carnis a Domino proprie significari, totumque hominem esse a Deo elcvandum, quem diabolus totum, elisit.
Chapter XXXIV. Nay, that in every mention of the resurrection the corporeality of the flesh is properly signified by the Lord, and that the whole man is to be raised up by God, whom the devil dashed down whole.
Cap. XXXV. Utrumque proponi corpus et animam distincte ad gehennam et ad vitam aeternam.
Chapter XXXV. That both body and soul are set forth distinctly for Gehenna and for eternal life.
Cap. XXXVI. Hinc susdeque vertitur Sadducaeorum sententia.
Chapter XXXVI. Hence the opinion of the Sadducees is turned upside down.
Cap. XXXVII. Quanquam adeo carnem Christus dicat nihil prodesse, ex materia dicti sensum esse dirigendum.
Chapter XXXVII. Although Christ indeed says that the flesh profits nothing, that the sense of the saying must be directed by its subject matter.
Cap. XXXVIII. Maxime, cum etiam factis mor⟨t⟩uos resuscitando, futuram resurrectionem significari.
Chapter XXXVIII. Especially since by deeds also, by raising the dead, the future resurrection is signified.
Cap. XXXIX. Resurrectionem quoque apostolicorum Actorum instrumenta testari.
Chapter XXXIX. That the documents of the Acts of the Apostles also attest the resurrection.
Cap. XL. Perperam proinde suo etiam more haereses pro se interpretari interiorem et exteriorem
Chapter XL. That the heresies, therefore, also after their own fashion, wrongly interpret in their own favour the inner and outer
Editors' notes and page, col. 839
Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A Cap. XVIII. Deinde apud; B tionen aut jam factam; C Cap. XXIX Manifestissimam; D Cap. XXXV. Utrumque proponi
- old-edition numerals: 794 after corporalitatem
- other: column is a list of chapter summaries (capitula) of De resurrectione carnis, set as printed; running head cut off at the right edge; no period after "XXIX" as printed; "mor-|uos" in Cap. XXXVIII has a visible gap at the start of the line where the t is missing, set as mor⟨t⟩uos; right-hand column (840) partly visible and not set
hominem, quasi per corruptionem, exterioris carnis corruptelam intelligat.
man, as if by "corruption" he means the decay of the outer flesh.
Cap. XLI. Sicuti etiam illud de domo tabernaculi nostri quae dissolvitur.
Chapter XLI. So too that saying about the house of our tabernacle which is dissolved.
Cap. XLII. Sed demutari duntaxat cadavera, non morte devorari; cum gigantum antiquissimorum crates adhuc supersint, sicuti etiam dixerit Auctor alibi.
Chapter XLII. But that corpses are only changed, not devoured by death, since the frames of the most ancient giants still survive, as the Author has also said elsewhere.
Cap. XLIII. Neque ve⟨r⟩o etiam peregrinationem a corpore pro ipsis facere, quod addat Apostolus, reportare debere per corpus secundum quae gessit quis, bonum sive malum.
Chapter XLIII. Nor indeed does the pilgrimage away from the body support them, since the Apostle adds that each must receive back through the body according to what he has done, whether good or evil.
Cap. XLIV. Item etiam inde quod dicat: Vitam Jesu manifestandam in corpore.
Chapter XLIV. Likewise also from his saying: That the life of Jesus is to be made manifest in the body.
Cap. XLV. Alia etiam caecitate eos impingere in veterem et novum hominem.
Chapter XLV. That through another blindness they stumble against the old and the new man.
Cap. XLVI. Sicuti idem Apostolus carnem damnare videatur; carnis opera damnare.
Chapter XLVI. That where the same Apostle seems to condemn the flesh, he condemns the works of the flesh.
Cap. XLVII. Carni enim salutem repromittere.
Chapter XLVII. For he promises salvation to the flesh.
Cap. XLVIII. Apertissime denique, I Cor. XIV, resurrectionem carnis ab illo confirmari.
Chapter XLVIII. That finally, most openly, in 1 Cor. 14, the resurrection of the flesh is confirmed by him.
Cap. XLIX. Atque adeo ex antecedentibus disci, quali conditione exhaeredaverit a regno Dei carnem et sanguinem, nempe carnis opera.
Chapter XLIX. And so from what precedes it is learned on what terms he disinherited flesh and blood from the kingdom of God, namely as the works of the flesh.
Cap. L. Imo, omissis ejus modi interpretationibus, ipsas quoque substantias carnis et sanguinis, non aliter quam sunt, intellectas, licere resurrectioni vindicare.
Chapter L. Nay rather, setting aside interpretations of this kind, that it is permitted to claim for the resurrection even the very substances of flesh and blood, understood no otherwise than as they are.
Cap. LI. Vel per Christum idipsum probari, qui carnem et sanguinem secum vexerit in coelum.
Chapter LI. Or that this very thing is proved through Christ, Who carried flesh and blood with Him into heaven.
Cap. LII. Et vero, etiam eodem corpore venturos mortuos, disputare Apostolum.
Chapter LII. And indeed, that the Apostle argues that the dead will come even in the same body.
Cap. LIII. Neque enim corpus animale posse animam intelligi, sed carnem.
Chapter LIII. For the animal body cannot be understood as the soul, but as the flesh.
Cap. LIV. Nec etiam, ut supra attigit, carnem a vita devorari, sed id quod in ea mortale est.
Chapter LIV. Nor, as he touched on above, is the flesh devoured by life, but that which is mortal in it.
Cap. LV. Aliud insuper esse demutationem, aliud perditionem carnis.
Chapter LV. Moreover, that the change of the flesh is one thing, its destruction another.
Cap. LVI. Alioqui absurdum esse, aliam substantiam, nempe carnis, operari; aliam, nempe animae, mercede dispungi.
Chapter LVI. Otherwise it would be absurd that one substance, namely that of the flesh, should do the work, and another, namely that of the soul, be paid off with the reward.
Cap. LVII. Oportere etiam resurrectionem integram credere, Scripturis id affirmantibus.
Chapter LVII. That one must also believe the resurrection to be entire, since the Scriptures affirm it.
Cap. LVIII. Et carnem itaque et animam, sententiam salutis aut poenae subituram.
Chapter LVIII. And so that both flesh and soul will undergo the sentence of salvation or of punishment.
Cap. LIX. In aevo futuro aliam non fore dispositionem hominis quoad substantiam.
Chapter LIX. That in the age to come there will be no other ordering of man as regards substance.
Cap. LX. Sexu etiam et membris salvum hominem resurrecturum; etsi vacent a solitis officiis vitae nenessariis.
Chapter LX. That man will rise whole even in sex and members, even if these are free from the usual functions necessary to life.
Cap. LXI. Praesertim cum quaedam illorum officia quibus Deum laudamus et prophetamus, remansura sint; et etiam in hac vita vacent cibis jejunio functi; et sexum a genitura subducant spadones voluntarii, et Christo maritae virgines.
Chapter LXI. Especially since certain of their functions, by which we praise God and prophesy, will remain; and even in this life those who keep a fast abstain from food; and voluntary eunuchs, and virgins wedded to Christ, withdraw sex from generation.
Cap. LXII. Futuros denique nos, non angelos, sed sicut angelos Dei.
Chapter LXII. That finally we shall be, not angels, but as the angels of God.
Cap. LXIII. Quocirca concludi, resurrecturam
Chapter LXIII. Wherefore it is concluded that there will rise again
Editors' notes and page, col. 840
Page
- running head: ...UM PARS II. — SERIES I, POLEMICA. 840 (left part of the head cut off at the image edge)
- marginal letters: A hominem, quasi per corruptionem; B veterem et novum hominem; C between carnem et sanguinem secum vexerit and Cap. LII. Et vero; D tiam salutis aut poenae subituram
- old-edition numerals: 795 after subituram
- other: column begins mid-sentence (end of Cap. XL begun in col. 839) and ends mid-sentence in Cap. LXIII; the left-column fragments belong to col. 839 and are not set; Cap. XLIII "ve⟨r⟩o": the r is damaged and looks like f; Cap. XLII "crates" is set as printed, sense unsure (frames or ribcages?); Cap. LV "c arnis" is printed with a spacing gap but no letter is lost, so it is set as carnis; Cap. LX "etmembris" is printed without a space; "Cap. |XLVII" carries a stray mark; I Cor. XIV is as printed (the passage is 1 Cor. 15).
carnem, et quidem omnem, et quidem ipsam, et quidem integram.
the flesh, and indeed all of it, and indeed the very same, and indeed whole.
CAPUT PRIMUM.
Chapter I.
Fiducia Christianorum, resurrectio mortuorum. Illa credentes sumus; hoc credere veritas cogit. Veritatem Deus aperit; sed vulgus irridet, existimans nihil superesse post mortem; et tamen defunctis parentant, et quidem impensissimo officio, pro moribus eorum, pro temporibus esculentorum; ut quos negant sentire quidquam, escam desiderare praesumant. At ego magis ridebo vulgus, tunc quoque, cum ipsos defunctos atrocissime exurit, quos postmodum gulosissime nutrit, iisdem ignibus et promerens et offendens. O pietatem de crudelitate ludentem! sacrificat, an insultat, cum crematis cremat? Plane cum vulgo interdum et sapientes sententiam suam jungunt. Nihil esse post mortem Epicuri schola est. Ait et Seneca, omnia post mortem finiri, etiam ipsam. Satis est autem, si non minor philosophia Pythagorae et Empedocli. Sed et Platonici immortalem animam e contrario reclamant: imo adhuc proxime etiam in corpora remeabilem affirmant; etsi non in eadem, etsi non in humana tantummodo; ut Euphorbus in Pythagoram, Homerus in pavum recenseantur. Certe recidivatum animae corporalem pronuntiaverunt; tolerabilius mutata quam negata qualitate: pulsata saltem, licet non adita veritate. Ita saeculum resurrectionem mortuorum, nec cum errat, ignorat.
The confidence of Christians is the resurrection of the dead. By it we are believers; the truth compels us to believe this. The truth God discloses; but the crowd mocks, supposing that nothing remains after death; and yet they make offerings to the dead, and indeed with most lavish service, according to their tastes, according to the seasons of the foods; so that those whom they deny to feel anything they presume to desire food. But I shall laugh the more at the crowd, then too, when it most cruelly burns up the dead themselves, whom afterwards it most gluttonously feeds, with the same fires both winning their favour and offending them. O piety that makes sport of cruelty! Does it sacrifice, or does it insult, when it burns [offerings] to the burned? Clearly at times even the wise join their opinion to the crowd. That there is nothing after death is the school of Epicurus. Seneca too says that all things are ended after death, even [death] itself. It is enough, however, if the philosophy of Pythagoras and Empedocles is not lesser. But the Platonists too, on the contrary, cry out that the soul is immortal; nay, coming still nearer, they even affirm that it can return into bodies; though not into the same ones, though not into human ones only; so that Euphorbus is reckoned [as having passed] into Pythagoras, Homer into a peacock. Certainly they have pronounced a bodily return of the soul; the quality being more tolerably changed than denied: the truth at least knocked at, though not entered. Thus the world, even when it errs, is not ignorant of the resurrection of the dead.
Editors' notes and page, col. 841
Variae lectiones
(printed under page 425)
(1) · call not visible in the page foot
Illam Pam.
"Illam" (that): Pamelius.
(printed under page 425)
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Negat Rhen.
"Negat" (denies): Rhenanus.
(printed under page 425)
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Etiam Pam. Rhen. Seml.
"Etiam" (also): Pamelius, Rhenanus, Semler.
(printed under page 425)
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Praesumat Rhen.
"Praesumat" (may presume): Rhenanus.
(printed under page 425)
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Rideo alii.
"Rideo" (I laugh): other editions.
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Cui alii.
"Cui" (to whom): other editions.
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Suam abest a Rhen.
"Suam" (its own) is missing in Rhenanus.
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Et abest a Rhen.
"Et" (and) is missing in Rhenanus.
(printed under page 425)
(9) ‹anchor: tolerabilius mutata› · call in col 841
Immutata alii.
"Immutata" (unchanged): other editions.
(printed under page 425)
(10) ‹anchor: pulsata saltem› · call in col 841
Salute Rhen. Pam.
"Salute" (salvation): Rhenanus, Pamelius.
(printed under page 425)
(11) ‹anchor: licet non adita› · call in col 841
Addita Rhen. Seml.
"Addita" (added): Rhenanus, Semler.
(printed under page 425)
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Creatoris habeatur cod. Wouw. Urs.
"Creatoris habeatur" (let it be held to be the Creator's): the manuscript of Wouwer, Ursinus.
(printed under page 425)
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Consortem abest a Rhen.
"Consortem" (partner) is missing in Rhenanus.
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Certe Rig. Ven.
"Certe" (certainly): Rigault, the Venice edition.
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Resurrexerit Rhen. Seml.
"Resurrexerit" (will have risen): Rhenanus, Semler.
(printed under page 425)
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Fiducia Christianorum, etc. Resurrectionem magnam Christianis omnibus spem et fiduciam praebere, priscis Ecclesiae temporibus, atque etiam a B. Paulo demonstratum est. S. Cyrillus Hierosol. Catech. XVIII: Ῥίζα τῆς ἀγαθοεργίας ἡ τῆς ἀναστάσεως ἐλπίς; Resurrectionis spes radix est cujuslibet boni operis; et S. Epiphanius in Ancor.: Παντὸς σώφρονος λογισμοῦ κρηπίς; Totius rationis fundamentum. Nihil itaque antiquius habebant gentiles quam ut fiduciam illam et fundamentum convellerent. LE PR.
The confidence of Christians, etc. That the resurrection affords great hope and confidence to all Christians was shown in the early times of the Church, and indeed by blessed Paul. St Cyril of Jerusalem, Catechesis 18: "The hope of the resurrection is the root of all good-doing" (the hope of the resurrection is the root of every good work); and St Epiphanius in the Ancoratus: "The foundation of all sound reasoning" (the foundation of all reason). So the gentiles had nothing more at heart than to tear up that confidence and foundation. Le Prieur.
(printed under page 425)
(2) · call not visible in the page foot
Defunctis parentant, et quidem impensissimo officio. Hoc quidem ethnici. Sed et Christianos Augustini aevo quibusdam in locis talia factitasse arguit octavus sanctissimi viri liber De civitate Dei, cap. 27. Epulas suas ad martyrum memorias deferebant, orabant et offerebant ut vescerentur, vel ex eis etiam indigentibus largiebantur. « Quod quidem, inquit, a Christianis melioribus non fit, ut in plerisque terrarum nulla talis est consuetudo. » RIG.
They make offerings to the dead, and with the most lavish observance. This the heathen did. But that Christians too in Augustine's day did such things in some places is shown by the eighth book of that most holy man's City of God, chapter 27. They carried their meals to the shrines of the martyrs, prayed and offered so that they might eat, or else gave of them to the needy. "This," he says, "is not done by the better Christians, and in most lands there is no such custom." Rigault.
(printed under page 425)
(3) · call not visible in the page foot
Cum crematis cremat. Hoc est, cum mortuis sacrificat. Utitur verbis, quae morem ostendant magis ridiculum. RIG.
He burns with the burned. That is, he sacrifices with the dead. He uses words that make the custom look the more ridiculous. Rigault.
(printed under page 425)
(4) · call not visible in the page foot
Ait et Seneca, omnia post mortem finiri, etiam ipsam. Hoc jam notavit libro de Anima; sic autem et in Troade, choro XI: « Post mortem nihil est, ipsaque mors nihil. » RIG.
Seneca too says that all things are ended after death, even death itself. He noted this already in the book On the Soul; and so too in the Troades, chorus 11: "After death there is nothing, and death itself is nothing." Rigault.
(printed under page 425)
(5) ‹anchor: non adita veritate› · call in col 841
Pulsata saltem, licet non adita veritate. Sic visum Latinio. Sed vulgatam lectionem reddi placet, pulsata salute. Nam et convenit Septimiano sermoni, et veterum exemplarium auctoritate firmatur. Pulsavere salutis januam Platonici, vindices immortalitatis animarum, sed qualitatem et modum immortalitatis ignoravere, non adita veritate. RIG.
The truth at least knocked at, though not entered. So Latinius thought. But I prefer to restore the common reading, salvation knocked at. For it suits Septimius's style and is confirmed by the authority of the old copies. The Platonists, champions of the immortality of souls, knocked at the door of salvation, but did not know the nature and manner of immortality, the truth not having been entered. Rigault.
(printed under page 425)
(6) · call not visible in the page foot
Si vero et apud Deum aliqua secta est. Hoc est, apud Judaeos vel Christianos, in sacris videlicet Scripturis. Sic lib. de Testim. animae: « Et licet soli illum noverint Christiani, vel quaecunque apud Dominum secta. » RIG.
But if there is also some sect with God. That is, among the Jews or the Christians, namely in the sacred Scriptures. So in the book On the Testimony of the Soul: "And though only the Christians know him, or whatever sect is with the Lord." Rigault.
(printed under page 425)
(7) · call not visible in the page foot
Ad alios Sadducaeos. De his saepe fit mentio. Negabant animae resurrectionem et immortalitatem, erantque secta Judaei; nunc Sadducaeos alios indigitat Marcionem, Apellem, Valentinum, Basilidem, Saturninum, etc. LE PR.
To other Sadducees. They are often mentioned. They denied the resurrection and immortality of the soul, and were a Jewish sect; here by "other Sadducees" he points to Marcion, Apelles, Valentinus, Basilides, Saturninus, etc. Le Prieur.
(printed under page 425)
Page
- running head: LIBER DE RESURRECTIONE (cut off at the right edge of the image)
- marginal letters: A carnem, et quidem omnem; B crudelitate ludentem; C ignorat.; D mentum. Nihil itaque antiquius (in the commentary at the page foot)
- old-edition numerals: 796 after remeabilem
CAPUT II. Si vero et apud Deum aliqua secta est Epicureis magis affinis quam prophetis, sciemus quid audiant a Christo Sadducaei. Christo enim servabatur, omnia retro occulta nudare, dubitata dirigere, praelibata supplere, praedicata repraesentare; mortuorum certe resurrectionem, non modo per semetipsum, verum etiam in semetipso probare. Nunc autem ad alios Sadducaeos praeparamur, partiarios sententiae illorum. Ita dimidiam agnoscunt resurrectionem, solius scilicet animae; aspernati carnem, sicut et ipsum Dominum carnis. Nulli denique alii salutem corporali substantiae invident, quam alterius divinitatis haeretici. Ideoque et Christum aliter disponere coacti, ne creator carnis habeatur, in ipsa prius carne ejus erraverunt; aut nullius veritatis contendentes eam, secundum Marcionem et Basilidem, aut propriae qualitatis, secundum haereses Valentini et Apellem. Atque ita sequitur, ut salutem ejus substantiae excludant, cujus Christum consortem negant; certi illam summo praejudicio resurrectionis instructam, si jam in Christo resurrexit caro. Propterea et nos volumen praemisimus De Carne Christi, quo eam et solidam probamus, adversum phantasmatis vanitatem, et humanam vindicamus, adversus qualitatis proprietatem; cujus conditio Christum et hominem, et filium hominis inscripserit. Carneum enim atque corporeum probantes eum, proinde et obducimus praescribendo nullum alium credendum Deum praeter Creatorem, dum
Chapter II. But if even with God there is some sect more akin to the Epicureans than to the prophets, we shall know what the Sadducees hear from Christ. For it was reserved for Christ to lay bare all things formerly hidden, to set straight things doubted, to complete things foretasted, to make present things foretold; and certainly to prove the resurrection of the dead not only through Himself but also in Himself. But now we are making ready against other Sadducees, sharers in their opinion. Thus they acknowledge half a resurrection, namely of the soul alone, having scorned the flesh, just as also the very Lord of the flesh. In short, none others begrudge salvation to the bodily substance than the heretics of another divinity. And so, being compelled also to arrange Christ otherwise, lest He be held to be the creator of the flesh, they went astray first concerning His very flesh, contending either that it was of no reality, according to Marcion and Basilides, or that it was of a peculiar quality, according to the heresies of Valentinus and Apelles. And so it follows that they exclude the salvation of that substance of which they deny that Christ is a partaker, being sure that it is furnished with the strongest presumption of resurrection if the flesh has already risen in Christ. For this reason we too have sent out beforehand the volume On the Flesh of Christ, in which we both prove it to be solid, against the emptiness of a phantasm, and claim it to be human, against the peculiarity of a quality; and its condition has entitled Christ both man and Son of Man. For in proving Him to be fleshly and bodily, we accordingly also convict [them] by laying down that no other God is to be believed besides the Creator, while
Editors' notes and page, col. 842
Footnotes
(16) ‹anchor: phantasmatis vanitatem› · call in col 842
Nativitatem Fran. Pam.
"Nativitatem" (birth): the Franeker edition, Pamelius.
(printed under page 425)
(17) ‹anchor: cujus conditio› · call in col 842
Editio alii.
"Editio" (bringing forth): other editions.
Commentarius
(printed under page 425)
(8) ‹anchor: vindicamus, adversus› · call in col 842
Et humanam vindicamus adversus, etc. Lib. de Carne Christi scilicet, in quo probavit contra Marcionem Christi carnem veram esse. Apelles et Valentinus veram carnem fatebantur, sed non humanam, sideream nempe, coelestem, animalem confingebant. LE PR.
And we maintain it human against, etc. That is, the book On the Flesh of Christ, in which he proved against Marcion that Christ's flesh was real. Apelles and Valentinus admitted a real flesh, but not a human one: they invented a starry, heavenly, ensouled flesh. Le Prieur.
(printed under page 425)
(9) ‹anchor: et obducimus› · call in col 842
Proinde et obducimus. Obducere pro evincere, ut mox, Obducti dehinc de Deo (sic enim distinximus, exposcente sensu) pro convicti. RHEN.
So too we prove. "Obducere" for "to prove conclusively", as shortly after, convinced then about God (for so we have punctuated, as the sense demands), for "convicted". Rhenanus.
(printed under page 425)
Page
- running head: RESURRECTIONE CARNIS. (left part cut off at the image edge, presumably DE RESURRECTIONE CARNIS.)
- marginal letters: A CAPUT II.; B habeatur, in ipsa prius carne; C alium credendum Deum praeter Creatorem; D (6) Si vero et apud Deum (in the Commentarius, not set)
- old-edition numerals: 797 after proprietatem;
talem ostendimus Christum, in quo dignoscitur Deus, qualis promittitur a Creatore. Obducti dehinc de Deo carnis auctore, et de Christo carnis redemptore, jam et de resurrectione carnis revincentur. Congruenter scilicet. Et hoc ferme modo dicimus ineundam cum haereticis disceptationem. Nam et ordo semper a principalibus deduci exposcit, ut de ipso prius constet, a quo dicatur dispositum esse, quod quaeritur. Atque adeo et haeretici, ex conscientia infirmitatis, nunquam ordinarie tractant. Certe enim, quam laborent in alterius divinitatis insinuatione adversus Deum mundi omnibus naturaliter notum de testimoniis operum; certe et in sacramentis priorem, et in praedicationibus manifestiorem; sub obtentu quasi urgentioris caussae, id est, ipsius humanae salutis ante omnia requirendae, a quaestionibus resurrectionis incipiunt: quia durius creditur resurrectio carnis, quam una divinitas: atque ita tractatum, viribus ordinis sui destitutum, et scrupulis potius oneratum depretiantibus carnem, paulatim alterius divinitatis temperant sensum, ex ipsa spei concussione et demutatione. Dejectus enim unusquisque vel motus de gradu ejus spei quam susceperat apud Creatorem, facile jam declinatur ad alterius spei auctorem etiam ultro suspicandum. Per diversitatem enim promissionum diversitas insinuatur deorum. Sic multos interitos videmus, dum ante de resurrectione carnis eliduntur, quam de unione divinitatis elidunt. Igitur, quantum ad haereticos, demonstravimus quo cuneo occurrendum sit a nobis; et occursum est jam suo quoque titulo, de Deo quidem unico et Christo ejus, adversus Marcionem; de carne vero Domini, etiam adversus quatuor haereses; ad hanc maxime quaestionem praestruendam, uti nunc de sola carnis resurrectione ita digeram, tanquam penes nos incertum, dum sit quoque certum penes Creatorem. Nam et multi rudes, et plerique sua fide dubii et simplices; plures, quos instrui, dirigi, muniri oportebit; quia et hoc latere unio divinitatis defendetur. Sicuti enim negata carnis
we show Christ to be such, in Whom God is recognized, as is promised by the Creator. Convicted next concerning God the author of the flesh, and concerning Christ the redeemer of the flesh, they will now be refuted concerning the resurrection of the flesh as well. Fittingly, of course. And it is in roughly this way that we say a disputation with heretics ought to be entered upon. For order, too, always demands that one proceed from first principles, so that it may first be established concerning Him by Whom what is being inquired into is said to have been arranged. And so the heretics too, out of awareness of their weakness, never treat matters in their order. For certainly, since they labour at insinuating another divinity against the God of the world, Who is naturally known to all from the testimonies of His works, certainly both prior in the mysteries and more manifest in the preachings, under the pretext, as it were, of a more urgent cause, that is, of human salvation itself, which is to be sought before all things, they begin from the questions of the resurrection: because the resurrection of the flesh is believed with greater difficulty than a single divinity; and so, with the discussion deprived of the strength of its proper order, and burdened rather with scruples that disparage the flesh, they little by little blend in the notion of another divinity, out of the very shaking and alteration of hope. For each one, cast down or moved from the step of that hope which he had received with the Creator, is now easily turned aside towards the author of another hope, one even to be suspected of his own accord. For through a diversity of promises a diversity of gods is insinuated. Thus we see many ruined, while they are dashed down concerning the resurrection of the flesh before they dash [their opponents] down concerning the unity of the divinity. Therefore, as regards the heretics, we have shown with what wedge [of battle] they must be met by us; and they have already been met, each under its own title: concerning the one God and His Christ, against Marcion; concerning the flesh of the Lord, against the four heresies as well; chiefly to prepare the ground for this question, so that I might now treat of the resurrection of the flesh alone in such a way as if it were uncertain with us, while it is also certain with the Creator. For many too are untaught, and most are doubtful in their faith and simple; more there are whom it will be necessary to instruct, direct and fortify; because on this side too the unity of the divinity will be defended. For just as, when the flesh's
Editors' notes and page, col. 843
Variae lectiones
(printed under page 426)
(18) · call not visible in the page foot
Tale Ven.
"Tale" (such): the Venice edition.
(printed under page 426)
(19) · call not visible in the page foot
De Deo carnis auctore et de Christo carnis redemptore rursus add. Rh. Pam.
"On God the author of the flesh and on Christ the redeemer of the flesh": added again by Rhenanus, Pamelius.
(printed under page 426)
(20) · call not visible in the page foot
Ad[… cut off at the scan's right edge] inser. Fran. Pam.
"Ad[…]" (word cut off at the scan edge): inserted by the Franeker edition, Pamelius.
(printed under page 426)
(21) ‹anchor: etiam ultro› · call in col 843
Ultra Pam. Fran.
"Ultra" (beyond): Pamelius, the Franeker edition.
(printed under page 426)
(22) ‹anchor: cuneo occurrendum› · call in col 843
Occurrendum Rhen. Seml.
"Occurrendum" (must be met): Rhenanus, Semler.
(printed under page 426)
(23) ‹anchor: occursum est jam› · call in col 843
Etiam Rhen. Seml.
"Etiam" (also): Rhenanus, Semler.
(printed under page 426)
(24) ‹anchor: ita digeram› · call in col 843
Digerendum sit Pam. Fran.
"Digerendum sit" (it is to be set out): Pamelius, the Franeker edition.
(printed under page 426)
(25) ‹anchor: sit quoque certum› · call in col 843
Nos quoque incerta, id est Fran. Pam.
"Nos quoque incerta, id est" (we too uncertain things, that is): the Franeker edition, Pamelius.
(printed under page 426)
(26) · call not visible in the page foot
Quomodo Rhen.
"Quomodo" (how): Rhenanus.
(printed under page 426)
(27) · call not visible in the page foot
Volunt Rhen.[… cut off at the scan's right edge] Pam.
"Volunt" (they wish): Rhenanus [one or more sigla cut off at the scan edge], Pamelius.
(printed under page 426)
(28) · call not visible in the page foot
Quasi sit tertium absunt a Rhen.
"Quasi sit tertium" (as if there were a third) are missing in Rhenanus.
(printed under page 426)
(29) · call not visible in the page foot
Tanquam Rhen. Semler.
"Tanquam" (as though): Rhenanus, Semler.
(printed under page 426)
(30) · call not visible in the page foot
Perstricta Fran. Pam.
"Perstricta" (touched on): the Franeker edition, Pamelius.
(printed under page 426)
(31) · call not visible in the page foot
De[… cut off at the scan's right edge] omitt. Rhen. Seml.
"De[…]" (word cut off at the scan edge) is omitted by Rhenanus, Semler.
(printed under page 426)
(10) · call not visible in the page foot
Deum mundi naturaliter notum. Adeo haec opinio hominum omnium animis inhaesit, ut Athenienses sophistae cujusdam Pythagorae librum combusserint, qui in principio continebat, An Deus sit? Sic Cantabrigiensis academiae fundator, cum olim illac transiret, audissetque disputantes theologos an Deus sit, poenituit ipsum fundatae illius academiae, in qua de re naturali cognitione clara adhuc dubitabatur. LE PR.
The God of the world, naturally known. This belief is so fixed in the minds of all men that the Athenians burned the book of a certain sophist Pythagoras which began, Whether God exists? So the founder of the University of Cambridge, passing that way once and hearing theologians disputing whether God exists, repented of having founded that university, in which a matter of clear natural knowledge was still in doubt. Le Prieur.
(printed under page 426)
(11) · call not visible in the page foot
Sed ursus forsitan, qua Lucanus. Lucanum Marcionitam haereticum ridet. Nam ursus vox est Lucana, hoc est Lucaniae provinciae quae nunc Basilicata dicitur. LE PR. — Allusio est ad gentis nomen (λυκός, lupus). REN.
But a bear perhaps, as being Lucanus. He mocks Lucanus, the Marcionite heretic. For ursus (bear) is a Lucanian word, that is, of the province of Lucania, now called the Basilicata. Le Prieur. — There is an allusion to the people's name (lykos, wolf). Renier.
(printed under page 426)
(12) · call not visible in the page foot
Solus carnis defectionem. Hoc est, mortem. RIG.
The failing of the flesh alone. That is, death. Rigault.
(printed under page 426)
(13) · call not visible in the page foot
Et refectionem. Hoc est, resurrectionem. RIG.
And its remaking. That is, the resurrection. Rigault.
(printed under page 426)
(14) · call not visible in the page foot
De communibus sensibus. Sensus communes sunt κοιναὶ ἔννοιαι seu notiones, omnium fere sensu et consensione comprobatae. LE PR.
From the common sense. Common senses are koinai ennoiai, or notions, approved by the sense and consent of nearly everyone. Le Prieur.
(printed under page 426)
Page
- running head: 843 TERTULLIANI OPERUM PARS II.
- marginal letters: A ‹talem ostendimus Christum› (set between first and second lines, on the right); B ‹requirendae, a quaestionibus resurrectionis incipiunt›; C ‹Christo ejus, adversus Marcionem›; D ‹(10) Deum mundi naturaliter notum› (in the commentary at the page foot)
- old-edition numerals: 798 after ‹quaestionem›
resurrectione, concutitur; ita vindicata, constabilitur. Animae autem salutem credo retractu carere. Omnes enim fere haeretici eam quoque modo velint, tamen non negant. Viderit unus aliqui Lucanus, nec huic quidem substantiae parcens, quam secundum Aristotelem dissolvens, aliud quid pro ea subjicit, quasi sit tertium quiddam resurrrecturum, neque anima, neque caro, id est non homo, sed ursus forsitan, qua Lucanus. Habet et iste a nobis plenisissimum de omni statu animae stylum, quam imprimis immortalem tuentes, solius carnis et defectionem agnoscimus, et refectionem cum maxime asserimus; redactis in ordinarium materiae corpus, si qua et alibi pro causarum incursione praestricta distulimus. Nam ut quaedam praelibari solemne est, ita differri necesse est, dummodo et praelibata suppleantur suo corpore, et dilata reddantur suo nomine.
resurrection is denied, it is shaken; so, when vindicated, it is established. But the salvation of the soul, I believe, needs no reconsideration. For almost all heretics, in whatever way they may wish, nevertheless do not deny it. Let a certain Lucan see to it, who does not spare even this substance, but, dissolving it after Aristotle, substitutes something else in its place, as though there were some third thing to rise again, neither soul nor flesh, that is, not a man, but perhaps a bear, inasmuch as he is Lucan. This man too has from us a very full treatise on every condition of the soul, which we maintain above all to be immortal, while we acknowledge the failing of the flesh alone and most emphatically assert its restoration; having brought into the regular body of the subject whatever things, touched on elsewhere too in passing as the cases came up, we have deferred. For just as it is customary for certain things to be touched on beforehand, so it is necessary for them to be deferred, provided that both what was touched on beforehand is completed in its own body, and what was deferred is rendered under its own name.
CAPUT III.
Chapter III.
Est quidem et de communibus sensibus saepere in Dei rebus; sed in testimonium veri, non in adjutorium falsi: quod sit secundum divinam, non contra divinam dispositionem. Quaedam enim et natura nota sunt, ut immortalitas animae penes plures, ut Deus noster penes omnes. Utar ergo et sententia Platonis alicujus pronuntiantis: Omnis anima immortalis. Utar et conscientia populi, contestantis Deum deorum. Utar et reliquis communibus sensibus, qui Deum judicem praedicant: Deus videt; et: Deo commendo. At cum aiunt: Mortuum, quod mortuum et: Vive, dum vivis; et: Post mortem omnia finiuntur, etiam ipsa; tunc meminero, et cor vulgi cinerem a Deo deputatum et ipsam sapientiam saeculi stultitiam pronuntiatam. Tum si et haereticus ad vulgi vitia, ve⟨l⟩ saeculi ingenia confugerit: Discede, dicam, ab ethnico, haeretice; etsi unum estis omnes, qui Deum fingitis, dum hoc tamen in Christi nomine facis, du⟨m⟩ Christianus tibi videris, alius ab ethnico es: redd⟨e⟩ illi suos sensus, quia nec ille de tuis instruitur. Qui⟨d⟩ caeco duci inniteris, si vides? Quid vestiris a nudo, s⟨i⟩
It is indeed [permissible] to be wise from common notions too in the things of God; but in witness of the truth, not in aid of falsehood: so that it be according to the divine disposition, not against it. For some things are known even by nature, as the immortality of the soul among many, as our God among all. I will use, then, also the opinion of a certain Plato, declaring: Every soul is immortal. I will use also the conscience of the people, attesting the God of gods. I will use also the other common notions which proclaim God as judge: God sees; and: I commend it to God. But when they say: What is dead is dead; and: Live while you live; and: After death all things come to an end, even [death] itself; then I will remember both that the heart of the crowd is reckoned ashes by God, and that the very wisdom of the world has been pronounced folly. Then if the heretic too should take refuge in the vices of the crowd or the cleverness of the world: Depart, I will say, from the heathen, heretic; although you are all one, you who fashion a God, yet while you do this in the name of Christ, while you seem to yourself a Christian, you are other than the heathen: give him back his notions, since he too is not instructed from yours. Why do you lean on a blind guide, if you see? Why are you clothed by a naked man, if
Editors' notes and page, col. 844
Footnotes
(32) ‹anchor: Vive, dum› · call in col 844
Vivendum cod. Pith. Rhen.
"Vivendum" (one must live): the manuscript of Pithou, Rhenanus.
(printed under page 426)
(33) ‹anchor: Tum si et› · call in col 844
Et abest a Rhen. Seml.
"Et" (and) is missing in Rhenanus, Semler.
(printed under page 426)
(34) ‹anchor: Deum fingitis› · call in col 844
Fugitis alii.
"Fugitis" (you flee): other editions.
(printed under page 426)
(35) ‹anchor: si vides› · call in col 844
Videris[… cut off at the scan's right edge] Rhen. Seml.
"Videris" (you seem / you will have seen; rest cut off at the scan edge): Rhenanus, Semler.
Commentarius
(printed under page 426)
(15) ‹anchor: sententia Platonis› · call in col 844
Utar ergo et sententia Platonis. Haud dubie debet istud intelligi de omni anima rationali; nam de illa et in Phaedone, et alibi loquitur Plato, quotiescumque immortalem animam pronuntiat. PAM.
I shall use, then, the opinion of Plato too. This must doubtless be understood of every rational soul; for it is of that soul that Plato speaks, in the Phaedo and elsewhere, whenever he declares the soul immortal. Pamelius.
(printed under page 426)
Page
- running head: [OP]ERUM PARS II. — SERIES I, POLEMICA. (left edge cut off in image)
- marginal letters: A resurrectione, concutitur; B modo et praelibata; C meminero, et cor vulgi; D nomen (λυκός, lupus) (in the commentary at the page foot)
- old-edition numerals: 799 after deputatum
- other: right edge of the lower lines is smeared/blackened; ve⟨l⟩, du⟨m⟩, redd⟨e⟩, Qui⟨d⟩ and the last word s⟨i⟩ partly obscured, read from context; column ends mid-sentence after "si"; left column (843) partly visible but not set; Variae lectiones and Commentarius (notes 12-15) at page foot not set
Christum induisti? Quid alieno uteris clypeo, si ab apostolo armatus es? Ille potius a te discat carnis resurrectionem confiteri, quam tu ab illo diffiteri: quia si et a Christianis negari eam opporteret, sufficeret illis de sua scientia, non de vulgi ignorantia instrui. Adeo non erit Christianus, qui eam negabit, quam confitentur Christiani, et his argumentis negabit, quibus utitur non Christianus. Aufer denique haereticis quae cum ethnicis sapiunt; ut de Scripturis solis quaestiones suas sistant, et stare non poterunt. Communes enim sensus simplicitas ipsa commendat, et compassio sententiarum, et familiaritas opinionum; eoque fideliores existimantur, quia nuda et aperta et omnibus nota definiunt.
you have put on Christ? Why do you use another's shield, if you have been armed by the apostle? Let him rather learn from you to confess the resurrection of the flesh than you learn from him to deny it: for if it had to be denied even by Christians, it would be enough for them to be instructed from their own knowledge, not from the ignorance of the common crowd. So true is it that he will not be a Christian who denies that which Christians confess, and denies it with those arguments which one who is not a Christian uses. Take away, in short, from the heretics what they share in thinking with the heathen, so that they rest their questions on the Scriptures alone, and they will not be able to stand. For common notions are commended by their very simplicity, and by the sharing of sentiments, and by the familiarity of opinions; and they are reckoned all the more trustworthy because they define things that are bare and open and known to all.
CAPUT IV.
Chapter IV.
Itaque haeretici inde statim incipiunt, et inde praestruunt; dehinc instruunt, unde sciunt facile capi mentes, de communione favorabili sensuum. An aliud prius vel magis audias tam ab haeretico, quam ab ethnico? Et non protinus, et non ubique convicium carnis, in originem, in materiam, in casum, in omnem exitum ejus? Immundae a primordio ex faecibus terrae, immundioris deinceps ex seminis sui limo, frivolae, infirmae, criminosae, onerosae, molestae, et post totum ignobilitatis elogium, caducae in originem terram, et cadaveris nomen, et de isto quoque nomine periturae in nullum indc jam nomen, in omnis jam vocabuli mortem? Hancne ergo vis, sapiens,
And so the heretics begin straight away from there, and lay their groundwork from there; then they build from the point where they know minds are easily captured, from the agreeable community of common notions. Would you hear anything sooner or more often from the heretic than from the heathen? And is there not at once, and is there not everywhere, abuse of the flesh, against its origin, against its matter, against its fall, against its every end? Unclean from the beginning, from the dregs of the earth, more unclean thereafter from the slime of its own seed; trifling, weak, guilty, burdensome, troublesome; and, after the whole catalogue of its ignobility, falling back into its origin, the earth, and into the name of a corpse, and destined to perish even from this name into no name at all thereafter, into the death of every designation whatever? Is it this, then, wise man, that you wish
Editors' notes and page, col. 845
Variae lectiones
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(36) · call not visible in the page foot
Et abest a Fran. Pam.
"Et" (and) is missing in the Franeker edition and Pamelius.
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(37) · call not visible in the page foot
Utuntur non Christiani alii.
"Utuntur non Christiani" (non-Christians use): other editions.
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Aufers Rhen. Seml.
"Aufers" (you take away): Rhenanus, Semler.
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Quaecumque ethnici Rhen. Jun.
"Quaecumque ethnici" (whatever things the heathen): Rhenanus, Junius.
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(40) · call not visible in the page foot
Instruant Lat.
"Instruant" (they may furnish): Latinius.
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Tam abest a Rhen.
"Tam" (so) is missing in Rhenanus.
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Causam alii.
"Causam" (cause): other editions.
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(43) ‹anchor: ignobilitatis elogium› · call in col 845
Illogium Jun.
"Illogium": Junius.
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(44) ‹anchor: in originem terram› · call in col 845
Terrenam Jun.
"Terrenam" (earthly): Junius.
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Persuadeare Jun. Rhen.
"Persuadeare" (you may be persuaded): Junius, Rhenanus.
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(46) · call not visible in the page foot
Jactibus Seml.
"Jactibus" (by throws): Semler.
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Temporum abest a Rhen.
"Temporum" (of the times) is missing in Rhenanus.
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Podagra abest a Rhen.
"Podagra" (gout) is missing in Rhenanus.
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(49) · call not visible in the page foot
Reoptanda alii.
"Reoptanda" (to be wished back): other editions.
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(50) · call not visible in the page foot
Spurciloquio liceat Rhen. Pam.
"Spurciloquio liceat" (let it be allowed by foul speech): Rhenanus, Pamelius.
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(16) · call not visible in the page foot
Compassio sententiarum. Inter eos scilicet quibuscum intercedit communis sententiae commune negotium. Sic contra; libro de Virg. velandis, jam se proprium opinionibus suis negotium passum esse praefatur. RIG.
A sharing in opinions. That is, among those between whom lies the common business of a common opinion. So, conversely, in the book On the Veiling of Virgins he says at the outset that he has now suffered business proper to his own opinions. Rigault.
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(17) · call not visible in the page foot
An aliud prius, etc. Haeretici isti adversus quos agit Tertullianus malam dicebant carnem nostram, ut factam a deo malo, sic etiam et gentiles (Epiphanius in Anchorato) Epicurei et alii philosophi in carnem nostram et generationem multis invehebantur, ut constat ex Clemente Alex. lib. III Strom., et Lactantio lib. de Opificio. LAC.
Or something else first, etc. These heretics against whom Tertullian argues called our flesh evil, as made by an evil god; so too the gentiles (Epiphanius in the Ancoratus), the Epicureans and other philosophers, inveighed at length against our flesh and its begetting, as is clear from Clement of Alexandria, Stromata book 3, and from Lactantius's book On the Workmanship of God. La Cerda.
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(18) ‹anchor: frivolae› · call in col 845
Frivolae. Ob nuditatem; infans non nativo vestitu, ut alia animalia, sed nudus, tremulusque prodit, quod optime Sidonius expendit lib. VII epist. 4, et Lactantius lib. III de Opificio cap. 5. LAC.
Paltry. Because of its nakedness: the infant comes forth not in a native covering, as other animals do, but naked and trembling, as Sidonius weighs very well in book 7, letter 4, and Lactantius, On the Workmanship of God book 3, chapter 5. La Cerda.
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(19) ‹anchor: ignobilitatis elogium› · call in col 845
Post totum dignitatis elogium. Id est recensionem. In bonam et in malam partem accipitur elogium. Sic infra: Religionem publico odio et hostili elogio obnoxiam. » RHEN.
After the whole record of its dignity. That is, the review. Elogium is taken in a good and in a bad sense. So below: "Religion exposed to public hatred and a hostile record." Rhenanus.
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(20) ‹anchor: nomine periturae› · call in col 845
De isto quoque nomine periturae. Post cadaveris nostri corruptionem, nullum est destinatum nomen quo materia illa, quae fuerat humani corporis, signetur. Hoc vocat mortem vocabuli. Nam cadaver facessit in terram, vel alia animalia. LAC.
Doomed to perish from that name too. After the corruption of our corpse there is no name appointed by which the matter that had been the human body may be designated. This he calls the death of the word. For the corpse passes off into earth, or into other animals. La Cerda.
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(21) ‹anchor: vocabuli mortem› · call in col 845
In omnis jam vocabuli mortem. Etenim mortui desinunt esse quicquid dum viverent vocabantur, et jam sunt nulli. Plinius lib. XI Hist. nat. ubi de natura terrae. RIG.
Into the death of every word. For the dead cease to be whatever they were called while they lived, and now are nothing. Pliny, Natural History book 11, where he treats of the nature of the earth. Rigault.
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(22) · call not visible in the page foot
Et ipsorum temporum propria gula. Alludit ad Vedii Pollionis gulosam saevitiam et saevientem gulam; nam is damnata mancipia vivariis muraenarum immergebat, non tantum ut totum hominem pariter distrahi spectaret, quod Plinius prodit, verum etiam ut humana carne in piscibus vesceretur, quod docet Tertullianus in de Pallio, his verbis: « Immergo aeque scalpellum, inquit, acerbitati qua Vedius Pollio servos muraenis invadendos objectabat. Nova scilicet saevitia delectato terrenae bestiae exedentulae et exunguis, et excornis, de piscibus placuit feras cogere, utique statim coquendis, ut in visceribus earum aliquid de servorum suorum corporibus et ipse gustaret. » Haec illic. Ergo non sine caussa hic dicit: Et ipsorum propria gula redhibente; subaudi, quae devoraverat de carne humana.
And the very gluttony proper to the times. He alludes to the gluttonous cruelty and cruel gluttony of Vedius Pollio; for he plunged condemned slaves into his fishponds of lampreys, not only to watch a whole man torn apart at once, as Pliny relates, but also to eat human flesh in the fish, as Tertullian teaches in On the Pallium in these words: "I plunge the knife equally into the harshness with which Vedius Pollio threw his slaves to the lampreys to be attacked. Delighted, of course, by a new cruelty, since land beasts were toothless, clawless and hornless, he chose to compel wild beasts out of fish, to be cooked at once, so that in their innards he too might taste something of his slaves' bodies." So much there. Not without cause, then, does he say here: and their own gluttony giving it back; understand: what it had devoured of human flesh.
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Page
- running head: LIBER DE RESURRECTIONE (cut off at right edge)
- marginal letters: A Christum induisti? Quid alieno uteris clypeo, si; B CAPUT IV.; C vocabuli mortem? Hancne ergo vis, sapiens,; D tiles (Epiphanius in Anchorato) (beside the commentary at page foot)
- old-edition numerals: 800 after onerosae
et visui et contactui et recordatu⟨i⟩ tuo ereptam, persuadere quod se receptura quandoque sit in integrum de corrupto, in solidum de casso, in plenum de inanito, in aliquid omnino de nihilo? Et utique redhibentibus eam ignibus et undis, et alvis ferarum. et rumis alitum, et lactibus piscium, et ipsorum temporum propria gula? Adeone autem eadem sperabitur quae intercidit, ut clandus, et luscus, et caecus, et leprosus, et paralyticus revertantur, ut redisse non libeat ad pristinum? An integri, ut iterum talia pati timeant? Quid tum de consequentiis carnis? Rursusne omnia necessaria illi, et imprimis pabula atque potacula, et pulmonibus natandum, et intestinis aestuandum, et pudendis non pudendum, et omnibus membris laborandum? Rursus ulcera, et vulnera, et febris, et podagra, et mors redoptanda? Nimirum haec erunt vota carnis recuperandae, iterum cupere de ea evadere. Et nos quidem haec aliquanto honestius pro styli pudore. Caeterum, quantam etiam spurciloquii licet illorum in congressibus experiri, tam ethnicorum, quam haereticorum!
snatched away from both your sight and touch and remembrance, to persuade [anyone] that it will at some time recover itself to wholeness out of corruption, to solidity out of emptiness, to fullness out of what has been emptied, to something at all out of nothing? And this, moreover, when fires and waters give it back, and the bellies of wild beasts, and the gullets of birds, and the guts of fishes, and the very gluttony proper to the times themselves? Will that same [flesh] which perished be hoped for in such a way that the lame, and the one-eyed, and the blind, and the leper, and the paralytic return, so that there is no pleasure in having come back to their former state? Or [will they return] whole, so that they fear to suffer such things again? What then of the consequences of the flesh? Are all its necessities to be its own again, and above all food and drink, and must there be swimming with the lungs, and seething with the intestines, and no shame with the parts of shame, and toil with all the members? Again ulcers, and wounds, and fever, and gout, and death to be wished for again? Doubtless these will be the prayers of the flesh that is to be recovered: to desire once more to escape from it. And we indeed [put] these things somewhat more decently, out of the modesty of style. But how much foul talk too one may encounter in their gatherings, of heathens as much as of heretics!
CAPUT V.
Chapter V.
Igitur quoniam et rudes quique de communibus adhuc sensibus sapiunt, et dubii et simplices per eosdem sensus denuo inquietantur, et ubique primus iste in nos aries temperatur, quo carnis conditio quassatur; necessario et a nobis carnis primum conditio munietur. Vituperationem laudatione depellas. Ita nos rhetoricari
Therefore, since both the unlearned, all who still take their wisdom from common perceptions, and the doubtful and the simple are disquieted afresh through those same perceptions, and everywhere this ram is first brought to bear against us, by which the condition of the flesh is battered, of necessity the condition of the flesh must first be fortified by us too. You must drive off disparagement by praise. Thus we are challenged to play the rhetorician
Editors' notes and page, col. 846
Footnotes
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In primis Rhen.
"In primis" (above all): Rhenanus.
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(52) ‹anchor: laudatione depellas› · call in col 846
Vituperatione laudatione dipulsa Rhen. cod. Pith.
"Vituperatione laudatione dipulsa" (the censure driven off by praise): Rhenanus, the manuscript of Pithou.
Commentarius
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(23) ‹anchor: nos rhetoricari› · call in col 846
Ita nos rhetoricari. Minime libenter antiqui Patres philosophiae et eloquentiae rivos vertebant, quos modestia sua continebant, ac propterea Simon magus (II Recogn. B. Clem.) et Julianus, et Porphyrius apud Eusebium, objiciebant Christianis philosophiae et eloquentiae imperitiam; sed quam falso convincunt elegantissima et disertissima Patrum, volumina, qui ab haereticis coacti plena fluenta fuderunt. LAC.
That we play the rhetorician. The ancient Fathers were most unwilling to turn on the streams of philosophy and eloquence, which their modesty held in check; and for that reason Simon Magus (Recognitions 2, of blessed Clement) and Julian, and Porphyry in Eusebius, charged the Christians with ignorance of philosophy and eloquence. But how falsely is proved by the most elegant and eloquent volumes of the Fathers, who, driven by the heretics, poured out the streams in full flood. La Cerda.
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Page
- running head: [...] RESURRECTIONE CARNIS. 846 (left part cut off at the image edge)
- marginal letters: A et visui et contactui; B randum? Rursus ulcera; C laudatione depellas; D his verbis: « Immergo (in the commentary at the page foot)
- old-edition numerals: 810 after conditio (in "carnis primum conditio")
quoque provocant haeretici, sicut etiam philosophari. Futile et frivolum illud corpusculum, quod malum denique appellare non horrent, etsi angelorum fuisset operatio, ut Menandro et Marco placet; etsi ignei alicujus exstructio, aeque angeli, ut Apelles docet; sufficeret ad auctoritatem carnis secundae divinitatis patrocinium. angelos post Deum novimus. Jam nunc, quisquis ille summus Deus haeretici cujusque est, non immerito ab ipso quoque deducerem carnis dignitatem, a quo voluntas producendae ei adfuisset. Utique enim prohibuisset fieri, quam fieri scisset, si fieri noluisset. Ita et secundum illos, aeque caro Dei res. Nihil operis non ejus est, qui passus est esse. Bene autem, quod plures et duriores quaeque doctrinae totam hominis figulationem Deo nostro cedunt. Quantus hic sit, satis nosti, qui unicum credidisti. Incipiat jam tibi caro placere, cujus artifex tantus est. Sed et mundus, inquis, Dei opus est, et tamen praeterit habitus hujus mundi, Apostolo quoque auctore (I Cor. VII): nec idcirco restitutio mundi praejudicabitur, quia Dei opus est. Et utique si universitas irreformabilis post decessum, quid portio? Plane, si portio universitati adaequatur. Ad distantiam enim provocamus. Primo quidem, quod omnia sermone Dei facta sunt, et sine illo nihil. Caro autem et sermone Dei constitit propter formam, ne quid sine sermone: Faciamus enim hominem, ante praemisit. Et amplius, manu, propter praelationem, ne universitati compararetur. Et finxit, inquit, Deus hominem. Magnae sine dubio differentiae ratio, pro conditione scilicet rerum. Minora enim quae fiebant eo cui fiebant. Siquidem homini fiebant, cui mox a Deo addicta sunt. Merito igitur, ut famula, jussu et imperio, et sola vocabili potestate universa processerant. Contra, homo, ut dominus eorum, in hoc ab ipso Deo exstructus est, ut dominus esse posset, dum sit a Domino. Hominem autem memento carnem proprie dici, quae
too by the heretics, just as also to play the philosopher. That paltry and trifling little body, which they do not shrink from calling downright evil, even if it had been the work of angels, as Menander and Marcus hold; even if it were the construction of some fiery being, likewise an angel, as Apelles teaches; the patronage of a secondary divinity would suffice for the authority of the flesh. angels we know to come after God. Now then, whoever that supreme God of each heretic is, not without reason would I derive the dignity of the flesh from Him too, from Whom the will to produce it had been present. For assuredly He would have forbidden it to be made, which He knew was being made, if He had not wished it to be made. Thus even according to them the flesh is equally a thing of God. There is nothing of a work that is not His Who allowed it to exist. But it is well that the more numerous and the harsher doctrines all concede the whole fashioning of man to our God. How great He is, you know well enough, who have believed in Him as the only One. Let the flesh now begin to please you, whose maker is so great. But the world too, you say, is the work of God, and yet the fashion of this world passes away, on the authority of the Apostle also (1 Cor. 7): nor for that reason will the restoration of the world be prejudged, because it is the work of God. And assuredly, if the universe cannot be re-formed after its passing away, what of the part? Plainly so, if the part is equal to the universe. For it is to the difference that we appeal. First indeed, that all things were made by the word of God, and without it nothing. But the flesh too came to be by the word of God, for the sake of form, so that nothing should be without the word: for He first put forward, Let us make man. And further, by hand, for the sake of preference, so that it should not be compared with the universe. And God, it says, formed man. Without doubt the reason for a great difference, namely according to the condition of the things. For the things that were being made were less than him for whom they were being made. Since they were being made for man, to whom they were soon assigned by God. Rightly therefore, as handmaids, by command and order, and by the mere power of calling, all things had come forth. On the other hand man, as their lord, was built by God Himself for this purpose, that he might be able to be lord, while he is from the Lord. But remember that man is properly called flesh, which
Editors' notes and page, col. 847
Variae lectiones
(printed under page 428)
(53) ‹anchor: restitutio mundi praejudicabitur› · call in col 847
Praejudicatur Rhen.
"Praejudicatur" (it is prejudged): Rhenanus.
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(54) ‹anchor: sola vocabili› · call in col 847
Vocali Pam. Rhen.
"Vocali" (by a vocal [power]): Pamelius, Rhenanus.
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(24) ‹anchor: quod malum denique› · call in col 847
Corpusculum, quod malum denique. Puto auctorem respicere ad Marcionis haeresin; quippe qui, eo ipso quo dicebat, corpus creatum a malo deo et ex materia mala, indirecte concludebat etiam corpus malum esse. Verum apertius eum errorem postea secuti sunt Manichaei. PAM.
The poor body, which is in short evil. I think the author has in view the heresy of Marcion, who, by the very fact of saying that the body was created by an evil god and out of evil matter, indirectly concluded that the body too is evil. But the Manichaeans afterwards followed that error more openly. Pamelius.
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Ut Menandro et Marco placet. Angelos mundum creasse, et proinde etiam humanam carnem, Menandri fuit cum Simone mago suo magistro communis haeresis, sicuti supra videre est lib. de Praescript. adversus haereticos, cap. 46. PAM.
As Menander and Marcus hold. That angels created the world, and so human flesh too, was the heresy Menander shared with his master Simon Magus, as may be seen above in the book On the Prescription against Heretics, chapter 46. Pamelius.
(printed under page 428)
(26) ‹anchor: jussu et imperio› · call in col 847
Ut famula, jussu et imperio. Acute hic Tertullianus, quasi jam tunc in rerum creatione eas ipsas inauguraret, seu instrueret Deus servituti, hominis imperio. Et jussu facta sunt; secus homo, qui dominus futurus, esset, non imperio factus, sed ad imaginem Dei, qui imperans est, summus factus est ab ipso Domino. Nam esse imaginem Dei hominem, juxta aliquos Patres, in rerum omnium imperio stetit. Isidorus Pelus. lib. III, epist. 95. LAC.
As servants, by command and order. Shrewdly put by Tertullian, as though even then, in the creation of things, God were consecrating or equipping them for servitude, under man's rule. And they were made by command; not so man, who was to be lord: he was made not by an order but to the image of God, who is the one who commands, and was made highest by the Lord himself. For man's being the image of God consisted, according to some Fathers, in his rule over all things. Isidore of Pelusium, book 3, letter 95. La Cerda.
(printed under page 428)
(27) · call not visible in the page foot
Homo, id est limus. » Adam, homo, sive terrenus, aut indigena, vel terra rubra, » ait B. Hieronymus, de Nom. Hebr. EDD.
Man, that is, clay. "Adam: man, or earthly, or native, or red earth," says blessed Jerome, On Hebrew Names. The editors.
(printed under page 428)
Page
- running head: 847 TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A ‹quoque provocant haeretici›; B ‹doctrinae totam hominis figulationem›; C ‹Et amplius, manu, propter›; D ‹(24) Corpusculum, quod malum denique› (in the commentary, not set)
- old-edition numerals: 802 after ‹Domino.›
prior vocabulum hominis occupavit : Et finxit Deus hominem limum de terra. Jam homo, qui adhuc limus. Et insufflavit in faciem ejus flatum vitae; et factus est homo, id est limus, in animam vivam. Et posuit Deus hominem, quem finxit, in paradiso. Adeo homo figmentum primo, dehinc totus. Hoc eo commendarim, uti quidquid omnino homini a Deo prospectum atque promissum est, non soli animae, verum et carni scias debitum; ut si non ex consortio generis, certe vel ex privilegio nominis.
first took possession of the name of man: And God formed man, clay from the earth. Already man, who was as yet clay. And He breathed into his face the breath of life; and man was made, that is, the clay, into a living soul. And God placed the man whom He had formed in paradise. So man was first a thing formed, and thereafter the whole. This I would commend for this reason, that you may know that whatever at all has been provided and promised to man by God is owed not to the soul alone but also to the flesh; if not by partnership of kind, then certainly at least by privilege of the name.
CAPUT VI.
Chapter VI.
Persequar itaque propositum; si tamen tantum possim carni vindicare, quantum contulit ille qui eam fecit, jam tunc gloriantem, quod illa pusillitas, limus in manus Dei, quaecunque sunt, pervenit, satis beatus, etsi solummodo contactus. Quid enim, si nullo amplius opere, statim figmentum de contactu Dei constitisset? Adeo magna res agebatur, qua ista materia exstruebatur. Itaque totiens honoratur, quotiens manus Dei patitur, dum tangitur, dum decerpitur, dum deducitur, dum effingitur. Recogita totum illi Deum occupatum ac deditum, manu, sensu, opere, consilio, sapientia, providentia, et ips⟨a⟩ imprimis affectione, quae lineamenta ducebat⟨.⟩ Quodcunque enim limus exprimebatur, Christus cogitabatur homo futurus, quod et limus, et car⟨o⟩ sermo, quod et terra tunc. Sic enim praefati⟨o⟩ Patris ad Filium : Faciamus hominem ad imagine⟨m⟩ et similitudinem nostram. Et fecit hominem Deus⟨.⟩ Id utique quod finxit, ad imaginem Dei fecit illum⟨,⟩ scilicet Christi. Et Sermo enim Deus, qui in effigi⟨e⟩ Dei constitutus, non rapinam existimavit pariari Deo. Ita limus ille, jam tunc imaginem induen⟨s⟩ Christi futuri in carne, non tantum Dei opus erat⟨,⟩ sed et pignus. Quo nunc facit, ad infuscandam originem carnis, nomen terrae ventilare, ut sordentis, ut jacentis elementi ? cum etsi alia materi⟨a⟩ excludendo homini competisset artificis fastigiu⟨m⟩
Let me pursue, then, my purpose, if only I can claim for the flesh as much as He Who made it conferred upon it, glorying already then because that littleness, clay, came into the hands of God, whatever they are, happy enough even if it had only been touched. For what if, with no further work, the thing formed had stood complete straightway from the touch of God? So great a matter was being transacted, by which this material was being built up. And so it is honoured as often as it undergoes the hand of God, while it is touched, while it is plucked off, while it is drawn out, while it is moulded. Consider God wholly occupied with it and devoted to it, with hand, sense, work, counsel, wisdom, providence, and above all with the very affection which was drawing the lineaments. For whatever the clay was being shaped into, Christ was in mind, Who was to be man, which the clay too was, and the Word flesh, which the earth too then was. For thus runs the Father's preface to the Son: Let Us make man in Our image and likeness. And God made man. That certainly which He formed, He made it in the image of God, that is, of Christ. For the Word too is God, Who, being established in the form of God, did not think it robbery to be made equal with God. Thus that clay, already then putting on the image of Christ Who was to be in the flesh, was not only the work of God but also His pledge. To what end does it now serve, for darkening the origin of the flesh, to toss about the name of earth, as of a filthy, lowly element? when, even if another material had been fitting for bringing forth man, the eminence of the artificer
Editors' notes and page, col. 848
Footnotes
(55) ‹anchor: occupatum ac deditum› · call in col 848
Dedicatum Rhen. Seml.
"Dedicatum" (dedicated): Rhenanus, Semler.
(printed under page 428)
(56) ‹anchor: lineamenta ducebat› · call in col 848
Ductabat Pam. Fran. decebat Rhen. dictabat alii.
"Ductabat" (was drawing): Pamelius, the Franeker edition; "decebat" (befitted): Rhenanus; "dictabat" (was dictating): other editions.
(printed under page 428)
(57) ‹anchor: et caro sermo› · call in col 848
Sermo caro Fran. Pam.
"Sermo caro" (the Word, flesh): the Franeker edition, Pamelius.
(printed under page 428)
(58) ‹anchor: existimavit pariari› · call in col 848
Par Rhen. paria Gelen. parem esse alii.
"Par" (equal): Rhenanus; "paria" (equal things): Gelenius; "parem esse" (to be equal): other editions.
(printed under page 428)
(59) ‹anchor: alia materia excludendo› · call in col 848
Excudendo Rhen.
"Excudendo" (by hammering out): Rhenanus.
Commentarius
(printed under page 428)
(28) ‹anchor: quod et terra tunc› · call in col 848
Christus cogitabatur homo futurus quod et limus, et caro sermo, quod et terra tunc. Haec apertiora videntur distinctionibus adhibitis, ut in exemplari Pithoeano: « Christus cogitabatur homo futurus quod et limus et caro; sermo quod et terra tunc. » RIG.
Christ, who was to be man, was in mind, which the clay too was, and the Word flesh, which the earth too was then. This seems clearer with punctuation applied, as in Pithou's copy: "Christ, who was to be man, was in mind, which the clay and the flesh also were; the Word, which the earth also was then." Rigault.
(printed under page 428)
(29) ‹anchor: pariari Deo› · call in col 848
Non rapinam existimavit pariari Deo. Nam Dei et Domini, hoc est Patris et Filii, ex aequo divinitas est, inquit Gregor. Baeticus lib. de Fide; deinde adjicit: Dei enim voluntas et cujuslibet, non tamen Dei, pariare non potest. RIG.
He did not think it robbery to be made equal to God. For the divinity of God and of the Lord, that is, of the Father and the Son, is equal, says Gregory of Baetica in his book On the Faith; then he adds: for the will of God and of anyone at all, but not of God, cannot be made equal. Rigault.
(printed under page 428)
Page
- running head: UM PARS II. — SERIES I, POLEMICA. (left part cut off at the image edge)
- marginal letters: A ‹prior vocabulum hominis occupavit›; B ‹eam fecit, jam tunc gloriantem›; C ‹Patris ad Filium : Faciamus›; D ‹est ab ipso Domino› (in the Commentarius at the foot)
- old-edition numerals: 803 after ventilare (bold numeral smudged, reading uncertain)
recogitari oporteret, qui illam et eligendo dignam judicasset, et tractando fecisset. Phidiae manus Jovem Olympium ex ebore molitae, adorantur, nec jam bestiae, et quidem insulsissimae, deus est, sed summum saeculi numen; non quia elephantus, sed quia Phidias tantus: Deus vivus, et Deus verus, quamcumque materiae vilitatem non de sua operatione purgasset, et ab omni infirmitate sanasset? An hoc supererit, ut honestius homo Deum, quam hominem Deus finxerit? Nunc, etsi scandalum limus, alia jam res est. Carnem jam teneo, non terram: licet et caro audiat, Terra es, et in terram ibis; origo recensetur, non substantia revocatur. Datum est esse aliquid origine generosius, et demutatione felicius. Nam et aurum terra, quia de terra; hactenus tamen terra: ex quo aurum, longe alia materia, splendidior atque nobilior, de obsoletiore matrice. Ita et Deo licuit, carnis aurum, de limi, quibus putas, sordibus excusato censu, eliquasse.
ought to be reconsidered, Who had both judged it worthy by choosing it and made it [so] by handling it. The hands of Phidias, having fashioned Olympian Jove out of ivory, are adored, and it is no longer [the tusk] of a beast, and that a most stupid one, but a god, the supreme deity of the world; not because [it is] an elephant, but because Phidias is so great: would the living God, and the true God, not have purged by His own operation whatever baseness of material [there was], and healed it of every infirmity? Or will it turn out that man fashioned God more honourably than God fashioned man? Now, even if the clay is a stumbling-block, the matter is already a different one. It is flesh I now hold, not earth: although the flesh too hears, Earth you are, and into earth you shall go; its origin is recounted, its substance is not called back. It has been granted [to it] to be something nobler than its origin, and happier through its transformation. For gold too is earth, because [it comes] from earth; yet it is earth only so far: from the moment it is gold, it is a far different material, more splendid and nobler, from a more worn-out matrix. So too it was permitted to God to have refined the gold of the flesh out of the filth, as you think it, of the clay, its rating being exempted from it.
CAPUT VII.
Chapter VII.
Sed dilutior videatur auctoritas carnis, quia non ipsam proprie ma⟨n⟩us divina tractavit, sicut limum. Quando in hoc tractavit limum, ut postmodum caro fieret ex limo, carnis utique negotium gessit. Sed adhuc velim discas, quando et quomodo caro floruerit ex limo. Neque enim, ut quidam volunt, illae pelliciae tunicae, quas Adam et Eva, paradisum exuti, induerunt, ipsae erunt carnis ex limo reformatio; cum aliquanto prius et Adam, substantiae suae traducem in femina jam
But [suppose] the authority of the flesh seems weaker, because the divine hand did not properly handle it itself, as it did the clay. When it handled the clay to this end, that flesh might afterwards come to be from the clay, it was surely conducting the business of the flesh. But further I would have you learn when and how the flesh blossomed forth from the clay. For it is not, as some will have it, that those skin tunics which Adam and Eve, stripped of paradise, put on, will themselves be the re-forming of the flesh from clay; since somewhat earlier Adam too had already recognized in the woman the offshoot of his own substance
Editors' notes and page, col. 849
Variae lectiones
(printed under page 429)
(60) · call not visible in the page foot
In add. alii.
"In" (in) is added by other editions.
(printed under page 429)
(61) · call not visible in the page foot
Molitur et adoratur Pam. Rhen.
"Molitur et adoratur" (he builds and it is adored): Pamelius, Rhenanus.
(printed under page 429)
(62) · call not visible in the page foot
Et deest aliis.
"Et" (and) is lacking in other editions.
(printed under page 429)
(63) · call not visible in the page foot
In inser. cod. Pith.
"In" (in) is inserted by the manuscript of Pithou.
(printed under page 429)
(64) · call not visible in the page foot
Obsolentiore Rhen. Jun.
"Obsolentiore" (more worn): Rhenanus, Junius.
(printed under page 429)
(65) · call not visible in the page foot
Ne add. alii.
"Ne" (lest) is added by other editions.
(printed under page 429)
(66) ‹anchor: ex limo, carnis› · call in col 849
Carni Rhen.
"Carni" (for the flesh): Rhenanus.
(printed under page 429)
(67) ‹anchor: quando et quomodo› · call in col 849
Quomodo et quando Rhen.
"Quomodo et quando" (how and when): Rhenanus.
(printed under page 429)
(68) ‹anchor: caro floruerit› · call in col 849
Fluxerit alii.
"Fluxerit" (may have flowed): other editions.
(printed under page 429)
(69) ‹anchor: illae pelliciae› · call in col 849
Pelliceae Seml. Pam.
"Pelliceae" (of skin): Semler, Pamelius.
(printed under page 429)
(70) ‹anchor: traducem in femina› · call in col 849
Feminae Rhen. Seml.
"Feminae" (of/to the woman): Rhenanus, Semler.
(printed under page 429)
(71) · call not visible in the page foot
Carne Rhen. Seml.
"Carne" (by the flesh): Rhenanus, Semler.
(printed under page 429)
(72) · call not visible in the page foot
Cognoverit Fran.
"Cognoverit" (may have known): the Franeker edition.
(printed under page 429)
(73) · call not visible in the page foot
Vaporeo Rhen.
"Vaporeo" (steamy): Rhenanus.
(printed under page 429)
(74) · call not visible in the page foot
Et inser. Rhen. cod. Pith.
"Et" (and) is inserted by Rhenanus and the manuscript of Pithou.
(printed under page 429)
(75) · call not visible in the page foot
Stringere Rhen. Seml.
"Stringere" (to draw tight): Rhenanus, Semler.
(printed under page 429)
(76) · call not visible in the page foot
Dicit alii.
"Dicit" (says): other editions.
(printed under page 429)
(77) · call not visible in the page foot
Per deest Rig. Ven.
"Per" (through) is lacking in Rigault and the Venice edition.
(printed under page 429)
(78) · call not visible in the page foot
Affirmavit Rhen. Seml.
"Affirmavit" (affirmed): Rhenanus, Semler.
Commentarius
(printed under page 429)
(30) · call not visible in the page foot
Jovem Olympium ex ebore, etc. Plinius, lib. XXXIV, cap. 8: Minoribus simulacris signisque, inquit, innumera prope artificium multitudo nobilitata est; ante omnes tamen Phidias Atheniensis, Jove Olympio facto; ex ebore quidem, sed et ex aere signa fecit. RHEN.
Olympian Jupiter, of ivory, etc. Pliny, book 34, chapter 8: "An almost countless number of artists," he says, "became famous for smaller images and statues; before all, however, Phidias of Athens, by making the Olympian Jupiter; it was of ivory, but he made statues of bronze as well." Rhenanus.
(printed under page 429)
(31) · call not visible in the page foot
Ita et Deo licuit carnis, aurum, de limi quibus putas sordibus excusato censu, eliquasse. Excusatus dicitur, extra causam legis, oneris aut criminis positus. Qui scilicet docuit in ea se causa non esse, ut onere aliquo sive accusatione aliqua premi, sive lege aliqua censeri aut teneri debeat. Sic Os cibo excusamus, hoc est, abstinemus, et Cervicem nostram a tanto jugo excusant. Sic etiam hic, carnis census dici videatur excusatus sordibus limi, quasi sordium exsors limosarum, et libro de Virg. velandis, Flos virgineus excusat humanam libidinem, hoc est, recusat humanae libidinis maculas. Verumtamen Septimio nostro mentem fuisse aliam credimus: et aurum et carnem de terra esse ait; utrumque autem manibus artificis perfectum transire in materiam longe aliam, splendidiorem atque nobiliorem de obsoletiore matrice, ut jam non amplius terra, sed aurum et caro dicantur. Itaque ut licuit artifici aurum de terra excudere, et prunae violentia coctum adeo purgare, ut tandem in perfectissimam proficiat bonitatem; ita etiam licuisse summo omnium artifici Deo, carnis nostrae aurum de limo excudere, ac virium divinarum fornacibus excoctum et eliquatum in nobillissimae materiae censum referre, pristino illo terrae seu limi censu sordibus excusato. Censum materiam dixit, qualiscunque censeatur. Excusatum vero, excusum, ab eo quod est cudere et excudere, unde cusare et excusare, quemadmodum ab eo quod est quatere, jacere, premere, dicimus quassare, jactare, pressare, unde et quassatum, jactatum, pressatum, quod alias quassum, jactum et pressum. RIG.
So God too was free to refine the gold of the flesh, its rating cleared of the filth of the clay, as you think it. Excusatus is said of one placed outside the case of a law, a burden or a charge: one who has shown that he is not in such a case as to be pressed by some burden or accusation, or to be rated or bound by some law. So we excuse the mouth from food, that is, we abstain; and they excuse their neck from so great a yoke. So here too the rating of the flesh may seem to be called cleared of the filth of the clay, as having no share in muddy filth; and in the book On the Veiling of Virgins, the virgin flower excuses human lust, that is, refuses the stains of human lust. Yet we believe our Septimius had another meaning: he says that both gold and flesh are from the earth, but that each, perfected by the craftsman's hands, passes into a far different matter, brighter and nobler, out of a meaner womb, so that they are no longer called earth but gold and flesh. So, as the craftsman was free to beat gold out of earth and, cooking it by the violence of the coals, to purge it until at last it reaches the most perfect goodness, so God, the supreme craftsman of all, was free to beat out the gold of our flesh from the clay and, smelted and refined in the furnaces of the divine powers, to bring it into the rating of a most noble matter, its former rating of earth or clay cleared of its filth. He called matter, of whatever rating it is, census. Excusatum, again, means excusum, from cudere and excudere, whence cusare and excusare, just as from quatere, jacere, premere we say quassare, jactare, pressare, whence too quassatum, jactatum, pressatum, otherwise quassum, jactum and pressum. Rigault.
(printed under page 429)
(32) ‹anchor: ex limo reformatio› · call in col 849 [the note's numeral is printed (53)]
Neque enim ut quidam volunt, illae pelliciae tunicae, quas Adam et Eva paradisum exuti induerunt, ipsae erant carnis ex limo reformatio. Carpit sententiam Valentinianorum, qui hominem a Deo creatum fuisse dicebant spiritalis substantiae censu, postea vero de paradisi regione ejecto carnalem superficiem supertextam, ut ait adversus Valentin. Vel, ut Irenaeus adversus eosdem dixerat, circumdatam fuisse dermatinam tunicam, δερμάτινον χιτῶνα. Sic appellabant carnem obnoxiam sensui, τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι λέγουσι, inquit apud Epiphanium Irenaeus. RIG.
For those tunics of skin which Adam and Eve put on when stripped of paradise were not, as some will have it, themselves the reshaping of the flesh out of clay. He criticizes the opinion of the Valentinians, who said that man was created by God with the rating of a spiritual substance, but afterwards, when cast out of the region of paradise, had a fleshly surface woven over him, as he says in Against the Valentinians. Or, as Irenaeus had said against the same people, that a leathern tunic was put round him, a "dermatinos chiton". So they called the flesh subject to sense: "and this, they say, is the perceptible bit of flesh," says Irenaeus in Epiphanius. Rigault.
(printed under page 429)
(33) · call not visible in the page foot
Caro, quam postea pelliciae tunicae, id est, cutes superductae vestierunt. Itaque Septimius pellicias tunicas cutes fuisse censet, non, ut Valentiniani, carnem ipsam. RIG.
The flesh, which the tunics of skin, that is, skins drawn over it, afterwards clothed. So Septimius holds that the tunics of skin were skins, and not, as the Valentinians held, the flesh itself. Rigault.
(printed under page 429)
Page
- running head: 849 LIBER DE RESURRECTIO [cut off at image edge]
- marginal letters: A recogitari oporteret; B terra: ex quo aurum; C et Adam, substantiae suae; D (none)
- old-edition numerals: 804 after Adam
- other: manus printed with damaged n, set ma⟨n⟩us; full-width headings "Variae lectiones" and "Commentarius" cut off at edge, not set; variant readings and editors' Commentarius notes (30)-(31) at page foot not set; column ends mid-sentence at "jam"; stray mark after finxerit? ignored; quotation Terra es... (Gen. 3:19) printed without reference
carnem recognoverit: Hoc nunc os ex ossibus meis, et caro ex carne mea; et ipsa delibatio masculi in feminam carne suppleta sit, limo, opinor, supplenda, si Adam adhuc limus. Obliteratus igitur et devoratus est limus in carnem. Quando? Cum factus est homo in animam vivam, de Dei flatu, vapore scilicet idoneo torrere quodammodo limum in aliam qualitatem; quasi in testam, ita in carnem. Sic et figulo licet argillam temperato ignis adflatu in materiam robustiorem recorporare, et in aliam ex alia fingere speciem, aptiorem pristina, et sui jam generis ac nominis. Nam etsi scriptum est (Rom. IX): Numquid argilla dicet figulo? id est, homo Deo; et si Apostolus, In testaceis, ait (II Cor IV, 7), vasculis; tamen et argilla homo, quia limus ante; et testa caro, quia ex limo per adflatus divini vaporem, quam postea pelliciae tunicae, id est, cutes superductae, vestierunt. Usque adeo, si detraxeris cutem, nudaveris carnem. Ita, quod hodie spolium efficitur, si detrahatur, hoc fuit indumentum cum superstruebatur. Hinc et Apostolus, circumcisionem despoliationem carnis appellans, tunicam cutem confirmavit. Haec cum ita sint, habes et limum de manu Dei gloriosum, et carnem de afflatu Dei gloriosiorem, quo pariter caro et limi rudimenta deposuit, et animae ornamenta suscepit. Non es diligentior Deo, uti tu quidem Scythicas et Indicas gemmas et rubentis maris grana candentia; non plumbo, non aere, non ferro, ne argento quoque oblaquees; sed electissimo
as flesh: This now is bone of my bones, and flesh of my flesh; and the very portion taken from the male had been made up with flesh in the woman, though it would, I suppose, have had to be made up with clay, if Adam was still clay. The clay, therefore, was obliterated and swallowed up into flesh. When? When man was made into a living soul, from the breath of God, a vapour, that is, fit to bake the clay in a certain manner into another quality; as into earthenware, so into flesh. Thus too the potter may, by a tempered blast of fire, re-embody clay into a sturdier material, and fashion it from one form into another, fitter than the former, and now of its own kind and name. For although it is written (Rom. 9): Shall the clay say to the potter? that is, man to God; and although the Apostle says, In earthen (2 Cor. 4:7) vessels; yet man is also clay, because formerly mud; and flesh is earthenware, because [made] from mud through the vapour of the divine breath, the flesh which afterwards the coats of skins, that is, the skins drawn over it, clothed. So much so that if you strip off the skin, you will lay bare the flesh. Thus what today becomes a spoil, if it is stripped off, was a garment when it was being put on over it. Hence also the Apostle, calling circumcision a stripping off of the flesh, confirmed that the skin is a coat. These things being so, you have both the clay made glorious by the hand of God, and the flesh made more glorious by the breath of God, by which the flesh at once laid aside the rudiments of clay and took on the adornments of the soul. You are not more careful than God, that you, for your part, would set Scythian and Indian gems and the gleaming grains of the Red Sea not in lead, not in bronze, not in iron, nor even in silver; but in the choicest
Editors' notes and page, col. 850
Footnotes
(34) ‹anchor: quoque oblaquees› · call in col 850
Ne argento quoque oblaquees. Ita recte divinavit legendum Rhenanus, qui illud oblaquees interpretatur, id est, circumdes, cingas, includas, ut sit a lacu deductum verbum oblaqueo, cujusmodi et quod sequitur descrobes, id est inseras, a scrobe, (continues)
Lest you set them even in silver. So Rhenanus rightly guessed it should be read, who interprets oblaquees as "surround, encircle, enclose", the verb oblaqueo being derived from lacus, as is the word that follows, descrobes, that is "insert", from scrobs (a pit), (continues)
(printed under page 429)
Page
- running head: [DE] RESURRECTIONE CARNIS. (left edge cut off in image)
- marginal letters: A carnem recognoverit: Hoc nunc os; B limus ante; et testa caro; C ferro, ne argento quoque oblaquees
- old-edition numerals: 805 after rubentis
- other: the word electissimo was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 851
et insuper operosissimo descrobes auro: vinis item et unguentis pretiosissimis quibusque vasculorum prius congruentiam cures; proinde perfectae ferruginis gladiis vaginarum adaeques dignitatem: Deus vero animae suae umbram, spiritus sui auram, oris sui operam, vilissimo alicui commiserit capulo, et indigne collocando utique damnaverit. Collocavit autem, an potius inseruit et immiscuit carni, tanta quidem concretione, ut incertum haberi possit utrumne caro animam, an carnem anima circumferat; utrumne animae caro, an anima appareat carni. Sed et magis animam invehi atque dominari credendum est, ut magis Deo proximam. Hoc quoque ad gloriam carnis exulaerat, quod proximam Deo et continet, et ipsius dominationis compotem praestat. Quem enim naturae usum, quem mundi fructum, quem elementorum saporem, non per carnem anima depascitur? quidni? per quam omni instrumento sensum fulta est, visu, auditu, gustu, odoratu, contactu; per quam divina potestate respersa est, nihil non sermone perficiens vel tacite praemisso. Et sermo enim de organo carnis est; artes per carnem; studia, ingenia, per carnem; opera, negotia, officia, per carnem: atque adeo totum vivere animae carnis est, ut non vivere animae nihil aliud sit, quam a carne devertere: sic etiam ipsum mori carnis est, cujus et vivere. Porro, si universa per carnem subjacent animae, carni quoque subjacant, per quod utaris, necesse est. Ita caro, dum ministra et famula animae deputatur, consors et cohaeredes invenitur. Si temporalium, cur non et aeternorum ?
and moreover most elaborately wrought gold you would set [it]; likewise for wines and for all the most precious ointments you would first see to the fitness of the vessels; then for swords of perfect steel you would match the worth of the scabbards: but God would have entrusted the shadow of His own soul, the breath of His own Spirit, the work of His own mouth, to some most worthless sheath, and by lodging it unworthily would surely have condemned it. But He lodged it, or rather inserted and intermingled it with the flesh, with so close a coalescence indeed that it may be held uncertain whether the flesh carries the soul about or the soul the flesh; whether the flesh attends upon the soul, or the soul upon the flesh. But it is rather to be believed that the soul rides within and holds dominion, as being nearer to God. This too redounds to the glory of the flesh, that it both contains what is nearest to God and makes it a sharer in that very dominion. For what use of nature, what enjoyment of the world, what savour of the elements does the soul not feed upon through the flesh? Why not? Through it the soul is supported with every instrument of sense, sight, hearing, taste, smell, touch; through it the soul has been sprinkled with divine power, accomplishing nothing except by speech, even speech silently sent before. For speech too comes from an organ of the flesh; the arts are through the flesh; studies, talents, through the flesh; works, business, duties, through the flesh: and so wholly is the living of the soul the flesh's, that for the soul not to live is nothing else than to turn away from the flesh: thus even dying itself belongs to the flesh, to which living also belongs. Furthermore, if all things are subject to the soul through the flesh, they must also be subject to the flesh, through which you use them. Thus the flesh, while it is reckoned the minister and handmaid of the soul, is found to be its partner and co-heir. If of temporal things, why not also of eternal?
Editors' notes and page, col. 851
Variae lectiones
(printed under page 430)
(79) · call not visible in the page foot
Vinis item non leguntur in Pith. Rhen.
