TRANSLATIONS 

OF 
RISTIAN LITERATURE 



TERTULLIAN 

CONCERNING THE 
RESURRECTION 
OF THE FLESH 



A. SOUTER, D, Litt. 



TRANSLATIONS OF CHRISTIAN LITERATURE 

GENERAL EDITORS: W. J. SPARROW-SIMPSON, DD., 
W. K. LOWTHER CLARKE, B.D. 

SERIES II 
LATIN TEXTS 



TERTULLIAN 



OF 
LITERATURE. 5ERIE5 II 

LATIN TEXTS 




TERTULLIAN 

CONCERNING THE 

RESURRECTION 

OF THE FLESH 




f 

By A SOUTERALITT. 



SOCIETY FOR. PROMOTING 
CHRISTIAN KNOWLEDGE. London 
The Macmillan Corapann : 



1922 



TO 

MY DEAR FRIEND 
THE REVEREND PROFESSOR 

HERBERT ADAMS GIBBONS, 

M.A., B.D., PH.D., LITT.D., 

PRINCETON, NEW JERSEY, 

CHEVALIER DE LA LEGION D HONNEUR, 

HISTORIAN 

AND 

CHAMPION OF OPPRESSED NATIONS, 

IN GRATITUDE 

FOR 

A TWELVE-YEARS FRIENDSHIP 



PREFACE 

THE choice of further works of Tertullian as 
subjects for translation in this series was determined 
by the list of the more important works of Tertullian 
given by Dr. S \vete in his Patristic Study (London, 
1902), p. 145. Among these appears the De 
Carnis Resurrectione; and certainly, whether it be 
considered from the point of view of subject-matter 
or of style, it is one of the most significant and 
valuable of its author s writings. At the present 
time its reading may be especially commended to 
the bereaved, at least to such of them as value 
Scripture teaching, as being likely to afford them 
much more solid comfort than they will get from 
spiritualistic stances. 

In this work, composed with great care, Ter 
tullian shows more traces of rhetorical training 
than usual (cf. c. 5). In the wonderful c. 12 he 
even blossoms into poetry. I cannot name a more 
suitable introduction to the study of his works 
than this De Carnis Resurrectione. 

The general features of the present volume do 
not differ greatly from those of previous volumes, 
to which the reader is referred for information as 



viii PREFACE 

to my plan and purpose, but I am glad to be able 
to publish in the Appendix a collation of a very 
important manuscript, hitherto unknown, which 
makes the present volume indispensable to all 
serious students of Tertullian in the original Latin. 
The Rev. J. H. Baxter s kind reading of the 
proofs has been very helpful to me. 

A. SOUTER. 
Aberdeen^ 

January 19, 1921. 



INTRODUCTION 

| r . ON TERTULLIAN S LIFE AND WORKS 

OF Tertullian, as of many another who has 
rendered pre-eminent service to humanity, almost 
nothing is known. His full name was Quintus 
Septimius Florens Tertullian us, and he was a 
native of the Roman province of Africa, which 
corresponded roughly in area to the modern Tunis. 
He was of pagan parentage, and underwent a 
complete training as a lawyer. He appears to 
have visited Italy, but he spent the greatest part 
of his life in the city of Carthage, which had been 
refounded by Julius Caesar about a hundred years 
after the younger Scipio had laid it waste. The 
city had become once again a great centre, and 
Christianity must have reached it at an early 
period, probably direct from Italy. In Africa the 
new religion found a favourable soil, a fact not 
altogether undue to the Semitic origin of the old 
Punic stock, which found something akin to itseh 
in the daughter of Judaism. The number of 
churches in Africa in Tertullian s time probably 
greatly exceeded the total of Italy itself. And 
this Christianity seems to have been more Latin 
than Greek. The most highly educated of the 



x INTRODUCTION 

provincials in Africa were acquainted with Greek, 
but the proportion of such persons was far less 
than would have been found in Italy. 

