The Conflict of Religions in the Early Roman Empire Part 34

[40] vi, 72.

[41] vi, 73. Cf. the Marcionite view; cf. Tert. _adv. Marc._ iii, 11; iv, 21; v, 19, _cuius ingeniis tam longe abest veritas nostra ut ...

Christum ex v.u.l.v.a virginis natum non erubescat, ridentibus philosophis et haereticis et ethnicis ipsis_. See also _de carne Christi_, 4, 5, where he strikes a higher note; Christ loved man, born as man is, and descended for him.

[42] vi, 75. Cf. Tert. _de carne Christi_, 9, _adeo nec humanae honestatis corpus fuit; adv. Jud._ 14, _ne aspectu quidem honestus_.

[43] vi, 78. Cf. Tert. _adv. Marc._ iii, i, _atquin nihil putem a deo subitum quia nihil a deo non dispositum_.

[44] vii, 13, _skataophagein_. Origen's reply is absurd--_hina gar ka doxe hoti hesthein, hos soma phoron ho Iesous hesthein_. So also said Clement (_Strom._ vi, 71). Valentinus had another theory no better, _Strom._ iii. 59. Marcion, Tertullian says (_adv. Marc._ iii, 10), called the flesh _terrenam et stercoribus infusam_. They are all filled with the same contempt for matter--not Tertullian, however.

[45] i, 69.

[46] i, 54.

[47] i, 12.

[48] ii, 23, 24.

[49] ii, 34.

[50] ii, 37.

[51] ii, 66, 67. Tertullian meets this in _Apol._ 21. _Nam nec ille se in vulgus eduxit ne impii errore liberarcntur, ut et fides, non mediocri praemio destinata, difficultate constaret_.

[52] ii, 68,

[53] viii, 39.

[54] viii, 41.

[55] v, 65.

[56] vi, 34. Cf. a curious pa.s.sage of Clem. Alex. _Protr._ 114, _outos ten dusin eis anatolen metegagen ka tn thanaton eis zoen anestaursen exarpasas de tes apoleias tn anthropon prosekremasen aitheri_, and so forth. Cf. Tert. _adv. Valent._ 20, who suggests that the Valentinians had "nut-trees in the sky"--it is a book in which he allows himself a good deal of gaiety and free quotation.

[57] i, 28.

[58] M. Aurelius, i, 6, "From Diognetus I learnt not to give credit to what was said by miracle-workers and jugglers (_goeton_) about incantations and the sending away of daemons and such things." Cf.

Tertullian, _adv. Marc._ iii, 2-4, on inadequacy of proof from miracles alone, without that from prophecy; also _de Anima_, 57, on these conjurers, where he remarks, _nec magnum illi exteriores oculos circ.u.mscribere, an interiorem mentis aciem excalcare perfacile est_.

See also _Apol._ 22, 23.

[59] i, 68.

[60] vii, 9.

[61] iii, 36.

[62] vi, 16. Cf. Plato, _Laws_, v, 12, p. 743 A.

[63] vi, 17-19; _Phaedrus_, 247 C.

[64] vi, 42.

[65] vii, 32; cf. Min. Felix, 11, 9.

[66] iv, 11.

[67] vi, 8.

[68] vi, 47. Cf. Plato, _Timaeus_ (last words), 92 C, _eis ourans ode monogenes on_.

[69] v, 14.

[70] v, 14.

[71] vii, 34.

[72] viii, 49.

[73] viii. 48.

[74] iii, 14.

[75] v, 59.

[76] iii, 12.

[77] vi, II.

[78] iii, 9. Tertullian speaks in a somewhat similar way of heretics, especially of the Gnostics: _de praescriptione haeret_. c. 42.

[79] vii, 68.

[80] v, 25.

[81] viii, 53, 58.

[82] vii, 68.

[83] vii, 2.

[84] Cf. v, 34, 35.

[85] viii, ii. Cf. Tert. _adv. Prax._ 3, where it is argued that G.o.d's monarchy is not impaired _tot angelorum numero_, nor by the _oikonomia_ of the Trinity.

[86] v, 41.

[87] v, 41.