"Vinis item" (likewise with wines) are not read in Pithou and Rhenanus.
(printed under page 430)
(80) · call not visible in the page foot
Perspectae Fran. perfecte Rhen.
"Perspectae" (of tested [rust]): the Franeker edition; "perfecte" (perfectly): Rhenanus.
(printed under page 430)
(81) · call not visible in the page foot
Ferrugineis Rhen.
"Ferrugineis" (rust-coloured): Rhenanus.
(printed under page 430)
(82) · call not visible in the page foot
Pareat Rhen. Seml.
"Pareat" (may obey): Rhenanus, Semler.
(printed under page 430)
(83) · call not visible in the page foot
Etsi Pam. Fran.
"Etsi" (even if): Pamelius, the Franeker edition.
(printed under page 430)
(84) · call not visible in the page foot
Fulciatur Rhen.
"Fulciatur" (may be propped up): Rhenanus.
(printed under page 430)
(85) ‹anchor: carni quoque subjacant› · call in col 851
Subjacent Rig. Ven. Seml. Forsan subjaceat. EDD.
"Subjacent" (they lie under): Rigault, the Venice edition, Semler. Perhaps "subjaceat" (it should lie under). The editors.
(printed under page 430)
(86) ‹anchor: per quod utaris› · call in col 851
Cum eo utaris add. Pam. Rig. Ven.
"Cum eo utaris" (when you use it) is added by Pamelius, Rigault, the Venice edition.
(printed under page 430)
(87) · call not visible in the page foot
Suffragia Rhen. Seml.
"Suffragia" (votes / supports): Rhenanus, Semler.
(printed under page 430)
(88) · call not visible in the page foot
Est omitt. alii.
"Est" (is) is omitted by other editions.
(printed under page 430)
(89) · call not visible in the page foot
De qua Rhen.
"De qua" (about which): Rhenanus.
(printed under page 430)
(90) · call not visible in the page foot
Sed et Rhen. Pam.
"Sed et" (but also): Rhenanus, Pamelius.
(printed under page 430)
(91) · call not visible in the page foot
Instauratur Rhen.
"Instauratur" (is renewed): Rhenanus.
(printed under page 430)
(34) (continued) · call on the previous page
id est a fovea. Est autem adnotanda Angl. ms. Vaticani antiqua lectio, ferroginis pro ferruginis. PAM.
(continued) that is, from a ditch. And the old reading of the English manuscript of the Vatican is to be noted: ferroginis for ferruginis. Pamelius.
(printed under page 430)
(35) · call not visible in the page foot
Perfectae ferruginis gladium. Sic emendavimus ex Pithoeano codice, quod antea legebatur, perspectae ferruginis. Perfectam ferruginem dicit perfectae bonitatis ferrum, cujus est acies mera; nec solum ingenio venae praestans, sed et factura, sed aquae nobilitate cui subinde candens immergitur. RIG.
A sword of perfected rust-dark steel. So we have corrected, from Pithou's manuscript, what was formerly read, of tested steel. By "perfected rust" he means iron of perfect quality, with a pure edge, excelling not only in the nature of its vein but in its making, and in the excellence of the water into which, glowing, it is plunged again and again. Rigault.
(printed under page 430)
(36) · call not visible in the page foot
Alicui commiserit capulo. Corpus capulum animae vocat, id est receptaculum. RHEN.
Should commit it to some hilt. He calls the body the hilt of the soul, that is, its receptacle. Rhenanus.
(printed under page 430)
(37) ‹anchor: animae carnis est› · call in col 851
Totum vivere animae carnis est. Verissime dictum, dum est unita corpori anima, quia nihil operatur nisi per organa carnis, imo intellectio ipsa, quae ipsius veluti animae peculium est, non fit nisi cum dependentia specierum materialium et phantasmatis. LAC.
The whole living of the soul belongs to the flesh. Most truly said, while the soul is united to the body, because it does nothing except through the organs of the flesh; indeed understanding itself, which is as it were the soul's own property, does not take place except in dependence on material species and the phantasm. La Cerda.
(printed under page 430)
(38) ‹anchor: nihil aliud sit› · call in col 851
Ut non vivere animae nil aliud sit, etc. Etiam hoc dictum auctoris illo sensu verum est. Nam, nisi per ministeria corporalia nil operatur anima et velut mortua est, ideo cum organa carnis materialia impediuntur, torpet anima, ut nil operari possit. Haec enim lex sive societas lata est, dum sunt unitae caro et anima, ut haec absque subsidio illius nil efficiat. Praeterea Tertullianus per vivere et vitam animae hic intelligit informationem animae, et vitam quam caussat informationes sua in corpus. LAC.
So that for the soul not to live is nothing else, etc. This saying of the author is also true in that sense. For the soul does nothing except through bodily services and is as though dead; so when the material organs of the flesh are hindered, the soul is numb and can do nothing. This law or partnership has been laid down, while flesh and soul are united, that the soul accomplishes nothing without the flesh's help. Moreover, by the living and life of the soul Tertullian here understands the soul's informing, and the life which its informing causes in the body. La Cerda.
(printed under page 430)
(39) · call not visible in the page foot
Caro abluitur, caro ungitur, caro signatur, etc. Strictim hoc loco recensuit, sed appositissime declaravit baptismum, unctionem, signaculum crucis, manuum impositionem. Eucharistiam. RIG.
The flesh is washed, the flesh is anointed, the flesh is signed, etc. In this place he has listed briefly, but declared most aptly, baptism, anointing, the seal of the cross, the laying on of hands, the Eucharist. Rigault.
(printed under page 430)
(40) · call not visible in the page foot
Appendices hujus officii. Alibi dixit horrorem cineris et asperitudinem sacci. Quibus etiam addebant haec Lacilliana, illuviem, imbalnitiem, imperfundiem, incuriam. RIG.
The appendages of this duty. Elsewhere he spoke of the horror of ashes and the roughness of sackcloth. To these they also added these Lucilian words: filth, unbathedness, unwashedness, neglect. Rigault.
(printed under page 430)
Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A ctissimo et insuper operosissimo descrobes auro:; B tionis compotem praestat. Quem enim naturae usum,; C mae 806 deputatur, consors et cohaeredes inveni-; D perfectae bonitatis ferrum, cujus est acies mera;
- old-edition numerals: 806 after animae
CAPUT VIII.
Chapter VIII.
Et haec quidem, velut de publica forma humanae conditionis in suffragium carni procuraverim. Videamus nunc de propria etiam Christiani nominis forma, quanta huic substantiae, frivolae ac sordidae, apud Deum praerogativa sit: et si sufficeret illi, quod nulla omnino anima salutem possit adipisci, nisi dum est in carne crediderit: adeo caro salutis est cardo. Denique cum anima Deo allegitur, ipsa est quae efficit ut anima allegi possit. Scilicet caro abluitur, ut anima emaculetur; caro ungitur, ut anima consecretur; caro signatur, ut et anima muniatur; caro manus impositione adumbratur, ut et anima spiritu illuminetur; caro corpore et sanguine Christi vescitur, ut et anima Deo saginetur. Non possunt ergo separari in mercede, quas opera conjungit. Nam et sacrificia Deo grata, conflictationes dico animae, jejunia, et seras et aridas escas, et appendices hujus officii sordes, caro de proprio suo incommodo instaurat. Virginitas quoque et viduitas, et modesta in occulto matrimonii dissimulatio, et una notitia ejus, de bonis carnis Deo adolentur. Age jam, quid de ea sentis, cum pro nominis fide in medium extracta, et odio publico exposita, decertat; cum in carceribus maceratur, teterrimo lucis exsilio, penuria mundi, squalore, paedore, contumelia victus; ne somno quidem libera, quippe ipsis etiam cubilibus vincta ipsisque stramentis lancinata; cum jam et in luce omni tormentorum machinatione laniatur; cum denique suppliciis erogatur, enisa reddere
And these things indeed I would have furnished in support of the flesh, as it were from the common form of the human condition. Let us now see also, from the form proper to the Christian name, how great a privilege this substance, frivolous and sordid as it is, has with God: even if it sufficed for it that no soul at all can attain salvation unless it has believed while it is in the flesh: so truly is the flesh the hinge of salvation. Then, when the soul is enrolled to God, it is the flesh that brings it about that the soul can be enrolled. The flesh, namely, is washed, that the soul may be cleansed of stain; the flesh is anointed, that the soul may be consecrated; the flesh is signed, that the soul too may be fortified; the flesh is overshadowed by the imposition of the hand, that the soul too may be illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul too may be fattened on God. They cannot therefore be separated in reward, whom work joins together. For the sacrifices also that are pleasing to God, I mean the struggles of the soul, fasts, and late and dry foods, and the squalor that is an appendage of this duty, the flesh renews at its own discomfort. Virginity also and widowhood, and the modest concealment of marriage in secret, and the single knowledge of it, are burnt as incense to God from the goods of the flesh. Come now, what do you think of it, when, dragged into the open for the faith of the name and exposed to public hatred, it contends to the end; when in prisons it wastes away, in the most foul exile from the light, in want of cleanliness, in squalor, in filth, in insult of food; not free even in sleep, since it is bound even to its very beds and lacerated by the very straw; when now also in the light it is mangled by every contrivance of tortures; when finally it is spent in punishments, having striven to render
Editors' notes and page, col. 852
Footnotes
(92) ‹anchor: Deo adolentur› · call in col 852
Adolantur Rhen. Seml.
"Adolantur" (may be burned as offering): Rhenanus, Semler.
Commentarius
(printed under page 430)
(41) ‹anchor: matrimonii dissimulatio› · call in col 852
Modesta in occulto matrimonii dissimulatio. Significat ipsa matrimonii secreta, quae libro ad Uxorem II, penes sanctos esse ait officia sexus, ac debere cum honore ipsius necessitatis, tanquam sub oculis Dei, modeste ac moderate transigi. RIG.
The modest concealment of marriage in secret. He means the very secrets of marriage, which in book 2 To his Wife he says are, among the saints, the duties of sex, and must be carried out with honour for that necessity itself, as under the eyes of God, modestly and with restraint. Rigault.
(printed under page 430)
(42) ‹anchor: nominis fide› · call in col 852
Pro nominis fide. Non semel adnotavimus a Tertulliano et B. Cypriano usitatum nomen pro Christiano nomine. Sic etiam, cap. 40, suppliciis nominis caussa: Tertullianicae sunt etiam voces. PAM.
For faith in the Name. We have noted more than once that Tertullian and blessed Cyprian use the Name for the Christian name. So too in chapter 40, by tortures for the Name's sake: these too are Tertullian's own words. Pamelius.
(printed under page 430)
(43) ‹anchor: machinatione laniatur› · call in col 852
Tormentorum machinatione laniatur. Fertilem et ingeniosam tyrannorum saevitiam in adinveniendis suppliciis tangit. De variis illis et inauditis poenis videndus Eusebius. LE PR.
Is torn by every contrivance of torture. He touches on the fertile and ingenious cruelty of tyrants in devising torments. On those varied and unheard-of punishments Eusebius should be consulted. Le Prieur.
(printed under page 430)
Page
- running head: UM PARS II. — SERIES I, POLEMICA.
- marginal letters: A ‹CAPUT VIII.›; B ‹corpore et sanguine Christi vescitur›; C ‹luce omni tormentorum machinatione›; D ‹manuum impositionem. Eucharistiam (in the Commentarius)›
- old-edition numerals: 807 after cum
- other: running head cut off at left edge (begins "UM PARS"); "humanae" printed with damaged first vowel, read as u, UNSURE; last word "red-" split at the column break; left-column fragments belong to col. 851, not set; Variae lectiones and Commentarius (notes 39-43, Rig., Pam., Le Pr., Lac.) at page foot not set
Christo vioem, moriendo pro ipso, et quidem per eamdem crucem saepe, nedum per atrociora quoque ingenia poenarum? Nec illa beatissima et gloriosissima, quae potest apud Christum Dominum parere debito tanto, ut hoc solum debeat ei quod ei debere desierit; hoc magis vincta, quod absoluta.
to Christ the like, by dying for Him, and that often by the same cross, not to mention by still more atrocious devices of punishment? Nor that most blessed and most glorious [flesh], which is able before Christ the Lord to discharge so great a debt that it owes Him this alone, that it has ceased to owe Him; the more bound in this, that it has been released.
CAPUT IX.
Chapter IX.
Igitur, ut retexam quam Deus manibus suis ad imaginem Dei struxit, quam d⟨e⟩ suo adflatu ad similitudinem suae vivacitatis animavit, quam incolatui, fructui, dominatui totius suae operationis praeposuit, quam sacramentis suis disciplinisque vestivit: cujus munditias amat, cujus castigationes probat, cujus passiones sibi adpretiat; haeccine non resurget totiens Dei? Absit, absit, ut Deus manuum suarum operam, ingenii sui curam, adflatus sui vaginam, molitionis suae reginam, liberalitatis suae haeredem, religionis suae sacerdotem, testimonii sui militem, Christi sui sororem, in aeternum destituat interitum! Bonum Deum novimus, solum optimum a Christo ejus addiscimus; qui dilectionem mandans, post suam, in proximum, faciet et ipse quod praecepit: diliget carnem, tot modis sibi proximam, etsi infirmam (Matth. XXVI, 41); sed virtus in infirmitate perficitur (II Cor. XII, 9); etsi imbecillam; sed medicum non desiderant, nisi male habentes (Matth. XXII); etsi inhonestam; sed inhonestioribus majorem circumdamus honorem (II Cor. XII); etsi perditam; sed ego, inquit, veni ut quod periit salvum faciam (Luc. V); etsi peccatricem; sed malo mihi, inquit, salutem peccatoris, quam mortem (Ezech. XVIII); etsi damnatam; sed ego, inquit (Deut. XXXII), percutiam, et sanabo. Quid ea exprobras carni, quae Deum exspectant, quae in Deum sperant, quae honorantur ab illo, quibus subvenit? Ausim dicere, si haec carni non accidissent, benignitas,
Therefore, to go back over it: that which God built with His own hands after the image of God, which from His own breath He animated after the likeness of His own vitality, which He set over the habitation, enjoyment and dominion of His whole work, which He clothed with His sacraments and disciplines, whose purity He loves, whose chastisements He approves, whose sufferings He reckons precious to Himself: shall this not rise again, being so many times God's? Far be it, far be it, that God should abandon to everlasting destruction the work of His hands, the care of His ingenuity, the sheath of His breath, the queen of His construction, the heir of His liberality, the priest of His religion, the soldier of His testimony, the sister of His Christ! We know God to be good; we learn from His Christ that He alone is best; He Who, commanding love, after love of Himself, towards one's neighbour, will Himself also do what He has commanded: He will love the flesh, which is in so many ways His neighbour, though weak (Matt. 26:41); but strength is perfected in weakness (2 Cor. 12:9); though feeble; but they do not want a physician, except those who are ill (Matt. 22); though without honour; but on the less honourable we bestow greater honour (2 Cor. 12); though lost; but I, He says, came that I might save what was lost (Luke 5); though a sinner; but I prefer, He says, the salvation of the sinner rather than his death (Ezek. 18); though condemned; but I, He says (Deut. 32), will strike, and I will heal. Why do you reproach the flesh with those things which wait for God, which hope in God, which are honoured by Him, which He succours? I would dare to say, if these things had not befallen the flesh, the kindness,
Editors' notes and page, col. 853
Variae lectiones
(printed under page 431)
(93) · call not visible in the page foot
Par esse Lat. pariare Ciaccon.
"Par esse" (to be equal): Latinius; "pariare" (to settle in full): Ciacconius.
(printed under page 431)
(94) · call not visible in the page foot
Quo Pam. Fran.
"Quo" (by which): Pamelius, the Franeker edition.
(printed under page 431)
(95) · call not visible in the page foot
Absit semel. Rhen.
"Absit" (far be it) once only: Rhenanus.
(printed under page 431)
(96) · call not visible in the page foot
Ejus abest a Rhen. Seml.
"Ejus" (its) is missing in Rhenanus and Semler.
(printed under page 431)
(97) · call not visible in the page foot
Vacavisset alii.
"Vacavisset" (had been empty): other editions.
(printed under page 431)
(98) · call not visible in the page foot
Quando Rhen.
"Quando" (when): Rhenanus.
(printed under page 431)
(99) · call not visible in the page foot
Quando Rhen.
"Quando" (when): Rhenanus.
(printed under page 431)
(1) · call not visible in the page foot
Revelatur alii.
"Revelatur" (is revealed): other editions.
(printed under page 431)
(2) · call not visible in the page foot
Hoc abest a Pam. Fran.
"Hoc" (this) is missing in Pamelius and the Franeker edition.
(printed under page 431)
(3) · call not visible in the page foot
Subjicit alii.
"Subjicit" (subjects): other editions.
(printed under page 431)
(44) · call not visible in the page foot
Quae potest apud Christum Dominum parere debito tanto. Sic habent exemplaria; nec puto mutandum esse quicquam, etsi maluerit Ciacconius pariare. Appellanti creditori paret debitor, cum satisfacit. Jubet qui exigit, paret qui praestat quod promisit. RIG.
Which can satisfy so great a debt before Christ the Lord. So the copies have it; and I do not think anything should be changed, though Ciacconius preferred pariare. The debtor obeys the creditor who calls on him when he pays. He who demands commands; he who performs what he promised obeys. Rigault.
(printed under page 431)
(45) · call not visible in the page foot
Molitionis suae reginam. Molitionem dicit creationem. Creavit autem Deus hominem tanquam regem omnium quae in terra, quae in mari. RIG.
The queen of his building. By "building" he means creation. For God created man as king of all things on earth and in the sea. Rigault.
(printed under page 431)
(46) · call not visible in the page foot
Religionis suae sacerdotem. Laudes et gratias immolantem Deo. RIG.
The priest of his worship. Offering praise and thanks in sacrifice to God. Rigault.
(printed under page 431)
(47) · call not visible in the page foot
Christi sui sororem. Quia cognatae et congeneris cum carne Christi, non ut plerique haereticorum illorum, adversus quos digladiatur auctor, putabant carnen Christi diversae rationis fuisse, aut phantasticae, aut sidereae, aut animalis, aut spiritualis, de quorum haeresibus lib. praeced. LAC.
The sister of its Christ. Because it is akin to and of one kind with the flesh of Christ; not as most of those heretics against whom the author fights thought, that Christ's flesh was of a different nature, either phantasmal, or starry, or ensouled, or spiritual; on their heresies see the preceding book. La Cerda.
(printed under page 431)
(48) · call not visible in the page foot
Solum optimum a Christo ejus, etc. Operibus gratiae optimus Deus agnitus est. Contra Marcionitas etiam dictum est hoc, qui cum duos deos distinguerent, deum malum creatorem, et deum bonum, hunc dicebant fuisse Deum ad quem Christus pertinebat, et per Christum notam ejus bonitatem. LAC.
Alone the best, from his Christ, etc. By the works of grace God was recognized as the best. This too is said against the Marcionites, who, distinguishing two gods, an evil creator god and a good god, said that the latter was the God to whom Christ belonged, and that his goodness was made known through Christ. La Cerda.
(printed under page 431)
(49) ‹anchor: majorem circumdamus honorem› · call in col 853
Sed inhonestioribus majorem circumdamus honorem. Quae cum nominari necesse est, honorem praefari solemus. RIG.
But on the less honourable we bestow greater honour. When these must be named, we are accustomed to say "saving your honour" first. Rigault.
(printed under page 431)
(50) · call not visible in the page foot
Omnis caro videbit salutare Dei. Infra cap. 59, eaedem hae Scripturae iisdem pene verbis citantur. Legitur autem id secundum LXX, pro eo quod beatus Hieronymus vertit dumtaxat, et videbit omnis caro pariter: quam utramque lectionem eodem recidere pulchre deducit Leo de Castro in Isaiam. LE PR.
All flesh shall see the salvation of God. Below, in chapter 59, these same Scriptures are cited in almost the same words. This is read according to the Seventy, for what blessed Jerome translates only as and all flesh shall see together; Leo de Castro, On Isaiah, shows finely that both readings come to the same thing. Le Prieur.
(printed under page 431)
(51) · call not visible in the page foot
Et in illis litteris Paulus est. Hoc est, et in illis Scripturae testimoniis Pauli vox auditur. RIG.
And Paul is in those writings. That is, in those testimonies of Scripture the voice of Paul too is heard. Rigault.
(printed under page 431)
Page
- running head: 853 LIBER DE RESURRECTION[...] (cut off at the image edge)
- marginal letters: A dere Christo vioem; B probat, cujus passiones; C cumdamus honorem; D (44) Quae potest apud Christum (editors' commentary)
- old-edition numerals: 808 after accidissent
- other: "vioem" may be a damaged c rather than a true misprint (UNSURE); gap in type after "quam d", supplied as d⟨e⟩; "passiones" printed with an odd-looking p; references (Matth. XXII) and (Luc. V) set as printed; Variae lectiones heading and Commentarius heading at the page foot, both full-width and cut off, not set; editors' commentary notes (44)-(51) seen, not set
gratia, misericordia, omnis vis Dei benefica, vacuisset.
grace, mercy, every beneficent power of God, would have been left idle.
CAPUT X.
Chapter X.
Tenes Scripturas, quibus caro infuscatur; tene etiam, quibus inlustratur. Legis, cum caro deprimitur: adige oculos, et cum caro relevatur, Omnis caro foenum (Isa. XLI); non hoc solum pronuntiavit Isaias; sed et: Omnis caro videbit salutare Dei (ibid.). Notatur in Genesi dicens Deus (Gen. VI): Non manebit Spiritus meus in hominibus istis, quia caro sunt; sed et auditur per Joelem (Joel. II): Effundam de Spiritu meo in omnem carnem. Apostolum quoque ne de uno stylo noris, quo carnem plerumque compungit. Nam, etsi negat habitare boni quicquam in carne sua; etsi adfirmat eos qui in carne sint, Deo placere non posse, quia concupiscat adversus spiritum, et, si qua alia ita ponit, ut carnis non tamen substantia, sed actus inhonoretur: dicemus quidem alibi nihil proprie carni exprobrari oportere, nisi in animae suggillationem, quae carnem ministerio sibi subigit. Verum interim et in illis litteris Paulus est, cum stigmata Christi in corpore suo portat; cum nostrum, ut Dei templum, vitiari vetat; cum corpora nostra membra Christi facit; cum monet tollere et magnificare Deum in corpore nostro. Itaque, si ignominiae carnis resurrectionem ejus expellunt, cur non dignitates potius inducent? Quoniam Deo magis congruit in salutem redigere, quod reprobarit interdum, quam in perditionem dedere, quod etiam aliquando probavit.
You hold the Scriptures by which the flesh is darkened; hold also those by which it is made illustrious. You read where the flesh is pressed down: turn your eyes also to where the flesh is raised up. All flesh is grass (Isa. 41): Isaiah did not pronounce this alone, but also: All flesh shall see the salvation of God (ibid.). It is noted in Genesis that God says (Gen. 6): My Spirit shall not remain in these men, because they are flesh; but it is also heard through Joel (Joel 2): I will pour out of My Spirit upon all flesh. Do not know the apostle either by that one style alone with which he generally pricks the flesh. For although he denies that any good dwells in his flesh; although he affirms that those who are in the flesh cannot please God, because it lusts against the spirit, and whatever other things he lays down in the same way, so that it is not the substance of the flesh but its conduct that is dishonoured: we shall indeed say elsewhere that nothing ought properly to be reproached to the flesh except to the disgrace of the soul, which subjects the flesh to itself for its service. But meanwhile Paul is in those writings also when he bears the marks of Christ in his body; when he forbids our [body], as the temple of God, to be defiled; when he makes our bodies members of Christ; when he admonishes us to exalt and magnify God in our body. Therefore, if the ignominies of the flesh drive out its resurrection, why should its dignities not rather bring it in? For it befits God more to restore to salvation what He has at times rejected, than to give over to perdition what He also once approved.
CAPUT XI.
Chapter XI.
Hucusque de praeconio carnis adversus inimicos, et nihilominus amicissimos ejus. Nemo enim tam carnaliter vivit, quam qui negant carnis resurrectionem. Negantes enim ejus poenam, despiciunt et disciplinam. De quibus luculenter et Paracletus per
Thus far concerning the praise of the flesh against its enemies, who are nonetheless its closest friends. For no one lives so carnally as those who deny the resurrection of the flesh. For in denying its punishment, they despise its discipline too. Concerning whom the Paraclete also, clearly, through
Editors' notes and page, col. 854
Footnotes
(4) ‹anchor: in corpore suo portat; cum› · call in col 854
Corpus add. Rhen. Seml.
"Corpus" (body) is added by Rhenanus and Semler.
(printed under page 431)
(5) ‹anchor: etiam aliquando› · call in col 854
Aliquando deest Rhen.
"Aliquando" (at some time) is lacking in Rhenanus.
(printed under page 431)
(6) ‹anchor: Negantes enim ejus› · call in col 854
Ejus deest Rhen. Seml.
"Ejus" (its) is lacking in Rhenanus and Semler.
Commentarius
(printed under page 431)
Page
- running head: RESURRECTIONE CARNIS. 854 (cut off at left edge; presumably DE RESURRECTIONE CARNIS.)
- marginal letters: A gratia, misericordia, omnis vis Dei; B gat habitare boni quicquam; C niam Deo magis congruit; D bus gratiae optimus Deus (in the Commentarius)
- old-edition numerals: (none)
prophetidem Priscam: « Carnes sunt, et carnem oderunt. » Quam si tanta auctoritas munit, quanta illi ad meritum salutis patrocinari possit, numquid etiam Dei ipsius potentiam, et potestatem, et licentiam recensere debemus, an tantus sit qui valeat dilapsum, et devoratum, et quibuscunque modis ereptum tabernaculum carnis reaedificare atque restituere? An et aliqua nobis exempla hujus sui juris in publico naturae promulgavit, ne qui forte adhuc nesciant Deum nosse, qui non alia lege credendus est, quam ut omnia posse credatur? Plane apud philosophos habes, qui mundum hunc innatum infectumque defendant: sed multo melius, quod omnes fere haereses natum et factum mundum annuentes, conditionem Deo nostro adscribunt. Igitur confide illum totum hoc ex nihilo protulisse, et Deum nosti, fidendo quod tantum Deus valeat. Nam et quidam, infirmiores hoc prius credere, de materia potius subjacenti volunt ab illo universitatem dedicatam secundum philosophos. Porro, etsi ita in vero haberetur, cum tamen longe alias substantias, longeque alias species ex reformatione materiae diceretur protulisse, quam fuisset ipsa materia; non minus defenderem ex nihilo eum protulisse, si ea protulerat, quae omnino non fuerant. Quo enim interest, ex nihilo quid proferri, an ex aliquo, dum quod non fuit, fiat? quando etiam non fuisse, nihil sit fuisse. Sic et fuisse e contrario, non nihil est fuisse. Nunc, etsi interest, tamen utrumque mihi applaudit. Sive enim ex nihilo Deus molitus est cuncta, poterit et carnem, in nihilum perductam, exprimere de nihilo. Sive de materia modulatus est alia, poterit et carnem quocunque
the prophetess Prisca: "They are flesh, and they hate the flesh." But if so great an authority fortifies the flesh, as great as could plead its cause for the merit of salvation, must we also review the power, and the authority, and the liberty of God Himself, whether He is great enough to be able to rebuild and restore the tabernacle of the flesh, fallen apart, and devoured, and snatched away by whatever means? Or has He also promulgated for us some examples of this right of His in the public [record] of nature, lest perhaps some should still not know how to know God, Who is to be believed by no other law than that He be believed able to do all things? Indeed, you have among the philosophers those who maintain that this world is unborn and unmade; but much better is the fact that almost all heresies, granting that the world was born and made, ascribe its founding to our God. Be confident, therefore, that He brought forth this whole out of nothing, and you have known God, by trusting that God has such power. For some, too weak to believe this first, would rather have the universe established by Him out of underlying matter, after the philosophers. Moreover, even if it were held so in truth, yet since He would be said to have brought forth, by the reshaping of matter, substances far other and forms far other than the matter itself had been, I should no less maintain that He brought them forth out of nothing, if He brought forth things which had not existed at all. For what difference does it make whether something is brought forth out of nothing or out of something, so long as what was not comes to be? since even not to have been is to have been nothing. So too, conversely, to have been is not to have been nothing. Now, even if it makes a difference, yet either alternative applauds me. For if God built all things out of nothing, He will be able also to press out of nothing the flesh brought to nothing. Or if He fashioned other things out of matter, He will be able also to call forth the flesh, wherever
Editors' notes and page, col. 855
Variae lectiones
(printed under page 432)
(7) · call not visible in the page foot
Exemptum Jun.
"Exemptum" (taken out): Junius.
(printed under page 432)
(8) · call not visible in the page foot
Promulgaret Rhen. promulget alii.
"Promulgaret" (would publish): Rhenanus; "promulget" (publishes): other editions.
(printed under page 432)
(9) · call not visible in the page foot
Sitiant Rhen. Seml. sciant Pam. Fran.
"Sitiant" (they thirst): Rhenanus, Semler; "sciant" (they know): Pamelius, the Franeker edition.
(printed under page 432)
(10) · call not visible in the page foot
Confidet Rig. Ven.
"Confidet" (will trust): Rigault, the Venice edition.
(printed under page 432)
(11) · call not visible in the page foot
Totius cod. Wouw.
"Totius" (of the whole): the manuscript of Wouwer.
(printed under page 432)
(12) ‹anchor: in nihilum perductam› · call in col 855
Productam Pam. Rhen.
"Productam" (brought forth): Pamelius, Rhenanus.
(printed under page 432)
(13) ‹anchor: materia modulatus› · call in col 855
Moderatus Rhen. Seml.
"Moderatus" (having regulated): Rhenanus, Semler.
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Quies rerum add. Pith.
"Quies rerum" (the rest of things) is added by Pithou.
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Suggestio Rhen. Pith.
"Suggestio" (suggestion): Rhenanus, Pithou.
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Redonantur Rhen.
"Redonantur" (are given back): Rhenanus.
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Et inser. Rhen. Seml.
"Et" (and) is inserted by Rhenanus and Semler.
Commentarius
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Paracletus per prophetidem, etc. Paracletum vocat Montani spiritum, cui jam haeserat auctor, cum hunc tractatum scripsit. Prisca vero alias Priscilla, cujus meminit auctor adv. Praxean, et lib. de jejuniis, Montani prophetissa fuit. LAC.
The Paraclete through the prophetess, etc. He calls the spirit of Montanus the Paraclete, to whom the author had already attached himself when he wrote this treatise. Prisca, otherwise Priscilla, whom the author mentions in Against Praxeas and the book On Fasting, was Montanus's prophetess. La Cerda.
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In publico naturae. In publicis naturae tabulis. Ipse, lib. de Corona: « Quaeris igitur Dei legem? Habes communem istam in publico mundi, in naturalibus fabulis, ad quas et Apostolus solet provocare. » RIG.
In nature's public record. In nature's public tablets. He himself, in the book On the Crown: "Do you seek, then, the law of God? You have that common one in the public record of the world, in the natural tablets, to which the Apostle too is wont to appeal." Rigault.
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Ne qui forte adhuc nesciant Deum nosse. In Pithoeano legitur, sitiant. Quae forma loquendi Septimio familiaris. Sitiunt nosse Deum, qui nondum norunt, adeoque nesciunt. Sic, « Nihilominus tamen ipsius simplicitatis suae sitiant interpretationem. » RIG.
Lest any perhaps still do not know how to know God. In Pithou's copy one reads thirst. That turn of speech is familiar to Septimius. Those thirst to know God who do not yet know him, and so are ignorant. So: "Nevertheless let them thirst for the interpretation of their very simplicity." Rigault.
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Apud philosophos habes qui mundum hunc innatum. Vulgatum est illud, Ex nihilo nihil fit: ex quo aeternum fuisse mundum futurumque putat Aristoteles, Physic. I, et lib. de coelo. Verum si vera principii illius ac germana explicatio attendatur, Deus dixit: Ego sum qui sum; ergo ab exsistente illo Deo omnia profluxisse, mundumque creatum conjicere est. Aristotelem opinionem hanc retractasse putant nonnulli. LE PR.
Among the philosophers you have those who [hold] this world unborn. The saying Nothing comes from nothing is well known; from it Aristotle, Physics 1 and the book On the Heavens, holds that the world has been and will be eternal. But if the true and genuine sense of that principle is attended to: God said, I am who am; so one may infer that all things flowed from that existing God and that the world was created. Some think Aristotle retracted this opinion. Le Prieur.
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Secundum philosophos. Plato, uti attestantur Athanasius, lib. de Incarn. Verbi, in princip. et Epiphan. haer. 6, Deum dixit ex materia praejacente et infecta mundum condidisse. Quamvis Marsilius Ficinus in comp. Timaei Platonici, cap. 9 et seq. conetur excusare illum ab hoc errore, et tantum voluisse Platonem materiam fuisse a Deo immediatius factam, quam res aliae. LAC.
According to the philosophers. Plato, as Athanasius attests in the book On the Incarnation of the Word, at the beginning, and Epiphanius, Heresy 6, said that God founded the world out of pre-existing and unmade matter. Though Marsilio Ficino, in his compendium of Plato's Timaeus, chapter 9 and following, tries to excuse him of this error, and says Plato meant only that matter was made by God more immediately than other things. La Cerda.
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(57) ‹anchor: Quo enim interest› · call in col 855
Quo enim interest, etc. Non asseveranter haec inquit auctor, non audens contemnere statas philosophiae leges probatas Patribus, ut ad rem de quia agimus Gregor. hom. 20, in Ezech. LAC.
For what difference does it make, etc. The author says this without asserting it, not daring to despise the fixed laws of philosophy approved by the Fathers, as, for the matter we are dealing with, Gregory, homily 20 on Ezekiel. La Cerda.
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Et utique idoneus est reficere, qui fecit. Manichaei, Cerdoniani, Marcionitae, negabant illam refectionem, seu resurrectionem; cum tamen longe difficilius videatur e nihilo creare quam reficere. LE PR.
And surely he who made is able to remake. The Manichaeans, Cerdonians and Marcionites denied that remaking, or resurrection; though it seems far harder to create out of nothing than to remake. Le Prieur.
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Funestatur mundi honor. Solem innuit qui κόσμου τὸ περίδρομον ὄμμα, mundi cursatilis oculus, Orpheo dicitur, et Proclo Lycio hym. 1, Ἀλλὰ θεῶν ἄριστε, πυριστεφὲς ὄλβιε δαῖμον: At, deorum optime, qui igne cinctus, potens daemon. LE PR.
The world's glory is put in mourning. He means the sun, which Orpheus calls "the circling eye of the world" (the running eye of the world), and Proclus the Lycian, hymn 1: "But, best of the gods, fire-crowned, blessed spirit" (But, best of the gods, who are girt with fire, mighty spirit). Le Prieur.
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Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
- marginal letters: A prophetidem Priscam; B et factum mundum annuentes; C mihi applaudit. Sive enim ex nihilo; D beside the commentary line "lis. Ipse, lib. de Corona"
- old-edition numerals: 809 before prophetidem (head of column)
dehaustam evocare de alio. Et utique idoneus est reficere, qui fecit; quanto plus est fecisse, quam refecisse, initium dedisse, quam reddidisse, ita restitutionem carnis faciliorem credas institutione.
it has been drained away, from something else. And certainly He who made is fit to remake; by as much as it is more to have made than to have remade, to have given a beginning than to have given back, so much you should believe the restoration of the flesh easier than its first establishment.
CAPUT XII.
Chapter XII.
Aspice nunc ad ipsa quoque exempla divinae potestatis. Dies moritur in noctem, et tenebris usquequaque sepelitur: funestatur: mundi honor; omnis substantia denigratur; sordent, silent, stupent cuncta; ubique justitium est. Ita lux amissa lugetur; et tamen rursus cum suo cultu, cum dote, cum sole, eadem et integra et tota universo orbi reviviscit; interficiens mortem suam, noctem; rescindens sepulturam suam, tenebras; haeres sibimet exsistens, donec et nox reviviscat, cum suo et illa suggestu. Redaccenduntur enim et stellarum radii, quos matutina succensio exstinxerat: reducuntur et siderum absentiae, quas temporalis distinctio exemerat: redornantur et specula lunae, quae menstruus numerus adtriverat: revolvuntur hyemes et aestates, verna et autumna, cum suis viribus, moribus, fructibus. Quippe etiam terrae de coelo disciplina est arbores vestire post spolia, flores denuo colorare, herbas rursus imponere, exhibere eadem quae absumpta sint semina, nec prius exhibere quam absumpta. Mira ratio! De fraudatrice servatrix, ut reddat, intercipit; ut custodiat, perdit; ut integret, vitiat; ut etiam ampliet, prius decoquit. Siquidem uberiora et cultiora restituit, quam exterminavit, revera foenore interitu, et injuria usura, et lucro damno. Semel dixerim, universa conditio recidiva est. Quodcunque
Look now also at the very examples of the divine power. Day dies into night, and is buried everywhere in darkness: the glory of the world is put into mourning; all substance is blackened; all things are squalid, silent, stunned; everywhere there is a suspension of business. Thus the lost light is mourned; and yet again, with its adornment, with its dowry, with the sun, the same, whole and entire, it comes back to life for the whole world; slaying its own death, night; rescinding its own burial, darkness; standing as heir to itself, until night too comes back to life, she also with her own array. For the rays of the stars are rekindled, which the morning kindling had extinguished: the absent constellations are brought back, which the division of times had removed: the mirrors of the moon are adorned again, which the monthly count had worn away: winters and summers revolve, springs and autumns, with their strengths, their habits, their fruits. Indeed even the earth has from heaven the discipline to clothe the trees after their stripping, to colour the flowers anew, to lay on the grass again, to produce the same seeds that have been consumed, and not to produce them before they have been consumed. Wonderful method! From a defrauder [it becomes] a preserver: in order to give back, it takes away; in order to guard, it loses; in order to make whole, it spoils; in order even to enlarge, it first wastes. For indeed it restores things richer and more cultivated than it destroyed, in truth with interest from destruction, and usury from injury, and gain from loss. To say it once for all, the whole creation is recurrent. Whatever
Editors' notes and page, col. 856
Page
- running head: [...]M PARS II. — SERIES I, POLEMICA. 856 (left edge cut off)
- marginal letters: A dehaustam evocare de alio; B reviviscit; interficiens mortem suam; C pliet, prius decoquit; D conetur excusare illum (in the Commentarius)
- old-edition numerals: 810 after refecisse
conveneris, fuit : quodcunque amiseris, nihil non iterum est. Omnia in statum redeunt, cum abscesserint : omnia incipiunt, cum desierint : ideo finiuntur, ut fiant : nihil deperit, nisi in salutem. Totus igitur hic ordo revolubilis rerum, testatio est resurrectionis mortuorum. Operibus eam praescripsit Deus ante, quam litteris : viribus praedicavit ante, quam vocibus. Praemisit tibi naturam magistram, submissurus et prophetiam, quo facilius credas prophetiae, discipulus naturae; quo statim admittas, cum audieris quod ubique jam videris; nec dubites Deum carnis etiam resuscitatorem, quem omnium noris restitutorem. Et utique si omnia homini resurgunt, cui procurata sunt, porro non homini, nisi et carni, quale est ut ipsa depereat in totum, propter quam et cui nihil deperit?
you have met with, has been: whatever you have lost is nothing that does not exist again. All things return to their state when they have departed; all things begin when they have ceased; they are ended for this purpose, that they may come to be; nothing perishes except unto preservation. This whole revolving order of things, therefore, is a testimony to the resurrection of the dead. God prescribed it in works before He did in writings; He proclaimed it by powers before He did by words. He sent nature ahead of you as a teacher, intending to send prophecy after, so that you might more easily believe prophecy, being a disciple of nature; so that you might at once admit it when you hear what you have already seen everywhere; and that you might not doubt that God is the resuscitator even of the flesh, Whom you know to be the restorer of all things. And surely, if all things rise again for man, for whom they have been provided, and further not for man unless also for the flesh, how can it be that the flesh itself should perish entirely, on account of which and for which nothing perishes?
CAPUT XIII.
Chapter XIII.
Si parum universitas resurrectionem figurat, si nihil tale conditio signat, quia singula ejus non tam mori, quam desinere dicantur, nec redanimari, sed formari existimentur, accipe plenissimum atque firmissimum hujus spei specimen. Siquidem animalis est res, et vitae obnoxia, et morti : illum dico alitem Orientis peculiarem, de singularitate famosum, de posteritate monstruosum; qui semetipsum lubenter funerans renovat, natali fine decedens atque succedens; iterum phoenix, ut jam nemo; iterum ipse, qui non jam; alius idem. Quid expressius atque signatius in hanc causam? aut cui alii rei tale documentum? Deus etiam Scripturis suis : Et florebit enim, inquit (Psal. XCI, 13), velut phoenix; id est, de
If the universe figures the resurrection too little, if creation signifies nothing of the kind, because its individual parts are said not so much to die as to cease, and are considered not to be reanimated but to be formed, accept a most complete and most firm specimen of this hope. For it is a living thing, subject both to life and to death: I mean that bird peculiar to the East, famous for its singularity, prodigious in its posterity; which, willingly conducting its own funeral, renews itself, departing and succeeding by a birth-giving end; again a phoenix, when now there is none; again itself, which was no longer; another, yet the same. What could be more expressive and more clearly marked for this cause? Or for what other thing is there such a proof? God also [says] in His Scriptures: 'For it shall flourish,' He says, 'like a phoenix' (Ps. 91:13); that is, from
Editors' notes and page, col. 857
Variae lectiones
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(18) ‹anchor: quod ubique jam videris› · call in col 857
Utique Fran.
"Utique" (surely): the Franeker edition.
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(19) ‹anchor: quem omnium noris› · call in col 857
Qui Rhen. Jun.
"Qui" (who): Rhenanus, Junius.
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(20) ‹anchor: accipe plenissimum› · call in col 857
Planissimum alii.
"Planissimum" (most plain): other editions.
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Florebis Rhen. efflorebit alii.
"Florebis" (you will flourish): Rhenanus; "efflorebit" (will blossom forth): other editions.
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Scilicet Jun.
"Scilicet" (namely): Junius.
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Et Rhen. et sic Jun.
"Et" (and): Rhenanus; "et sic" (and so): Junius.
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Quia, puto Jun.
"Quia, puto" (because, I think): Junius.
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Hic ordo revolubilis rerum. E perpetua rerum vicissitudine, et fluxu continuo ac volubilitate resurrectionem demonstrat; ex illa quippe rerum naturalium serie sapientiores philosophi istud subodorati sunt, ut Plato in Timaeo et Phaedone, ut Seneca epist. 35: « Mors qaum pertimescimus, et accusamus, intermittit vitam, non eripit; veniet iterum qui hos in lucem reponat dies. » Idem ep. 40, 92, 102, et ad Marciam, cap. 26. LE PR.
This revolving order of things. From the perpetual alternation of things, their continual flux and turning, he demonstrates the resurrection; for from that series of natural things the wiser philosophers caught the scent of it, as Plato in the Timaeus and Phaedo, as Seneca, letter 35: "Death, which we dread and blame, interrupts life, does not snatch it away; the day will come again that restores us to the light." The same, letters 40, 92, 102, and To Marcia, chapter 26. Le Prieur.
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Qui semetipsum libenter funerans renovat. Clemens ad Corinthios sic refert: Phoenicem, cum se morti proximum sentit, e thure ac myrrha caeterisque hujusmodi odoribus struere sibi σηκόν (Plinius nidum); eo mox alitem conditum mori. Ex mortui carne nasci primo ceu vermiculum, inde fieri pullum. Hanc nobis a Deo resurrectionis imaginem dari. RIG.
Which gladly makes its own funeral and renews itself. Clement, To the Corinthians, relates it so: the phoenix, when it feels itself near death, builds itself a "sekos" (Pliny says a nest) of frankincense and myrrh and other such spices; the bird, shut in it, presently dies. From the dead flesh first a kind of little worm is born, then it becomes a chick. This image of the resurrection is given us by God. Rigault.
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Et florebit enim, inquit, velut phoenix, ὡς φοῖνιξ, ut palma, Ps. XII. Deceptus auctor vocis Graecae ambiguitate. SEML. — Sic solet Septimius Scripturam ad propositum suum latissime interpretari. Itaque hic phoenicis vocabulum inter alitem et arborem ambiguum, pro phoenice alite positum voluit; et verbum florebit ad resurrectionem accommodavit. RIG.
For he shall flourish, it says, like the phoenix: "hos phoinix", like the palm, Ps. 12. The author was misled by the ambiguity of the Greek word. Semler. — Septimius is wont to interpret Scripture very broadly to his purpose. So here he took the word phoenix, ambiguous between the bird and the tree, as standing for the phoenix bird, and fitted the word shall flourish to the resurrection. Rigault.
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Uti credas de ignibus quoque substantiam corporis exigi posse, Haec indicia sunt Tertullianum in phoenicis historia secutum esse, quae fuerant varie ab variis tradita; sumpsisse autem ab iis, quae tractationi suae facere plurimum vidit. Et Clementis epistola, de putrescente phoenicis carne, non de cremata, phoenicem renasci tradiderat. Ergo ut corporum restitutionem etiam in eo mortis genere, quo magis oboleri spes restitutionis videbatur, confirmaret, ad eos se convertit qui de cineribus cremati phoenicis novum restitui scripserant. « Uti credas, inquit, de ignibus quoque substantiam corporis exigi posse. » Quod et citato Psalmi versiculo subjungit, quasi fuerit in mente Psalmographi de phoenice cremato historia. RIG.
That you may believe that the substance of a body can be demanded back even from fire. These are signs that in the story of the phoenix Tertullian followed what had been handed down variously by various writers, and took from them what he saw best served his treatment. Clement's letter had related that the phoenix is reborn from its rotting flesh, not from burned flesh. So, to confirm the restoration of bodies even in that kind of death in which the hope of restoration seemed most blotted out, he turned to those who had written that a new phoenix is restored from the ashes of the burned one. "That you may believe," he says, "that the substance of a body can be demanded back even from fire." This he joins to the verse of the Psalm he cites, as though the story of the burned phoenix had been in the Psalmist's mind. Rigault.
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Tam optimum quam et justum. Marcionitas ferit, qui in uno Deo justitiam et bonitatem non compingebant, sed discidentes divinam substantiam in duos deos, alium bonum dicebant, alium malum et justum. Hunc Marcionis errorem retulit cum suis rationibus Theodoretus lib. V de Decr. divin. LAC.
As much best as also just. He strikes at the Marcionites, who did not join justice and goodness in one God, but, splitting the divine substance into two gods, called one good and the other evil and just. Theodoret reports this error of Marcion with its reasons in book 5 On the Divine Decrees. La Cerda.
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Page
- running head: 857 LIBER DE RESURRECTIONE (cut off at the image edge; letters partly damaged, printed as RESURRBCTIONB)
- marginal letters: A ‹conveneris, fuit : quodcunque›; B ‹depereat in totum, propter quam›; C ‹nix, ut jam nemo; iterum ipse›; D ‹accusamus, intermittit vitam (in the editors' commentary)›
- old-edition numerals: 811 after ‹mortuorum.›
morte, de funere; uti credas, de ignibus quoque substantiam corporis exigi posse. Multis passeribus antistare nos Dominus pronuntiavit: si non et phoenicibus, nihil magnum. Sed homines semel interibunt, avibus Arabiae de resurrectione securis?
death, from the funeral; so that you may believe that the substance of a body can be reclaimed even from fires. The Lord declared that we are worth more than many sparrows: if not also more than phoenixes, it is nothing great. But shall men perish once for all, while the birds of Arabia are secure of resurrection?
CAPUT XIV.
Chapter XIV.
Talia interim divinarum virium lineamenta non minus parabolis operato Deo, quam locuto, veniamus et ad ipsa edicta atque decreta ejus, quo c⟨u⟩m maxime divisionem istam materiae ordinamus. Exorsi enim sumus ab auctoritate carnis, an ea sit cui dilapsae salus competat: dehinc, prosecuti de potentia Dei, an tanta sit quae salutem conferre dilapsae rei soleat: nunc, si probavimus utrumque, velim etiam de causa requiras an sit aliqua tam digna, quae resurrectionem carnis necessariam et rationi certe omnimodo debitam vindicet, quia subest dicere, etsi caro capax restitui, etsi divinitas idonea restituendi, sed causa restitutionis praeesse debebit. Accipe igitur et caussam, qui apud Deum discis, tam optimum, quam et justum: de suo optimum, de nostro justum. Nisi enim homo deliquisset, optimum solummodo Deum nosset, ex naturae proprietate; at nunc etiam justum eum patitur, ex caussae necessitate; tamen et hoc ipso optimum, dum et justum. Et bono enim juvando, et malo puniendo, justitiam exhibens, utramque sententiam bono praestat: hinc vindicans istud, inde remunerans illud. Sed cum Marcione plenius disces, an hoc sit Dei totum. Interim talis est noster; merito judex, quia Dominus; merito Dominus, quia auctor; merito auctor,
Such, meanwhile, are the outlines of the divine powers, God having wrought no less by parables than He has spoken; let us come also to His very edicts and decrees, in accordance with which we are even now arranging this division of the subject. For we began from the standing of the flesh, whether it is such that salvation befits it when it has dissolved; then we went on concerning the power of God, whether it is so great as to be wont to confer salvation on a thing that has dissolved; now, if we have proved both, I would have you inquire also about the cause, whether there is any so worthy as to claim the resurrection of the flesh as necessary and as certainly in every way owed to reason; for it remains to be said that, even if the flesh is capable of being restored, even if the Godhead is fit to restore it, yet a cause for the restoration will have to be at hand. Receive therefore the cause also, you who learn of God as both supremely good and just: supremely good from His own [nature], just from ours. For had man not sinned, he would have known God only as supremely good, from the property of His nature; but now he experiences Him as just also, from the necessity of the case; yet He is supremely good in this very thing, while He is also just. For by both helping the good and punishing the evil, displaying justice, He renders both sentences to the good: on the one side avenging this, on the other rewarding that. But you will learn more fully with Marcion whether this is the whole of God. Meanwhile, such is ours: rightly Judge, because Lord; rightly Lord, because Author; rightly Author,
Editors' notes and page, col. 858
Footnotes
(25) ‹anchor: ex caussae› · call in col 858
Suae add. Fran. Pam.
"Suae" (its own) is added by the Franeker edition and Pamelius.
Commentarius
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(65) ‹anchor: plenius disces› · call in col 858
Sed cum Marcione plenius disces. Remittit lectorem ad libros quos adversus Marcionem scripsit. RHEN.
But you will learn more fully with Marcion. He refers the reader to the books he wrote Against Marcion. Rhenanus.
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Page
- running head: [D]E RESURRECTIONE CARNIS. 858 (left edge cut off; printed as "ESURRBCTIONE CARNIS.")
- marginal letters: A morte, de funere; B velim etiam de causa; C bens, utramque sententiam; D non de cremata, phoenicem (beside the Commentarius, not the text)
- old-edition numerals: 812 after securis? (at the head of the CAPUT XIV line)
- other: "c⟨u⟩m" damaged type in "quo cum maxime"; left-hand fragments of column 857 visible but not set; Variae lectiones and Commentarius (notes 63-65, Rig., Lac., Rhen.) at foot not set; column ends mid-sentence at "merito auctor,"
quia Deus. Hinc et ille nescio quis haereticorum; merito non judex, non enim Deus; merito non Dominus, non enim auctor: nescio jam si Deus, qui nec auctor, quod Deus, nec Dominus, quod auctor. Igitur si Deo et Domino et auctori congruentissimum est, judicium in hominem destinare, de hoc ipso an Dominum et auctorem suum agnoscere et observare curarit, an non utique judicium resurrectio expunget. Haec erit tota caussa, imo necessitas resurrectionis; congruentissima scilicet Deo destinatio judicii: de cujus dispositione dispicias, an utrique substantiae humanae dijudicandae censura divina praesideat, tam animae quam et carni. Quod enim congruet judicari, hoc competet etiam resuscitari. Dicimus plenum primo perfectumque credendum judicium Dei, ut ultimum jam atque exinde perpetuum: ut sic quoque justum, dum non in aliquo minus: ut sic quoque Deo dignum, dum pro tanta ejus patientia, plenum atque perfectum: itaque plenitudinem perfectionemque judicii, non nisi de totius hominis repraesentatione constare. Totum porro hominem ex utriusque substantiae concretione parere; idcircoque in utraque exhibendum, quem totum oporteat judicari: qui nisi totus, utique non vixerit. Qualis ergo vixerit, talem judicari, quia de eo quod vixerit, habeat judicari. Vita est enim causa judicii; per tot substantias dispungenda, per quot et functa est.
because He is God. Hence also that unknown [god] of the heretics: deservedly not judge, for he is not God; deservedly not Lord, for he is not author: I no longer know whether [he is] God, who is neither author, which God is, nor Lord, which an author is. Therefore, if it is most fitting for God and Lord and author to appoint judgement upon man, on this very point, whether he has taken care to acknowledge and observe his Lord and author, will not the resurrection surely discharge that judgement? This will be the whole case, indeed the necessity, of the resurrection; namely the appointment of judgement, most fitting to God: and concerning its arrangement you may examine whether the divine censure presides over the judging of both substances of man, as much the soul as also the flesh. For what it will be fitting to judge, it will be proper also to raise up. We say that the judgement of God must be believed first to be full and perfect, as being the last and thenceforth perpetual: that thus also it is just, while it is not deficient in anything; that thus also it is worthy of God, while, in proportion to His so great patience, it is full and perfect: and therefore that the fullness and perfection of the judgement consists in nothing but the presenting of the whole man. Moreover, that the whole man appears from the joining together of both substances; and that therefore he must be exhibited in both, he who must be judged whole: who, unless whole, surely will not have lived. Such, therefore, as he has lived, such is he to be judged, since he has to be judged concerning that which he has lived. For life is the cause of judgement; it must be audited through as many substances as those through which it was also discharged.
CAPUT XV.
Chapter XV.
Age jam, scindant adversarii nostri carnis animaeque contextum, prius in vitae administratione, ut ita audeant scindere illud etiam in vitae remuneratione. Negent operarum societatem, ut merito possint etiam mercedem negare. Non sit particeps in sententia caro, si non fuerit et in caussa. Sola anima revocetur, si sola decedit. Atenim non magis sola decedit, quam sola decucurrit illuc unde decedit: vitam hanc dico. Adeo
Come now, let our adversaries sever the interweaving of flesh and soul, first in the administration of life, so that they may thus dare to sever it also in the recompense of life. Let them deny the partnership of the labours, so that they may with good reason deny also the wages. Let the flesh not be a sharer in the sentence, if it has not been also in the case. Let the soul alone be called back, if it alone departs. But in fact it no more departs alone than it alone ran its course through that from which it departs: I mean this life. So far, moreover,
Editors' notes and page, col. 859
Variae lectiones
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Dominus lib. Ursin. Wouw.
"Dominus" (Lord): the book of Ursinus, Wouwer.
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Quod dominus... quod auctor desunt lib. Ursin. Wouw.
"Quod dominus... quod auctor" (that [he is] lord... that [he is] author) are lacking in the book of Ursinus and in Wouwer.
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De inser. Wouw.
"De" (from/about) is inserted by Wouwer.
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Non inser. Rhen.
"Non" (not) is inserted by Rhenanus.
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Et auctorem suum desunt cod. Wouw.
"Et auctorem suum" (and its author) are lacking in the manuscript of Wouwer.
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Curaret Rhen. Seml.
"Curaret" (would take care): Rhenanus, Semler.
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Itaque Seml. Rhen. Id quoque Pam.
"Itaque" (and so): Semler, Rhenanus; "Id quoque" (that too): Pamelius.
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Perfectam add. Pam. Fran.
"Perfectam" (perfect) is added by Pamelius and the Franeker edition.
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Congregatione Rhen.
"Congregatione" (by the gathering): Rhenanus.
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Parari Lat.
"Parari" (to be prepared): Latinius.
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Operum alii.
"Operum" (of works): other editions.
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Solum Rhen. Seml. Oberth.
"Solum" (alone): Rhenanus, Semler, Oberthür.
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Adfectum Rhen.
"Adfectum" (affected): Rhenanus.
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Suggillatione cogitatum Pam.
"Suggillatione cogitatum" (thought out by a reproach): Pamelius.
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Ubi semel Rhen. Seml.
"Ubi" (where) once only: Rhenanus, Semler.
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Administrantur Rhen. Seml.
"Administrantur" (are administered): Rhenanus, Semler.
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Judicium Rhen. Seml.
"Judicium" (judgement): Rhenanus, Semler.
Commentarius
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Nescio jam si Deus, etc. Sensus esse videtur: Nescio an deus haereticorum deus sit, quando nec auctor est, quod tamen verus, id est noster Deus esse scitur; nec item dominus est, quod esse debeat si auctor esset. RHEN.
I do not know now whether God, etc. The sense seems to be: I do not know whether the god of the heretics is a god, since he is neither author, which the true God, that is, our God, is known to be; nor again lord, which he would have to be if he were author. Rhenanus.
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Congruentissima scilicet Deo destinatio judicii. Ita legendum, siquidem praecedit « judicium in hominem destinare, » et infra: « Denique haec erit ratio in ultimum finem destinati judicii. » RHEN.
The appointing of judgement, of course most fitting to God. So it should be read, since there precedes "to appoint judgement upon man," and below: "This, in short, will be the reason for the judgement appointed for the final end." Rhenanus.
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Negent operarum societatem, etc. Ratio hujus capitis desumpta est ex bono et aequo, et congruo, ac usi sunt illa quotquot de resurrectione carnis post Tertullianum scripserunt. LAC.
Let them deny the partnership in work, etc. The argument of this chapter is drawn from what is good, fair and fitting, and all who wrote on the resurrection of the flesh after Tertullian have used it. La Cerda.
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Sola decedit. Decedere non accipit pro interire omnino, nam anima immortalis persistit, sed pro deficere ab hac vita dependenti ministeriis carnis. LAC.
It departs alone. He does not take to depart as to perish altogether, for the soul remains immortal, but as to fail from this life, which depends on the services of the flesh. La Cerda.
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Caro erit omne animae cogitatorium. Cogitatorium a Tertulliano dicitur locus in corpore, sive pars corporis, ubi anima cogitat. RIG.
The flesh will be the soul's whole thinking-place. Tertullian calls cogitatorium the place in the body, or the part of the body, where the soul thinks. Rigault.
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Facies intentionum omnium speculum est. In vultu notari solent animi affectiones; adeo ut tristitia, hilaritas, amor, odium aliique affectus facile vultu dijudicentur; unde a volendo vultum dixerunt Grammatici. Animi signa in vultu observari ipse etiam dixit Tullius in Pisonem: « Oculi, supercilia, frons, vultus denique totus, sermo quidam tacitus mentis est. » LE PR.
The face is the mirror of all intentions. The affections of the mind are commonly marked in the face, so that sadness, cheerfulness, love, hatred and the other feelings are easily discerned from it; hence the grammarians derived vultus (face) from volo (to will). Cicero himself said, against Piso, that the signs of the mind are seen in the face: "The eyes, the eyebrows, the forehead, in short the whole face, are a kind of silent speech of the mind." Le Prieur.
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Page
- running head: 859 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
- marginal letters: A ‹quia Deus. Hinc et ille›; B ‹plenum primo perfectumque credendum judicium›; C ‹et functa est.›; D ‹(66) Nescio jam si Deus (in the commentary at page foot)›
- old-edition numerals: 813 after ‹observare›
autem non sola anima transigit vitam, ut nec cogitatus, licet solos, licet non ad effectum per carnem deductos, auferamus a collegio carnis. Siquidem in carne, et cum carne, et per carnem agitur ab anima, quod agitur in corde. Hanc denique carnis speciem, arcem animae, etiam Dominus in suggillationem cogitatuum taxat: Quid cogitatis in cordibus vestris nequam (Matth. IX)? et: Qui conspexerit mulierem ad concupiscendum, jam adulteravit in corde (Matth. V). Adeo et sine opere sine effectu cogitatus, carnis est actus. Sed etsi in cerebro, vel in medio superciliorum discrimine, vel ubi ubi philosophis placet, principalitas sensuum consecrata est, quod hegemonicon appellatur, caro erit omne animae cogitatorium. Nunquam anima sine carne est, quamdiu in carne est. Nihil non cum illa agit, sine qua non est. Quaere adhuc an cogitatus quoque per carnem administrentur, qui per carnem dinoscuntur extrinsecus. Volutet aliquid anima, vultus operatur indicium: facies intentionum omnium speculum est. Negent factorum societatem, qui negare non possunt cogitatorum. Et illi quidem delinquentias carnis enumerant; ergo peccatrix tenebitur supplicio. Nos vero etiam virtutes carnis opponimus: ergo et bene operata tenebitur praemio. Et si anima est quae agit et impellit in omnia. carnis obsequium cst, Deum non licet aut injustum judicem credi, aut inertem: injustum, si sociam bonorum operum a praemiis arcet; inertem, si sociam malorum a suppliciis secernat: cum humana censura eo perfectior habeatur, quo etiam ministros facti cujusque deposcit, nec parens, nec invidens illis, quominus cum auctoribus, aut poenae, aut gratiae communicent fructum.
is the soul from passing its life alone, that we do not remove even thoughts, though solitary, though not carried through to effect by means of the flesh, from the partnership of the flesh. For what is done in the heart is done by the soul in the flesh, and with the flesh, and through the flesh. This very part of the flesh, finally, the citadel of the soul, the Lord also singles out in rebuking thoughts: What evil are you thinking in your hearts? (Matt. 9:4) and: Whoever has looked upon a woman so as to lust, has already committed adultery in his heart (Matt. 5:28). So true is it that even without a deed, without an effect, a thought is an act of the flesh. But even if the primacy of the senses, which is called the hegemonikon, has been enshrined in the brain, or in the space in the middle between the eyebrows, or wherever the philosophers please, the flesh will be the whole thinking-place of the soul. Never is the soul without the flesh, so long as it is in the flesh. There is nothing that it does not do with that without which it does not exist. Ask further whether thoughts too are not carried out through the flesh, since through the flesh they are discerned outwardly. Let the soul turn something over, the face produces a sign of it: the face is the mirror of all intentions. Let them deny the flesh partnership in deeds who cannot deny it partnership in thoughts. And they indeed enumerate the transgressions of the flesh; therefore as a sinner it will be held liable to punishment. We, however, set against them also the virtues of the flesh: therefore, having also done well, it will be held entitled to reward. And if it is the soul that acts and drives on to all things, and compliance belongs to the flesh, it is not permissible to believe God either an unjust judge or an idle one: unjust, if He keeps the partner in good works from the rewards; idle, if He sets apart the partner in evil works from the punishments; since human justice is held to be the more perfect the more it calls to account even the agents of each deed, neither sparing them nor begrudging them, to keep them from sharing with the authors the fruit either of punishment or of favour.
CAPUT XVI.
Chapter XVI.
Sed cum imperium animae, obsequium carni distribuimus, prospiciendum est ne et hoc alia argumentatione subvertant, ut velint carnem sic in
But since we assign command to the soul and compliance to the flesh, care must be taken lest they overturn this too by another line of argument, so that they would place the flesh thus in
Editors' notes and page, col. 860
Page
- running head: UM PARS II. — SERIES I, POLEMICA. 60 (cut off at left edge; column number partly visible)
- marginal letters: A autem non sola; B quam anima sine carne est; C credi, aut inertem; D terire omnino (in the Commentarius at the page foot)
- old-edition numerals: 814 after opere
officio animae collocare, non quasi ministram, ne ex hoc sociam cogantur agnoscere. Dicent enim ministros ct socios habere arbitrium ministrandi atque sociandi, et potestatem suae voluntatis in utrumque, homines scilicet et ipsos: idcirco cum auctoribus merita communicare, quibus operam sponte accommodant; carnem autem, nihil sapientem, nihil sentientiem per semetipsam, non velle, non nolle de suo habentem, vice potius vasculi apparere animae, ut instrumentum, non ut ministerium. Itaque animae solius judicium praesidere, qualiter usa sit vasculo carnis; vasculum vero ipsum non esse sententiae obnoxium: quia nec calicem damnari, si quis eum veneno temperarit; nec gladium ad bestias pronuntiari si quis eo latrocinium fuerit operatus. Jam ergo innocens caro, ex ea parte qua non reputabuntur illi operae malae: et nihil prohibet innocentiae nomine salvam eam fieri. Licet enim nec bonae operae reputentur illi, sicut nec malae, divinae tamen benignitati magis competit innocentes liberare: beneficiis enim debet; optimi est autem, etiam quod non debetur offerre. Et tamen calicem, non dico venenarium in quem mors aliqua ructarit, sed fictricis, vel archigalli vel gladiatoris, aut carnificis spiritu infectum, quaero an minus damnes. quam oscula ipsorum? Nostris quoque sordibus nubilum, vel non pro animo temperatum, edidere solemus, quo magis puero irascamur: gladium vero latrociniis ebrium quis non a domo tota, nedum a cubiculo, nedum a capitis sui officio relegabit, praesumens scilicet, nihil alind se quam inludia animarum somniaturum, urgentium et inquietantium sanguinis sui concubinum? Atenim et calix bene sibi conscius, et de diligentia ministerii commendatus,
the office of the soul, not as a servant, lest from this they be compelled to acknowledge it as a partner. For they will say that servants and partners have the power of choice in serving and in partnering, and the power of their own will in either, being, namely, men themselves: therefore they share merits with the authors to whom they freely lend their labour; but the flesh, knowing nothing, perceiving nothing by itself, having of its own neither the will nor the unwillingness, serves the soul rather in the role of a vessel, as an instrument, not as a ministry. Therefore the judgement of the soul alone presides over how it has used the vessel of the flesh; but the vessel itself is not liable to sentence: since neither is a cup condemned if someone has mixed it with poison, nor a sword sentenced to the beasts if someone has committed robbery with it. Now therefore the flesh is innocent, on that side on which evil works will not be reckoned to it: and nothing prevents it from being saved under the title of innocence. For although neither good works are reckoned to it, just as neither evil ones are, yet it befits the divine kindness rather to set free the innocent: for it owes benefits; but it belongs to the most good to offer even what is not owed. And yet a cup, I do not say a poisoned one, into which some death has belched, but one infected by the breath of a pretending woman, or of an archigallus, or of a gladiator, or of an executioner, I ask whether you would condemn it less than their kisses? Even one clouded with our own filth, or not mixed to our liking, we are accustomed to dash down, so that we may be the more angry with the boy: but a sword drunk with robberies, who will not banish it from the whole house, still more from the bedchamber, still more from the service of his own head, presuming, namely, that he will dream of nothing else but the illusions of souls pressing upon him and disquieting him, the bedfellows of his own blood? But indeed both a cup well conscious of itself and commended for the diligence of its ministry,
Editors' notes and page, col. 861
Variae lectiones
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Ne et Rhen. Seml.
"Ne et" (lest also): Rhenanus, Semler.
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Accommodarint Rhen. Seml.
"Accommodarint" (they may have fitted): Rhenanus, Semler.
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Ea neglig. Pam. Fran.
"Ea" (these) is disregarded by Pamelius and the Franeker edition.
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Bona opera Rhen. Seml.
"Bona opera" (good works): Rhenanus, Semler.
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Mala Rhen. Seml.
"Mala" (evil [works]): Rhenanus, Semler.
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Beneficus enim est atque optimus. Debet Rhenan. Seml.
"Beneficus enim est atque optimus. Debet" (for he is beneficent and best. He ought): Rhenanus, Semler.
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Deberetur Rhen. Seml.
"Deberetur" (would be owed): Rhenanus, Semler.
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Ructaret Rhen.
"Ructaret" (would belch out): Rhenanus.
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Fictricis Rhen. Seml. fascinatricis lib. Ursin. cod. Wouw.
"Fictricis" (of a she-fashioner): Rhenanus, Semler; "fascinatricis" (of a sorceress): the book of Ursinus, the manuscript of Wouwer.
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Thracis vel galli Ciaccon. archithreys vel archigalli Canterus.
"Thracis vel galli" (of a Thracian or a gallus): Ciacconius; "archithreys vel archigalli": Canterus.
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Vel Rhen. Seml.
"Vel" (or): Rhenanus, Semler.
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Relegarit Pam. Fran. Rig. Ven.
"Relegarit" (may have banished): Pamelius, the Franeker edition, Rigault, the Venice edition.
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Invidia Rhen. cod. Pithae. invidiam conjic. Rig.
"Invidia" (envy): Rhenanus, Pithou's manuscript; "invidiam": Rigault's conjecture.
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De omitt. Rhen.
"De" (from) is omitted by Rhenanus.
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Inornabitur Seml. Rig. Ven. ornabitur Rhen. coronabitur alii.
"Inornabitur" (will be left unadorned): Semler, Rigault, the Venice edition; "ornabitur" (will be adorned): Rhenanus; "coronabitur" (will be crowned): other editions.
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Ne add. Rhen. Seml.
"Ne" (lest) is added by Rhenanus and Semler.
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Consita Rhen. Seml.
"Consita" (planted): Rhenanus, Semler.
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Tractare Rhen. Seml.
"Tractare" (to handle): Rhenanus, Semler.
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Ut Rhen. Seml.
"Ut" (as / that): Rhenanus, Semler.
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Vice potius vasculi apparere. Apparere, id est, ministrare, famulari, inservire, et est, ut Asconius docet, minoris ad majorem; unde apparitores dicti viatores, qui judicibus praesto sunt, et jussa nutusque eorum exspectant. RHEN.
Rather to attend in the role of a vessel. Apparere means to minister, to wait on, to serve; and, as Asconius teaches, it is said of the lesser towards the greater; hence the summoners who stand ready for the judges and wait for their orders and nods were called apparitores. Rhenanus.
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Gladium ad bestias pronuntiari. Ad bestias damnare, hoc est ad pugnandum cum belluis; in usu fuisse apud Romanos norunt omnes, ut et ad metallia, ad lapidicinas, ad insulas. LE PR.
That a sword be sentenced to the beasts. Everyone knows that condemning to the beasts, that is, to fight with wild animals, was in use among the Romans, as also to the mines, to the quarries, to the islands. Le Prieur.
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In quem mors aliqua ructarit. In quem aliquis celeritate veneni correptam animam inter sorbendum cum ructu efflaverit. RIG.
Into which some death has belched. Into which someone, while drinking, has belched out his life, seized by the swiftness of a poison. Rigault.
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Sed fictricis vel archigalli. Legendum esset forsan frictricis, sicque locutus esset Tertullianus de poculis quae frictrices illae propudiosae mulieres seu enuchi cum osculo sorbebant. LE PR. — Fictricis vel archigalli. Archigalli principes sunt gallorum sive exsectorum auctore Julio Firmico. Venus in decimo ab horoscopo loco, facit eunuchos et archigallos. Caeterum hoc hominum genus velut inauspicatum, exosum esse solet, et propter eos qui tales habent in deliciis, etiam turpe et flagitiosum. RHEN.
But of a fictrix or an archigallus. Perhaps one should read frictricis, and then Tertullian would be speaking of the cups which those shameless women, the frictrices, or eunuchs drank from with a kiss. Le Prieur. — Of a fictrix or an archigallus. The archigalli are the chiefs of the galli, that is, of the castrated, on the authority of Julius Firmicus: Venus in the tenth place from the horoscope makes eunuchs and archigalli. This kind of men, as ill-omened, is usually hated, and also, on account of those who keep such men as favourites, held base and disgraceful. Rhenanus.
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(76) ‹anchor: capitis sui officio› · call in col 861
A capitis sui officio. A cervicalis. RIG.
From the service of his head. From that of the pillow. Rigault.
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Sanguinis sui concubinum. Quasi caesorum sanguini incubet, qui gladium caesorum sanguine tinctum cervicali supposuit suo. RIG.
The bedfellow of its blood. As if he lay upon the blood of the slain, who put under his pillow a sword dyed with the blood of the slain. Rigault.
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Et melior homicida. Gladium de bello cruentum homicidam vocat, sed meliorem, ut cogitare liceat pejorem esse homicidam gladium de latrocinio cruentum. Ait igitur illum esse meliorem, sed tamen homicidam. Etenim bella gerere notebat Christianos RIG.
And a better homicide. He calls a sword bloodied in war a homicide, but a better one, so that one may reckon a sword bloodied in brigandage the worse homicide. He says, then, that it is better, but a homicide nonetheless. For he reproached Christians for waging wars. Rigault.
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Sententiam figere. Hoc est, intrepide et constanter asserere. RIG.
To fix an opinion. That is, to assert it fearlessly and steadfastly. Rigault.
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Page
- running head: 861 LIBER DE RESURRECTION (cut off at right edge of image)
- marginal letters: A officio animae collocare; B si quis eo latrocinium; C non a domo tota; D (72) Vice potius vasculi apparere (in the commentary at page foot)
- old-edition numerals: 615 after calicem
- other: worn type makes "cogantur", "idcirco" and "conscius" look like "oogantur", "ideiroo" and "consoius"; they are set as c-forms; UNSURE. The point in "damnes. quam" is set as printed and may be a speck. "fictricis" is uncertain in sense (the commentary suggests frictricis). The page-foot Variae lectiones and Commentarius (editors' notes, with their full-width headings) are not set.
de coronis quoque potatoris sui inornabitur, aut aspergine florum honorabitur: et gladius bene de bello cruentus, et melior homicida, laudem suam consecratione pensabit. Est ergo et in vascula et in instrumenta sententiam figere, ut dominorum et auctorum meritis et ipsa communicent; ut huic quoque argumentationi satisfecerim, licet ab exemplo vacet diversitas rerum. Omne enim vas vel instrumentum aliunde in usus venit, extranea omnino materia a substantia hominis; caro autem ab exordio uteri consata, conformata, congenita animae, etiam in omni operatione miscetur illi. Nam etsi vas vocatur apud Apostolum, quam jubet in honore tractari, eadem tamen ab eodem homo exterior appellatur: ille scilicet limus, qui prior titulo hominis incisus est, non calicis, aut gladii, aut vasculi ullius. Vas enim capacitatis nomine dicta est, qua animam capit et continet; homo vero, de communione naturae quae eam non instrumentum in operationibus praestat, sed ministerium. Ita et ministerium tenebitur judicio, etsi de suo nihil sapiat; quia portio est ejus quae sapit, non supellex. Hoc et Apostolus sciens nihil carnem agere per semetipsam, quod non animae deputetur, nihilominus peccatricem judicat carnem, ne eo quod ab anima videtur impelli, judicio liberata credatur. Sic et cum aliquas laudis operas carni indicit (I Cor. XV): Glorificate, inquit, et tollite Deum in corpore vestro, certus et hos conatus ab anima agi; idcirco tamen et carni eos mandat, quia et illi fructum repromittit. Alioquin nec exprobratio competisset in alienam culpae, nec adhortatio in extraneam gloriae: et exprobratio enim, et exhortatio vacarent erga carnem, si vacaret et merces, quae in resurrectione captatur.
will also be adorned with the garlands of its drinker, or honoured with a sprinkling of flowers; and the sword, worthily bloodied from war, and a better homicide, will be repaid its praise by consecration. It is possible, then, to fix a sentence even upon vessels and upon instruments, so that they too share in the merits of their masters and makers; so that I may have satisfied this argument as well, although the difference of the things takes the force from the example. For every vessel or instrument comes into use from elsewhere, its matter being wholly foreign to the substance of man; but the flesh, sown together from the beginning in the womb, formed together and born together with the soul, is mingled with it also in every operation. For although it is called a vessel by the Apostle, which he commands to be treated in honour, yet the same is called by the same [Apostle] the outer man: that clay, namely, which was first inscribed with the title of man, not of cup, or of sword, or of any vessel whatever. For it is called a vessel by reason of its capacity, by which it receives and contains the soul; but man, from the communion of nature which renders it not an instrument in its operations, but a ministry. So the ministry also will be held to judgement, even though it has no understanding of its own; because it is a portion of that which understands, not a piece of furniture. The Apostle too, knowing this, that the flesh does nothing by itself which is not imputed to the soul, nevertheless judges the flesh to be sinful, lest, because it seems to be driven by the soul, it should be believed to be freed from judgement. So also when he enjoins upon the flesh certain works of praise (1 Cor. 15): Glorify, he says, and lift up God in your body, being certain that these endeavours too are carried out by the soul; he nevertheless entrusts them to the flesh as well for this reason, that he promises the fruit to it too. Otherwise neither reproach for fault would have been fitting towards something foreign, nor exhortation to glory towards something alien: for both reproach and exhortation would be void towards the flesh, if the reward too were void which is sought in the resurrection.
Editors' notes and page, col. 862
Footnotes
(62) ‹anchor: inquit, et› · call in col 862
Inquit, et abest a Rhen. ait ille Jun.
"Inquit, et" (he says, and) is missing in Rhenanus; "ait ille" (he says): Junius.
(printed under page 435)
(63) ‹anchor: fructum repromittit› · call in col 862
Repromittunt Rhen. Seml.
"Repromittunt" (they promise in return): Rhenanus, Semler.
Commentarius
(printed under page 435)
Page
- running head: RESURRECTIONE CARNIS. 862
- marginal letters: A de coronis quoque potatoris; B limus, qui prior titulo; C quia et illi fructum; D mico. Venus in decimo (in the commentary)
- old-edition numerals: 816 after exordio
CAPUT XVII.
Chapter XVII.
Simplicior quisque fautor sententiae nostrae putabit, carnem etiam idcirco repraesentandam esse judicio, quia aliter anima non capiat passionem tormenti seu refrigerii, utpote incorporalis: hoc enim vulgus existimat. Nos autem animam corporalem et hic profitemur, et in suo volumine probamus, habentem proprium genus substantiae, soliditatis, per quam quid et sentire et pati possit. Nam et nunc animas torqueri foverique penes inferos, licet nudas, licet adhuc exsules carnis, probavit Lazari exemplum. Dedi igitnr adversario dicere: Ergo, quae habet corpulentiam propriam, de suo sufficiet ad facultatem passionis et sensus, ut non egeat repraesentatione carnis. Imo catenus egebit, non qua sentire quid sine carne non possit, sed qua necesse est illam etiam cum carne sentire. Quantum enim ad agendum de suo sufficit, tantum et ad patiendum. Ad agendum autem minus de suo sufficit. Habet enim de suo solummodo cogitare, vel cupere, disponere; ad perficiendum autem operam carnis exspectat. Sic itaque et ad patiendum societatem carnis expostulat, ut tam plene per eam pati possit, quam sine ea plene agere non potuit. Et ideo in quae de suo sufficit, eorum interim sententiam pendit, concupiscentiae, et cogitatus, et voluntatis. Porro, si haec satis essent ad plenitudinem meritorum, ut non requirerentur et facta, sufficeret in totum anima ad perfectionem judicii, de his judicanda,
Any rather simple supporter of our view will suppose that the flesh too is to be presented at the judgement for this reason, that otherwise the soul could not undergo the suffering of torment or of refreshment, being incorporeal: for this is what the common people think. We, however, both profess here that the soul is corporeal, and prove it in its own volume, as having its own kind of substance, of solidity, through which it can both perceive and suffer something. For that even now souls are tormented and cherished in the underworld, although naked, although still exiles from the flesh, the example of Lazarus has proved. I have therefore granted the opponent leave to say: Then, since it has a corporeality of its own, it will suffice of itself for the capacity of suffering and sensation, so that it does not need the presentation of the flesh. Nay, it will need it to this extent: not in that it cannot perceive anything without the flesh, but in that it must perceive with the flesh as well. For as far as it suffices of itself for acting, so far also does it for suffering. But for acting it suffices of itself less. For of itself it is able only to think, or to desire, or to plan; but for accomplishing it awaits the work of the flesh. So therefore for suffering too it demands the partnership of the flesh, so that it may suffer as fully through it as it could not act fully without it. And therefore in those things in which it suffices of itself, it meanwhile pays the sentence for them, of desire, and of thought, and of will. Moreover, if these were enough for the fullness of deserts, so that deeds also were not required, the soul would suffice entirely for the completion of the judgement, since it would be judged concerning those things
Editors' notes and page, col. 863
Variae lectiones
(printed under page 436)
(64) · call not visible in the page foot
Probabit Rhen. Seml.
"Probabit" (will prove): Rhenanus, Semler.
(printed under page 436)
(65) · call not visible in the page foot
Dedim Pam. Fran.
"Dedim" (I have granted): Pamelius, the Franeker edition.
(printed under page 436)
(66) · call not visible in the page foot
Quia Rhen. Seml.
"Quia" (because): Rhenanus, Semler.
(printed under page 436)
(67) · call not visible in the page foot
Quia Rhen. Seml.
"Quia" (because): Rhenanus, Semler.
(printed under page 436)
(68) · call not visible in the page foot
Etiam alii.
"Etiam" (also): other editions.
(printed under page 436)
(69) · call not visible in the page foot
Plene, quemadmodum non habet Rhen.
"Plene, quemadmodum" (fully, just as) is not in Rhenanus.
(printed under page 436)
(70) · call not visible in the page foot
Quo Rhen. Smel.
"Quo" (by which): Rhenanus, Semler (printed "Smel.").
(printed under page 436)
(71) · call not visible in the page foot
Decerpuntur Rhen. Seml.
"Decerpuntur" (are plucked off): Rhenanus, Semler.
(printed under page 436)
(72) · call not visible in the page foot
Tota auctoritate si Rhen.
"Tota auctoritate si" (if by all authority): Rhenanus.
(printed under page 436)
(80) · call not visible in the page foot
Quia aliter anima non capiat passionem tormenti, etc. Adeo olim etiam facessit negotium hoc argumentum, quo pacto spiritus igni corporeo torquerentur, ut et Tertulliano non leve fuerit, atque in suum paradoxum de corporalitate animae praesertim impelleret, et Augustinus videatur aliquantulum haesitasse seu non penitus refellisse ob idem argumentum daemones corporeos esse, quamvis demum constitit haec sententia, ut spiritus possent torqueri illo igne. August. lib. XXI de Civ. cap. 10. LAC.
Because otherwise the soul could not receive the suffering of torment, etc. This question, how spirits could be tormented by a bodily fire, caused such trouble even long ago that for Tertullian too it was no light matter and drove him above all into his paradox about the bodiliness of the soul; and Augustine seems to have hesitated a little, or not wholly refuted, on the same argument, that demons are bodily; though in the end this opinion stood firm, that spirits could be tormented by that fire. Augustine, City of God book 21, chapter 10. La Cerda.
(printed under page 436)
(81) · call not visible in the page foot
Corporalem et hic profitemur. De hoc Tertullianico naevo D. August. cap. 89, de haeres. ad Quod-vult-Deum, et D. Thom. II, contra Gentes, cap. 86. LAC.
Here too we profess it bodily. On this blemish of Tertullian see St Augustine, chapter 89 of On Heresies, to Quodvultdeus, and St Thomas, Against the Gentiles 2, chapter 86. La Cerda.
(printed under page 436)
(82) · call not visible in the page foot
Nam et nunc animas torqueri. Hic se correxit auctor, nam cap. 48 Apolog. et cap. 4 de testimonio Animae, dixerat, animas in inferno sine carne nullo modo posse torqueri. Hic palam jam resipuit, et lib. de anima cap. ult. LAC.
For souls are tormented even now. Here the author corrected himself, for in chapter 48 of the Apology and chapter 4 of On the Testimony of the Soul he had said that souls in the underworld could in no way be tormented without the flesh. Here he has openly come to his senses, and in the book On the Soul, last chapter. La Cerda.
(printed under page 436)
(83) · call not visible in the page foot
Foverique penes infernos. Alludit ad petitionem divitis avari, cum petiit guttam aquae a Lazaro, qui in sinu Abrahae fovebatur, unde ortum paradoxum aliud Tertulliani, qui putavit animas sanctorum in sinu Abrahae seu paradiso, sive sub altari foveri, et gaudere ad diem usque judicii, de quo lib. de anima cap. 7, 9, 55, 56 et 58. LAC.