We have no evidence as to the date of Tertul- 
lian s birth, but if we place it about A.D. 160, we 
shall probably not be far wrong. The date of his 
conversion is equally unknown, but it may be 
assigned to the period of mature manhood. He 
was a man of ardent temperament, unbounded 
energy and great creative faculty. In such a man 
conversion was sure to be followed at the earliest 
possible interval by active work on behalf of the 
Faith, and for him the pen was the obvious instru 
ment. All his knowledge of law, literature and 
philosophy was at once enlisted on the side of the 
persecuted religion. Like a later convert from 
paganism, St. Ambrose, he must have taken up 
the study of the Scriptures as eagerly as he had 
followed his earlier pursuits. We have no satis 
factory evidence that he held any office in the 
Church. It is safest to regard him as an early 
forerunner of a succession of Christian laymen, 
men like Pelagius, Marius Mercator, Junilius and 
Cassiodorus, who have had their share in building 
up the body of Christian doctrine. 

The strongly ascetic vein in Tertullian led him 
later to adopt the doctrines of the Montanists. 
This sect took its name from Montanus of Pepuza 
in Phrygia, and among its tenets was the assertion 
of prophetic gifts in opposition to the regularly 
constituted ministry ; millenarism, and abstinence 



INTRODUCTION xi 

from every sort of union between the sexes. The 
influence of Montanism spread gradually in the 
West, and reached Africa almost certainly from 
Italy, but it is improbable that it had become 
associated with a declared sect in Africa in Ter- 
tullian s time. It represented rather a tendency 
within the bosom of the Church. But that tend 
ency gained more and more power with Tertullian 
himself, and in his later works he accepts the 
doctrine of the new prophecy, and inaugurates the 
arbitrary rule of individual spiritual gifts, thus 
undermining the authority of the Old and New 
Testaments as well as that of the Church. He 
contradicts Scripture in urging the Christian to face 
persecution, in depreciating marriage, in making 
regulations for fasting, and other minor matters. 
But these and other exaggerations, though they 
have deprived Tertullian of canonisation, in no 
way affect his importance as the earliest of the 
Latin Fathers. His great learning, his obvious 
sincerity and his burning eloquence are to be set 
over against such excesses, as well as against the 
occasional coarseness which will break out in the 
writings of a Tertullian, a Jerome and an Augustine, 
who have in their unregenerate days become too 
familiar with uncleanness. In originality he is 
inferior to none of these. In doctrine and in 
language alike he is a pioneer of Western 
Christianity. To him we owe the first formulation 
of the doctrine of the Trinity ; to him we owe a 
great part of the Christian Latin vocabulary. He 



xii INTRODUCTION 

is the earliest Latin writer to quote Scripture with 
any freedom, and he is the first of that roll of 
noble names, Tertullian, Cyprian, Hilary, Ambrose, 
Jerome, Augustine, which no Christian literature in 
any language can match. 

Yet here, also, we have our treasure in earthen 
vessels. Tertullian is the most difficult of all Latin 
prose writers, outdoing the fully developed Tacitean 
style in that brevity which inevitably becomes 
obscurity. His vocabulary is curiously com 
pounded of technical legal language, Grecisms 
and colloquialisms, and in the absence of a special 
lexicon or a concordance to his works it is a task 
of extreme difficulty at times to ascertain precisely 
what shade of meaning to assign to a word. The 
importance of Tertullian is becoming so widely 
recognised now that the task of compiling such a 
lexicon may be commended to a patient scholar as 
one of the most urgent requirements of Latin 
scholarship. But we shall never know his vocabu 
lary and idiom in the way that it is possible to 
know that of Jerome, Augustine or Gregory. The 
comparative neglect of his works in the Middle 
Ages has resulted in the survival of a pathetically 
scanty list of good manuscripts. Much of his text 
will, in consequence, never be restored with absolute 
certainty. 

The list of his surviving works, with the dates 
now generally l assigned to them, is as follows : 

1 I follow d Ales, pp. xiii. ff., slightly different from Harnack, 
Gtsch. altchr. Lift., II. 2. (Leipzig, 1904), pp. 295 f. 



INTRODUCTION 



xin 



Ad Martyras 

Ad Nationes . . . 
Apologeticus . . . 
De Testimonio Animae 

De Spectaculis . . 

