234 Tertullian's indignant reply.
235 Passivum scilicet convictum.
236 Praedicationis. [Largely ad hominem, this argument.].
238 1Cor. xv. 11.
239 See Gal. i. 6, 7, and ii. 4.
240 Isa. xliii. 19.
241 This quotation, however, is from Jer. xxxi. 32.
242 Jer. iv. 4.
243 Hos. ii. 11.
244 Slightly altered from Isa. i. 13, 14.
246 i.e., "the old God," as he has just called Him.
248 Ps. ii. 1, 2.
253 In Creatore christianizet.
254 Obduxeris. For this sense of the word, see Apol. 1. sub init. "sed obducimur," etc.
258 Nihil retractare oportebat.
260 In his book, De Praescrip. Haeret., [cap. xv.] Tertullian had enjoined that heretics ought not to be argued with, but to be met with the authoritative rule of the faith. He here proposes to forego that course.
261 Marcion's Docetic doctrine of Christ as having only appeared in human shape, without an actual incarnation, is indignantly confuted by Tertullian in his De Carne Christi, c.v.
262 That is, the principle in question--the bonitas Dei.
280 Nunc. [Comp. chapter xv. supra, p. 282.]
283 This is the sense of the passage as read by Oehler: "Antecedit autem debita indebitam, ut principalis, ut dignior ministra et comite sua, id est indebita." Fr. Junius, however, added the word "prior" which begins the next sentence to these words, making the last clause run thus:"ut dignior ministra, et comite sua, id est indebita, prior"--"as being more worthy of an attendant, and as being prior to its companion, that is, the undue benevolence." It is difficult to find any good use of the "prior" in the next sentence, "Prior igitur cum prima bonitatis ratio sit," etc., as Oehler and others point it.
286 Ratio ipsa, i.e., rationality, or the character of resonableness, which he is now vindicating.
289 Justitia, right as opposed to the wrong (injuria) of the preceding sentence.
290 Pro domestico, opposed to the pro extraneo, the alien or stranger of the preceding and succeeding context.
296 Alii Deo. The strength of this phrase is remarkable by the side of the oft-repeated aliena.
297 Therefore Christians used to lift their hands and arms towards heaven in prayer. Compare The Apology, chap. 30. (where the manibus expansis betokens the open hand, not merely as the heathen tendens ad sidera palmas). See also De Orat. c. 13, and other passages from different writers referred to in the "Tertullian" of the Oxford Library of the Fathers, p. 70. [See the figures in the Catacombs as represented by Parker, Marriott and others.]
298 To the same effect Irenaeus had said: "How will it be consistent in them to hold that the bread on which thanks are given is the body of their Lord, and that the cup is His blood, if they do not acknowledge that He is the Son of the Creator of the world, that is, the Word of God?" (Rigalt.) [The consecrated bread is still bread, in Patristic theology.]
299 Operatur, a not unfrequent use of the word. Thus Prudentius (Psychom. 572) opposes operatio to avaritia.
300 Matt. v. 48.
305 Non fiunt salvi. [Kaye, p. 347.]
309 Si forte (i.e., di0 tu/xoi ei@per a!ra, with a touch of irony,- a frequent phrase in Tertullian.
310 Anima tenus. Comp.De Praescr. Hoer. 33, where Marcion, as well as Apelles, Valentinus, and others, are charged with the Sadducean denial of the resurrection of the flesh, which is censured by St. Paul, 1 Cor. xv. 12.
311 Compae De Praescr. Hoer. 33, where Marcion and Apelles are brought under St. Paul's reproach in 1 Tim. iv. 3.
313 Animalis (from anima, the vital principle. "the breath of life" is here opposed to corporalis.
314 Md/)/h/, homo, from h+/da)ax/, humus, the ground; see the Hebrew of Gen. ii. 7.
316 Offensum, probably in respect of the Marcionite treatment of His attributes.
317 Ingenitam. In chap. xxii. this word seems to be synonymous with naturalem. Comp. book ii. 3, where it has this sense in the phrase "Deo ingenita."