And to be cherished in the underworld. He alludes to the request of the greedy rich man, when he asked a drop of water of Lazarus, who was cherished in Abraham's bosom; whence arose another paradox of Tertullian's, who thought that the souls of the saints are cherished in Abraham's bosom or paradise, or under the altar, and rejoice there until the day of judgement; on which see the book On the Soul, chapters 7, 9, 55, 56 and 58. La Cerda.
(printed under page 436)
(84) · call not visible in the page foot
Dedi igitur adversario dicere. Sic emendavimus ex codicibus Ursini et Pithoei. RIG.
I have granted, then, that the adversary may say. So we have corrected from the manuscripts of Ursinus and Pithou. Rigault.
(printed under page 436)
(85) · call not visible in the page foot
Etsi habet corpus. Error hic Tertulliani excusari potest, si multitudo eorum qui iis temporibus in eum epingebant, alicujus sit momenti. Unicum tamen addam testimonium (ne longior sim) Clementis Alexand. in Epitome edit. Gr. Sylburgii: Καὶ οἱ ἄγγελοι σώματά εἰσιν, ὁρῶνται γοῦν· ἀλλὰ καὶ ψυχὴ σῶμα· Angeli corpora sunt, videntur enim sed et anima corpus est. Quoniam vero hic locus de angelis quoque mentionem facit, moneo Tertullianum idem statuisse de angelis, istudque paradoxum lib. 3 contra Marc. cap. 6, et de carne Christi, cap 13 et 6, statuisse, ubi vera corpora assumpsisse angelos docet. Sanctus Basilius in ea quoque videtur sententia, lib. de Spir. S. ad Amphil. c. 16. Lactantius etiam, lib. 2 Instit. cap. 15, ubi angelos ait spiritus esse tenues. Cassianum, Collat. 7, c. 13, adde et Joannem Thessalonic. in septima synodo. B. Augustinus Enchirid. c. 59, haesitare videtur, ut postea S. Bernardus, hom. 5, in Cant., utrum ipsis spiritibus naturalia corpora sint, sicut hominibus sua. Cum vero πῦρ φλέγον, ignis urens, dicuntur ps. 103, in eum locum ait Augustinus non id dici proprie, sed metaphorice, dum scilicet his verbis significantur angeli, Dei ministri, spiritu ferventes. B. Joannes Chrysostomus huic interpretationi conformis est in cap. 6 Isaiae: Τὸ ταχὺ, τὸ κοῦφον, τὸ δραστήριον ἡμῖν διὰ τῶν στοιχείων ἐνδεικνύμενος· Velocitatem, levitatem, et agenda industriam his elementis significans. Idem ferme habet Theodoretus in eumdem psal. 103. LE PR.
Even if it has a body. This error of Tertullian's can be excused, if the number of those who in those times were drawn in that direction counts for anything. I will add, however, a single testimony (not to be too long), that of Clement of Alexandria in the Epitome, Sylburg's Greek edition: "The angels too are bodies, for they are seen; and the soul too is a body" (Angels are bodies, for they are seen; but the soul too is a body). And since this place mentions the angels also, I note that Tertullian held the same of the angels, and laid down that paradox in Against Marcion book 3, chapter 6, and On the Flesh of Christ, chapters 13 and 6, where he teaches that the angels took on real bodies. St Basil seems to hold that opinion too, in the book On the Holy Spirit to Amphilochius, chapter 16; Lactantius also, Institutes book 2, chapter 15, where he says the angels are thin spirits. Add Cassian, Conferences 7, chapter 13, and John of Thessalonica at the seventh synod. Blessed Augustine, Enchiridion chapter 59, seems to hesitate, as St Bernard did later, homily 5 On the Song of Songs, whether spirits themselves have natural bodies, as men have theirs. But where they are called "flaming fire" (burning fire) in Psalm 103, Augustine says on that place that this is not said properly but metaphorically, the words signifying the angels, God's ministers, fervent in spirit. Blessed John Chrysostom agrees with this interpretation on Isaiah chapter 6: "showing us through the elements their swiftness, lightness and energy" (signifying by these elements their swiftness, lightness and diligence in action). Theodoret has much the same on the same Psalm 103. Le Prieur.
(printed under page 436)
Page
- running head: 863 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
- marginal letters: A ‹CAPUT XVII.›; B ‹tione carnis. Imo catenus egebit›; C ‹totum anima ad perfectionem judicii›; D ‹(81) Corporalem et hic profitemur (commentary)›
- old-edition numerals: 847 after ‹habentem›
- other: column ends with "judi-" split at the column break (judicanda, presumably); full-width headings "Variae lectiones" and "Commentarius" stand below the main text and are not set; editors' variant readings and commentary notes (80)-(85) seen at page foot, not set; English of the final word rendered as a broken "jud-" to match.
in quae agenda sola suffecerat, Cum vero etiam facta devincta sint meritis, facta autem per carnem administrentur; jam non sufficit animam sine carne foveri, sive cruciari, pro operibus etiam carnis, etsi habet corpus, etsi habet membra; quae proinde illi non sufficiunt ad sentiendum plene, quemadmo⟨d⟩um nec ad agendum perfecte. Idcirco pro quoquo modo egit, pro eo et patitur apud inferos, prior degustans judicium, sicut prior induxit admissum: exspectans tamen et carnem, et per illam etiam facta compenset, cui cogitata mandavit. Denique, haec erit ratio in ultimum finem destinati judicii. ut exhibitione carnis omnis divina censura perfici possit, Alioquin non sustineretur in finem, quod et tunc animae decerpunt apud inferos, si solis animabus destinaretur.
for the doing of which it alone had sufficed. But since deeds too are bound up with deserts, and deeds are carried out through the flesh, it is no longer enough for the soul to be comforted or tormented without the flesh for the works of the flesh too, even if it has a body, even if it has members; and these accordingly do not suffice it for feeling fully, just as they do not suffice for acting perfectly. Therefore for whatever way it has acted, for that it also suffers among those below, tasting judgement first, just as it first brought on the offence: awaiting nevertheless the flesh also, so that through it too it may make recompense for the deeds, the flesh to which it entrusted its thoughts. Finally, this will be the reason for the judgement appointed for the very end, that by the presentation of the flesh the whole divine sentence may be accomplished. Otherwise that of which souls even now take a foretaste among those below would not be deferred to the end, if it were appointed for souls alone.
CAPUT XVIII.
Chapter XVIII.
Hucusque praestructionibus egerim ad muniendos sensus omnium Scripturarum, quae carnis recidivatum pollicentur. Cui cum tot auctoritates justorum patrocinisrum procurent, honores dico substantiae ipsius, tum vires Dei, tum exempla earum, tum rationes judicii, et necessitates ipsius: utiqne secundum praejudicia tot auctoritatum Scripturas intelligi oportebit, non secundum ingenia haereticorum, de sola incredulitate venientia: quia incredibile habeatur restiiui substantiam interitu subductam, non quia aut substantiae ipsi inemeribile sit, aut Deo impossibile, aut judicio inhabile. Plane
Up to this point I have proceeded with preliminary works for fortifying the senses of all the Scriptures which promise the return of the flesh. Since so many authorities of just pleas secure this for it, I mean the honours of the substance itself, then the powers of God, then the examples of these things, then the reasons of the judgement and its necessities, the Scriptures will certainly have to be understood according to the prior judgements of so many authorities, not according to the ingenuities of heretics, which come from unbelief alone: for it is held incredible that a substance withdrawn by destruction should be restored, not because it is either impossible of return for the substance itself, or impossible for God, or unfitting for the judgement. Plainly
Editors' notes and page, col. 864
Footnotes
(73) ‹anchor: et necessitates› · call in col 864
Rationis j. et necessitatis Fran.
"Rationis j. et necessitatis" (of the reason of j[udgment] and of its necessity): the Franeker edition.
(printed under page 436)
(74) ‹anchor: quia aut› · call in col 864
Et Rhen. Seml.
"Et" (and): Rhenanus, Semler.
(printed under page 436)
(75) ‹anchor: ipsi inemeribile› · call in col 864
Inremeabile conjic. Rhen.
"Inremeabile" (beyond return): Rhenanus's conjecture.
(printed under page 436)
(76) ‹anchor: judicio inhabile› · call in col 864
Inhabitabile Rhen.
"Inhabitabile" (uninhabitable): Rhenanus.
(printed under page 436)
(77) ‹anchor: Plane› · call in col 864
Aut plane Rhen.
"Aut plane" (or plainly): Rhenanus.
Commentarius
(printed under page 436)
Page
- running head: PARS II. — SERIES I, POLEMICA.
- marginal letters: A canda, in quae agenda; B feros, si solis animabus; C Deo impossibile, aut judicio; D angelos docet (in the Commentarius)
- old-edition numerals: 316 after et
incredibile, si nec praedicatum divinitus fuerit: nisi quod, etsi praedicatum id a Deo non fuisset, ultro praesumi debuisset, ut propterea non praedicatum, quia tot auctoritatibus praejudicatum. At cum divinis quoque vocibus personet, tanto abest ut aliter intelligatur, quam desiderant illa a quibus etiam sine divinis vocibus persuadetur. Videamus igitur hoc primum, quonam titulo spes ista proscripta sit. Unum, opinor, apud omnes edictum Dei pendet, resurrectio mortuorum. Duo verba expedita, decisa, detersa. Ipsa conveniam, ipsa discutiam, cui se substantiae addicant. Cum audio resurrectionem homini imminere, quaeram necesse est quid ejus cadere sortitum sit. Siquidem nihil resurgere exspectabit, nisi quod ante succiderit. Qui ignorat carnem cadere per mortem, potest eam nec stantem nosse per vitam. Sententiam Dei natura pronuntiat: Terra es, et in terram ibis. Et qui non audivit, videt. Nulla mors non ruina membrorum est. Hanc corporis sortem Dominus quoque expressit, cum ipsa substantia indutus: Diruite, inquit (Joan. II), templum istud, et ego illud triduo resuscitabo. Ostendit enim cujus sit dirui, cujus elidi, cujus jacere, ejus et relevari, et resuscitari: quanquam et animam circumferret trepidantem usque ad mortem, sed non cadentem per mortem. Quia et Seriptura: De corpore, inquit, suo dixerat. Atque adeo caro est, quae morte subruitur, ut exinde a cadendo cadaver renuntietur. Anima porro nec vocabulo cadit, quia nec habitu ruit. Atquin ipsa est, quae ruinam corpori infert cum efflata est, sicut ipsa est, quae illud de terra suscitabit ingressa. Non potest cadere, quae suscitavit ingressa. Non potest ruere, quae elidit egressa. Arctius dicam, ne in somnum quidem cadit anima cum corpore, ne tum quidem sternitur cum carne. Etenim agitatur in somnis et jactitatur; quiesceret autem, si jaceret; et jaceret, si caderet. Ita nec
incredible, if it had not even been foretold by God: except that, even had it not been foretold by God, it ought to have been presumed of one's own accord, so that it was not foretold for this very reason, that it had been prejudged by so many authorities. But since it resounds with divine utterances as well, it is so far from being understood otherwise than those considerations require by which it is urged even without divine utterances. Let us see, then, this first: under what title this hope has been posted up. One edict of God, I think, hangs before all: the resurrection of the dead. Two words, unencumbered, clear-cut, clean. I shall take them up themselves, I shall examine them themselves, to which substance they assign themselves. When I hear that resurrection awaits man, I must ask what part of him has been allotted to fall. For nothing will expect to rise again except what has first collapsed. Whoever does not know that the flesh falls through death may also fail to know that it stands through life. Nature proclaims the sentence of God: Earth you are, and into earth you shall go. And whoever has not heard it sees it. There is no death that is not a ruin of the members. This lot of the body the Lord also expressed, when, clothed with that very substance, He said (John 2): Destroy this temple, and I will raise it up in three days. For He showed that to what it belongs to be destroyed, to be struck down, to lie prostrate, to that it also belongs to be raised up and to be resuscitated: although He also carried about a soul troubled even unto death, yet not falling through death. For Scripture too says: He had spoken of His body. And so it is the flesh which is overthrown by death, so that from this it is named cadaver from cadendo [falling]. The soul, moreover, does not fall even in name, because it does not collapse even in its condition. Indeed it is the soul which brings ruin upon the body when it has been breathed out, just as it is the soul which will raise it up from the earth when it has entered. That which raised it up by entering cannot fall. That which strikes it down by departing cannot collapse. To put it more strictly, the soul does not even fall into sleep with the body, not even then is it laid low with the flesh. For it is stirred and tossed about in dreams; but it would be at rest if it lay down; and it would lie down if it fell. Thus it does not
Editors' notes and page, col. 865
Variae lectiones
(printed under page 437)
(78) · call not visible in the page foot
Praejudicatum Rhen.
"Praejudicatum" (prejudged): Rhenanus.
(printed under page 437)
(79) · call not visible in the page foot
Personat Rhen. Pam. Seml.
"Personat" (resounds): Rhenanus, Pamelius, Semler.
(printed under page 437)
(80) · call not visible in the page foot
Persuadeatur Rhen. Seml.
"Persuadeatur" (may be persuaded): Rhenanus, Semler.
(printed under page 437)
(81) · call not visible in the page foot
Quoniam Ven.
"Quoniam" (since): the Venice edition.
(printed under page 437)
(82) · call not visible in the page foot
Stylo Rhen. Seml.
"Stylo" (by the pen / style): Rhenanus, Semler.
(printed under page 437)
(83) · call not visible in the page foot
Audit Rhen. Selm.
"Audit" (hears): Rhenanus, Semler (printed "Selm.").
(printed under page 437)
(84) · call not visible in the page foot
Est abest a Rhen. Seml.
"Est" (is) is missing in Rhenanus and Semler.
(printed under page 437)
(85) · call not visible in the page foot
Cum abest a Par.
"Cum" (when / with) is missing in the Paris edition.
(printed under page 437)
(86) ‹anchor: jacere, ejus› · call in col 865
Cujus Rhen. Rig. Ven. Seml.
"Cujus" (whose): Rhenanus, Rigault, the Venice edition, Semler.
(printed under page 437)
(87) ‹anchor: et relevari› · call in col 865
Revelari Ven.
"Revelari" (to be revealed): the Venice edition.
(printed under page 437)
(88) ‹anchor: animam circumferret› · call in col 865
Circumferat Rhen. Par.
"Circumferat" (carries about): Rhenanus, the Paris edition.
(printed under page 437)
(89) ‹anchor: cadaver renuntietur› · call in col 865
Enuntietur Par. Jun.
"Enuntietur" (is pronounced): the Paris edition, Junius.
(printed under page 437)
(90) ‹anchor: Non potest› · call in col 865
Cudere, quae suscitavit ingressa. Non potest omitt. Rig. Ven.
"Cudere, quae suscitavit ingressa. Non potest" (to fall, she who on entering raised it up. She cannot) is omitted by Rigault and the Venice edition.
(printed under page 437)
(91) ‹anchor: quae elidit› · call in col 865
Eligit Rhen. Seml.
"Eligit" (chooses): Rhenanus, Semler.
(printed under page 437)
(92) ‹anchor: Etenim› · call in col 865
Sedenim Rhen. Seml.
"Sedenim" (but indeed): Rhenanus, Semler.
(printed under page 437)
(93) ‹anchor: si caderet› · call in col 865
Et jaceret, abest a Rhen. Seml.
"Et jaceret" (and it would lie) is missing in Rhenanus and Semler.
(printed under page 437)
(94) · call not visible in the page foot
Veritate Rhen. Seml.
"Veritate" (by the truth): Rhenanus, Semler.
(printed under page 437)
(95) · call not visible in the page foot
Imagine Rhen. Seml.
"Imagine" (by the image): Rhenanus, Semler.
(printed under page 437)
(96) · call not visible in the page foot
Heth Rhen. Seml. eodem sensu.
"Heth": Rhenanus, Semler, with the same sense.
(printed under page 437)
(97) · call not visible in the page foot
Mortuum meum Rig. Ven.
"Mortuum meum" (my dead): Rigault, the Venice edition.
(printed under page 437)
(86) · call not visible in the page foot
Unum, opinor, apud omnes edictum Dei pendet. Cum appensa tabula, unde de plano recte legi possit. Sic Ausonius Paneg... Has ego litteras tuas si in omnibus pilis atque porticibus, unde de plano legi possint, instar edicti pendere mandavero, etc. Sic vocat Symbolum fidei Christianae, et supra dixit, quonam titulo spes ista proscripta sit, alludens ad edicta praetorum aut Caesarum, quae in albo, hoc est, tabula proscribi et proponi solebant. RIG. — Apud omnes edictum Dei pendet. Nihil addo explicationi Rigaltii, nisi quod album tabulam seu chartam puram et nitidam fuisse docuit me eruditus Cujacius, non vero tabulam litteris albis notatam, ut censuit Theophilus. Qui chartam illam seu tabulam ex alia etiam materia corrupisse convincebatur, in eum actio erat pecuniaria, seu popularis Caeterum etiam is actione extraordinaria puniebatur, poena legis Corneliae de falsis. Id collige ex l. si quis id quod D. de Jurisp. et l. pen. D. l. Cornel. de fal. LE PR.
One edict of God, I think, hangs up before all. With a board hung up, from which it can properly be read from ground level. So Ausonius, Panegyric: "If I order this letter of yours to hang like an edict on all the pillars and porticoes, where it can be read from ground level," etc. So he calls the Creed of the Christian faith; and above he said, under what title this hope has been posted, alluding to the edicts of the praetors or the Caesars, which used to be posted and displayed on the album, that is, a board. Rigault. — An edict of God hangs before all. I add nothing to Rigault's explanation, except that the learned Cujas taught me that the album was a clean, white board or sheet, not a board marked with white letters, as Theophilus thought. Anyone convicted of having tampered with that sheet or board, even of some other material, faced a money action, or a popular action; besides, he was also punished by an extraordinary action, with the penalty of the Cornelian law on forgery. Gather this from the law Si quis id quod, Digest, On Jurisdiction, and the penultimate law, Digest, Cornelian law on forgery. Le Prieur.
(printed under page 437)
(87) · call not visible in the page foot
Mortalitatem animae assignari ab haereticis, etc. Qui immortalitatem substituunt, rem de qua agitur minime considerant. Puto enim Tertullianum haereticos illos notare, qui in Arabia exorti sunt temporibus Origenis, qui animas cum corporibus simul corrumpi et interire dicebant, ac cum iisdem animabus in vitam reditura corpora. Eusebius id refert Hist. Eccl. lib. VI, cap. 30. LE PR.
That mortality is assigned to the soul by the heretics, etc. Those who substitute immortality have not at all considered the matter in hand. For I think Tertullian is marking those heretics who arose in Arabia in Origen's time, who said that souls are corrupted and perish together with bodies, and that the bodies will return to life together with the same souls. Eusebius reports this, Church History book 6, chapter 30. Le Prieur.
(printed under page 437)
Page
- running head: LIBER DE RESURRECTION (cut off at the image edge; presumably LIBER DE RESURRECTIONE CARNIS)
- marginal letters: A incredibile, si nec praedicatum; B ante succiderit. Qui ignorat carnem cadere per; C adeo caro est, quae morte subruitur; D (86) Unum, opinor, apud omnes edictum Dei pen- (in the Commentarius, not set)
- old-edition numerals: 819 after omnes
in veritatem mortis cadit, quae nec in imaginem ejus ruit. Sequens nunc vocabulum mortuorum aeque dispice, cui substantiae insidat: quanquam in hac materia admittamus, interdum mortalitatem animae assignari ab haereticis: ut, si anima mortalis resurrectionem consecutura est, praejudicium sit et carni non minus mortali resurrectionem communicaturae. Sed nunc proprietas vocabuli vindicanda est suae sorti. Jam quidem, eo ipso quod resurrectio caducae rei est, id est carnis. eadem erit et in nomine mortui: quia caducae rei est resurrectio, quae dicitur mortuorum. Sic et per Abraham patrem fidei, divinae familiaritatis virum, discimus. Postulans enim Sarae humandae locum de filiis Chet: Date ergo, inquit (Gen. XXIII), mihi processionem sepulcri vobiscum, et humabo mortuum meum, carnem scilicet. Neque enim animae humandae spatium desiderasset, et si anima mortalis crederetur, et si mortuus dici mereretur. Quod si mortuus corpus est, corporum erit resurrectio, cum dicitur mortuorum.
fall into the reality of death either, since it does not even sink into its image. Now examine likewise the next word, "of the dead", to see in which substance it resides: although in this matter we admit that mortality is sometimes assigned to the soul by the heretics, so that, if the mortal soul is to obtain resurrection, it would be a precedent for the flesh, no less mortal, also to share in resurrection. But now the proper meaning of the word must be claimed for its own lot. Now indeed, by the very fact that resurrection belongs to a thing that falls, that is, to the flesh, the same will hold also in the term "dead": because the resurrection which is called "of the dead" belongs to a thing that falls. So too we learn through Abraham, the father of faith, a man of divine familiarity. For, asking of the sons of Chet a place for burying Sarah, he says (Gen. 23): Give me therefore a holding of a sepulchre with you, and I will bury my dead, that is, the flesh. For he would not have desired space for burying a soul, even if the soul were believed mortal, and even if it deserved to be called dead. But if the dead is the body, the resurrection will be of bodies, when it is called "of the dead".
CAPUT XIX.
Chapter XIX.
Et haec itaque dispectio tituli, et praeconii ipsius, fidem utique defendens vocabulorum, illuc proficere debebit, ut si quid pars diversa turbat obtentu figurarum et aenigmatum, manifestiora quaeque praevaleant, et de incertis certiora praescribant. Nacti enim quidam solemnissimam eloquii prophetici formam, allegorici et figurati plerumque, non tamen semper, ressurrectionem quoque mortuorum manifeste annuntiatam, in imaginariam significationem distorquent; asseverantes ipsam etiam mortem spiritaliter intelligendam. Non enim hanc esse in vero, quae sit in medio, dissidium carnis atque animae: sed ignorantiam Dei, per quam homo mortuus Deo, non minus in errore jacuerit quam in sepulcro. Itaque et resurrectionem eam vindicandam, qua quis adita veritate redanimatus
And so this examination of the title and of its proclamation, defending in every way the faithfulness of the words, ought to lead to this: that if the opposing party stirs up any confusion under the pretext of figures and enigmas, whatever is plainer should prevail, and the more certain should prescribe concerning the uncertain. For certain people, having seized upon a most customary form of prophetic speech, which is allegorical and figurative for the most part, though not always, twist into an imaginary signification the resurrection of the dead as well, though it is plainly announced, asserting that death itself too is to be understood spiritually. For, [they say,] that which is commonly so called, the separation of flesh and soul, is not death in reality, but rather ignorance of God, through which man, dead to God, has lain no less in error than in a sepulchre. And so that resurrection too is to be claimed by which one, having approached the truth, is reanimated
Editors' notes and page, col. 866
Footnotes
(98) ‹anchor: illuc› · call in col 866
Illic Fran.
"Illic" (there): the Franeker edition.
(printed under page 437)
(99) ‹anchor: si quid› · call in col 866
Qua Rhen. Seml. Oberth.
"Qua" (by which way): Rhenanus, Semler, Oberthür.
(printed under page 437)
(1) ‹anchor: quis adita› · call in col 866
Addita Rhen. Seml.
"Addita" (added): Rhenanus, Semler.
Commentarius
(printed under page 437)
(88) ‹anchor: eam vindicandam› · call in col 866
Resurrectionem eam vindicandam. Nugae sunt et sophismata quibus utebantur Hymenaeus et Phi- (continues)
That that resurrection is to be claimed. They are trifles and sophisms which Hymenaeus and Phi[letus] used (continues)
(printed under page 437)
Page
- running head: [DE] RESURRECTIONE CARNIS. 866 (start of head cut off at left edge)
- marginal letters: A ‹in veritatem mortis cadit›; B ‹processionem sepulcri vobiscum›; C ‹bant. Nacti enim quidam›; D ‹tur, in eum actio› (in the Commentarius, not set)
- old-edition numerals: 820 after ‹suae sorti.›
- other: "est" after "id" carries a stray mark in the type, read as est; "processionem" set as printed (sense possessionem, "holding"), unsure; last word "reda-" hyphenated across the column break; full-width headings "Variae lectiones." and "Commentarius." not set; editors' variant readings and Le Prieur's commentary notes (87), (88) seen at the page foot, not set
- other: the word redanimatus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 867
et revivificatus Deo, ignorantiae morte discussa, velut de sepulcro veteris hominis eruperit: quia et Dominus Scribas et Pharisaeos sepulcris dealbatis adaequaverit. Exinde ergo, resurrectionem fide consecutos, cum Domino esse, cum eum in baptismate iuduerint. Hoc denique ingenio etiam in colloquiis saepe nostros decipere consuerunt, quasi et ipsi resurrectionem carnis admittant. Vae, inquiunt, qui non in hac carne resurrexerit: ne statim illos percutiant, si resurrectionem statim abnuerint. Tacite autem, secundum conscientiam suam, hoc sentiunt: Vae qui non, dum in carne est, cognoverit arcana haeretica: hoc est enim apud illos resurrectio. Sed et plerique ab excessu animae resurrectionem vindicantes, de sepulcro exire, de saeculo evadere interpretantur: quia et saeculum mortuorum sit habitaculum, id est ignorantium Deum Vel etiam de ipso corpore, quia et corpus vice sepulcri conclusam animam in saecularis vitae morte detineat.
and revivified to God, the death of ignorance having been shaken off, he has burst forth as from the tomb of the old man: because the Lord too likened the scribes and Pharisees to whitewashed tombs. From then on, therefore, those who have obtained the resurrection by faith are with the Lord, since they have put Him on in baptism. By this device, indeed, they have also been accustomed often to deceive our people in conversations, as though they too admitted the resurrection of the flesh. Woe, they say, to him who has not risen in this flesh: so as not to offend them at once, should they deny the resurrection at once. Silently, however, according to their own conscience, they mean this: Woe to him who has not, while he is in the flesh, come to know the heretical secrets: for this is the resurrection among them. But many too, claiming the resurrection from the departure of the soul, interpret "to come out of the tomb" as to escape from the world: because the world also is the dwelling place of the dead, that is, of those ignorant of God; or even from the body itself, because the body too, in the manner of a tomb, holds the enclosed soul in the death of worldly life.
CAPUT XX.
Chapter XX.
Ob hujusmodi igitur conjecturas, primam praestructionem eorum depellam, qua volunt omnia prophetas per imagines concionatos: quando si ita esset, ne ipsae quidem imagines distingui potuissent, si non et veritates praedicatae fuissent, ex quibus imagines deliniarentur. Atque adeo, si omnia figurae, quid erit illud, cujus figurae? quomodo speculum obtendes, si nusquam est facies? Adeo autem non omnia imagines, sed et veritates; nec omnia umbrae, sed et corpora: ut in ipsum qnoque Dominum insigniora quaeque luce clarius praedicarentur. Nam et virgo concepit in utero,
On account of conjectures of this kind, then, I shall first overthrow their foundational premise, by which they hold that the prophets preached everything in images: whereas, if this were so, not even the images themselves could have been distinguished, unless realities too had been proclaimed, from which the images might be sketched. And indeed, if all things are figures, what will that be of which they are figures? How will you hold up a mirror, if there is nowhere a face? So far, however, are all things from being images that there are also realities; nor are all things shadows, but there are also bodies: so that concerning the Lord Himself too all the more notable things were proclaimed more clearly than light. For the virgin also conceived in the womb,
Editors' notes and page, col. 867
Variae lectiones
(printed under page 438)
(2) ‹anchor: sepulcris dealbatis› · call in col 867
Dealbatis abest a Rig. Ven.
"Dealbatis" (whitewashed) is missing in Rigault and the Venice edition.
(printed under page 438)
(3) ‹anchor: in baptismate› · call in col 867
Cum baptisma Rhen. cum eam baptismate vel baptismo Jun.
"Cum baptisma" (when baptism): Rhenanus; "cum eam baptismate" or "baptismo" (when [...] it by baptism): Junius.
(printed under page 438)
(4) ‹anchor: morte detineat› · call in col 867
Delinebat Par.
"Delinebat" (was sketching): the Paris edition.
(printed under page 438)
(5) ‹anchor: imagines deliniarentur› · call in col 867
Delinearentur Jun.
"Delinearentur" (might be outlined): Junius.
(printed under page 438)
(6) ‹anchor: ut in› · call in col 867
In abest a Rig. Ven.
"In" (in / towards) is missing in Rigault and the Venice edition.
(printed under page 438)
(7) · call not visible in the page foot
Dominum Rhen. Seml.
"Dominum" (the Lord): Rhenanus, Semler.
(printed under page 438)
(8) · call not visible in the page foot
Principibus Rhen Seml.
"Principibus" (to the princes): Rhenanus, Semler.
(printed under page 438)
(9) · call not visible in the page foot
Victimam Fran.
"Victimam" (victim): the Franeker edition.
(printed under page 438)
(10) · call not visible in the page foot
Se add. alii.
"Se" (himself) is added by other editions.
(printed under page 438)
(11) · call not visible in the page foot
In alii
"In" (in): other editions.
(printed under page 438)
(12) · call not visible in the page foot
Foeditate sputaminum cod. Pithae. Pam. Fran. a spumaminum taculis Jun. foeditate sputorum Paris.
"Foeditate sputaminum" (with the foulness of spittings): Pithou's manuscript, Pamelius, the Franeker edition; "a spumaminum taculis" (as printed): Junius; "foeditate sputorum" (with the foulness of spittle): the Paris edition.
(printed under page 438)
(13) · call not visible in the page foot
Praefatos alii.
"Praefatos" (aforesaid): other editions.
(printed under page 438)
(88) (continued) · call on the previous page
letus, iique haeretici qui spiritaliter ipsa etiam mortem intelligendam asseverabant. Abutebantur verbis Apostoli Rom. VI: An ignoratis fratres, quia quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus? Consepulti enim sumus cum illo per baptismum in mortem, ut, quomodo Christus resurrexit a mortuis, etc. Cap. seq. ea refutat. Illi autem haeretici, Hymenaeum dico et Philetum, qui a veritate exciderant, resurrectionem jam factam affirmabant teste B. Apostolo, II Tim. II. Procreationem liberorum resurrectionem appellabant. LE PR.
(continued) [Phi]letus used, and those heretics who asserted that death itself too was to be understood spiritually. They abused the Apostle's words, Romans 6: Do you not know, brethren, that all of us who have been baptized into Christ Jesus were baptized into his death? For we were buried with him by baptism into death, so that, as Christ rose from the dead, etc. He refutes these in the next chapter. Those heretics, I mean Hymenaeus and Philetus, who had fallen away from the truth, asserted that the resurrection had already taken place, as the blessed Apostle witnesses, 2 Timothy 2. They called the begetting of children resurrection. Le Prieur.
(printed under page 438)
(89) ‹anchor: cognoverit arcana haeretica› · call in col 867
Cognoverit arcana haeretica. Quoniam haeretici magis oderunt lucem quam tenebras, arcana traditione et tenebrosa utuntur, veriti ne, si turpitudinem suam revelent, commenta sua abeant in fumos. Qui vero arcana illa semel detexerit, victoriam adeptum se confidat: haereses enim demonstrasse vicisse est. Id Tertullianus docet cap. 3, lib. adv. Valentinianos. LE PR.
Should have learned the heretical secrets. Because heretics hate the light more than the darkness, they use a secret and dark tradition, fearing that if they reveal their baseness their inventions will go up in smoke. But whoever has once uncovered those secrets may be sure he has won the victory: for to have exposed heresies is to have conquered them. Tertullian teaches this in chapter 3 of the book Against the Valentinians. Le Prieur.
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(90) · call not visible in the page foot
Apud Jeremiam. Illic profecto Jeremias ponitur pro Zacharia; in iis enim quae praecedunt nulla verba citantur Jeremiae, sed mentio fit triginta argenteorum, de quibus Zacharias. Eadem licentia usus est B. Matthaeus evangelista, cujus festum hodie colimus. EDD.
In Jeremiah. There, certainly, Jeremiah is put for Zechariah; for in what precedes no words of Jeremiah are cited, but mention is made of the thirty pieces of silver, of which Zechariah speaks. Blessed Matthew the evangelist, whose feast we keep today, used the same licence. The editors.
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Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A ‹nimatus et revivificatus Deo›; B (none); C ‹quibus imagines deliniarentur›; D ‹quicumque baptizati sumus› (in the Commentarius)
- old-edition numerals: 821 after ‹ne›
- misprints kept as printed: ‹iuduerint› (for induerint); ‹qnoque› (for quoque); no stop printed between ‹Deum› and ‹Vel›
non figurate; et peperit Emmanuelem, nobiscum Deum J⟨e⟩sum, non oblique; et si oblique accepturum virtutem Damasci, et spolia Samariae (Isa. VIII, 4), sed manifeste venturum in judicium cum presbyteris et archontibus populi (Isa. III, 14). Nam et tumultuatae sunt gentes (Psal. II) in persona Pilati, et populi meditati sunt inania in persona Israel, Astiterunt reges terrae, Herodes: et archontes congregati sunt in unum, Anna et Caipha: adversus Dominum, et adversus Christum ejus, qui et (Isa. LIII) tanquam ovis ad jugulationem adductus est et tanquam agnus ante tondentem, scilicet Herodem, sine voce, sic non aperuit os suum, dorsum suum ponens ad flagella, et maxillas ad palmas, et faciem non avertens a sputaminum jaculis; deputatus etiam inter iniquos; professus (Psal. XXI) manus et pedes; sortem passus in vestimento, et potus amaros, et capitum irridentium nutus; triginta argenteis (Zach. XI, 12) adpretiatus a proditore. Quae hic figurae apud Esaiam? quae imagines apud David? quae aenigmata apud Jeremiam, ne virtutes quidem ejus per parabolas profatos? Aut numquid nec (Isa. XXXV, 6) oculi patefacti sunt caecorum, nec inclaruit lingua mutorum, nec manus aridae et genua dissoluta revaluerunt, nec claudi salierunt ut cervus? Quae etsi ipsi spiritaliter quoque interpretari solemus, secundum comparationem animalium vitiorum a Domino remediatorum; cum tamen et carnaliter adimpleta sunt, ostendunt prophetas in utramque speciem praedicasse; salvo eo quod plures voces eorum nudae et simplices, et ab omni allegoriae nubilo purae defendi possint: ut cum exitus gentium et urbium resonant (Isa. XIII), Tyri, et Aegypti, et
not figuratively; and she bore Emmanuel, God with us, Jesus, not obliquely; and if obliquely [it said that He would] receive the power of Damascus and the spoils of Samaria (Isa. 8:4), yet plainly [it said that He would] come into judgement with the elders and rulers of the people (Isa. 3:14). For the nations also raged (Ps. 2) in the person of Pilate, and the peoples meditated vain things in the person of Israel; The kings of the earth stood up, Herod; and the rulers were gathered together in one, Annas and Caiaphas; against the Lord and against His Christ, Who also (Isa. 53) was led as a sheep to the slaughter, and as a lamb before the shearer, that is, Herod, without voice, so He did not open His mouth, setting His back to the scourges and His cheeks to the blows of the hand, and not turning away His face from the darts of spittings; reckoned also among the wicked; exposed (Ps. 21) in hands and feet; suffering the casting of lots upon His garment, and bitter drinks, and the noddings of the heads of mockers; valued at thirty pieces of silver (Zech. 11:12) by the betrayer. What figures are there here in Isaiah? What images in David? What enigmas in Jeremiah, so that they did not foretell even His mighty works by parables? Or were the eyes of the blind not opened (Isa. 35:6), nor the tongue of the dumb made clear, nor the withered hands and loosened knees made strong again, nor did the lame leap like a hart? Although we ourselves are accustomed to interpret these things spiritually also, according to a comparison with the vices of the soul healed by the Lord, yet since they were also fulfilled carnally, they show that the prophets preached in both senses; saving this, that a great many of their utterances can be maintained as bare and simple, and pure of every cloud of allegory: as when they proclaim the downfalls of nations and cities (Isa. 13), of Tyre, and of Egypt, and
Editors' notes and page, col. 868
Footnotes
(14) ‹anchor: nec claudi› · call in col 868
Clodi Fran.
"Clodi" (the lame, variant spelling): the Franeker edition.
(printed under page 438)
(15) ‹anchor: Quae etsi ipsi› · call in col 868
Et ipsi Fran. Rig. ipsi deest Seml
"Et ipsi" (and we ourselves): the Franeker edition, Rigault; "ipsi" is lacking in Semler.
(printed under page 438)
(16) ‹anchor: salvo eo quod› · call in col 868
Quo Rig. Ven.
"Quo" (by which): Rigault, the Venice edition.
(printed under page 438)
(17) ‹anchor: defendi possint› · call in col 868
Possunt Rhen. Seml.
"Possunt" (they can): Rhenanus, Semler.
Commentarius
(printed under page 438)
(91) ‹anchor: interpretari solemus› · call in col 868
Quae etsi spiritaliter quoque interpretari solemus. Sic interpretatus est Paulus ad Hebr. 12, alludens ad locum Isaiae, cap. 53: Propter quod remissas manus, etc. Ubi non sine metaphora stadii, cui plerumque instat Apostolus, et erudite Faber in suo Agonistico: non enim loquitur, imo nec alludit ad debilitatem ex morbo, sed ex pugna et lassitudine, adhortans ut id faceremus, quod strenui agonistae, qui quantumvis fatigati, fortes et interriti persistebant. LAC.
Though we are accustomed to interpret these spiritually too. So Paul interpreted it, To the Hebrews 12, alluding to the place in Isaiah, chapter 53: Wherefore the slack hands, etc. There it is not without the metaphor of the stadium, on which the Apostle often dwells, and Faber learnedly in his Agonisticon: for he does not speak of, or even allude to, weakness from sickness, but from fighting and weariness, urging us to do what the vigorous athletes did, who, however tired, held on strong and undaunted. La Cerda.
(printed under page 438)
(92) ‹anchor: animalium vitiorum› · call in col 868
Animalium vitiorum, ψυχικῶν. RIG.
Of animal infirmities: "psychikon" (of the soul-life). Rigault.
(printed under page 438)
(93) ‹anchor: exitus gentium› · call in col 868
Ut cum exitus gentium, etc. Intelligit haud dubie Isaiam, ubi exitus sive exitia praedicuntur, Tyri, cap. 23, et Aegypti, cap. 20, et Babylonis, cap. 13, et Idumaeae, cap. 21, et navium Carthaginiensium, quod lego ex Angl. cod. pro Carthaginensium, dicto cap. 23, ubi juxta LXX legitur πλοῖα Καρχηδόνος, id est, naves Carthaginis, pro eo quod apud Hebr. naves Tharsis, id est maris, juxta B. Hieronymum: quam vocem etiam solent mare red- (continues)
As when the ends of the nations, etc. He doubtless means Isaiah, where the ends or destructions are foretold of Tyre, chapter 23, of Egypt, chapter 20, of Babylon, chapter 13, of Idumaea, chapter 21, and of the ships of the Carthaginians (so I read from the English manuscript, for "Carthaginensium"), in the said chapter 23, where according to the Seventy one reads "ploia Karchedonos", that is, ships of Carthage, for what in the Hebrew is ships of Tarshish, that is, of the sea, according to blessed Jerome: a word which they are also accustomed to render sea (continues)
(printed under page 438)
Page
- running head: [cut off]UM PARS II. — SERIES I, POLEMICA. 868
- marginal letters: A non figurate; et peperit Emmanuelem; B (none seen); C comparationem animalium vitiorum; D (91) Quae etsi spiritaliter (in the Commentarius)
- old-edition numerals: 822 after flagella
Babylonis, et Idumaeae, et Carthaginiensium navium; ut cum ipsius Israelis plagas aut venias, captivitates, restitutiones, ultimaeque dispersionis exitum perorant. Quis haec interpretabitur magis, quam recognoscet? Res in litteris tenentur, ut litterae in rebus leguntur. Ita non semper, nec in omnibus allegorica forma est prophetici eloquii, sed interdum et in quibusdam.
of Babylon, and of Idumaea, and of the ships of the Carthaginians; as when they speak at length of the plagues or the pardons of Israel itself, its captivities, its restorations, and the outcome of its final dispersion. Who will interpret these things rather than recognize them? The events are held in the writings, so that the writings are read in the events. Thus the allegorical form of prophetic speech is not always, nor in all things, but sometimes and in certain things.
CAPUT XXI.
Chapter XXI.
Si ergo interdum et in quibusdam, inquis, cur non et in edicto resurrectionis spiritaliter intelligendae? Quoniam quidem plurima ratio intercedit. Primo enim, quid facient tot ac alia instrumenta divina, ita aperte corporalem contestantia resurrectionem, ut nullam admittant figuratae significantiae suspicionem? Et utique aequum sit, quod et supra demandavimus, incerta de certis, et obscura de manifestis praejudicari: vel ne inter discordiam certorum et incertorum, manifestorum et obscurorum, fides dissipetur, veritas periclitetur, ipsa divinitas ut inconstans denotetur: tum quod verisimile non est, ut ea species sacramenti, in quam fides tota committitur, in quam disciplina tota connititur, ambigue annuntiata, et obscure proposita videatur; quando spes resurrectionis, nisi manifesta de periculo et praemio, neminem ad ejusmodi praesertim religionem, publico odio et hostili elogio obnoxiam, persuaderet. Nullum opus certum est mercedis incertae. Nullus timor justus est periculi dubii. Et merces autem et periculum in resurrectionis pendet
If, then, sometimes and in certain things, you say, why not also in the proclamation of a resurrection to be understood spiritually? Because indeed a great many reasons stand in the way. For first, what will so many other divine documents do, which attest a bodily resurrection so openly that they admit no suspicion of a figurative signification? And surely it would be fair, as we also required above, that uncertain things be prejudged by certain ones, and obscure things by manifest ones; or else lest, amid the discord of the certain and the uncertain, of the manifest and the obscure, faith be scattered, truth be imperilled, and the Godhead itself be branded as inconstant: then because it is not likely that that form of the sacrament, to which the whole faith is committed, on which the whole discipline rests, should appear to have been announced ambiguously and set forth obscurely; since the hope of resurrection, unless it were manifest as to danger and reward, would persuade no one to a religion of this kind especially, exposed as it is to public hatred and hostile accusation. No work is certain when its wages are uncertain. No fear is just when the danger is doubtful. And moreover both the wage and the danger hang upon the resurrection's
Editors' notes and page, col. 869
Variae lectiones
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Ligantur Pam. Fran. Rig. Ven.
"Ligantur" (are bound): Pamelius, the Franeker edition, Rigault, the Venice edition.
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Ac talia Fran. Pam. tot alia Rhen. Seml.
"Ac talia" (and such things): the Franeker edition, Pamelius; "tot alia" (so many other things): Rhenanus, Semler.
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Tunc Rhen. Seml.
"Tunc" (then): Rhenanus, Semler.
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Annuata Rhen. Seml. annuta vel annutata Jun.
"Annuata" (nodded towards): Rhenanus, Semler; "annuta" or "annutata": Junius.
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Sed abest a Seml.
"Sed" (but) is missing in Semler.
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Aperta Pam. Rhen.
"Aperta" (open): Pamelius, Rhenanus.
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Humanum alii.
"Humanum" (human): other editions.
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Quae abest a Rig. Ven.
"Quae" (which) is missing in Rigault and the Venice edition.
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Aeque alii, utrumvis abest a Seml. Rhen.
"Aeque" (equally): other editions; either word is missing in Semler and Rhenanus.
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Adventu Rhen. Seml.
"Adventu" (by the coming): Rhenanus, Semler.
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In abest a Rhen. Seml.
"In" (in) is missing in Rhenanus and Semler.
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Quam abest a cod. Pith. Rig. Ven.
"Quam" (than) is missing in Pithou's manuscript, Rigault, the Venice edition.
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dere LXX, praeterquam hoc solo capite, idque non semel, sed etiam tertio. PAM.
(continued) the Seventy [are accustomed to render sea], except in this one chapter, and that not once but three times. Pamelius.
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Ut nullam admittant figuratae significantiae, etc Suspicionem dicit, ut supra nubilum allegoriae. Est enim suspicari in occultis, obscuris et mysticis. Sic Georgius Baeticus, lib. de Fide: Adhuc si non intelligis de tot supra editis dictionibus, vel ex consequentibus animadverte, omnes suspiciones impiae interpretationis exclusas. » RIG.
So that they admit no [suspicion] of figurative meaning, etc. He says "suspicion", as above "the cloud of allegory". For suspicion belongs to hidden, obscure and mystical things. So Gregory of Baetica, in the book On the Faith: "If you still do not understand from so many expressions set out above, at least notice from what follows that all suspicions of impious interpretation are excluded." Rigault.
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Fides dissipetur, veritas periclitetur, etc. Si discordi sensu acciperentur, quae de resurrectione sunt praedicta, ut conspicua et aperta testimonia, quae de corporum resurrectione palam loquuntur, non cogerent ea quae obscuriora sunt interpretari de corporali resurrectione, sed haec ambigua detorquerentur ad resurrectionem tantum animarum, aperte sequuntur haec absurda, nam Deus inconstans haberetur, cum in manifestis locis praedixisset corporalem resurrectionem, et in aliis animarum tantum, ut adversarii volebant, quare et veritas periclitaretur; nam cum contraria fuissent vaticinia, periculum incurrissent errandi, assentiendo prophetiae falsae, et fides dissiparetur; nulla enim praedicenti fides omnis merito negaretur. LAC.
Faith would be scattered, truth endangered, etc. If what has been foretold about the resurrection were taken in a discordant sense, so that the clear and open testimonies that speak plainly of the resurrection of bodies did not compel the more obscure ones to be interpreted of bodily resurrection, but these ambiguous ones were twisted to a resurrection of souls only, these absurdities plainly follow: God would be held inconstant, having foretold a bodily resurrection in the clear places and in others one of souls only, as the adversaries would have it; so that truth too would be endangered; for since the prophecies would be contrary, men would run the risk of error by assenting to a false prophecy, and faith would be scattered; for all faith would rightly be denied to one who foretold nothing [reliably]. La Cerda.
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Ut ea species sacramenti. Hoc est, fidei Christianae caput, carnis resurrectio.
As that form of the sacrament. That is, the resurrection of the flesh, the head of the Christian faith.
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Per quae fere promulgatio majorum cavillatur Majorum, hoc est, potentiorum, magistratuum, potestatum. RIG.
Through which the proclamation of the elders is mostly cavilled at. "Of the elders", that is, of the more powerful, of magistrates, of authorities. Rigault.
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Secundum animales istos. Maluit hic Valentinianos animales dicere quam spiritales: licet enim Scripturae loca de resurrectione spiritaliter interpretarentur, animales tamen hic dicentur, quia Scripturae loca ad resurrectionem animarum tantum detorquebant. LE PR.
According to those animal men. Here he preferred to call the Valentinians "animal" rather than "spiritual": for though they interpreted the places of Scripture about the resurrection spiritually, they will here be called animal, because they twisted the places of Scripture to a resurrection of souls only. Le Prieur.
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Hic jam in veritatis agnitione, etc. Cum mortem dicerent haeretici fuisse ignorantiam, ut constat cap. 19, consectarie agnitio veritatis fuisset resurrectio. Sic dicebant hic in hac vita et saeculo factam resurrectionem, cum quis pervenerit ad veritatis agnitionem, ad quod, ut Paulus dixit, desiderat Deus homines universos venire. LAC.
Here already in the knowledge of the truth, etc. Since the heretics said that death was ignorance, as is clear from chapter 19, it followed that the knowledge of the truth would be the resurrection. So they said that the resurrection takes place here, in this life and age, when someone has come to the knowledge of the truth, to which, as Paul said, God desires all men to come. La Cerda.
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Vota nostra suspirant. Aliter igitur ad gentes, aliter ad Christianos. Nam ad gentes in Apolog., Oramus, inquit, pro mora finis, finem vero saeculi intelligit, et lib, de Orat.: « Quomodo quidam protractum quemdam saeculo postulabant? cum regnum Dei, quod ut adveniat oramus, ad consummationem saeculi tendat? RIG.
Our prayers sigh for it. He speaks one way, then, to the gentiles, another to Christians. For to the gentiles, in the Apology, he says, We pray for the delay of the end, meaning the end of the world; and in the book On Prayer: "How did some ask for a certain prolonging for the world, when the kingdom of God, which we pray may come, tends to the consummation of the world?" Rigault.
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- running head: 869 LIBER DE RESURRECTION (cut off at the right edge)
- marginal letters: A Babylonis, et Idumaeae, et Carthaginiensium na-; B tiae (94) suspicionem? 823 Et utique; C tae. Nullus timor justus est; D vel ex consequentibus animadverte (in the Commentarius notes)
- old-edition numerals: 823 after suspicionem
eventu. Sed etsi temporalia, et localia, et personalia Dei decreta atque judicia in urbes, et gentes, et reges, tam aperte prophetia jaculata est, quale est, ut aeternae dispositiones ejus et universales in omne hominum genus, lucem sui fugerint? quae, quanto majora, tanto clariora esse deberent, ut majora crederentur. Et puto Deo nec livorem, nec dolum, nec inconstantiam, nec lenocinium adscribi posse, per quae fere promulgatio majorum cavillatur.
outcome. But if prophecy has so openly hurled forth the temporal, local and personal decrees and judgements of God against cities, and nations, and kings, how is it that His eternal and universal dispositions over the whole race of men should have fled from the light of themselves? These, the greater they are, the clearer they ought to be, so that the greater things might be believed. And I think that neither envy, nor guile, nor inconstancy, nor enticement can be ascribed to God, the things through which the promulgation of the great is for the most part derided.
CAPUT XXII.
Chapter XXII.
Post haec, ad illas etiam Scripturas respiciendum est, quae non sinunt resurrectionem secundum animales istos, ne dixerim spiritales, aut hic jam in veritatis agnitione praesumi, aut ab excessu statim vitae vindicari. Cum enim et tempora totius spei fixa sint sacrosancto stylo, nec liceat eam ante constitui, quam inadventum, opinor, Christi, vota nostra suspirant in saeculi hujus occasum, in transitum mundi quoque ad diem Domini magnum, diem irae et retributionis, diem ultimum, et occultum, nec ulli praeter quam Patri notum, et tamen signis atque portentis. et concussionibus elementorum, et conflictationibus nationum praenotatum. Evolverem prophetias, si Dominus ipse tacuisset: nisi quod et prophetiae vox erant Domini: sed plus est, quod illas suo ore consignat. Interrogatus a discipulis, quando eventura essent, quae interim de templi exitu eruperant, ordinem temporum, primo Judaicorum usque ad excidium Hierusalem, dehinc communium,
After these things we must look also to those Scriptures which do not allow the resurrection, according to these animal men, not to say spiritual, either to be presumed already here in the acknowledgement of the truth, or to be claimed immediately upon departure from life. For since both the times of our whole hope have been fixed by the sacrosanct pen, and it is not permitted that it be established before, as I think, the coming of Christ, our prayers sigh towards the setting of this age, towards the passing of the world also into the great day of the Lord, the day of wrath and retribution, the last day, and hidden, known to none except the Father, and yet foretold by signs and portents, and by shakings of the elements, and by conflicts of nations. I would unroll the prophecies, if the Lord Himself had kept silent; except that the prophecies too were the voice of the Lord; but it is more that He seals them with His own mouth. Asked by the disciples when the things would come to pass which He had meanwhile uttered concerning the destruction of the temple, the order of the times, first of the Jewish ones up to the overthrow of Jerusalem, then of the common ones,
Editors' notes and page, col. 870
Footnotes
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Est abest a Rhen. Seml.
"Est" (is) is missing in Rhenanus and Semler.
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Eruperat Rhen. Seml.
"Eruperat" (had broken out): Rhenanus, Semler.
Commentarius
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Interrogatus a discipulis. Quia sequentia ex solo affert Lucas evangelista, duntaxat adnotavimus ad marginem, Luc. XXI, atque adeo de verbis Evangelistae lectorem remittimus ad lib. IV adv. Marc. ubi explicatur hoc cap. 21 latius. PAM.
Asked by his disciples. Because Luke the evangelist alone reports what follows, we have only noted Luke 21 in the margin; and so for the Evangelist's words we refer the reader to book 4 Against Marcion, where this chapter 21 is explained more fully. Pamelius.
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Page
- running head: RESURRECTIONE CARNIS. 870
- marginal letters: A eventu. Sed etsi temporalia; B hic jam in veritatis agnitione / aut ab excessu statim; C perant, ordinem temporum; D detorquebant (in the Commentarius)
- old-edition numerals: 894 after jam
- other: "inadventum" printed as one word, set as printed; "decreta" and "quale" print with blurred e (dccreta, qualc), read as e; column ends mid-word "commu-"; Variae lectiones and Commentarius at page foot not set; left column (869) cut off at image edge not set
usque ad conclusionem saeculi, dirigit. Nam posteaquam edixit: Et tunc erit Hierusalem conculcatui nationibus, donec adimpleantur tempora nationum, allegendarum scilicet a Deo, et congregandarum cum reliquiis Israelis; inde jam in orbem et in saeculum praedicat; secundum Joelem, et Danielem, et universum concilium prophetarum, futura signa in sole et in luna et in stellis, conclusionem nationum cum stupore; sonitus maris, et motus refrigescentium hominum, prae metu et exspectatione eorum quae immineant orbi terrae, Virtutes enim inquit (Matth. XXI), caelorum commovebuntur: et tunc videbunt Filium hominis venientem in nubibus cum plurimo potentatu et gloria. Ubi autem caeperint ista fieri, emergetis, et elevabitis capita vestra, quod redemptio vestra adpropinquarit. Et tamen adpropinquare eam dixit, non, adesse jam; et cum caeperint ista fieri, non, cum facta fuerint; quia cum facta fuerint, tunc aderit redemptio nostra, quae eo usque appropinquare dicitur, erigens interim et excitans animos ad proximum jam spei fructum. Cujus etiam parabola subtexitur tenerescentium arborum in caulem floris, et dehinc florem frugis antecursorem: Ita et vos cum videritis omnia ista fieri, scitote in proximo esse regnum Dei. Vigilate ergo omni in tempore, ut digni habeamini effugere omnia ista, et stetis ante Filium hominis: utique per resurrectionem, omnibus ante transactis. Ita, etsi in agnitione sacramenti fruticat, se in Domini repraesentatione florescit atque frugescit. Quis ergo Dominum tam intempestive, tam acerbe excitavit jam ad dexteram Dei, ad confringendam terram secundum Esaiam, quae, puto, adhuc integra est?
up to the conclusion of the age, He sets in order. For after He declared: And then Jerusalem will be for trampling by the nations, until the times of the nations are fulfilled (those, namely, that are to be chosen by God and gathered together with the remnants of Israel), thereupon He now proclaims to the world and to the age, according to Joel and Daniel and the whole council of the prophets, future signs in the sun and in the moon and in the stars, the hemming in of the nations with bewilderment; the roaring of the sea, and the commotion of men growing cold, for fear and expectation of the things which are about to come upon the world. For the powers, He says (Matt. 21), of the heavens will be shaken; and then they will see the Son of Man coming in the clouds with very great power and glory. But when these things begin to happen, you will rise up, and you will lift up your heads, because your redemption has drawn near. And yet He said that it draws near, not that it is already present; and "when these things begin to happen", not "when they have happened"; because when they have happened, then our redemption will be present, which is said to draw near up to that point, meanwhile raising up and stirring minds towards the fruit of hope, now close at hand. To this is also joined its parable, of the trees growing tender into the stalk of the flower, and then the flower as forerunner of the fruit: So you also, when you see all these things happen, know that the kingdom of God is near. Watch therefore at every time, that you may be counted worthy to escape all these things, and to stand before the Son of Man: through the resurrection, certainly, after all things have first been accomplished. Thus, although it sprouts in the recognition of the mystery, yet in the Lord's manifestation it blossoms and bears fruit. Who then has so untimely, so prematurely roused the Lord, already at the right hand of God, to shatter the earth according to Isaiah, an earth which, I suppose, is still intact?
Editors' notes and page, col. 871
Variae lectiones
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Consummationem alii.
"Consummationem" (the consummation): other editions.
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Digerit lib. Ursin.
"Digerit" (sets out): the book of Ursinus.
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Allegandandarum Fran. Pam.
"Allegandandarum" (as printed; for "allegandarum", of those to be alleged): the Franeker edition, Pamelius.
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Reliquo Par[… cut off at the scan's right edge]
"Reliquo" (by the rest): Par[is edition?; siglum cut off at the scan edge].
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Conlisionem alii.
"Conlisionem" (collision): other editions.
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Perfrigescentium alii, arescentium alii.
"Perfrigescentium" (growing quite cold): other editions; "arescentium" (drying up): others.
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Evergetis cod. Wouw.
"Evergetis": the manuscript of Wouwer.
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Adpropinquaverit Rhen. Seml.
"Adpropinquaverit" (has drawn near): Rhenanus, Semler.
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Fructificasset Rhen. fructificat alii.
"Fructificasset" (had borne fruit): Rhenanus; "fructificat" (bears fruit): other editions.
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Reclamanti Rhen. Seml.
"Reclamanti" (to one crying out against): Rhenanus, Semler.
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Et abest a Rhen. Seml.
"Et" (and) is missing in Rhenanus and Semler.
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Resurrexit alii.
"Resurrexit" (rose): other editions.
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Sensu conjic. Edd.
"Sensu" (in sense): the editors' conjecture.
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Suscitavit alii.
"Suscitavit" (raised): other editions.
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Secundum Joelem et Danielem. Joelis cap. 2, locus infra loco dicto citatur, sicuti etiam Danielis, cap. 7, ad quem hic etiam alludere Auctorem constat ex verbis utrobique citatis, tum de portentis in coelo, tum de Filio hominis venturo in nubibus. PAM.
According to Joel and Daniel. The place in Joel, chapter 2, is cited below in the said place, as is that of Daniel, chapter 7, to which it is clear the Author also alludes here from the words cited in both, both about the portents in the sky and about the Son of Man to come on the clouds. Pamelius.
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Omni adhuc popularium coetu clamante, etc. Hoc est, universo populo, toto circo. Et lib. de Spectac. Discrimina popularium, hoc est, populus pro cujusque conditione et statum distinctus. Juvenalis — Quemlibet occidunt populariter. RIG.
While still the whole gathering of the populace shouts, etc. That is, the whole people, the whole circus. And in the book On the Shows, the ranks of the populace, that is, the people divided by each one's condition and rank. Juvenal: They kill whom they please to popular applause. Rigault.
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Christianos ad leonem. Quos odio implacabili prosequebantur olim gentiles, hos ad bestias, ad leones destinabant. Christiani, tanquam natio exosa, eo afficiebantur supplicio. Eusebius in martyrio Polycarpi refert dictum Τῷ Πολυκάρπῳ λέοντα. Vide Cyprianum ep. 55. LE PR.
The Christians to the lion. Those whom the gentiles of old pursued with implacable hatred they sent to the beasts, to the lions. Christians, as a hated nation, were put to that punishment. Eusebius, in the martyrdom of Polycarp, reports the cry "A lion for Polycarp!" See Cyprian, letter 55. Le Prieur.
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Nemo adhuc fugit Antichristum, etc. Prius istud disertis verbis non habetur in Apocal., sed satis innuitur cap. 12, ubi dicitur mulier, quod est Ecclesia, fugisse in solitudinem a facie draconis, et maxime cap. 18, ubi jubetur populus exire de Babylone, et insuper legitur: « Et flebunt et plangent se super illam reges terrae; quare et solum hunc locum ad marginem adnotavimus. PAM.
No one has yet fled from Antichrist, etc. The first part is not found in so many words in the Apocalypse, but is sufficiently hinted at in chapter 12, where the woman, that is, the Church, is said to have fled into the wilderness from the face of the dragon, and above all in chapter 18, where the people are bidden to come out of Babylon, and further one reads: "And the kings of the earth shall weep and wail over her"; and so we have noted only this place in the margin. Pamelius.
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Exit plane jam de corporis sepulcro. Ironia est ista de Christo, qua (mea quidem sententia) opinionem eorum haereticorum irridet, qui Christum resurrexisse quidem fatebantur, sed adhuc mortalem, alludens interea tacite, tum ad illud Ephes. VI: Nobis colluctatio est adversus mundi rectores, sive, ut ipse vertit, mundi potentes, quod Graece est κοσμοκράτορας, et ad illud Matth. XXII: Reddite quae sunt Caesaris, Caesari. PAM.
He has plainly now come out of the tomb of the body. This is irony about Christ, by which (in my opinion at least) he mocks the opinion of those heretics who admitted that Christ rose, but still mortal; alluding meanwhile silently both to Ephesians 6: Our wrestling is against the rulers of the world, or, as he himself renders it, the powers of the world, which in Greek is "kosmokratoras", and to Matthew 22: Render to Caesar the things that are Caesar's. Pamelius.
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Etiam nunc febribus et ulceribus. Sensus est, quia haeretici nugabantur resurrectionem jam factam per vitam spiritalem, et quamdam remotionem et separationem a corpore, quod sepulcrum dicebant, cum anima a corporis legibus et pondere quodammodo se assereret et absolveret (neque enim tantum loquebantur de emersione a corpore, quae fit naturali morte), argute et ironice inquit Auctor, bene exeat de corporis sepulcro haereticus suscitatus, at quomodo febribus et ulceribus obnoxius, quae sarcinam corporis arguunt? LAC.
Even now to fevers and ulcers. The sense is this: since the heretics talked nonsense about a resurrection already accomplished through the spiritual life, and a certain removal and separation from the body, which they called a tomb, when the soul in some way claimed its freedom and released itself from the laws and weight of the body (for they did not speak only of the emergence from the body that happens by natural death), the Author says shrewdly and ironically: very well, let the raised heretic come out of the tomb of the body; but how is he still liable to fevers and ulcers, which prove the burden of the body? La Cerda.
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Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at image edge)
- marginal letters: A nium, usque ad conclusionem; B fieri, emergetis; C in agnitione sacramenti fruticat; D (none)
- old-edition numerals: 825 after in
- other: first word "nium" is the end of a word broken from the previous column (evidently communium); "caeperint" (twice) set as the ligature appears, possibly for coeperint, UNSURE; "in" before 825 printed with a dotless i; "intempestive" and "acerbe" partly damaged type, read as such; commentary call (3) after Danielem omitted; reference printed Matth. XXI though passage is Luke 21; Variae lectiones and Commentarius at page foot not set; right-hand column (872) cut off at image edge, not set
quis inimicos Christi jam subjecit pedibus ejus, secundum David, quasi velocior Patre, omni adhuc popularium coetu clamante: Christianos ad leonem? quis coelo descendentem Jesum talem conspexit, qualem ascendentem apostoli viderant, secundum angelorum constitutum? Nulla ad hodiernum tribus ad tribum pectora ceciderunt, agnoscentes quem pupugerunt: nemo adhuc excepit Heliam: nemo adhuc fugit Antichristum: nemo adhuc Babylonis exitum flevit. Et est jam qui resurrexerit nisi haereticus? Exiit plane jam de corporis sepulcro, etiam nunc febribus et ulceribus obnoxius; et conculcavit jam inimicos, etiam nunc luctari habens cum mundi potentibus. Et utique jam regnat, etiam nunc Caesari quae sunt Caesaris debens.
who has already put the enemies of Christ under His feet, according to David, as though swifter than the Father, while the whole assembly of the populace still shouts: Christians to the lion? Who has seen Jesus descending from heaven in such a way as the apostles had seen Him ascending, according to the appointment of the angels? To this day no tribe, tribe by tribe, has beaten its breast, recognizing Him Whom they pierced: no one has yet received Elijah: no one has yet fled from the Antichrist: no one has yet wept over the downfall of Babylon. And is there anyone already who has risen again, except the heretic? He has plainly already come out of the tomb of the body, though even now subject to fevers and ulcers; and he has already trampled down his enemies, though even now having to wrestle with the powers of the world. And of course he already reigns, though even now owing to Caesar the things that are Caesar's.
CAPUT XXIII.
Chapter XXIII.
Docet quidem Apostolus, Colossensibus scribens (Coloss. I, 29), mortuos fuisse nos aliquando alienatos, et inimicos sensus Domini, cum in operibus pessimis agebamus; dehinc, consepultos Christo in baptismate, et conresuscitatos in eo per fidem efficaciae Dei, qui illum suscitarit a mortuis. Et vos cum mortui essetis in delictis et praeputiatione carnis vestrae, vivificavit cum eo, donatis vobis omnibus delictis. Et rursus: Si cum Christo mortui estis ab elementis mundi, quomodo quidam, quasi viventes in mundo, sententiam fertis? Sed eum ita nos mortuos faciat spiritaliter, ut tamen et corporaliter quandoque morituros agnoscat, utique et resuscitatos proinde spiritaliter deputans, aeque non negat etiam corporaliter resurrecturos. Denique: Si resurrexistis, inquit, cum Christo, ea quae sursum sunt
The Apostle indeed teaches, writing to the Colossians (Col. 1:29), that we were once dead, alienated and enemies of the mind of the Lord, when we were living in most wicked works; then, that we were buried together with Christ in baptism, and raised together in Him through faith in the working of God, Who raised Him from the dead. And you, when you were dead in your sins and in the uncircumcision of your flesh, He made alive together with Him, having forgiven you all your sins. And again: If you have died with Christ from the elements of the world, how is it that some of you, as though living in the world, pass judgement? But since he thus makes us dead spiritually, yet in such a way as to recognize that we shall also at some time die bodily, so too, in likewise reckoning us raised again spiritually, he equally does not deny that we shall rise again bodily as well. Finally: If you have risen again, he says, with Christ, the things that are above
Editors' notes and page, col. 872
Footnotes
(46) ‹anchor: et praeputiatione› · call in col 872
Praeputio alii.
"Praeputio" (by the foreskin): other editions.
(printed under page 440)
(47) ‹anchor: quomodo quidam, quasi› · call in col 872
Quasi quidem Fran. Pam. quid quasi Jun.
"Quasi quidem" (as if indeed): the Franeker edition, Pamelius; "quid quasi" (why, as if): Junius.
Commentarius
(printed under page 440)
Page
- running head: [...]UM PARS II. — SERIES I, POLEMICA. (left part cut off at image edge; column number 872)
- marginal letters: A quis inimicos Christi jam subjecit; B quae sunt Caesaris debens.; C tuos faciat spiritaliter; D (none)
- old-edition numerals: 826 after 29),
⟨quaer⟩ite, ubi est Christus in dextera Dei residens: ⟨qu⟩ae sursum sunt sapite, non quae deorsum. Ita ⟨anim⟩o ostendit resurgere, quo solo adhuc possumus ⟨coele⟩stia attingere; quae non quaereremus, nec ⟨saper⟩emus, si possideremus. Subjicit etiam: Mortui ⟨enim⟩ estis, scilicet delictis, non vobis; et vita ⟨vestr⟩a abscondita est cum Christo in Deo. Nondum ⟨ergo⟩ apprehensa est, quae abscondita est. Sic et ⟨Joan⟩nes: Et nondum, ait, manifestatum est, quid ⟨futur⟩i simus. Scimus quia si manifestaverit, si⟨miles⟩ ejus erimus. Tanto abest, ut simus jam quod ⟨nesci⟩mus: utique scituri, si jam essemus. Adeo ⟨conte⟩mplatio est spei in hoc spatio per fidem, non ⟨prae⟩sentatio, nec possessio, sed exspectatio. De ⟨hac⟩ spe et exspectatione Paulus ad Galatas ⟨(Gal⟩. V): Nos enim spiritu ex fide spem justitiae ⟨exspe⟩ctamus: non ait, tenemus. Justitiae autem Dei ⟨est⟩, ex judicio, quo judicabimur de mercede. ⟨Q⟩uam pendens et ipse, cum Philippensibus ⟨scrib⟩it (Philipp. III): Si qua, inquit, concurram ⟨in re⟩suscitationem quae est a mortuis: non, quia ⟨jam a⟩ccepi, aut consummatus sum. Et utique ⟨credi⟩derat, et omnia sacramenta cognoverat, ⟨vas e⟩lectionis, doctor nationum; et tamen adjicit: ⟨Perse⟩quor autem si apprehendam in quo sum ⟨appre⟩hensus a Christo. Eo amplius: Ego me, fra⟨tres,⟩ non puto apprehendisse. Unum plane: oblitus ⟨poste⟩riorum, in priora me extendens, secundum sco⟨pum⟩ persequor ad palmam incriminationis, per ⟨quam⟩ concurrerem: utique in resuscitationem a ⟨mortu⟩is, suo tamen tempore, sicut ad Galatas ⟨(Gala⟩t. VI): Bene autem facientes ne taedeat: tem⟨pore⟩ enim suo metemus. Sicut et ad Timotheum ⟨(II T⟩im. I) de Onesiphoro: Det illi Dominus inve⟨nire⟩ misericordiam in illo die. In quem diem ac ⟨temp⟩us, et ipsi praecipit (I Tim. IV) custodire man⟨datu⟩m immaculatum, irreprehensibile, in apparen⟨tia⟩ Domini Jesu Christi, quam suis temporibus ⟨osten⟩det beatus et solus potentator, et rex regnan⟨tium⟩, et Dominus dominantium; de Deo dicens. De ⟨iisde⟩m temporibus et Petrus in Actis (Act. III): ⟨Poen⟩iteat itaque vos, et resipiscite ad abolenda ⟨delic⟩ta vestra, ut tempora vobis superveniant refri⟨geri⟩a ex persona Dei, et mittat praedesignatum vobis ⟨Chri⟩stum; quem oportet accipere coelos, adusque ⟨tem⟩pora exhibitionis omnium, quae locutus est ⟨Deus⟩, ore sanctorum prophetarum.
seek, where Christ is, sitting at the right hand of God: mind the things that are above, not the things that are beneath. Thus he shows that we rise in the mind, by which alone we can as yet reach heavenly things; which we would not be seeking, nor minding, if we possessed them. He adds also: For you are dead, that is, to sins, not to yourselves; and your life is hidden with Christ in God. Not yet, therefore, has that been grasped which is hidden. So also John: And it has not yet been made manifest, he says, what we shall be. We know that if He shall have manifested [it], we shall be like Him. So far is it from our being already what we do not know: certainly we would know it, if we already were. So the contemplation of hope in this interval is by faith, not presence, nor possession, but expectation. Of this hope and expectation Paul [writes] to the Galatians (Gal. 5): For we by the spirit, from faith, await the hope of righteousness: he does not say, we hold it. But the righteousness of God is from the judgement by which we shall be judged concerning our reward. Hanging upon this himself also, he writes with the Philippians (Phil. 3): If in any way, he says, I may run on to the resurrection which is from the dead: not that I have already received, or am perfected. And certainly he had believed, and had come to know all the mysteries, the vessel of election, the teacher of the nations; and yet he adds: But I pursue, if I may grasp that for which I have been grasped by Christ. Further still: Brethren, I do not think that I myself have grasped it. But one thing: forgetting what lies behind, stretching myself towards what lies before, I pursue towards the goal, for the palm of blamelessness, by which I might run on: certainly to the resurrection from the dead, yet in its own time, as [he says] to the Galatians (Gal. 6): But in doing well let us not grow weary: for in its own time we shall reap. As also to Timothy (2 Tim. 1) about Onesiphorus: May the Lord grant him to find mercy on that day. For which day and time he also instructs him (1 Tim. 4) to keep the commandment spotless, irreproachable, until the appearing of the Lord Jesus Christ, which in His own times the blessed and only potentate will show, the King of those who reign and Lord of those who rule; speaking of God. Of these same times Peter also [speaks] in the Acts (Acts 3): Repent therefore, and come to your senses, so as to blot out your sins, that times of refreshment may come upon you from the presence of God, and that He may send you the Christ foreordained for you; whom heaven must receive until the times of the setting forth of all things, which God has spoken by the mouth of the holy prophets.
Editors' notes and page, col. 873
Variae lectiones
(printed under page 441)
(48) ‹anchor: non quaereremus› · call in col 873 [numeral cut off at the scan's left edge]
Quaeremus Ven.
"Quaeremus" (we shall seek): the Venice edition.
(printed under page 441)
(49) ‹anchor: et vita› · call in col 873
Nobis, sed Seml. Rhen.
"Nobis, sed" (to us, but): Semler, Rhenanus.
(printed under page 441)
(50) ‹anchor: vestra abscondita› · call in col 873
Nostra Paris.
"Nostra" (our): the Paris edition.
(printed under page 441)
(51) ‹anchor: manifestatum est› · call in col 873
Manifestum Rhen. Seml.
"Manifestum" (manifest): Rhenanus, Semler.
(printed under page 441)
(52) ‹anchor: quid futuri simus› · call in col 873
Sumus Rhen. [Sem]l.
"Sumus" (we are): Rhenanus, [Seml]er (partly cut off at the scan's left edge).
(printed under page 441)
(53) ‹anchor: si manifestaverit› · call in col 873
Manifestatus fuerit alii.
"Manifestatus fuerit" (shall have been made manifest): other editions.
(printed under page 441)
(54) ‹anchor: similes ejus› · call in col 873
Ei Rhen. Seml.
"Ei" (to him): Rhenanus, Semler.
(printed under page 441)
(55) ‹anchor: non praesentatio› · call in col 873
Praesentatio Rhen. Seml.
"Praesentatio" (presentation): Rhenanus, Semler.
(printed under page 441)
(56) ‹anchor: quo judicabimur› · call in col 873
Judicabitur Rhen. Seml.
"Judicabitur" (will be judged): Rhenanus, Semler.
(printed under page 441)
(57) ‹anchor: Si qua› · call in col 873 [numeral cut off at the scan's left edge]
[Q]uomodo alii.
"Quomodo" (how): other editions.
(printed under page 441)
(58) ‹anchor: in resuscitationem quae est a mortuis› · call in col 873
Resurrectionem Pam. Fran.
"Resurrectionem" (resurrection): Pamelius, the Franeker edition.
(printed under page 441)
(59) ‹anchor: autem si› · call in col 873
Quo modo add. alii.
"Quo modo" (in what way) is added by other editions.
(printed under page 441)
(60) ‹anchor: suo metemus› · call in col 873
Metemur Pam. Fran. Rig. Ven.
"Metemur" (we shall measure): Pamelius, the Franeker edition, Rigault, the Venice edition.
(printed under page 441)
(61) ‹anchor: praedesignatum vobis› · call in col 873 [numeral cut off at the scan's left edge]
[…]obis Rhen. Seml.
"[…]obis" (word partly cut off at the scan edge; "vobis" or "nobis"): Rhenanus, Semler.
(printed under page 441)
(62) · call not visible in the page foot
Haec abest a Rhen. Seml.
"Haec" (this) is missing in Rhenanus and Semler.
(printed under page 441)
(63) · call not visible in the page foot
A Rhen. Seml.
"A" (from): Rhenanus, Semler.
(printed under page 441)
(64) · call not visible in the page foot
Quam ut et alii, qua et Seml.
"Quam ut et" (than that also): other editions; "qua et" (where also): Semler.
(printed under page 441)
(65) · call not visible in the page foot
[…]entum Rhen. Seml.
"[…]entum" (word partly cut off at the scan's left edge): Rhenanus, Semler.
(printed under page 441)
(66) · call not visible in the page foot
Miseranda alii.
"Miseranda" (pitiable): other editions.
(printed under page 441)
(67) · call not visible in the page foot
Dei Rhen. Seml.
"Dei" (of God): Rhenanus, Semler.
(printed under page 441)
(68) · call not visible in the page foot
Domino Fran.
"Domino" (to the Lord): the Franeker edition.
(printed under page 441)
(9) ‹anchor: sacramenta cognoverat› · call in col 873
Omnia sacramenta cognoverat. Sacramenta [dic]it quidquid ad veram seu Christianam fidem per[tine]t. Supra dixit, veritatis agnitionem, et infra mox [ai]t, agnitionem sacramenti. RIG.
He had known all the sacraments. By sacraments he means whatever belongs to the true, that is the Christian, faith. Above he said the knowledge of the truth, and just below he says the knowledge of the sacrament. Rigault.
(printed under page 441)
(10) ‹anchor: palmam incriminationis› · call in col 873
Ad palmam incriminationis. Sic igitur apud Apostolum legit Septiminus ἐπὶ τὸ βραβεῖον τῆς ἀνεγκλήσεως, non ut hodie legimus, τῆς ἄνω κλήσεως. RIG.
To the prize of blamelessness. So then Septimius (printed "Septiminus") read in the Apostle "to the prize of blamelessness", not, as we read today, "of the upward calling". Rigault.
(printed under page 441)
Page
- running head: LIBER DE RESURRECTION[E CARNIS] (cut at the right edge of the image)
- marginal letters: A ‹ite, ubi est Christus in dextera Dei residens›; B ‹v) : Nos enim spiritu ex fide spem justitiae›; C ‹concurrerem : utique in resuscitationem a›; D ‹pora exhibitionis omnium, quae locutus est› (letters stand in the gutter; assigned to this column's lines beside them)
- old-edition numerals: 827 after ‹consummatus›
- other: our scan is cut at the binding: every line of this column loses its first letters (and the text layer with them); the lost letters are supplied as conjectures in ⟨ ⟩ from the sense, the line-end hyphens and the parallel editions.
CAPUT XXIV.
Chapter XXIV.
Quae haec tempora, cun Thessalonicensibus disce. Legimus enim (I Thess. I): Qualiter conversi sitis ab idolis, ad serviendum vivo et vero Deo, ad exspectandum e caelis Filium ejus, quem suscitavit ex mortuis, Jesum. Et rursus (I Thess. II): Quae enim spes nostra, vel gaudium, vel exsultationis corona, quam et vos coram Domino nostro Jesu Christo, in adventu ipsius? Item (I Thess. II): Coram Deo et Patre nostro, ia adventu Domini nostri Jesu Christi, cum universis sanctis ejus. De quorum dormitione minus moerenda docens, simul et tempora resurrectionis exponit dicens (I Thess. III et IV): Si enim credimus quod Jesus mortuus sit, et resurrexerit; sic et Deus eos qui dormierunt, per Jesum adducet cum ipso. Hoc enim dicimus vobis in sermone Domini, quod nos qui vivimus, qui remanemus in adventum Domini nostri, non praeveniemus eos qui dormierunt. Quoniam ipse Dominus in jussu et in voce archangeli et tuba Dei descendet de caelo, et mortui in Christo primi resurgent; deinde nos qui vivimus; qui simul cum illis tollemur in nubibus obviam Christo in aerem, et ita semper cum Domino erimus. Quae vox archangeli, quae tuba Dei audita jam? nisi forte in cubiculis haereticorum. Nam etsi tuba Dei evangelicus sermo dici potest, qui illos jam vocaret; sed aut mortui erunt jam corporaliter, ut resurrexerint; et quomodo vivunt? aut in nubes erepti; et quomodo hic sunt? miserrimi revera, ut Apostolus pronuntiavit, qui in ista tantum vita sperantes habebuntur, excludendi, dum praeripiunt, quod post illam repromittitur; frustrati circa veritatem, non minus quam Phygellus et Hermogenes. Et ideo majestas Spiritus sancti perspicax ejusmodi sensuum, et in ipsa ad Thessalonicenses Epistola suggerit (I Thess. V): De temporibus autem et temporum spatiis, fratres, non est necessitas scribendi vobis: ipsi enim certissime scitis quod dies Domini, quasi fur nocte, ita adveniet. Cum dicent, Pax, et tuta sunt omnia, tunc illis repentinus insistet interitus. Et in secunda, pleniore sollicitudiue ad eosdem (II Thess. II): Obsecro autem vos, fratres, per adventum Domini nostri Jesu Christi, et congregationem nostram ad illum, ne cito commoveamini animo, neque turbemini, neque per spiritum, neque per sermonem, scilicet pseudoprophetarum,
Learn with the Thessalonians what these times are. For we read (1 Thess. 1): How you were turned from idols, to serve the living and true God, to await from the heavens His Son, Whom He raised from the dead, Jesus. And again (1 Thess. 2): For what is our hope, or joy, or crown of exultation, which you too [are] before our Lord Jesus Christ, at His coming? Likewise (1 Thess. 2): Before God and our Father, at the coming of our Lord Jesus Christ, with all His saints. Teaching that their falling asleep is the less to be mourned, he at the same time also sets out the times of the resurrection, saying (1 Thess. 3 and 4): For if we believe that Jesus died and rose again, so also God will bring with Him, through Jesus, those who have fallen asleep. For this we say to you in the word of the Lord, that we who are alive, who remain until the coming of our Lord, shall not go before those who have fallen asleep. For the Lord Himself, at the command and at the voice of the archangel and with the trumpet of God, will descend from heaven, and the dead in Christ will rise first; then we who are alive; who together with them shall be taken up in the clouds to meet Christ in the air, and so we shall be always with the Lord. What voice of the archangel, what trumpet of God has been heard already? Unless perhaps in the bedchambers of the heretics. For even if the gospel word can be called the trumpet of God, which was already calling them, yet either they will already be dead in body, so as to have risen again, and how are they alive? or caught up into the clouds, and how are they here? Most wretched indeed, as the Apostle pronounced, are those who will be found hoping in this life only, to be shut out while they snatch beforehand what is promised after it; frustrated concerning the truth, no less than Phygellus and Hermogenes. And therefore the majesty of the Holy Spirit, discerning of thoughts of this kind, suggests in that very Epistle to the Thessalonians as well (1 Thess. 5): But concerning the times and the spaces of the times, brothers, there is no need to write to you: for you yourselves know most certainly that the day of the Lord will come thus, as a thief in the night. When they say, Peace, and all things are safe, then sudden destruction will come upon them. And in the second, with fuller solicitude, to the same (2 Thess. 2): But I beseech you, brothers, by the coming of our Lord Jesus Christ and our gathering to Him, that you be not quickly shaken in mind, nor troubled, neither by spirit nor by word, namely of false prophets,
Editors' notes and page, col. 874
Footnotes
(69) ‹anchor: illos jam vocaret› · call in col 874
Vocarit alii.
"Vocarit" (may have called): other editions.
(printed under page 441)
(70) ‹anchor: habebuntur, excludendi› · call in col 874
Excludend[…] […]. Seml. Rig. Ven.
"Excludend[…]" (ending and first siglum cut off at the scan's left edge): […], Semler, Rigault, the Venice edition.
(printed under page 441)
(71) ‹anchor: in ipsa› · call in col 874
Forte prima Seml.
"Forte prima" (perhaps "the first"): Semler.
(printed under page 441)
(72) ‹anchor: Obsecro autem› · call in col 874
Autem abest a Rhen. Seml.
"Autem" (but) is missing in Rhenanus and Semler.
Commentarius
(printed under page 441)
Page
- running head: RESURRECTIONE CARNIS. 874 (left part of the running head cut off at the image edge)
- marginal letters: A CAPUT XXIV.; B mierunt, per Jesum adducet; C modo hic sunt? miserrimi; D cito commoveamini animo
- old-edition numerals: 828 after tempora
- other: old-edition numeral read as 828, middle digit UNSURE (could be 898); "ut" before resurrexerint and before Apostolus is worn and looks like "nt", set as ut; last word pseudo- split at the column break; Variae lectiones and Commentarius at the page foot not set; printer's signature 28 not set; second reference "I Thess. II" for Coram Deo et Patre is printed thus (properly 1 Thess. 3), kept as printed
- other: ligature doubt raised by the check (text not changed): caelis | coelis
- other: ligature doubt raised by the check (text not changed): caelo | coelo
neque per epistolam, scilicet pseudapostolorum, ac si per nostram, quasi insistat dies Domini. Ne quis vos seducat ullo modo: quoniam nisi veniat abscessio primo, hujus utique regni, et reveletur delinquentiae homo, id est Antichristus, filius perditionis, qui adversatur et superextollitur in omne quod Deus dicitur, vel religio;
nor by letter, that is, of pseudo-apostles, as though by ours, as if the day of the Lord were pressing upon [you]. Let no one lead you astray in any way: for unless there come first the falling away, that is, of this kingdom, and the man of transgression be revealed, that is, the Antichrist, the son of perdition, who opposes and exalts himself above everything that is called God, or religion;
Editors' notes and page, col. 875
Commentarius
(The page's foot block — Variae lectiones 73–78, Commentarius (11) whole and the opening of (12) — is set whole below. The earlier partial entries (11?) and (12), which spliced the left half of note (11) onto the wrong line of the right half, were removed by QA Q2a.)