De Praescriptione Haereti- 

corum . 
De Oratione 
De Baptismo 
De Patientia 
De Paenitentia . . 
De Cultu Feminarum . 
Ad Uxorem 
Adversus Hermogenen 
Adversus ludaeos 
De Virginibus Velandis 
Adversus Marcionem, Libri 

I.-IIII 

De Pallia . 

Adversus Valentinianos 

De Anima .... 

De Carne CJiristi 

De Carnis Resurrectione 

Adversus Marcionem, Liber 

V . 

De Exhortatione Castitatis . 
De Corona . . 
Scorpiace 
De Idololatria 
Ad Scapulam 



Feb. or March 197. 
after Feb. 197. 
autumn 197. 
between 197 and 

200. 
about 200. 

about 200. 



between 200 and 206 



about 206. 

207-8. 
209. 



between 208 and 211. 



21 I. 

2ii or 212. 
21 1 or 212. 
end of 212. 



xiv INTRODUCTION 

The following are definitely Montanist : 
De Fuga in Persecutione . 213. 
Adversus Praxean . . \ 
De Monogamia . . .Rafter 2 13. 
De leiunio . . . . J 
De Pudicitia . . . between 217 and 222. 

Besides these, several works by him have been 
lost. It is also to be noted that he issued the 
Apologeticus (probably) and the De Spectaculis 
(certainly) in Greek, as well as a Greek work on 
Baptism. 

Of annotated editions of Tertullian s complete 
works, the best is that by Franciscus Oehler 
(Lipsiae, 3 vols., 1853, 1854). The best text of 
the following works is to be found in the Vienna 
Corpus Scriptorum Ecclesiasticorum Latinorum, 
Vols. XX. and XLVII. (Vindobonae et Lipsiae), 
1890, 1906): De Spectaculis, De Idololatria, Ad 
Nat tones, De Testimonio Animae, Scorpiace, De 
O ratio ne, De Baptismo, De Pudicitia, De leiunio, 
De Anima, De Patientia, De Carnis Resurrectione, 
Adversus Hennogenen, Adversus Valentinianos, 
Adversus O nines Haereses} Adversus Praxean, 
Adversus Marcionem. The best work on the 
language of Tertullian is H. Hoppe, Syntax und 
S tildes Tertullian (Leipzig, 1903) ; on his theology, 
A. d Ales, La Theologie de Tertullien (Paris, 1905) ; 
on his New Testament citations, H. Ronsch, Das 
Neue Testament Tertullian s (Leipzig, 1871). 

1 This book is perhaps the work of Victorinus of Pettau (f 303). 



INTRODUCTION xv 

2. THE DE CARNIS RESURRECTIONE 
Tke Argument 

THE treatise of Tertullian on " The Resurrection 
of the Body " 1 is not the earliest surviving Christian 
treatise dealing with its subject. That honour 
belongs to the Greek treatises preserved under the 
names of Justin and Athenagoras, which were 
doubtless known to him. 2 A short summary of 
Tertullian s argument is here furnished. 

The doctrine of the resurrection of the body, 
which is fundamental to Christianity, is an object 
of ridicule to the mob, who yet offer worship and 
sumptuous repasts to the burned bodies of their 
dead. Philosophers like Epicurus and Seneca are 
in their company, while others such as Pythagoras 
and Plato who do believe in another life, spoil 
this beautiful idea by the absurd doctrine of 
metempsychosis. Christ confounded the Saddu- 
cees, who were disciples of Epicurus rather than 
of the prophets, and Tertullian here sets out to 
confound the heretics Marcion, Basilides, Valen- 
tinus and Apelles who admit the immortality of 
the soul, but deny the resurrection of the body. 
The immortality of the soul finds few to question 
it. It is a primordial truth, easy of acceptance. It 

1 Tertullian avoids the use of corpus in this connexion, because it 
was sometimes used of the anima also. 

2 Cf. d Ales, p. 153, n. 2, to whose account of our present treatise 
I am greatly indebted in this section. An excellent English 
summary is to be found in Bp. Kaye s Ecclesiastical History of the 
Second and Third Centttries, pp. 134-145 (of cheap edition). 



xvi INTRODUCTION 

is otherwise with the resurrection of the body. 
On this point pagan prejudice is strong, and the 
heretics draw some of their arguments from it. 
They insist on the body s weakness, its earthly 
origin, its return to earth. 