Editors' prose
Variæ lectiones.
Variant readings.
73 Pseudapostolorum Rhen. Seml. 74 Pseudoprophetarum Rhen. Seml. 75 Instat Ven. 76 Quia Fran. Pam. 77 Qui Rhen. 78 Teneat. Rhen. Seml.
73 "of the false apostles": Rhenanus, Semler. 74 "of the false prophets": Rhenanus, Semler. 75 "is at hand" (instat): Venice edition. 76 "because" (quia): Franeker edition, Pamelius. 77 "who" (qui): Rhenanus. 78 "let him hold" (teneat): Rhenanus, Semler.
Commentarius.
Commentary.
(11) Quoniam nisi venerit abscessio primo, hujus utique regni. Pauli sententia est I Epist. ad Cor. VII, ὁ καιρὸς συνεσταλμένος τὸ λοιπόν ἐστιν. Unde Tertullianus transtulit suum illud, Tempus est in collecto. Nec alio sensu posteriore sua Petrus affirmat, non tardare diem Domini, qui sanctis promissa grandia repræsentet. Hujusce autem admonitionis interpretatio quorumdam e plebe Thessalonicensium Christiana mentes ambiguas sic tenuit, ut jam inciperent, velut exspectando fessi, spes suas inanes dicere, ac de adventu Domini desperare, adeoque sollicitantibus ad defectionem imposturis aures præbere. Quis non stupeat, homines ipsius Apostoli divina mandata ministrantis sermonibus formatos, bene concepta non continere, tam futiles? Ergo periculose laborantibus succurrit Paulus, rogatque ne temeraria levitate fidem suam labefactari patiantur, memores eorum quæ coram illis de fine sæculi, deque supremi judicii die disceptaverat. Non adfore diem illum Domini priusquam acciderit discessio primum, ac subinde hominis peccati, hominis perditionis, factio manifesta. Ait igitur Apostolus, non esse quod illi commoveantur, quasi mendacibus promissis delusi. Etenim præcessura duo, defectionem, et hominem illum peccati. De duobus istis multa verba fecisse Paulum cum Thessalonicam venisset, ex eo colligere est, quod increpat velut oblitos ac parum tenaces. Dein obscure ac per ænigmata mentionem suggerit eorum de quibus apertius apud eos egerat. Nam, « Mysterium, inquit, jam operatur iniquitatis, tantum ut qui nunc tenet, teneat, donec de medio fiat. » Dixerat supra, sic ordinatum esse Dominici regni adventum, ut præcedere oporteat discessionem primum, deinde hominem peccati. Et hunc quidem peccati hominem mysterium iniquitatis jam tunc operari dicit, impostores innuens et falsos fratres ac perversos Christianos, qui sementem apostolicam sterilibus avenis et infelici lolio suffocatum irent furtim et clanculum. Hæc nimirum cunabula Antichristi, jam pone apostolorum vestigia subrepentis, nec manifesto latrocinio grassaturi, nisi facta prius defectione. Tantum ut qui tenet, teneat, donec de medio eat. Quæ profecto tam diligenter haud involvisset Apostolus, nisi aliquid significaret, quod apertius declaratum vel sibi ipsi, vel etiam Thessalonicensium Ecclesiæ nocuisset. Tenebras igitur iterum ac tertio quæsivit. Etenim posteaquam dixit non venturum diem Domini, nisi venerit discessio primum, addidit, Quid detineat scitis. Ac demum caliginem superfudit : Μόνον ὁ κατέχων ἄρτι ἕως ἐκμέ⟨σ⟩ου γένητα⟨ι⟩, quod vetus interpres, quantum in se fuit, obscurioribus adhuc latebris mersit : Tantum ut qui tenet, teneat, donec de medio fiat. Verum hæc ignorata quidem fuerint iis a quibus ignorari Christianorum quieti conducebat. Minime autem crediderim obscura fuisse Thessalonicensibus, quibuscum Apostolus ea de re coram verba fecerat; minime item succedentibus proximæ apostolorum traditioni Christianis, a quibus Tertullianus accepisse videtur, quæ libro de Resurrectione Carnis, Apostoli verbis interserit clarissima tandem luce. Verba ipsa refert, quibus ostenditur diem Domini non instare, neque venturum, nisi veniat abscessio primo : « Hujus utique regni, inquit, aperte Romanum significans, et reveletur delinquentiæ homo, id est Antichristus, filius perditionis, qui adversatur et superextollitur omne quod Deus dicitur, vel religio, uti sedeat in templo Dei, adfirmans Deum se. Nonne meministis quod, cum apud vos essem, hæc dicebam vobis? Et nunc quid detineat scitis, ad revelandum eum in suo tempore. Jam enim arcanum iniquitatis agitatur; tantum qui nunc tenet, teneat, donec de medio fiat. Quis, nisi Romanus status, cujus abscessio in decem reges dispersa Antichristum superducet, et tunc revelabitur iniquus? » Tanti viri, tamque apostolorum temporibus propinqui interpretationem, ut rei de qua agebatur convenientissimam, communi omnium postea scriptorum consensu comprobatam fuisse animadvertimus, præterquam Augustini ac Theodoreti. Plane Augustinus libro de Civitate Dei vigesimo, prorsus quid dixerit Apostolus se ignorare fatetur. Et tamen continuo disertissime subjicit suspicionem, uti vocat, existimantium : propterea Paulum noluisse id aperte scribere, ne calumniam videlicet incurreret, quod Romano imperio male optaret, cum speraretur æternum. Quam certe suspicionem seu potius sententiam Chrysostomus adeo veritati congruam censuit, ut cæteris interpretationibus neglectis, hanc unam Ecclesiæ suæ pro certissima tradiderit, laudato sanctissimi Apostoli consilio, devitantis odia quæ non tantum absque ullo rei Christianæ commodo, verum maximo cum periculo suscepisset. Etenim epistola semel intercepta, compertoque defectionis, imperio Romano perniciosæ, vaticinio, quis non continuo Apostolum ipsum, ut ducem et antesignanum, cunctosque adeo fideles, ut conscios scelestissimæ conjurationis obruisset? De Theodoreto, miror tam accommoda interpretatione repudiata, frigidissimam sectari : nempe illis verbis, « Quid detineat scitis, et, tantum qui tenet teneat, » significari decreta Dei prohibentis Antichristi impetum usque dum orbe toto prædicatum fuerit Evangelium. Nam quid vetabat hæc apertissime scribi? quid erat quod tantopere inumbraretur quæsitissima obscuritate? Itaque contenti simus hoc nostro Tertulliano, in cujus sententiam Augustinus ipse tandem concedere videtur : « Illud tamen, inquit, quod ait Apostolus, Tantum qui modo tenet, teneat, non absurde de ipso Romano imperio creditur dictum, tanquam dictum sit : Tantum qui modo imperat imperet; donec de medio fiat, id est, de medio tollatur. » Quam sententiam Hieronymus, in Epist. ad Philipp. et quæst. 11, ad Algasiam, tam accurate et copiose explicavit, ut ambigendi locum reliquerit nullum. RIG.
(11) For unless the falling-away come first — of this kingdom, to be sure. The sentence of Paul is in the First Epistle to the Corinthians, chapter VII: "the time is shortened henceforth." Hence Tertullian rendered that phrase of his, The time is drawn in. Nor in any other sense does Peter affirm in his later [epistle] that the day of the Lord does not delay, which is to bring to pass for the saints the great things promised. But the interpretation of this admonition so held in doubt the minds of certain of the Christian people of the Thessalonians that they were already beginning, as if weary with waiting, to call their hopes empty, and to despair of the coming of the Lord, and so to lend their ears to impostures soliciting them to defection. Who would not be astonished that men formed by the discourses of the Apostle himself as he ministered the divine commands should not keep what had been well conceived, being so feckless? Paul therefore comes to the aid of those in perilous straits, and asks that they not suffer their faith to be shaken by rash levity, remembering the things which he had discussed in their presence concerning the end of the world and the day of the final judgement: that that day of the Lord would not be at hand before there had first come about the falling-away, and thereupon the manifest faction of the man of sin, the man of perdition. The Apostle therefore says that there is no reason for them to be disturbed, as though deluded by lying promises. For two things are to go before: the defection, and that man of sin. That Paul had spoken many words about these two things when he had come to Thessalonica may be gathered from this, that he chides them as forgetful and of poor retention. Then obscurely and in riddles he puts them in mind of the things of which he had treated more openly among them. For "the mystery," he says, "of iniquity already works; only that he who now holds, hold, until he be out of the midst." He had said above that the coming of the Lord's kingdom was so ordained that there must go before, first the falling-away, then the man of sin. And this man of sin, indeed, he says the mystery of iniquity was already then working, hinting at the impostors and false brethren and perverse Christians who were going about, stealthily and in secret, to choke the apostolic sowing with barren wild oats and the unhappy darnel. These, plainly, were the cradle of Antichrist, already creeping in close behind the footsteps of the apostles, and not about to range abroad in open brigandage until the defection had first taken place. "Only that he who holds, hold, until he go out of the midst." The Apostle would surely not have wrapped these things up so carefully, had he not meant something which, if declared more openly, would have done harm either to himself or also to the Church of the Thessalonians. He therefore sought darkness a second and a third time. For after he had said that the day of the Lord would not come unless the falling-away came first, he added, What withholds, you know. And at last he poured mist over it: "Only he who holds now, until he come out of the midst," which the old translator, so far as in him lay, sank in still more obscure hiding-places: Only that he who holds, hold, until he be out of the midst. These things, indeed, may have been unknown to those whose ignorance of them served the quiet of the Christians. But I should by no means believe that they were obscure to the Thessalonians, with whom the Apostle had spoken in person on this matter; nor, likewise, to the Christians who followed next upon the tradition of the apostles, from whom Tertullian seems to have received what in the book On the Resurrection of the Flesh he inserts among the Apostle's words with a light at last most clear. He quotes the very words by which it is shown that the day of the Lord is not at hand, nor will come, unless the falling-away come first: "Of this kingdom, to be sure," he says, plainly meaning the Roman, "and the man of transgression be revealed, that is, Antichrist, the son of perdition, who opposes and exalts himself above all that is called God, or religion, so that he sits in the temple of God, affirming himself to be God. Do you not remember that when I was with you I told you these things? And now you know what withholds, that he may be revealed in his own time. For the secret of iniquity is already at work; only that he who now holds, hold, until he be out of the midst. What, but the Roman state, whose falling-away, dispersed into ten kings, will bring on Antichrist, and then the wicked one will be revealed?" We observe that the interpretation of so great a man, and one so near to the times of the apostles, as most fitting to the matter in hand, was approved by the common consent of all the writers afterwards, save Augustine and Theodoret. Augustine indeed, in the twentieth book of On the City of God, confesses that he does not know at all what the Apostle meant. And yet he at once subjoins, most expressly, the suspicion, as he calls it, of those who think that Paul was unwilling to write it openly lest, that is, he should incur the slander of wishing ill to the Roman empire, when it was hoped to be eternal. This suspicion, or rather opinion, Chrysostom judged so agreeable to the truth that, setting the other interpretations aside, he handed down this one alone to his Church as most certain, praising the counsel of the most holy Apostle, who avoided hatreds which he would have incurred not only without any advantage to the Christian cause, but with the greatest danger. For once the letter had been intercepted, and the prophecy of the defection, ruinous to the Roman empire, had been discovered, who would not at once have crushed the Apostle himself, as leader and standard-bearer, and indeed all the faithful, as accomplices of a most wicked conspiracy? As for Theodoret, I wonder that, rejecting so apt an interpretation, he follows a most frigid one: namely, that by those words, "What withholds you know, and, only that he who holds, hold," are signified the decrees of God restraining the onset of Antichrist until the Gospel shall have been preached in the whole world. For what forbade these things to be written most openly? What was there that should be so greatly shadowed over with the most studied obscurity? Let us therefore be content with this Tertullian of ours, to whose opinion Augustine himself seems at last to yield: "Yet that," he says, "which the Apostle says, Only that he who now holds, hold, is not absurdly believed to have been said of the Roman empire itself, as though it were said: Only that he who now rules, rule; until he be out of the midst, that is, be taken out of the midst." This opinion Jerome, in the Epistle to the Philippians and question 11 to Algasia, has explained so accurately and copiously that he has left no room at all for doubt. RIGAULT.
(12) Tantum qui nunc tenet teneat. Consimili ænigmate vatem Alexandro Severo imperium promisisse narrat Lampridius : « Te manet imperium, quod tenet imperium. » Ex quo intellectum est, inquit, Romani illum imperii principem futurum; nam ubi
(12) Only that he who now holds, hold. Lampridius relates that a seer promised the empire to Alexander Severus in a like riddle: "The empire awaits you which holds the empire." From which it was understood, he says, that he would be prince of the Roman empire; for where
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Page
- running head: 875 TERTULLIANI OPERUM PARS II. —
- marginal letters: A prophetarum, neque per epistolam; B lecto. Nec alio sensu posteriore (commentary); C nem, et hominem illum peccati (commentary); D eat. Quae profecto tam diligenter (commentary)
- old-edition numerals: 829 after abscessio
- other: "prophetarum" at the head of the column is the tail of a word hyphenated at the foot of col. 874, set whole there; "ligio;" printed at the top of col. 876 is set whole here as "religio;".
uti sedeat in templo Dei, adfirmans Deum se. Nonne meministis, quod cum apud vos essem, haec dicebam vobis? et nunc quid detineat scitis, ad revelandum eum in suo tempore. Jam enim arcanum iniquitatis agitatur; tantum qui nunc tenet, teneat, donec de medio fiat. Quis, nisi Romanus, status? cujus abscessio in decem reges dispersa
so that he sits in the temple of God, affirming himself to be God. Do you not remember that, when I was with you, I used to say these things to you? And now you know what holds [him] back, so that he may be revealed in his own time. For already the mystery of iniquity is at work; only let him who now holds, hold, until he comes to be out of the midst. Who, except the Roman state? whose falling away, dispersed into ten kings,
Editors' notes and page, col. 876
Page
- running head: [cut off]UM PARS II. — SERIES I, POLEMICA. 876
- marginal letters: A ‹ligio; uti sedeat in templo Dei›; B ‹cans, et reveletur delinquentiae homo› (in Commentarius); C ‹id aperte scribere, ne calumniam› (in Commentarius); D ‹fuerit Evangelium. Nam quid vetabat› (in Commentarius)
- old-edition numerals: 830 after ‹status?›
- other: the word dispersa was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 877
Antichristum superducet. Et tunc revelabitur iniquus, quem Dominus Jesus interficiet spiritu oris sui, et evacuabit apparentia sui; cujus est adventus secundum operationem Sutanae in omni virtute et signis atque portentis mendacii, et in omni seductione injustitiae eis qui pereunt.
will bring in the Antichrist. And then the wicked one will be revealed, whom the Lord Jesus will slay with the spirit of His mouth, and will bring to nothing by the appearing of Himself; whose coming is according to the working of Satan in all power and signs and portents of falsehood, and in all seduction of injustice for those who perish.
CAPUT XXV.
Chapter XXV.
Etiam in Apocalypsi Joannis, ordo temporum sternitur, quem martyrum quoque animae sub altari ultionem et judicium flagitantes sustinere didicerunt: ut prius et orbis de pateris angelorum plagas suas ebibat, et prostituta illa civitas a decem regibus dignos exitus referat, et bestia Antichristus cum suo pseudopropheta certamen Ecclesiae Dei inferat, atque ita diabolo in abyssum interim relegato, primae resurrectionis praerogativa de soliis ordinetur, dehinc et igne dato, universalis resurrectionis censura de libris judicetur. Cum igitur et status temporum ultimorum Scripturae notent, et totam Christianae spei frugem in exodio saeculi collocent, apparet, aut tunc adimpleri totum quodcumque nobis a Deo repromittitur; et vacat quod hic jam ab haereticis vindicatur; aut si et agnitio sacramenti resurrectio est, salva utique illa creditur, quae in ultimo praedicatur; et sequitur, ut eo ipso, quo haec spiritalis vindicetur, illa corporalis praejudicetur: quia si nulla tunc annuntiaretur, merito sola haec,
In the Apocalypse of John, too, the order of the times is laid out, which the souls of the martyrs also, beneath the altar, demanding vengeance and judgement, have learned to wait for: that first the world should drink its plagues from the bowls of the angels, and that harlot city should receive from the ten kings a fitting end, and the beast Antichrist with his false prophet should wage war upon the Church of God, and so, the devil having meanwhile been banished into the abyss, the prerogative of the first resurrection should be ordained from the thrones, and then, fire having been given, the sentence of the universal resurrection should be judged from the books. Since, therefore, the Scriptures both mark out the stages of the last times and place the whole harvest of Christian hope at the close of the age, it is evident either that then is fulfilled the whole of whatever is promised to us by God, and what is already claimed here by the heretics is void; or, if the recognition of the mystery is also a resurrection, that one which is proclaimed for the end is certainly believed to remain intact; and it follows that by the very fact that this spiritual one is claimed, that bodily one is established in advance: because if none were then announced, rightly this alone,
Editors' notes and page, col. 877
Variae lectiones
(printed under page 443)
(79) ‹anchor: not visible› · call in col 877
Antichristi Rhen. Seml.
"Antichristi" (of the Antichrist): Rhenanus, Semler.
(printed under page 443)
(80) ‹anchor: not visible› · call in col 877
Joannis abest a Rhen. Seml.
"Joannis" (of John) is missing in Rhenanus, Semler.
(printed under page 443)
(81) ‹anchor: not visible› · call in col 877
Religato Rhen. Seml.
"Religato" (bound fast): Rhenanus, Semler.
(printed under page 443)
(82) ‹anchor: not visible› · call in col 877
Igni Pam. Fran.
"Igni" (to the fire): Pamelius, Franeker edition.
(printed under page 443)
(83) ‹anchor: not visible› · call in col 877
Exordio Pam. Rhen.
"Exordio" (at the beginning): Pamelius, Rhenanus.
(printed under page 443)
(84) ‹anchor: not visible› · call in col 877
Autem Rhen. Seml.
"Autem" (but): Rhenanus, Semler.
(printed under page 443)
(85) ‹anchor: tio est› · call in col 877
Est abest a Rhen. Seml.
"Est" (is) is missing in Rhenanus, Semler.
(printed under page 443)
(86) ‹anchor: eo ipso, quo› · call in col 877
Quod Rhen.
"Quod" (that): Rhenanus.
(printed under page 443)
(87) ‹anchor: spiritalis vindicetur› · call in col 877
Vindicatur Rig. Ven.
"Vindicatur" (is claimed, indicative): Rigault, the Venice edition.
(printed under page 443)
(12) (continued) ‹anchor: not visible› · call on the previous page
est imperium, nisi apud Romanos, quod tenet imperium? Rig.
(continued) ... is the empire, except among the Romans, which holds the empire? Rigault.
(printed under page 443)
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Apparentia adventus sui. Quasi ἐπιφανεία. Etenim Satanam ut aemulum Domini saepe describit. Rig.
The appearing of his coming. As if ἐπιφανεία (epiphany). For he often depicts Satan as the rival of the Lord. Rigault.
(printed under page 443)
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Cujus est adventus. Cujus, scilicet Antichristi. Rig.
Whose coming is. "Whose", that is, the Antichrist's. Rigault.
(printed under page 443)
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In Apocalypsi Joannis. Notat cap. 20 Ex quo occasionem sumpserunt bene multi, ut Chiliastarum seu Millenariorum sententiam amplecterentur. Credebant autem justos per annos mille in terra duraturos, ut centuplum acciperent, pro his quae ob Christum deseruerant, id promittente Domino. Fuerunt plurimi haeretici olim ejusmodi inter quos insignis fuit Cerinthus, a quo tamen dissidet Tertullianus, licet Chiliastarum errorem hausisse videatur. Quod illi cum antiquis Patribus quibusdam commune, Papiam dico episcopum Hierapolitanum, et B. Justinum Dial. contra Tryphonem. Quae sit Justini auctoritas docet Eusebius, lib. IV Hist. cap. 17: Οὕτωσὶ δὲ σπουδῆς εἶναι ἄξιοι καὶ τοῖς παλαιοῖς ἐδόκουν οἱ τἀνδρὸς λόγοι, ὡς τὸν Εἰρηναῖον ἀπομνημονεύειν αὐτοῦ φωνάς: Tanti aestimabantur hujus viri, Justini, scripta a veteribus, ut Irenaeus ejus verba referat. Post Tertullianum alii secuti sunt errorem; excusatur tamen ipse a B. Augustino cap. 7, lib. XX, de civ. Dei. Le Pr.
In the Apocalypse of John. He refers to chapter 20. From this a good many took occasion to embrace the opinion of the Chiliasts or Millenarians. They believed that the just would remain on earth for a thousand years, so as to receive a hundredfold for what they had left for Christ's sake, as the Lord promised. There were very many heretics of this kind of old, among whom Cerinthus was prominent; yet Tertullian differs from him, though he seems to have imbibed the Chiliasts' error. This he shares with certain ancient Fathers, I mean Papias, bishop of Hierapolis, and blessed Justin, Dialogue against Trypho. What Justin's authority was, Eusebius shows, Hist. book IV, chapter 17: "So worthy of attention did the man's words seem even to the ancients that Irenaeus records his sayings": So highly were the writings of this man, Justin, valued by the ancients that Irenaeus quotes his words. After Tertullian others followed the error; he himself, however, is excused by blessed Augustine, City of God book XX, chapter 7. Le Prieur.
(printed under page 443)
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Cum suo pseudopropheta. Satanam significari dicerem, nisi proxime sequeretur, « atque ita diabolo in abyssum interim relegato. » Superest igitur ut dicamus significari praesidem antichristiani furoris agentem in saeculo, iniquum. Rig.
With his false prophet. I would say Satan is meant, were it not that there follows immediately, "and the devil being thus meanwhile banished into the abyss." It remains, then, for us to say that the one meant is the wicked governor who drives the antichristian fury in the world. Rigault.
(printed under page 443)
Page
- running head: 877 LIBER DE RESURRECTIONE [CARNIS] (cut off at the right edge)
- marginal letters: A ‹spersa Antichristum superducet›; B ‹Ecclesiae Dei inferat, atque ita diabolo›; C ‹est imperium, nisi apud Romanos› (commentary); D ‹17 : Οὕτωσὶ δὲ σπουδῆς› (commentary)
- old-edition numerals: 831 after temporum
- other: first word "spersa" is the remainder of a word broken from the previous column (di-spersa); its last letter is blurred, UNSURE. "Sutanae" appears so printed in italic, UNSURE whether u or a. "utique" looks like "ntique" (damaged type?), UNSURE; "referat" and "dehinc" have faint e's. Full-width headings "Variae lectiones" and "Commentarius" not set; variant readings and editors' commentary notes (Rig., Le Pr.) seen at page foot, not set. Right-hand column (878) cut off at the edge, not set.
et tantummodo spiritalis, vindicaretur; cum vero et in ultimum tempus edicitur, corporalis agnoscitur, quia non et tunc spiritalis annuntiatur. Cur enim iterum annuntiaretur resurrectio ejusdem conditionis, id est spiritalis, cum aut nunc eam deceret expungi sine ulla differentia temporum, aut tunc sub omni clausula temporum? Ita nobis magis competit etiam spiritalem defendere resurrectionem ab ingressu fidei, qui plenitudinem ejus agnoscimus exitum saeculi.
and only spiritual, would be claimed; but when it is also proclaimed with reference to the last time, it is recognized as bodily, because it is not then also announced as spiritual. For why would a resurrection of the same condition, that is, spiritual, be announced again, when it ought either to be accomplished now without any distinction of times, or then at the final close of all the times? So it rather befits us to defend even a spiritual resurrection from the entry into faith, we who acknowledge its fullness as the end of the age.
CAPUT XXVI.
Chapter XXVI.
Unum adhuc respondebo ad propositionem priorem allegoricarum Scripturarum, licere et nobis corporalem resurrectionem de patrocinio figurati proinde eloquii prophetici vindicare. Ecce enim, divina in primordio sententia, terram hominem pronuntiando, Terra es et in terram ibis, secundum substantiam scilicet carnis, quae de terra erat sumpta, et quae prior homo fuerat appellata, sicut ostendimus, dat mihi disciplinam in carnem quoque interpretandi, si quid irae vel gratiae in terram Deus statuit; quia nec proprie terra judicio ejus obnoxia est, quae nihil boni seu mali admisit: maledicta quidem, quae hauserit sanguinem (Gen., IV); sed et hoc ipsum in figuram carnis homicidae. Nam etsi juvari seu laedi habet terra, id quoque propter hominem, ut ille juvetur, sive laedatur per consistorii sui exitus; quo magis ipse pensabit,
One thing more I shall reply to the earlier proposition about the allegorical Scriptures: that it is permitted to us also to claim the bodily resurrection likewise under the patronage of figurative prophetic speech. For behold, the divine sentence in the beginning, in pronouncing man to be earth, Earth you are and into earth you shall go, namely according to the substance of the flesh, which had been taken from the earth and which had first been called man, as we have shown, gives me a rule for interpreting with reference to the flesh also whatever of wrath or of grace God has decreed upon the earth; because the earth is not properly liable to His judgement, since it has committed nothing good or evil: cursed indeed, because it drank blood (Gen. 4); but even this very thing [was] as a figure of the murderous flesh. For even if the earth is capable of being helped or harmed, this too is on account of man, so that he may be helped or harmed through the outcomes of his dwelling-place; whereby he himself will the more pay for it,
Editors' notes and page, col. 878
Footnotes
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Educitur Rhen. Seml.
"Educitur" (is led out): Rhenanus, Semler.
(printed under page 443)
(89) ‹anchor: not visible› · call in col 878
Clausura Paris. et abest temporum.
"Clausura" (closing): the Paris edition, which also lacks "temporum" (of the times).
(printed under page 443)
(90) ‹anchor: not visible› · call in col 878
Exitu Fran.
"Exitu" (at the exit, end): Franeker edition.
(printed under page 443)
(91) ‹anchor: not visible› · call in col 878
In abest a Rhen. Seml.
"In" is missing in Rhenanus, Semler.
(printed under page 443)
(92) ‹anchor: not visible› · call in col 878
Quod Rhen. Seml.
"Quod" (that): Rhenanus, Semler.
(printed under page 443)
(93) ‹anchor: laedi habet terra, id› · call in col 878
Id abest a Rhen. Seml.
"Id" (that) is missing in Rhenanus, Semler.
Commentarius
(printed under page 443)
(17) ‹anchor: not visible› · call in col 878
De soliis. De thronis Apocal. XX. Rig.
Of the seats. Of the thrones, Apocalypse 20. Rigault.
(printed under page 443)
(18) ‹anchor: not visible› · call in col 878
De libris, τῶν γεγραμμένων ἐν τοῖς βιβλίοις, Ibid. Rig.
Of the books, "of the things written in the books", ibid. Rigault.
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Totam Christianae spei frugem in exodio saeculi collocent. Hoc est, in fine saeculi. Exodium, Exitus, Finis, Glossae veteres, Ἐξόδιον, Exsequies. Lucilius: Principio exitus dignus, exodiumque sequeretur. Juvenalis, Satir. 3: .... Tandemque redit ad pulpita notum Exodium....... Vetus interpres, « Exodiarius apud veteres in fine ludorum intrabat, et quidquid lacrymarum atque tristitiae coegissent ex tragicis affectibus, hujus spectaculi risus detergebat. » Argute igitur Septimius finem saeculi nuncupavit exodium. Tunc enim aderit tempus, quo fidelibus Christianis omnium laborum et aerumnarum tristitia vertetur in gaudium, quale Septimius describit sud finem libri de Spectaculis. Rig.
They place the whole fruit of Christian hope in the exodium of the age. That is, at the end of the age. Exodium: exit, end (the old glossaries); Ἐξόδιον, Exsequies (funeral rites). Lucilius: "A worthy exit at the start, and an exodium would follow." Juvenal, Satire 3: ".... and at last the well-known exodium returns to the stage ......." The old commentator: "Among the ancients the exodiarius came on at the end of the plays, and the laughter of this show wiped away whatever tears and sadness the tragic emotions had drawn out." Shrewdly, then, Septimius called the end of the age the exodium. For then the time will come when for faithful Christians the sadness of all their toils and hardships will be turned into joy, such as Septimius describes at the end (as printed, "sud") of his book On the Spectacles. Rigault.
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Agnitio sacramenti. Fidei Christianae veritatis. Rig.
The acknowledgment of the sacrament. Of the truth of the Christian faith. Rigault.
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Consistorii sui exitus. Vocat consistorium terram a consistendo, nam in hac consistit homo. Alioquin consistorium vocamus locum in quo causae cognoscuntur. Rhen.
The end of his dwelling-place. He calls the earth a consistorium from consistere (to stand, to stay), for man stays upon it. Otherwise we call a consistory the place in which cases are heard. Rhenanus.
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Page
- running head: RESURRECTIONE CARNIS. 878
- marginal letters: A et tantummodo spiritalis; B proinde eloquii prophetici; C igitur ut dicamus (in the Commentarius); D aderit tempus (in the Commentarius)
- old-edition numerals: 839 after substantiam
quae propter illum etiam terra patietur. Itaque et cum comminatur terrae Deus, carni potius comminari eum dicam; et cum quid terrae pollicetur, carni potius polliceri eum intelligam. Ut apud David (Psal. XCVI): Dominus regnavit, exsultet terra, id est caro sanctorum, ad quam pertinct regni divini fructus. Dehinc subjungit: Vidit, et concussa est terra; montes sicut cera liquefacti sunt a facie Domini; caro scilicet profanorum; et (Zach. XII, 10): Videbunt enim eum in quem confixerunt. Atque adeo si simpliciter de terrae elemento utrumque existimabitur pronuntiatum, quomodo congruet et concuti et liquefieri eam a facie Domini, quo supra regnante exsultavit? Sic et apud Isaiam: Bona terrae edetis; bona carnis intelligentur, quae illam manent in regno Dei reformatam et angelificatam, et consecuturam quae nec oculus vidit, nec auris audivit, nec in cor hominis ascenderunt (I Cor., II). Alioquin, satis vanum, ut ad obsequium Deus fructibus agri et cibariis vitae hujus invitet, quae etiam in religiosis et blasphemis, semel homini addicta conditione, communicat, pluens super bonos et malos, et solem suum emittens super justos et injustos (Matth. V). Felix nimirum fides, si ea consecutura est, quibus hostes Dei et Christi non modo utuntur, verum etiam abutuntur, ipsam conditionem colentes adversus conditorem. Bulbos et tubera in terrae bonis deputabis, Domino pronuntiante, ne in pane quidem victurum hominem. Sic Judaei, terrena solummodo sperando, coelestia amittunt, ignorantes et panem de coelesti repromissum, et oleum divinae unctionis, et aquam spiritus, et vinum animae vigorantis ex vite Christi. Sicut et ipsam terram sanctam, Judaicum proprie solum, reputant carnem potius Domini interpretandam,
which on his account the earth also will suffer. And so, when God threatens the earth, I would rather say that He threatens the flesh; and when He promises anything to the earth, I would rather understand that He promises it to the flesh. As in David (Ps. 96): The Lord has reigned, let the earth exult, that is, the flesh of the saints, to which the fruit of the divine kingdom belongs. Then he adds: He saw, and the earth was shaken; the mountains melted like wax before the face of the Lord; that is, the flesh of the profane; and (Zech. 12:10): For they shall look on Him Whom they pierced. And indeed, if both statements are reckoned to have been uttered simply about the element of earth, how will it be consistent that it should both be shaken and melt before the face of the Lord, at Whose reigning it exulted above? So also in Isaiah: You shall eat the good things of the earth; the good things of the flesh will be understood, which await it in the kingdom of God, when it has been re-formed and made angelic, and is to obtain the things which neither eye has seen, nor ear heard, nor have they ascended into the heart of man (1 Cor. 2). Otherwise it is quite idle for God to invite men to obedience with the fruits of the field and the foodstuffs of this life, which He shares even among the religious and the blasphemous, once the creation has been made over to man, raining upon the good and the bad, and sending His sun upon the just and the unjust (Matt. 5). Happy faith indeed, if it is to obtain those things which the enemies of God and of Christ not only use but even abuse, worshipping the creation itself against the Creator. You will count onions and truffles among the good things of the earth, though the Lord declares that man will not live even on bread. Thus the Jews, by hoping only for earthly things, lose the heavenly, ignorant both of the bread promised from heaven, and of the oil of divine anointing, and of the water of the spirit, and of the wine of the soul invigorated from the vine of Christ. Just as they also reckon the holy land itself to be properly the Jewish soil, [when it is] rather the flesh of the Lord [that is] to be interpreted,
Editors' notes and page, col. 879
Variae lectiones
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Exsultavit Rhen. Seml.
"Exsultavit" (exulted): Rhenanus, Semler.
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Eum qui Fran. eum quem Jun.
"Eum qui" (him who): Franeker edition; "eum quem" (him whom): Junius.
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Terra Fran. Rig. Ven.
"Terra" (earth, ablative): Franeker edition, Rigault, the Venice edition.
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Mittens Rhen. Seml.
"Mittens" (sending): Rhenanus, Semler.
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Sunt Rhen. Rig. Ven.
"Sunt" (are): Rhenanus, Rigault, the Venice edition.
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Terra Rhen. Seml.
"Terra" (earth, ablative): Rhenanus, Semler.
(printed under page 444)
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Vinum spiritus et aquam Ven. Rigalt. cod. Pithae. Aquam spiritus et abest Fran.
"Vinum spiritus et aquam" (the wine of the spirit and the water): the Venice edition, Rigault, Pithou's manuscript. "Aquam spiritus et" (the water of the spirit, and) is missing in the Franeker edition.
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Dei abest a Rhen. Seml. [numeral blurred in the scan; read as 2 by sequence]
"Dei" (of God) is missing in Rhenanus, Semler.
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Quae etiam in religiosis et blasphemis semel homini addicta conditione communicat. Hunc locum eximie tractavit Seneca lib. IV de Benef., cap. 28: « Deus quaedam in universum humano generi dedit, a quibus excluditur nemo, » etc. Rig.
Which, the condition having once been assigned to man, it shares even among the godly and the blasphemers. Seneca treated this point excellently, On Benefits book IV, chapter 28: "God has given certain things to the human race as a whole, from which no one is shut out," etc. Rigault.
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Ipsam conditionem colentes. Mundum a Deo conditum. Rig.
Worshipping the very creation. The world founded by God. Rigault.
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Oleum divinae unctionis, etc. Delicias Ecclesiae recenset, tria nimirum sacramenta, Eucharistiam, Extremam unctionem, Baptismum. Easdem recenset lib. I adv. Marcionem, cap. 14: « Sed ille quidem usque nunc nec aquam reprobavit, qua suos abluit, nec oleum quo suos ungit, nec panem quo ipsum corpus suum repraesentat. » Accepit animam vigorantem pro vigorem accipientem, passivum significatum pro activo, ut solet aliquando. Lac.
The oil of divine anointing, etc. He lists the delights of the Church, namely three sacraments: the Eucharist, Extreme Unction, Baptism. He lists the same in Against Marcion book I, chapter 14: "But he up to now has not rejected the water with which he washes his own, nor the oil with which he anoints his own, nor the bread by which he makes present his very body." He has taken animam vigorantem (the invigorating soul) for vigorem accipientem (receiving vigour), the passive meaning for the active, as he sometimes does. Lacerda.
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Per incolatum Spiritus sancti. Incolatus est urbs, cujus quis non civis, sed incola est. Modestinus l. XXXIV, D. de mu. hon.: « Incolam vero domicilium facit, » l. III. C de incol. Verum ut Alciatus, de verborum signif., inquit, » Incola proprie est, qui, cum advena esset, in aliquam civitatem ea mente habitatum venit, ut ibi perpetuo sit, summamque rerum suarum ibi habeat. » Merito igitur S. Spiritus incolatus fuit Christus: perpetuum siquidem domicilium nunquam intermissum in eo deposuit pleno fluento. Lac.
Through the sojourning-place of the Holy Spirit. An incolatus is a city of which one is not a citizen but a resident. Modestinus, law 34, Digest, on municipal offices: "But domicile makes a resident"; law 3, Code, on residents. But, as Alciatus says in On the Meaning of Words: "A resident is properly one who, being a stranger, has come to live in some city with the intention of remaining there for good and keeping the sum of his affairs there." Rightly, then, Christ was the dwelling-place of the Holy Spirit: for the Spirit laid down in him, in full flood, a perpetual dwelling never interrupted. Lacerda.
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Page
- running head: 879 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
- marginal letters: A quae propter illum etiam terra patietur; B terrae edetis; bona carnis intelligentur; C nem. Sic Judaei, terrena solummodo; D eximie tractavit Seneca (in the Commentarius at the page foot)
- old-edition numerals: 833 after conditionem
quae exinde et in omnibus Christum indutis, sancta sit terra: vere sancta per incolatum Spiritus sancti; vere lacte et melle manans, per suavitatem spei ipsius; vere Judaea, per Dei familiaritatem: non enim qui in manifesto, Judaeus; sed qui in occulto. Ut et templum Dei eadem sit, et Jerusalem, audiens ab Isaia (Isa. LI): Exsurge, exsurge, Jerusalem, induere fortitudinem brachii tui; exsurge sicut in primordio diei; scilicet in illa integritate quae fuerat ante delictum transgressionis. Quae enim in eam Hierusalem voces ejusmodi competerent exhortationis et advocationis, quae occidit prophetas, et lapidavit ad se missos, et ipsum postremo Dominum suum confixit? Sed nec ulli omnino terrae salus repromittitur; quam oporteret cum totius mundi habitu praeterire. Etiam, si quis audebit terram sanctam paradisum potius argumentari, quam et patrum dici capiat, Adae scilicet et Evae: proinde et in paradisum restitutio carni videbitur repromissa, quae eum incolere et custodire sortita est, ut talis illuc homo revocetur, qualis inde pulsus est.
that thereafter also in all who have put on Christ the land is holy: truly holy through the indwelling of the Holy Spirit; truly flowing with milk and honey, through the sweetness of that hope; truly Judaea, through intimacy with God: for not he who is one openly is a Jew, but he who is one in secret. So that the same [land] may also be the temple of God, and Jerusalem, hearing from Isaiah (Isa. 51): Arise, arise, Jerusalem, put on the strength of your arm; arise as in the beginning of the day; that is, in that integrity which had existed before the offence of the transgression. For what words of this kind, of exhortation and of summons, would befit that Jerusalem which killed the prophets, and stoned those sent to it, and at last nailed its own Lord Himself? But neither is salvation promised again to any land at all, since it must pass away with the fashion of the whole world. Moreover, if anyone will dare to argue that the holy land is rather paradise, which may also be called [the land] of the fathers, namely of Adam and Eve: then too restoration to paradise will seem to have been promised again to the flesh, which was allotted to inhabit and guard it, so that man may be called back thither such as he was driven out from there.
CAPUT XXVII.
Chapter XXVII.
Habemus etiam vestimentorum in Scripturis mentionem ad spem carnis allegorizare, quia et Apocalypsis Joannis (Apoc., III et IV), Hi sunt, ait, qui vestimenta sua non coinquinaverunt cum mulieribus; virgines scilicet significans, et qui semetipsos castraverunt propter regna coelorum. Itaque in albis erunt vestibus, id est in claritate innubae carnis. Et in Evangelio, indumentum nuptiale sanctitas carnis agnosci potest. Itaque Isaias docens, quale jejunium elegerit Dominus, cum subjicit de mercede bonitatis: Tunc, inquit (Isa. LVIII), lumen tuum temporaneum erumpet, et vestimenta
We have also a mention of garments in the Scriptures to allegorize towards the hope of the flesh, since the Apocalypse of John too (Rev. 3 and 4) says: These are they who have not defiled their garments with women; signifying, that is, virgins, and those who have made themselves eunuchs for the sake of the kingdoms of heaven. Therefore they will be in white garments, that is, in the brightness of unwedded flesh. And in the Gospel the wedding garment can be recognized as the holiness of the flesh. So Isaiah, teaching what kind of fast the Lord has chosen, when he adds concerning the reward of goodness: Then, he says (Isa. 58), your early light shall break forth, and garments
Editors' notes and page, col. 880
Footnotes
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Indue Rhen. Seml.
"Indue" (put on): Rhenanus, Semler.
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Diei abest a Rhen. Seml.
"Diei" (of the day) is missing in Rhenanus, Semler.
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Qua Rhen. Seml.
"Qua" (by which): Rhenanus, Semler.
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Competent Pam. Rhen.
"Competent" (they befit): Pamelius, Rhenanus.
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Terrae abest a Rig. Ven.
"Terrae" (of the earth) is missing in Rigault, the Venice edition.
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Etiam Pam. Fran.
"Etiam" (also): Pamelius, Franeker edition.
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Depulsus alii.
"Depulsus" (driven off): others.
Commentarius
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Qui vestimenta sua non coinquinaverunt. Miscet Scripturae diversa, ut solet nonnunquam, loca, vel potius alludit ad diversa loca ex quorum verbis compingit tertiam sententiam, explicans verba unius loci per alterius verba. Lac.
Who have not defiled their garments. He mixes different places of Scripture, as he sometimes does, or rather alludes to different places from whose words he builds a third sentence, explaining the words of one place by the words of another. Lacerda.
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Innubae carnis. Virgineae; codex Pith. innube. Rig.
Of unwed flesh. Virginal; Pithou's manuscript reads innube. Rigault.
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Tunc, inquit, lumen tuum temporaneum erumpet. Vertit Auctor Isaiae LVIII temporaneum, pro eo quod alii matutinum. Graeca vox πρώϊμον praecox significat. Deinde legit ἱμάτια, id est vestimenta, pro eo quod Graeci codices hodierni, et quidam veterum ἰάματα, id est curationes. Duplex est hujus loci lectio etiam apud Graecos: nam consentiunt Tertulliano, non modo B. Cyprianus, lib. de Eleemos. et Operibus, sub principium, ac lib. de orat. Domin. sub finem, et B. Augustinus serm. 172; (continues)
Then, he says, your timely light shall break forth. The author renders temporaneum in Isaiah 58, where others have matutinum (of the morning). The Greek word πρώϊμον means early. Next he reads ἱμάτια, that is garments, where the Greek manuscripts of today and some of the ancients have ἰάματα, that is healings. This place has a double reading even among the Greeks: for not only blessed Cyprian agrees with Tertullian, in On Works and Alms near the beginning and in On the Lord's Prayer near the end, but also blessed Augustine, sermon 172; (continues)
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Page
- running head: [cut off at left] M PARS II. — SERIES I, POLEMICA. 880
- marginal letters: A pretandam, quae exinde; B ulli omnino terrae; C in albis erunt vestibus; D igitur S. Spiritus incolatus (in the Commentarius at the page foot)
- old-edition numerals: 834 after est (printed at the head of the CAPUT XXVII line)
- other: first word "pretandam" is the remainder of a word broken from the preceding column (interpretandam); full-width headings "Variae lectiones" and "Commentarius" at the page foot not set; Variae lectiones and the editors' Commentarius notes (LAC., RIG.) at the page foot not set; old-edition numeral read as 834, bold type somewhat unclear
tua citius orientur : non subsericam utique, nec pallium, sed carnem volens accipi, ortum carnis resurrecturae de mortis occasu praedicavit. Adeo nobis quoque suppetit allegorica defensio corporalis resurrectionis. Nam et cum legimus (Isa. XXVI) : Populus meus, introite in cellas promas quantulum, donec ira mea praetereat, sepulcra erunt cellae promae, in quibus paulisper requiescere habebunt, qui in finibus saeculi, sub ultima ira, per Antichristi vim excesserint. Aut cur cellarum promarum potius vocabulo usus est, et non alicujus loci receptorii, nisi quia in cellis promis caro salita et usui reposita servatur, depromenda illinc suo tempore? Proinde enim et corpora medicata condimentis sepulturae, mausoleis et monumentis sequestrantur, processura ind⟨e⟩ cum jusserit Dominus. Quod cum ita intelligi congruat; et quae enim ab ira Dei cellariorum nos refugia servabunt? hoc ipso quod ait, « donec ira praetereat, » quae exstinguet Antichristum, post iram ostendit processuram carnem de sepulcro, in quo ante iram fuerit illata. Nam et de cellariis non aliud effertur, quam quod infertur; et post Antichristi eradicationem agitabitur resurrectio.
of yours will spring up more quickly: wishing to be understood not, of course, as a half-silk tunic, nor a cloak, but the flesh, he proclaimed the rising of the flesh that is to rise again from the setting of death. So far does an allegorical defence of bodily resurrection lie at hand for us also. For when we read (Isa. 26:20): My people, enter into the storerooms for a little while, until My wrath pass over, the graves will be the storerooms, in which those will have to rest for a little while who at the end of the age, under the last wrath, shall have departed through the violence of Antichrist. Or why did He use the word storerooms rather than that of some place of reception, unless because in storerooms flesh that has been salted and laid by for use is kept, to be brought out thence in its own time? For in the same way bodies also, treated with the seasonings of burial, are deposited in mausoleums and monuments, to come forth thence when the Lord shall command. Since it is fitting that it be understood thus; and what refuges of storerooms will indeed preserve us from the wrath of God? by the very fact that He says, "until the wrath pass over," which will extinguish Antichrist, He shows that after the wrath the flesh will come forth from the grave into which it was brought before the wrath. For nothing else is carried out of storerooms than what is carried in; and after the uprooting of Antichrist the resurrection will be set in motion.
CAPUT XXVIII.
Chapter XXVIII.
Scimus autem, sicut vocibus, ita et rebus prophetarum, tam pictis, quam et factis praedicatur resurrectio. Cum Moyses manum in sinum condit, et emortuam profert, et rursus insinuat, et vividam explicat, nonne hoc de toto homine portendit? Siquidem trina virtus Dei per illa trina signa denotabatur cum suo ordine : primo diabolum
Now we know that, as by the words, so also by the deeds of the prophets, both those figured and those performed, the resurrection is proclaimed. When Moses hides his hand in his bosom, and brings it out deadened, and puts it in again, and draws it out living, does he not portend this concerning the whole man? Since indeed the threefold power of God was denoted by those three signs in its own order: first the devil
Editors' notes and page, col. 881
Variae lectiones
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Subscribam Rhen. subserivam Jun.
"Subscribam" (I shall subscribe): Rhenanus; "subserivam" (as printed): Junius.
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Quo Fran.
"Quo" (by which): Franeker edition.
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Sepulcris Fran.
"Sepulcris" (from the tombs): Franeker edition.
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Notabatur Par.
"Notabatur" (was marked): the Paris edition.
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Retractatura Rig. Ven.
"Retractatura" (about to take back): Rigault, the Venice edition.
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Exquisitura. Jun.
"Exquisitura" (about to seek out): Junius.
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Prophetem Pam. propheta Ven. mend.
"Prophetem": Pamelius; "propheta": the Venice edition, a misprint.
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sed etiam Chrysostomus, hom. 55, in cap. XVI Matth. De quo vide plura apud Leonem Castrum in Isaiam; ubi etiam eos qui aliter legunt, locum hunc ostendit de resurrectione interpretari. Pam.
(continued) but also Chrysostom, homily 55, on Matthew chapter 16. On this see more in Leo de Castro on Isaiah, where he also shows that those who read otherwise interpret this place of the resurrection. Pamelius.
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In cellis promis caro salita. Quas hic cellas mox dicet cellaria, quo vocabulo Sulpitius Severus utitur lib. II Hist. sac., ubi de episcopis Ariminum convocatis: « Quibus omnibus, inquit, annonas et cellaria dare imperator praeceperat. » Rig.
Salted meat in the storerooms of the steward. What he here calls cellae he will soon call cellaria, a word Sulpicius Severus uses in Sacred History book II, of the bishops summoned to Ariminum: "To all of whom," he says, "the emperor had ordered rations and stores to be given." Rigault.
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Cellariorum. Cellarium proprie est, in quo colliguntur ministeria mensarum, vel quae victui necessaria supersunt. Sed ad rem Tertulliani observatum est discrimen inter promptuarium et cellarium, quod in hoc deponantur quae paucorum dierum sunt, in promptuario vero quae longi temporis. Quare non diuturnam fore mortem per cellarii vocabulum admonuit Tertullianus. Vocis cellarii meminit S. Gregorius Mag. lib. II Dial. cap. 28: « Monachus, qui cellarium tenebat, audivit quidem jubentis Benedicti verba, sed implere distulit. » Pam.
Of the storerooms. A cellarium is properly where the table service is gathered, or whatever is left over of what is needed for food. But for Tertullian's point a distinction has been observed between a promptuarium and a cellarium: in the latter are put things for a few days, in the promptuarium things for a long time. So by the word cellarium Tertullian indicated that death would not be lasting. St Gregory the Great mentions the word cellarium in Dialogues book II, chapter 28: "The monk who had charge of the storeroom heard Benedict's command, but put off carrying it out." Pamelius.
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Et emortuam profert. Exodi IV refertur haec historia, et solum ἐγενήθη ἡ χεὶρ αὐτοῦ λεπρῶσα, et facta est manus ejus leprosa, habetur. Verum infra, cap. 55, nitidius rem explicat: « Mutatur, inquit, Moysi manus, et quidem ad instar emortuae, exsanguis, » etc. Hic enim similitudine quadam emortuam dicit, non re ipsa. S. Hieronymus contra Joan. Hieros. eodem utitur testimonio ad probandam resurrectionem: « Manus Moysi mutata est in candore nivis et deinceps colori pristino restituta in utraque diversitate manus fuit. » Le Pr.
And brings it out dead. This story is told in Exodus 4, and there one has only "his hand became leprous." But below, in chapter 55, he explains the matter more clearly: "Moses' hand," he says, "is changed, and indeed like a dead hand, bloodless," etc. Here, then, he calls it dead by a kind of likeness, not in fact. St Jerome, against John of Jerusalem, uses the same testimony to prove the resurrection: "The hand of Moses was changed into the whiteness of snow and then restored to its former colour; in both changes it was a hand." Le Prieur.
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Et rursus insinuat. Quod modo dixit, in sinum condit. Le Pr.
And puts it in again. What he has just said: he puts it in his bosom. Le Prieur.
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Page
- running head: LIBER DE RESURRECTIO[NE...] (cut off at image edge)
- marginal letters: A tua citius orientur : non subsericam; B mentis sequestrantur, processura inde; C emortuam profert (31), et rursus insinuat; D rus utitur lib. II Hist. sac. (in the Commentarius)
- old-edition numerals: 885 after quod
serpentem, quanquam formidabilem, subactura homini; dehinc carnem de sinu mortis retractura, atque ita omnem sanguinem exsecutura judicio. De quo apud eumdem propheten (Gen. IX): Quoniam et vestrum, inquit Deus, sanguinem exquiram de omnibus bestiis, et de manu hominis, et de manu fratris exquiram eum. Porro nihil exquiritur, nisi quod reposcitur; nihil reposcitur, nisi quod et reddetur. Et utique reddetur quod ultionis nomine reposcetur et exquiretur. Neque enim vindicari poterit quod omnino non fuerit. Erit autem dum restituitur, uti vindicetur. In carnem itaque dirigitur, quicquid in sanguinem praedicatur, sine qua non erit sanguis. Caro suscitabitur, ut sanguis vindicetur. Sunt et quaedam ita pronuntiata, ut allegoriae quidem nubilo careant, nihilominus tamen ipsius simplicitatis suae sitiant interpretationem: quale est apud Isaiam, Ego occidam, et vivificabo. Certe posteaquam occiderit, vivificabit. Ergo per mortem occidens, per resurrectionem vivificabit. Caro est autem quae occiditur per mortem; caro itaque et vivificabitur per resurrectionem. Certe, si occidere carni animam eripere est, vivificare, contrarium ejus carni animam referre est; caro resurgat necesse est, cui anima per occisionem erepta, referenda est per vivificationem.
the serpent, formidable though it was, being about to subject to man; then being about to draw the flesh back from the bosom of death, and so to pursue all blood in judgement. Concerning which [it is written] in the same prophet (Gen. 9:5): For your blood also, says God, I will require from all the beasts, and from the hand of man, and from the hand of a brother I will require it. Now nothing is required except what is demanded back; nothing is demanded back except what will also be returned. And certainly that will be returned which will be demanded back and required in the name of vengeance. For that which did not exist at all cannot be avenged. But it will exist when it is restored, so that it may be avenged. Therefore whatever is declared concerning the blood is directed towards the flesh, without which there will be no blood. The flesh will be raised up, so that the blood may be avenged. There are also certain things so pronounced that, though they are free from the cloud of allegory, they nevertheless thirst for the interpretation of their own simplicity: such as that in Isaiah, I will kill, and I will make alive. Certainly, after He has killed, He will make alive. Therefore, killing through death, He will make alive through resurrection. But it is the flesh that is killed through death; therefore it is the flesh also that will be made alive through resurrection. Certainly, if to kill is to snatch the soul away from the flesh, then to make alive, its contrary, is to bring the soul back to the flesh; the flesh must necessarily rise again, from which the soul, snatched away by killing, is to be brought back by making alive.
CAPUT XXIX.
Chapter XXIX.
Igitur, si, et allegoricae Scripturae, et argumenta rerum, et simplices voces, resurrectionem carnis, quamquam sine nominatione ipsius substantiae, subradiant; quanto magis, quae hanc
Therefore, if both allegorical Scriptures, and the evidences of things, and simple words shed a light upon the resurrection of the flesh, although without naming the substance itself, how much more those which this
Editors' notes and page, col. 882
Footnotes
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Occiderit Rhen.
"Occiderit" (shall have killed): Rhenanus.
(printed under page 445)
(18) ‹anchor: substantiae, subradiant› · call in col 882
Obradiant alii.
"Obradiant" (shine upon): others.
Commentarius
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De quo apud eumdem prophetam. Nempe Moysen, tacite innuens eum esse auctorem et Exodi et Geneseos, ex quibus haec testimonia citat, atque adeo et totius Pentateuchi. Certe de Exodo et Deuter. idipsum patet ex Scripturae verbis Exod. XXIV, et Deut. XXXI; et de toto opere id asserunt Philo, lib. de Mundo, ac Josephus alicubi. Pam.
Of which, in the same prophet. That is, Moses, quietly implying that he is the author of both Exodus and Genesis, from which he cites these testimonies, and indeed of the whole Pentateuch. Of Exodus and Deuteronomy, certainly, this is plain from the words of Scripture, Exodus 24 and Deuteronomy 31; and Philo, in the book On the World, and Josephus somewhere assert it of the whole work. Pamelius.
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Quale est apud Isaiam, etc. Verba quae ex Isaia refert Tertullianus in tota prophetia αὐτολεξεὶ non reperiuntur; colligi tamen possunt ex iis locis in quibus Deus potentiam suam ostendit ex eo quod populum in angustias mortis dejicere possit, et a morte revocare. Clarius habentur haec I Reg. II: Dominus mortificat et vivificat, et in psal. Esti Isaiae XXXVIII scriptum legatur: Corripies me et vivificabis me. Le Pr.
As it is in Isaiah, etc. The words Tertullian quotes from Isaiah are not found word for word anywhere in the prophecy; they can, however, be gathered from those places in which God shows his power in that he can cast the people down into the straits of death and call them back from death. These things are found more clearly in 1 Kings (1 Samuel) 2: The Lord kills and makes alive, and in the psalm of Isaiah 38 (as printed, "Esti") one reads written: You will chasten me and make me live. Le Prieur.
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Allegoricae Scripturae et argumenta, etc. Ἀνακεφαλαίωσιν instituit testimoniorum, quibus resurrectio mortuorum demonstratur. Le Pr.
Allegorical scriptures and the proofs, etc. He makes a recapitulation of the testimonies by which the resurrection of the dead is shown. Le Prieur.
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Page
- running head: RESURRECTIONE CARNIS. 882
- marginal letters: A serpentem, quanquam formidabilem; B allegoriae quidem nubilo careant; C Igitur, si, et allegoricae; D num condit (in the Commentarius, beside note 32)
- old-edition numerals: 836 after vivificare,
speciem in ipsas substantias corporales speciali mentione determinant, non erunt deducendae in quaestionem! Accipe Ezechielem (Ezech. XXXVII): Et facta est, inquit, super me manus Domini, et extulit me in spiritu Dominus, et posuit me in medio campi: is erat ossibus refertus, et circumduxit me super ea per circuitum; et ecce multa super faciem campi, et ecce arida satis. Et ait ad me: Fili hominis, si vivent ossa ista? Et dixi: Adonai Domine, tu scis. Et ait ad me: Propheta in ossa haec, et dices: Ossa arida, audite sermonem Domini. Haec dicit Dominus Adonai ossibus istis: Ecce ego affero in vos spiritum, et vivetis, et dabo in vos spiritum, et reducam in vos carnes, et circumdabo vobis cutem, et dabo in vobis spiritum, et vivetis, et cognoscetis quod ego Dominus. Et prophetavi secundum praeceptum, et ecce vox, dum propheto, et ecce motus, et accedebant ossa ad ossa. Et vidi, et ecce super ossa nervi, et caro ascendit, et circumpositae sunt eis cutes, et spiritus in eis non erat, et ait ad me: Propheta ad spiritum, fili hominis; propheta, et dices ad spiritum: Haec dicit Dominus Adonai: A quatuor ventis veni, spiritus, et spira in istis interemptis, et vivant. Et prophetavi ad spiritum, sicut praecepit mihi, et introivit in ea spiritus, et vixerunt, et constiterunt super pedes suos valentia magna satis. Et ait ad me: Fili hominis, ossa ista omnis domus Israel est. Ipsi dicunt: Exaruerunt ossa nostra, et periit spes nostra, avulsi sumus in eis. Propterea propheta ad eos: Ecce ego patefacio sepulcra vestra; et eveham vos de sepulcris vestris, populus meus: et inducam vos in terram Israel; et cognoscetis quod ego Dominus aperuerim sepulcra vestra, et eduxerim vos de sepulcris vestris, populus meus; et dabo vobis spiritum, et vivetis, et requiescetis in terra vestra, et cognoscetis quod ego Dominus locutus sim et fecerim, dicit Dominus.
form fix by special mention upon the bodily substances themselves will not have to be brought into question! Take Ezekiel (Ezek. 37): And the hand of the Lord came upon me, he says, and the Lord carried me out in the spirit, and set me in the middle of a plain: it was full of bones, and He led me over them round about; and behold, there were many upon the face of the plain, and behold, they were very dry. And He said to me: Son of man, will these bones live? And I said: Adonai, Lord, Thou know. And He said to me: Prophesy over these bones, and you shall say: Dry bones, hear the word of the Lord. Thus says the Lord Adonai to these bones: Behold, I bring spirit into you, and you shall live, and I will put spirit into you, and I will bring back flesh upon you, and I will surround you with skin, and I will put spirit in you, and you shall live, and you shall know that I am the Lord. And I prophesied according to the command, and behold, a voice, while I was prophesying, and behold, a commotion, and the bones came together, bone to bone. And I looked, and behold, upon the bones were sinews, and flesh came up, and skins were laid round them, and there was no spirit in them; and He said to me: Prophesy to the spirit, son of man; prophesy, and you shall say to the spirit: Thus says the Lord Adonai: Come from the four winds, spirit, and breathe upon these slain, and let them live. And I prophesied to the spirit, as He commanded me, and the spirit entered into them, and they lived, and they stood up upon their feet, a very great force. And He said to me: Son of man, these bones are the whole house of Israel. They say: Our bones have dried up, and our hope has perished, we are torn off in them. Therefore prophesy to them: Behold, I open your graves; and I will bring you up out of your graves, My people: and I will lead you into the land of Israel; and you shall know that I the Lord have opened your graves, and have brought you out of your graves, My people; and I will give you spirit, and you shall live, and you shall rest in your land, and you shall know that I the Lord have spoken and have done it, says the Lord.
CAPUT XXX.
Chapter XXX.
Hanc quoque praedicationem scio qualiter concutiant
This preaching too, I know how they shake [it]
Editors' notes and page, col. 883
Variae lectiones
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Spem Pam. Rhen.
"Spem" (hope, accusative): Pamelius, Rhenanus.
(printed under page 446)
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Vos in Rhen. Seml.
"Vos in" (you into): Rhenanus, Semler.
(printed under page 446)
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In vobis Rhen. Seml.
"In vobis" (in you): Rhenanus, Semler.
(printed under page 446)
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Et dabo i. v. s. et r. i. v. e. etc. c. v. c. et d. i. v. s. vivetis absunt a Venet.
The words "et dabo i[n] v[os] s[piritum] et r[eviviscetis] ..." etc., down to "... vivetis" (and I will put spirit into you ... you shall live) are missing in the Venice edition.
(printed under page 446)
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Carnes Rhen. cod. Pithae.
"Carnes" (flesh, plural): Rhenanus, Pithou's manuscript.
(printed under page 446)
(24) ‹anchor: et constiterunt› · call in col 883
Steterunt Rhen. Seml.
"Steterunt" (they stood): Rhenanus, Semler.
(printed under page 446)
(25) ‹anchor: Dominus aperuerim› · call in col 883
Aperui Rhen.
"Aperui" (I opened): Rhenanus.
(printed under page 446)
(26) ‹anchor: et dabo vobis› · call in col 883
In vos alii.
"In vos" (into you): others.
(printed under page 446)
(36) ‹anchor: valentia magna satis› · call in col 883
Super pedes suos valentia magna satis. In primo casu est vox isthaec, non in sexto. Graece: Καὶ ἔστησαν ἐπὶ τῶν ποδῶν αὐτῶν καὶ συναγωγὴ πολλὴ σφόδρα. Vulgatus: Steteruntque super pedes suos exercitus grandis nimis valde. Per valentiam intelligit Tertullianus potentiam magnam copiarum et exercitus congregati, secutus translationem Aquilae et Theodotionis, qui habet, δύναμις μεγάλη, vis magna. Lac.
Upon their feet, a very great strength. This word (valentia) is in the nominative, not the ablative. The Greek: "And they stood upon their feet, a very great gathering." The Vulgate: And they stood upon their feet, an exceedingly great army. By valentia Tertullian understands the great power of the forces and of an assembled army, following the translation of Aquila and Theodotion, which has δύναμις μεγάλη, a great force. Lacerda.
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Imaginem ea fecerit Israel. Locus de quo hic quaestio, meo judicio a Tertulliano optime de resurrectione mortuorum explicatur; neque enim ea mihi allubescit interpretatio quam refellit Auctor, quaeque recentiorum est fere omnium. Pari ratione B. Hieronymus in cap. XXXVII Ezechielis mortuorum resurrectionem evincit, eo quod restauratio Judaici populi promittatur, fulciaturque resurrectione, quae si non esset, vana esset promissio; de rebus enim non exstantibus, nullus certi quidquam potest probare. Vide locum. Le Pr.
That Israel made it an image. The place in question here is, in my judgement, explained excellently by Tertullian of the resurrection of the dead; for I do not like the interpretation the Author refutes, which is that of almost all the more recent writers. On the same reasoning blessed Jerome, on Ezekiel chapter 37, proves the resurrection of the dead from the fact that the restoration of the Jewish people is promised and propped on the resurrection, which, if it did not exist, would make the promise empty; for of things that do not exist no one can prove anything certain. See the place. Le Prieur.
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Page
- running head: 883 TERTULLIANI OPERUM PARS II. — S[...] (cut off at the image edge)
- marginal letters: A speciem in ipsas substantias corporales speciali; B gnoscetis quod ego Dominus; C sumus 837 in eis; D (36) Super pedes suos (beside the Commentarius, not set)
- old-edition numerals: 837 after sumus
in allegoriae argumentationem, quia dicendo, Ossa ista omnis domus Israel est, imaginem ea fecerit Israel et propria conditione transtulerit; atque ita figuratam esse, non veram resurrectionis praedicationem. Statum enim Judaeorum deformari, quodam modo emortuum et exaridum et dispersum in campo orbis. Itaque et imaginem resurrectionis in illum allegorizari, quia recolligi habeat et recompingi os ad os, id est tribus ad tribum, et populus ad populum, et recorporari carnibus facultatum et nervis regni; atque ita de sepulcris, id est de habitaculis captivitatis tristissimis atque teterrimis educi, et refrigerii nomine respirare, et vivere exinde in terra sua Judea. Et quid post haec? Morientur sine dubio. Et quid post mortem? Nulla, opinor, resuscitatio, si non haec erit ipsa, quae Ezechieli revelatur. Sed enim et alias praedicatur resurrectio: ergo et haec erit, et temere in statum eam Judaicarum rerum convertunt. Aut si alia est illa quam defendimus, nihil mea interest, dum sit et corporum resurrectio, sicut et rerum Judaicarum. Denique, hoc ipso quod recidivatus Judaici status de recorporatione et redanimatione ossium figuratur, id quoque eventurum ossibus probatur. Non enim posset de ossibus figura componi, si non idipsum et ossibus eventurum esset. Nam etsi figmentum veritatis in imagine est, imago ipsa in veritate est sui; necesse est esse prius sibi quo alii configuretur: de vacuo similitudo non competit; de nullo parabola non convenit. Ita oportebit ossium quoque credi reviscerationem et respirationem qualis dicitur, de qua possit exprimi Judaicarum rerum reformatio qualis affingitur. Sed magis religiosum est, veritatem de suae auctoritate simplicitatis defendi, quam sensus divinae propositionis expostulat. Si enim ad res Judaicas spectaret haec visio, statim revelato situ ossium subjecisset, Ossa ista omnis domus Israelis est; et caetera deinceps. At cum ostensis ossibus, de propria spe eorum quid obloquitur, nondum nominato Israele, et fidem tentat prophetae: Fili
into an argument from allegory, because by saying, These bones are the whole house of Israel, He made them an image of Israel and transferred them from their proper condition; and so it is a figurative, not a real, proclamation of resurrection. For the state of the Jews, they say, is being portrayed, in a certain manner dead and dried up and scattered over the plain of the world. And therefore the image of resurrection too is allegorized in reference to it, because it is to be gathered again and fitted together again bone to bone, that is tribe to tribe and people to people, and to be re-embodied with the flesh of resources and the sinews of a kingdom; and so to be led out of the tombs, that is out of the most sorrowful and most foul dwellings of captivity, and to breathe again under the name of refreshment, and thenceforth to live in its own land, Judea. And what after this? They will die, without doubt. And what after death? No resuscitation, I suppose, if it is not to be this very one which is revealed to Ezekiel. But indeed a resurrection is proclaimed elsewhere too: therefore this too will be it, and they rashly turn it into the state of Jewish affairs. Or if the one which we defend is another, it matters nothing to me, provided there is a resurrection of bodies as well as of Jewish affairs. Finally, by this very fact, that the restoration of the Jewish state is figured by the re-embodiment and re-animation of bones, it is proved that this also will happen to bones. For a figure could not be composed from bones unless that very thing were also going to happen to bones. For although the fiction of a truth lies in an image, the image itself is in truth of itself; that by which it is configured to another must first exist for itself: from emptiness a likeness is not apt; from nothing a parable does not fit. So it will be necessary to believe also the re-fleshing and re-breathing of the bones, such as is described, from which the reformation of Jewish affairs, such as is ascribed to it, could be expressed. But it is more religious that the truth be defended on the authority of its simplicity, which the sense of the divine proposition demands. For if this vision looked to Jewish affairs, as soon as the arrangement of the bones had been revealed He would have added, These bones are the whole house of Israel; and the rest in order. But when, the bones having been shown, He says something about their own hope, Israel not yet having been named, and tests the faith of the prophet: Son
Editors' notes and page, col. 884
Footnotes
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Est, Israel, in Rhen. Seml. Israel est in Pam.
"Est, Israel, in": Rhenanus, Semler; "Israel est in": Pamelius.
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Israeli Seml. Israelis cod. Pith.
"Israeli": Semler; "Israelis" (of Israel): Pithou's manuscript.
(printed under page 446)
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Sed Rhen. Seml.
"Sed" (but): Rhenanus, Semler.
(printed under page 446)
(30) ‹anchor: not visible› · call in col 884
Carnis facultatem Rhen. Seml.
"Carnis facultatem" (the capacity of the flesh): Rhenanus, Semler.
(printed under page 446)
(31) ‹anchor: not visible› · call in col 884
Aut Jun.
"Aut" (or): Junius.
(printed under page 446)
(32) ‹anchor: status de› · call in col 884
Readunatione Fran. readuntatione Pam. mendose.
"Readunatione" (reunion): Franeker edition; "readuntatione": Pamelius, wrongly.
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(33) ‹anchor: suae auctoritate› · call in col 884
Veritate Rhen. Seml. de sua auctoritate et simplicitate Par.
"Veritate" (truth): Rhenanus, Semler; "de sua auctoritate et simplicitate" (from its own authority and simplicity): the Paris edition.
(printed under page 446)
(34) ‹anchor: spe eorum quid› · call in col 884
Qui Fran.
"Qui" (who): Franeker edition.
Commentarius
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(38) ‹anchor: recorporatione et redanimatione› · call in col 884
Recorporatione et redanimatione. Est ἀναψύχωσις [Greek word partly blurred in the scan; ending -χωσις clear]; male corrigunt, qui readunatione scribunt. Le Pr.
Re-embodiment and re-animation. It is ἀναψύχωσις (re-ensouling); those who write readunatione (reunion) correct it wrongly. Le Prieur.
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(39) ‹anchor: figmentum veritatis› · call in col 884
Nam et si figmentum veritatis. Exemplum seu potius metaphoram, aut similitudinem, vult innuere, quae ad fingendam seu repraesentandam veritatem adhibetur. Le Pr.
For even if a figure of the truth. He means an example, or rather a metaphor or likeness, used to shape or represent the truth. Le Prieur.
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Page
- running head: PARS II. — SERIES I, POLEMICA. 884 (left part of head cut off at image edge)
- marginal letters: A ‹tiant in allegoriae›; B ‹Nulla, opinor, resuscitatio›; C ‹similitudo non competit›; D ‹B. Hieronymus in cap. (Commentarius, not set)›
- old-edition numerals: 838 after ‹prius›
⟨homi⟩nis, si vivent ossa haec? ut et ille responderet: ⟨Domi⟩ne, tu scis; non utique Deus prophetae fidem ⟨de⟩ re tentasset, quae futura non esset, quam nun⟨quam⟩ Israel audisset, quam credi non oporteret. Sed ⟨quoni⟩am praedicabatur quidem resurrectio mor⟨tuoru⟩m, Israel vero pro sua incredulitae dissidens, ⟨scand⟩alizabatur, et aspiciens habitum senescentis ⟨sepul⟩turae, desperabat resurrectionem; vel non ⟨in illa⟩m potius animum dirigebat, sed in circumstan⟨tias su⟩as; idcirco Deus et prophetam, quasi et ⟨ipsum⟩ dubium, praestruxit ad constantiam praedica⟨tionis⟩, revelato ordine resurrectionis; et populo id ⟨crede⟩ndum mandavit, quod prophetae revelavit, ⟨ipsos⟩ dicens esse ossa quae erant resurrectura, qui ⟨non c⟩redebant resurrectura. Denique in clausula: ⟨Et co⟩gnoscetis, inquit, quod ego Dominus locutus ⟨sim⟩ et fecerim; id utique facturus, quod fuerat lo⟨cutus⟩; caeterum non id facturus quod locutus, si ⟨aliud⟩ facturus.
of man, will these bones live? so that he too should answer, Lord, Thou knowest; God would surely not have tested the prophet's faith concerning a thing which was not to be, which Israel had never heard, which ought not to be believed. But since the resurrection of the dead was indeed being preached, while Israel, dissenting through its unbelief, was scandalized, and, looking upon the aspect of the ageing grave, despaired of the resurrection, or rather was directing its mind not to that but to its own circumstances, God therefore both prepared the prophet, as though he too were doubtful, for constancy in the preaching, by revealing the order of the resurrection, and charged the people to believe what He had revealed to the prophet, saying that they themselves were the bones which were to rise, who did not believe that they would rise. In short, in the closing clause, And you shall know, He says, that I the Lord have spoken and have done it: meaning, surely, that He would do what He had spoken; but He would not be doing what He had spoken, if He were to do something else.
CAPUT XXXI.
Chapter XXXI.
⟨Quod⟩ si et populus allegorice mussitaret ossa ⟨sua a⟩refacta, et spem suam perditam dispersionis ⟨exitu⟩ querulus, merito videretur et Deus ⟨figura⟩tam desperationem figurata promissione ⟨so⟩latus. Sed cum dispersionis quidem injuria ⟨ja⟩m populo accidisset, resurrectionis vero spes ⟨in⟩ illum saepissime cecidisset, et mani⟨festum⟩ est de corporum interitu labefactans fiduciam ⟨resur⟩rectionis: ita et Deus eam restruebat fidem, ⟨quam⟩ populus destruebat. Quanquam etsi aliqua ⟨praese⟩ntium rerum tunc conflictatione moerebat ⟨Israel⟩, non idcirco in parabola accipienda esset ⟨revela⟩tionis intentio, sed in testationem resurrectio⟨nis, u⟩t in illam spem erigeret illos aeternae scilicet ⟨saluti⟩s, et necessarioris restitutionis, et averteret ⟨ab asp⟩ectu praesentium rerum. Ad hoc enim et alii
But if the people too were muttering allegorically that their bones were dried up, and, complaining at the outcome of their dispersion, that their hope was lost, God would deservedly seem to have comforted a figurative despair with a figurative promise. But since the injury of dispersion had indeed already befallen the people, while the hope of resurrection had very often fallen away in them, and it is manifest that they were undermining confidence in the resurrection on account of the destruction of bodies, so God was rebuilding that faith which the people was pulling down. Although, even if Israel was then grieving under some distress of present things, the intent of the revelation would not on that account have to be taken as a parable, but as a testimony to the resurrection, that He might raise them up to that hope, namely of eternal salvation and of a more necessary restoration, and turn them away from the sight of present things. For to this end also others
<!-- note: col 885 is the author's text (no editors' prose in the column): it opens with the tail of hominis (col 884 ends Fili) in the end of ch. XXX, then the heading CAPUT XXXI, and ends with "Ad hoc enim et alii", running on into col 886. The scan is cut at the binding, so every line opening of the column is lost or partly lost; the letters in ⟨ ⟩ are conjectures from the sense, the line-end hyphens and the lemmata in n885. Variant-reading and commentary call numbers and the bold old-edition page marker (839) are omitted. Misprint incredulitae kept as printed. UNSURE supplements: ⟨Quod⟩ (a trace of a final e is visible; possibly Quae or Quare), ⟨sua a⟩refacta, ⟨exitu⟩ (only the call 37 is visible before querulus; QA Q8 replaced the earlier conjecture suae with exitu, which the variant 37 Excitum of Rhenanus and Semler presupposes and the parallel editions read, "dispersionis exitu querulus"), ⟨ja⟩m (illum, tum are possible), ⟨in⟩ (covered by the 839 marker), mani⟨festum⟩ est, ⟨non c⟩redebant, circumstan⟨tias su⟩as, praedica⟨tionis⟩, ⟨sim⟩, ⟨aliud⟩, ⟨revela⟩tionis. QA Q7: text moved here from n885, where it had been filed under "Editors' prose". -->
Editors' notes and page, col. 885
Footnotes
[The left-column image is cut at its left edge: note numbers and the first letters of the lines are lost. Letters in square brackets are supplied from sense; [...] marks text cut off and not supplied.]
Variae lectiones
(printed under page 447)
(35) ‹anchor: ossa haec› · call in col 885
[H]aec abest a Rhen. Seml.
"Haec" (this) is missing in Rhenanus, Semler.
(printed under page 447)
(36) ‹anchor: quasi› · call in col 885
Qua Rig. Ven.
"Qua" (by which): Rigault, the Venice edition.
(printed under page 447)
(37) ‹anchor: before querulus (call at the cut start of the line)› · call in col 885
Excitum Rhen. Seml.
"Excitum" (roused): Rhenanus, Semler.
(printed under page 447)
(38) ‹anchor: merito videretur› · call in col 885
Videtur alii.
"Videtur" (seems, indicative): others.
(printed under page 447)
(39) ‹anchor: et› · call in col 885
Ut Lat.
"Ut" (as): Latinius.
(printed under page 447)
(40) ‹anchor: conflictatione moerebat› · call in col 885
Hae[...] Rhen. Seml. [the variant word is broken at the line end and its remainder lost at the cut edge]
"Hae[...]": Rhenanus, Semler (reading incomplete in the scan).
Commentarius
(printed under page 447)
(40) ‹anchor: habitum senescentis [sepul]turae› · call in col 885
Habitum senescentis sepulturae. Venuste di[cit] pro sera et diuturna mora sepulturae, sicut [qu]i diuturna et longaeva sunt vita, senescunt; [...]p. 32: « Quam capulum, quam sepulcrum, [...] senium requietae atque reconditae alicujus [sepult]urae. » Lac.
The state of a burial grown old. He says it gracefully, for the late and long delay of burial, just as those who are of long-lasting and long life grow old; [...] chapter 32: "Whether bier or tomb, [...] the old age of some burial at rest and laid away." Lacerda.
(printed under page 447)
(41) ‹anchor: desperationem› · call in col 885
Figuratam desperationem. Figurata enim [...]nia explicabant suam extremam calamitatem, [dicent]es: Aruerunt ossa nostra; eosque Deus eo[...] tenore solatur vaticinio illo et visione ossium [...]rum. Lac.
Despair in figure. For they set out their utmost calamity in figured [words], saying: Our bones are dried up; and God consoles them in the same strain by that prophecy and the vision of the [dry] bones. Lacerda.
(printed under page 447)
(42) ‹anchor: dispersionis quidem injuria› · call in col 885
Sed cum dispersionis quidem injuria, etc. [...]ur putasse Auctor ante calamitatem illam Israe[...] populi edidisse hoc oraculum Ezechielem; [...] falsum videtur, cum Ezechielis prophetia [...]t post captivitatem. Sed potest accipi Tertul[lianus], non quod voluerit omnino ante captivitatem, [...]nte plenam dispersionem et oppressionem [...]simam Israelis vaticinatum haec prophetam. [...]ro non nimium haeret huic sententiae Auctor, [...] statim alia via suam interpretationem confir[...]um inquit, Quamquam etsi aliqua praesentium tunc conflictatione moerebat Israel, etc. Nam cum Ezechiel prophetavit, haec dispersio jam erat facta. Sic Hieronymus inquit: Per ressurrectionis parabolam de restitutione Israel prophetari, qui eo tempore captivus erat in Babylone. Epiphanius, in Vitis prophetarum, Ezechielem tradit in captivitate vaticinatum fuisse. Lac.
But when the injury of dispersion, etc. The Author [seems] to have thought that Ezekiel gave this oracle before that calamity of the Israelite people; which appears false, since Ezekiel's prophecy [is] after the captivity. But Tertullian can be taken to mean not that it was wholly before the captivity, but that the prophet foretold these things [before] the full dispersion and the [final] oppression of Israel. [Yet] the Author does not cling overmuch to this opinion, [for] he at once confirms his interpretation another way, when he says, Although indeed Israel was then grieving under some affliction of present things, etc. For when Ezekiel prophesied, this dispersion had already taken place. So Jerome says: By the parable of the resurrection the restoration of Israel is prophesied, which at that time was captive in Babylon. Epiphanius, in the Lives of the Prophets, records that Ezekiel prophesied in the captivity. Lacerda.
(printed under page 447)
(43) ‹anchor: in parabola accipienda esset› · call in col 885
Non idcirco in parabola accipienda esset, etc. Probat restitutionem illam Israelitarum non tam fuisse revelationem qua Deus illos restituere vellet, resurrectionis testimonium. Le Pr.
It was not on that account to be taken as a parable, etc. He proves that that restoration of the Israelites was not so much a revelation by which God meant to restore them, [as] a testimony of the resurrection. Le Prieur.
(printed under page 447)
(44) ‹anchor: not visible in col 885; lemma Vivent mortui stands with the Isaiah quotation at the head of col 886› · call in col 886 (kept here because n886 does not carry it)
Vivent mortui. In Graeco est, resurgent, ἀναστήσονται. Isa. XXVI, juxta LXX. Le Pr.
The dead shall live. In the Greek it is "they shall rise," ἀναστήσονται. Isaiah 26, according to the Seventy. Le Prieur.
Page
- running head: LIBER DE RESURRECTIONI⟨ ⟩ (cut off at right edge of image)
- marginal letters: A ⟨ ⟩nis, si vivent ossa haec; B ⟨ ⟩et fecerim; id utique facturus; C ⟨ ⟩ntium rerum tunc conflictatione; D beside editors' Commentarius lines (diuturna et longaeva sunt vita)
- old-edition numerals: 839 at the cut start of the line before illum (first digit lost at the binding; 839 from the sequence, 840 stands in col 886)
- misprints kept as printed: incredulitae (for incredulitate); in Commentarius (42) ressurrectionis
- broken type: resurrec'ionem (the t is damaged but legible; set as t)
- other (QA Q2a): the column is cut at the binding like col. 873 (each line loses its first letters); the imported text marks the losses with empty ⟨ ⟩ and supplies no conjectures. Variants 41–45 and Commentarius (44)–(46) printed on this page are called in col. 886; the (44) entry above is very likely called there too (its lemma Vivent mortui stands with the Isaiah quotation at the head of col. 886).
- other (QA Q5): Commentarius (44) is missing from n886 and is kept in this file; the n886 read should take it over.
- other (QA Q7): the column's author text (with conjectures) had been filed in this notes file under "Editors' prose" while parts/c885_a.md held only the chapter heading; it is now in the part, with the conjectures in ⟨ ⟩ and the ligatures as ae/oe, and removed from here.
prophetae: Exibitis de sepulcris, veluti vituli de vinculis soluti, et conculcabitis inimicos (Matth. IV, 3). Et rursum: Gaudebit cor vestrum, et ossa vestra velut herba orientur (Isa. LXVI), quia et herba de dissolutione et corruptela seminis reformatur. In summa, si proprie in Israelis statum resurgentium ossium imago contenditur, cur etiam non Israeli tantummodo, verum et omnibus gentibus eadem spes annuntiatur et recorporandarum, et redanimandarum reliquiarum, et de sepulcris exsuscitandorum mortuorum? De omnibus enim dictum est (Isa. XXVI): Vivent mortui, et exsurgent de sepulcris: ros enim qui a te est, medela est ossibus eorum. Item alibi (Isa. LXVI): Veniet adorare omnis caro in conspectu meo, dicit Dominus. Quando? Cum praeterire coeperit habitus mundi hujus. Supra enim: Quemadmodum coelum novum et terra nova, quae ego facio in conspectu meo, dicit Dominus; ita stabit semen vestrum. Tunc ergo quod subjicit, implebitur: Et exibunt (utique de sepulcris), et videbunt artus eorum qui impie egerunt, quoniam vermis illorum non decidet, et ignis eorum non exstinguetur, et erunt conspectui omni carni; scilicet quae resuscitata et egressa de sepulcris, Dominum pro hac gratia adorabit.
prophets: You shall go out from the tombs like calves loosed from their bonds, and you shall tread down your enemies (Matt. 4:3). And again: Your heart shall rejoice, and your bones shall spring up like grass (Isa. 66), because grass too is formed anew out of the dissolution and decay of the seed. In sum, if the image of the rising bones is contended to apply properly to the state of Israel, why is the same hope proclaimed not to Israel only but also to all nations, of remains to be re-embodied and re-animated, and of the dead to be raised up from the tombs? For of all it is said (Isa. 26): The dead shall live, and they shall rise up from the tombs; for the dew that is from Thee is healing for their bones. Likewise elsewhere (Isa. 66): All flesh shall come to worship in My sight, says the Lord. When? When the fashion of this world begins to pass away. For above [it says]: As the new heaven and the new earth, which I make in My sight, says the Lord, so shall your seed stand. Then therefore what He adds will be fulfilled: And they shall go out (from the tombs, certainly), and they shall see the limbs of those who have acted impiously, because their worm shall not fall away, and their fire shall not be extinguished, and they shall be a spectacle to all flesh; that is, [to the flesh] which, raised again and come forth from the tombs, will worship the Lord for this grace.
CAPUT XXXII.
Chapter XXXII.
Sed ne solummodo eorum corporum resurrectio videatur praedicari, quae sepulcris demandantur, habes scriptum (Apoc III): Et mandabo piscibus maris, et eructabunt ossa quae sunt comesta, et faciam compaginem ad compaginem, et os ad os. Ergo, inquis, et pisces resuscitabuntur, et caeterae bestiae et alites carnivorae, ut revomant quos comederunt: quia et apud Moysen legis, exquiri sanguinem de omnibus bestiis? Non utique. Sed idcirco
But lest the resurrection only of those bodies which are committed to tombs should seem to be preached, you have it written (Rev. 3): And I will give command to the fishes of the sea, and they will belch up the bones that have been eaten, and I will make joint to joint, and bone to bone. Therefore, you say, the fishes too will be raised again, and the other beasts and the carnivorous birds, so that they may vomit back those whom they have eaten: because you read also in Moses that blood is to be required of all beasts? Not at all. But for this reason
Editors' notes and page, col. 886
Footnotes
(41) ‹anchor: not visible› · call in col 886
Prophetae Ven.
"Prophetae" (of the prophet): the Venice edition.
(printed under page 447)
(42) ‹anchor: not visible› · call in col 886
Velociter Rhen. cod. Pith.
"Velociter" (swiftly): Rhenanus, Pithou's manuscript.
(printed under page 447)
(43) ‹anchor: not visible› · call in col 886
Excitandorum Rhen. Seml.
"Excitandorum" (of those to be roused): Rhenanus, Semler.
(printed under page 447)
(44) ‹anchor: et faciam› · call in col 886
Facient [...] [the rest of this variant, at the start of the next line, is lost at the cut edge]
"Facient" (they will make) ... (incomplete in the scan).
(printed under page 447)
(45) ‹anchor: ut revomant› · call in col 886
Vomant Rhen. Seml.
"Vomant" (vomit): Rhenanus, Semler.
Commentarius
(printed under page 447)
(45) ‹anchor: mandabo piscibus maris› · call in col 886
Et mandabo piscibus, etc. Apoc. XX, licet diversus locus esse videatur, sed citant veteres quaedam aliquando ex Scriptura quae tamen non exstant. Le Pr.
And I will command the fishes, etc. Apocalypse 20, though the place seems different; but the ancients sometimes cite certain things from Scripture which are nonetheless not extant. Le Prieur.
(printed under page 447)
(46) ‹anchor: alites carnivorae› · call in col 886
Et alites carnivorae. Σαρκοβόροι alites. Haereticorum erat objectio, fieri non posse, ut qui a belluis discerpti avibusque fuissent, resurgerent. Hos hic confutat Tertullianus. Le Pr.
And flesh-eating birds. Σαρκοβόροι (flesh-devouring) birds. It was the heretics' objection that those who had been torn apart by beasts and birds could not rise again. Tertullian refutes them here. Le Prieur.
(printed under page 447)
Page
- running head: RESURRECTIONE CARNIS. 886 (start of the running head cut off at the left edge of the image)
- marginal letters: A ‹prophetae: Exibitis de sepulcris›; B ‹praeterire coeperit habitus›; C ‹(45), 840 et eructabunt ossa›; D ‹Sic Hieronymus inquit (in the editors' commentary)›
- old-edition numerals: 840 after ‹maris›
nominantur bestiae et pisces in redhibitionem carnis et sanguinis, quo magis exprimatur resurrectio etiam devoratorum corporum, cum de ipsis devoratoribus exactio edicitur. Puto autem hujus quoque divinae potestatis documentum idoneum Jonam, cum incorruptus utraque substantia, carne atque anima, de alvo piscis evolvitur. Et utique triduo concoquendae carni viscera ceti tam suffecissent, quam capulum, quam sepulcrum, quam senium requietae atque reconditae alicujus sepulturae: salvo eo, quod et bestias, feros in Christianum vel maxime nomen homines, vel ipsos etiam iniquitatis angelos figuravit, de quibus sanguis exigetur per ultionem pensandam. Qui ergo discendi magis adfinis, quam praesumendi; et credendi diligentior, quam contendendi; et divinae potius sapientiae religiosus, quam suae libidinosus, audiens aliquid a Deo destinatum in carnes, et cutes, et nervos, et ossa, aliud quid haec commentabitur, quasi non in hominem destinetur, quod in istas substantias praedicatur? Aut enim nihil in hominem destinatur, non liberalitas regni, non severitas judicii, non quodcumque est resurrectio aut si in hominem destinatur, necesse est in eas substantias destinetur, ex quibus homo structus est, in quem destinatur. Illud etiam de argutissimis istis demutatoribus ossium, et carnium; et nervorum, et sepulcrorum requiro cur si quando in animam quid pronuntiatur, nihil aliud animam interpretantur, nec transfigurant eam in alterius rei argumentum; cum vero in aliquam speciem corporalem quid editur, omnia potius asseverant, quam quod nominatur? Si corporalia parabolae, ergo et animalia; si non et animalia, ergo nec corporalia. Tam enim corpus homo, quam et anima, ut non possit altera species admittere aenigmata, altera excludere.
beasts and fishes are named for the restitution of flesh and blood, so that the resurrection even of devoured bodies may be the more plainly expressed, since the exaction is decreed from the devourers themselves. Moreover I think Jonah a fitting proof of this divine power too, when, uncorrupted in both substances, flesh and soul, he is rolled out from the belly of the fish. And surely the bowels of the whale would have sufficed for digesting flesh within three days just as well as a coffin, as a sepulchre, as the decay of some burial left at rest and stored away: saving this, that by the beasts He has also figured men who are fierce above all against the Christian name, or even the very angels of iniquity, from whom blood will be required by a vengeance to be weighed out. Whoever, then, is more inclined to learning than to presuming, and more diligent in believing than in contending, and more devoted to the divine wisdom than wanton in his own, on hearing something destined by God for fleshes, and skins, and sinews, and bones, will he construe these as something else, as though what is proclaimed for these substances were not destined for man? For either nothing is destined for man, not the bounty of the kingdom, not the severity of judgement, not whatever the resurrection is; or, if it is destined for man, it must be destined for those substances of which man is constructed, for whom it is destined. This too I ask of these most subtle transmuters of bones and fleshes, and of sinews and sepulchres: why, if ever something is pronounced concerning the soul, they interpret the soul as nothing else, nor transfigure it into the subject of some other thing; but when something is set forth concerning some bodily kind, they assert anything rather than what is named? If the bodily things are parables, then the things of the soul are too; if the things of the soul are not, then neither are the bodily things. For man is as much body as he is soul, so that the one kind cannot admit enigmas while the other excludes them.
CAPUT XXXIII.
Chapter XXXIII.
Satis haec de prophetico instrumento: ad Evangelia
Enough of these things concerning the prophetic instrument: to the Gospels
Editors' notes and page, col. 887
Variae lectiones
(printed under page 448)
(46) ‹anchor: not visible› · call in col 887
Redhibitione Pam. Fran.
"Redhibitione" (by giving back): Pamelius, Franeker edition.
(printed under page 448)
(47) ‹anchor: not visible› · call in col 887
Utramque substantiam, carnem atque animam Rig. Ven.
"Utramque substantiam, carnem atque animam" (both substances, flesh and soul): Rigault, the Venice edition.
(printed under page 448)
(48) ‹anchor: not visible› · call in col 887
Evomitur Lat.
"Evomitur" (is vomited up): Latinius.
(printed under page 448)
(49) ‹anchor: not visible› · call in col 887
Qua vel quasi Rhen.
"Qua" or "quasi" (as if): Rhenanus.
(printed under page 448)
(50) ‹anchor: not visible› · call in col 887
Conditae Rhen. Seml.
"Conditae" (laid away): Rhenanus, Semler.
(printed under page 448)
(51) ‹anchor: not visible› · call in col 887
Bestias feras Rhen. Seml.
"Bestias feras" (wild beasts): Rhenanus, Semler.
(printed under page 448)
(52) ‹anchor: nec transfigurant› · call in col 887
Transfigunt Rhen. Rig. Seml. Ven.
"Transfigunt" (pierce through): Rhenanus, Rigault, Semler, the Venice edition.
(printed under page 448)
(53) ‹anchor: not visible› · call in col 887
Ad add. Rig.
Rigault adds "ad" (to).
(printed under page 448)
(54) ‹anchor: not visible› · call in col 887
Jam n. a. omnes si n. ad o. in parabolis absunt a Ven.
The words "Jam n[ec] a[lia] omnes si n[on] ad o[mnia] in parabolis" are missing in the Venice edition.
(printed under page 448)
(47) ‹anchor: not visible› · call in col 887
Salvo eo quod et bestias, feros, etc. Non absque aliqua ironia haec dicta a Tertulliano subindicant hanc interpretationem haereticorum ad locum Gen. IX, quem nuper insinuavit Auctor, et cap. 28, attulerat ad probandam etiam resurrectionem. Sed effugium haereticorum statim coepit retorquere in illos. Lac.
Saving this, that beasts too, wild ones, etc. These words, spoken by Tertullian not without some irony, hint at this interpretation by the heretics of the place in Genesis 9, which the Author has just introduced and had brought forward in chapter 28 to prove the resurrection too. But he at once began to turn the heretics' evasion back on them. Lacerda.
(printed under page 448)
(48) ‹anchor: in animam quid pronuntiatur› · call in col 887
Cur si quando in animam quid pronuntiatur, etc. Petit rationem ab haereticis, cur ea, quae in Scriptura dicuntur de corporali resurrectione, interpretentur de anima, et ea quae de anima dicuntur, nullo pacto velint in corpus redundare. Lac.
Why, if ever something is declared of the soul, etc. He asks the heretics for their reason why they interpret of the soul what Scripture says of bodily resurrection, and will by no means allow what is said of the soul to overflow onto the body. Lacerda.
(printed under page 448)
(49) ‹anchor: corporalia parabolae› · call in col 887
Si corporalia parabolae. Si quae de corpore praedicuntur, sunt parabolae apud haereticos, ea interpretantes figurate et parabolice, cur non et ea, quae de animae resurrectione dicuntur, extendunt ad corpus? Lac.
If bodily things are parables. If what is declared of the body is parable for the heretics, who interpret it figuratively and as parable, why do they not also extend to the body what is said of the soul's resurrection? Lacerda.
(printed under page 448)
Page
- running head: 887 TERTULLIANI OPERUM PARS II. —
- marginal letters: A nominantur bestiae et pisces; B gentior, quam contendendi; C transfigurant eam in alterius rei argumentum; D (47) Salvo eo quod et bestias (in the commentary)
- old-edition numerals: 841 after nominatur?
- other: "se / nium" split at line end without hyphen, joined as senium; running head cut off at right edge and its letters blurred (OPERUM read through damaged type); column ends mid-word "Evan-"; editors' Variae lectiones and Commentarius (Lac.) notes at page foot not set; right-hand column cut off, not set
- other: the word Evangelia was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 888
nunc provoco. Hic quoque occursurus prius eidem astutiae eorum, qui proinde et Dominum omnia in parabolis pronuntiasse contendunt, quia scriptum est: Haec omnia locutus est Jesus in parabolis, et sine parabola non loquebatur ad illos, scilicet Judaeos. Nam et discipuli: Quare, aiunt, in parabolis loqueris? et Dominus: Propterea in parabolis loquor ad eos, ut videntes non videant, et audientes non audiant, secundum Isaiam. Quod si ad Judaeos in parabolis, jam non ad omnes; si non ad omnes in parabolis, jam non semper, nec omnia parabolae; sed quaedam, cum ad quosdam; ad quosdam autem, dum ad Judaeos, nonnunquam plane et ad discipulos. Sed quomodo referat Scriptura, considera: Dicebat autem et parabolam ad eos; ergo et non parabolam dicebat, qui non notaretur cum parabolam loquebatur, si ita semper loquebatur. Et tamen nullam parabolam non, aut ab ipso invenias edissertatam, ut de seminatore in verbi administratione; aut a commentatore Evangelii praeluminatam, ut judicis superbi, et viduae instantis ad perseverantiam orationis; aut ultro conjectandam, ut arboris fici dilatae in spem, ad instar Judaicae infructuositatis. Quod si nec parabolae obumbrant Evangelii lucem; tanto abest, ut sententiae et definitiones, quarum aperta natura est, aliter quam sonant sapiant. Definitionibus autem et sententiis Dominus edicit, sive judicium sive regnum Dei, sive resurrectionem: Tolerabilius erit, inquit (Matth. XI), Tyro et Sidoni in die judicii; et (Matth. X): Dicicite illis, quod appropinquaverit regnum Dei; et (Luc. XIV): Retribuetur tibi in resurrectione justorum. Si nomina absoluta sunt rerum, id est judicii et regni Dei, et resurrectionis, ut nihil eorum in parabolam comprimi possit; nec ea in parabolas compellantur, quae ad dispositionem, et transactionem, et passionem regni, judicii, et resurrectionis praedicantur; atque ita corporalia defendantur, ut corporalibus destinata, id est, non spiritualia, quia non figurata. Nam et ideo praestruximus
I now appeal. Here too I shall first meet that same cunning of theirs who likewise contend that the Lord also uttered all things in parables, because it is written: All these things Jesus spoke in parables, and without a parable He did not speak to them, that is, to the Jews. For the disciples too say: Why do You speak in parables? and the Lord: For this reason I speak to them in parables, that seeing they may not see, and hearing they may not hear, according to Isaiah. But if to the Jews in parables, then not to all; if not to all in parables, then not always, nor are all things parables; but certain things, when to certain people; and to certain people, while to the Jews, sometimes plainly also to the disciples. But consider how Scripture relates it: And He was also speaking a parable to them; therefore He also spoke what was not a parable, since He would not be noted as speaking a parable if He always spoke so. And yet you will find no parable that is not either explained by Himself, as that of the sower in the ministry of the word; or illuminated beforehand by the commentator of the Gospel, as that of the proud judge and of the widow insistent, for perseverance in prayer; or open to conjecture of itself, as that of the fig tree spared in hope, after the likeness of Jewish unfruitfulness. But if not even the parables overshadow the light of the Gospel, so much the less do sentences and definitions, whose nature is open, mean otherwise than they sound. Now it is by definitions and sentences that the Lord declares judgement, or the kingdom of God, or the resurrection: It will be more tolerable, He says (Matt. 11:22), for Tyre and Sidon on the day of judgement; and (Matt. 10:7): Say to them that the kingdom of God has drawn near; and (Luke 14:14): It will be repaid to you in the resurrection of the just. If the names of the things are absolute, that is, of judgement and of the kingdom of God and of the resurrection, so that none of them can be compressed into a parable, neither may those things be forced into parables which are proclaimed concerning the disposition, and the accomplishment, and the undergoing of the kingdom, the judgement and the resurrection; and thus they are upheld as bodily, as destined for bodies, that is, not spiritual, because not figurative. For this is also why we laid down beforehand
Editors' notes and page, col. 888
Footnotes
(53) ‹anchor: scilicet Judaeos› · call in col 888
Ad add. Rig.
Rigault adds "Ad" (to), reading "to the Jews".
(printed under page 448)
(54) ‹anchor: ad omnes in parabolis› · call in col 888
Jam n. a. omnes si n. ad o. in parabolis absunt a Ven.
"Jam non ad omnes; si non ad omnes in parabolis" (then not to all; if not to all in parables) are missing in the Venice edition.
(printed under page 448)
(55) ‹anchor: not visible› · call in col 888
Parabolam abest a Par.
"Parabolam" (parable) is missing in the Paris edition.
(printed under page 448)
(56) ‹anchor: parabolae obumbrant› · call in col 888
Adumbrant Rhen. Seml.
"Adumbrant" (sketch, shade): Rhenanus, Semler.
(printed under page 448)
(57) ‹anchor: nomina absoluta› · call in col 888
Absolute Rhen. Seml.
"Absolute" (absolutely): Rhenanus, Semler.
(printed under page 448)
(58) ‹anchor: ad dispositionem› · call in col 888
Dispensationem Rig.
"Dispensationem" (dispensation): Rigault.
(printed under page 448)
(59) ‹anchor: corporalia defendantur› · call in col 888
Defendentur Pam. Rhen.
"Defendentur" (will be defended): Pamelius, Rhenanus.
(printed under page 448)
(60) ‹anchor: ideo praestruximus› · call in col 888
Praestrinximus Rhen.
"Praestrinximus" (we touched on beforehand): Rhenanus.
Commentarius
(printed under page 448)
(50) ‹anchor: Tyro› · call in col 888
Tolerabilius, inquit, erit Tyro, etc. Matth. XI. Vox Graeca ἀνεκτότερον, tolerabilius, sicuti vertit Auctor, et remissius, veluti Vulgata editio, significat. Pam.
It will be more tolerable, He says, for Tyre, etc. Matthew 11. The Greek word ἀνεκτότερον means more tolerable, as the Author renders it, and less severe, as the Vulgate edition has it. Pamelius.
(printed under page 448)
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Quae ad passionem resurrectionis praedicantur. Ut libro de Virginibus velandis passionem nuptiarum, ita hic passionem resurrectionis dicit, ut significet vim illam plane divinam, inferendam corporibus animarum ad ipsa reditu. Rig.
Things declared of the undergoing of the resurrection. As in the book On the Veiling of Virgins he speaks of the undergoing of marriage, so here he speaks of the undergoing of the resurrection, to signify that wholly divine power to be brought upon bodies by the return of souls to them. Rigault.
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Non spiritualia, quia non figurata. Ut e contrario figurata sunt, quae sic de corpore dicuntur, (continues)
Not spiritual, because not figurative. As, on the contrary, those things are figurative which are said of the body in such a way, (continues)
(printed under page 448)
Page
- running head: …UM PARS II. — SERIES I, POLEMICA. 888
- marginal letters: A ‹gelia nunc provoco›; B ‹ergo et non parabolam dicebat›; C ‹et Sidoni in die judicii›; D ‹interpretantes figurate et parabolice› (in the Commentarius at the page foot)
- old-edition numerals: 842 after ‹(Matth. X):›
- other: column begins with "gelia", the end of "Evan-" broken from col. 887; "Di" at line end has no visible hyphen before "cicite", joined as Dicicite; old-edition numeral partly blurred, read as 842; a stray mark before "quarum" not set; running head cut off at the left edge; Variae lectiones and Commentarius (editors' notes) at the page foot not set
tam corpus animae, quam et carnis obnoxium esse mercedibus pro communi operatione pensandis, ne corporalitas animae occasionem subministrans figurarum corporalitatem carnis excludat; cum utramque participem et regni, et judicii, et resurrectionis oporteat credi. Et nunc eo pergimus, uti corporalitatem carnalem proprie demonstremus a Domino significari in omni resurrectionis mentione, salva animali, quam et ipsam pauci receperunt.
that both the body of the soul and that of the flesh are liable to the recompenses to be weighed out for their common working, lest the corporeality of the soul, by supplying an occasion for figures, should exclude the corporeality of the flesh; since both must be believed to be partakers of the kingdom, and of the judgement, and of the resurrection. And now we proceed to show that the fleshly corporeality is properly signified by the Lord in every mention of the resurrection, without prejudice to the corporeality of the soul, which itself also few have accepted.
CAPUT XXXIV.
Chapter XXXIV.
Imprimis, cum ad hoc venisse se dicit, uti quod periit, salvum faciat, qui dicas perisse? Hominem, sine dubio. Totumne, an ex parte? Utique totum: siquidem transgressio, quae perditionis humanae caussa est, tam animae instinctu ex concupiscentia, quam et carnis actu ex degustatione commissa, totum hominem elogio transgressionis inscripsit, atque exinde merito perditionis implevit. Totus itaque salvus fiet, qui periit totus delinquendo: nisi si et ovis illa sine corpore amittitur, et sine corpore revocatur. Nam si caro quoque ejus cum anima (quod pecus totum est) humeris boni pastoris advehitur, ex utraque utique substantia restituendi hominis exemplum est. Aut quam indignum Deo, dimidium hominem redigere in salutem? Pene minus facere, cum etiam saecularium principum plena semper indulgentia vindicetur. Diabolus validior in hominis injuriam intelligitur, totum eum elidens; Deus infirmior renuntiabitur, non totum eum relevans? Atquin et Apostolus suggerit (Rom. V), ubi delictum abundaverit, illic gratiam superabundasse. Quomodo denique salvus habebitur, qui poterit et perditus dici, carne scilicet perditus, anima vero salvus, nisi quod jam et anima in perdito constituatur necesse est, ut salva effici possit? Id enim
First of all, when He says that He has come for this, to save that which had perished, what do you say had perished? Man, without doubt. The whole, or in part? The whole, surely: since the transgression, which is the cause of human perdition, committed as much by the prompting of the soul out of concupiscence as by the act of the flesh out of tasting, inscribed the whole man with the charge of transgression, and thence deservedly filled him with perdition. Therefore he will be saved whole who perished whole by sinning: unless that sheep too is lost without a body and is brought back without a body. For if its flesh also, together with the soul (which is the whole beast), is carried on the shoulders of the good shepherd, then surely there is an example of man to be restored in respect of both substances. Or how unworthy of God it would be to bring back half a man into salvation! It would be to do almost less [than they], when even the indulgence of worldly princes is always claimed to be full. Is the devil to be understood as stronger for the injury of man, striking him down wholly, and God to be declared weaker, not raising him up wholly? And yet the Apostle also suggests (Rom. 5:20) that where sin abounded, there grace superabounded. How, finally, will he be held saved who could also be called lost, lost, that is, in the flesh, but saved in the soul, unless it is necessary that the soul too be already placed in a state of loss, so that it can be made safe? For this
Editors' notes and page, col. 889
Variae lectiones
(printed under page 449)
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Dicis Rhen. Seml.
"Dicis" (you say): Rhenanus, Semler.
(printed under page 449)
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Perit Rhen. Rig. Ven. Seml.
"Perit" (perishes): Rhenanus, Rigault, the Venice edition, Semler.
(printed under page 449)
(66) [as printed; in sequence (63)] ‹anchor: not visible› · call in col 889
Totus add. Pam. Fran.
Pamelius and the Franeker edition add "totus" (whole).
(printed under page 449)
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Qua Fran.
"Qua" (by which): Franeker edition.
(printed under page 449)
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Postulet Rig. Ven.
"Postulet" (should demand): Rigault, the Venice edition.
(printed under page 449)
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Dubitavit Pam. Fran.
"Dubitavit" (doubted): Pamelius, Franeker edition.
(printed under page 449)
(52) (continued) ‹anchor: not visible› · call on the previous page
ut de spiritu intelligenda sint. Verba quae loquor, ait Christus, spiritus sunt et vita; figurata ergo sunt: sapiunt praeterquam sonant. Liniamenta Christi, imago Christi sanctitas, justitia, veritas. Paulus, I ad Corinth. XV: Sicut portavimus imaginem terreni, portemus imaginem coelestis. Rig.
(continued) that they are to be understood of the spirit. The words that I speak, says Christ, are spirit and life; so they are figurative: they mean something besides what they sound. The lineaments of Christ, the image of Christ, are holiness, justice, truth. Paul, 1 Corinthians 15: As we have borne the image of the earthly, let us bear the image of the heavenly. Rigault.
(printed under page 449)
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Nam et ideo praestruximus, tam corpus animae, etc. Cap. 16, praestruxit Auctor utrumque, et animam et corpus obnoxium esse vel supplicio vel praemio, et cap. 17, quoniam anima fuisset corporea, juxta suum placitum, corpus sui generis habens, torqueri etiam probavit sine carne in inferno, ideo ait hic tam corpus animae quam carnis, quia et animae dedit corpus. Lac.
For this reason too we laid down beforehand that both the body of the soul, etc. In chapter 16 the Author laid down beforehand that both, soul and body, are liable to punishment or reward; and in chapter 17, since by his own tenet the soul was corporeal, having a body of its own kind, he proved that it is tormented even without the flesh in the underworld. That is why he says here the body of the soul as much as of the flesh, since he gave a body to the soul as well. Lacerda.
(printed under page 449)
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Salva animali. Id est, inconcussa corporalitate animae; ita enim vult ad corporalitatem carnis referri, quae de resurrectione praedicuntur, ut non obinde negent animam habere suum corpus speciale, sed statim ostendit paradoxum hoc placitum cum subdit, quam et, ipsum pauci receperunt; nempe corporalitatem animae. Lac.
The animal (body) being safe. That is, the corporeality of the soul being unshaken; for he wants what is declared of the resurrection to be referred to the corporeality of the flesh in such a way that they should not on that account deny that the soul has its own special body; but he at once shows this tenet to be a paradox when he adds, which, too, few have received; namely, the corporeality of the soul. Lacerda.
(printed under page 449)
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Totum hominem elogio transgressionis, etc. Elogium est criminis et sententiae publica et legitima manifestatio, quae interdum fiebat voce praeconis, interdum titulo quodam inscripta tabella. Lac.
The whole man, by the charge of transgression, etc. An elogium is the public and legal declaration of the crime and the sentence, made sometimes by the herald's voice, sometimes on a tablet inscribed with a kind of notice. Lacerda.
(printed under page 449)
(56) ‹anchor: plena semper indulgentia› · call in col 889
Saecularium principum plena semper indulgentia, etc. Hoc verbum usurpare ea aetas vulgo coepit. Sic infra: « Si non omnem lacrymae imbrem indulgentia divina siccaret. » Rhen.
The always full indulgence of worldly princes, etc. That age began to use this word commonly. So below: "If divine indulgence did not dry every shower of tears." Rhenanus.
(printed under page 449)
Page
- running head: 889 LIBER DE RESURRECTIONE[...] (cut off at image edge)
- marginal letters: A tam corpus animae; B humanae caussa est; C injuriam intelligitur; D I ad Corinth. xv (in the Commentarius)
- old-edition numerals: 843 after Pene
- other: Variae lectiones (full-width) and Commentarius (notes 53-55 etc.) at page foot not set; "Rom. v" printed in small capitals, set V; stray marks over "hominem" and "injuriam" ignored; column ends mid-sentence at "Id enim"
salvum effici oportebit, quod perditum fuerit. Porro autem recipimus animae immortalitatem, ut perdita non in interitum credatur, sed in supplicium, id est, in gehennam. Et, si ita est, jam non animam spectabit salus, salvam scilicet sua natura per immortalitatem; sed carnem potius, quam interibilem constat apud omnes. Aut si et anima interibilis, id est non immortalis, quod et caro; jam et carni forma illa ex aequo proficere debebit, proinde mortali et interibili; quia id quod perit, salvum facturus est Dominus. Nolo nunc contentioso fune deduce⟨r⟩e hac an illac hominem perditio depostulet, dum utrimque eum salus destinet, in ambas substantias peraequata. Ecce enim, ex quacumque substantia hominem perisse praesumpseris, ex altera non perit. Salvus ergo erit jam ex qua non perit, et salvus nihilominus fiet ex qua perit. Habes totius hominis restitutionem; dum et quodcumque ej⟨u⟩s perit, salvum facturus est Dominus; et quodcumque non perit, utique non erit perditurus. Quis ultra de utriusque substantiae securitate dubitabit, cum altera salutem consecutura sit, altera amissura eam non sit? Et tamen adhuc sensum rei exprimit Dominus, Ego, dicens, veni, non ut meam, sed ut Patris, qui misit me, faciam voluntatem. Quam, oro te? Ut omne quod dedit mihi, non perdam ex eo quidquam, sed resuscitem illud in novissima die. Quid a Patre Christus acceperat, nisi quod et induerat? Hominem sine dubio, carnis animaeque texturam. Neutrum ergo eorum, quae accepit, perire patietur, imo nec quidquam utriusque; imo nec modicum. Quod si modicum caro, ergo nec carnem, quia nec modicum: nec quidquam, quia nec quidquam. Atquin, si non et carnem resuscitabit novissima die, jam non modicum patietur perire de homine; sed, pro tanta dixerim parte, prope
must be made safe which has been lost. Furthermore, we accept the immortality of the soul, so that, when lost, it is believed to be lost not to destruction but to punishment, that is, to Gehenna. And if this is so, then salvation will not concern the soul, which is of course safe by its own nature through immortality, but rather the flesh, which all agree is perishable. Or if the soul too is perishable, that is, not immortal, as the flesh is, then that rule ought to benefit the flesh too on equal terms, as being likewise mortal and perishable; because that which perishes the Lord will save. I do not now wish to drag out with a contentious rope whether perdition claims man on this side or on that, so long as salvation destines him on both sides, made equal across both substances. For see: from whichever substance you presume that man has perished, by the other he does not perish. He will therefore be safe already by that by which he does not perish, and he will nonetheless be made safe by that by which he perishes. You have the restoration of the whole man, since whatever of him perishes the Lord will save, and whatever does not perish He will certainly not lose. Who will any longer doubt the security of both substances, when the one is to obtain salvation and the other is not to lose it? And yet the Lord expresses the sense of the matter further, saying: I have come, not to do My own will, but that of the Father, Who sent Me. Which, I ask you? That of all that He has given Me I should lose nothing, but should raise it up on the last day. What had Christ received from the Father, if not what He had also put on? Man, without doubt, the fabric of flesh and soul. Neither of these, therefore, which He received will He allow to perish; indeed not anything of either; indeed not even a little. If the flesh is a little, then not the flesh either, since not even a little; not anything, since not anything. And yet, if He will not raise the flesh too on the last day, He will then allow not a little of man to perish, but, I might say in view of so great a part, nearly
Editors' notes and page, col. 890
Footnotes
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Alterutra Rhen.
"Alterutra" (one or the other): Rhenanus.
(printed under page 449)
(68) ‹anchor: nec quidquam, quia nec quidquam› · call in col 890
Quia nec quidquam absunt a Rhen. Seml.
The words "quia nec quidquam" (because not anything) are missing in Rhenanus, Semler.
Commentarius
(printed under page 449)
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Nolo nunc contentioso fune deducere. Proverbialiter dictum de argumentis cum prolixis, tum perplexis. Rhen.
I do not wish now to draw it out with a contentious rope. Said proverbially of arguments both long-winded and tangled. Rhenanus.
(printed under page 449)
(58) ‹anchor: modicum caro› · call in col 890
Quod si modicum caro, etc. Alludit hic ad contemptum horum haereticorum in carnem nostram, qui eam despiciebant, ut vilem, frivolam, et nullius dignitatis, et supra satis est insinuatum; nam etsi ita esset, ut caro adeo vilis et modica fuisset, ut hi haeretici conviciantur, adhuc suscitanda esset, nec enim modica sunt opera per ministerium facta ut negligantur a Deo, et propterea resuscitanda est caro ad judicium Dei, ut argumentatur Athenagoras de resurr. Lac.
But if the flesh is a small thing, etc. He alludes here to these heretics' contempt for our flesh, which they despised as cheap, trifling and of no worth, as has been sufficiently indicated above; for even if it were so, that the flesh were as cheap and small as these heretics revile it, it would still have to be raised, for the works done through its service are not so small as to be neglected by God, and therefore the flesh is to be raised for God's judgement, as Athenagoras argues in On the Resurrection. Lacerda.
(printed under page 449)
Page
- running head: …RESURRECTIONE CARNIS. 890 (left part of the head cut off at the image edge; final E of RESURRECTIONE looks like B, probably poor impression)
- marginal letters: A salvum effici oportebit; B ris, ex altera non perit; C nem sine dubio, carnis; D (56) Saecularium principum plena (in the Commentarius)
- old-edition numerals: 844 after patietur,
totum. Ingerens amplius: Haec est Patris voluntas, ut omnis qui videt Filium et credit in eum, habeat vitam aeternam, et suscitem illum novissima die; plenitudinem exstruit resurrectionis: distribuit enim utrique substantiae per officia propriam mercedem salutis, et carnis per quam filius aspiciebatur, et animae per quam credebatur. Ergo, dices, illis erit promissa res, a quibus Christus videbatur. Sit plane ita, ut et ad nos eadem spes inde manaverit. Nam si videntibus, et idcirco credentibus, fructuosa tunc fuerunt opera carnis atque animae, multo magis nobis. Feliciores enim, inquit, qui non viderunt, et credunt; quando etsi illis negaretur carnis resurrectio, certe felicioribus competisset. Quomodo enim felices, si ex parte perituri?
the whole. Adding further: This is the will of the Father, that everyone who sees the Son and believes in Him should have eternal life, and I will raise him up on the last day; He builds up the fullness of the resurrection: for He has distributed to each substance, according to its functions, its proper reward of salvation, both to the flesh, through which the Son was seen, and to the soul, through which He was believed. Therefore, you will say, the thing promised will belong to those by whom Christ was seen. Let it be quite so, in such a way that the same hope has flowed from there to us also. For if to those who saw, and therefore believed, the works of flesh and soul were then fruitful, much more so to us. For more blessed, He says, are those who have not seen and believe; since even if the resurrection of the flesh were denied to those others, it would certainly have belonged to the more blessed. For how [are they] blessed, if they are going to perish in part?
CAPUT XXXV.
Chapter XXXV.
Sed et praecipit, eum potius timendum, qui corpus et animam occidat in gehennam, id est Dominum solum; non qui corpus occidant, animae autem nihil nocere possint, id est, humanas potestates. Adeo hic et anima immortalis natura recognoscitur, quae non possit occidi ab hominibus; et carnis esse mortalitatem, cujus sit occisio; atque ita resurrectionem quoque mortuorum carnis esse quae in gehennam, nisi resuscitata, non poterit occidi. Sed quoniam et hic de interpretatione corporis quaestio cavillatur, ergo corpus hominis non aliud intelligam, quam omnem istam struem carnis, quoquo genere materiarum concinnatur atque variatur, quod videtur, quod tenetur, quod denique ab hominibus occiditur. Sic et parietis corpus non aliud admittam quam caementa, quam saxa, quam latcres. Si quis arcanum aliquod corpus inducit, ostendat, revelet, probet ipsum esse etiam quod occidatur ab homine, et de illo erit dictum. Item si animae corpus opponitur, vacabit astutia. Cum enim utrumque proponitur, corpus atque animam, occidit in gehennam, distinguitur corpus ab anima, et relinquitur intelligi corpus id quod in promptu sit; caro scilicet, quae sicut occidetur in gehennam, si non magis a Deo timuerit occidi, ita et vivificabitur in vitam aeternam, si maluerit ab hominibus potius interfici. Proinde si quis occisionem carnis atque animae in gehennam
But He also commands that He rather is to be feared who kills body and soul into gehenna, that is, the Lord alone; not those who kill the body but can do no harm to the soul, that is, human powers. So here both the soul is recognized as immortal by nature, since it cannot be killed by men, and mortality is recognized to belong to the flesh, which is subject to killing; and thus that the resurrection of the dead also belongs to the flesh, which, unless it has been raised, will not be able to be killed into gehenna. But since here too the question about the interpretation of "body" is quibbled over, then let me understand the body of man as nothing other than this whole structure of flesh, of whatever kind of materials it is put together and varied, which is seen, which is held, which finally is killed by men. So too I will admit the body of a wall to be nothing other than rubble, stones, bricks. If anyone introduces some hidden body, let him show, reveal, prove that it is also the very thing that is killed by man, and then it will have been said of that. Likewise, if "body" is set over against the soul, the cunning will be idle. For when both are put forward, body and soul, as what He kills into gehenna, body is distinguished from soul, and it remains that "body" be understood as that which is at hand; namely the flesh, which, just as it will be killed into gehenna if it has not rather feared to be killed by God, so also will be made alive into eternal life if it has preferred rather to be slain by men. Accordingly, if anyone takes the killing of flesh and soul into gehenna
Editors' notes and page, col. 891
Variae lectiones
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Hoc Rhen. Seml.
"Hoc" (this): Rhenanus, Semler.
(printed under page 450)
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Aspicit Rhen. Seml.
"Aspicit" (looks at): Rhenanus, Semler.
(printed under page 450)
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Priora Par.
"Priora" (the former things): the Paris edition.
(printed under page 450)
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Hominis add. Rhen.
Rhenanus adds "hominis" (of man).
(printed under page 450)
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Vident Rhen. Seml.
"Vident" (they see): Rhenanus, Semler.
(printed under page 450)
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Varietur Venet. mendose.
"Varietur" (subjunctive): the Venice edition, wrongly.
(printed under page 450)
(73) [as printed; in sequence (75)] ‹anchor: quod videtur› · call in col 891
Quod videtur absunt a Ven.
The words "quod videtur" (which is seen) are missing in the Venice edition.
(printed under page 450)
(76) ‹anchor: corpus opponitur› · call in col 891
Opponit Pam. Fran.
"Opponit" (opposes): Pamelius, Franeker edition.
(printed under page 450)
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Occiditur Rig. Ven.
"Occiditur" (is killed): Rigault, the Venice edition.
(printed under page 450)
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A Deo omitt. Rhen. Seml.
Rhenanus and Semler omit "a Deo" (by God).
(printed under page 450)
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Haec est Patris voluntas. Hoc est voluntas; Joan. VI, 40: Τοῦτο δὲ ἐστι τὸ θέλημα. Rig.
This is the Father's will. "This is the will"; John 6:40: "And this is the will." Rigault.
(printed under page 450)
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Qui corpus et animam occidat, etc. Vocis Graecae ἀπολέσαι aliam significationem hic et sub finem cap. reddidit, vertens occidere, pro eo quod cap. praeced. aliam, nempe perdere, cum interprete vulgato, dum de anima dicit, ut perdita credetur in gehennam. Pam.
Who kills body and soul, etc. Here and near the end of the chapter he has given one meaning of the Greek word ἀπολέσαι, rendering it to kill, whereas in the preceding chapter he gave another, namely to destroy, with the Vulgate translator, when he says of the soul, that it will be believed destroyed in gehenna. Pamelius.
(printed under page 450)
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Sed quoniam et hic de interpretatione corporis, etc. Insinuat effugium haereticorum, ut eluderent auctoritatem illam Evangelii, qui vocem corpus in alienam et absurdam significationem distrahebant novis cavillationibus et sophisticis commentationibus. S. Hieronymus adv. Joan. Hierosolymit., ad Pammachium, severe in illo criminatur ludicram usurpationem vocis corporis, ut negaret nostram carnem resurrecturam. Lac.
But since here too, about the interpretation of "body", etc. He hints at the heretics' evasion for escaping that authority of the Gospel: they pulled the word body into a foreign and absurd meaning with new quibbles and sophistical glosses. St Jerome, against John of Jerusalem, to Pammachius, sharply charges John with a frivolous use of the word body, so as to deny that our flesh will rise. Lacerda.
(printed under page 450)
Page
- running head: 891 TERTULLIANI OPERUM PARS II. — S[cut off at image edge]
- marginal letters: A totum. Ingerens amplius; B turi?; C variatur, quod videtur; D (59) Haec est Patris voluntas (footnote area)
- old-edition numerals: 845 after latcres
ad interitum et finem utriusque substantiae arripiet, non ad supplicium, quasi consumendarum, non quasi puniendarum, recordetur ignem gehennae aeternum praedicari in poenam aeternam, et inde aeternitatem occasionis agnoscat, propterea humanae, ut temporali, praetimendam. Tunc et aeternas substantias credet, quarum aeterna sit occisio in poenam. Certe cum post resurrectionem corpus cum anima occidi habeat a Deo in gehennam, satis de utroque constabit, et de carnali resurrectione et de aeterna occisione. Absurdissimum alioquin, si idcirco resuscitata caro occidatur in gehennam, uti finiatur, quod et non resuscitata pateretur. In hoc scilicet reficietur, ne sit, cui non esse jam evenit. Eidem nos spei fulciens passerum quoque subjungit exemplum, quod ex duobus non cadat unus in terram sine Dei voluntate: ut et carnem, quae ceciderit in terram, proinde credas et resurgere posse per ejusdem Dei voluntatem. Nam etsi passeribus hoc non licet, sed nos multis passeribus antistamus, eo quod cadentes resurgamus. Quorum denique capillos capitis omnes numeratos affirmans, salvos utique repromittit. Perituros enim quae ratio in numerum redegisset, nisi quia hoc est, ut omne quod Pater mihi dedit, non perdam ex eo quidquam (Joan. VI), id est, nec capillum, sicut nec oculum, nec dentem? Caeterum unde erit fletus, et dentium frendor in gehenna, nisi ex oculis et dentibus? occiso scilicet etiam corpore in gehennam, et detruso in tenebras exteriores, quae oculorum propria sunt tormenta, si quis in nuptiis minus dignis operibus fuerit indutus, constringendus statim manibus et pedibus, utpote qui cum corpore surrexit. Sic ergo et recumbere ipsum in Dei regno, et sedere in thronis Christi, et assistere tunc ad dexteram vel sinistram, et edere de ligno vitae, corporalis dispositionis fidelissima indicia sunt.
to mean the destruction and end of both substances, not punishment, as though they were to be consumed, not as though they were to be punished, let him remember that the fire of Gehenna is proclaimed eternal for eternal punishment, and from this let him recognize the eternity of the killing, which is for that reason to be feared beforehand more than the human one, as being temporal. Then he will also believe that the substances are eternal, whose killing is eternal for punishment. Certainly, since after the resurrection the body together with the soul is to be killed by God into Gehenna, it will be sufficiently established concerning both, both the resurrection of the flesh and the eternal killing. Otherwise it would be most absurd if the resurrected flesh were killed into Gehenna for this purpose, that it might be brought to an end, which it would suffer even if not resurrected. For this, no doubt, it will be restored, that it may not exist, to which not existing has already befallen. Supporting us in the same hope, He adds also the example of the sparrows, that of two not one falls to the earth without the will of God: so that you may likewise believe that the flesh too, which has fallen to the earth, is able also to rise again through the will of the same God. For although this is not permitted to sparrows, yet we surpass many sparrows, in that when we fall we rise again. Finally, in affirming that all the hairs of their head are numbered, He assuredly promises them back safe. For what reason would have brought into number things that were going to perish, unless because this is [what is meant by], that of all that the Father has given Me I should lose nothing (John 6), that is, neither a hair, just as neither an eye nor a tooth? Moreover, whence will there be weeping and gnashing of teeth in Gehenna, unless from eyes and teeth? namely, when the body too has been killed into Gehenna, and thrust out into the outer darkness, which are the torments proper to the eyes, if anyone at the wedding has been clothed with works less worthy, to be bound at once hand and foot, inasmuch as he has risen with the body. Thus therefore to recline in the kingdom of God, and to sit on the thrones of Christ, and then to stand at the right hand or the left, and to eat of the tree of life, are most faithful indications of a bodily constitution.
CAPUT XXXVI.
Chapter XXXVI.
Videamus nunc an et Sadducaeorum versutiam elidens, nostram magis sententiam erexerit. Caussa, opinor, quaestionis fuit destructio resurrectionis. Siquidem Sadducaei, neque animae, neque
Let us see now whether, in crushing the cunning of the Sadducees as well, He has rather set up our view. The cause of the question was, I think, the destruction of the resurrection. For the Sadducees admit the salvation neither of the soul nor
Editors' notes and page, col. 892
Footnotes
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Subjunxit Rig. Ven.
"Subjunxit" (added): Rigault, the Venice edition.
(printed under page 450)
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Alter omnes praeter Jun.
"Alter" (the other): all except Junius.
(printed under page 450)
(81) ‹anchor: numeratos› · call in col 892
Enumeratos Rig. Ven.
"Enumeratos" (counted out): Rigault, the Venice edition.
(printed under page 450)
(82) ‹anchor: affirmans› · call in col 892
Adfirmat Rig. Ven.
"Adfirmat" (affirms): Rigault, the Venice edition.
(printed under page 450)
(83) ‹anchor: ex oculis et› · call in col 892
Ex add. Rhen. Seml.
Rhenanus and Semler add "ex" (from).
(printed under page 450)
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Duodecim add. Fran.
The Franeker edition adds "duodecim" (twelve).
(printed under page 450)
(83) [as printed; in sequence (85)] ‹anchor: ad dexteram› · call in col 892
Ad dexteram tunc Rig. Ven.
"Ad dexteram tunc" (at the right hand then): Rigault, the Venice edition.
Commentarius
(printed under page 450)
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Siquidem Sadducaei, neque animae, etc. De illis haereticis non semel hoc in opere, et aliis monui alicubi animae immortalitatem, et corporum resurrectionem negasse. Le Pr.
For the Sadducees, neither of the soul, etc. Of those heretics I have noted more than once in this work, and elsewhere in others, that they denied the immortality of the soul and the resurrection of bodies. Le Prieur.
(printed under page 450)
Page
- running head: …M PARS II. — SERIES I, POLEMICA. 892 (left part cut off at image edge)
- marginal letters: A ad interitum et finem; B passerum quoque subjungit; C tormenta, si quis in nuptiis; D pus in alienam (in the Commentarius)
- old-edition numerals: 846 after manibus
carnis admittunt salutem: et ideo ex qua vel maxime specie resurrectionis fides labefacattur, ex ea argumentum problemati suo accommodaverunt; de carnis scilicet obtentu, nupturae, necne, post resurrectionem, sub ejus mulieris persona, quae septem fratribus nupta, in dubio haberetur, cui eorum restitueretur. Porro, serventur sensus tam quaestionis quam responsionis, et controversiae occursum est. Si enim Sadducaei quidem re⟨s⟩puebant resurrectionem, Dominus autem eam confirmabat, et Scripturarum ignaros increpans, earum scilicet quae resurrectionem praedicassent, et virtutis Dei incredulos, idoneae utique mortuis resuscitandis, postremo subjiciens: Quoniam autem mortui resurgant, sine dubio et confirmando esse quod negabatur; il est, resurrectionem mortuorum apud Deum vivorum, talem quoque eam confirmabat esse qualis negabatur, utriusque scilicet substantiae humanae. Neque enim si nupturos tunc negavit, ideo nec resurrecturos demonstravit. Atquin filios resurrectionis appellavit, per eam quodammodo nasci habentes, post quam non nubent, sed resuscitati, similes enim erunt angelis; qua non nupturi, quia nec morituri; sed qua transituri in statum angelicum, per indumentum illud incorruptibilitatis, per substantiae, resuscitatae tamen, demutationem. Caeterum, nec quaereretur, nupturi sive morituri, necne, rursus essemus, si non ejus vel maxime substantiae restitutio in dubium vocaretur, quae proprie et morte et nuptiis fungitur, id est carnis. Habes igitur Dominum confirmantem adversus haereticos Judaeorum, quod et nunc negatur apud Sadducaeos Christianorum, solidam resurrectionem.
of the flesh: and therefore from that very aspect of the resurrection by which faith in it is most of all shaken, from that they fitted an argument to their problem; namely, under cover of the flesh, whether it would marry or not after the resurrection, in the person of that woman who, having been married to seven brothers, was held in doubt as to which of them she would be restored to. Now, let the sense both of the question and of the answer be kept, and the controversy has been met. For if the Sadducees indeed rejected the resurrection, while the Lord confirmed it, both rebuking them as ignorant of the Scriptures, namely of those which had foretold the resurrection, and as unbelieving of the power of God, which is surely capable of raising the dead, and finally adding: But that the dead rise, then without doubt, in confirming also that what was being denied exists, that is, the resurrection of the dead with the God of the living, He confirmed it also to be such as it was being denied to be, namely [a resurrection] of both human substances. For it does not follow that, if He denied that they would then marry, He therefore showed that they would not rise. On the contrary, He called them sons of the resurrection, as being in a certain manner to be born through it, after which they will not marry, but, being raised up, for they will be like angels; in that they will not marry, because they will not die either; but in that they will pass into the angelic state, through that garment of incorruptibility, through a change of the substance, a substance nevertheless raised up. Moreover, it would not be asked whether we would again be marrying or dying, or not, unless the restoration of that substance above all were being called into doubt which properly undergoes both death and marriage, that is, of the flesh. You have, therefore, the Lord confirming, against the heretics of the Jews, what is now also denied among the Sadducees of the Christians, a solid resurrection.
CAPUT XXXVII.
Chapter XXXVII.
Sic, etsi carnem ait nihil prodesse, ex materia dicti dirigendus est sensus. Nam quia durum et
Thus, even though He says that the flesh profits nothing, the sense is to be directed from the subject-matter of the saying. For because they judged His saying hard and
Editors' notes and page, col. 893
Variae lectiones
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Ex quo vel m. spes resurrectionis labefactatur, ex eo Paris.
"Ex quo vel m[axime] spes resurrectionis labefactatur, ex eo" (from which the hope of resurrection is most of all shaken, from that): the Paris edition.
(printed under page 451)
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Confirmat Rhen. Seml.
"Confirmat" (confirms): Rhenanus, Semler.
(printed under page 451)
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Quam Rhen. Seml.
"Quam" (than / which): Rhenanus, Semler.
(printed under page 451)
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Dominum Rhen. Seml.
"Dominum" (the Lord, accusative): Rhenanus, Semler.
(printed under page 451)
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Negabit... demonstrabit Rhen. Seml.
"Negabit ... demonstrabit" (will deny ... will show): Rhenanus, Semler.
(printed under page 451)
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Appellat Rhen. Seml.
"Appellat" (calls): Rhenanus, Semler.
(printed under page 451)
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Licet si Rhen.
"Licet si" (although if): Rhenanus.
(printed under page 451)
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Spiritu Pam. Fran.
"Spiritu" (by the spirit): Pamelius, Franeker edition.
(printed under page 451)
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Sed inser. Rhen. Seml.
Rhenanus and Semler insert "sed" (but).
(printed under page 451)
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De carnis scilicet obtentu. Quoniam deerant ad probanda commenta rationes legitimae, fictas obtendebant Sadducaei, quaerebantque a Christo de uxore maritorum septem, cujus esset uxor in resurrectione; quod frivolum non modo, sed ridiculum. Le Pr.
On the pretext, that is, of the flesh. Since they lacked sound reasons to prove their fictions, the Sadducees put forward invented ones, and asked Christ about the wife of seven husbands, whose wife she would be in the resurrection; which is not only trifling but ridiculous. Le Prieur.
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Eam confirmabat. Non male forsan legeretur confirmat, hoc magis placeret; id enim pressius loquitur et vehementius. Le Pr.
He was confirming it. Perhaps confirmat (confirms) might not badly be read; it would please more, for it speaks more tightly and forcefully. Le Prieur.
(printed under page 451)
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Mortui resurgant. Legerem resurgunt, vel resurgent. Le Pr.
That the dead may rise. I would read resurgunt (rise) or resurgent (will rise). Le Prieur.
(printed under page 451)
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Qua non nupturi, quia nec morituri. Post resurrectionem nuptiarum usus non exstabit; cum enim ad generis tantum humani propagationem institutae sint, ubi cessat illa moriendi necessitas, cessat quoque illa propagationis forma. Le Pr.
Inasmuch as they will not marry, because they will not die either. After the resurrection there will be no use of marriage; for since it was instituted only for the propagation of the human race, where that necessity of dying ceases, that manner of propagation ceases too. Le Prieur.
(printed under page 451)
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Sadducaeos Christianorum. Ut Sadducaei Judaeorum erant haeretici, ita haereticos sui temporis Christianorum Sadducaeos nominat Le Pr.
The Sadducees of the Christians. As the Sadducees were heretics among the Jews, so he calls the heretics of his own time the Sadducees of the Christians. Le Prieur.
(printed under page 451)
Page
- running head: LIBER DE RESURRECTIO[NE CARNIS] (cut off at right edge; column number 893 at left)
- marginal letters: A carnis admittunt salutem; B confirmando esse quod negabatur; C substantiae restitutio in dubium vocaretur; D (63) De carnis scilicet obtentu (in the Commentarius)
- old-edition numerals: 847 before CAPUT XXXVII.
intolerabilem existimaverunt sermonem e⟨j⟩us, quasi vere carnem suam illis edendam determinasset; ut in spiritum disponeret statum salutis, praemisit: Spiritus est qui vivificat; atque ita subjunxit: Caro nihil prodest; ad vivificandum scilicet. Exsequitur etiam quid velit intelligi spiritum: Verba quae locutus sum vobis, spiritus sunt, vita sunt; sicut et supra: Qui audit sermones meos, et credit in eum qui me misit, habet vitam aeternam, et in judicium non veniet, sed transiet de morte ad vitam (Joan. V, VI). Itaque sermonem constituens vivificatorem, quia spiritus et vita sermo, eumdem etiam carnem suam dixit, quia et Sermo caro erat factus, proinde in causam vitae appetendus, et devorandus auditu, et ruminandus intellectu, et fide digerendus. Nam et paulo ante, carnem suam panem quoque coelestem pronuntiarat, urgens usquequaque per allegoriam necessariorum pabulorum memoriam patrum, qui panes et carnes Aegyptiorum praeverterant divinae vocationi. Igitur conversus ad recogitatus illorum, quia senserat dispergendos: Caro, ait, nihil prodest. Quid hoc ad destruendam carnis resurrectionem? Quasi non liceat esse aliquid, quod etsi nihil prosit, aliud tamen ei prodesse possit. Spiritus prodest, vivificat enim. Caro nihil prodest, mortificatur enim. Itaque, secundum nos magis collocavit utriusque propositionem. Ostendens enim quid prosit, et quid non prosit, pariter illuminavit, quid cui prosit, spiritum scilicet carni mortificatae vivificatorem. Veniet enim hora, inquit, cum mortui audient vocem Filii Dei; et qui audierint, vivent: Quid mortuum, nisi caro? et quid vox Dei, nisi sermo? et quid sermo, nisi spiritus? merito carnem resuscitaturus, quod factus est ipse; et ex morte, quam passus est ipse; et ex sepulcro, quo illatus est ipse. Denique cum dicit: Ne miremini, quod veniet hora, in qua omnes qui in monumentis
intolerable, as though He had really determined that His flesh was to be eaten by them; in order to place the state of salvation in the spirit, He said first: It is the spirit that gives life; and so He added: The flesh profits nothing, namely for giving life. He goes on also [to show] what He wishes to be understood by spirit: The words that I have spoken to you are spirit, they are life; just as also above: He who hears My words, and believes in Him Who sent Me, has eternal life, and will not come into judgement, but will pass from death to life (John 5; 6). Thus, establishing the word as the life-giver, because the word is spirit and life, He called the same also His flesh, because the Word too had been made flesh, and was therefore to be sought for the sake of life, and to be devoured by hearing, and ruminated by the understanding, and digested by faith. For a little before, too, He had declared His flesh to be also heavenly bread, pressing on them at every point, through the allegory of necessary foods, the memory of the fathers, who had preferred the breads and meats of the Egyptians to the divine calling. Turning therefore to their reflections, because He had perceived that they were to be scattered, He says: The flesh profits nothing. What has this to do with destroying the resurrection of the flesh? As if it were not possible for there to be something which, although it profits nothing, can yet be profited by something else. The spirit profits, for it gives life. The flesh profits nothing, for it is put to death. Thus He has rather placed the proposition of both on our side. For in showing what profits and what does not profit, He likewise brought to light what profits what, namely the spirit as the life-giver to the flesh that has been put to death. For the hour will come, He says, when the dead will hear the voice of the Son of God; and those who have heard will live. What is dead, if not the flesh? And what is the voice of God, if not the word? And what is the word, if not the spirit? Fittingly so, since He was to raise the flesh, which He Himself had become; and from death, which He Himself had suffered; and from the tomb, into which He Himself had been carried. Finally, when He says: Do not marvel that the hour will come in which all who are in the tombs
Editors' notes and page, col. 894
Footnotes
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Transit alii; transiit alii; transibit alii.
"Transit" (passes): some; "transiit" (passed): others; "transibit" (will pass): others.
(printed under page 451)
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Derigendus Rhen.
"Derigendus" (to be directed, variant spelling): Rhenanus.
(printed under page 451)
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Populorum Rig. Ven.
"Populorum" (of the peoples): Rigault, the Venice edition.
(printed under page 451)
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Dispargendos Rhen. Seml.
"Dispargendos" (to be scattered): Rhenanus, Semler.
(printed under page 451)
(99) ‹anchor: magis collocavit› · call in col 894
Collucavit Lat.
"Collucavit" (as printed): Latinius.
Commentarius
(printed under page 451)
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Nam quia durum et intolerabilem existimaverunt sermonem ejus, quasi vere carnem suam illis edendam determinasset. Praeclare omnem hujusce dicti duritiem emollit Theodorus Heracleota: Σκληρὸς ἦν ἀληθῶς ὁ λόγος ὁ νομιζόμενος σαρκοφάγους τινὰς καὶ αἱμοβόρους τοὺς ἀκούοντας ἀποτελεῖν, τοῖς δὲ πνευματικῶς τὰ πνευματικὰ ἐκλαμβάνουσιν, οὐδὲν ἐφαίνετο σκληρὸν, ἀλλὰ ῥήματα εὐσεβείας ὑπάρχοντα, τὴν αἰώνιον αὐτοῖς πρυτανεύοντα ζωήν. Vid. Aug., lib. IV de Doct. Chr., cap. 15. Rig.
For because they thought his saying hard and unbearable, as if he had really decreed that his flesh was to be eaten by them. Theodore of Heraclea softens all the hardness of this saying admirably: "Truly hard was the word that was thought to make its hearers flesh-eaters and blood-drinkers; but to those who take spiritual things spiritually it seemed nothing hard, but words of piety, dispensing eternal life to them." See Augustine, On Christian Doctrine book IV, chapter 15. Rigault.
(printed under page 451)
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Caro nihil prodest. Sic et materna propinquitas nihil Mariae profuisset, nisi felicius Christum corde quam carne gestasset. Augustinus, lib. de sancta Virginitate. Rig.
The flesh profits nothing. So too her motherly kinship would have profited Mary nothing, had she not more blessedly carried Christ in her heart than in her flesh. Augustine, On Holy Virginity. Rigault.
(printed under page 451)
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Et devorandus auditu, Metaphora haec insolens ex eo ducitur, quod cum Christus sit Dei Verbum, et caro ejus panis, auditu devorari dicatur, ut panis ore devoratur. Le Pr.
And to be devoured by hearing. This unusual metaphor comes from this: since Christ is the Word of God and his flesh is bread, he is said to be devoured by hearing, as bread is devoured by the mouth. Le Prieur.
(printed under page 451)
Page
- running head: [D]E RESURRECTIONE CARNIS. (first letter cut off at the left edge)
- marginal letters: A intolerabilem existimaverunt sermonem; B et fide digerendus; C sit, spiritum scilicet carni; D (68) Nam quia durum (in the Commentarius)
- old-edition numerals: 848 after vivent:
sunt, audient vocem Filii Dei; et procedent, qui bona fecerunt, in vitae resurrectionem; qui mala, in resurrectionem judici; nemo jam poterit aliud mortuos interpretari, qui sint in monumentis, nisi corpora et carnem; quia nec ipsa monumenta aliud, quam cadaverum stabula. Siquidem et ipsi homines veteres, id est, mortui per ignorantiam Dei, quos monumenta intelligendos argumentantur haeretici, de monumentis processuri in judicium, aperte praedicantur. Caeterum, quomodo de monumentis monumenta procedent?
are, will hear the voice of the Son of God; and those who have done good will come forth into the resurrection of life; those who have done evil, into the resurrection of judgement (John 5:28–29); no one will now be able to interpret the dead who are in the tombs as anything other than bodies and flesh, because the tombs themselves are nothing other than lodging-places of corpses. For indeed the old men themselves also, that is, those dead through ignorance of God, whom the heretics argue are to be understood as the tombs, are openly proclaimed as about to come forth from the tombs to judgement. Besides, how will tombs come forth from tombs?
CAPUT XXXVIII.
Chapter XXXVIII.
Post dicta Domini, facta etiam ejus quid sapere credamus, de capulis, de sepulcris, mortuos resuscitantis? Cui rei istud? Si ad simplicem ostentationem potestatis, aut ad praesentem gratiam redanimationis, non adeo magnum illi denuo morituros suscitare. Enimvero, si ad fidem potius sequestrandam futurae resurrectionis, ergo et illa corporalis praescribitur, de documenti sui forma. Nec sustinebo dicentes, idcirco tunc resurrectionem animae soli destinatam in carnem quoque praecucurrisse, quia non potuisset aliter ostendi resurrectio animae invisibilis, nisi per visibilis substantiae resuscitationem. Male Deum norunt, qui non putant illum posse, quod non putant; et tamen sciunt potuisse, si instrumentum Joannis norunt. Qui enim animas adhuc solas martyrum, sub altari quiescentes, conspectui subdidit, posset, utique et resurgentes oculis exhibere sine carne. At ego Deum malo decipere non posse, de fallacia solummodo infirmum, ne aliter documenta praemissise, quam rem disposuisse videatur: imo, ne si exemplum resurrectionis sine carne non valuit inducere, multo magis plenitudinem
After the words of the Lord, what are we to believe that His deeds also signify, when He raised the dead from biers and from sepulchres? To what purpose was this? If for a mere display of power, or for the present favour of reanimation, it was no such great thing for Him to raise up those who would die again. But indeed, if rather for securing faith in the future resurrection, then that resurrection too is prescribed as bodily, from the form of its own demonstration. Nor will I bear with those who say that the resurrection, destined for the soul alone, at that time ran ahead into the flesh also, because the resurrection of the invisible soul could not otherwise have been shown except through the resuscitation of a visible substance. They know God badly who do not think Him able to do what they themselves do not think of; and yet they know that He was able, if they know the instrument of John. For He Who brought under sight the souls of the martyrs, as yet alone, resting under the altar, could surely also have displayed them to the eyes rising again without flesh. But I prefer that God be unable to deceive, weak only in respect of deception, lest He should seem to have sent forth demonstrations otherwise than He has disposed the reality; nay rather, lest, if He was not able to bring in an example of resurrection without flesh, He should be much less able to exhibit the fullness
Editors' notes and page, col. 895
Variae lectiones
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Resuscitari Rhen. Seml.
"Resuscitari" (to be raised): Rhenanus, Semler.
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(2) ‹anchor: praecucurrisse› · call in col 895
Praecurrisse Rig. Ven.
"Praecurrisse" (to have run ahead, contracted form): Rigault, the Venice edition.
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Invisibilis Rig. Ven.
"Invisibilis" (of the invisible): Rigault, the Venice edition.
(printed under page 452)
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Esset codd. Wouw.
"Esset" (would be): Wouwer's manuscripts.
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Resuscitarentur cod. Wouw.
"Resuscitarentur" (they would be raised): Wouwer's manuscript.
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Etiam abest a Fran.
"Etiam" (also) is missing in the Franeker edition.
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Ideo cod. Wouw.
"Ideo" (therefore): Wouwer's manuscript.
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Si ad fidem potius sequestrandam resurrectionis. Sequestrare est aliquid apud sequestrum deponere, ut in tuto sit. Unde res sequestrata jureconsultis. Expone igitur ad fidem futurae resurrectionis sequestrandam, id est, ut ita dicam, certificandam, et securitati vindicandam. Quod verbum etiam supra legitur, ni fallor. Porro cum paulo post dicit, ne aliter documenta praemisisse, quam rem deposuisse videatur, explicat quid ante per fidem sequestrandam intellexerit. Rhen. — Non abeundum ab interpretatione Rhenani; addo solum, sequestrum esse apud quem plures eamdem rem, de qua controversia est, deposuerunt, l. 209, D. de verb. signif.; inanis tamen hac in lege videtur grammaticorum observatio, qui a sequendo dictum volunt. Sequester in Basil. μεσογενήτης dicitur, suntque tres species. Le Pr.
If rather for putting the faith of the resurrection in safe keeping. Sequestrare is to deposit something with a trustee, so that it is safe; hence the jurists' "sequestered property." Explain it, then, as "for putting the faith of the future resurrection in safe keeping," that is, so to speak, for certifying it and securing it. The word is also read above, unless I am mistaken. Further, when a little later he says, so that he should not seem to have sent proofs ahead in any other way than to have deposited the thing, he explains what he meant before by putting faith in safe keeping. Rhenanus. — One should not depart from Rhenanus's interpretation; I add only that a sequester is one with whom several persons have deposited the same thing that is in dispute, law 209, Digest, On the meaning of words; yet in this law the grammarians' remark, who would derive the word from sequor, seems empty. In the Basilica the sequester is called μεσογενήτης (as printed), and there are three kinds. Le Prieur.
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Instrumentum Joannis norunt. Apud juris antistites instrumenta dicuntur tabulae publicae, quibus propter absentiam personarum fit probatio. Pariter Evangelium Joannis instrumentum dicitur, quoniam religionis tradit mysteria, probat, et instruit; nam ab instruendo instrumentum dicitur l. argentarius, § edi. de edendo: familiare est Tertulliano sacram Scripturam vocare instrumentum, ut cap. 2 de Carne Christi, Tot originalia instrumenta, et hoc libro pluries, sequenti et alibi. Le Pr.
They know John's instrument. Among the masters of law, instrumenta are public records by which proof is made when the persons are absent. In the same way John's Gospel is called an instrument, because it hands down the mysteries of religion, proves them and instructs; for instrumentum is derived from instruere, law argentarius, § edi, Digest de edendo. It is usual for Tertullian to call holy Scripture an instrumentum, as in chapter 2 of On the Flesh of Christ, "so many original instruments," and several times in this book, in the following chapter and elsewhere. Le Prieur.
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Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at right edge of image)
- marginal letters: A sunt, audient vocem Filii Dei; B tionem potestatis, aut ad praesentem gratiam reda-; C subdidit, posset, utique et resurgentes oculis exhi-; D (72) Si ad fidem potius sequestrandam resurrec- (in the Commentarius, not set)
- old-edition numerals: 849 after conspectui
- other: the word plenitudinem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 896
exempli in eadem substantia exhibere non possit. Nullum vero exemplum majus est eo, cujus exemplum est. Majus est autem, si animae cum corpore resuscitabuntur in documentum sine corpore resurgendi, ut tota hominis salus dimidiae patrocinaretur; quando exemplorum conditio illud potius expeteret, quod minus haberetur, animae dico solius resurrectionem, velut gustum carnis etiam resurrecturae suo in tempore. Atque adeo, secundum nostram veri aestimationem, exempla illa mortuorum a Domino suscitatorum commendabant quidem et carnis et animae resurrectionem, ne cui substantiae negaretur hoc donum; quae tamen exempla eo minus aliquid edebant (non enim in gloriam, nec incorruptibilitatem, sed in mortem aliam suscitabantur), quam ediderit Christus.
of the example in the same substance. But no example is greater than that of which it is the example. Yet it is greater if souls will be raised up together with the body as a proof of rising without the body, so that the whole salvation of man would plead for the half; whereas the nature of examples would rather call for that which was held to be less, I mean the resurrection of the soul alone, as a foretaste of the flesh also, which is to rise again in its own time. And so, according to our estimate of the truth, those examples of the dead raised up by the Lord did indeed commend the resurrection of both flesh and soul, lest this gift should be denied to either substance; yet those examples displayed something less (for they were raised not into glory, nor into incorruptibility, but into another death) than what Christ displayed.
CAPUT XXXIX.
Chapter XXXIX.
Resurrectionem apostolica quoque instrumenta testantur. Nam et apostolis nullum aliud negotium fuit, dumtaxat apud Israelem, quam veteris Testamenti resignandi, et novi consignandi, potius jam Dei in Christo concionandi. Ita et de resurrectione nihil novi intulerunt, nisi quod et ipsam in gloriam Christi annuntiabant; de caetero, simplici et nota jam fide receptam, sine ulla qualitatis quaestione, solis refragantibus Sadducaeis. Adeo facilius fuit negari in totum mortuorum resurrectionem, quam aliter intelligi. Habes Paulum, apud summos sacerdotes sub tribuno inter Sadducaeos et Pharisaeos fidei suae professorem: Viri, inquit, fratres, ego Pharisaeus sum, filius Pharisaeorum; de spe nunc et de resurrectione judicor apud vos, utique communi; ne quia jam transgressor legis videbatur, de praecipuo fidei totius articulo, id est de resurrectione, ad Sadducaeos sapere existimaretur. Ita,
The apostolic documents also bear witness to the resurrection. For the apostles too had no other business, at least among Israel, than that of unsealing the Old Testament and sealing the New, or rather now of preaching God in Christ. So also concerning the resurrection they brought in nothing new, except that they proclaimed it too to the glory of Christ; for the rest, it had been received by a simple and already familiar faith, without any question about its nature, with the Sadducees alone opposing. So much easier was it for the resurrection of the dead to be denied altogether than to be understood otherwise. You have Paul, before the chief priests under the tribune, between Sadducees and Pharisees, professing his faith: Men, he says, brothers, I am a Pharisee, a son of Pharisees; concerning hope now and concerning the resurrection I am being judged before you, a [hope] certainly common [to us]; lest, since he already seemed a transgressor of the law, he should be thought to side with the Sadducees on the chief article of the whole faith, that is, on the resurrection. Thus,
Editors' notes and page, col. 896
Footnotes
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Vero Ven.
"Vero" (but): the Venice edition.
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Existimationem Fran. Pam.
"Existimationem" (estimation): Franeker edition, Pamelius.
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(10) ‹anchor: novi intulerant› · call in col 896
Intulerant Rhen.
"Intulerant" (had brought in): Rhenanus.
Commentarius
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Veteris testamenti resignandi et novi consignandi. Optima metaphora notat apostolos explicuisse vetus Testamentum, et novum confirmasse. Testamenti enim est aperiri resignatione et consignatione stabiliri. Labor igitur praedicationis apostolicae fuit veteris explicatio, et novi Testamenti confirmatio. Lac.
Of unsealing the old testament and sealing the new. By an excellent metaphor he notes that the apostles opened up the Old Testament and confirmed the New. For it belongs to a testament to be opened by unsealing and made firm by sealing. The labour of apostolic preaching, then, was the explanation of the Old Testament and the confirmation of the New. Lacerda.
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Sine ulla qualitatis quaestione. Id est, absque ulla controversia qualis fuisset, nempe an corporis vel animae; nam cum Sadducaeis non erat dissidium utra resurrectio futura esset animae an carnis, ut contra haereticos disputat Auctor, sed de substantia resurrectionis, quam absolute et integre negabant Sadducaei. Lac.
Without any question of its kind. That is, without any dispute about what kind it would be, namely whether of the body or of the soul; for with the Sadducees the disagreement was not over which resurrection there would be, of the soul or of the flesh, as the Author argues against the heretics, but over the very substance of the resurrection, which the Sadducees denied absolutely and entirely. Lacerda.
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- running head: M PARS II. — SERIES I, POLEMICA. 896 (left part of running head cut off at image edge)
- marginal letters: A dinem exempli in eadem substantia; B suscitabantur), quam ediderit Christus.; C et Pharisaeos fidei suae professorem; D quoniam religionis tradit mysteria (beside the Commentarius, not set)
- old-edition numerals: (none)
quam nolebat videri rescindere, fidem resurrectionis utique confirmabat secundum Pharisaeos, respuens negatores ejus Sadducaeos. Proinde et apud Agrippam nihil se ait proferre, citra quam prophetae annuntiassent. Ergo servabat resurrectionem quoque, qualem prophetae annuntiarant. Nam et de resurrectione mortuorum apud Moysen scriptum commemorans, corporalem eam norat; in qua scilicet sanguis hominis exquiri habebit. Itaque talem praedicabat, qualem et Pharisaei susceperant, et Dominus ipse defenderat, et Sadducaei, ne talem quoque crederent, in totum esse noluerant. Sed nec Athenienses aliam intellexerant a Paulo portendi: denique irriserant, non irrisuri omnino, si animae solius restitutionem ab eo audissent; suscepissent enim vernaculae suae philosophiae frequentiorum praesumptionem. At ubi nationes praeconium resurrectionis, inauditae retro, ipsa novitate concussit, et digna incredulitas rei tantae quaestionibus fidem torquere caepit, tunc et Apostolus per totum pene instrumentum fidem hujus spei corroborare curavit, et esse eam ostendens, et nondum transactam, et (de quo magis quaerebatur) corporalem, et (quod insuper dubitabatur) non aliter corporalem.
he was certainly confirming the faith in the resurrection, which he did not wish to seem to annul, according to the Pharisees, rejecting its deniers, the Sadducees. Accordingly, before Agrippa too he says that he puts forward nothing beyond what the prophets had announced. Therefore he was maintaining also a resurrection of the kind the prophets had announced. For in recalling also what was written by Moses about the resurrection of the dead, he knew it to be bodily; one in which, namely, the blood of man will have to be required. And so he was preaching a resurrection such as the Pharisees had accepted and the Lord Himself had defended, and which the Sadducees, so as not to believe even in such a one, had wished not to exist at all. But neither had the Athenians understood anything else to be set forth by Paul: in fact they had mocked, who would not have mocked at all if they had heard from him of the restoration of the soul alone; for they would have accepted it as the presumption of the greater number in their own native philosophy. But when the proclamation of the resurrection, unheard of before, struck the nations by its very novelty, and an incredulity worthy of so great a matter began to rack faith with questions, then the Apostle too took care throughout almost the whole instrument to strengthen faith in this hope, showing both that it is, and that it has not yet taken place, and (what was more questioned) that it is bodily, and (what was moreover doubted) that it is bodily in no other way.
CAPUT XL.
Chapter XL.
Nihil autem mirum, si et ex ipsius instrumento captentur argumenta, cum oporteat haereses esse; quae esse non possent, si non et perperam Scripturae intelligi possent. Nactae denique haereses duos homines ab Apostolo editos, interiorem, id est animam, et exteriorem, id est carnem; salutem quidem animae, id est interiori homini, exitium vero carni, id est exteriori, adjudicaverunt; quia scriptum sit Corinthiis: Nam etsi homo noster exterior corrumpitur, sed interior renovatur de die et die. Porro, nec anima per semetipsam homo, quae figmento jam homini appellato postea inserta est; nec caro sine anima homo, quae, post
But it is no wonder if arguments are seized even from his own instrument, since there must be heresies; and these could not exist unless the Scriptures could also be wrongly understood. The heresies, then, having found two men set forth by the Apostle, the inner, that is the soul, and the outer, that is the flesh, adjudged salvation to the soul, that is to the inner man, but destruction to the flesh, that is to the outer; because it is written to the Corinthians: For although our outer man is being corrupted, yet the inner is being renewed from day to day. Moreover, neither is the soul by itself man, since it was inserted afterwards into the moulded form already called man; nor is the flesh without the soul man, since, after
Editors' notes and page, col. 897
Variae lectiones
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Extorquere Rhen. Seml.
"Extorquere" (to wrest out): Rhenanus, Semler.
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Natae Rhen.
"Natae" (born): Rhenanus.
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De omitt. Rig. Ven.
Rigault and the Venice edition omit "de".
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Homine Rhen.
"Homine" (ablative): Rhenanus.
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Nisi abest a Rhen.
"Nisi" (unless) is missing in Rhenanus.
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Initiandum Rig. Ven.
"Initiandum" (to be initiated): Rigault, the Venice edition.
(17–19) ‹anchor: de die ac die› · calls in cols 897–898 De abest a Rhen. Rig. Ven. Seml.
"De" is missing in Rhenanus, Rigault, the Venice edition, Semler.
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Per totum pene instrumentum. B. Pauli Epistolas indicat teste Rhenano, in quibus validae resurrectionis probationes afferuntur. Vides hoc in capite non semel Scripturam instrumentum dixisse. Le Pr.
Through almost the whole instrument. He means blessed Paul's Epistles, according to Rhenanus, in which strong proofs of the resurrection are brought forward. You see that in this chapter he has called Scripture an instrument more than once. Le Prieur.
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Porro Apostolus interiorem, etc. Diverse accipit Apostolus interiorem atque exteriorem hominem, cap. VII ad Rom. ac in II Cor. IV: nam illic exterior homo concupiscentia, interior charitas et spiritus; scilicet homo concupiscens, et homo spiritu renovatus. At hic homo exterior est ipse corporalis homo quatenus visibilis, tangibilis, et denique sensibilis et patibilis, et qui injurias extrinsecus suscipere possit; interior vero, quatenus mente invisibili constat, quae corporis afflictiones fortiter et egregie sustinet. Lac.
Moreover the Apostle [calls] the inner, etc. The Apostle takes the inner and outer man differently in Romans 7 and in 2 Corinthians 4: for there the outer man is concupiscence, the inner is charity and spirit, that is, man desiring and man renewed by the spirit. But here the outer man is the bodily man himself, insofar as he is visible, tangible, and in short sensible and capable of suffering, and can receive injuries from outside; the inner, insofar as he consists of the invisible mind, which bears the body's afflictions bravely and nobly. Lacerda.
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Non tam animam quam mentem et animum, etc. Discrimen inter animam et animum philosophi vel notant, vel supponunt. Animus enim pro mente accipitur, scilicet prout fungitur intellectualibus officiis; anima vero prout corpus vegetat, et officinas sensuum et membrorum munia procurat. Haec accipitur pro natura et substantia rei, ille pro egregia dispositione. Lac.
Not so much the soul as the mind and spirit, etc. The philosophers either note or presuppose a distinction between anima (soul) and animus (spirit). Animus is taken for the mind, that is, as it performs intellectual functions; anima, as it gives life to the body and looks after the workshops of the senses and the tasks of the limbs. The latter is taken for the nature and substance of the thing, the former for its excellent disposition. Lacerda.
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- running head: 897 LIBER DE RESURRECTION[E CARNIS] (right part cut off at image edge)
- marginal letters: A quam nolebat videri rescindere; B dissent ; suscepissent enim; C quae esse non possent; D (75) Per totum pene instrumentum (beside editors' commentary)
- old-edition numerals: 850 after nolebat
exilium animae, cadaver inscribitur. Ita vocabulum homo consertarum substantiarum duarum quodammodo fibula est: sub quo vocabulo non possunt esse nisi cohaerentes. Porro, Apostolus interiorem hominem, non tam animam, quam mentem atque animum intelligi mavult, id est, non substantiam ipsam, sed substantiae saporem. Siquidem Ephesiis scribens, in interiorem hominem habitare Christum, sensibus utique intimandum Dominum significavit. Denique junxit (Ephes III): Per fidem, et in cordibus vestris, et dilectione: fidem quidem et dilectionem, non substantiva animae ponens, sed conceptiva. In cordibus autem dicens, quae substantiva sunt carnis, jam et ipsum interiorem hominem carni deputavit, quem in corde constituit. Inspice nunc quomodo exteriorem quidem hominem corrumpi allegarit, interiorem vero renovari de die ac die. Nec illam corruptelam carnis affirmes, quam ex die mortis in perpetuum defectura patiatur: sed quam in istius vitae spatio, ante mortem, et usque ad mortem, vexationibus et pressuris, tormentis atque suppliciis, nominis caussa experietur. Nam et homo interior hic utique renovari habebit per suggestum spiritus, proficiens fide et disciplina de die ac die, non illic, id est, non post resurrectionem, ubi non utique de die ac die renovari habemus, sed semel ad summam. De sequentibus disce: Quod enim ad praesens est, inquit (II Cor. IV), temporale et leve pressurae nostrae, per supergressum, in supergressum, aeternum gloriae pondus perficiet in nobis, non intuentibus quae videntur, id est passiones; sed quae non videntur, id est mercedes: quae enim videntur, temporalia sunt; quae vero non videntur, aeterna sunt. Pressuras enim et laesuras quibus corrumpitur homo exterior, et leves et temporales, idcirco contemnendas affirmat, praeferens mercedum aeternarum, invisibilium, et gloriae pondus, in compensationem laborum, quos hic caro patiendo corrumpitur. Adeo non illa est corruptio,
the exile of the soul, it is inscribed "corpse". Thus the word "man" is, in a manner, the clasp of two substances joined together, under which word they cannot exist except as cohering. Further, the apostle wishes the inner man to be understood not so much as the soul as the mind and spirit, that is, not the substance itself but the savour of the substance. For indeed, writing to the Ephesians that Christ dwells in the inner man, he signified that the Lord is to be made intimate to the senses. Then he added (Eph. 3): By faith, and in your hearts, and in love: setting down faith and love not as substantial things of the soul but as conceptual ones. But in saying "in hearts", which are substantial things of the flesh, he has already assigned to the flesh the inner man himself, whom he placed in the heart. Consider now how he alleged that the outer man is indeed corrupted, but the inner man is renewed from day to day. Do not affirm that this is the corruption of the flesh which it would suffer from the day of death, being about to fail for ever, but that which in the span of this life, before death and up to death, it will experience through harassments and pressures, torments and punishments, for the sake of the Name. For the inner man too will certainly have to be renewed here through the prompting of the Spirit, advancing in faith and discipline from day to day, not there, that is, not after the resurrection, where we are certainly not to be renewed from day to day, but once for all. Learn from what follows: For what is at present, he says (2 Cor. 4), the temporal and light [weight] of our pressure, through excess unto excess, will accomplish in us an eternal weight of glory, while we look not at the things which are seen, that is, sufferings, but at the things which are not seen, that is, rewards: for the things which are seen are temporal, but the things which are not seen are eternal. For the pressures and injuries by which the outer man is corrupted he affirms to be both light and temporal, and therefore to be despised, preferring the weight of eternal, invisible rewards and of glory, in compensation for the labours by which the flesh is here corrupted through suffering. So that is not the corruption
Editors' notes and page, col. 898
Footnotes
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In supergressum omitt. Rhen. Seml. Pam.
Rhenanus, Semler and Pamelius omit "in supergressum" (unto surpassing).
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(21) ‹anchor: perficiet in nobis› · call in col 898
Perfici a Rhen. Seml.
"Perfici a" (to be accomplished by): Rhenanus, Semler.
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(22) ‹anchor: aeterna sunt› · call in col 898
Sunt abest Rig. Ven.
"Sunt" (are) is missing in Rigault, the Venice edition.
Commentarius
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In interiorem hominem habitare Christum. Etiam hic expressit quod Graece est: εἰς τὸν ἔσω ἄνθρωπον, conjungens interim illud sequentibus, cum aliae editiones omnes, etiam Syriaca, conjungant praecedentibus. Pam.
That Christ dwells in the inner man. Here too he rendered the Greek εἰς τὸν ἔσω ἄνθρωπον ("into the inner man"), meanwhile joining it to what follows, whereas all other editions, even the Syriac, join it to what precedes. Pamelius.
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Intimandum. Vocabulum ejus aetatis vulgo frequens. Intimare pro initium reddere. Rhen.
To be made known. A word in common use in that age. Intimare for "to give a beginning". Rhenanus.
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Per supergressum in supergressum. Sic legitur in exemplaribus. Expressit autem Graeca Pauli: καθ' ὑπερβολὴν εἰς ὑπερβολήν. Sic infra, superquam supragravati sumus citra vires, quod Paulus dixit; καθ' ὑπερβολὴν ὑπὲρ δύναμιν. Rig.
Through surpassing unto surpassing. So it reads in the copies. He rendered Paul's Greek: καθ' ὑπερβολὴν εἰς ὑπερβολήν ("beyond measure, unto excess"). So below, we were weighed down beyond measure, past our strength, what Paul said as καθ' ὑπερβολὴν ὑπὲρ δύναμιν ("beyond measure, above our power"). Rigault.