To this Tertullian answers with a remarkable 
eulogy of the flesh. God could not abandon what 
was the outward form of his own Christ, dear to 
Him beyond all others. Further, such a result 
does not go beyond divine power. He who could 
create the universe out of nothing, or transform 
pre-existing matter into the present order of 
things, can surely remake what He has made 
before. Many analogies support this view. Day 
comes out of night, the stars shine after an eclipse, 
the seasons come round again, vegetable life finds 
its origin in corruption, and, finally, the phoenix, 
according even to Scripture, 1 rises from its ashes. 
The Lord who said : " Ye are more valuable than 
many sparrows," could do no less for man. 

But resurrection is not merely appropriate. It 
is actually necessary, if we admit that the judgment 
of God is perfect. It would not be so, if man 
were not judged exactly as he had lived. There 
fore the whole man, body and soul, must come to 
judgment. The enemies of resurrection try to 
dissever the natural unity of human nature. This 
they cannot do. J he secret movements of the 
soul are placed by God in the physical organ called 
the heart (Matt. ix. 4; v. 28). Tertullian recog- 

1 On this curious mistake see the note on c. 12, below. 



INTRODUCTION xvii 

nises no mental operation that does not depend on 
the body. Wherever we place the seat of thought, 
we must admit that it borrows the service of a 
corporeal power. The expression of the face indi 
cates the emotions of the soul. True it is that the 
initiative belongs to the soul. But perfect justice 
would render to each attendant according to its 
works. The name "attendant" would seem un 
suitable, because the body is an instrument rather 
than a slave. But why should not the instrument 
itself have its just share of honour or dishonour? 
But the body is not really an instrument : it is an 
integral part of the moral being. Such is the 
doctrine of the Apostle (i Thess. iv. 4 ; I Cor. vi. 
20). The idea that the soul, apart from the body, 
could experience neither pain nor pleasure, though 
widely held, 1 is to be rejected. The soul is a body 
of a special nature, capable of impressions suited 
to itself, as the instances of the souls of the rich 
man and Lazarus prove. The body is restored to 
the soul with the one object that divine justice 
may be satisfied. For the acts belonging especially 
to itself, thoughts, desires, resolutions, the soul will 
have its separate reward or punishment : those 
which were carried out by the body, await its 
reunion with the soul. 

To sum up, everything conspires to prove the 
resurrection of the body; the dignity of the flesh, 
divine omnipotence, analogies from nature, the 

1 Even by Tertullian himself, as d Ales points out, in Apol., 48, 
Test. An. 4 (p. 145, n. i). 



xviii INTRODUCTION 

requirements of divine judgment. All this part 
serves as a preface to the second and third parts 
of the treatise which contain the proof from Scrip 
ture. The question Tertullian puts to himself and 
the heretics is this : Do these passages have the 
soul alone in view, or the body also? 

God s edict that the dead will rise again, has the 
body in view. When God pronounced the sentence 
of death on man (Gen. iii. 19), this of course 
referred to the body. When Christ said to the 
Jews (John ii. 19): "Destroy this temple, and in 
three days I will raise it up," He spoke of raising 
up what they would have destroyed, namely, His 
body. The words must be taken as they stand, 
and not interpreted allegorically. Certainly there 
are allegories in Scripture, but they are not to 
be found everywhere. The numerous passages 
concerning resurrection ought to be understood 
literally; a matter so fundamental for Christian 
doctrine must have been set forth with absolute 
clearness. It is impossible to see in resurrection 
either an illumination of the soul by the grace of 
faith, or an immediate glorification of this soul 
after death. In St. Luke (xxi. 26 ff.) the Lord 
describes the scenes which will precede resurrection 
and judgment. Now, these signs do not yet show 
themselves. Therefore the spiritual resurrection 
of which heretics speak would be premature. 
St. Paul speaks to the Colossians (ii. iii.) of 
spiritual resurrection, but the context is clear, and 
does not exclude bodily resurrection which is 