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- running head: RESURRECTIONE CARNIS. 898
- marginal letters: A exilium animae, cadaver inscribitur; B in corde constituit; C et leve pressurae nostrae; D losophi vel notant (in the Commentarius)
- old-edition numerals: 851 after non tam
- other: column begins and ends mid-sentence; left column (897) partly visible, not set; Variae lectiones and Commentarius (notes 78-80, Lac., Pam., Rhen., Rig.) at page foot not set; running head likely truncated at left edge of image; no full-width line seen
quam in perpetuum carnis interitum ad resurrectionem expellendam exteriori homini adscribunt. Sic et alibi: Siquidem, ait (Rom. VIII), compatimur, uti et conglorificemur; reputo enim non dignas esse passiones hujus temporis ad futuram gloriam, quae in nos habet revelari. Et hic minora ostendit incommoda praemiis suis. Porro, si per carnem compatimur, cujus est proprie passionibus corrumpi, ejusdem erit et quod pro compassione repromittitur. Atque adeo carni adscribit pressurarum proprietatem, ut et supra dicat: Cum venissemus autem in Macedoniam, nullam remissionem habuit caro nostra. Dehinc, ut animae daret compassionem: In omnibus, inquit (II Cor. VII), compressi: extrinsecus pugnae, debellantes scilicet carnem, intrinsecus timor, afflictans scilicet animam. Adeo etsi corrumpitur homo exterior, non ut amittens resurrectionem, sed ut sustinens vexationem, corrumpi intelligetur. Et hoc non sine interiore. Ita amborum erit etiam conglorificari, sicut et compati. Secundum collegia laborum, consortia etiam decurrant necesse est praemiorum.
which they ascribe to the outer man as the perpetual destruction of the flesh, so as to drive out the resurrection. So too elsewhere: Since indeed, he says (Rom. 8:17–18), we suffer together, so that we may also be glorified together; for I reckon that the sufferings of this time are not worthy [to be compared] with the future glory which is to be revealed in us. Here too he shows the hardships to be lesser than their rewards. Moreover, if we suffer together through the flesh, to which it properly belongs to be corrupted by sufferings, to the same will belong also what is promised in return for the shared suffering. And so far does he ascribe to the flesh the property of afflictions that he also says above (2 Cor. 7:5): When we had come into Macedonia, our flesh had no rest. Then, so as to give the soul a share in the suffering: In everything, he says (2 Cor. 7:5), [we were] hard pressed: fightings without, warring down, that is, the flesh; fear within, afflicting, that is, the soul. Thus, even if the outer man is corrupted, it will be understood to be corrupted not as losing the resurrection, but as enduring harassment. And this not without the inner [man]. So it will belong to both alike to be glorified together, just as to suffer together. In accordance with the partnerships of labours, the fellowships of rewards too must of necessity run their course.
CAPUT XLI.
Chapter XLI.
Eamdem adhuc sententiam exsequitur, remunerationes vexationibus praeferens. Scimus enim, inquit (II Cor. V), quoniam, etsi terrena domus nostra hujus tabernaculi dissolvetur, habemus domum non manufactam, aeternam in caelis; id est, per hoc quod dissolvetur caro nostra per passiones, domicilium consecuturi sumus in coelis. Meminerat evangelicae definitionis (Matth. V): Beati qui persecutionem patiuntur propter justitiam, quia illorum est regnum caelorum. Non tamen carnis restitutionem negavit, si compensationem mercedis opposuit; cum ipsi compensatio debeatur, cui dissolu⟨t⟩io deputatur, scilicet carni. Sed quia domum dixerat carnem, eleganter voluit et in mercedis
He still pursues the same thought, setting rewards above harassments. For we know, he says (2 Cor. 5:1), that, though the earthly house of this our tabernacle shall be dissolved, we have a house not made by hand, eternal in the heavens; that is, through the fact that our flesh shall be dissolved through sufferings, we shall obtain a dwelling in the heavens. He had remembered the Gospel's definition (Matt. 5:10): Blessed are they who suffer persecution for righteousness' sake, because theirs is the kingdom of heaven. Yet he did not deny the restoration of the flesh if he set over against [it] the compensation of a reward; since the compensation is owed to that very thing to which the dissolution is assigned, namely to the flesh. But because he had called the flesh a house, he elegantly chose also in the reward's
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Dicit Rhen. Seml.
"Dicit" (says): Rhenanus, Semler.
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Et add. Rhen. Seml.
Rhenanus and Semler add "et" (and).
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Intelligeretur Rhen. Seml.
"Intelligeretur" (would be understood): Rhenanus, Semler.
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Quoque Rhen. Seml.
"Quoque" (also): Rhenanus, Semler.
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Nostri Rhen. Seml.
"Nostri" (of ours): Rhenanus, Semler.
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Quod add. Rhen.
Rhenanus adds "quod" (that).
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Diffinitionis Rhen. Seml.
"Diffinitionis" (spelling variant of "definition"): Rhenanus, Semler.
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Reputatur Rhen. Seml.
"Reputatur" (is reckoned): Rhenanus, Semler.
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Nec Rig. Ven.
"Nec" (nor): Rigault, the Venice edition.
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Non Rhen. Seml. Pam.
"Non" (not): Rhenanus, Semler, Pamelius.
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In hoc ingemiscimus Pam. Fran.
"In hoc ingemiscimus" (in this we groan): Pamelius, Franeker edition.
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Exuti Seml.
"Exuti" (stripped): Semler.
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Compatimur, uti et conglorificemur. Hic etiam transfert proprie voces Graecas εἴπερ, siquidem, ac συνδοξασθῶμεν, conglorificemur. Item λογίζομαι, reputo. Compati autem accipitur, pro simul pati, et proinde etiam sic intelligenda, quam mox habet Auctor vox, compassio. Pam.
We suffer with him, that we may also be glorified with him. Here too he renders the Greek words exactly: εἴπερ, if indeed, and συνδοξασθῶμεν, may be glorified together. Likewise λογίζομαι, I reckon. Compati is taken for "to suffer together", and so the word the Author has shortly after, compassio, is also to be understood in this way. Pamelius.
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Ut et supra dicat (nempe Paulus): Cum venissemus, etc. Auctor per illud supra intelligit iterum Epist. II ad Corinth. de cujus potissimum locis hoc cap. tractat; nam reperitur haec scriptura II Corinth. Nisi forte malit quis eum sequi ordinem Marcionis in libris adv. eumdem observatum, quippe qui Epistolam ad Romanos, ex qua immediate ante testimonium produxerat, postponat Epistolis ad Corinthios. Pam.
As he also says above (namely Paul): When we had come, etc. By that above the Author again means the Second Epistle to the Corinthians, chiefly with whose passages this chapter deals; for this text is found in 2 Corinthians. Unless perhaps one prefers that he follows Marcion's order, observed in the books against him, since Marcion put the Epistle to the Romans, from which he had brought a testimony just before, after the Epistles to the Corinthians. Pamelius.
83) [as printed, without opening parenthesis] ‹anchor: not visible› · call in col 899 In omnibus, inquit, compressi. Etiam hoc ad verbum ex Graeco: ἀλλ' ἐν παντὶ θλιβόμενοι. Pam.
In all things, he says, hard pressed. This too word for word from the Greek: "but afflicted in everything." Pamelius.
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- running head: 899 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
- marginal letters: A quam in perpetuum carnis interitum; B licet carnem, intrinsecus timor; C between "hoc quod dissolvetur caro nostra" and "micilium consecuturi sumus"; D beside commentary note (81) Compatimur, uti et conglorificemur
- old-edition numerals: 859 after conglorificemur
- other: editors' note calls (81)-(83) and superior figures 23-30 omitted; "dissolutio" shows damaged t; "Secundum" possibly carries an accent mark, set plain; caelis/coelis/caelorum ligature forms read as best seen, unsure; right-hand column not set; full-width "Variae lectiones" and "Commentarius" headings not set; variant readings and Pamelius's commentary at page foot seen, not set
- other: ligature doubt raised by the check (text not changed): aeternam in caelis | coelis
- other: ligature doubt raised by the check (text not changed): regnum caelorum | coelorum
comparatione vocabulo domus uti; ipsi domu⟨i⟩, quae dissolvetur per passionem, meliorem domum repromitens per resurrectionem; nam et Dominus multas mansiones, quasi domus, apud Patrem repromittit (Joan. XIV): quamquam et de domicilio mundi potest intelligi, quo dissoluto, aeterna sedes repromittatur in coelis; quia et quae sequuntur, ad carnem manifeste pertinentia, ostendunt priora omnino ad carnem pertinere. Divisionem enim facit Apostolus, cum subjicit: Nam et hoc gemimus, domicilium nostrum, quod de coelo est, superindui desiderantes, siquidem induti, non nudi inveniamur; id est, ante volumus superinduere virtutem coelestem aeternitatis, quam carne exuamur. Hujus enim gratiae privilegium illos manet, qui ab adventu Domini deprehendentur in carne, et propter duritias temporum Antichristi merebuntur, compendio mortis per demutationem expunctae, concurrere cum resurgentibus; sicut Thessalonicensibus scribit (I Thess. IV): Hoc enim dicimus vobis in sermone Domini, quod nos qui vivimus, qui remanemus in adventu Domini, non praeveniemus eos qui dormierunt. Quoniam ipse Dominus in jussu et voce archangeli, et in tuba Dei, descendet de coelo; et mortui in Christo resurgent primi: dehinc nos cum ipsis simul rapiemur in nubibus obviam Domino in aera, et ita semper cum Domino erimus.
comparison, to use the word "house"; to that very house, which will be dissolved through suffering, promising in return a better house through the resurrection; for the Lord too promises in return many mansions, as it were a house, with the Father (John 14): although it can also be understood of the dwelling of the world, upon whose dissolution an eternal seat is promised in the heavens; because what follows also, manifestly pertaining to the flesh, shows that the earlier things pertain wholly to the flesh. For the Apostle makes a division when he adds: For in this too we groan, longing to be clothed over with our dwelling which is from heaven, if indeed, being clothed, we may be found not naked; that is, we wish to put on over [us] the heavenly power of eternity before we are stripped of the flesh. For the privilege of this grace awaits those who will be found in the flesh at the coming of the Lord, and who, on account of the hardships of the times of Antichrist, will merit, by the short way of a death discharged through a change, to run together with those who are rising again; as he writes to the Thessalonians (1 Thess. 4): For this we say to you in the word of the Lord, that we who live, who remain at the coming of the Lord, shall not go before those who have fallen asleep. For the Lord Himself, at the command and at the voice of the archangel, and at the trumpet of God, will descend from heaven; and the dead in Christ will rise first: thereafter we together with them will be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord.
CAPUT XLII.
Chapter XLII.
Horum demutationem ad Corinthios (I Cor. XV) reddit dicens: Omnes quidem resurgemus, non autem omnes demutabimur, in atomo, in momentaneo motu oculi, in novissima tuba; sed illi scilicet soli, qui invenientur in carne. Et mortui, inquit, resurgent primi, et nos demutabimur. Hac ergo prius dispositione prospecta, reliqua revocabis ad superiorem sensum. Nam cum adjicit:
He sets out the change of these men to the Corinthians (1 Cor. 15), saying: We shall all indeed rise again, but we shall not all be changed, in an atom, in the momentary movement of an eye, at the last trumpet; but namely those alone who will be found in the flesh. And the dead, he says, will rise first, and we shall be changed. Having therefore first observed this arrangement, you will refer the rest to the sense above. For when he adds:
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Footnotes
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Angeli Rhen. Seml.
"Angeli" (of the angel): Rhenanus, Semler.
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Simul abest a Rhen. Seml.
"Simul" (together) is missing in Rhenanus, Semler.
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Christo Rhen. Seml.
"Christo" (Christ): Rhenanus, Semler.
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Dedit Pam. Fran.
"Dedit" (gave): Pamelius, Franeker edition.
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Primi, et non hab. Rhen. Seml.
Rhenanus and Semler do not have "primi, et" (first, and).
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Positione Rhen. Seml.
"Positione" (placing): Rhenanus, Semler.
Commentarius
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Quamquam et de domicilio mundi, etc. Humanum corpus duabus metaphoris significat, domicilii et indumenti, domicilii in hac vita, et indumenti gloriae in altera. Seneca ipse profanus utramque agnoscere videtur, primam epist. 120, alteram epist. 92. Le Pr.
Although also from the dwelling of the world, etc. He signifies the human body by two metaphors, a dwelling and a garment: a dwelling in this life, and a garment of glory in the other. Seneca himself, a pagan, seems to acknowledge both, the first in Letter 120, the second in Letter 92. Le Prieur.
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Deprehendentur in carne. Hic loquitur de adventu secundo Domini, in quo judex omnium expendet et excutiet dilicta. Qui deprehendentur in carne, hoc est viventes eadem cum carne coram Domino sistent se; qui in carne non deprehendentur, carnem assument: erit enim judex vivorum et mortuorum. Id exponit quaest. 109, B. Justinus: Οὐ πάντες κοιμηθησόμεθα. Κρινεῖ οὖν ζῶντας μὲν τοὺς τότε ζῶντας, νεκροὺς δὲ τοὺς ἀνισταμένους ἐκ τῶν νεκρῶν. Non omnes dormiemus, judicabit itaque viventes qui tunc erunt, mortuos vero quia mortuis resurrexerunt. Le Pr.
They will be found in the flesh. Here he speaks of the Lord's second coming, at which, as judge of all, he will weigh and sift sins (as printed, "dilicta"). Those who will be found in the flesh, that is, the living, will present themselves before the Lord with the same flesh; those who will not be found in the flesh will take flesh up again: for he will be judge of the living and the dead. Blessed Justin explains it in Question 109: "We shall not all sleep. He will judge as living those then alive, and as dead those risen from the dead." We shall not all sleep; so he will judge as living those who will then be alive, and as dead those who have risen from the dead (as printed, "quia mortuis"). Le Prieur.
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- running head: [cut off at left edge]UM PARS II. — SERIES I, POLEMICA. 900
- marginal letters: A comparatione vocabulo domus uti; B net, qui ab adventu Domini; C Horum demutationem ad Corinthios; D (84) Quamquam et de domicilio mundi (in the Commentarius)
- old-edition numerals: 853 after dissoluto,
Oportet enim corruptivum istud induere incorruptelam: et mortale istud induere immortalitatem; erit istud domicilium de coelo, quod gementes in hac carne superinduere desideramus; utique super carnem, in qua deprehendemur; quia gravari nos ait, qui sumus in tabernaculo; quod nolimus exui, sed potius superindui; uti devoretur mortale a vita, scilicet dum demutatur, superinducendo quod est de coelis. Quis enim non desiderabit, dum in carne est, superinducere immortalitatem, et continuare vitam, lucrifacta morte per vicariam demutationem, ne inferos experiatur, usque novissimum quadrantem exacturos? Caeterum, demutationem etiam post resurrectionem consecuturus est, inferos jam expertus. Abhinc enim definimus, carnem quidem omni modo resurrccturam, atque illa ex demutatione superventura, habitum angelicum suscepturam. Aut si in his solis qui invenientur in carne, demutari eum oportebit, uti devoretur mortale a vita, id est caro ab illo superindumento coelesti et aeterno; ergo qui mortui deprehendentur, vitam non consequentur, privati jam materia, et, ut ita dixerim, esca vitae, id est carne. Aut necesse est recipiant eam et illi, ut et in ipsis mortale devorari possit a vita, si vitam sunt consecuturi. Sed in mortuis, inquis, jam devoratum erit mortale istud. Non utique in omnibus. Quantos enim licebit vel pridianos inveniri, tam recentia cadavera, ut nihil in illis devoratum videri possit! Utique enim devoratum non aliud existimas, quam interceptum, quam abolitum, quam omni sensu ereptum, quod comparere omni genere cessaverit. Nec gigantum autem antiquissima cadavera devorata constabit, quorum crates adhuc vivunt. Diximus jam de isto alibi. Sed et proxime in ista civitate, cum Odei fundamenta, tot veterum sepulturarum sacrilega, collocarentur, quingentorum fere annorum ossa, adhuc succida, et capillos
For this corruptible must put on incorruption, and this mortal must put on immortality; this will be the dwelling from heaven which, groaning in this flesh, we long to put on over [it]; over the flesh, certainly, in which we shall be found; since he says that we who are in the tabernacle are weighed down, because we would not be stripped but rather clothed over; so that the mortal may be swallowed up by life, namely while it is changed, by the putting on over [it] of that which is from heaven. For who will not desire, while he is in the flesh, to put on immortality over [it] and to continue life, death having been spared him through a substitutionary change, so that he may not experience the underworld, which will exact even the last farthing? Moreover, he will obtain the change even after the resurrection, having already experienced the underworld. From this, then, we determine that the flesh will certainly rise again in every way, and that, by the change that is to come upon it, it will take on the angelic condition. Or if it will be necessary for it to be changed only in those who will be found in the flesh, so that the mortal may be swallowed up by life, that is, the flesh by that heavenly and eternal over-garment, then those who will be found dead will not obtain life, being already deprived of the material and, so to speak, the food of life, that is, the flesh. Or else it is necessary that they too receive it back, so that in them also the mortal may be swallowed up by life, if they are to obtain life. But in the dead, you say, this mortal will already have been swallowed up. Certainly not in all. For how many may be found who died only the day before, corpses so fresh that nothing in them could seem to have been swallowed up! For surely you take "swallowed up" to mean nothing other than taken away, abolished, snatched from every sense, what has ceased to appear in any way whatever. Nor, moreover, will it be established that the most ancient corpses of the giants have been swallowed up, whose frames are still alive. We have spoken of this already elsewhere. But also recently in this city, when the foundations of the Odeum, so many sacrileges against ancient tombs, were being laid, bones of nearly five hundred years, still moist, and hair
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"Simus" (we may be): Rhenanus, Semler.
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Demutamus alii.
"Demutamus" (we change): others.
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Omni modo quidem Rhen. Seml.
"Omni modo quidem" (in every way indeed): Rhenanus, Semler.
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Illam Pam. Fran.
"Illam" (that): Pamelius, Franeker edition.
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Hodie Rhen. dei alii eodie cod. Wouw.
"Hodie" (today): Rhenanus; "dei": others; "eodie": Wouwer's manuscript.
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Cum Odei fundamenta. Varia Romae fuere Odea, sive loca in quibus aliquando sese recipiebant spectatores e theatro, si pluvia supervenisset, nam ibi porticus erant. Hoc in loco recitabantur etiam poemata, ac venalia frumenta exponi solebant. In eo etiam causae frumentariae agitabantur. Sic Pollux, lib. VIII: Τὰς δὲ ἐπὶ τῷ σίτῳ δίκας ἐν τῷ ᾠδείῳ ἐδίκαζον· σῖτος δέ ἐστιν αἱ ὀφειλόμεναι τροφαί. Causas cibarias in odeio disceptabant; cibus vero est quodlibet alimentum. Le Pr.
When the foundations of the Odeum. There were various Odea at Rome, places where spectators sometimes took shelter from the theatre if rain came on, for there were porticoes there. In this place poems were also recited, and grain was regularly set out for sale. Grain cases too were heard in it. So Pollux, book VIII: "They tried the suits about grain in the Odeum; and sitos is the maintenance owed." They tried cases about food in the Odeum; and food is any nourishment. Le Prieur.
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Veterum sepulturarum sacrilega, etc. Cum jacerentur Odei fundamenta (novum quippe Odeum Carthagine extructum fuerat, de quo hic forte loquitur), eruta sunt ossa innumera nondum corrupta aut absumpta, etiam gigantum, quae portentosa erant. Illud vero sacrilegio affine erat; nam violati sepulcri facinus sacrilegium, et actio in violatorem irrogat infamiam. Nec mirum, si id non oblitus fuerit Tertullianus in jure versatissimus, de quo monuimus alibi. Le Pr.
The sacrilege of ancient burials, etc. When the foundations of the Odeum were being laid (for a new Odeum had been built at Carthage, of which he is perhaps speaking here), countless bones were dug up not yet decayed or consumed, even those of giants, which were prodigious. That was akin to sacrilege; for the crime of a violated tomb is sacrilege, and the action against the violator brings infamy. No wonder Tertullian, most versed in law, as we have noted elsewhere, did not forget it. Le Prieur.
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Quingentorum fere ann. Quis Hier. Cardano fidem dabit, qui patris corpus ob varias exercitationes et exactam vivendi rationem integrum mansisse per viginti annos refert? Le Pr.
Of almost five hundred years. Who will believe Jerome Cardan, who reports that his father's body remained intact for twenty years because of various exercises and an exact way of life? Le Prieur.
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- running head: 901 LIBBR 'DE RESURRECTIO[N...] (cut off at the image edge)
- marginal letters: A ‹Oportet enim corruptivum istud›; B ‹ex demutatione superventura›; C ‹ceptum, quam abolitum›; D ‹(86) Cum Odei fundamenta (in the Commentarius)›
- old-edition numerals: 854 after ‹in qua›
olentes populus exhorruit. Constat, non tantum ossa durare, verum et dentes incorruptos perennare; quae ut semina retinentur fructificaturi corporis in resurrectione. Postremo, etsi tunc devoratum invenietur mortale in omnibus mortuis, certe a morte, certe ab aevo, certe per aetatem; numquid a vita, numquid a superindumento, numquid ab immortalitatis ingestu? Porro, qui ab his ait devoratum iri mortale, ab aliis negavit. Et utique hoc a divinis viribus, non a naturalibus legibus perfici praestarique conveniet! Ergo cum a vita habeat devorari quod mortale est, id exhiberi omnifariam necesse est, ut devoretur, et devorari, ut demutetur. Si ignem dicas accendi oportere, non potes id per quod accenditur, alibi necessarium adfirmare, alibi non. Sic et cum iufulcit: Siquidem exuti, non nudi inveniamur, de eis scilicet qui non in vita, nec in carne deprehendentur a die Domini; non alias negavit nudos, quos praedixit exutos, nisi quia revestitos voluit intelligi eadem substantia, qua fuerant spoliati. Ut nudi enim invenientur, carne deposita, vel ex parte discissa, sive detrita: et hoc enim nuditas potest dici. Dehinc recipient eam, ut, rodinduti carnem, fieri possint etiam superinduti immortalitatem Superindui enim, nisi ves⟨t⟩ito jam, convenire non poterit.
giving off an odour, the people shuddered at. It is established that not only do the bones endure, but the teeth too last on uncorrupted; and these are kept as seeds of the body that is to bear fruit in the resurrection. Finally, even if at that time the mortal will be found swallowed up in all the dead, certainly by death, certainly by long ages, certainly through age; is it then by life, by the overclothing, by the bringing in of immortality? Moreover, he who says that the mortal will be swallowed up by these, has denied it of the others. And surely it will be fitting that this be accomplished and brought about by divine powers, not by natural laws! Therefore, since what is mortal has to be swallowed up by life, it must by all means be presented, so that it may be swallowed up, and be swallowed up, so that it may be changed. If you say that a fire ought to be kindled, you cannot affirm that the thing by which it is kindled is necessary in one place and not in another. So too, when he inserts: If indeed, being unclothed, we may be found not naked, concerning those, namely, who will be overtaken by the day of the Lord not in life, nor in the flesh; he denied that those whom he had foretold as unclothed were naked for no other reason than that he wished them to be understood as clothed again with the same substance of which they had been stripped. For they will be found naked as it were, the flesh having been laid aside, or partly torn apart, or worn away: for this too can be called nakedness. Thereafter they will receive it back, so that, clothed again with the flesh, they may also become clothed over with immortality. For to be clothed over will not be possible except for one already clothed.
CAPUT XLIII.
Chapter XLIII.
Proinde cum dicit: Itaque confisi semper, et scientes quod cum immoramur in corpore, peregrinamur a Domino; per fidem enim incedimus, non per speciem; manifestatum est hoc quoque non pertinere ad offuscationem carnis, quasi separantis nos a Domino. Et hic enim exhortatio fastidiendae vitae hujus obvertitur; siquidem peregrinamur a Domino quamdiu vivimus, per fidem incedentes, non per speciem, id est spe, non re: et ideo subjungit:
Accordingly, when he says: Therefore being always confident, and knowing that while we dwell in the body, we are sojourning away from the Lord; for we walk by faith, not by sight; it has been made plain that this too does not pertain to a disparagement of the flesh, as though it separated us from the Lord. For here too an exhortation to disdain this life is put forward; since we sojourn away from the Lord as long as we live, walking by faith, not by sight, that is, in hope, not in reality: and therefore he adds:
Editors' notes and page, col. 902
Footnotes
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E Rhen. Seml.
"E" (from): Rhenanus, Semler.
(printed under page 455)
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Quia his Rhen. Seml.
"Quia his" (because to these): Rhenanus, Semler.
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Inveniemur nudi Rhen. Ven.
"Inveniemur nudi" (we shall be found naked): Rhenanus, the Venice edition.
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Et add. Pam. Fran.
Pamelius and the Franeker edition add "et" (and).
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Peregrinemur Rhen. Seml.
"Peregrinemur" (we may be abroad): Rhenanus, Semler.
Commentarius
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Et capillos olentes. Idem Cardanus scripto prodidit in lib. Variar. VIII, c. 4, Tulliolae Ciceronis corpus repertum Sixti IV temporibus, sine ulla sui jactura. Quin imo in eo implexi videbantur capilli aureo reticulo, in quos ut et in totum corpus, nihil potuerat an. plusquam 1500 spatium. Le Pr.
And fragrant hair. The same Cardan recorded in writing, in De rerum varietate book VIII, chapter 4, that the body of Cicero's Tulliola was found in the time of Sixtus IV without any loss. Indeed, the hair on it was seen braided in a golden net, upon which, as upon the whole body, a span of more than 1,500 years had had no power. Le Prieur.
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Constat non tantum ossa durare, verum et dentes. Plato in Phaedone: Ἔνια δὲ μέρη τοῦ σώματος, καὶ ἐὰν σαπῇ, ὀστᾶ τε καὶ νεῦρα καὶ τὰ τοιαῦτα, πάντα ὅμως, ὡς ἔπος εἰπεῖν, ἀθανατά ἐστιν. Rig.
It is agreed that not only the bones last, but the teeth too. Plato in the Phaedo: "Some parts of the body, even if it rots, bones and sinews and the like, are nevertheless all, so to speak, deathless." Rigault.
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Confisi semper. Ex Graeco θαῤῥοῦντες transtulit. Le Pr.
Always confident. He translated it from the Greek θαῤῥοῦντες (being of good courage). Le Prieur.
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Immoramur in corpore, peregrinamur a Domino. Illud etiam Graece ἐκδημοῦντες explicat. Le Pr.
We dwell in the body, we are abroad from the Lord. He also renders that Greek word ἐκδημοῦντες (being away from home). Le Prieur.
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Page
- running head: RESURRECTIONE CARNIS. (printed with worn type, reading like RESURRBCTIONB; left part cut off at image edge)
- marginal letters: A olentes populus exhorruit; B exuti, non nudi inveniamur; C scientes quod cum immoramur; D (88) Quingentorum fere ann. (in the Commentarius)
- old-edition numerals: 855 after exhorruit
Fidentes autem, et bonum ducentes magis peregrinari a corpore, et immorari ad Dominum: scilicet ut per speciem magis incedamus, quam per fi⟨d⟩em; per rem potius, quam per spem. Vides quam et hic corporum contemptum ad martyriorum praestantiam referat. Nemo enim peregrinatus a corpore, statim immoratur penes Dominum, nisi ex martyrii praerogativa; paradiso scilicet, non inferis, deversurus. Defecerant autem Apostolo verba ad significandum de corpore excessum? An ratione etiam nove loquitur? Temporalem enim absentiam a corpore volens significare, peregrinari nos ab eo dixit, quoniam qui peregrinatur, etiam revertetur in domicilium. Exinde etiam ad omnes: Et ideo gestimus, inquit (II Cor. V), sive peregrinantes, sive immorantes, placibiles Deo esse. Omnes enim manifestari nos oportet pro tribunali Christi Jesu. Si omnes, et totos: si totos, et interiores et exteriores, id est, tam animas quam et corpora: Uti unusquisque, inquit, reportet per corpus secundum quae gessit, bonum seu malum. Hoc jam quomodo legas, quaero; quasi turbate enim per hyperbaton struxit: utrumne quae per corpus reportanda erunt, an quae per corpus gesta sunt? Sed et si quae per corpus reportanda sunt, corporalis indubitate resurrectio est: et si quae per corpus gesta sunt, per corpus utique pensanda sunt, per quod et gesta sunt. Ita et totus hic a capite tractatus Apostoli, tali clausula detextus qua carnis resurrectio ostenditur, secundum haec erit intelligendus quae cum clausula consonant.
But being confident, and thinking it good rather to be away from the body and to dwell with the Lord: that is, so that we may walk rather by sight than by faith; rather by the reality than by hope. You see how here too he refers contempt of bodies to the excellence of martyrdoms. For no one, on going away from the body, at once dwells with the Lord, except by the prerogative of martyrdom; that is, he will lodge in paradise, not in the lower regions. But had words failed the Apostle to signify departure from the body? Or does he speak in a new way for a reason as well? For, wishing to signify a temporary absence from the body, he said that we are away from it, since one who is away from home will also return to his dwelling. Thence also [he turns] to all: And therefore we are eager, he says (2 Cor. 5), whether away from home or dwelling [with Him], to be pleasing to God. For we must all be made manifest before the tribunal of Christ Jesus. If all, then whole; if whole, then both inner and outer, that is, souls as well as bodies: So that each one, he says, may receive back through the body according to what he has done, whether good or evil. How you are to read this now, I ask; for he has constructed it in a somewhat confused manner through hyperbaton: is it the things that are to be received back through the body, or the things that were done through the body? But if it is the things that are to be received back through the body, the resurrection is undoubtedly bodily; and if it is the things that were done through the body, they are certainly to be weighed through the body, through which they were also done. Thus this whole treatment of the Apostle from its beginning, woven to a close with such a conclusion as shows the resurrection of the flesh, will have to be understood according to those things which accord with the conclusion.
CAPUT XLIV.
Chapter XLIV.
Si enim adhuc ad superiora respectes, unde mentio hominis exterioris et interioris inducta est, nonne et dignitatem et spem carnis integram invenies? Dum enim de lumine, quod illuxerit Deus in cordibus nostris, ad illuminationem agnitionis
For if you look back further to the earlier passages, from which the mention of the outer and inner man was introduced, will you not find both the dignity and the hope of the flesh intact? For while, concerning the light which God has made to shine in our hearts, for the illumination of the knowledge
Editors' notes and page, col. 903
Variae lectiones
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Dicentes Rhen. Seml.
"Dicentes" (saying): Rhenanus, Semler.
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Hic et Pam. Fran.
"Hic et" (here and): Pamelius, Franeker edition.
(printed under page 456)
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Scilicet paradiso Rhen. Seml.
"Scilicet paradiso" (namely in paradise): Rhenanus, Semler.
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Diversurus alii.
"Diversurus" (about to lodge): others.
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Et ideo del. Rhen. Seml.
Rhenanus and Semler delete "et ideo" (and therefore).
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Placere illi Par. Fran.
"Placere illi" (to please him): the Paris edition, Franeker edition.
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Ante tribunal Pam. Fran.
"Ante tribunal" (before the judgement seat): Pamelius, Franeker edition.
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Quae add. Fran. Rig. Ven.
The Franeker edition, Rigault and the Venice edition add "quae" (which).
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Instruxit Rhen. Seml.
"Instruxit" (equipped): Rhenanus, Semler.
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Cum Rhen. Seml.
"Cum" (when): Rhenanus, Semler.
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Defecerant autem Apostolo verba. Admonuit Theophylactus prudenter mortis et vitae nomina tacuisse Apostolum, et mortem vocasse praesentiam ad Dominum, sive immorationem, vitam vero peregrinationem et absentiam. Lac.
But words had failed the Apostle. Theophylact observed that the Apostle wisely kept silent the names of death and life, and called death presence with the Lord, or abiding, and life a sojourning abroad and absence. Lacerda.
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Uti unusquisque, inquit, reportet. Vulgatus, referat unusquisque propria corporis. Diversitatem lectionis unicae tantum litterae defectus fecit. Vulgatus legit: ἴδια τοῦ σώματος; at Tertullianus, διὰ σοῦ σώματος· et in Graecis cod. ita legitur, et sequuntur Syriacus, Theoph. Oecumenius. Apud Tertullianum, Cod. Angl. habebat, praeterita corporis. Lac.
That each one, he says, may carry back. The Vulgate: that each may receive the things proper to the body. The difference of reading was made by the loss of a single letter. The Vulgate reads "the things proper to the body"; but Tertullian "through the (as printed, σοῦ) body"; and so it is read in Greek manuscripts, followed by the Syriac, Theophylact, Oecumenius. In Tertullian the English manuscript had the past things of the body. Lacerda.
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Turbate enim per hyperbaton struxit. Hyperbati figura grammatica, cum transgressio verbi fit quasi turbata et impedita oratione: longius enim verbum positum facit hyperbaton, ut si illud, per corpus, cum verbo gessit connectatur. Lac.
For he arranged it confusedly, by hyperbaton. Hyperbaton is a grammatical figure in which a word is displaced, the sentence being as it were disordered and obstructed: a word set at a distance makes a hyperbaton, as if that through the body were connected with the verb did. Lacerda.
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Per corpus utique pensanda sunt. Luenda seu remuneranda sunt. Theodoretus similer exponit, colligens cum Tertulliano resurrectionem. Lac.
They are certainly to be weighed through the body. That is, to be paid for or rewarded. Theodoret explains it in the same way (as printed, "similer"), inferring the resurrection with Tertullian. Lacerda.
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Page
- running head: 903 TERTULLIANI OPERUM PARS II. — (cut off at the right edge of the image)
- marginal letters: A jungit : Fidentes autem; B (II Cor. V), sive peregrinantes; C detextus qua carnis resurrectio; D (93) Defecerant autem Apostolo verba (in the commentary, not set)
- old-edition numerals: 856 after speciem
gloriae suae, in persona Christi, dicit habere nos thesaurum istum in testaceis vasis, scilicet in carne; utrumne quia testacea est, secundum originem in limo, destruetur; an quia divini thesauri conditorium est, extolletur? Atquin, si lumen ipsum illud verum, quod et in persona Christi, vitam in se continet, eaque vita cum lumine committitur in carnem; peritura est, in quam vita committetur? Plane, si periturus et ipse thesaurus: perituris enim peritura creduntur, sicut veteribus utribus novum vinum. Cum item subjicit: Semper mortificationem Christi Jesu circumferentes in corpore nostro; qualis ista res est, quae post Dei templum, jam et sepulcrum Christi potest dici? Cur autem mortificationem Domini circumferimus in corpore? Uti et vita, inquit, manifestetur. Ubi? In corpore. In quo? In mortali. Ergo in carne plane mortali secundum culpam, sed et vitali secundum gratiam. Vide quantam: Ut in illa vita Christi manifestetur. In re ergo aliena salutis, in substantia perpetuae dissolutionis, manifestabitur vita Christi aeterna, jugis, incorrupta, jam et Dei vita? aut cujus temporis vita Domini manifestabitur in corpore nostro? Illa quidem quam vixit usque in passionem; quae non modo apud Judaeos in manifesto fuit, verum etiam omnibus nunc gentibus prodita est. Adeo eam significat, quae portas adamantinas mortis, et aeneas seras inferorum infregit, quae exinde jam nostra est. Denique, manifestabitur in corpore. Quando? Post mortem. Quomodo? Dum resurgimus in corpore, sicut et Christus. Ne enim quis argumentetur, nunc habere manifestari vitam Jesu in corpore nostro per disciplinam sanctitatis, et patientiae, et justitiae, et sapientiae, quibus Domini vita floruerit, providentissima Apostoli intentio ingerit: Si enim nos qui vivimus, in mortem tradimur propter Jesu⟨m⟩, ut vita ejus manifestetur in corpore nostro mortali; ideo
of His glory, in the person of Christ, he says that we have this treasure in earthen vessels, that is, in the flesh: is it to be destroyed because it is earthen, according to its origin in the mud, or is it to be exalted because it is the repository of a divine treasure? Yet if that very light, the true one, which is also in the person of Christ, contains life in itself, and that life together with the light is committed into the flesh, is that into which the life will be committed going to perish? Plainly so, if the treasure itself is also going to perish: for perishable things are entrusted to perishable ones, as new wine to old wineskins. Likewise, when he adds: Always carrying about in our body the putting to death of Christ Jesus, what sort of thing is this, which after being the temple of God can now be called also the tomb of Christ? But why do we carry about the putting to death of the Lord in the body? That the life also, he says, may be made manifest. Where? In the body. In which? In the mortal one. Therefore in flesh plainly mortal according to guilt, but also living according to grace. See how great [a grace]: That the life of Christ may be made manifest in it. In a thing, then, alien to salvation, in a substance of perpetual dissolution, shall the life of Christ be made manifest, eternal, unceasing, incorrupt, indeed the very life of God? Or of what time is the life of the Lord that shall be made manifest in our body? That, certainly, which He lived up to His passion; which was not only manifest among the Jews, but has now also been made known to all the nations. So he means that life which broke the adamantine gates of death and the brazen bars of the lower world, which from then on is now ours. Finally, it shall be made manifest in the body. When? After death. How? When we rise in the body, as Christ also did. For lest anyone should argue that the life of Jesus is to be made manifest in our body now, through the discipline of holiness and of patience and of righteousness and of wisdom, in which the life of the Lord flourished, the most provident intention of the Apostle puts in: For if we who live are handed over to death for Jesus' sake, that His life may be made manifest in our mortal body; therefore
Editors' notes and page, col. 904
Footnotes
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Scilicet ex Pam. Fran.
"Scilicet ex" (namely from): Pamelius, Franeker edition.
(printed under page 456)
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Dei add. Pam. Fran.
Pamelius and the Franeker edition add "Dei" (of God).
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Jesu add. Pam. Fran.
Pamelius and the Franeker edition add "Jesu" (of Jesus).
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Nostro add. Pam. Fran.
Pamelius and the Franeker edition add "nostro" (our).
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Saluti Rhen. Seml.
"Saluti" (to salvation): Rhenanus, Semler.
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Qua Rhen. Seml.
"Qua" (by which): Rhenanus, Semler.
Commentarius
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Divini thesauri conditorium. Vocat carnem conditorium divini thesauri, non sine allusione ad ritus antiquos, et vulgatum sermonem philosophorum. Vocabant enim carnem sepulcrum, ut ex Platone jam dedi, et ipse Tertullianus capulum et sepulcrum vocavit; atqui in sepulcris olim thesauros condebant, quo nihil notius. Ejusmodi igitur sepulcrum est caro, ut thesaurum divinum includat simul cum anima. Porro conditorium sepulcrum est. Petronius arbiter: « In conditorium etiam prosecuta est defunctum, positumque in hypogaeo, Graeco more, custodire coepit. » Lac.
The storehouse of a divine treasure. He calls the flesh the storehouse of a divine treasure, not without allusion to ancient rites and the common saying of the philosophers. For they called the flesh a tomb, as I have already shown from Plato, and Tertullian himself called it a bier and a tomb; and of old they used to lay up treasures in tombs, than which nothing is better known. The flesh, then, is a tomb of such a kind as to enclose a divine treasure together with the soul. Further, a conditorium is a tomb. Petronius Arbiter: "She even followed the dead man into the vault, and when he was laid in the underground chamber, in the Greek fashion, she began to keep watch." Lacerda.
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Page
- running head: [cut off]UM PARS II. — SERIES I, POLEMICA. 904
- marginal letters: A gloriae suae, in persona Christi; B rimus in corpore? Uti et vita; C manifestabitur in corpore. Quando?; D corpus, cum verbo gessit connectatur (in the Commentarius)
- old-edition numerals: 857 after an
defunctis nobis hoc ait futurum in corpore nostro. Quod si tunc, quomodo, nisi resuscitato ⟨e⟩o? Proinde et in clausula: Scientes, ait, quod qui suscitavit Jesum, et nos suscitabit cum ipso, quia jam resurrexit a mortuis: nisi quia cum ipso sicut ipsum sapit? Si vero sicut ipsum, non utique sine carne.
when we are dead, he says this will come to pass in our body. But if then, how, unless it has been raised again? So too in the closing passage: Knowing, he says, that He Who raised Jesus will also raise us with Him, since He has already risen from the dead: unless because 'with Him' means 'as Him'? But if as Him, then certainly not without flesh.
CAPUT XLV.
Chapter XLV.
Sed et rursus alia caecitate in duos homines impingunt, in veterem et in novum, monente Apostolo (Ephes. IV), deponere nos veterem hominem qui corrumpitur per concupiscentiam seductionis; renovari autem spiritu sensus, et induere novum hominem, qui secundum Deum conditus est in justitia et religione veritatis; ut et hic ad duas substantias distinguendo, vetustatem ad carnem, novitatem ad animam, corruptionem perpetuam veteri defendat, id est carni. Porro, si secundum substantias, nec anima novus homo, quia posterior; nec caro ideo vetus, quia prior. Quantulum enim temporis inter manum Dei et adflatum; ausim dicere, etiamsi multo prior anima quam caro, eo ipso quod anima impleri se exspectavit, priorem eam fecit. Omnis enim consummatio atque perfectio, etsi ordine postumat, effectu tamen anticipat. Magis illud prius est, sine quo priora non possunt. Si caro vetus homo, quando istud? A primordio? atquin Adam novus totus, et ex novo vetus nemo. Nam et exinde a benediction⟨e⟩ geniturae, caro atque anima simul fiunt, sine calculo temporis; ⟨e⟩t quae simul in utero etiam seminantur, quod docuimus in Commentario animae, contemporant foetu, coaetant natu duos istos homines, sane ex substantia duplici, non tamen et aetate. Sic unum edunt, dum prior neuter est. Citius est, totos nos aut veteres aut novos esse: qua enim alterum possimus esse, nescimus. Sed Apostolus veterem hominem manifeste notat: Expone enim, inquit, secundum pristinam conversationem veterem hominem, non secundum alicujus substantiae senium. Neque enim carnem praecipit deponamus,
But again, with another blindness, they stumble upon the two men, the old and the new, since the Apostle admonishes (Eph. 4) that we put off the old man, who is corrupted through the lust of seduction, but be renewed in the spirit of the mind, and put on the new man, who is created according to God in justice and the religion of truth; so that here too, by distinguishing according to the two substances, assigning oldness to the flesh and newness to the soul, he may maintain perpetual corruption for the old, that is, for the flesh. Further, if [it is] according to substances, neither is the soul the new man because it is later, nor is the flesh for that reason old because it is earlier. For how little time [was there] between the hand of God and the breath? I would dare to say that, even if the soul were much earlier than the flesh, by the very fact that the soul waited to be filled, it made the flesh earlier. For every consummation and perfection, although it comes later in order, nevertheless goes before in effect. That is rather the prior thing without which the prior things cannot [be]. If the flesh is the old man, when [was] that? From the beginning? But Adam was wholly new, and from the new no one is old. For from then on, from the blessing of generation, flesh and soul come into being together, without reckoning of time; and they, which are also sown together in the womb, as we have shown in the Commentary on the Soul, are contemporaries in conception, coeval at birth, these two men, of a twofold substance indeed, but not also of [a twofold] age. Thus they bring forth one [man], while neither is prior. It is rather the case that we are wholly either old or new: for in what way we could be the one [alone], we do not know. But the Apostle clearly marks out the old man: For put off, he says, according to the former manner of life the old man, not according to the ageing of some substance. For he does not command that we put off the flesh,
Editors' notes and page, col. 905
Variae lectiones
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Adeo Pam. Fran.
"Adeo" (so much): Pamelius, Franeker edition.
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Resurrexerit Rhen. Seml.
"Resurrexerit" (shall have risen): Rhenanus, Semler.
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Tamen neglig. Rhen. Seml.
Rhenanus and Semler leave out "tamen" (yet).
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Ut Pam. Rhen. Seml.
"Ut" (as): Pamelius, Rhenanus, Semler.
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Simul quae Pam.
"Simul quae" (which together, word order reversed): Pamelius.
(printed under page 457)
(74) ‹anchor: etiam seminantur› · call in col 905
Figurantur Pam. Fran.
"Figurantur" (are formed): Pamelius, Franeker edition.
(printed under page 457)
(75) ‹anchor: coaetant› · call in col 905
Coaetaneant Pam. Par. Rig.
"Coaetaneant" (are of equal age): Pamelius, the Paris edition, Rigault.
(printed under page 457)
(76) ‹anchor: totos nos› · call in col 905
Non Rhen. Ven.
"Non" (not): Rhenanus, the Venice edition.
(printed under page 457)
(77) ‹anchor: Expone› · call in col 905
Exponentes Pam. Fran. exponens Jun.
"Exponentes" (putting off, plural): Pamelius, Franeker edition; "exponens" (singular): Junius.
(printed under page 457)
(98) ‹anchor: not visible› · call in col 905
Qui corrumpitur per concupiscentiam seduct. Quod hic per, vertit infra secundum, quod magis sonat vox Graeca κατά. Est interim peculiare Auctori, et post eum Hilario, lib. XII de Trin., illud concupiscentiam seductionis, singulari numero, pro eo quod aliae omnes editiones plurali numero id legant Ephes. IV, tam Syriaca et Graeca, quam Latina. Atqui legimus omnino secundum tres Vat. cod. ms. renovari autem spiritu sensus, pro sensu spiritus: tum quia sic etiam legit B. Cyprianus, lib. III, Epist ad Quirin. cap. 2; tum quod Graece sit τῷ πνεύματι τοῦ νοός· quod spiritus mentis transtulit Latinus interpres. Pam.
Who is corrupted through the lust of seduction. What here is per (through) he renders below secundum (according to), which better expresses the Greek word κατά. Meanwhile it is peculiar to the Author, and after him to Hilary, On the Trinity book XII, to have the lust of seduction in the singular, whereas all other editions read it in the plural at Ephesians 4, the Syriac and Greek as well as the Latin. And we read, by all means following three Vatican manuscripts, but to be renewed in the spirit of the mind (spiritu sensus), in place of sensu spiritus: both because blessed Cyprian too reads so, To Quirinus book III, chapter 2, and because the Greek is "in the spirit of the mind," which the Latin translator rendered spiritus mentis. Pamelius.
(printed under page 457)
(99) ‹anchor: ordine postumat› · call in col 905
Etsi ordine postumat. Scribendum postumat, non posthumat, et supra lib. adv. Valentinianos, cap. 55, et in Scorpiaco adv. Gnost. patet ex antiquis monumentorum inscriptionibus apud Aldum in Orthographia. Idipsum etiam adnotavit Gullielmus Canterus novar. lect. lib. II, cap. 10, addens deduci postumum non tanquam post humatum patrem, uti Rhen. et plerique censent, sed ab adverbio post, velut ab extra extumus, et a citra citumus, atque adeo indifferens esse, tam ad eum qui postremo loco, quam qui post patris obitum natus sit, quod ipsum alicubi habet Cujacius. Pam.
Though in order it comes last. One should write postumat, not posthumat, here and above in the book Against the Valentinians, chapter 55, and in the Scorpiace against the Gnostics, as is clear from ancient inscriptions on monuments cited by Aldus in his Orthography. William Canter noted the same, New Readings book II, chapter 10, adding that postumus is derived not as if from post humatum patrem (after the father was buried), as Rhenanus and most think, but from the adverb post, as extumus from extra and citumus from citra; and so it applies equally to one born last and to one born after his father's death, which Cujas also has somewhere. Pamelius.
(printed under page 457)
(1) ‹anchor: coaetant natu› · call in col 905
Contemporant foetu, coaetant natu. Inusitata haec verba formavit, quoniam contemporaneus et coaetaneus voces sunt Latinae. Sed plus aequo sibi arrogat. Le Pr.
They are contemporaneous in conception, coeval in birth. He formed these unusual verbs because contemporaneus and coaetaneus are Latin words. But he takes more licence than is fair. Le Prieur.
(printed under page 457)
Page
- running head: 905 LIBER DE RESURRECTION[...] (cut off at right edge; E of DE printed like K)
- marginal letters: A defunctis nobis hoc ait futurum; B vitatem ad animam, corruptionem perpetuam veteri; C simul in utero etiam seminantur; D (98) Qui corrumpitur per concupiscentiam seduct. (footnote area)
- old-edition numerals: 858 after in; 859 after conversationem
sed quae et alibi carnalia ostendit; opera, non corpora accusans, de quibus et hic subjicit: Deponentes mendacium, loquimini veritatem unusquisque ad proximum suum, quoniam membra alterutrum sumus. Irascimini autem, et nolite delinquere. Sol non occidat super iracundiam vestram. Neque dederitis locum diabolo. Qui furabatur, jam non furetur, imo potius laboret, operando manibus, uti habeat impartire indigenti. Omnis sermo turpis non procedat ex ore vestro, sed qui sit optimus ad aedificationem fidei, ut gratiam audientibus praestet. Et nolite contristare Spiritum Dei sanctum, in quo signati estis, in redemptionis die. Omnis amaritudo, et ira, et clamor, et blasphemia, et indignatio auferatur a vobis, cum omni malitia. Estote autem in alterutrum benigni, misericordes, donantes invicem, sicut et Deus vobis donavit in Christo. Igitur qui carnem veterem hominem existimant, cur non mortem sibi properant, ut, vetere homine deposito, praeceptis Apostoli occurrant? Nos enim qui totam fidem in carne administrandam credidimus, imo et per carnem, cujus est et os ad proferendum optimum quemque sermonem, et lingua ad non blasphemandum, et cor ad non indignandum, et manus ad operandum et largiendum; tam vetustatem hominis, quam novitatem, ad moralem, non ad substantialem differentiam pertinere defendimus. Atque ita, pariter agnoscimus, hominem qui secundum pristinam conversationem vetus fuerit, eumdem et corrumpi ita dictum secundum concupiscentiam seductionis, quemadmodum et veterem secundum pristinam conversationem, non secundum carnem per interitum perpetuum; caeterum, carne tam salvum quam eumdem, utpote vitiosam disciplinam, non corpulentiam exutum.
but those which elsewhere too he shows to be carnal; accusing works, not bodies, concerning which he also adds here: Putting away lying, speak truth each one with his neighbour, since we are members of one another. Be angry, and do not sin. Let the sun not set upon your wrath. Nor give place to the devil. He who used to steal, let him steal no longer, but rather let him labour, working with his hands, so that he may have [something] to impart to the needy. Let no base speech proceed out of your mouth, but such as is best for the edification of faith, that it may bestow grace on the hearers. And do not grieve the Holy Spirit of God, in Whom you were sealed, on the day of redemption. Let all bitterness, and anger, and clamour, and blasphemy, and indignation be taken away from you, with all malice. But be kind towards one another, merciful, forgiving one another, just as God also has forgiven you in Christ. Therefore those who reckon the flesh to be the old man, why do they not hasten death for themselves, so that, the old man having been put off, they may comply with the precepts of the Apostle? For we, who have believed that the whole of faith is to be administered in the flesh, nay even through the flesh, to which belong both the mouth for uttering every best speech, and the tongue for not blaspheming, and the heart for not being indignant, and the hands for working and giving, maintain that both the oldness of man and his newness pertain to a moral, not to a substantial difference. And thus we likewise acknowledge that the man who was old according to his former manner of life is the same who is said to be corrupted according to the lust of seduction, just as [he is called] old according to his former manner of life, not according to the flesh through perpetual destruction; for the rest, [he is] safe in the flesh as much as [he is] the same, as having put off vicious discipline, not corporeality.
CAPUT XLVI.
Chapter XLVI.
Talem ubique Apostolum recognoscas, ita carnis opera damnantem, ut carnem damnare videatur; sed ne ita quis existimet, ex aliorum vel cohaerentium sensuum suggestu procurantem. Nam et dicens (Rom. VIII), eos qui in carne sunt, Deo placere
You will recognize the Apostle everywhere as such, condemning the works of the flesh in such a way that he seems to condemn the flesh; but taking care, by the suggestion of other or connected meanings, that no one should think so. For he too, saying (Rom. 8) that those who are in the flesh are unable to please God
Editors' notes and page, col. 906
Footnotes
(78) ‹anchor: not visible› · call in col 906
Diabolo locum Rhen. Seml.
"Diabolo locum" (place to the devil): Rhenanus, Semler.
(printed under page 457)
(79) ‹anchor: not visible› · call in col 906
Furatur Rhen. Seml.
"Furatur" (steals): Rhenanus, Semler.
(printed under page 457)
(80) ‹anchor: not visible› · call in col 906
Et indignatio non hab. Rhen. Seml.
Rhenanus and Semler do not have "et indignatio" (and indignation).
(printed under page 457)
(81) ‹anchor: in carne sunt› · call in col 906
Sint Rhen. Seml.
"Sint" (are, subjunctive): Rhenanus, Semler.
Commentarius
(printed under page 457)
Page
- running head: RESURRECTIONE CARNIS. 906 (start of the running head cut off at the image edge)
- marginal letters: A sed quae et alibi carnalia; B et Deus vobis donavit in Christo; C quemadmodum et veterem secundum; D cap. 55, et in Scorpiaco (in the commentary)
- old-edition numerals: (none)
non posse, statim de pravo intellectu ad integrum revocat, adjiciens : Vos autem non estis in carne, sed in spiritu. Eos enim quos in carne esse constabat, negando in carne esse, in operibus carnis non esse monstrabat; atque ita illos demum Deo placere non posse, non qui in carne essent, sed qui carnaliter viverent; placere autem Deo illos, qui in carne positi, secundum spiritum incederent. Et rursus : Corpus quidem, ait mortuum, sed propter delinquentiam; sicut spiritum vitam propter justitiam. Vitam autem morti opponens in carne constitutae, sine dubio illic et vitam repromisit ex justitia, ubi mortem determinavit ex delinquentia. Caeterum frustra opposuit vitam morti, si non est illic ubi est et ipsa, cui eam opposuit, excludendae utique de corpore. Porro, si vita mortem de corpore excludit, non potest id perficere, nisi illuc penetret, ubi est quod excludit. Et quid ego nodosius, cum Apostolus absolutius? Si enim, inquit, spiritus ejus qui suscitavit Jesum, habitat in vobis; qui suscitavit Jesum a mortuis, suscitabit et mortalia corpora vestra, propter inhabitantem spiritum ejus in vobis; ut et si animam quis corpus mortale praesumpserit, cum hoc et carnem negare non possit, carnis quoque resuscitationem cogatur agnoscere, secundum ejusdem status communionem. Ex sequentibus adhuc discas, opera carnis damnari, non ipsam : Itaque, fratres, ait, debitores sumus, non carni, ut secundum carnem vivamus: si enim secundum carnem vixeritis, futurum est ut moriamini; si vero spiritu carnis actus mortificaveritis, vivetis. Porro, ut ad singula quaeque respondeamus, si in carne constitutis, secundum spiritum tamen degentibus, salus repromittitur; jam non caro adversatur saluti, sed operatio carnis. Operatione autem carnis exclusa, quae caussa est mortis, salva jam caro ostenditur, caussa carens mortis. Lex enim, inquit, spiritus vitae in Christo Jesus manumisit me a lege delinquentiae et mortis; certe quam praemisit habitare in membris nostris. Ergo jam membra nostra lege mortis non tenebuntur, quia nec delinquentiae, a quibus
he at once calls [them] back from a wrong understanding to a sound one, adding: But you are not in the flesh, but in the spirit (Rom. 8:9). For by denying that those whom it was evident were in the flesh were in the flesh, he was showing that they were not in the works of the flesh; and so that those in the end cannot please God, not who were in the flesh, but who lived carnally; but that those please God who, though set in the flesh, walked according to the spirit. And again: The body indeed, he says, is dead, but on account of transgression; just as the spirit is life on account of righteousness (Rom. 8:10). Now in setting life against the death established in the flesh, without doubt he has also promised life from righteousness there where he has fixed death from transgression. Otherwise he set life against death in vain, if it is not there where that also is to which he set it in opposition, which is assuredly to be shut out of the body. Further, if life shuts death out of the body, it cannot accomplish this unless it penetrates thither where that is which it shuts out. And why do I [argue] more knottily, when the Apostle [speaks] more plainly? For if, he says, the spirit of Him Who raised up Jesus dwells in you, He Who raised up Jesus from the dead will raise up also your mortal bodies, on account of His spirit dwelling in you (Rom. 8:11); so that even if someone should have presumed the soul to be the mortal body, since he cannot with this deny the flesh also, he is compelled to acknowledge the resurrection of the flesh also, according to the sharing of the same condition. From what follows you may learn further that the works of the flesh are condemned, not the [flesh] itself: Therefore, brethren, he says, we are debtors, not to the flesh, that we should live according to the flesh: for if you live according to the flesh, it will come about that you die; but if by the spirit you put to death the deeds of the flesh, you will live (Rom. 8:12–13). Further, that we may answer each point one by one: if to those set in the flesh, yet living according to the spirit, salvation is promised, then it is no longer the flesh that is opposed to salvation, but the working of the flesh. And once the working of the flesh, which is the cause of death, is shut out, the flesh is now shown to be saved, being without the cause of death. For the law, he says, of the spirit of life in Christ Jesus has set me free from the law of transgression and of death (Rom. 8:2); that [law], certainly, which he previously said dwells in our members (Rom. 7:23). Therefore our members will no longer be held by the law of death, since neither [will they be held] by [the law] of transgression, from which
Editors' notes and page, col. 907
Variae lectiones
(printed under page 458)
(82) ‹anchor: not visible› · call in col 907
Ita omitt. Rig. Ven.
Rigault and the Venice edition omit "ita" (so).
(printed under page 458)
(83) ‹anchor: not visible› · call in col 907
Illud Pam. Rhen. Seml. illae cod. Wouw.
"Illud" (that): Pamelius, Rhenanus, Semler; "illae": Wouwer's manuscript.
(printed under page 458)
(84) ‹anchor: not visible› · call in col 907
Vivificabit Pam. Fran.
"Vivificabit" (will give life): Pamelius, Franeker edition.
(printed under page 458)
(85) ‹anchor: non carni, ut› · call in col 907
Ad vivendum si Rhen. ad vivendum secundum carnem. Si Jun.
"Ad vivendum si" (to live; if): Rhenanus; "ad vivendum secundum carnem. Si" (to live according to the flesh. If): Junius.
(printed under page 458)
(86) ‹anchor: in membris nostris› · call in col 907
Vestris Rhen. Seml.
"Vestris" (your): Rhenanus, Semler.
(printed under page 458)
(87) ‹anchor: not visible› · call in col 908
Carnem Rhen. Seml.
"Carnem" (flesh, accusative): Rhenanus, Semler.
(printed under page 458)
(88) ‹anchor: not visible› · call in col 908
Etsi Rhen. Seml.
"Etsi" (even if): Rhenanus, Semler.
(printed under page 458)
(89) ‹anchor: not visible› · call in col 908
Deputandum Rhen. Jun.
"Deputandum" (to be assigned): Rhenanus, Junius.
(printed under page 458)
(90) ‹anchor: not visible› · call in col 908
Propter carnem et add. Rhen. Seml.
Rhenanus and Semler add "propter carnem et" (on account of the flesh and).
(printed under page 458)
(91) ‹anchor: not visible› · call in col 908
Animae Rhen. Seml. abest a qua
"Animae" (of the soul): Rhenanus, Semler; "a qua" (from which) is missing (as printed).
(printed under page 458)
(2) ‹anchor: not visible› · call in col 907
Propter delinquentiam. Vox haec multoties usurpatur ab hoc auctore pro peccato; ubi enim Apostolus peccatum dicit, delinquentiam vocat. Le Pr.
On account of wrongdoing. This word is used many times by this author for sin; for where the Apostle says peccatum, he calls it delinquentia. Le Prieur.
(printed under page 458)
(3) ‹anchor: in Christo Jesus manumisit› · call in col 907
In Christo Jesu manumisit me. Servi eramus omnes et Satanae mancipati, sed Christi lex jugum servitutis a nostris cervicibus excussit. Hic manumissionis nomine utitur jurisconsultis solemni, qui tres manumissionis species observant, per censum, per vindictam, et per testamentum. Tribus autem modis illis nos manumisit Christus. Le Pr.
In Christ Jesus it set me free. We were all slaves and made over to Satan, but the law of Christ shook the yoke of slavery from our necks. Here he uses the term manumission, standard among jurists, who distinguish three kinds of manumission: by the census, by the rod, and by will. And by those three ways Christ set us free. Le Prieur.
(printed under page 458)
Page
- running head: 907 TERTULLIANI OPERUM PARS II. - (cut at the image edge)
- marginal letters: A ‹non posse, statim de pravo›; B ‹corpore. Porro, si vita›; C ‹dum carnem vivamus: si enim›; D (in the footnote area only, beside Commentarius note 2)
- old-edition numerals: 860 after ‹carnaliter›
- misprints kept as printed: "Jesus" for "Jesu" in ‹in Christo Jesus manumisit› (the Commentarius lemma prints "Jesu")
mauumissa sunt. Quod enim invalidum erat legis, in quo infirmabatur per carnem, misso Deus Filio suo in simulacro carnis delinquentiae, et per delinquentiam damnavit delinquentiam in carne, non carnem in delinquentia: neque enim domus cum habitatore damnabitur. Habitare enim peccatum dixit in corpore nostro. Damnata autem delinquentia, caro absoluta est: sicut, indemnata ea, legi mortis et delinquentiae obstricta est. Sic et sensum carnis, mortem appellavit; dehinc et inimicitiam ad Deum, sed non carnem ipsam. Cui erge, dices, reputabitur sensus carnis, si non substantiae ipsi? Plane, si probaveris aliquid carnem de suo sapere. Si vero sine anima nullius est sensus, intellige sensum carnis ad animam esse referendum, carni interdum deputatum, quia per carnem administratur; et ideo habitare ait delinquentiam in carne, quia et anima, a qua delinquentia inducitur, inquilina est carnis, mortificatae quidem, sed non suo, verum delinquentiae nomine. Nam et alibi: Quomodo, inquit, etiam nunc, velut viventes in mundo, sententiam fertis? non ad mortuos scribens, sed ad eos qui desinere deberent mundialiter vivere.
they have been set free. For what the law could not do, in that it was weakened through the flesh, God, having sent His Son in the likeness of the flesh of sin, and through sin, condemned sin in the flesh (Rom. 8:3), not the flesh in sin: for neither will the house be condemned together with its inhabitant. For he said that sin dwells in our body (Rom. 7:17). But sin having been condemned, the flesh has been acquitted; just as, while sin was uncondemned, the flesh was bound to the law of death and of sin. So also he called the mind of the flesh death; then also enmity towards God (Rom. 8:6–7), but not the flesh itself. To what, then, you will say, will the mind of the flesh be imputed, if not to the substance itself? Certainly, if you prove that the flesh has any wisdom of its own. But if without the soul it has no sense at all, understand that the mind of the flesh is to be referred to the soul, though at times ascribed to the flesh, because it is carried out through the flesh; and therefore he says that sin dwells in the flesh, because the soul also, by which sin is brought in, is the lodger of the flesh, which is mortified indeed, but not on its own account, but on account of sin. For elsewhere also: How, he says, even now, as if living in the world, do you pass judgement? (Col. 2:20) writing not to the dead, but to those who ought to cease living in worldly fashion.
CAPUT XLVII.
Chapter XLVII.
Haec enim erit vita mundialis, qua veterem hominem dixit confixum esse Christo, non corporalitatem, sed moralitatem. Caeterum, si non ita accipimus, non est corporalitas nostra confixa, nec crucem Ghristo caro nostra perpessa est; sed quemadmodum adjecit: Uti evacuetur corpus delinquentiae: per emendationem vitae, non per interitum substantiae; sicut ait: Uti hactenus delinquentiae serviamus, et ut, haec ratione commortui Christo, credamus quod etiam convivamus illi. Sic enim, inquit, et vos reputate mortuos quidem vos; Cuinam? carni? Non, sed delinquentiae. Ergo salvi erunt carni; viventes autem Deo in Christo Jesu; per carnem utique, cui mortui non erant; delinquentiae scilicet mortui, non carni. Nam et
For this will be the worldly life, by which he said the old man had been crucified with Christ (Rom. 6:6), not the bodily nature, but the moral conduct. Otherwise, if we do not take it so, our bodily nature has not been crucified with [Him], nor has our flesh suffered the cross with Christ; but as he added: That the body of sin might be made void: through amendment of life, not through destruction of the substance; as he says: That we should serve sin only thus far, and that, having in this way died together with Christ, we should believe that we shall also live together with Him (Rom. 6:6–8). For thus, he says, do you also reckon yourselves dead indeed; to what? to the flesh? No, but to sin (Rom. 6:11). Therefore they will be unharmed as regards the flesh; but living to God in Christ Jesus; through the flesh, certainly, to which they were not dead; dead, that is, to sin, not to the flesh. For also
Editors' notes and page, col. 908
Footnotes
(92) ‹anchor: mundialis, qua› · call in col 908
Quam Rhen. Seml.
"Quam" (which, accusative): Rhenanus, Semler.
(printed under page 458)
(93) ‹anchor: sed moralitatem› · call in col 908
Mortalitatem Pam. Fran. Rig. Ven.
"Mortalitatem" (mortality): Pamelius, Franeker edition, Rigault, the Venice edition.
(printed under page 458)
(94) ‹anchor: ratione commortui› · call in col 908
In inser. Rhen. Seml.
Rhenanus and Semler insert "in".
(printed under page 458)
(95) ‹anchor: etiam convivamus› · call in col 908
Convivemus Pam. Fran.
"Convivemus" (we shall live together): Pamelius, Franeker edition.
(printed under page 458)
(96) ‹anchor: delinquentiae scilicet› · call in col 908
Scilicet abest a Rhen. Seml.
"Scilicet" (namely) is missing in Rhenanus, Semler.
Commentarius
(printed under page 458)
(4) ‹anchor: veterem hominem› · call in col 908
Qua veterem hominem. Existimabant olim nonnulli veterem hominem esse corpus, novum vero animam; at interpretatio illa non admittitur. Nam Apostolus, Rom. IV, nihil aliud per veterem hominem intelligit, quam vitam anteactam in peccatis; per novum autem reformationem illam quae a Christo facta, dum scelera nostra sanguine suo abluit, ut, evacuato illo vetere homine, in veram nos assereret libertatem. Le Pr.
By which [he said] the old man. Some once held that the old man is the body and the new the soul; but that interpretation is not admitted. For the Apostle, Romans 4 (as printed), understands by the old man nothing other than the life formerly spent in sins, and by the new that reformation made by Christ when he washed away our crimes with his blood, so that, that old man being done away, he might set us into true freedom. Le Prieur.
(printed under page 458)
(5) ‹anchor: corpus delinquentiae› · call in col 908
Evacuetur corpus delinquentiae. De hac voce postrema jam monuimus. Vulgata versio: ut destruatur corpus peccati. Propius ad sensum Graecae vocis καταργηθῇ vertisse mihi videtur Tertullianus. Le Pr.
That the body of wrongdoing may be made void. We have already commented on this last word. The Vulgate version: that the body of sin may be destroyed. Tertullian seems to me to have rendered nearer the sense of the Greek word καταργηθῇ. Le Prieur.
(printed under page 458)
Page
- running head: RUM PARS II. — SERIES I, POLEMICA. 908 (beginning cut off at image edge)
- marginal letters: A mauumissa sunt. Quod enim; B dum, carni interdum deputatum; C poralitatem, sed moralitatem; D animam; at interpretatio (commentary)
- old-edition numerals: 861 after ad
adhuc ingerit: Ne ergo regnaverit in corpore vestro mortali delinquentia, ab obaudiendum illi, et ad exhibendum membra vestra arma injustitiae, delinquentiae: sed exhibete vosmetipsos Deo, velut ex mortuis vivos; non velut vivos, sed velut ex mortuis vivos; et membra vestra, arma justitiae. Et rursus: Sicut exhibuistis membra vestra famula immunditiae et iniquitatis ad iniquitatem; ita et nunc exhibete membra vestra famula justitiae, in sanctificium. Cum enim servi essetis delinquentiae, liberi eratis justitiae. Quem ergo fructum habebatis super his, de quibus nunc confundimini? finis enim illorum mors. Nunc vero liberi facti a delinquentia, famulati autem Deo, habetis fructum vestrum in sanctificium; finem autem, vitam aeternam. Stipendia enim delinquentiae, mors; donativum autem Dei, vita aeterna in Christo Jesu Domino nostro. Ita, per totam hanc sensuum seriem, ab injustitia et delinquentia membra nostra divellens et justitiae et sanctimoniae adjungens, et transferens eadem a stipendio mortis ad donativum vitae aeternae, carni utique compensationem salutis repromittit, cui nullam omnino competisset imperari propriam sanctimoniae et justitiae disciplinam, si non ipsius esset et praemium disciplinae: sed nec ipsum baptisma committi, si, per regenerationem, non etiam restitutioni inauguraretur, hoc quoque Apostolo ingerente: An ignoratis, quod quicumque in Christum Jesum tincti sumus, in mortem ejus tincti sumus? Consepulti ergo ilii sumus per baptisma in mortem, uti quemadmodum surrexit Christus a mortuis, ita et nos in novitate vitae incedamus. Ac ne de ista tantum vita putes dictum, quae ex fide per baptisma in novite vivenda est, providentissime adstruit: Si enim complantati fuerimus simulacro mortis Christi, ita et resurrectionis erimus. Per simulacrum enim morimur in baptismate, sed per veritatem resurgimus in carne, sicut et Christus:
he still urges: Let not sin, then, have reigned in your mortal body, so as to obey it, and so as to present your members as weapons of unrighteousness, of sin; but present yourselves to God as living from the dead; not as living, but as living from the dead; and your members as weapons of righteousness. And again: Just as you presented your members as handmaids of uncleanness and of iniquity unto iniquity, so now also present your members as handmaids of righteousness, unto sanctification. For when you were servants of sin, you were free of righteousness. What fruit, then, did you have in those things of which you are now ashamed? For the end of them is death. But now, having been made free from sin and having become servants to God, you have your fruit unto sanctification, and the end, eternal life. For the wages of sin are death; but the bounty of God is eternal life in Christ Jesus our Lord. Thus, throughout this whole series of meanings, tearing our members away from unrighteousness and sin and joining them to righteousness and holiness, and transferring them from the wages of death to the bounty of eternal life, he assuredly promises to the flesh the recompense of salvation; for it would not at all have been fitting that a discipline of holiness and righteousness proper to it should be enjoined upon it, unless the reward of the discipline were also its own; nor even that baptism itself should be committed [to it], if through regeneration it were not also being consecrated for restoration, the Apostle urging this too: Do you not know that all of us who were dipped into Christ Jesus were dipped into His death? We were therefore buried together with Him through baptism into death, so that, just as Christ rose from the dead, so we too may walk in newness of life. And lest you should think this said only of that life which is to be lived from faith through baptism in newness, he most providently adds: For if we have been planted together in the likeness of Christ's death, so shall we be also of the resurrection. For through a likeness we die in baptism, but through reality we rise in the flesh, just as Christ also:
Editors' notes and page, col. 909
Variae lectiones
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Iniquitatem alii.
"Iniquitatem" (iniquity): others.
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Sacrificium Rhen. Seml.
"Sacrificium" (sacrifice): Rhenanus, Semler.
(printed under page 459)
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Ergo Rhen. Seml.
"Ergo" (therefore): Rhenanus, Semler.
(printed under page 459)
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Sacrificium Rhen. Seml. Ven. [the word is blotted in the scan; read from the trace and note 98]
"Sacrificium" (sacrifice): Rhenanus, Semler, the Venice edition.
(printed under page 459)
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Portam alii.
"Portam" (gate): others.
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Si omitt. Rhen. Seml.
Rhenanus and Semler omit "si" (if).
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Jesum omitt. Rhen. Seml.
Rhenanus and Semler omit "Jesum".
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(5) ‹anchor: novite vivenda› · call in col 909
Incedenda Pam. Par. Fran.
"Incedenda" (to be walked in): Pamelius, the Paris edition, Franeker edition.
(printed under page 459)
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Consati Pam. Par. Fran.
"Consati" (sown together): Pamelius, the Paris edition, Franeker edition.
(printed under page 459)
(7) ‹anchor: veritatem resurgimus› · call in col 909
Resurgemus Pam. Fran.
"Resurgemus" (we shall rise): Pamelius, Franeker edition.
(printed under page 459)
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Ista Rhen. Seml.
"Ista" (that): Rhenanus, Semler.
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Superabundavit Rhen. Seml.
"Superabundavit" (has superabounded): Rhenanus, Semler.
(printed under page 459)
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Abundabit Pam. Fran.
"Abundabit" (will abound): Pamelius, Franeker edition.
(printed under page 459)
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Membra vestra famula immunditiae. More suo Graecam vocem δοῦλα exprimit. Famulantia dixit B. Hieronymus ad Pamm. contra Joann. Hierosol. Le Pr.
Your members servants of uncleanness. In his usual way he renders the Greek word δοῦλα (slaves). Blessed Jerome said famulantia (serving), to Pammachius, against John of Jerusalem. Le Prieur.
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Stipendia enim delinquentiae, mors; donativum autem Dei, etc. Stipendium merces erat militum qui merebant; donativum autem donum erat militibus ab imperatore erogari solitum. Quemadmodum igitur voce castrensi stipendium ex B. Pauli interpretatione usus fuerat, apte hanc vocem in eadem metaphora persistens usurpavit. Le Pr.
For the wages of wrongdoing is death; but the bounty of God, etc. Stipendium was the pay of soldiers in service; a donativum was a gift customarily paid out to soldiers by the emperor. So, as he had used the camp word stipendium from blessed Paul's rendering, keeping to the same metaphor he fitly used this word. Le Prieur.
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Per simulacrum enim morimur in baptismate. Baptizamur pro mortuis. Mergimur quasi mortem subeamus. Emergimus, ut reviviscentes. Rig. — Ne responderent haeretici eodem modo resurrecturos cum Christo, sicut et mortui sumus, scilicet quia mystice et figurate tantum mortui cum Christo sumus in baptismo, sic etiam resurrecturos solum mystice et spiritualiter, non vere; observat Tertullianus typum et mysterium esse dumtaxat in morte nostra, non in resurrectione; nam vere resurgimus. Lac.
For in a likeness we die in baptism. We are baptized as dead men. We are plunged under as if we were undergoing death. We come up as people coming back to life. Rigault. — Lest the heretics answer that we shall rise with Christ in the same way as we died, namely that, as we died with Christ in baptism only mystically and figuratively, so we shall rise only mystically and spiritually, not really, Tertullian observes that the type and mystery is only in our death, not in the resurrection; for we truly rise. Lacerda.
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Page
- running head: 909 LIBER DE RESURRECTIONE (cut off at the image edge after "RESURRECTIONI")
- marginal letters: A adhuc ingerit; B autem Dei (7), vita aeterna; C mortuis, ita et nos in novitate; D beside commentary note (6) Membra vestra famula, not set
- old-edition numerals: 862 after vero
- misprints kept as printed: "ilii" (for illi) in ‹Consepulti ergo ilii sumus›; "novite" (for novitate) in ‹in novite vivenda›
- the footnote call before ‹illorum mors› looks like 89 at this resolution (in sequence 99); UNSURE
Ut, sicut regnavit in morte delictum, ita et gratia regnet per justitiam in vitam sempiternam per Jesum Christum Dominum nostrum. Quomodo ita, si non aeque in carne? Ubi enim mors, ibi et vita post mortem; quia et vita ibi ante, ubi postea mors. Nam si regnum mortis nihil operatur, quam carnis dissolutionem, proinde vitam, contrariam morti, contrarium oportet operari, id est, carnis redintegrationem: uti sicut devoraverat mors invalescendo, ita et mortali devorato ab immortalitate, audire possit: Ubi est, mors, aculeus tuus? ubi est, mors, contentio tua? Sic enim et gratia illic superabundabit, ubi et iniquitas abundavit. Sic et virtus in infirmitate perficietur, quod periit salvum faciens, quod mortuum est vivificans, quod percussum est sanans, quod languit medicans, quod ereptum est redimens, quod famulatum est liberans, quod seductum est revocans, quod elisum est suscitans; et quidem de terra in coelum, ubi nostrum municipatum Philippenses quoque ab Apostolo discunt: Unde et salutificatorem nostrum exspectamus Jesum Christum, qui transfigurabit corpus nostrae humilitatis, conformale corpori gloriae suae; sine dubio post resurrectionem, quia nec ipse Christus glorificatus est ante passionem. Haec erunt corpora nostra, quae Romanos obsecrat exhibere hostiam vivam, sanctam, placibilem Deo. Quomodo vivam, si peritura sunt? quomodo sanctam, si profana sunt? quomodo placibilem, si damnata sunt? Age jam, quod ad Thessalonicenses ipsius solis radio putem scriptum, ita claret, qualiter accipient lucifugae isti Scripturarum? Ipse autem Deus pacis sanctificet vos totos. Non sufficit, sed sequitur: Et integrum corpus vestrum, et anima, et spiritus sine querela conserventur in praesentia Domini. Habes omnem substantiam hominis saluti destinatam, nec alio tempore quam in adventu Domini qui clavis est resurrectionis.
That, as sin reigned in death, so also grace may reign through righteousness unto life eternal through Jesus Christ our Lord. How so, if not equally in the flesh? For where death is, there also is life after death; because life too was there before, where afterwards death [came]. For if the reign of death effects nothing but the dissolution of the flesh, then life, being the contrary of death, must effect the contrary, that is, the reintegration of the flesh: so that, just as death had devoured by prevailing, so also, the mortal having been devoured by immortality, it may hear: Where, O death, is your sting? where, O death, is your contention? For thus too grace will superabound there, where iniquity also abounded. Thus too strength will be perfected in weakness, saving what perished, giving life to what is dead, healing what was struck, curing what languished, redeeming what was carried off, freeing what was enslaved, recalling what was led astray, raising up what was crushed; and indeed from earth to heaven, where the Philippians too learn from the Apostle that our citizenship is: Whence also we await our Saviour Jesus Christ, Who will transfigure the body of our lowliness, conformed to the body of His glory; doubtless after the resurrection, since Christ Himself also was not glorified before the passion. These will be our bodies, which he beseeches the Romans to present as a living sacrifice, holy, pleasing to God. How living, if they are to perish? how holy, if they are profane? how pleasing, if they are condemned? Come now, what was written to the Thessalonians, which I would think written with a ray of the sun itself, so clear is it: how will these shunners of the light of the Scriptures take it? And may the God of peace Himself sanctify you wholly. It does not suffice, but there follows: And may your whole body, and soul, and spirit be preserved without complaint in the presence of the Lord. You have the whole substance of man destined for salvation, and at no other time than at the coming of the Lord, Who is the key of the resurrection.
Editors' notes and page, col. 910
Footnotes
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Erit Rhen. Seml.
"Erit" (will be): Rhenanus, Semler.
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Transfiguravit Rhen.
"Transfiguravit" (has transfigured): Rhenanus.
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Placabilem Rhen. Seml.
"Placabilem" (pleasing): Rhenanus, Semler.
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Placabilia Rhen. Seml.
"Placabilia" (pleasing, neuter plural): Rhenanus, Semler.
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(15) ‹anchor: ad Thessalonicenses› · call in col 910
Ut add. Pam. Par. Fran.
Pamelius, the Paris edition and the Franeker edition add "ut" (as).
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Quod Rhen. Seml.
"Quod" (that): Rhenanus, Semler.
Commentarius
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Ubi est, mors, aculeus tuus? Sic leg. cap. 51 et 53, pro victoria, quod habet Vulgatus, substituens contentio; nam in quibusdam Graecis posuit νῖκος, esse, sive νίκη, id est victoria; in aliis νεῖκος, id est jurgium, altercatio, rixa, sive δίκη, id est forensis causa, jus, sententia, et poena: vox nimirum est forensis. Lac.
Where, O death, is your sting? So he reads in chapters 51 and 53, substituting contentio (strife) for victoria (victory), which the Vulgate has; for in some Greek copies there stands νῖκος, or νίκη, that is victory; in others νεῖκος, that is quarrel, altercation, brawl, or δίκη, that is a lawsuit, right, sentence and penalty: a legal word, to be sure. Lacerda.
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Quod periit salvum faciens. Ezech. XXXIV, sic est: Quod perierat requiram, et quod abjectum erat reducam, et quod confractum fuerat alligabo, et quod infirmum fuerat consolidabo, et quod pingue et forte custodiam. Lac.
Saving what had perished. Ezekiel 34 runs thus: What had perished I will seek, and what had been driven away I will bring back, and what had been broken I will bind up, and what had been weak I will strengthen, and what is fat and strong I will guard. Lacerda.
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Page
- running head: [DE] RESURRECTIONE CARNIS. 91[0] (left edge and last digit cut off in image)
- marginal letters: A Ut, sicut regnavit; B quod ereptum est redimens; C solis radio putem scriptum; D in baptismo, sic etiam (commentary, not set)
- old-edition numerals: 862 after gratia
CAPUT XLVIII.
Chapter XLVIII.
Sed caro, inquis, et sanguis regnum Dei haereditate possidere non possunt. Scimus hoc quoque scriptum; sed de industria distulimus hucusque, ut, quod adversarii in prima statim acie obstruunt, in ultima congressione prosterneremus, omnibus quaestionibus, quasi auxiliis ejus, ante dejectis. Sed et nunc exspectent praecedentia recognosci, ut et huic sensui sua origo praejudicet. Opinor, Apostolus, disposita ad Corinthios omni distinctione ecclesiasticae disciplinae, summam et sui Evangelii et fidei illorum in Dominicae mortis et resurrectionis demandatione concluserat; ut et nostrae spei regulam inde deduceret, unde constaret. Itaque subjicit (I Cor. XV): Si autem Christus praedicatur, quod a mortuis resurrexit, quomodo quidam dicunt in vobis resurrectionem mortuorum non esse? quae si non est, nec Christus resurrexit. Si autem Christus non resurrexit, inanis est praedicatio nostra: inveniemur enim falsi testes Dei, qui testimonium diximus quod resuscitaverit Christum, quem non resuscitavit. Nam si mortui non resurgunt, nec Christus resurrexit. Si Christus non resurrexit, vana est fides vestra; quia adhuc in delictis vestris estis: et qui in Christo dormierunt, perierunt. Per haec cui nos rei credendae videtur exstruere? Resurrectioni, inquis, mortuorum, quae negabatur. Certe sub exemplo Dominicae resurrectionis volens eam credi? Certe, inquis. Exemplum porro ex diversitate, an ex parilitate componitur? Utique, inquis, ex parilitate. Quomodo autem Christus resurrexit? in carne, annon? sine dubio, si mortuum, si sepultum audis secundum Scripturas, non alias quam in carne, aeque resuscitatum in carne concedis. Ipsum enim quod cecidit in morte, quod jacuit in sepultura hoc et resurrexit, non tam Christus in carne, quam caro in Christo. Igitur, si ad exemplum Christi resurgemus, qui resurrexit in carne, jam non ad exemplum Christi resurgemus, si non in carne et ipsi resurgemus; quia per hominem, inquit, mors, et per hominem resurrectio: ut separaret quidem auctores, mortis Adam, Christum resurrectionis;
But flesh, you say, and blood cannot possess the kingdom of God by inheritance. We know that this too is written; but we have deliberately put it off until now, so that what our adversaries throw up as an obstacle at the very first line of battle we might lay low in the last engagement, all the questions, as it were its auxiliaries, having first been cast down. But even now let them wait for the preceding passages to be reviewed, so that its own origin may also prejudge this sense. I think the Apostle, having set out for the Corinthians every distinction of ecclesiastical discipline, had concluded the sum both of his own Gospel and of their faith in the commendation of the Lord's death and resurrection, so that he might derive the rule of our hope too from that on which it rested. Accordingly he adds (1 Cor. 15:12–18): But if Christ is preached, that He rose from the dead, how do some among you say that there is no resurrection of the dead? And if there is none, neither has Christ risen. But if Christ has not risen, our preaching is empty: for we shall be found false witnesses of God, who have borne testimony that He raised Christ, Whom He did not raise. For if the dead do not rise, neither has Christ risen. If Christ has not risen, your faith is vain; for you are still in your sins: and those who have fallen asleep in Christ have perished. By these words, what is the thing he seems to be building us up to believe? The resurrection of the dead, you say, which was being denied. Surely wishing it to be believed on the pattern of the Lord's resurrection? Surely, you say. Now, is a pattern composed from difference, or from likeness? From likeness, of course, you say. How then did Christ rise? In the flesh, or not? Without doubt, if you hear that He died, that He was buried according to the Scriptures, in no other way than in the flesh, you likewise grant that He was raised in the flesh. For the very thing which fell in death, which lay in the tomb, this also rose again: not so much Christ in the flesh as flesh in Christ. Therefore, if we shall rise after the pattern of Christ, Who rose in the flesh, we shall no longer rise after the pattern of Christ if we ourselves do not also rise in the flesh; for by man, he says, came death, and by man the resurrection (1 Cor. 15:21): so that he might indeed distinguish the authors, Adam of death, Christ of the resurrection;
Editors' notes and page, col. 911
Variae lectiones
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Expetent Rhen. Seml.
"Expetent" (will seek): Rhenanus, Semler.
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Ut inser. Rhen. Seml.
Rhenanus and Semler insert "ut" (that).
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Resurrexerit Rhen. Seml.
"Resurrexerit" (shall have risen): Rhenanus, Semler.
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Autem abest a Rhen. Pam. Fran.
"Autem" (but) is missing in Rhenanus, Pamelius, Franeker edition.
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Resurrexerit Rhen. Seml.
"Resurrexerit" (shall have risen): Rhenanus, Semler.
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Vacua est et fides vestra add. Pam.
Pamelius adds "vacua est et fides vestra" (your faith too is empty).
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Invenimur autem Seml.
"Invenimur autem" (but we are found): Semler.
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Dixerimus Rhen. Seml. Adversus Deum add. Pam. Fran.
"Dixerimus" (we should have said): Rhenanus, Semler. Pamelius and the Franeker edition add "adversus Deum" (against God).
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Mortem Pam. Fran.
"Mortem" (into death): Pamelius, Franeker edition.
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Separet Pam. Rhen. Seml.
"Separet" (may separate): Pamelius, Rhenanus, Semler.
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Omnes Fran.
"Omnes" (all): Franeker edition.
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Ordo enim meritorum dispositorum nomine disponetur cod. Pith. pro dispositorum legendum dispositor horum censet Rig.
"For the order of the merits arranged will be arranged by name": Pithou's manuscript; for "dispositorum" Rigault thinks one should read "dispositor horum" (the arranger of these).
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Quidem Rhen.
"Quidem" (indeed): Rhenanus.
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Disposita ad Corinthios omni distinctione ecclesiasticae discipl. Fecit id capitib. anteced., cap. 15, cui modo insistit Tertullianus; plura enim documenta ad ecclesiasticam disciplinam Paulus dederat. Lac.
Having set out to the Corinthians every distinction of church discipline. He did so in the chapters before chapter 15, on which Tertullian now dwells; for Paul had given many instructions for church discipline. Lacerda.
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Ut et nostrae spei regulam inde deduceret, unde constaret. A resurrectione Christi deduxit, cum inde constaret. Dedimus ad cap. 1, de carne Christi nonnulla, ut robur consequentiae divi Pauli a resurrectione Christi ostenderetur. Lac.
So as to derive the rule of our hope too from where it was established. He derived it from the resurrection of Christ, since it was established from there. On chapter 1 of On the Flesh of Christ we gave some remarks to show the strength of St Paul's inference from the resurrection of Christ. Lacerda.
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Page
- running head: 911 TERTULLIANI OPERUM PARS II. (cut off at right edge after a dash)
- marginal letters: A CAPUT XLVIII.; B quod a mortuis resurrexit, quomodo quidam dicunt; C parilitate componitur? Utique, inquis, ex parilitate.; D (11) Disposita ad Corinthios (in the Commentarius)
- old-edition numerals: 864 after (I Cor. XV):
ejusdem autem constitueret substantiae resurrectionem, cujus et mortem, per ipsorum auctorum in nomine hominis comparationem. Si enim, sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur; carne vivificabuntur in Christo, sicut in Adam carne moriuntur. Unusquisque autem in suo ordine, scilicet quia et in suo corpore. Ordo enim non aliud, quam meritorum dispositor. Merita autem cum corpori quoque ascribantur, ordo quoque corporum disponatur necesse est, ut possit esse meritorum. Si autem et baptizantur quidam pro mortuis, videbimus an ratione; certe illa praesumptione hoc eos instituisse contendit, qua alii etiam carni, ut vicarium baptisma profuturum existimarent ad spem resurrectionis; quae nisi corporalis, non alias hic baptismate corporali obligaretur. Quid et ipsos baptizari, ait, si non quae baptizantur corpora resurgunt? Anima enim non lavatione, sed responsione sancitur. Quid et nos, inquit, omni hora periclitamur? Utique per carnem. Quotidie morior, utique periculis carnis, per quam et depugnavit ad bestias Ephesi; illas scilicet bestias Asiaticae pressurae, de qua in secunda ad eosdem: Nolumus enim vos ignorare, fratres, de pressura nostra apud Asiam, quod superquam supragravati sumus citra vires, uti de vita haesitaremus. Omnia haec, nisi fallor, eo enumerat, ut, nolens vanam credi carnis conflictationem, indubitate velit credi carnis resurrectionem. Vana enim habenda est conflictatio ejus, cujus nulla erit resurrectio. Sed dicet quis: Quomodo resurgent mortui? quo autem corpore venient? Jam hic de qualitatibus corporum disserit; an eadem ipsa, an alia resumantur. Sed cum ejusmodi quaestio posterior habeatur, sufficiet interim ex hoc quoque corporalem definiri resurrectionem, cum de qualitate corporum quaeritur.
but might establish that the resurrection is of the same substance as the death also, through the comparison of the very authors [of each] under the name of man. For if, as in Adam all die, so also in Christ all shall be made alive; in the flesh they shall be made alive in Christ, as in Adam they die in the flesh. But each in his own order, that is, because also in his own body. For order is nothing other than the arranger of merits. And since merits are ascribed to the body also, it is necessary that an order of bodies too be arranged, so that it can be [an order] of merits. And if certain people are also baptized for the dead, we shall see whether with reason; certainly he contends that they instituted this with that presumption by which others supposed that a vicarious baptism would profit the flesh too for the hope of resurrection; which, unless it were bodily, would not otherwise be bound here by a bodily baptism. Why are they themselves also baptized, he says, if the bodies which are baptized do not rise? For the soul is consecrated not by washing but by answer. Why also do we, he says, run risk every hour? Surely through the flesh. I die daily, surely by the perils of the flesh, through which he also fought with beasts at Ephesus; namely those beasts of the Asian affliction, concerning which [he speaks] in the second [epistle] to the same: For we do not wish you to be ignorant, brethren, of our affliction in Asia, that we were weighed down beyond measure, beyond our strength, so that we despaired of life. All these things, unless I am mistaken, he enumerates to this end, that, not wishing the struggle of the flesh to be thought vain, he wishes the resurrection of the flesh to be believed without doubt. For the struggle of that which will have no resurrection must be held vain. But someone will say: How will the dead rise? and with what body will they come? Here now he discusses the qualities of bodies: whether the very same, or other ones, are taken up again. But since a question of this kind is to be dealt with later, it will suffice meanwhile that from this too the resurrection is defined as bodily, since the question concerns the quality of bodies.
CAPUT XLIX.
Chapter XLIX.
Ventum est nunc ad carnem et sanguinem revera totius quaestionis, quas substantias, quali conditione exhaeredaverit Apostolus a Dei regno; aeque de antecedentibus discere est. Primus, inquit,
We have now come to flesh and blood, in truth [the crux] of the whole question: on what condition the Apostle disinherited these substances from the kingdom of God; this too is to be learned from what precedes. The first, he says,
Editors' notes and page, col. 912
Footnotes
(30) ‹anchor: not visible› · call in col 912
Portendit Rhen. Seml.
"Portendit" (foreshows): Rhenanus, Semler.
(printed under page 460)
(31) ‹anchor: not visible› · call in col 912
Ut abest. a Pam. Par. Fran.
"Ut" is missing in Pamelius, the Paris edition, Franeker edition.
(printed under page 460)
(32) ‹anchor: not visible› · call in col 912
Nonnisi alias Rhen. Seml. non alias sic Pam. Paris. Fran. non alias in cod. Wouw.
"Nonnisi alias" (only otherwise): Rhenanus, Semler; "non alias sic" (not otherwise so): Pamelius, the Paris edition, Franeker edition; "non alias in" (not otherwise in): Wouwer's manuscript.
(printed under page 460)
(33) ‹anchor: not visible› · call in col 912
Qui Rhen. Seml.
"Qui" (who): Rhenanus, Semler.
(printed under page 460)
(34) ‹anchor: supragravati› · call in col 912
Supergravati alii.
"Supergravati" (weighed down beyond): others.
(printed under page 460)
(35) ‹anchor: quas› · call in col 912
Quasi Pam. Fran.
"Quasi" (as if): Pamelius, Franeker edition.
Commentarius
(printed under page 460)
(13) ‹anchor: not visible› · call in col 912
Vicarium baptisma. Sic vicariam mortem dixit Fabius Declam. 19. Rig.
Vicarious baptism. So Fabius (Quintilian), Declamation 19, spoke of a vicarious death. Rigault.
(printed under page 460)
(14) ‹anchor: not visible› · call in col 912
Bestias Asiasticae pressurae. An per has bestias intelligat seditionem Ephesi a Demetrio argentario concitatam, non facile dicerem; pace tamen eruditiorum hominum dixerim; nam cum bestiis pugnasse certum est; sed pugna illa Ephesi contigit post scriptam epistolam hanc, quam scripsit Ephesi. Le Pr.
The beasts of the Asian affliction. Whether by these beasts he means the riot at Ephesus stirred up by Demetrius the silversmith, I could not easily say; yet I would say it with the leave of more learned men; for that he fought with beasts is certain; but that fight at Ephesus happened after the writing of this letter, which he wrote at Ephesus. Le Prieur.
(printed under page 460)
Page
- running head: [cut off]RUM PARS II. — SERIES I, POLEMICA. 912
- marginal letters: A ejusdem autem constitueret; B poralis, non alias hic; C cujus nulla erit resurrectio; D (13) Vicarium baptisma (in the Commentarius)
- old-edition numerals: 865 after carni,
homo de terra choicus, id est limacius, id est Adam; secundus homo de coelo, id est sermo Dei, id est Christus; non alias tamen homo, licet de coelo, nisi quia et ipse caro atque anima, quod homo, quod Adam; nam et supra novissimus Adam dictus, de consortio substantiae commercium nominis traxit; quia nec Adam ex semine caro, quod et Christus. Qualis ergo choicus, tales et choici; qualis coelestis, tales et coelestes. Substantia tales? an primo disciplina, dehinc et dignitate, quam et disciplina captavit? Atquin, substantia nullo modo separabuntur choici atque coelestes, semel ab Apostolo homines dicti. Si enim et Christus solus vere coelestis, imo et supercoelestis, homo tamen, qua caro atque anima, nihilo ex ista substantiarum conditione a choica qualitate discernitur: proinde et qui coelestes secundum illum, non de substantia praesenti, sed de futura charitate coelestes praedicati intelliguntur; quia et retro, unde distinctio ista manavit de dignitatis differentia, ostensa est alia supercoelestium gloria, alia superterrenorum, et alia solis, alia lunae, alia stellarum; quia et stella a stella differt in gloria, non tamen in substantia. Denique, praemissa differentia dignitatis in eadem substantia et nunc sectandae et tunc capessendae, subjungit etiam exhortationem, ut et hic habitum Christi sectemur ex disciplina, et illic fastigium consequamur ex gloria: Sicut portavimus imaginem choici, portemus etiam imaginem supercoelestis. Portavimus enim imaginem choici per collegium transgressionis, per consortium mortis, per exsilium paradisi. Nam etsi in carne hic portatur imago Adae, sed non carnem monemur exponere. Si non carnem, ergo conversationem, ut proinde et coelestis imaginem gestemus in nobis; non jam dei, nec jam in coelo constituti; sed secundum liniamenta Christi incedentes in sanctitate, et justitia, et veritate. Atque adeo ad disciplinam totum hoc dirigit nt hic dicat portandam imaginem Christi in ista carne, et in isto tempore disciplinae. Portemus enim praeceptivo modo dicens, huic tempori loquitur, in quo homo nulla alia substantia est
the man from earth is choic, that is, of mud, that is, Adam; the second man from heaven, that is, the Word of God, that is, Christ; yet not otherwise man, although from heaven, except because He too is flesh and soul, which man is, which Adam is; for He also, having been called the last Adam above, drew the sharing of the name from the fellowship of substance; because Adam too was flesh not from seed, as Christ also was. As therefore is the choic, such also are the choic; as is the heavenly, such also are the heavenly. Such in substance? Or first in discipline, and then also in dignity, which discipline too has secured? Yet in substance the choic and the heavenly will in no way be separated, having once been called men by the Apostle. For if even Christ, Who alone is truly heavenly, nay even super-heavenly, is nevertheless as man, inasmuch as He is flesh and soul, in no way distinguished from the choic quality in respect of this condition of substances, accordingly those also who are heavenly after Him are understood to be proclaimed heavenly not with respect to present substance but with respect to future charity; because earlier too, where this distinction flowed from the difference of dignity, it was shown that one is the glory of the super-celestial, another that of the super-terrestrial, and one that of the sun, another that of the moon, another that of the stars; because star also differs from star in glory, yet not in substance. Finally, having set out beforehand the difference of dignity within the same substance, to be pursued now and to be attained then, he adds also an exhortation, that here we may follow the habit of Christ by discipline, and there attain the summit by glory: As we have borne the image of the choic, let us bear also the image of the super-heavenly. For we have borne the image of the choic through partnership in transgression, through fellowship in death, through exile from paradise. For although the image of Adam is borne here in the flesh, yet we are not admonished to put off the flesh. If not the flesh, then the manner of life, so that accordingly we may also carry the image of the heavenly in ourselves; not yet gods, nor yet set in heaven, but walking according to the lineaments of Christ in holiness, and righteousness, and truth. And so far does he direct this whole to discipline that he says here that the image of Christ is to be borne in this flesh, and in this time of discipline. For in saying Let us bear in a preceptive mode, he speaks to this time, in which man is no other substance
Editors' notes and page, col. 913
Variae lectiones
(printed under page 461)
(36) ‹anchor: not visible› · call in col 913
Etsi Rhen. Seml.
"Etsi" (even if): Rhenanus, Semler.
(printed under page 461)
(37) ‹anchor: not visible› · call in col 913
Dicet Rhen. Seml.
"Dicet" (will say): Rhenanus, Semler.
(printed under page 461)
(38) ‹anchor: not visible› · call in col 913
Quam Rhen. Seml.
"Quam" (than / which): Rhenanus, Semler.
(printed under page 461)
(39) ‹anchor: Nam etsi› · call in col 913
Si et Pam. Par.
"Si et" (if also): Pamelius, the Paris edition.
(printed under page 461)
(40) ‹anchor: hic portatur› · call in col 913
Sic putatur Rhen. Seml.
"Sic putatur" (so it is thought): Rhenanus, Semler.
(printed under page 461)
(41) ‹anchor: monemur exponere› · call in col 913
Ponere Pam. Par. Fran.
"Ponere" (to lay down): Pamelius, the Paris edition, Franeker edition.
(printed under page 461)
(42) ‹anchor: non jam dei› · call in col 913
Dii forte melius. Edd.
"Dii" (gods) is perhaps better. The editors.
(printed under page 461)
(43) ‹anchor: not visible› · call in col 913
Aut et si Rhen. Seml.
"Aut et si" (or even if): Rhenanus, Semler.
(printed under page 461)
(44) ‹anchor: not visible› · call in col 913
Gerendam Rhen. Seml.
"Gerendam" (to be borne): Rhenanus, Semler.
(printed under page 461)
(45) ‹anchor: not visible› · call in col 913
Adjungit Rhen. Seml.
"Adjungit" (adds): Rhenanus, Semler.
(printed under page 461)
(46) ‹anchor: not visible› · call in col 913
Quae? quae Rhen.
"Quae? quae" (which? which): Rhenanus.
(printed under page 461)
(47) ‹anchor: not visible› · call in col 913
Mandant Pam. Par. Fran.
"Mandant" (command): Pamelius, the Paris edition, Franeker edition.
(printed under page 461)
(48) ‹anchor: not visible› · call in col 913
Capiat Rhen. Seml.
"Capiat" (may take): Rhenanus, Semler.
(printed under page 461)
(49) ‹anchor: not visible› · call in col 913
Veritatis Rhen. Seml.
"Veritatis" (of truth): Rhenanus, Semler.
(printed under page 461)
(15) ‹anchor: incedentes› · call in col 913
Secundum liniamenta Christi incedentes Imitantes conversationem, quam Christus gessit in carne. Bernardus Serm. in Psal. XC. Unde scilicet agnoscendus prae caeteris Christus, sanctitate: justitia, veritate. Sic, libro ad Marcionem II, lineas Dei habere anima dicitur, qua immortalis, quae libera et sui arbitrii, quae praescia plerumque capax intellectus et scientiae. Rig.
Walking according to the lineaments of Christ Imitating the way of life Christ led in the flesh. Bernard, Sermons on Psalm 90. By which, that is, Christ is to be recognized above all others: by holiness, justice, truth. So, in book II against Marcion, the soul is said to have the lines of God, inasmuch as it is immortal, free and of its own choice, foreknowing for the most part, capable of understanding and knowledge. Rigault.
(printed under page 461)
Page
- running head: 913 LIBER DE RESURRECTION[E CARNIS] (cut off at the image edge)
- marginal letters: A quit, homo de terra choicus; B substantiarum conditione a choica qualitate; C imaginem supercœlestis. Portavimus enim imagi-; D (none)
- old-edition numerals: 866 after discernitur:
quam caro et anima; aut si quam aliam, id est, coelestem substantiam haec fides spectat, huic tamen repromissa sit, cui ad illam elaborare mandatur. Cum igitur imaginem et choici et coelestis in conversatione constituat, illam ejerandam, hanc vero sectandam; dehinc adjungat: Hoc enim dico, id est, propter ea quae supra dixi (conjunctio est enim sensus supplementum antecedentibus reddens), quod caro et sanguis regnum Dei haereditate possidere non possunt; nihil aliud intelligi mandat carnem et sanguinem, quam supradictam imaginem choici: quae si in conversatione censetur vetustatis, conversatio autem vetustatis non capit Dei regnum, proinde caro e sanguis, non capiendo Dei regnum, ad conversationem rediguntur vetustatis. Plane, si nunquam Apostolus pro operibus substantiam posuit, nec hic ita utatur. Si vero in carne adhuc constitutos, negavit esse in carne, in operibus carnis negans esse, formam ejus subruere non debes, non substantiam, sed opera substantiae alienantis a Dei regno. Quibus etiam ad Galatas manifestatis, praedicere se et praedixisse profitetur (Galat. V), quod qui talia agunt, regnum Dei non sunt haereditate consecuturi, non portantes scilicet imaginem coelestis, sicut portaverunt choici, ideoque ex vetere conversatione, nihil aliud deputandi quam caro et sanguis. Nam et si subito in hanc definitionem erupisset Apostolus, eliminandam carnem et sanguinem a Dei regno, sine ullius supra sensus praestructione, nonne duas istas substantias proinde hominem veterem interpretaremur carni et sanguini deditum, id est, esui et potui; cujus sit dicere adversus fidem resurrectionis: Manducemus et bibamus, cras enim moriemur? Et hoc enim infulciens Apostolus, carnem et sanguinem de fructibus ipsorum, manducandi et bibendi, sugillavit.
than flesh and soul; or if this faith looks to some other, that is, a heavenly substance, yet it would have been promised to that [substance] which is commanded to labour towards it. Since, then, he places the image both of the earthy and of the heavenly in conduct, the former to be renounced, the latter to be followed, and then adds: For this I say, that is, on account of the things which I said above (for the conjunction supplies a completion of sense to what precedes), that flesh and blood cannot possess the kingdom of God by inheritance; he commands that nothing else be understood by flesh and blood than the aforesaid image of the earthy: and if this is reckoned in the conduct of oldness, and the conduct of oldness does not attain the kingdom of God, then flesh and blood, by not attaining the kingdom of God, are referred back to the conduct of oldness. Plainly, if the Apostle never put the substance for the works, let him not use it so here either. But if he denied that those still set in the flesh were in the flesh, in denying that they were in the works of the flesh, you ought not to overturn his form [of speech]: [he denied] not the substance, but the works of a substance that estranges from the kingdom of God. Having made these manifest to the Galatians also, he professes that he foretells and has foretold (Gal. 5) that those who do such things will not obtain the kingdom of God by inheritance, not bearing, that is, the image of the heavenly, just as they bore that of the earthy, and therefore, from their old conduct, to be reckoned nothing other than flesh and blood. For even if the Apostle had suddenly burst out into this definition, that flesh and blood are to be banished from the kingdom of God, without any groundwork of sense laid above, should we not likewise interpret these two substances as the old man given over to flesh and blood, that is, to eating and drinking, whose part it is to say against the faith of the resurrection: Let us eat and drink, for tomorrow we shall die? For in bringing this in too, the Apostle branded flesh and blood by their fruits, of eating and drinking.
CAPUT L.
Chapter L.
Sed et omissis hujusmodi interpretationibus carnis et sanguinis opera taxantibus, ipsas quoque substantias, non aliter quam sunt intellectas,
But, setting aside also interpretations of this kind which censure the works of flesh and blood, the substances themselves too, understood no otherwise than as they are,
Editors' notes and page, col. 914
Footnotes
(50) ‹anchor: talia agunt› · call in col 914
Agant Rhen. Seml.
"Agant" (do, subjunctive): Rhenanus, Semler.
(printed under page 461)
(51) ‹anchor: non sunt› · call in col 914
Sint Rhen. Seml.
"Sint" (are, subjunctive): Rhenanus, Semler.
(printed under page 461)
(52) ‹anchor: sicut portaverunt› · call in col 914
Portaverant Rhen. Seml.
"Portaverant" (had borne): Rhenanus, Semler.
(printed under page 461)
(53) ‹anchor: deputandi› · call in col 914
Existimandi alii.
"Existimandi" (to be reckoned): others.
(printed under page 461)
(54) ‹anchor: interpretaremur› · call in col 914
Interpretamur Fran. interpretaretur Rhen. Seml.
"Interpretamur" (we interpret): Franeker edition; "interpretaretur" (he would interpret): Rhenanus, Semler.
(printed under page 461)
(55) ‹anchor: Sed et› · call in col 914
Et omitt. Fran.
The Franeker edition omits "et".
Commentarius
(printed under page 461)
(16) ‹anchor: sunt intellectas› · call in col 914
Ipsas quoque substantias, non aliter quam sunt intellectas, etc. Alio tramite occurrit haereticis, ut probet ex eo loco, qui ab illis in pretio est, ad refellendum resurrectionis carnalis assertores, nihil evinci; nam et si caro et sanguis stricte et rigide a Paulo acciperentur, non pro operibus carnalium hominum, nihilominus infringi nequit resurrectionis corporalis fides. Sic et Irenaeus duplici quoque responsione ad eumdem locum occurrit haereticis. Lac.
The substances themselves too, understood no otherwise than as they are, etc. By another path he meets the heretics, to prove that from that place, which they prize for refuting those who assert a resurrection of the flesh, nothing is established; for even if flesh and blood were taken by Paul strictly and rigidly, not for the works of carnal men, the faith in a bodily resurrection still could not be broken. So Irenaeus too meets the heretics on the same place with a twofold answer. Lacerda.
(printed under page 461)
Page
- running head: [DE] RESURRBCTIONB CARNIS. 914 (left part cut off at image edge; as visible)
- marginal letters: A quam caro et anima; B nem rediguntur vetustatis; C carnem et sanguinem a Dei regno
- old-edition numerals: 867 after negavit
- other: only the right-hand column (914) set; left column fragments belong to col. 913 and are not set; editorial call (16) after intellectas omitted; editors' Variae lectiones and Commentarius (Lac.) at page foot not set; Galat. numeral appears small, set as V; column ends mid-sentence at intellectas,
licebit resurrectioni vindicare : non enim resurrectio carni et sanguini directo negatur, sed Dei regnum, quod obvenit resurrectioni (est autem et in judicium resurrectio; imo et confirmatur carnis resurrectio generalis, cum specialis excipitur. Dum enim in quem statum non resurgat editur, in quem resurgat subauditur. Atque ita dum pro meritis distinctionem resurrectionis opus substantiae, non genus, patitur, apparet hinc quoque carnem et sanguinem, nomine culpae, non substantiae, arceri a Dei regno; nomine tamen formae resurgere in judicium, quia non resurgant in regnum. Adhuc dicam : Caro et sanguis regnum Dei haereditate possidere non possunt Merito sola, et per semetipsa; ut ostenderet adhuc spiritum illis necessarium : Spiritus enim est qui vivificat in regnum Dei, caro nihil prodest. Prodesse tamen illi aliud potest, id est spiritus, et per spiritum opera quoque spiritus. Resurgunt itaque ex aequo omnis caro et sanguis in qualitate sua. Sed quorum est adire regnum Dei, induere oportebit vim incorruptibilitatis et immortalitatis, sine qua regnum Dei adire non possunt, antequam consequi eam possint. Merito ergo caro et sanguis, ut diximus, sola regnum Dei capere deficiunt. Jam vero cum devorari habeat corruptivum istud ab incorruptibilitate, id est caro, et mortale istud, ab immortalitate, id est, sanguis post resurrectionem ex demutatione; merito, non demutata ac devorata caro et sanguis, regnum Dei haereditate possidere non possunt, non tamen resuscitata. Sunt qui carnem et sanguinem Judaismum
it will be permissible to claim for the resurrection: for it is not resurrection that is directly denied to flesh and blood, but the kingdom of God, which falls to the resurrection (but there is also a resurrection to judgement); indeed, the general resurrection of the flesh is even confirmed when a special one is excepted. For while it is stated into what state it does not rise, it is understood into what state it does rise. And so, while the work of the substance, not its kind, admits a distinction of resurrection according to merits, it appears from this too that flesh and blood are kept from the kingdom of God on account of guilt, not of substance; yet on account of form they rise to judgement, because they do not rise to the kingdom. I will say further: Flesh and blood cannot possess the kingdom of God by inheritance. Rightly, alone and by themselves; in order that he might show that the spirit is still necessary to them: for it is the spirit that gives life into the kingdom of God; the flesh profits nothing. Yet something else can profit it, that is, the spirit, and through the spirit also the works of the spirit. Therefore all flesh and blood rise alike in their own quality. But those whose part it is to enter the kingdom of God will have to put on the power of incorruptibility and immortality, without which they cannot enter the kingdom of God, before they are able to obtain it. Rightly, therefore, flesh and blood, as we have said, alone fail to attain the kingdom of God. But since this corruptible thing, that is, the flesh, is to be swallowed up by incorruptibility, and this mortal thing, that is, the blood, by immortality, after the resurrection, by way of change, rightly flesh and blood, not changed and swallowed up, cannot possess the kingdom of God by inheritance, but not [flesh and blood] raised up. There are some who, flesh and blood, as Judaism
Editors' notes and page, col. 915
Variae lectiones
(printed under page 462)
(56) ‹anchor: not visible› · call in col 915
Denegatur Pam. Fran.
"Denegatur" (is denied): Pamelius, Franeker edition.
(printed under page 462)
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Illis Pam Fran.
"Illis" (to them): Pamelius, Franeker edition.
(printed under page 462)
(58) ‹anchor: not visible› · call in col 915
Ex eo quo Rhen. Seml.
"Ex eo quo" (from that by which): Rhenanus, Semler.
(printed under page 462)
(59) ‹anchor: not visible› · call in col 915
Est non habet Rhen. Seml.
Rhenanus and Semler do not have "est" (is).
(printed under page 462)
(60) ‹anchor: not visible› · call in col 915
Inducere Rhen. Seml.
"Inducere" (to bring in): Rhenanus, Semler.
(printed under page 462)
(61) ‹anchor: merito, non› · call in col 915
Non abest a Rhen. Seml.
"Non" (not) is missing in Rhenanus, Semler.
(printed under page 462)
(62) ‹anchor: regnum Dei haereditate› · call in col 915
Haereditati Rhen. Seml. Ven.
"Haereditati" (to the inheritance): Rhenanus, Semler, the Venice edition.
(printed under page 462)
(63) ‹anchor: possidere non› · call in col 915
Non abest a Paris.
"Non" (not) is missing in the Paris edition.
(printed under page 462)
(64) ‹anchor: non tamen› · call in col 915
Non abest a Rhen. Seml.
"Non" (not) is missing in Rhenanus, Semler.
(printed under page 462)
(17) ‹anchor: not visible› · call in col 915
Est autem et in judicium resurrectio. Parenthesi hoc comma inclusimus, ad sensum apertiorem; quo alludit et illud Joan. VI: Et procedent qui bona fecerunt in resurrectionem vitae; qui vero mala egerunt, in resurrectionem judicii. Pam.
But there is also a resurrection unto judgement. We have enclosed this clause in parentheses to make the sense clearer; to it alludes also that saying in John 6 (as printed): And those who have done good shall come forth to the resurrection of life; but those who have done evil, to the resurrection of judgement. Pamelius.
(printed under page 462)
(18) ‹anchor: not visible› · call in col 915
Nomine tamen formae. Formam perinde ac substantiam nuper accepit. Sensus est, si quidem propter culpam non resurgant ad gloriosam resurrectionem et vitam, tamen ratione suae substantiae resurgent saltem ad judicium. Lac.
Yet in the name of form. He has just taken form as equivalent to substance. The sense is: if because of guilt they do not rise to the glorious resurrection and life, yet by reason of their substance they will rise at least to judgement. Lacerda.
(printed under page 462)
(19) ‹anchor: not visible› · call in col 915
Adhuc dicam. Liberalius agit, et dat haereticis, non solum Apostolum loqui de ipsis substantiis stricte accepta voce carnis et sanguinis; sed et impossibile esse, regnum Dei haereditare carnem et sanguinem. Lac.
I will say further. He deals more generously and grants the heretics not only that the Apostle speaks of the substances themselves, the words flesh and blood being taken strictly, but also that it is impossible for flesh and blood to inherit the kingdom of God. Lacerda.
(printed under page 462)
(20) ‹anchor: sanguinem Judaismum› · call in col 915
Sunt qui carnem et sanguinem Judaismum, etc. Prior interpretatio fuit, quod caro et sanguis, etsi non in resurrectionem vitae resurgant, resurgent tamen in judicium. Posterior, haec, quod carnis et sanguinis nomine Judaismus intelligatur, quemadmodum accipitur ab Apost. Galat. I. Pam.
There are some who [take] flesh and blood [as] Judaism, etc. The first interpretation was that flesh and blood, though they do not rise to the resurrection of life, will yet rise to judgement. The second is this, that by the name of flesh and blood Judaism is understood, as the Apostle takes it in Galatians 1. Pamelius.
(printed under page 462)
(21) ‹anchor: not visible› · call in col 915
Non retulit ad carnem et sanguinem. Magis expressit hic Auctor, quod Graece est προσα ἰθέμην, quam alii vertendo, non acquievi. Recte autem interpretatur Auctor Judaismum carnem et sanguinem, ac si dicat: neque se retulisse ad Judaeos, neque ad antecessores suos apostolos; ut non sit necesse laborare ad diluendam calumniam, qua apostolos vocaverit carnem et sanguinem. Pam.
He did not refer it to flesh and blood. Here the Author rendered the Greek (as printed, "προσα ἰθέμην", for προσανεθέμην, "I conferred") more closely than others, who translate I did not acquiesce. And the Author rightly interprets flesh and blood as Judaism, as if to say: he did not refer himself either to the Jews or to the apostles who preceded him; so that there is no need to labour to wash away the slander that he called the apostles flesh and blood. Pamelius.
(printed under page 462)
Page
- running head: 915 TERTULLIANI OPERUM PARS II.
- marginal letters: A licebit resurrectioni vindicare; B sola, et per semetipsa; C ex demutatione; merito, non; D beside commentary note (18), "rectionem et vitam, tamen ratione"
- old-edition numerals: 868 after possunt
velint accipi propter circumcisionem, alienum et ipsum a Dei regno; quia et ille vetustati deputetur, et hoc titulo jam et alibi ab Apostolo denotetur, qui post revelatum in se Filium Dei, ad evangelizandum eum in nationibus, statim non retulerit ad carnem et sanguinem (Galat. I), id est ad circumcisionem, id est ad Judaismum, sicut ad Galatas scribit.
would have [them] understood on account of circumcision, [Judaism] being itself also alien to the kingdom of God; because that too is assigned to the old state, and under this designation is already marked out elsewhere too by the Apostle, who, after the Son of God had been revealed in him, for the preaching of Him among the nations, did not immediately refer to flesh and blood (Gal. 1:16), that is, to circumcision, that is, to Judaism, as he writes to the Galatians.
CAPUT LI.
Chapter LI.
Sed pro omnibus jam stabit, quod in clausulam reservavimus, etiam pro Apostolo ipso revera maximae inconsiderantiae revincendo, si tam abrupte, ut quidam volunt, clausis, quod aiunt, oculis, sine distinctione, sine conditione, omnem passim carnem et sanguinem a regno Dei extrusit, utique et ab ipsa regia coelorum; cum illic adhuc sedeat Jesus ad dexteram Patris, homo, etsi Deus; Adam novissimus, etsi Sermo primarius; caro et sanguis, etsi nostris puriora; idem tamen et substantia et forma, qua ascendit; talis etiam descensurus, ut angeli affirmant; agnoscendus scilicet eis qui illum convulneraverunt. Hic sequester Dei atque hominum (I Tim. II) appellatus, ex utriusque partis deposito commisso sibi, carnis quoque depositum servat in semetipso, arrhabonem summae totius. Quemadmodum enim nobis arrhabonem spiritus (II Cor. V) relliquit, ita et a nobis, arrhabonem carnis accepit, et vexit in coelum pignus totius summae illuc quandoque religendae. Securi estote, caro et sanguis; usurpastis et coelum et regnum Dei in Christo. Aut si negent vos in Christo, negent et in coelo Christum, qui vobis coelum negaverunt.
But what we have reserved for the close will now stand good for all, even on behalf of the Apostle himself, who would in truth be convicted of the greatest thoughtlessness if, so abruptly, as some will have it, with eyes shut, as they say, without distinction, without condition, he thrust out all flesh and blood indiscriminately from the kingdom of God, and certainly also from the very palace of the heavens; since there Jesus still sits at the right hand of the Father, man, though God; the last Adam, though the primal Word; flesh and blood, though purer than ours; yet the same both in substance and in form as that in which He ascended; such also as He is to descend, as the angels affirm; to be recognized, namely, by those who wounded Him. He, called the trustee of God and men (1 Tim. 2:5), from the deposit of both parties committed to Him, keeps also the deposit of the flesh in Himself, the earnest of the whole sum. For just as He left to us the earnest of the Spirit (2 Cor. 5:5), so also from us He received the earnest of the flesh, and carried into heaven the pledge of the whole sum, to be brought back thither at some time. Be secure, flesh and blood; you have taken possession of both heaven and the kingdom of God in Christ. Or if they deny that you are in Christ, let them deny also that Christ is in heaven, they who have denied heaven to you.
Editors' notes and page, col. 916
Footnotes
(65) ‹anchor: not visible› · call in col 916
In omitt. Seml.
Semler omits "in".
(printed under page 462)
(66) ‹anchor: not visible› · call in col 916
Extraxit Rhen.
"Extraxit" (drew out): Rhenanus.
(printed under page 462)
(67) ‹anchor: not visible› · call in col 916
Agnoscendi Rhen.
"Agnoscendi" (of recognizing): Rhenanus.
(printed under page 462)
(68) ‹anchor: Securi› · call in col 916
Securae Pam. Fran. Par. Ven.
"Securae" (secure, feminine): Pamelius, Franeker edition, the Paris edition, the Venice edition.
Commentarius
(printed under page 462)
(22) ‹anchor: not visible› · call in col 916
Caro et sanguis, etsi nostris puriora. Huc pertinet quod scholastici doctores tradunt, Christum conceptum ex purissimis B. Virginis Mariae sanguinibus. Pam.
Flesh and blood, though purer than ours. To this belongs what the scholastic doctors teach, that Christ was conceived from the most pure blood of the Blessed Virgin Mary. Pamelius.
(printed under page 462)
(23) ‹anchor: not visible› · call in col 916
Agnoscendus scilicet eis qui illum convulneraverunt. Supra cap. 26, et de Carne Ch. c. 44, confixerunt habet. Agnoscendus igitur est Christus ab iis, qui illum vulneraverunt: in eorumdem vulnerum stigmatibus servat adhuc Christus vulnera sua; explicuit sic S. Epiph. serm. de Ascens. Lac.
To be recognized, namely, by those who wounded him. Above, chapter 26, and in On the Flesh of Christ chapter 44 (as printed), he has confixerunt (pierced). Christ, then, is to be recognized by those who wounded him: in the marks of those same wounds Christ still keeps his wounds; so St Epiphanius explained it, Sermon on the Ascension. Lacerda.
(printed under page 462)
(24) ‹anchor: carnis accepit› · call in col 916
Ita et a nobis arrhabonem carnis accepit. Commutationem quamdam et commercium notat inter nos et Deum, inter coelum et terram, ut caro nostra, quae in coelo non erat, commutaretur pro spiritu Dei, qui in terra non erat, ut sic et caro in coelis, et spiritus in terris esset. Hoc commercium obligatis arrhis utrinque, Christus velut divinus proxeneta sollicitavit et consummavit: cum coelum ascendit, tunc et spiritum ad nos demisit, et carnem nostram in coelum introduxit. Lac.
So too he received from us the pledge of the flesh. He marks a kind of exchange and trade between us and God, between heaven and earth: that our flesh, which was not in heaven, should be exchanged for the Spirit of God, who was not on earth, so that the flesh should be in heaven and the Spirit on earth. Christ, like a divine broker, negotiated and completed this trade, pledges being bound on both sides: when he ascended into heaven, he both sent the Spirit down to us and brought our flesh into heaven. Lacerda.
(printed under page 462)
(25) ‹anchor: in Christo› · call in col 916
Usurpastis et coelum et regnum in Christo. Carnem dixit usurpare in hoc commutationis com- (continues)
You have taken possession of both heaven and the kingdom in Christ. He said that the flesh takes possession in this ex[change] (continues)
(printed under page 462)
Page
- running head: [cut off]ERUM PARS II. — SERIES I, POLEMICA. (SERIES printed with damaged/odd type)
- marginal letters: A velint accipi propter circumcisionem; B nem et sanguinem a regno Dei extrusit; C summae illuc quandoque religendae; D confixerunt habet (in the Commentarius, not set)
- old-edition numerals: 869 after nostris
- other: column ends mid-word "ne-" (continues in next column); "clausis" read through heavy type, looks like "clausia", UNSURE; "Jesus" printed with s resembling a; "religendae" UNSURE whether misprint or damaged type; Variae lectiones and Commentarius (editors' notes 21-25, Pam., Lac.) at page foot not set; left column (915) partly visible, not set
- other: the word negaverunt. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 917
Ita nec corruptela, inquit, incorruptelam haereditati habebit; non ut carnem et sanguinem existimes corruptelam, quando ipsa sint potius obnoxia corruptelae per mortem scilicet (siquidem mors est, quae carnem et sanguinem non modo corrumpit, verum etiam consumit); sed, quoniam opera carnis et sanguinis non posse consequi regnum Dei edixerat, quo magis hoc exaggeraret, ipsi quoque corruptelae, id est morti, cui carnis et sanguinis opera proficiunt, haereditatem incorruptelae ademit. Nam et paulo post, ipsius mortis quodam modo mortem expressit: Devorata est mors, dicens (I Cor. XV), in contentionem. Ubi est, mors, aculeus tuus? ubi est, mors, contentio tua? Aculeus autem mortis delinquentia; haec erit corruptela: virtus autem delinquentiae, lex: illa alia sine dubio, quam constituit in membris suis militantem adversus legem animi sui, ipsam scilicet vim delinquendi contra voluntatem. Nam et supra novissimum inimicum, mortem, evacuari ait. Hoc modo, nec corruptela haereditatem incorruptelae consequetur, id est, nec mors perseverabit. Quando, et quomodo defectura? Cum in atomo, in momentaneo oculi motu, in novissima tuba et mortui resurgent incorrupti. Qui hi, nisi qui ante corrupti, id est, corpora, id est, caro et sanguis? Et nos demutabimur. De qua habitudine, nisi in qua deprehendemur? Oportet enim corruptivum istud induere incorruptionem, et mortale istud induere immortalitatem. Quid mortale, nisi caro? quid corruptivum, nisi sanguis? Ac ne putes aliud sentire Apostolum providentem tibi, et, ut de carne dictum intelligas, laborantem, cum dicit, istud corruptivum, et, istud mortale, cutem ipsam tenens, dicit. Certe istud nisi de subjecto, nisi de comparenti pronuntiasse non potuit. Demonstrationis corporalis est verbum. Aliud autem corruptivum, aliud corruptela; et aliud mortale, et aliud mortalitas. Aliud enim quod patitur, aliud quod pati efficit. Ita, quae patiuntur corruptelam
Thus, he says, neither shall corruption have incorruption for an inheritance; not that you should consider flesh and blood to be corruption, since they are rather subject to corruption, namely through death (for indeed it is death that not only corrupts flesh and blood but also consumes them); but, since he had declared that the works of flesh and blood cannot attain the kingdom of God, in order to heighten this the more, he took away from corruption itself also, that is, from death, to which the works of flesh and blood lead, the inheritance of incorruption. For a little later too he in a manner expressed the death of death itself: Death is swallowed up, he says (1 Cor. 15), into contention. Where, death, is your sting? where, death, is your contention? Now the sting of death is sin; this will be the corruption: and the power of sin is the law: that other [law] without doubt, which he has established in his members, warring against the law of his mind, namely the very force of sinning against the will. For above too he says that the last enemy, death, is made void. In this way neither shall corruption attain the inheritance of incorruption, that is, neither shall death endure. When and how is it to fail? When in an atom, in the momentary motion of an eye, at the last trumpet, the dead also shall rise incorrupt. Who are these, if not those who were before corrupt, that is, bodies, that is, flesh and blood? And we shall be changed. From what condition, if not that in which we shall be found? For this corruptible must put on incorruption, and this mortal must put on immortality. What is mortal, if not the flesh? what is corruptible, if not the blood? And lest you should think that the Apostle means something else, he, providing for you and taking pains that you may understand it as said of the flesh, when he says this corruptible and this mortal, says it holding his very skin. Certainly he could not have pronounced "this" except of something at hand, except of something present. It is a word of bodily demonstration. Now the corruptible is one thing, corruption another; and the mortal is one thing, and mortality another. For that which suffers is one thing, that which causes to suffer another. So, the things which suffer corruption
Editors' notes and page, col. 917
Footnotes
VARIAE LECTIONES (printed under page 463)
(69) ‹anchor not visible in crop› · call not visible in crop
In inser. Rhen. Seml.
"In" is inserted by Rhenanus and Semler.
(printed under page 463)
(70) ‹anchor not visible in crop› · call not visible in crop
Contentione Rhen. Seml.
Rhenanus and Semler read "contentione" (by contention).
(printed under page 463)
(71) ‹et nos demutabimur› · call in col 917
Potentia Rhen. Seml.
Rhenanus and Semler read "potentia" (by power).
(printed under page 463)
(72) ‹anchor not visible in crop› · call not visible in crop
Etsi Seml.
Semler reads "etsi" (even if).
(printed under page 463)
(73) ‹anchor not visible in crop› · call not visible in crop
Hæreditatem abest a Seml.
"Haereditatem" (inheritance) is missing in Semler.
(printed under page 463)
(74) ‹anchor not visible in crop› · call not visible in crop
Consequitur Seml.
Semler reads "consequitur" (follows / obtains).
(printed under page 463)
(75) ‹anchor not visible in crop› · call not visible in crop
Perseveravit Rhen. Seml.
Rhenanus and Semler read "perseveravit" (persevered).
(printed under page 463)
(76) ‹anchor not visible in crop› · call not visible in crop
Demutamur Rhen. Seml.
Rhenanus and Semler read "demutamur" (we are changed).
(printed under page 463)
(77) ‹Ac ne putes› · call in col 917
Aliquid add. Pam. Fran.
Pamelius and the Franeker edition add "aliquid" (something).
(printed under page 463)
(78) ‹Aliud autem› · call in col 917
Erit add. Rhen. Seml.
Rhenanus and Semler add "erit" (will be).
(printed under page 463)
(79) ‹anchor not visible in crop› · call not visible in crop
Mortalitatem Fran. Ven.
The Franeker and Venice editions read "mortalitatem" (mortality).
(printed under page 463)
(80) ‹anchor not visible in crop› · call not visible in crop
Videmus Rhen. Seml.
Rhenanus and Semler read "videmus" (we see).
(printed under page 463)
(81) ‹anchor not visible in crop› · call not visible in crop
Nonne Rhen. num cod. Wouw.
Rhenanus reads "nonne"; Wouwer's manuscript reads "num".
(printed under page 463)
(82) ‹anchor not visible in crop› · call not visible in crop
Vivificabitur Fran. Ven.
The Franeker and Venice editions read "vivificabitur" (will be quickened).
(printed under page 463)
(83) ‹anchor not visible in crop› · call not visible in crop
Ne quia Pam. Ven. Fran. Rig. qua Rhen. Seml.
Pamelius, the Venice and Franeker editions and Rigault read "ne quia"; Rhenanus and Semler read "qua".
(printed under page 463)
(84) ‹anchor not visible in crop› · call not visible in crop
Qualitate Pam. Fran.
Pamelius and the Franeker edition read "qualitate" (by quality).
(printed under page 463)
(85) ‹anchor not visible in crop› · call not visible in crop
Seminatur Pam. Fran. Rig. Ven.
Pamelius, the Franeker edition, Rigault and the Venice edition read "seminatur" (is sown).
(printed under page 463)
(86) ‹anchor not visible in crop› · call not visible in crop
Vel Rhen. Seml.
Rhenanus and Semler read "vel" (or).
(printed under page 463)
(26) ‹anchor not visible in crop› · call not visible in crop
Constituit in membris suis. Hoc est, constitutam ait et stabilitam, adeo ut radicitus inhæreat, nisi illam exstirpet gratia Christi. Le Pr.
"He set it in his members." That is, he says it is set and established, so that it clings by its roots, unless the grace of Christ uproot it. Le Prieur.
(printed under page 463)
(27) ‹ipsam tenens, dicit› · call in col 917
Et istud mortale, cutem ipsam tenens, dicit. Nunquid non corpus suum quodammodo contingentis, et digito palpantis est vox? inquit Ruffinus in Expositione Symboli. Notandumque obiter quod ab eodem traditur. Ecclesiam Aquileiensem articulo Symboli, quo resurrectionem carnis confitemur addidisse Hujus, ut pronuntiantes, Hujus carnis resurrectionem, certiores fierent etiam carnem ipsam, qua sese ipsi portarent, resurrecturam. Rig.
"And 'this mortal', he says, holding the very skin." Is it not the voice of one who in some way touches his own body and feels it with his finger? says Rufinus in his Exposition of the Creed. And it is to be noted in passing what the same writer reports: that the Church of Aquileia added "of this" to the article of the Creed in which we confess the resurrection of the flesh, so that by pronouncing "the resurrection of this flesh" they might be made more certain that the very flesh which they themselves carried would rise again. Rigault.
(printed under page 463)
(28) ‹anchor not visible in crop› · call not visible in crop
Videamus jam nunc in quo corpore venturos. Ab hoc capite præcipue Valentinianos pungit, qui non hujus, sed alterius carnis resurrectionem concedebant, ut ex lib. de Præscript. constat. Alii quoque in eamdem existimationem venerant propter argumenta posita c. 13 de cadaveribus devoratis a feris, et absumptis igni, qui sibi videbantur corpus tam varie dispersum, redire idem ipsum non posse. Cui objectioni in sequentibus satis respondet, eamque diluit. Nyssenus ex similitudine sementis, quam in hoc cap. ex D. Paulo examinat et fulcit Auctor. Lac.
"Let us see now in what body they are to come." From this chapter he chiefly stings the Valentinians, who granted a resurrection not of this flesh but of another, as is clear from the book De praescriptione. Others too had come to the same opinion because of the arguments set out in ch. 13 about corpses devoured by wild beasts and consumed by fire, to whom it seemed that a body so variously scattered could not come back the very same. To this objection he gives a sufficient answer in what follows, and dissolves it. Nyssen [answers it] from the likeness of the sowing, which in this chapter the Author examines and supports from St Paul. La Cerda.
(printed under page 463)
Page
- running head: 917 LIBER DE RESURRECTION[...] (cut off at right edge; print heavy, reads LIBBR DB RESURRBCTION)
- marginal letters: A gaverunt. Ita nec corruptela; B corruptela : virtus autem delinquentiae; C qui ante corrupti, id est, corpora; D mercio; quia non servetur (in the Commentarius)
- old-edition numerals: 870 after novissimum
et mortalitatem, caro scilicet et sanguis, ea necesse est patiantur et incorruptelam et immortalitatem.
and mortality, namely flesh and blood, it is necessary that these same things undergo both incorruption and immortality.
CAPUT LII.
Chapter LII.
Videamus jam nunc quo corpore venturos mortuos disputet. Et bene, quod erupit statim ostendere, quasi quis ejusmodi quaerat. Stulte, inquit, tu quod seminas, non vivificatur, nisi mortuum fuerit. Hoc ergo jam de exemplo seminis constet, non aliam vivificari carnem, quam ipsam quae erit mortua, et ita sequentia relucebunt: nihil enim adversus regulam exempli licebit intelligi. Nec, quia sequitur, Et quod seminas, non corpus quod futurum est, seminas, idcirco aliud resurrecturum corpus, quam quod moriendo seminatur, existimes; caeterum, excidisti ab exemplo. Nunquam enim, frumento seminato, et in terra dissoluto, hordeum erumpit, et non idipsum genus grani eademque natura, et qualitas, et forma. Denique, unde, si non idipsum? Et corruptela enim ipsum est, dum ipsius est. Non enim et suggerit, quomodo non quod futurum est corpus seminetur, dicens: Sed nudum granum, si forte frumenti, aut alicujus ejusmodi; Deus autem dat illi corpus, prout vult? Certe ei grano, quod nudum seminari ait. Certe, inquis. Ergo salvum est, cui dare habet Deus corpus. Quomodo autem salvum est, si nusquam est, si non resurgit, si non idipsum resurgit? Salvum non est. Si non est et salvum, accipere corpus a Deo non potest. Sed enim salvum, omni modo constat. Ad quid ergo dabit illi Deus, prout vult, corpus, habenti utique proprium corpus illud nudum, nisi ut jam non nudum resurgat? Ergo additum erit, quod corpori seperstruitur; nec exterminatum illud, cui superstruitur, sed augetur. Salvum est autem quod augetur. Seritur enim solum modo granum sine folliculi veste, sine fundamento spicae, sine munimento aristae, sine superbia culmi; exsurgit autem copia foeneratum,
Let us now see with what body he argues that the dead will come. And it is well that he burst out at once to show it, as though someone were asking something of the kind. "Fool," he says, "what you sow is not quickened unless it has died." Let this, then, now be settled from the example of the seed: that no other flesh is quickened than that very one which will have died; and so what follows will shine clear, for nothing contrary to the rule of the example may be understood. Nor, because there follows, "And what you sow, you do not sow the body that is to be," should you therefore suppose that a body other than that which is sown in dying will rise again; otherwise, you have fallen away from the example. For never, when wheat has been sown and dissolved in the earth, does barley spring up, and not the very same kind of grain, and the same nature, and quality, and form. In short, whence, if not the very same? For even the corruption is the thing itself, since it is its own. For does he not also suggest in what way it is not the body that is to be which is sown, saying: "But a bare grain, perhaps of wheat, or of something of that kind; but God gives it a body as He wills"? Certainly to that grain which he says is sown bare. Certainly, you say. Therefore that to which God is to give a body is preserved. But how is it preserved, if it is nowhere, if it does not rise, if it does not rise as the very same? It is not preserved. If it is not even preserved, it cannot receive a body from God. But that it is preserved is established in every way. To what end, then, will God give it a body, as He wills, when that bare thing surely has its own body, unless that it may now rise not bare? Therefore what is built upon the body will be an addition; nor is that upon which it is built destroyed, but it is increased. And what is increased is preserved. For only the grain is sown, without the garment of the husk, without the foundation of the ear, without the defence of the beard, without the pride of the stalk; but it rises up repaid with abundant increase,
Editors' notes and page, col. 918
Footnotes
(87) ‹Ergo additum› · call in col 918
Additivum Pam. Fran.
Pamelius and the Franeker edition read "additivum" (an addition).
(printed under page 463)
(88) ‹nec exterminatum› · call in col 918
Exterminatur Pam. Rhen.
Pamelius and Rhenanus read "exterminatur" (is destroyed).
COMMENTARIUS
(continued)
mercio; quia non servetur juris et justitiæ æqualitas. Excedit spiritus carni et cœlestia terrestribus, et quoniam pro inæquali et exigua reddetur eximium donum, usurpatio potius videtur quam commutatio. Lac.
(continued) …[com]merce; because the equality of right and justice would not be kept. The spirit surpasses the flesh, and heavenly things earthly ones; and since a surpassing gift would be given back for an unequal and slight one, it would look rather like a usurpation than an exchange. La Cerda.
(printed under page 463)
Page
- running head: RESURRECTIONE CARNIS. (left part of the head cut off at the image edge; page number 918 at right)
- marginal letters: A ruptelam et mortalitatem; B natur, existimes; caeterum; C seminari ait. Certe, inquis; D resurrectionem, certiores fierent (in the Commentarius at the page foot)
- old-edition numerals: 871 after regulam
- other: column begins with "ruptelam", the remainder of "corruptelam" broken from col. 917; "patiantur" reads like "patlantur" (broken i, set as patiantur); "Nec", "resurrecturum" and "Certe" (2nd) look like Neo / resurreoturum / Oerte, taken as broken c and not as misprints, UNSURE; "solum modo" printed as two words across a line end without a hyphen; the left column (917) is partly visible and not set; editors' Variae lectiones and Commentarius at the page foot not set
compagine aedificatum, ordine structum, cultu munitum, et usquequaque vestitum. Haec sunt ei corpus a Deo aliud: in quod, non abolitione, sed ampliatione mutatur. Et unicuique seminum suum corpus deputavit; non suum, id est pristinum, ut tunc et illud suum sit quod extrinsecus a Deo acquirit. Servi igitur exemplo, et conserva speculum ejus carni, eamdem credens fructificaturam, quae sit seminata; ipsam, etsi pleniorem; non aliam, etsi aliter revertentem. Accipiet enim et ipsa suggestum et ornatum, qualem illi Deus voluerit superducere secundum merita. Sine dubio ad hoc dirigit, non omnis caro, eadem caro; non ad denegandam substantiae communionem, sed praerogativae peraequationem: corpus honoris, non generis, in differentiam redigens. In hoc et figurata ⟨s⟩ubjicit exempla animalium et elementorum. Alia caro hominis, id est, servi Dei, qui vere homo est; alia jumenti, id est, ethnici, de quo et Propheta: Assimilatus est, inquit, homo irrationalibus jumentis; alia caro volucrum, id est martyrum, qui ad superiora conantur; alia autem piscium, id est, quibus aqua baptismatis sufficit. Sic et de supercoelestibus corporibus argumenta committit. Alia solis gloria, id est, Christi; et alia lunae, id est Ecclesiae; et alia stellarum, id est seminis Abrahae; et stella enim a stella differt in gloria; corpora terrena et coelestia, Judaeus scilicet et Christianus. Caeterum, si non figurate, satis vane mulorum et milvorum carnes, et corpora coelestium luminum apposuit humanis, non pertinentia ad conditionis comparationem, sicut nec ad resurrectionis consecutionem. Postremo, cum per haec differentiam gloriae, non substantiae, conclusisset: Sic, inquit, et resurrectia mortuorum. Quomodo? Non de alio aliquo, sel de sola gloria differens. Rursus enim resurrectionem ad eamdem substantiam revocans, et ad granum denuo spectans: Seminatur, inquit, corruptela, resurgit incorruptela: seminatur in dedecoratione, resurgit in gloria: seminatur in infirmitate, resurgit in virtute, seminatur
built with framework, constructed in order, secured with cultivation, and clothed on every side. These are the other body given it by God, into which it is changed, not by abolition, but by enlargement. And to each of the seeds He has assigned its own body: not its own in the sense of its former body, but so that what it acquires from God from outside may then also be its own. Be guided, therefore, by the example, and keep it as a mirror for the flesh, believing that the very flesh which was sown will bear fruit; the same flesh, even if fuller; not another, even if returning otherwise. For it too will receive such equipment and adornment as God shall will to put upon it according to its merits. Without doubt it is to this that he directs [the words], not all flesh is the same flesh: not to deny community of substance, but to grade the equality of privilege, reducing the body to a difference of honour, not of kind. To this end he also adds figurative examples of animals and of the elements. One is the flesh of man, that is, of the servant of God, who is truly man; another of beast, that is, of the heathen, of whom also the Prophet says: Man, he says, has been made like the irrational beasts; another the flesh of birds, that is, of martyrs, who strive towards the things above; another of fishes, that is, of those for whom the water of baptism suffices. So too he brings forward arguments from the supercelestial bodies. One is the glory of the sun, that is, of Christ; and another of the moon, that is, of the Church; and another of the stars, that is, of the seed of Abraham; for star also differs from star in glory; bodies terrestrial and celestial, that is, the Jew and the Christian. Otherwise, if not figuratively, it was quite idly that he set the flesh of mules and kites, and the bodies of the heavenly lights, beside human [bodies], since they bear no relation to a comparison of condition, just as they bear none to the attainment of resurrection. Finally, when by these things he had concluded a difference of glory, not of substance: So also, he says, is the resurrection of the dead. How? Differing not in anything else, but in glory alone. For, again recalling the resurrection to the same substance, and looking once more to the grain: It is sown, he says, in corruption, it rises in incorruption; it is sown in dishonour, it rises in glory; it is sown in weakness, it rises in power; it is sown
Editors' notes and page, col. 919
Footnotes
VARIAE LECTIONES (printed under page 464)
(89) ‹etsi pleniorem› · call in col 919
Plenior est Rhen. Seml.
Rhenanus and Semler read "plenior est" (is fuller).
(printed under page 464)
(90) ‹aliter revertentem› · call in col 919
Reverentem Pam. Par. mendose.
Pamelius and the Paris edition read "reverentem", wrongly.
(printed under page 464)
(91) ‹ad hoc dirigit› · call in col 919
Direxit Rhen. Seml.
Rhenanus and Semler read "direxit" (directed).
(printed under page 464)
(92) ‹alia caro volucrum› · call in col 919 (printed as 82)
Volatilium Rhen. Seml.
Rhenanus and Semler read "volatilium" (of flying creatures).
(printed under page 464)
(93) ‹alia autem› · call in col 919
Autem abest a Rhen. Seml.
"Autem" (but) is missing in Rhenanus and Semler.
(printed under page 464)
(94) ‹argumenta committit› · call in col 919
Argumentari convenit Rhen. Seml.
Rhenanus and Semler read "argumentari convenit" (it is fitting to argue).
(printed under page 464)
(95) ‹luminum apposuit› · call in col 919
Opposuit Pam. Fran.
Pamelius and the Franeker edition read "opposuit" (set against).
(printed under page 464)
(96) ‹Quomodo› · call in col 919
Quoniam Rhen. Seml.
Rhenanus and Semler read "quoniam" (since).
(printed under page 464)
(29) ‹suum corpus› · call in col 919
Suum corpus. Melius Græcam vocem ἴδιον proprium reddit Latinus Interpres, nisi dicas suum idem esse. Le Pr.
"Its own body." The Latin translator renders the Greek word ἴδιον better as "proprium", unless you say that "suum" is the same. Le Prieur.
(printed under page 464)
(30) ‹suggestum et ornatum› · call in col 919
Et ipsa suggestum, et ornatum. Suggestus est hic synthesis sive ornamentum. Le Pr.
"And it [receives] build and adornment." "Suggestus" here is a synthesis, that is, an ornament. Le Prieur.
(printed under page 464)
(31) ‹alia jumenti› · call in col 919
Alia jumenti. Jumenta animalia sunt quæ dorso domantur, ut equi, muli, asini, quæ ob hanc rem dorsuaria jumenta vocantur a Varrone. Elephanti quoque et cameli, boves etiam, oves et capræ, et armenti genus omne sub hoc nomine jumenti continentur. Le Pr.
"Another [flesh] of beasts of burden." "Jumenta" are animals broken to the back, like horses, mules and asses, which for this reason Varro calls "back-bearing beasts". Elephants and camels too, oxen also, sheep and goats, and every kind of herd are included under this name "jumentum". Le Prieur.
(printed under page 464)
(32) ‹aqua baptismatis sufficit› · call in col 919
Quibus aqua baptismatis sufficit. Facit etiam hic locus pro baptismo aquæ, quem quidam impugnare non verentur; verum de eo latius lib. de Bapt. cap. 1. Pam.
"For whom the water of baptism suffices." This passage also tells in favour of the baptism of water, which some are not afraid to attack; but of this more fully in the book On Baptism, ch. 1. Pamelius.
(printed under page 464)
(33) ‹Judæus› · call in col 919
Corpora terrena et cœlestia, Judæus, etc. Terræ nomine Judæi, cœli autem Christiani significantur, quoniam terrena tantum Judæis promisit Deus, Christianis autem cœlum pollicitus sit. Le Pr.
"Bodies earthly and heavenly, the Jew," etc. By the name of earth the Jews are signified, and by that of heaven the Christians, since God promised the Jews only earthly things, but pledged heaven to the Christians. Le Prieur.
(printed under page 464)
Page
- running head: 919 TERTULLIANI OPERUM PARS II. — (rest of the head lies beyond the image's right edge)
- marginal letters: A ‹compagine aedificatum, ordine structum, cultu›; B ‹corpus honoris, non generis, in differentiam re-›; C ‹stianus. Caeterum, si non figurate›; D ‹(29) Suum corpus. Melius Graecam vocem ἴδιον›
- old-edition numerals: 87† after ‹Alia caro hominis,› (last digit blurred, first read 879, probably 872 or 873 by the sequence)
- variae lectiones 97–99 under this page are called in col 920 and are set in notes/n920.md
- misprints kept as printed: ‹resurrectia› (for resurrectio); ‹sel› (for sed); note call ‹82› at volucrum (for 92)
corpus animale, resurgit spiritale. Certe non aliud resurgit, quam quod seminatur; nec aliud seminatur, quam quod dissolvitur humi; nec aliud dissolvitur humi, quam caro: hanc enim sententia Dei elisit (Gen. III): Terra es, et in terram ibis; quia et de terra erat sumpta. Hinc et Apostolus concepit seminari eam dicere, cum redhibetur in terram, quia et seminibus sequestratorium terra est, illic deponendis, et inde repetendis. Ideoque et reconsignat imprimens, sic enim scriptum est; ne aliud existimes esse seminari, quam in terram ibis, ex qua es sumptus: sic ne alterius quam carnis, sic enim scriptum est.
an animal body, it rises a spiritual one. Certainly nothing else rises than what is sown; and nothing else is sown than what is dissolved in the ground; and nothing else is dissolved in the ground than flesh: for it was this that the sentence of God struck down (Gen. 3): Earth you are, and into earth you shall go; because it too had been taken from the earth. Hence also the Apostle conceived of calling it sown when it is given back to the earth, because the earth is also the depository for seeds, which are to be laid down there and to be sought back from there. And therefore he also seals it again by impressing it, for thus it is written; lest you should think that being sown is anything other than you shall go into the earth, from which you were taken: so that it is not [the sowing] of anything other than the flesh, for thus it is written.
CAPUT LIII.
Chapter LIII.
Sed corpus animale animam quidem argumentantur, ut illum a carne avocent recidivatum. Porro, cum constet, fixumque sit, illud resurrecturum corpus, quod fuerit seminatum, ad ipsius rei exhibitionem provocabuntur. Aut ostendant animam seminatam post mortem, id est mortuam, id est humi elisam, disjectam, dissolutam, quod in illam a Deo decretum non est; proponant corruptelam ejus, et dedecorationem, infirmitatem, ut ipsius sit etiam exsurgere in corruptelam, et in gloriam, et in virtutem. Sed enim in Lazaro, praecipuo resurrectionis exemplo, caro jacuit in infirmitate, caro pene computruit in dedecorationem, caro interim putuit in corruptionem; et tamen Lazarus caro resurrexit, cum anima quidem, sed incorrupta, quam nemo vinculis lineis strinxerat, nemo in sepulcro collocarat, nemo jam foetere senserat, nemo quatriduo viderat seminatam. Totum habitum, totum exitum Lazari, omnium quoque caro hodie experitur, anima vero nullius. In qua ergo stylus Apostoli comparet, de qua eum loqui constat, ea erit et corpus animale, cum seminatur, et spiritale, cum suscitatur. Nam ut ita intelligas, manum adhuc porrigit, aeque de ejusdem Scripturae auctoritate, factum retexens primum hominem Adam in animam viventem. Si Adam homo primus, caro autem homo ante animam, sine dubio caro erit facta in animam viventem; facta
But the animal body they argue to be the soul, so as to draw it, as the thing restored, away from the flesh. Further, since it is agreed and fixed that that body will rise again which was sown, they will be challenged to produce the thing itself. Either let them show the soul sown after death, that is, dead, that is, struck down to the ground, scattered, dissolved, which has not been decreed against it by God; let them set forth its corruption, and dishonour, and weakness, so that it may also belong to it to rise into corruption, and into glory, and into power. But in fact in Lazarus, the foremost example of resurrection, the flesh lay in weakness, the flesh almost rotted away into dishonour, the flesh meanwhile stank into corruption; and yet Lazarus rose again as flesh, with the soul indeed, but a soul uncorrupted, which no one had bound with linen bands, no one had laid in a tomb, no one had perceived to be already stinking, no one had seen sown for four days. The whole condition, the whole outcome of Lazarus, the flesh of all men too experiences today, but the soul of none. That, therefore, in which the pen of the Apostle is manifest, about which it is clear that he speaks, will be both the animal body when it is sown and the spiritual when it is raised. For, so that you may understand it thus, he stretches out his hand further, equally on the authority of the same Scripture, recounting that the first man Adam was made into a living soul. If Adam was the first man, and flesh was man before the soul, without doubt it will be flesh that was made into a living soul; made
Editors' notes and page, col. 920
Footnotes
(97) ‹reconsignat› · call in col 920 (printed as 92)
Consignat Rhen. Seml.
Rhenanus and Semler read "consignat" (seals).
(printed under page 464)
(98) ‹sic enim› · call in col 920
Sicut alii.
Others read "sicut" (as).
(printed under page 464)
(99) ‹avocent recidivatum› · call in col 920
Illam a. c. a. recidivatam Par. Rhen.
The Paris edition and Rhenanus read "illam a. c. a. recidivatam" (that … restored).
(printed under page 464)
(1) ‹exsurgere› · call in col 920
Consurgere Rhen. Seml.
Rhenanus and Semler read "consurgere" (to rise together).
(printed under page 464)
(2) ‹caro hodie experitur› · call in col 920
Experitur Fran. Ven.
The Franeker and Venice editions read "experitur" (experiences).
(printed under page 464)
(3) ‹ita intelligas› · call in col 920
Intelligat Pam. Fran.
Pamelius and the Franeker edition read "intelligat" (he may understand).
(printed under page 464)
(4) ‹in animam viventem› · call in col 920
Vivam Pam. Fran.
Pamelius and the Franeker edition read "vivam" (living).
(printed under page 464)
(5) ‹in animam viventem› · call in col 920
Viventem abest a Rig. Ven. vivam Pam. Fran. Facta abest a Par. Pam.
"Viventem" is missing in Rigault and the Venice edition; Pamelius and the Franeker edition read "vivam". "Facta" (made) is missing in the Paris edition and Pamelius.
COMMENTARIUS (printed under page 464)
(34) ‹in Lazaro› · call in col 920
Sed enim in Lazaro, etc. Hic de altero Lazaro loquitur, quam supra cap. 17; nempe de quo Joan. XI, ubi quæ vertit instita noster interpres, Auctor vincula linea appellat. Græce est κειρίας. Accipiatur autem mox comparet pro manifestatus est. Pam.
"But in Lazarus," etc. Here he speaks of a different Lazarus from the one above in ch. 17: namely the one of John 11, where what our translator renders "instita" (bands) the Author calls "linen bonds". In Greek it is κειρίας. And "comparet", just after, is to be taken for "was made manifest". Pamelius.
(printed under page 464)
Page
- running head: UM PARS II. — SERIES I, POLEMICA. (cut off at left edge of image)
- marginal letters: A tur corpus animale; B Sed corpus animale; C anima quidem, sed incorrupta; D gnare non verentur (in the Commentarius, not set)
- old-edition numerals: 873 after seminatam
- the tail ‹tur› printed at the head of this column belongs to ‹seminatur›, set whole at the foot of col 919
- misprints kept as printed: note call ‹92› at reconsignat (for 97)
porro in animam, cum esset corpus, utique animale corpus est facta. Quid eam appellari velint, quam quod per animam facta est, quam quod ante animam non fuit, quam quod post animam non erit, nisi cum resurgit? Recepta enim anima, rursus animale corpus efficitur, ut fiat spiritale: non enim resurgit, nisi quod fuit. Ita, unde carni competit corpus animale dici, inde animae nullo modo competit. Caro enim ante corpus, quam animale corpus. Animata enim, postea facta est corpus animale. Anima vero, etsi corpus, tamen, quia ipsa est corpus non animatum, sed animans potius animale corpus non potest dici, nec fieri quod facit. Alii enim accidens facit illud animale; non accidens autem alii, quomodo se faciet animale? Sicut ergo ante animale corpus, caro recipiens animam, ita et postea spiritale, induens spiritum. Hunc ordinem Apostolus disponens, in Adam quoque ⟨e⟩t in Christo eum merito distinguit, ut in capitibus distinctionis ipsius. Et cum Christum novissimum Adam appellat, hinc eum recognosce ad carnis, non ad animae resurrectionem omnibus doctrinae viribus operatum. Si enim et primus homo Adam caro, non anima, qui denique in animam vivam factus est; et novissimus Adam Christus, ideo Adam, quia homo; ideo homo, quia caro, non quia anima. Atque ita subjungit: Non primum quod spiritale, sed quod animal; postea quod spiritale, secundum utrumque Adam. Ecquid tibi videtur corpus animale, et corpus spiritale in eadem carne distinguere, cujus distinctionem in utroque Adam, id est, in utroque homine praestruxit? Ex qua enim substantia pariant inter se Christus et Adam? Scilicet ex carne, licet et ex anima; sed carnis nomine homo uterque sunt. Prior enim caro homo. Ex illa et ordinem admittere potuerunt, ut alter primus, alter novissimus homo, id est Adam, deputarentur. Caeterum, diversa in ordinem disponi non possunt do substantia duntaxat; de loco enim, aut tempore, aut conditione, forsitan possint. Hic autem
moreover into a soul, since it was a body, it was certainly made an animal body. What would they have it called, other than that which was made [so] through the soul, which was not [such] before the soul, which will not be [such] after the soul, except when it rises again? For when the soul has been received back, it is made an animal body once more, so that it may become spiritual: for nothing rises again except what was. Thus, on the ground on which it befits the flesh to be called an animal body, on that same ground it in no way befits the soul. For flesh was a body before it was an animal body. For having been animated, it afterwards became an animal body. But the soul, even if it is a body, yet because it is itself not an animated body but rather an animating one, cannot be called an animal body, nor become what it makes. For by coming to something else it makes that thing animal; but not coming to something else, how will it make itself animal? Just as, therefore, [the flesh was] first an animal body, the flesh receiving the soul, so also afterwards [it will be] spiritual, putting on the spirit. Setting out this order, the Apostle rightly distinguishes it also in Adam and in Christ, as in the heads of that very distinction. And when he calls Christ the last Adam, recognize from this that he has worked with all the forces of his teaching towards the resurrection of the flesh, not of the soul. For if the first man Adam too was flesh, not soul, who in the end was made into a living soul; and the last Adam is Christ, Adam for this reason, because man; man for this reason, because flesh, not because soul. And so he adds: Not first that which is spiritual, but that which is animal; afterwards that which is spiritual, according to each Adam. Does it seem to you that he distinguishes an animal body and a spiritual body in the same flesh, the distinction of which he laid down beforehand in each Adam, that is, in each man? For from what substance are Christ and Adam on a par with one another? From the flesh, surely, though also from the soul; but it is by the name of flesh that each is man. For the flesh was man first. From that [substance] they were also able to admit an order, so that the one was reckoned the first, the other the last man, that is, Adam. Otherwise, things that differ cannot be arranged in an order as far as substance at least is concerned; with respect to place, or time, or condition, they perhaps could. Here, however,
Editors' notes and page, col. 921
Footnotes
VARIAE LECTIONES (printed under page 465)
(6) ‹in animam› · call in col 921
Inanimum Seml.
Semler reads "inanimum" (lifeless).
(printed under page 465)
(7) ‹utique› · call in col 921
Ad inser. Rhen. Seml.
"Ad" is inserted by Rhenanus and Semler.
(printed under page 465)
(8) ‹quod facit› · call in col 921
Fecit Seml.
Semler reads "fecit" (made).
(printed under page 465)
(9) ‹ante› · call in col 921
Ante abest a Rhen. Seml.
"Ante" (before) is missing in Rhenanus and Semler.
(printed under page 465)
(10) ‹vivam factus est› · call in col 921
Quidni quæ in animam facta est alii vitiose.
Others read "quidni quae in animam facta est", wrongly.
(printed under page 465)
(11) ‹Ecquid› · call in col 921
Et quid Rhen. Ven.
Rhenanus and the Venice edition read "et quid" (and what).
(printed under page 465)
(12) ‹Ex qua› · call in col 921
Utraque Pam. Par. Fran.
Pamelius, the Paris and the Franeker editions read "utraque" (both).
(printed under page 465)
(13) ‹sed› · call in col 921
Scilicet et carne et anima, sed carnis Paris. Fran. Pam. scilicet et carne et ex anima (sed carnis — sunt — homo) ex illa Jun.
The Paris and Franeker editions and Pamelius read "scilicet et carne et anima, sed carnis"; Junius reads "scilicet et carne et ex anima (sed carnis — sunt — homo) ex illa".
(printed under page 465)
(14) ‹anchor not visible in crop› · call not in col 921 (col 922)
Adam add. Fran. Pam.
The Franeker edition and Pamelius add "Adam".
(printed under page 465)
(15) ‹anchor not visible in crop› · call not in col 921 (col 922)
Ex fide ut quær. sit, quom. corp. anim. dic. seminari. Plane acc. et hic spiritum repetit Seml. mendose.
Semler reads "ex fide ut quaer[endum] sit, quom[odo] corp[us] anim[ale] dic[atur] seminari. Plane acc[ipit] et hic spiritum", repeating [the words], wrongly.
(printed under page 465)
(35) ‹ante animam non fuit› · call in col 921
Quam quod ante animam non fuit? Fuerat olim in Ecclesiis controversia, ut testatur Nyssenus lib. de Opif. cap. 28, an anima fuisset prior corpore, an corpus et caro nostra prior anima; illud Origenistæ tuebantur, contra quos alii carmen præferebant animæ ob iniquitatem suam. Utrumque plene impugnat Nyssenus: prius cap. 28, adversus Origenem; posterius cap. 29, ubi sententiam hanc verissimam Tertulliani philosophice conatur probare, eamque existimationem veram putat in formationibus omnium hominum in utero, neque aliquod corpus vegetativum, vel deinde sensibile, seu animale præcedere infusioni rationalis animæ, ut plerumque ferunt philosophi, qui embryonem prius vegetativa plantarum vita, deinde sensitiva vivere ante animæ rationalis adventum arbitrantur. Sed animam rationalem putat Nyssenus adesse a principio cujusvis animationis fœtus, et ante organisationem illius, quam organisationem sibi facere ipsam animam. Verba Nysseni vide. Lac.
"Than that which did not exist before the soul?" There had once been a controversy in the Churches, as Nyssen testifies in the book On the Making [of Man], ch. 28, whether the soul had existed before the body, or our body and flesh before the soul. The Origenists held the former; against them others set the flesh before the soul because of its iniquity. Nyssen fully attacks both: the first in ch. 28, against Origen; the second in ch. 29, where he tries to prove philosophically this most true opinion of Tertullian, and holds it the true view of the forming of all men in the womb, that no vegetative body, nor then a sensible or animal one, precedes the infusion of the rational soul, as the philosophers mostly hold, who think the embryo lives first the vegetative life of plants, then the sensitive life, before the coming of the rational soul. But Nyssen holds that the rational soul is present from the very beginning of any animation of the foetus, and before its organization, and that the soul itself makes that organization for itself. See Nyssen's words. La Cerda.
(printed under page 465)
(36) ‹Alii enim accidens› · call in col 921
Alii enim accidens. Non stricte sumit accidens, sed latiori modo prout substantialibus carnis etiam congruit, id est adjacens; quam vocem philosophi non negant rebus substantialibus. Vel accidens fortasse hoc scripsit Auctor, vel accidens est idem quod contingens, quia materiæ contingit hæc vel illa forma.
"For accident to another." He does not take "accidens" strictly, but in a wider way, as it suits even the substantial things of the flesh, that is, "lying near"; a word the philosophers do not deny to substantial things. Either the Author perhaps wrote "accidens" in this sense, or "accidens" is the same as "contingens", because this or that form befalls matter.
(printed under page 465)
Page
- running head: 921 LIBER DE RESURRECTIO[NE CARNIS] (cut off at the image edge)
- marginal letters: A porro in animam, cum esset corpus; B ante animale corpus, caro recipiens animam; C male, et corpus spiritale in eadem carne distin-; D (35) Quam quod ante animam non fuit? (commentary)
- old-edition numerals: 874 after spiritum
- other: misprints kept as printed: "do substantia" (for de) in the text; "carmen præferebant" (for carnem) in Commentarius (35), set back as printed by QA Q2a, the English renders the sense. "⟨e⟩t" after "quoque": the e is a damaged sort on the page.
de substantia carnis, primus et novissimus dicti sunt: sicut et rursus primus homo de terra, et secundus de coelo; quia etsi de coelo secundum spiritum, sed homo secundum carnem. Itaque, cum carni conveniat ordo in utroque Adam, non animae, ut primus homo in animam vivam, novissimus in spiritum vivificantem, distincti sint; aeque distinctio eorum carni distinctionem praejudicavit, ut de carne sit dictum: Non primum quod spiritale, sed quod animale, postea quod spiritale; atque ita eadem sit et supra intelligenda, et quae seminetur corpus animale, et quae resurgat corpus spiritale; quia non primum quod spiritale, sed quod animale; quia primus Adam in animam, novissimus Adam in spiritum. Totum de homine; totum de carne, quando de homine. Quid ergo dicemus? Nonne et nunc habet caro spiritum ex fide? Ut quaerendum sit quomodo corpus animale dicatur seminari. Plane accepit et hic spiritum caro, sed arrhabonem; animae autem non arrhabonem, sed plenitudinem. Itaque etiam propterea majoris substantiae nomine animale corpus nuncupata est, in qua seminatur, futura proinde per plenitudinem spiritus insuper spiritale, in qua resuscitatur. Quid mirum, si magis inde vocitata est, unde conferta est, quam unde respersa?
with respect to the substance of the flesh, they were called first and last: just as again the first man is from the earth, and the second from heaven; because, although [He is] from heaven according to the spirit, yet [He is] man according to the flesh. Therefore, since the order in each Adam pertains to the flesh, not to the soul, so that they are distinguished, the first man into a living soul, the last into a life-giving spirit, equally their distinction has prejudged a distinction for the flesh, so that it is said of the flesh: Not first what is spiritual, but what is animal, afterwards what is spiritual; and thus the same [flesh] is to be understood above also, both that which is sown an animal body and that which rises a spiritual body; because not first what is spiritual, but what is animal; because the first Adam [was made] into a soul, the last Adam into spirit. The whole is about man; the whole is about the flesh, since it is about man. What then shall we say? Does not the flesh even now have the spirit by faith? So that it must be asked how the animal body is said to be sown. Clearly the flesh has received the spirit here too, but as a pledge; the soul, however, [has received it] not as a pledge but in fullness. Therefore also for this reason, by the name of the greater substance, it has been called an animal body, in which it is sown, being destined thereafter, through the fullness of the spirit, to be moreover spiritual, in which it is raised. What wonder, if it has been called rather from that with which it is filled than from that with which it is sprinkled?
CAPUT LIV.
Chapter LIV.
Ita de vocabulorum occasionibus plurimum quaestiones subornantur, sicut et de verborum communionibus. Nam, quia et illud Apo⟨s⟩tolum positum est: Uti devoretur mortale a vita, caro scilicet; devorationem quoque ad perditionem, scilicet carnis, arripiunt: quasi non bilem et dolorem dicamur devorare, id est abscondere, ac tegere, et intra nosmetipsos continere. Denique, cum et illud scriptum sit: Oportet mortale hoc induere immortalitatem, ostenditur quomodo mortale devoretur a vita, dum indutum immortalitate absconditur, et tegitur, et intus continetur; non dum absumitur,
Thus from the occasions offered by terms very many questions are contrived, just as also from the sharing of words. For, since that too is set down [in] the Apostle: That the mortal may be swallowed up by life, the flesh, namely, they seize upon the swallowing up also as meaning destruction, namely of the flesh: as if we were not said to swallow bile and pain, that is, to hide and cover them, and to keep them within ourselves. In short, since that too is written: This mortal must put on immortality, it is shown how the mortal is swallowed up by life, while, having put on immortality, it is hidden, and covered, and kept within; not while it is consumed,
Editors' notes and page, col. 922
Footnotes
(16) ‹respersa› · call in col 922
Dispersa est Rhen. Seml.
Rhenanus and Semler read "dispersa est" (was scattered).
(printed under page 465)
(17) ‹ac tegere› · call in col 922
Adtegere Rhen.
Rhenanus reads "adtegere".
COMMENTARIUS (printed under page 465)
Page
- running head: [D]E RESURRECTIONE CARNIS. (initial letter cut off at image edge)
- marginal letters: A de substantia carnis; B de homine. Quid ergo; C stiones subornantur; D vegetativa plantarum vita
- old-edition numerals: 875 after fide?
- other: column begins mid-sentence continuing from col. 921; "et" after "primus" and "de" before "terra" look like "ct"/"dc" in the scan, taken as worn type, UNSURE; "Apostolum" has a damaged s; "illud Apostolum" seems to lack a word (apud?), set as printed; last word "ab-" is split at the column break; Variae lectiones and Commentarius (editors' notes) at page foot not set
et amittitur. Ergo et mors, inquis, salva erit, cum fuerit devorata. Ideo discerne pro sensibus communionem verborum, et integre intelliges. Aliud enim mors, et aliud mortale. Aliter itaque devorabitur mors, et aliter mortale. Mors non capit immortalitatem, mortale autem capit. Denique et scriptum est, quod necesse sit mortale hoc induere immortalitatem. Quomodo ergo capit? Dum devoratur a vita. Quomodo devoratur a vita? Dum recipitur, et redigitur, et includitur in ipsam. Caeterum, mors merito in interitum devoratur, quia et ipsa in hoc devorat. Devoravit, inquit, mors invalescendo, et ideo devorata est in contentionem. Ubi est, mors, aculeus tuus? ubi est, mors, contentio tua? Proinde et vita, mortis scilicet aemula, per contentionem devorabit in salutem, quod per contentionem devoraverat mors in interitum.
and is lost. So then, you say, death too will be preserved, when it has been swallowed up. Therefore distinguish the common use of the words according to their senses, and you will understand rightly. For death is one thing, and the mortal another. Accordingly death will be swallowed up in one way, and the mortal in another. Death does not receive immortality, but the mortal does receive it. Indeed it is also written that this mortal must put on immortality. How then does it receive it? While it is swallowed up by life. How is it swallowed up by life? While it is received, and brought back, and enclosed within it. Death, however, is deservedly swallowed up into destruction, because it too swallows up into this. Death, he says, swallowed up by prevailing, and therefore it has been swallowed up into contention. Where, death, is your sting? where, death, is your contention? Accordingly life too, death's rival, namely, will through contention swallow up into salvation what death through contention had swallowed up into destruction.
CAPUT LV.
Chapter LV.
Quanquam igitur resurrecturam carnem probantes hoc ipso non aliam resurrecturam probemus, quam de qua agitur; tamen singulae quaestiones, et causae earum, proprios quoque flagitant congressus, licet aliunde jam caesae. Interpretabimur itaque plenius et vim et rationem demutationis, quae ferme subministrat alterius carnis resurrecturae praesumptionem; quasi demutari, desinere sit in totum, et de pristino perire. Discernenda est autem demutatio ab omni argumento perditionis. Aliud enim demutatio, aliud perditio. Porro non aliud, si ita demutabitur caro, ut pereat. Peribit autem demutata, si non ipsa permanserit in demutatione, quae exhibita fuerit in resurrectione, Quemadmodum enim perit, si non resurgit, ita, etsi resurgit quidem, verum in demutationem subducitur, aeque perit. Aeque enim non erit, ac si
Although, therefore, in proving that the flesh will rise again we by this very fact prove that no other will rise again than that which is in question, nevertheless the individual questions, and their grounds, demand their own encounters too, even though already struck down from another quarter. We shall therefore set out more fully both the force and the meaning of change, which more or less supplies the presumption that another flesh will rise again; as though to be changed were to cease altogether, and to perish out of its former state. But change must be distinguished from every argument for destruction. For change is one thing, destruction another. Further, it is no different if the flesh will be changed in such a way as to perish. But it will perish when changed if the very [flesh] which shall have been presented in the resurrection does not itself remain in the change. For just as it perishes if it does not rise again, so, even if it does rise again, but is withdrawn into change, it perishes equally. For it will equally not exist, as if
Editors' notes and page, col. 923
Footnotes
VARIAE LECTIONES (printed under page 466)
(18) ‹anchor not visible in crop› · call not visible in crop
Intelligis Rhen. Seml. Venet.
Rhenanus, Semler and the Venice edition read "intelligis" (you understand).
(printed under page 466)
(19) ‹anchor not visible in crop› · call not visible in crop
Interitu Rhen. Seml.
Rhenanus and Semler read "interitu" (by destruction).
(printed under page 466)
(20) ‹anchor not visible in crop› · call not visible in crop
Tuam add. Rhen. perperam.
Rhenanus adds "tuam" (your), wrongly.
(printed under page 466)
(21) ‹anchor not visible in crop› · call not visible in crop
Quosque alii.
Others read "quosque".
(printed under page 466)
(22) ‹in demutatione› · call in col 923
Demutationem Rhen. Seml.
Rhenanus and Semler read "demutationem" (into change).
(printed under page 466)
(23) ‹non erit, ac› · call in col 923
Ac abest a Rhen. Seml.
"Ac" is missing in Rhenanus and Semler.
(printed under page 466)
(24) ‹anchor not visible in crop› · call not visible in crop
Nonnisi Franc.
The Franeker edition reads "nonnisi" (only).
(printed under page 466)
(25) ‹anchor not visible in crop› · call not visible in crop
Sed inser. Rhen. Seml.
"Sed" (but) is inserted by Rhenanus and Semler.
(printed under page 466)
(26) ‹anchor not visible in crop› · call not visible in crop
Admittat hominis Seml.
Semler reads "admittat hominis".
(printed under page 466)
(27) ‹anchor not visible in crop› · call not visible in crop
Aliud Fran. Pam.
The Franeker edition and Pamelius read "aliud" (another thing).
(printed under page 466)
(28) ‹anchor not visible in crop› · call not visible in crop
Efficitur alii.
Others read "efficitur" (is made).
(printed under page 466)
(29) ‹anchor not visible in crop› · call not visible in crop
Efficitur Rhen. Seml.
Rhenanus and Semler read "efficitur" (is made).
(printed under page 466)
(30) ‹anchor not visible in crop› · call not visible in crop
Et albida Fran. et exalbida Seml.
The Franeker edition reads "et albida" (and whitish); Semler "et exalbida" (and blanched).
(printed under page 466)
(37) ‹anchor not visible in crop› · call not visible in crop
Integre intelligis. Cyprianus epist. 28: Integre et cum disciplina. Rig.
"You understand soundly." Cyprian, Letter 28: "Soundly and with discipline." Rigault.
(printed under page 466)
(38) ‹anchor not visible in crop› · call not visible in crop
Includitur in ipsam. Includere eo sensu accipit quo lib. de Pœnitentia dixit nonnullos negligere includere pœnitentiam. Sensus igitur ejus, mortale includitur in vitam: Hispanice exprimi potest, engastose en la vida. Lac.
"Is enclosed in it." He takes "includere" in the sense in which, in the book On Penance, he said that some neglect to "enclose" penance. His sense, then, is that the mortal is enclosed into life; in Spanish it can be expressed "engastose en la vida" (it was set into life). La Cerda.
(printed under page 466)
(39) ‹anchor not visible in crop› · call not visible in crop
Devoravit, inquit, mors invalescendo. Nescio quem locum Scripturæ respiciat Auctor; nisi forte respiciat cap. v Rom.: In omnes homines mors pertransiit, ut putat Pamelius. Credo legendum potius invadendo quam invalescendo. Lac.
"Death, he says, devoured by growing strong." I do not know what place of Scripture the Author has in view, unless perhaps he looks to Romans 5: "Death passed upon all men", as Pamelius thinks. I believe "invadendo" (by invading) should be read rather than "invalescendo". La Cerda.
(printed under page 466)
(40) ‹anchor not visible in crop› · call not visible in crop
Ubi est, mors, aculeus tuus? Illud idem habet cap. 47, ubi ut hoc in loco scribit, Ubi est, mors, contentio tua? Melius tamen vertit vulgatus interpres victoria, νίκη vel νῖκος Græce. Le Pr.
"Where, O death, is your sting?" He has the same in ch. 47, where, as in this place, he writes "Where, O death, is your contention?" The common translator renders better "victory", in Greek νίκη or νῖκος. Le Prieur.
(printed under page 466)
(41) ‹anchor not visible in crop› · call not visible in crop
Non aliam resurrecturam probemus, etc. Valentinianos urget hic; hujus tantum carnis resurrectionem negabant, non autem alterius. Le Pr.
"Let us prove that no other will rise," etc. Here he presses the Valentinians; they denied the resurrection of this flesh only, not of another. Le Prieur.
(printed under page 466)
(42) ‹est autem demutatio› · call in col 923
Discernenda autem est demutatio, etc. Nugabantur Marcionitæ demutari idem esse ac perire, ideoque carnem, quam habemus, fruituram non esse gloria resurrectionis, quoniam immutari debet, ut docet Apostolus. Le Pr.
"But change is to be distinguished," etc. The Marcionites trifled that to be changed is the same as to perish, and that therefore the flesh which we have will not enjoy the glory of the resurrection, since it must be changed, as the Apostle teaches. Le Prieur.
(printed under page 466)
Page
- running head: 923 TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A ‹sumitur, et amittitur›; B ‹mula, per contentionem›; C ‹ditionis. Aliud enim›; D ‹(37) Integre intelligis (in the Commentarius)›
- old-edition numerals: 876 after ‹probantes›
- other: first word "sumitur" may be the tail of a word broken from the previous column (e.g. absumitur); "est autem demutatio" looks like "cst" in the print, read as worn e; punctuation after "resurrectione" looks like a comma before capital "Quemadmodum", set as seen; Variae lectiones and Commentarius (editors' notes 37-44) at the page foot not set; running head cut off at the right edge
non resurrexerit. Et quam ineptum, si in hoc resurgit, ut non sit! quae potuit non resurrexisse, nec esse; quia non esse jam coeperat. Non miscebuntur omnino diversa, mutatio atque perditio, operibus utique diversa: perdit haec, illa mutat. Quomodo ergo, quod perditum est, mutatum non est; ita quod mutatum est, perditum non est. Perisse enim, est in totum non esse quod fuerit; mutatum esse, aliter esse est. Porro, dum aliter est, id ipsum potest esse: habet enim esse quod non perit. Mutationem enim passum est, non perditionem. Atque adeo petest et demutari quid, et ipsum esse nihilominus; ut et totus homo in hoc aevo substantia quidem ipse sit, multifariam tamen demutetur, et habitu, et ipsa corpulentia, et valetudine, et conditione, et dignitate, et aetate, studio, negotio, artificio, facultatibus, sedibus, legibus, moribus; nec quidquam tamen amittat hominis; nec ita alius efficiatur, ut cesset idem esse: imo nec alius efficiatur, sed aliud. Hanc formam demutationis divina etiam documenta testantur. Mutatur Mosi manus et quidem ad instar emortuae, exsanguis, et ex albida frigida; sed et recepto calore, et refuso colore, eadem caro et sanguis est. Mutatur postea et facies ejusdem, incontemplabili claritate. Sed Moses erat proinde, qui non videbatur. Sic et Stephanus angelicum jam fastigium induerat, sed non alia genua lapidationi succiderant. Dominus quoque in secessu montis etiam vestimenta luce mutaverat, sed liniamenta Petro agnoscibilia servaverat: ubi etiam Moyses et Helias, alter in imagine carnis nondum receptae, alter in veritate nondum defunctae, eamdem tamen habitudinem corporis etiam in gloria perseverare docuerant. De quo exemplo instructus et Paulus: qui transfigurabit, inquit, corpus humilitatis nostrae, conformale corpori
it had not risen again. And how absurd, if it rises again for this, that it may not exist! It could have not risen again, and not existed; for it had already begun not to exist. Things wholly different will not be confused, change and perdition, different certainly in their workings: the one destroys, the other changes. Therefore, just as what has been destroyed has not been changed, so what has been changed has not been destroyed. For to have perished is wholly not to be what it was; to have been changed is to be otherwise. Moreover, while it is otherwise, it can be the very same thing: for that which does not perish has being. For it has undergone change, not perdition. And so a thing can both be changed and nonetheless be itself; just as the whole man too in this age is indeed himself in substance, yet is changed in many ways, both in bearing, and in bodily bulk itself, and in health, and in condition, and in rank, and in age, in pursuit, in business, in craft, in means, in dwellings, in laws, in manners; and yet he loses nothing of the man, nor is he made another in such a way that he ceases to be the same: indeed he is not made another person, but another thing. This form of change the divine records also attest. The hand of Moses is changed, and indeed to the likeness of something dead, bloodless, and, from being white, cold; but when the warmth is received back and the colour poured back, it is the same flesh and blood. Afterwards the face of the same man is also changed, with a brightness that could not be gazed upon. But it was Moses just the same who was not seen. So too Stephen had already put on angelic loftiness, but it was no other knees that sank under the stoning. The Lord also, in the retreat of the mountain, had changed even His garments with light, but had kept His features recognizable to Peter: where also Moses and Elijah, the one in the image of flesh not yet received, the other in the reality of flesh not yet dead, had taught that the same condition of body persists even in glory. Instructed by this example Paul too says: Who will transfigure the body of our lowliness, conformable to the
Editors' notes and page, col. 924
Footnotes
(31) ‹incontemplabili› · call in col 924
In contemplabili Paris. Fran.
The Paris and Franeker editions read "in contemplabili".
(printed under page 466)
(32) ‹Moses erat› · call in col 924
Erant Venet.
The Venice edition reads "erant" (were).
(printed under page 466)
(33) ‹lapidationi› · call in col 924
In lapidatione Paris. Fran.
The Paris and Franeker editions read "in lapidatione" (at the stoning).
(printed under page 466)
(34) ‹qui transfigurabit› · call in col 924
Transfiguravit Venet.
The Venice edition reads "transfiguravit" (transfigured).
COMMENTARIUS (printed under page 466)
(43) ‹Petro agnoscibilia› · call in col 924
Sed liniamenta Petro agnoscibilia. Transfiguratio Christi norma fuit resurrectionis nostræ; quare quisque lineamenta et formam suam reservabit, qua cognosci queat, cujus rationes reddit Justinus quæst. 60. Lac.
"But [kept] the features recognisable to Peter." The Transfiguration of Christ was the pattern of our resurrection; so each will keep his own features and form by which he can be known, for which Justin gives the reasons in Question 60. La Cerda.
(printed under page 466)
(44) ‹nondum receptæ› · call in col 924
Alter in imagine carnis nondum receptæ. Hæc Tertulliani sententia probatur a S. Thoma in Commentariis in Matth. et iii p. q. 45, art. 3 ad 2, Lira in Matth. XVII, Abulensi quæst. 54 et 55. Tametsi Patrum et Interpretum plura suffragia suadeant etiam Moysen in veritate suæ carnis apparuisse, qui e mortuis ad tempus illud resurrexit. Approbat hanc sententiam Epiphanius ex Proclo et Methodio; August. lib. iii de Mirab. script. c. 10; Hieronymus in cap. xvii Matth. Lac.
"The one in the likeness of flesh not yet received." This opinion of Tertullian is approved by St Thomas in his Commentaries on Matthew and III, q. 45, art. 3 ad 2; by Lyra on Matthew 17; by the Abulensis, questions 54 and 55. Yet many votes of the Fathers and interpreters urge that Moses too appeared in the reality of his flesh, having risen from the dead for that time. This opinion is approved by Epiphanius from Proclus and Methodius; by Augustine, On the Wonders of Scripture, book III, ch. 10; by Jerome on Matthew 17. La Cerda.
(printed under page 466)
Page
- running head: …M PARS II. — SERIES I, POLEMICA. (left part cut off at image edge)
- marginal letters: A non resurrexerit. Et quam ineptum; B tione, et dignitate, et aetate; C quoque in secessu montis; D bantur Marcionitae demutari (in the Commentarius)
- old-edition numerals: 877 after et
- other: the word corpori was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 925
gloriae suae. Quod si et transfigurationem et conversionem in transitum substantiae cujusque defendis, ergo et Saul in alium virum conversus, de corpore suo excessit, et ipse Satanas, cum in angelum lucis transfiguratur, qualitatem suam amittit: non opinor. Ita et in resurrectionis eventum mutari, converti, reformari licebit cum salute substantiae.
body of His glory. But if you maintain that transfiguration and conversion amount to the passing away of each substance, then Saul too, when changed into another man, departed from his own body, and Satan himself, when he is transfigured into an angel of light, loses his own quality: I think not. So too, at the event of the resurrection, it will be permitted to be changed, converted and reformed with the substance kept safe.
CAPUT LVI.
Chapter LVI.
Etenim quam absurdum, quam vero et iniquum, utrumque autem quam Deo indignum, aliam substantiam operari, aliam mercede dispungi; ut haec quidem caro per martyria leniatur, alia vero coronetur; item e contrario, haec quidem caro in spercitiis volutetur, alia vero damnetur! Nonne praestat omnem semel fidem a spe resurrectionis abducere, quam de gravitate atque justitia Dei ludere? Marcionem pro Valentino resuscitari! quando neque mentem, neque memoriam, neque conscientiam hominis hodierni credibile sit aboleri per indumentum illud mutatorium immortalitatis et incorruptelae, vacaturo scilicet emolumento et fructu resurrectionis, et statu divini utrobique judicii. Si non meminerim me esse qui merui, quomodo gloriam Deo dicam? quomodo canam illi novum canticum, nesciens me esse qui gratiam Deo debeam? Cur autem solius carnis demutatio excipitur, non et animae simul, quae in omnibus praefuit carni? quale est, ut eadem anima. quae in hac carne totum vitae ordinem decucurrit, quae in hac carne Deum didicit, et Christum induit, et spem salutis seminavit, in alia, nescio qua, metat fructum? Nae illa gratiosissmia caro, cui gratis vita constabit. Quod si non et anima mutabitur, jam nec animae resurrectio est; nec ipsa enim resurrexisse credetur, si non alia resurrexerit.
For how absurd, and indeed how unjust, and both of them how unworthy of God, that one substance should do the work and another be paid off with the reward; that this flesh should be torn by martyrdoms, but another be crowned; and likewise, conversely, that this flesh should wallow in filthiness, but another be condemned! Is it not better to lead all faith away once and for all from the hope of resurrection than to make sport of the gravity and justice of God? That Marcion should be raised up in place of Valentinus! since it is not credible that either the mind, or the memory, or the conscience of the man of today is abolished through that changing garment of immortality and incorruption, for then the profit and fruit of the resurrection would surely be void, and the standing of the divine judgement on both sides. If I do not remember that it is I who have deserved, how shall I say glory to God? how shall I sing to Him a new song, not knowing that it is I who owe thanks to God? But why is the change of the flesh alone excepted, and not that of the soul as well, which in all things presided over the flesh? What sort of thing is it, that the same soul which in this flesh ran through the whole course of life, which in this flesh learned God, and put on Christ, and sowed the hope of salvation, should reap the fruit in another, I know not what? Truly most favoured is that flesh, to which life will be secured for nothing! But if the soul too is not changed, then there is no resurrection of the soul either; for neither will it itself be believed to have risen, unless another has risen.
CAPUT LVII.
Chapter LVII.
Hinc jam illa vulgaris incredulitatis argutia est: Si, inquiunt, ipse eademque substantia revocatur
Hence now comes that common quibble of unbelief: If, they say, the self-same substance is recalled
Editors' notes and page, col. 925
Footnotes
VARIAE LECTIONES (printed under page 467)
(35) ‹Quod si et› · call in col 925
Etsi Rhen. Seml.
Rhenanus and Semler read "etsi" (even if).
(printed under page 467)
(36) ‹de corpore suo› · call in col 925
Suo del. Rig. Venet.
Rigault and the Venice edition delete "suo" (his own).
(printed under page 467)
(37) ‹resurrectionis eventum› · call in col 925
Eventu alii.
Others read "eventu" (by the outcome).
(printed under page 467)
(38) ‹quam vero et iniquum› · call in col 925
Ethnicum alii mendose.
Others read "ethnicum" (heathen), wrongly.
(printed under page 467)
(39) ‹aliam mercede› · call in col 925
Mercedem Rhen. Seml.
Rhenanus and Semler read "mercedem" (reward).
(printed under page 467)
(40) ‹gratiam Deo› · call in col 925
Deo del. Rhen. Seml.
Rhenanus and Semler delete "Deo" (to God).
(printed under page 467)
(41) ‹est, ut› · call in col 925
Ut abest a Rhen.
"Ut" is missing in Rhenanus.
(printed under page 467)
(42) ‹vulgaris incredulitatis argutia› · call in col 925, printed there as "24"
Illæ vulgaris in argutiæ alii.
Others read "illae vulgaris in[credulitatis] argutiae" (those quibbles of common unbelief).
(printed under page 467)
(43) ‹anchor not visible in crop› · call not visible in crop
Etsi cæteri omnes.
All the others read "etsi" (even if).
(printed under page 467)
(44) ‹anchor not visible in crop› · call not visible in crop
Eadem Rhen. Seml.
Rhenanus and Semler read "eadem" (the same).
(printed under page 467)
(45) ‹anchor not visible in crop› · call not visible in crop
Vexatione omnes præter Junium.
All except Junius read "vexatione" (by harassment).
(printed under page 467)
(46) ‹anchor not visible in crop› · call not visible in crop
Vexemur Rhen. Rig. Venet.
Rhenanus, Rigault and the Venice edition read "vexemur" (we are harassed).
COMMENTARIUS (printed under page 467)
(45) ‹in transitum substantiae› · call in col 925
In transitum substantiæ. Transitum hic dicit Auctor quod antea, hoc capite, non semel perditionem; sicut transitum mortem appellare solemus. Quod confirmatur ex eo quod addit: Ergo et Saul, in alium virum conversus, de corpore suo excessit. Pam.
"Into a passing-over of substance." Here the Author calls "passing-over" what earlier in this chapter he more than once called "perdition", just as we are used to calling death a "passing". This is confirmed by what he adds: "So Saul too, turned into another man, departed from his body." Pamelius.
(printed under page 467)
(46) ‹anchor not visible in crop› · call not visible in crop
Ut quis insignis excesserit. Vox insignis pro deformi nonnunquam usurpatur, perinde ac Græcis ἐπίσημος. Le Pr.
"That someone should have departed marked." The word "insignis" is sometimes used for "deformed", just as ἐπίσημος among the Greeks. Le Prieur.
(printed under page 467)
(47) ‹anchor not visible in crop› · call not visible in crop
Si demutamur in gloriam, quanto magis in incolumitatem. Hæc erit corporum mutatio in resurrectione, ut non quales mortui fuerint resurgant, sed qualis erat primus parens antequam vetitum fructum attingeret. Le Pr.
"If we are changed into glory, how much more into soundness." This will be the change of bodies at the resurrection: that they will rise not such as they were when they died, but such as the first parent was before he touched the forbidden fruit. Le Prieur.
(printed under page 467)
Page
- running head: LIBER DE RESURRECTIONE (cut off at right edge)
- marginal letters: A pori gloriae suae. Quod si et; B netur; item e contrario; C animae simul, quae in omnibus; D (45) In transitum substantiae (in the Commentarius)
- old-edition numerals: 878 after Deum
- misprints kept as printed: ‹spercitiis› (for spurcitiis) and ‹gratiosissmia› (for gratiosissima) in the text
cum sua forma, linea, qualitate, ergo et cum insignibus suis reliquiis; itaque et caeci et claudi, et paralytici, et ut quis insignis excesserit, ita et revertetur. Quid nunc? et si ita, dedignaris tantam gratiam qualiscunque a Deo consequi? Non enim et nunc, animae solius admittens salutem, dimidiatis hominibus eamdem ascribis? Quid est credere resurrectionem, nisi integram credere? Si enim caro de dissolutione reparabitur, multo magis de vitiatione revocabitur. Minoribus majora praescribunt. Cujuscunque membri detruncatio, vel obtusio, nonne mors membri est? Si universalis mors resurrectione rescinditur, quid portionalis? Si demutamur in gloriam, quanto magis in incolumitatem! Vitiatio corporum accidens res est; integritas propria est: in hac nascimur. Etiamsi in utero vitiemur, jam hominis est passio. Prius est genus, quam casus. Quomodo vita confertur a Deo, ita et refertur. Quales eam accipimus, tales et recipimus. Naturae, non injuriae reddimur. Quod nascimur, non quod laedimur, reviviscimus. Si non integros Deus suscitat, non suscitat mortuos. Quis enim mortuus integer, et si integer moritur? Quis incolumis, qui exanimis? quod corpus illaesum, cum interemptum, cum frigidum, cum expallidum, cum edurum, cum cadaver? Quando magis homo debilis, nisi cum totus? quando magis paralyticus, nisi cum immobilis? Ita, nihil aliud est mortuum resuscitari, quam integrum fieri; ne ex ea parte mortuus adhuc sit, ex qua non resurrexerit. Idoneus Deus reficere quod fecit. Hanc suam et potestatem et liberalitatem satis jam in Christo spopondit, imo et ostendit non tantum resuscitatorem carnis, verum etiam redintegratorem. Atque adeo et Apostolus: Et mortui, inquit (I Cor. XV), resurgent incorrupti. Quomodo, nisi integri, qui retro corrupti, tam vitio valetudinis, quam et senio sepulturae? Nam et supra, utrumque proponens, oportere et corruptivum istud induere incorruptelam, et mortale istud immortalitatem, non iteravit sententiam, sed differentiam demandavit. Immortalitatem enim ad rescissionem
with its own form, outline and quality, then also with its own distinguishing remains; and so the blind and the lame and the paralysed too, and as each one departed with his distinguishing mark, so also will he return. What now? Even if it be so, do you disdain to obtain so great a grace from God in whatever state? For do you not even now, in admitting the salvation of the soul alone, assign that same salvation to halved men? What is it to believe the resurrection, if not to believe it whole? For if the flesh will be repaired from dissolution, much more will it be recalled from impairment. The greater things lay down the rule for the lesser. The cutting off or the blunting of any member whatever, is it not the death of that member? If universal death is annulled by the resurrection, what of partial death? If we are changed into glory, how much more into soundness! The impairment of bodies is an accidental thing; wholeness is proper [to them]: in this we are born. Even if we are impaired in the womb, it is already the suffering of a man. Kind comes before mishap. As life is conferred by God, so also is it restored. Such as we receive it, such also do we receive it back. We are restored to nature, not to injury. It is what we are born, not what we are hurt, that comes to life again. If God does not raise them whole, He does not raise the dead. For what dead man is whole, even if he dies whole? Who is sound that is lifeless? What body is unharmed when it is slain, when it is cold, when it is utterly pale, when it is hardened, when it is a corpse? When is a man more disabled than when he is wholly so? When more paralysed than when he is motionless? So, for a dead man to be raised is nothing other than for him to be made whole, lest he still be dead in that part in which he has not risen. God is able to remake what He made. This power and generosity of His He has already sufficiently pledged in Christ, nay, has also shown Him to be not only the raiser of the flesh but also its restorer. And so the Apostle too says: And the dead, he says (1 Cor. 15[:52]), shall rise incorrupt. How, unless whole, they who were formerly corrupted, as much by the impairment of ill health as by the decay of the grave? For above too, setting forth both, that this corruptible must put on incorruption, and this mortal immortality, he did not repeat the statement, but enjoined a difference. For by assigning immortality to the rescission
Editors' notes and page, col. 926
Footnotes
VARIAE LECTIONES (printed under page 467)
(43) ‹et ut quis› · call in col 926
Etsi cæteri omnes.
All the others read "etsi" (even if).
(printed under page 467)
(44) ‹eamdem ascribis› · call in col 926
Eadem Rhen. Seml.
Rhenanus and Semler read "eadem" (the same things).
(printed under page 467)
(45) ‹de vitiatione› · call in col 926
Vexatione omnes præter Junium.
All except Junius read "vexatione" (harassment).
(printed under page 467)
(46) ‹in utero vitiemur› · call in col 926
Vexemur Rhen. Rig. Venet.
Rhenanus, Rigault and the Venice edition read "vexemur" (we are harassed).
(printed under page 467) COMMENTARIUS (printed under page 467)
(46) ‹insignis excesserit› · call in col 926
Ut quis insignis excesserit. Vox insignis pro deformi nonnunquam usurpatur, perinde ac Græcis ἐπίσημος. Le Pr.
"As each one departed marked." The word "insignis" is sometimes used for "deformed", just as ἐπίσημος is among the Greeks. Le Prieur.
(printed under page 467)
(47) ‹in incolumitatem› · call in col 926
Si demutamur in gloriam, quanto magis in incolumitatem. Hæc erit corporum mutatio in resurrectione, ut non quales mortui fuerint resurgant, sed qualis erat primus parens antequam vetitum fructum attingeret. Le Pr.
"If we are changed into glory, how much more into soundness." This will be the change of bodies in the resurrection: that they will rise not such as they were when they died, but such as the first parent was before he touched the forbidden fruit. Le Prieur.
(printed under page 467)
(48) ‹nisi cum totus› · call in col 926
Quando magis homo debilis nisi cum totus? Hoc est, cum totus est debilis. Rig.
"When is a man more disabled than when wholly so?" That is, when he is wholly disabled. Rigault.
(printed under page 467)
(49) ‹vitio valetudinis› · call in col 926
Tam vitio valetudinis, etc. Consentiens est theologorum opinio, resurrecturos homines totos et integros; licet enim mutili mortui fuerint, mutilatio illa restaurabitur: ita Augustinus lib. xxii de Civ. cap. 19 et 20: « Nec si aliqua martyribus amputata, et ablata sunt membra, sine ipsis membris erunt in resurrectione mortuorum, quibus dictum est: Capillus capitis vestri non peribit. » Porro Basilius Seleuciencis a restauratione membri hominis, totius resurrectionem colligit orat. 14, quæ est in claudum sedentem ad portem speciosam, ubi adversus Judæos: Ἀναστάσεως ἀνδριάντα τὸν χωλὸν ἐχάλκευσε, γλώτταις ψευδομέναις ἀληθεύοντας ἀντεστράτευε πόδας. Resurrectionem in claudo seu imagine adumbravit, linguisque mendacibus veraces pedes opposuit. Le Pr.
"As much by the fault of sickness," etc. It is the agreed opinion of theologians that men will rise whole and entire; for though they died maimed, that maiming will be restored. So Augustine, City of God XXII, chs 19 and 20: "Nor, if some limbs were cut off and taken from the martyrs, will they be without those limbs at the resurrection of the dead, to whom it was said: Not a hair of your head shall perish." Further, Basil of Seleucia infers the resurrection of the whole man from the restoring of a man's limb, in Oration 14, which is on the lame man sitting at the Beautiful Gate, where against the Jews [he says]: "He cast the lame man in bronze as a statue of the resurrection, and against lying tongues he set truthful feet in array." He foreshadowed the resurrection in the lame man as in an image, and set truthful feet against lying tongues. Le Prieur.
(printed under page 467)
Page
- running head: …RESURRECTIONE CARNIS. 926 (left part of the head lies beyond the image's left edge)
- marginal letters: A ‹catur cum sua forma, linea, qualitate›; B ‹mutamur in gloriam, quanto magis in incolumita-›; C ‹integrum fieri; ne ex ea parte mortuus›; D ‹(49) Tam vitio valetudinis, etc.›
- old-edition numerals: 879 after ‹Idoneus Deus›
- misprints kept as printed: ‹Seleuciencis› and ‹portem› in Commentarius (49)
- column breaks not mended (for the settle step): the head ‹catur› is the tail of ‹revo-› at the foot of col 925; the foot ‹re-› continues as ‹scissionem› at the head of col 927 (rescissionem)
mortis, incorruptelam ad obliterationem corruptelae dividendo, alteram ad resurrectionem, alteram ad redintegrationem temperavit. Puto autem, et Thessalonicensibus omnis substantiae integritatem repromisit. Itaque nec in posterum timebuntur corporum labes. Nihil poterit amittere integritas, vel conservata, vel restituta, ex quo illi etiam, si quid amiserat, redditur. Praescribens enim adhuc easdem passiones obituram carnem, si eadem resurrectura dicitur, naturam adversus Dominum suum temere defendis, legem adversus gratiam impie asseris: quasi Domino Deo non liceat et mutare naturam, et sine lege servare. Quomodo ergo legimus (Matth. XIX): Quae impossibilia apud homines, possibilia apud Deum sunt, et (I Cor. I), Stulta mundi elegit Deus, ut sapientiam mundi confundat? Oro te, si famulum tuum libertate mutaveris, quia eadem caro atque anima permanebunt, quae flagellis et compedibus, et stigmatibus, obnoxiae retro fuerant, idcircone illa eadem pati oportebit? Non opinor. Atquin et vestis albae nitore, et aurei annuli honore, et patroni nomine, ac tribu mensaque honoratur. Permitte hanc et Deo potestatem, per vim demutationis illius conditionem, non naturam reformandi, dum et passiones auferuntur, et munitiones conferuntur, ita manebit quidem caro etiam post resurrectionem, eatenus passibilis qua ipsa, qua eadem; ea tamen impassibilis, qua in hoc ipsum mannumissa a Domino, ne ultra pati possit.
of death, incorruption to the effacing of corruption, he tempered the one towards resurrection, the other towards reintegration. But I think that to the Thessalonians also he promised again the integrity of the whole substance. Therefore not even in the time to come will the blemishes of bodies be feared. Integrity will be able to lose nothing, whether preserved or restored, from the moment that even whatever it had lost is given back to it. For when you lay it down beforehand that the flesh will still undergo the same sufferings, if it is said that the same flesh will rise again, you rashly defend nature against its Lord, you impiously assert law against grace: as though it were not permitted to the Lord God both to change nature and to preserve it without law. How then do we read (Matt. 19): The things that are impossible with men are possible with God, and (1 Cor. 1): God has chosen the foolish things of the world, that He may confound the wisdom of the world? I ask you, if you change your servant by freedom, will it therefore be necessary, because the same flesh and soul will remain which formerly were liable to whips and fetters and brands, for it to suffer those same things? I do not think so. On the contrary, he is honoured both with the brightness of a white garment, and with the honour of a gold ring, and with the name of patron, and with tribe and table. Allow this power to God also, of reforming by the force of that change the condition, not the nature, while both the sufferings are taken away and protections are conferred; thus the flesh will indeed remain even after the resurrection, passible to the extent that it is itself, that it is the same; yet impassible in this respect, that it has been manumitted by the Lord for this very purpose, that it may no longer be able to suffer.
CAPUT LVIII.
Chapter LVIII.
Jocunditas, inquit Isaias (Isa. XXXV), aeterna super caput eorum. Nihil aeternum, nisi post resurrectionem. Aufugit, inquit, dolor et moeror, et gemitus, ab illis. Proinde et Joanni Angelus (Apoc. XVII): Et delebit Deus omnem lacrymam ab oculis eorum. Utique ex iisdem oculis qui retro fleverant, quique adhuc flere potuissent, si non omnem lacrymae imbrem indulgentia divina siccaret. Et rursus (Apoc. XI): Deus enim delebit omnem lacrymam ab oculis eorum, et mors hactenus. Igitur et corruptela
Gladness, says Isaiah (Isa. 35), everlasting upon their head. Nothing is everlasting except after the resurrection. Sorrow, he says, and grief and groaning have fled from them. Accordingly the angel also [says] to John (Rev. 17): And God will wipe away every tear from their eyes. Surely from the same eyes which formerly had wept, and which might still have been able to weep, if divine indulgence did not dry up every shower of tears. And again (Rev. 11): For God will wipe away every tear from their eyes, and death [shall be] only thus far. Therefore corruption too
Editors' notes and page, col. 927
Footnotes
VARIAE LECTIONES (printed under page 468)
(47) ‹poterit amittere› · call in col 927
Admittere Rhen. Seml.
Rhenanus and Semler read "admittere" (to admit).
(printed under page 468)
(48) ‹enim adhuc› · call in col 927
Ad hoc Rhen. Seml.
Rhenanus and Semler read "ad hoc" (for this).
(printed under page 468)
(49) ‹Domino Deo› · call in col 927
Deo omitt. Rhen. Seml.
Rhenanus and Semler omit "Deo" (God).
(printed under page 468)
(50) ‹Quomodo ergo› · call in col 927
Quo Rhen. Seml.
Rhenanus and Semler read "quo".
(printed under page 468)
(51) ‹apud Deum sunt› · call in col 927
Sunt omitt. Rhen. Seml.
Rhenanus and Semler omit "sunt" (are).
(printed under page 468)
(52) ‹idcircone illa› · call in col 927
Illos Fran. illas Pam.
The Franeker edition reads "illos", Pamelius "illas" (them).
(printed under page 468)
(53) ‹demutationis illius› · call in col 927
Illius demutationis Rig. Venet.
Rigault and the Venice edition read "illius demutationis" (of that change), in that order.
(printed under page 468)
(54) ‹qua eadem; ea› · call in col 927
Et Fran.
The Franeker edition reads "et" (and).
(printed under page 468)
(55) ‹Jocunditas› · call in col 927
Jucunditas Venet.
The Venice edition reads "jucunditas" (joy).
(printed under page 468)
(56) ‹anchor not visible in crop› · call not visible in crop
Mors abest. a Rhen.
"Mors" (death) is missing in Rhenanus.
(printed under page 468)
(57) ‹anchor not visible in crop› · call not visible in crop
Dominum Rhen. Seml.
Rhenanus and Semler read "Dominum" (the Lord).
(printed under page 468)
(58) ‹anchor not visible in crop› · call not visible in crop
Dæmoniaci Rig. Venet.
Rigault and the Venice edition read "daemoniaci" (demoniacs).
(printed under page 468)
(59) ‹anchor not visible in crop› · call not visible in crop
Corruptela Rhen. Seml.
Rhenanus and Semler read "corruptela" (corruption).
(printed under page 468)
(60) ‹anchor not visible in crop› · call not visible in crop
Sarabara Rig. Venet. saraboeas alii. Sarabas. Rhen. Saraballa alii.
Rigault and the Venice edition read "sarabara"; others "saraboeas"; Rhenanus "sarabas"; others "saraballa" (Persian trousers).
(printed under page 468)
(61) ‹anchor not visible in crop› · call not visible in crop
Aliena Rig. Venet.
Rigault and the Venice edition read "aliena" (foreign).
COMMENTARIUS (printed under page 468)
(50) ‹annuli honore› · call in col 927
Aurei annuli honore. Dignitatis equestris erat prærogativa, quæ tamen adeo viluit, ut non modo liberti qui ad equestrem illum gradum evehebantur, illos annulos assumerent, verum ad infimam plebem id sensim prolapsum est. Le Pr.
"With the honour of the gold ring." It was the prerogative of equestrian rank, which nevertheless grew so cheap that not only did freedmen who were raised to that equestrian grade take up those rings, but the custom gradually slipped down to the lowest common people. Le Prieur.
(printed under page 468)
(51) ‹tribu mensaque› · call in col 927
Patroni nomine ac tribu mensaque, etc. Servi heros et dominos, liberti patronos vocabant, cumque manumittebantur, binis nominibus tertium patroni præfigebant: solebant etiam in tribus urbanas referri qui libertate donabantur, et mensæ assidebant patronorum, quod non nisi manumissi audebant. Le Pr.
"With the patron's name and tribe and table," etc. Slaves called them masters and lords, freedmen called them patrons; and when they were manumitted they prefixed the patron's [name] as a third to their two names. Those granted freedom were also usually enrolled in the city tribes, and they sat at their patrons' table, which only the manumitted dared to do. Le Prieur.
(printed under page 468)
(52) ‹anchor not visible in crop› · call not visible in crop
Quod vestimenta et calciamenta filiorum Israelis, etc. Cur, inquit, Israelitici populi vestes per an. 40 in deserto non attritæ sunt, nisi ut incorrupta viderentur, crederenturque a corruptione immunia, ita disponente Deo? De hoc miraculo egi in Animadv. in Præadamitas, sub Eusebii Romani nomine, contra Peyrerii perversam sententiam, qui Scripturæ miracula non sine scelere et amentia deridet. Le Pr.
"That the clothes and shoes of the children of Israel," etc. Why, he asks, were the garments of the people of Israel not worn out in the desert through forty years, unless that they might be seen uncorrupted and be believed exempt from corruption, by God's disposing? I have treated this miracle in the Animadversions on the Pre-Adamites, under the name of Eusebius Romanus, against the perverse opinion of Peyrère, who mocks the miracles of Scripture not without wickedness and folly. Le Prieur.
(printed under page 468)
(53) ‹anchor not visible in crop› · call not visible in crop
Nec tiaras nec sarabara. Vox est Persica Tiaras, ut Sarabara forsan Chaldaica. De hac lib. de Pallio, cap. 4. Le Pr.
"Neither tiaras nor trousers." "Tiaras" is a Persian word, as "sarabara" is perhaps Chaldean. On this, see the book On the Pallium, ch. 4. Le Prieur.
(printed under page 468)
Page
- running head: 927 TERTULLIANI OPERUM PARS II. — (rest cut off at the image edge; letters of TERTULLIANI and OPERUM poorly printed)
- marginal letters: A scissionem mortis, incorruptelam; B Stulta mundi elegit Deus; C mino, ne ultra pati possit.; D (50) Aurei annuli honore (in the commentary at the page foot)
- old-edition numerals: 880 after ita
- other: ligature doubt raised by the check (text not changed): moeror | maeror
- misprints kept as printed: ‹mannumissa› (for manumissa) in the text
hactenus; proinde per incorruptelam fugata, quemadmodum mors per immortalitatem. Si dolor, et moeror, et gemitus, ipsaque mors ex laesuris et animae et carnis obveniant, quomodo auferentur, nisi cessaverint causae, scilicet laesurae carnis atque animae? ubi casus adversi apud Deum, aut ubi incursus infesti apud Christum? ubi daemonici impetus apud Spiritum sanctum, jam et ipso diabolo cum angelis suis ignibus merso? Ubi necessitas, aut quod dicitur fortuna, vel fatum? quae resuscitatis plaga post veniam? quae reconciliatis ira post gratiam? quae infirmitas post virtutem? quae imbecillitas post salutem? Quod vestimenta et calciamenta filiorum Israelis quadraginta illis annis indetrita et inobsoleta manserunt; quod et in ipsis corporibus unguium et capillorum facilia crementa habilitatis et dignitatis justitia defixit, ne etiam enormitas corruptelae deputaretur: quod Babylonii ignes, trium fratrum nec tiaras, nec sarabaras quanquam Judaeis alienas, laeserunt; quod Jonas devoratus a bellua maris, in cujus alvo naufragia digerebantur, triduo post incolumis exspuitur; quod hodie Enoch et Elias nondum resurrectione dispuncti, quia nec morte functi, qua tamen de orbe translati, et hoc ipse jam aeternitatis candidati, ab omni vitio et ab omni damno, et ab omni injuria et contumelia immunitatem carnis ediscunt, cuinam fidei testimonium signant, nisi qua credi oportet, haec futurae integritatis esse documenta? Figurae enim nostrae fuerunt, Apostolo auctore, quae scripta sunt, ut et Dominum potentiorem credamus omni corporum lege, et carnis magis utique conservatorem, cujus etiam vestimenta, etiam calciamenta protexit.
[shall be] only thus far; accordingly put to flight through incorruption, just as death through immortality. If pain, and grief, and groaning, and death itself come about from injuries both of the soul and of the flesh, how will they be taken away unless the causes have ceased, namely the injuries of the flesh and of the soul? Where are adverse mishaps in the presence of God, or where hostile assaults in the presence of Christ? Where are demonic onslaughts in the presence of the Holy Spirit, when the devil himself with his angels has by then been plunged into the fires? Where is necessity, or what is called fortune, or fate? What blow is there for the raised after pardon? What anger for the reconciled after grace? What infirmity after strength? What weakness after salvation? That the garments and shoes of the children of Israel remained unworn and undecayed through those forty years; that in their very bodies too justice fixed the easy growths of nails and hair at the measure of fitness and seemliness, lest even excess be reckoned as corruption; that the fires of Babylon harmed neither the tiaras nor the sarabara of the three brothers, though these were foreign to the Jews; that Jonah, swallowed by the beast of the sea, in whose belly shipwrecks were being digested, is spat out unharmed after three days; that Enoch and Elijah, not yet discharged by resurrection, since they have not even undergone death, but only as translated from the world, and by this very fact already candidates for eternity, are learning even today an immunity of the flesh from every defect and from every loss, and from every injury and indignity: to what faith do these bear their testimony, if not to that by which it must be believed that these are proofs of the integrity to come? For the things that were written were figures of us, on the Apostle's authority, so that we might believe the Lord both more powerful than every law of bodies, and all the more the preserver of the flesh, of which He protected even the garments, even the shoes.
CAPUT LIX.
Chapter LIX.
Sed futurum, inquis, aevum alterius est dispositionis et aeternae; igitur hujus aevi substantiam non aeternam diversa possidere non posse. Plane, si homo propter dispositionem futuram, et non dispositio propter hominem. Sed enim Apostolus scribens (I Cor. III, 22): Sive mundus, sive vita, sive mors,
But the age to come, you say, belongs to another dispensation, and an eternal one; therefore the non-eternal substance of this age cannot possess what is of a different kind. Clearly so, if man exists for the sake of the dispensation to come, and not the dispensation for the sake of man. But the Apostle, writing (1 Cor. 3:22): Whether the world, or life, or death,
Editors' notes and page, col. 928
Footnotes
(62) ‹immunitatem› · call in col 928
Emunitatem cod. Pithæ. Rig. Venet.
Pithou's manuscript, Rigault and the Venice edition read "emunitatem" (exemption).
(printed under page 468)
(63) ‹magis utique› · call in col 928
Et add. Rhen.
Rhenanus adds "et" (and).
(printed under page 468)
(64) ‹calciamenta› · call in col 928, printed there as a second "63"
Calceamenta Seml.
Semler reads "calceamenta" (shoes).
COMMENTARIUS (printed under page 468)
Page
- running head: UM PARS II. — SERIES I, POLEMICA. (cut off at left edge) 928
- marginal letters: A ‹hactenus; proinde per incorruptelam›; B ‹corporibus unguium et capillorum›; C ‹menta? Figurae enim nostrae›; D ‹(52) Quod vestimenta et calciamenta› (in the commentary)
- old-edition numerals: 881 after hodie
sive futura, sive praesentia, omnia vestra sunt, eosdem constituit haeredes etiam futurorum. Nihil tibi largitur Isaias dicens (XL, 5, 6): Omnis caro foenum; et alibi: Et videbit omnis caro salutare Domini. Exitus, non substantias distinxit. Quis enim judicium Dei non in sententia duplici statuit, salutis et poenae? Omnis igitur caro foenum, quae igni destinatur; et omnis caro videbit salutare Domini, quae saluti ordinatur. Ego me scio neque alia carne adulteria commisisse, neque nunc alia carne ad continentiam eniti. Si quis est bina pudenda circumferens, potest jam et demere foenum carnis immundae, et solam sibi reservare, quae visura sit Domini salutare. Sed cum idem Prophetes etiam nationes ostendat, nunc deputatas velut pulverem et salivam, nunc speraturas et credituras in nomen et in brachium Domini, numquid et de nationibus fallimur? et aliae quidem sunt crediturae, aliae in pulverem deputatae, ex diversitate substantiae? Sed et Christus intra oceanum, et de isto coelo quod nobis incubat, verum lumen nationibus offulsit; et ipsi Valentiniani hic errare didicerunt; noc alia erit forma nationum credentium, nisi quae et non credentium, de carne, de anima. Sicut ergo easdem nationes non genere, sed sorte distinxit; ita et carnes, quae in ipsis nationibus una substantia est, non materia, sed mercede disjunxit.
whether things to come or things present, all are yours, he has appointed the same men heirs also of the things to come. Isaiah grants you nothing when he says (Isa. 40:5–6): All flesh is grass; and elsewhere: And all flesh shall see the salvation of the Lord. He distinguished outcomes, not substances. For who has not set the judgement of God in a twofold sentence, of salvation and of punishment? All flesh, therefore, is grass, that which is destined for the fire; and all flesh shall see the salvation of the Lord, that which is ordained for salvation. I know that it was in no other flesh that I committed adulteries, and that it is in no other flesh that I now strive after continence. If there is anyone who goes about carrying two sets of private parts, he may now both cut away the grass of the unclean flesh and keep for himself only that which is to see the salvation of the Lord. But since the same Prophet also shows the nations, now reckoned as dust and spittle, now about to hope and to believe in the name and in the arm of the Lord, are we then deceived about the nations too? and are some indeed to believe, and others reckoned as dust, from a diversity of substance? But Christ too shone forth as the true light to the nations within the ocean, and from this sky which lies over us; and the Valentinians themselves have learned to err here; nor will the form of the believing nations be any other than that of the unbelieving, of flesh, of soul. Just as, therefore, He distinguished the same nations not by kind but by lot, so also the fleshes, which in those very nations are one substance, He separated not by material but by reward.
CAPUT LX.
Chapter LX.
Ecce autem, ut adhuc controversiam exaggerent, carni maxime eidem, de officiis quoque membrorum argumentantur, aut et ipsa dicentes permanere debere in suis operibus et fructibus, ut eidem corpulentiae adscripta; aut, quia constet discessura
But see now, in order to heap up the controversy still further against the flesh, and against that same flesh above all, they argue also from the functions of the members, either saying that these too must remain in their works and fruits, as being assigned to the same bodily substance; or, because it is agreed that there is going to be a departure of
Editors' notes and page, col. 929
Footnotes
VARIAE LECTIONES (65–67) ‹anchor not visible in crop› · calls not visible in crop Dei Pam. Fran. Rig. Venet.
Pamelius, the Franeker edition, Rigault and the Venice edition read "Dei" (of God).
(printed under page 469)
(68) ‹anchor not visible in crop› · call not visible in crop
Incumbat Rhen. Seml.
Rhenanus and Semler read "incumbat" (lies over).
(printed under page 469)
(69) ‹anchor not visible in crop› · call not visible in crop
Effulsit Pam. Fran. Paris.
Pamelius, the Franeker and the Paris editions read "effulsit" (shone forth).
(printed under page 469)
(70) ‹controversiam exaggerent› · call in col 929
Exaggerant Rhen. Seml.
Rhenanus and Semler read "exaggerant" (they heap up).
(printed under page 469)
(71) ‹anchor not visible in crop› · call not visible in crop
Decessuro Rig. Venet. discessuro Rhen. Seml.
Rigault and the Venice edition read "decessuro"; Rhenanus and Semler "discessuro" (about to depart).
(printed under page 469)
(54) ‹anchor not visible in crop› · call not visible in crop
Ego me scio neque alia carne adulteria commisisse, etc. Si de se loquatur Auctor, videtur in juventute sua ante matrimonium continentiam non servasse: sed cum in ipso matrimonio continentem fuisse subindicaverimus supra, lib. i, ad Uxorem, et usque adeo continentiæ amator fuerit, ut ea occasione Montano postea adhæserit, videtur potius in genere loqui de quovis homine sub persona sua. Pam.
"I know that I committed adulteries with no other flesh," etc. If the Author speaks of himself, he seems not to have kept continence in his youth before marriage; but since we have indicated above, on To his Wife, book I, that he was continent in marriage itself, and he was so great a lover of continence that on that account he later clung to Montanus, he seems rather to speak in general, of any man, in his own person. Pamelius.
(printed under page 469)
(55) ‹anchor not visible in crop› · call not visible in crop
Sed et Christus intra oceanum, et de isto cœlo quod nobis incubat. Hoc etiam delirabant Valentiniani, quod extra hunc ambitum terræ alios homines esse dicerent, ac diversæ substantiæ, eosque veros, teletos et abascantos et acinetos. Nostrates enim veros homines non esse, quos Demiurgus stillicidium situlæ, et pulverem arcæ, et locustas deputavit. Qua de re Septimius noster apertius disputat lib. de Scorpiace. Ad hæc vero deliramenta non pertinere arbitror quod legitur in prima Clementis ad Corinthios Epistola de mundis extra oceanum positis, quos ἀπεράντους esse ait. Nam hoc viro Apostolico geographiæ potius imperitia exciderit, quam ullius dogmatis adserendi studio. Rig. — Ejusdem nobiscum naturæ fuit Christus; neque enim, quod hæreticorum commentum, carnem e cœlo, aut mundo præter Oceani terminos, traxit. Le Pr.
"But Christ too [was] within the ocean, and from this sky that lies over us." The Valentinians raved this too: that beyond this circuit of the earth there were other men, of a different substance, and that these were the true ones, "perfect", "unbewitched" and "unmoved". For men of our parts, they said, are not true men, whom the Demiurge reckoned a drop from a bucket, dust of the threshing-floor, and locusts. Our Septimius disputes this more openly in the book Scorpiace. But I judge that what we read in Clement's first Epistle to the Corinthians about worlds set beyond the ocean, which he calls ἀπεράντους (boundless), does not belong to these ravings: for it will have escaped that Apostolic man through inexperience of geography rather than from any zeal to assert a doctrine. Rigault. — Christ was of the same nature as we; for he did not, as the heretics invented, draw his flesh from heaven, or from a world beyond the bounds of the Ocean. Le Prieur.
(printed under page 469)
(56) ‹anchor not visible in crop› · call not visible in crop
Compitum stomachi. Compitum stomachi vocat conventiculum et receptaculum; quod in hoc videlicet conveniat quidquid eduliorum per os immittitur. Sumpta est metaphora ab iis viis competentibus ac convenientibus; nam hinc compitum deducunt Grammatici. Rhen.
"The crossroads of the stomach." He calls the stomach a crossroads, that is, a meeting-place and receptacle, because whatever food is put in through the mouth comes together in it. The metaphor is taken from roads that meet and come together; for the grammarians derive "compitum" from this. Rhenanus.
(printed under page 469)
Page
- running head: 929 LIBER RESURRECTIONE D (cut off at right edge)
- marginal letters: A sive futura, sive praesentia; B velut pulverem et salivam; C Ecce autem, ut adhuc; D (55) Sed et Christus intra oceanum (in commentary)
- old-edition numerals: 882 after Valentiniani
esse officia membrorum, corpulentiam quoque eradant: cujus scilicet perseverantia credenda non sit utique sine membris, quia nec membra credenda sint sine officiis. Quo enim jam, inquiunt, spelunca haec oris, et dentium statio, et gulae lapsus, et compitum stomachi, et alvi gurges, et intestinorum perplexa proceritas, cum esui et potui locus non erit? Quo hujusmodi membra admittunt, subigunt, devolvunt, dividunt, digerunt, egerunt? quo manus ipsae et pedes et operarii quique artus, cum victus etiam cura cessabit? quo renes conscii seminum, et reliqua genitalium utriusque sexus, et conceptuum stabula, et uberum fontes, decessuro concubitu, et foetu, et educatu? postremo, quo totum corpus, totum scilicet vacaturum? Ad haec ergo praestruximus, non oportere committi futurorum atque praesentium dispositiones, intercessura tunc demutatione: et nunc superstruimus officia ista membrorum necessitatibus vitae hujus eo usque consistere, donec et ipsa vita transferatur a temporalitate in aeternitatem, sicut animale corpus in spiritale, dum mortale istud induet immortalitatem, et corruptivum istud incorruptelam (I Cor. XV); et ipsa autem liberata tunc vita a necessitatibus, liberabuntur et membra ab officiis; nec ideo non erunt necessaria. Licet enim officiis liberentur, sed judiciis retinentur; ut quis referat per corpus, prout gessit (II Cor. V). Salvum enim hominem tribunal Dei exigit; salvum vero sine membris non licet eum, ex quorum non officiis, sed substantiis constat. Nisi forte, et navem sine carina, sine prora, sine puppi, sine compaginis totius incolumitate salvam adseverabis. Et tamen navem procella dissipatam vel carie dissolutam,
the functions of the members, they scrape away the bodily substance too: since its continuance, you see, is surely not to be believed without members, because neither are members to be believed without functions. For to what purpose then, they say, this cavern of the mouth, and the station of the teeth, and the slide of the gullet, and the crossroads of the stomach, and the whirlpool of the belly, and the tangled length of the intestines, when there will be no place for eating and drinking? To what purpose do members of this kind take in, work over, roll down, divide, digest, discharge? To what purpose the hands themselves and the feet and every labouring limb, when even the care of sustenance will cease? To what purpose the kidneys, privy to the seeds, and the rest of the genitals of either sex, and the stalls of conception, and the fountains of the breasts, when intercourse, and childbearing, and rearing are to depart? Finally, to what purpose the whole body, the whole, that is, destined to stand idle? To these things, then, we have laid down beforehand that the arrangements of things to come and of things present ought not to be set against each other, since a change will then intervene; and now we build upon this that these functions of the members persist for the necessities of this life only until life itself also is transferred from temporality into eternity, as the animal body into the spiritual, when this mortal shall put on immortality, and this corruptible incorruption (1 Cor. 15); and moreover, life itself being then freed from necessities, the members also will be freed from their functions; nor on that account will they not be necessary. For although they are freed from functions, yet they are retained for judgements, so that each may receive back through the body according as he has done (2 Cor. 5). For the tribunal of God requires the man whole; but whole without members he cannot be, since he consists of their substances, not of their functions. Unless perhaps you will assert that a ship too is whole without keel, without prow, without stern, without the soundness of its whole framework. And yet a ship scattered by a storm or dissolved by rot,
Editors' notes and page, col. 930
Footnotes
(72) ‹non licet› · call in col 930
Liquet cod. Wouw. Rig. Venet.
Wouwer's manuscript, Rigault and the Venice edition read "liquet" (it is clear).
COMMENTARIUS (printed under page 469)
(57) ‹judiciis retinentur› · call in col 930
Sed judiciis retinentur. Sæpissime nititur Auctor hac ratione ad fulciendam resurrectionem, præcipue cap. 14; cui licet plurimum fidant Patres, et merito, Athenagoras, qui plenius eam persequitur, minus dedit, affert tres rationes ad probationem resurrectionis, sed huic de necessitate judicii divini derogavit nonnihil. Verum secunda ejus ratio ex natura ipsa hominis, multo minus virium habet, neque prima ex fine, cui Deus creavit hominem, majoris ponderis est, etsi minime inefficacem censeam. Pam.
"But they are kept for the judgement." The Author very often leans on this reason to support the resurrection, especially in ch. 14; and though the Fathers rely on it very much, and rightly, Athenagoras, who pursues it more fully, gave it less weight: he brings three reasons for proving the resurrection, but took something away from this one, from the necessity of the divine judgement. Yet his second reason, from the very nature of man, has much less force, nor is the first, from the end for which God created man, of greater weight, though I should judge it by no means ineffective. Pamelius.
(printed under page 469)
(58) ‹procella dissipatam› · call in col 930
Et tamen navem procella dissipatam. Alfeni quoque sententia fuit, navem, si adeo sæpe refecta esset, ut nulla tabula eadem permaneret quæ non nova fuisset, nihilominus eamdem navem esse existimari. L. Proponebatur. De jud. Itaque Athenienses, quo tempore Socrati cicutas miscuere, (continues)
"And yet a ship broken up by a storm." It was also the opinion of Alfenus that a ship, even if it had been repaired so often that no plank remained the same that had not been new, was nevertheless held to be the same ship (Digest, law "Proponebatur", On judgements). So the Athenians, at the time when they mixed the hemlock for Socrates, (continues)
(printed under page 469)
Page
- running head: [cut off at left] SURRECTIONE DE CARNIS 930
- marginal letters: A ‹esse officia membrorum›; B ‹haec ergo praestruximus›; C ‹membris non licet eum›; D ‹Auctor hac ratione› (in the Commentarius, not in the text)
- old-edition numerals: 883 after hominem
redactis et recuratis omnibus membris, eamdem saepe conspeximus etiam titulo restitutionis gloriantem. De Dei artificio, et arbitrio, et jure, torquemur? Porro, si dives Dominus et liberalis, adfectui aut gloriae suae praestans solam navis restitutionem, hactenus eam voluerit operari, idcirco tu negabis necessariam illi compaginem pristinam, ut exinde jam vacaturam, cum soli saluti navis sine operatione conveniat? Igitur hoc tantummodo discere sufficit, an Dominus, hominem saluti destinando, carnem destinarit, an eamdem velit denuo esse, quam non debebis ex futura membrorum vacatione praescribere denuo esse non posse. Licet enim esse quid denuo, et nihilominus vacare; nec potest autem dici vacare, si non sit. At enim si sit, poterit et non vacare: nihil enim apud Deum vacabit.
with all its members put back together and repaired, we have often seen the same [ship] glorying even in the title of restoration. Are we tormented about God's craftsmanship, and His judgement, and His right? Furthermore, if a rich and generous Lord, granting to His affection or His glory only the restoration of the ship, should have willed to work upon it only thus far, will you for that reason deny that its former framework is necessary to it, on the ground that it will thereafter be idle, when it befits the mere safety of the ship without any working? Therefore it suffices to learn only this: whether the Lord, in destining man to salvation, destined the flesh; whether He wills the same to exist again, which you ought not, on the ground of the future idleness of the members, to rule cannot exist again. For something may exist again and nevertheless be idle; but it cannot be said to be idle if it does not exist. But indeed if it exists, it will also be able not to be idle: for nothing will be idle with God.
CAPUT LXI.
Chapter LXI.
Sed accepisti, homo, os ad vorandum atque potandum: cur non potius ad eloquendum, ut a caeteris animalibus distes? cur non potius ad praedicandum Deum, ut etiam hominibus antistes? Denique, Adam ante nomina animalibus enuntiavit, quam de arbore decerpsit; ante etiam prophetavit, quam voravit. Sed accepisti dentes ad macellum corrodendum: cur non potius ad omnem hiatum et rictum tuum coronandum? cur non potius ad pulsus linguae temperandos, ad vocis articulos offensione signandos? Denique et edentulos audi et vide, ut honori oris, et organum dentium quaeras. Forata sunt inferna in viro et in femina, nimirum qua libidines fluitent: cur non magis qua potuum defruta colentur? Est adhuc feminis intus, quo semina congerantur: an quo sanguinis onera secedant, quem pigrior sexus discutere non sufficit? Dicenda enim
But you have received, O man, a mouth for devouring and drinking: why not rather for speaking out, that you may differ from the other animals? why not rather for proclaiming God, that you may stand above even men? Indeed, Adam pronounced names to the animals before he plucked from the tree; he also prophesied before he devoured. But you have received teeth for gnawing through the meat-market: why not rather for crowning the whole gape and opening of your mouth? why not rather for regulating the strokes of the tongue, for marking the articulations of the voice by their impact? Indeed, hear and see the toothless too, how for the honour of the mouth you would seek even the instrument of the teeth. The lower parts are pierced in man and in woman, doubtless where lusts may flow out: why not rather where the boiled-down residue of drinks will be strained off? There is further within women a place where seeds are gathered: or is it where the burdens of blood may pass away, which the more sluggish sex is not able to shake off? For there must be spoken of
Editors' notes and page, col. 931
Footnotes
VARIAE LECTIONES (printed under page 470)
(73) ‹idcirco tu› · call in col 931
Tunc Rhen.
Rhenanus reads "tunc" (then).
(printed under page 470)
(74) ‹debebis ex› · call in col 931
Et Rhen. Seml.
Rhenanus and Semler read "et" (and).
(printed under page 470)
(75) ‹macellum corrodendum› · call in col 931
Coornandum Ms. angl. Pam.
The English manuscript and Pamelius read "coornandum" (to be adorned).
(printed under page 470)
(76) ‹linguæ temperandos› · call in col 931
Temporandos Fran. Pam.
The Franeker edition and Pamelius read "temporandos".
(printed under page 470)
(77) ‹et edentulos› · call in col 931
Et edentulos omitt. Seml.
Semler omits "et edentulos" (and the toothless).
(printed under page 470)
(78) ‹ut honori› · call in col 931
Honorem Rig. Venet. Seml.
Rigault, the Venice edition and Semler read "honorem" (honour).
(printed under page 470)
(79) ‹potuum defruta› · call in col 931
Defluxura Rhen. Seml.
Rhenanus and Semler read "defluxura" (outflow).
(printed under page 470)
(80) ‹Est adhuc› · call in col 931
In add. Pam. Fran.
Pamelius and the Franeker edition add "in".
(printed under page 470)
(81) ‹anchor not visible in crop› · call not visible in crop
Et qualiter volunt, et quorum volunt Pam. Rhen. Seml.
Pamelius, Rhenanus and Semler read "et qualiter volunt, et quorum volunt" (both as they will and of what they will).
(printed under page 470)
(82) ‹anchor not visible in crop› · call not visible in crop
Nam abest a Pam. Paris. Fran. nam etsi hic Rhen. Seml.
"Nam" (for) is missing in Pamelius and the Paris and Franeker editions; Rhenanus and Semler read "nam etsi hic" (for even if here).
COMMENTARIUS
(continued)
navem quotannis in Delon transmitti solitam eam ipsam esse dicebant, qua majores suos Theseus in Cretam vexerat. Τοῦτό ἐστι τὸ πλοῖον, ὥς φασιν Ἀθηναῖοι, etc., inquit Platonicus Phædon. Rig.
(continued) …said that the ship regularly sent every year to Delos was the very one in which Theseus had carried their ancestors to Crete. "This is the ship, as the Athenians say," etc., says Plato's Phaedo. Rigault.
(printed under page 470)
(59) ‹corrodendum› · call in col 931
Sed accepisti dentes ad macellum corrodendum. Quemadmodum Menius ille Horatianus: Pernicies et tempestas barathrumque macelli. Rig.
"But you received teeth for gnawing the meat-market." Like that Maenius of Horace: "The ruin and tempest and abyss of the meat-market." Rigault.
(printed under page 470)
(60) ‹colentur› · call in col 931
Qua potuum defruta colentur. Prima editio, qua de fluxura colentur, magnopere placet Junio, qui miratur admissam alteran lectionem, cum tamen significantius sit defruta; nam potus decoctus colatur per infernos meatus. Defrutum enim est vinum decoctum a defervendo dictum, ut Palladius inquit, usque ad medietatem juxta Plinium: vel, juxta Nonium, dicebant defrutum, « Si ex duabus partibus ad tertiam redegerant defervefaciendo. » Lac.
"Where the boiled-down residues of drink are strained." The first edition, "qua de fluxura colentur", greatly pleases Junius, who wonders that the other reading was admitted, although "defruta" is more expressive: for drink, boiled down, is strained through the lower passages. "Defrutum" is wine boiled down, named from "defervere" (to boil down), as Palladius says; down to half, according to Pliny; or, according to Nonius, they called it "defrutum" "if by boiling they had reduced it from two parts to a third." La Cerda.
(printed under page 470)
(61) ‹anchor not visible in crop› · call not visible in crop
Dicenda enim et hæc officia membrorum. Circa hujusmodi officia membrorum mira libertate lusit Hieronymus libro adversus Jovinianum primo. Rig.
"For these too must be called offices of the members." Jerome played with remarkable freedom on offices of the members of this kind, in the first book Against Jovinian. Rigault.
(printed under page 470)
Page
- running head: 931 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
- marginal letters: A tam, redactis et recuratis; B vacare; nec potest autem; C hiatum et rictum tuum; D navem quotannis in Delon (in editors' commentary)
- old-edition numerals: 884 after honori
- misprints kept as printed: ‹alteran› (for alteram) in Commentarius (60)
et haec, quatenus, quae volunt et quorum volunt, et qualiter volunt, officia membrorum ludibriose, de industria suffundendae resurrectionis, oblatrant; non recogitantes, ipsas prius causas necessitatis tunc vacaturas, cibi famem, et potus sitim, et concubitus genituram, et operationis victum. Sublata enim morte, neque victus fulcimenta ad praesidia vitae, neque generis supparatura gravis erit membris. Caeterum, et hodie vacare intestinis et pudendis licebit. Quadraginta diebus Moses et Helias jejunio functi, solo Deo alebantur. Jam tunc enim dedicabatur, Non in pane vivet homo, sed in Dei verbo. Ecce virtutis futurae liniamenta. Nos quoque, ut possumus, os cibo excusamus; etiam sexum a congressione subducimus. Quot spadones voluntarii? quot virgines Christo maritatae? quot steriles utriusque naturae, infructuosis genitalibus structi? Nam si et hic jam vacare est et officia et emolumenta membrorum temporali vacatione, ut in temporali dispositione, nec homo tamen minus salvus est; proinde homine salvo, et quidem magis tunc, ut in aeterna dispositione, magis non desiderabimus, quae jam hic non desiderare consuevimus.
these things too, inasmuch as they bark out mockingly at the functions of the members, whatever they wish, and of whom they wish, and in what way they wish, deliberately in order to cover the resurrection with shame; not reflecting that the very causes of the necessity will first be done away with then: hunger for food, and thirst for drink, and generation for intercourse, and livelihood for work. For once death has been removed, neither the supports of nourishment for the defence of life nor the provision for the race will be a burden to the members. Moreover, even today it will be permitted for the intestines and the private parts to be idle. For forty days Moses and Elijah, having kept a fast, were nourished by God alone. For already then it was being dedicated: Man shall not live by bread, but by the word of God. Behold the outlines of the power to come. We too, as far as we can, excuse the mouth from food; we also withdraw the sex from intercourse. How many voluntary eunuchs are there? how many virgins married to Christ? how many barren persons of both sexes, built with fruitless genitals? For if even here it is already possible for both the functions and the profits of the members to be idle by a temporal cessation, as in a temporal dispensation, and yet man is no less saved; accordingly, man being saved, and indeed more so then, as in the eternal dispensation, all the more shall we not desire the things which already here we have grown accustomed not to desire.
CAPUT LXII.
Chapter LXII.
Sed huic disceptationi finem Dominica pronuntiatio imponit. Erunt, inquit (Matth. XXII), tanquam angeli. Si non nubendo, quia nec moriendo, utique nec ulli simili necessitati succidendo corporalis conditionis. Quia et angeli aliquando tanquam homines fuerunt, edendo et bibendo, et pedes lavacro porrigendo: humanam enim induerant superficiem, salva intus substantia propria. Igitur, si angeli, facti tanquam homines, in eadem substantia spiritus carnalem tractationem susceperunt, cur non et homines, facti tanquam
But the Lord's pronouncement puts an end to this dispute. They will be, He says (Matt. 22), like angels. If by not marrying, because also by not dying, then certainly also by not succumbing to any similar necessity of bodily condition. For angels too were at times like men, by eating and drinking, and by holding out their feet for washing: for they had put on a human surface, their own substance being preserved within. Therefore, if angels, made like men, underwent carnal treatment in the same substance of spirit, why should not men too, made like
Editors' notes and page, col. 932
Footnotes
(62) ‹tanquam angeli› · call in col 932
Erunt, inquit, tanquam angeli. Attigit hunc locum cap. 36. Hic tamen argumentum istud annecti potest antecedentibus, quasi augens vim. Dixerat in hac vita excusari homines a congressu carnali, ac propterea velut angelos cœlestem vitam vivere, ut Bernardus inquit, serm. 2 ad fratres. Et Cyprianus lib. de Singul. cler. Quare et in alia vita poterunt homines angelico ritu conversari, ut confirmat et definit Christus: Erunt tanquam angeli. Lac.
"They will be, he says, like angels." He touched this passage in ch. 36. Here, however, this argument can be joined to what precedes, as if increasing its force. He had said that in this life men are excused from carnal intercourse, and therefore live a heavenly life like angels, as Bernard says, Sermon 2 to the Brethren; and Cyprian in the book On the Celibacy of Clerics. So in the other life too men will be able to live in the angelic manner, as Christ confirms and lays down: "They will be like angels." La Cerda.
(printed under page 470)
(63) ‹simili necessitati succidendo› · call in col 932
Simili necessitati succidendo. Usus est supra eodem verbo, pro succumbendo. Quoad sententiæ rationem attinet, venuste Æneas Gazeus in Theophrasto. Lac.
"By falling under any like necessity." He used the same word above, for "succumbing". As for the reasoning of the thought, Aeneas of Gaza puts it elegantly in the Theophrastus. La Cerda.
(printed under page 470)
(64) ‹susceperunt› · call in col 932
Carnalem tractationem susceperunt. Imo et post resurrectionem carnalem aliquando tractationem suscepturos angelos, assumpta humana figura et officiis, et solemnibus humanorum mem- (continues)
"They took up fleshly handling." Indeed, even after the resurrection the angels will at times take up fleshly handling, having assumed the human figure and the offices and customary [functions] of human mem[bers]… (continues)
(printed under page 470)
Page
- running head: [cut off at left]M PARS II. — SERIES I, POLEMICA. 932
- marginal letters: A ‹et haec, quatenus›; B ‹quoque, ut possumus›; C ‹tiatio imponit›; D ‹Hieronymus libro adversus Jovinianum› (in the Commentarius at page foot)
- old-edition numerals: 885 after corporalis
angeli, in eadem substantia carnis spiritalem subeant dispositionem, non magis solemnibus carnis obnoxii sub angelico indumento, quam angeli tunc solemnibus spiritus sub humano? Nec ideo non permansuri in carne, quia non et in solennibus carnis: cum nec angeli ideo non et in spiritu permanserint, quia non et in solennibus spiritus. Denique, non dixit, Erunt angeli, ne homines negaret: sed, tanquam angeli, ut homines conservaret. Non abstulit substantiam, cui similitudinem attribuit.
angels, undergo a spiritual disposition in the same substance of flesh, no more subject to the customary functions of the flesh under the angelic garment than the angels then were to the customary functions of spirit under the human [garment]? Nor will they therefore not remain in the flesh because they are not also in the customary functions of the flesh: since the angels likewise did not therefore fail to remain in spirit because they were not also in the customary functions of spirit. Finally, He did not say, "They will be angels", lest He should deny them to be men, but "as angels", so that He might preserve them as men. He did not take away the substance to which He attributed the likeness.
CAPUT LXIII.
Chapter LXIII.
Resurget igitur caro, et quidem omnis, et quidem ipsa, et quidem integra. In deposito est ubicunque apud Deum, per fidelissimum sequestrem Dei et hominum Jesum Christum, qui et homini Deum, et hominem Deo reddet, carni spiritum et spiritui carnem. Utrumque jam in semetipso foederavit, sponsam sponso, et sponsum sponsae comparavit. Nam et si animam quis contenderit sponsam, vel dotis nomine sequetur animam caro. Non erit anima prostituta, ut nuda suscipiatur a sponso: habet instrumentum, habet cultum, habet mancipium suum carnem; ut collactanea comitabitur. Sed caro est sponsa, quae et in Christo Jesu spiritum sponsum per sanguinem pacta est. Hujus interitum quem putas, secessum scias esse. Non sola anima seponitur: habet et caro secessus suos interim, in aquis, in ignibus, in altibus, in bestiis. Cum in haec dissolvi videtur, velut in vasa transfunditur. Si etiam ipsa vasa defecerint, cum de illis quoque effluxerit, in suam matricem terram quasi per ambages resorbetur, ut rursus ex illa repraesentetur Adam, auditurus a Domino: Ecce Adam quasi unus ex nobis factus est: vere tuus
The flesh, therefore, will rise again, and indeed all of it, and indeed itself, and indeed whole. Wherever it is, it is in deposit with God, through the most faithful trustee between God and men, Jesus Christ, Who will restore both God to man and man to God, the spirit to the flesh and the flesh to the spirit. Both of these He has already joined in covenant in Himself; He has matched the bride to the bridegroom and the bridegroom to the bride. For even if anyone should contend that the soul is the bride, the flesh will follow the soul at least by way of dowry. The soul will not be a prostitute, to be received naked by the bridegroom: she has her outfit, she has her adornment, she has her own servant, the flesh; it will accompany her as a foster-sister. But the flesh is the bride, which also in Christ Jesus has been betrothed through blood to the spirit as bridegroom. What you think to be its destruction, know to be a withdrawal. Not the soul alone is laid aside: the flesh also has its places of retreat for the meantime, in waters, in fires, in birds, in beasts. When it seems to be dissolved into these, it is as it were poured into vessels. If even the vessels themselves should fail, when it has flowed out of them too, it is reabsorbed into its mother the earth, as if by roundabout ways, so that from her Adam may once again be presented, about to hear from the Lord: Behold, Adam has become as one of us: truly yours
Editors' notes and page, col. 933
Footnotes
VARIAE LECTIONES (printed under page 471)
(83) ‹anchor not visible in crop› · call not visible in crop
Spiritibus Pam. Paris. Fran.
Pamelius and the Paris and Franeker editions read "spiritibus" (spirits).
(printed under page 471)
(84) ‹anchor not visible in crop› · call not visible in crop
In abest a Rhen. Seml.
"In" is missing in Rhenanus and Semler.
(printed under page 471)
(85) ‹anchor not visible in crop› · call not visible in crop
Carnis Paris Fran.
The Paris and Franeker editions read "carnis" (of the flesh).
(printed under page 471)
(86) ‹anchor not visible in crop› · call not visible in crop
Resurgit Seml.
Semler reads "resurgit" (rises).
(printed under page 471)
(87) ‹ut collactanea› · call in col 933
Collatanea Rhen. Seml. collectaneam Pam. Fran. Paris.
Rhenanus and Semler read "collatanea"; Pamelius and the Franeker and Paris editions "collectaneam".
(printed under page 471)
(88) ‹spiritum› · call in col 933
Spiritum abest Pam. a Paris. Fran.
"Spiritum" (the spirit) is missing in Pamelius and in the Paris and Franeker editions.
(printed under page 471)
(89) ‹pacta› · call in col 933
Passa Rhen. Seml.
Rhenanus and Semler read "passa" (having suffered).
(printed under page 471)
(90) ‹secessus suos› · call in col 933
Suos sinus Pam. Paris. Fran.
Pamelius and the Paris and Franeker editions read "suos sinus" (its bosoms).
(printed under page 471)
(91) ‹repræsentetur› · call in col 933
Præsentetur Rhen. Seml.
Rhenanus and Semler read "praesentetur" (be presented).
(printed under page 471)
(92) ‹anchor not visible in crop› · call not visible in crop
Illis abest Seml. Oberth.
"Illis" (them) is missing in Semler and Oberthür.
(printed under page 471)
(65) ‹anchor not visible in crop› · call not visible in crop
Resurget igitur caro. Per anacephalæosin disputationem concludit, ἀναντίῤῥητον linquit, carnem aliquando resurrecturam, tam beatorum, quam reproborum, carnemque eamdem, non aliam resurrecturam. Le Pr.
"The flesh therefore will rise." He concludes the disputation by a recapitulation, and leaves it beyond contradiction that the flesh will one day rise, of the blessed as of the reprobate, and that the same flesh, not another, will rise. Le Prieur.
(printed under page 471)
(66) ‹anchor not visible in crop› · call not visible in crop
Sequestrem Dei et hominum. Mediatorem et μεσίτην, nam sequester medius constitutus est inter actorem et adversarium, ut litem componat ac transigat. L. ab execut. quorum appell. Le Pr.
"The trustee of God and men." A mediator, a μεσίτης; for a "sequester" is one set in the middle between plaintiff and opponent, to settle and conclude the suit (Digest, law "Ab executione", Quorum appellationes [non recipiuntur]). Le Prieur.
(printed under page 471)
(67) ‹anchor not visible in crop› · call not visible in crop
Quid, anima, invides carni? Marcionitas præcipue et Valentinianos alloquitur istinc, qui tam male cogitabant, et pronuntiabant de carne, ac si eorum anima livore et invidia alius afficeretur. Inde etiam addit: Sed nihil mirum si odisti, cujus auctorem quoque respuisti. Quia Deum creatorem respuebat Marcion, et odio habebat. Lac.
"Why, soul, do you envy the flesh?" Here he addresses chiefly the Marcionites and Valentinians, who thought and spoke so ill of the flesh, as though their soul were otherwise affected with spite and envy. Hence he also adds: "But no wonder if you hate that whose author too you have spurned." For Marcion spurned God the creator, and held him in hatred. La Cerda.
(printed under page 471)
(68) ‹anchor not visible in crop› · call not visible in crop
Cujus auctorem quoque respuisti. Deum creatorem rejiciebant Marcionitæ et alii tam gravi odio, ut a cibis interdum abstinerent in detestationem rerum Creatoris. Lac.
"Whose author too you have spurned." The Marcionites and others rejected God the creator with so heavy a hatred that at times they abstained from foods in detestation of the Creator's things. La Cerda.
(printed under page 471)
Page
- running head: 933 LIBER DE RESURRECTIO[...] (cut off at image edge)
- marginal letters: A quam angeli, in eadem substantia; B Dei et hominum (66) Jesum Christum; C terim, in aquis, in ignibus; D brorum comites hominibus (beside editors' commentary)
- old-edition numerals: 886 after ambages
compos mali quod evasit, et boni quod invasit. Quid, anima, invides carni? nemo tam proximus tibi, quem post Dominum diligas: nemo magis frater tuus, quae tecum etiam in Deo nascitur. Tu potius illi exorare debueras resurrectionem; per te, si forte, deliquit. Sed nihil mirum si odisti, cujus auctorem quoque respuisti; quam et in Christo, aut negare, aut mutare consuevisti. Proinde et ipsum Sermonem Dei, qui caro factus est, vel stylo vel interpretatione corrumpens, arcana etiam apocryphorum superducens, blasphemiae fabulas. At enim Deus omnipotens, adversus haec incredulitatis et perversitatis ingenia providentissima gratia sua effundens in novissimis diebus de suo Spiritu in omnem carnem, in servos suos et ancillas (Joel. II, 28, 29), et fidem laborantem resurrectionis carnalis animavit, et pristina instrumenta manifestis verborum et sensuum luminibus, ab omni ambiguitatis obscuritate purgavit. Nam quia haereses esse oportuerat, ut probabiles quique manifestarentur (1 Cor. XI, 19); hae autem sine aliquibus occasionibus Scripturarum audere non poterant; idcirco pristina instrumenta quasdam materias illis videntur subministrasse, et ipsas quidem iisdem litteris revincibiles. Sed, quoniam nec dissimulare Spiritum sanctum oportebat, quominus et ejusmodi eloquiis superinundaret, quae nullis haereticorum versutiis semina subspargerent, imo et veteres eorum cespites vellerent; idcirco jam omnes retro ambiguitates, et quas volunt parabolas, aperta atque perspicua totius sacramenti praedicatione discussit, per novum prophetam de Paracleto inundantem; cujus si hauseris fontes, nullam poteris sitire doctrinam, nullus te ardor exuret quaestionum; resurrectionem quoque carnis usquequaque potando, refrigerabis.
conscious of the evil which he has escaped, and of the good which he has entered upon. Why, soul, do you envy the flesh? No one is so near to you, whom you should love after the Lord; no one is more your brother, since it is born together with you even in God. You rather ought to have begged resurrection for it; it was through you, if at all, that it sinned. But it is no wonder if you have hated that whose author also you have rejected; which [flesh] you have been accustomed, even in Christ, either to deny or to alter. Accordingly, corrupting even the very Word of God, Who was made flesh, either by pen or by interpretation, bringing in besides the secrets of apocryphal writings, fables of blasphemy. But indeed God almighty, against these devices of unbelief and perversity, by His most provident grace pouring out in the last days of His Spirit upon all flesh, upon His servants and handmaids (Joel 2:28–29), has both put life into the labouring faith in the resurrection of the flesh, and has cleansed the ancient instruments from all obscurity of ambiguity by the clear lights of words and meanings. For since there had to be heresies, so that the approved might be made manifest (1 Cor. 11:19), and these could not venture without some occasions in the Scriptures, therefore the ancient instruments seem to have supplied them with certain materials, and these indeed refutable by the same writings. But since it was not fitting for the Holy Spirit either to hold back from flowing over also with utterances of such a kind as would scatter no seeds for the cunning of heretics, nay rather would pluck up their old turfs, therefore He has now dispelled all former ambiguities, and the parables they choose, by an open and clear proclamation of the whole mystery, through the new prophet overflowing from the Paraclete; whose fountains if you drink, you will be able to thirst for no doctrine, no burning of questions will scorch you; by drinking the resurrection of the flesh also everywhere, you will refresh [yourself].
Editors' notes and page, col. 934
Footnotes
VARIAE LECTIONES (printed under page 471)
(92) ‹materias illis› · call in col 934
Illis abest Seml. Oberth.
"Illis" (to them) is missing in Semler and Oberthür.
(printed under page 471)
(93) ‹quoniam nec› · call in col 934
Necdum, Paris. Fran.
The Paris and Franeker editions read "necdum" (not yet).
COMMENTARIUS
(continued)
brorum comites hominibus futuros affirmant nonnulli, ut ore ad laudandum Deum, uti superiori capite notavi, et pedibus ad nectendas choreas, et castissimas gravissimasque saltationes in exsultationis signum affirmant Salas, tom. I, in 1, 2, q. 5, art. 5, disp. 4, et Ægidius, lib. iv, q. 22, art. 4 et 6. Lac.
(continued) …[mem]bers, some affirm, they will be companions to men: with the mouth for praising God, as I noted in the previous chapter, and with the feet for weaving dances, and most chaste and most solemn dances as a sign of exultation, as Salas affirms (vol. I, on I-II, q. 5, art. 5, disp. 4), and Aegidius (book IV, q. 22, arts 4 and 6). La Cerda.
(printed under page 471)
(67) ‹invides carni› · call in col 934
Quid, anima, invides carni? Marcionitas præcipue et Valentinianos alloquitur istinc, qui tam male cogitabant, et pronuntiabant de carne, ac si eorum anima livore et invidia alius afficeretur. Inde etiam addit: Sed nihil mirum si odisti, cujus auctorem quoque respuisti. Quia Deum creatorem respuebat Marcion, et odio habebat. Lac.
"Why, soul, do you envy the flesh?" From here he addresses chiefly the Marcionites and Valentinians, who thought and spoke so ill of the flesh, as if their soul were otherwise affected by spite and envy. Hence he also adds: "But it is no wonder if you have hated that whose author also you have rejected." For Marcion rejected God the Creator, and held Him in hatred. La Cerda.
(printed under page 471)
(68) ‹quoque respuisti› · call in col 934
Cujus auctorem quoque respuisti. Deum creatorem rejiciebant Marcionitæ et alii tam gravi odio, ut a cibis interdum abstinerent in detestationem rerum Creatoris. Lac.
"Whose author also you have rejected." The Marcionites and others rejected God the Creator with so heavy a hatred that at times they abstained from foods in detestation of the Creator's works. La Cerda.
(printed under page 471)
Page
- running head: [DE] RESURRECTIONE CARNIS. 934
- marginal letters: A compos mali quod evasit; B animavit, et pristina instrumenta; C tates, et quas volunt parabolas; D (in the Commentarius, not the text) actorem et adversarium
- old-edition numerals: (none)