INTRODUCTION xix 

affirmed elsewhere by the same Apostle (Gal. v. 5 ; 
Phil. iii. ii f. ; Gal. vi. 9 ; 2 Tim. i. 18 ; I Tim. vi. 
14-15, I and 2 Thess. passim], by St. John (i John 
iii. 2) and by St. Peter (Acts iii. 19 f.). The 
Apocalypse announces (Rev. xx.) a general resur 
rection for the end of time, and not the spiritual 
resurrection which is a daily event. Further, if one 
were to appeal to allegorical interpretation, it would 
be easy to find the bodily resurrection predicted 
in many passages of the prophets. In Ezekiel s 
vision (c. xxxvii.) there is more than a simple 
allegory ; but heresy struggles to confine it to the 
restoration of Israel. This interpretation is, if not 
false, at least too exclusive. On the contrary, it 
presupposes the first interpretation, just as the 
image presupposes the reality ; and God s words to 
the prophet confirm this point of view. Ezekiel, 
prophesying before the Dispersion, wished to in 
culcate belief in the resurrection of the flesh, a 
lesson always living and often forgotten. Besides, 
the other prophets echo his words (Mai. iv. 2 f. ; 
Isa. Ixvi. 14, xxvi. 19, Ixvi. 22-24). For the 
manner of the resurrection we can trust to the 
divine power. 1 

The Gospels also give evidence in favour of 
bodily resurrection. Some people take advantage 
of the parables to turn the whole teaching of Jesus 
into allegory. But we have no right to forget that 
Jesus frequently speaks unfiguratively. This is 

1 Here Tertullian quotes a passage from the Book of Enoch, 
which to him had the value of Scripture. 



xx INTRODUCTION 

particularly true of the Judgment and the resur 
rection of the body, both when He threatens 
(Matt. xi. 22-24), an d when He promises (Matt. x. 
7; Luke xiv. 14). Besides, He said distinctly 
that He came to save that which was lost 
(Luke xix. 10; cf. John vi. 39-40). Is not "that 
which was lost " the whole man ? Nothing must 
be wanting there. Full redemption must include 
both body and soul. Jesus also says, " Fear him 
who is able to cast both body and soul into hell " 
(Matt. x. 28). It is impossible here to turn the 
one into the other, seeing that the sacred text 
contrasts the body with the soul. Unless to rise 
again, the body could not fall into gehenna. And 
as this avenging fire is inextinguishable, everlasting 
also must be the punishment of the body which 
the divine justice hands over to it, not to be con 
sumed, but to be tortured. Other words of the 
Lord confirm this doctrine (Matt. x. 29 ; John vi. 
39 ; Matt. viii. 1 1, etc.). Answering the Sadducees 
(Matt. xxii. 23 f.) who did not believe even in the 
immortality of the soul, He implicitly affirms that 
Scripture teaches such a resurrection as they 
denied, that is, complete resurrection. If He com 
pares the condition of the elect with that of angels 
(Matt. xxii. 30), if He declares that the flesh is of 
no use, we cannot conclude anything from that 
against resurrection ; He wished merely to urge 
His hearers to the life of the spirit. Finally, in 
raising the dead, He gave as it were the earnest of 
a general resurrection, by miracles which were, 



INTRODUCTION xxi 

besides, much less than the miracle of His own 
resurrection. 

From the Gospels he passes to the Apostolic 
writings. The Apostles introduced no new teaching 
about resurrection beyond the great fact of the 
Lord s resurrection. Their only opponents were 
the Sadducees. Paul confessed his belief in resur 
rection before the sanhedrin, as between the 
Sadducees and the Pharisees (Acts xxiii. 6), before 
Agrippa (Acts xxvi. 8), and before the court of 
Areopagus (Acts xvii. 31), where he provoked 
smiles of incredulity. He inculcates the same 
belief in almost all his Epistles. We ought not, 
therefore, as the heretics do, to stop at certain 
obscure texts, such as 2 Cor. iv. 16, v. I f, I Thess. 
iv. 14 f, i Cor. xv 5 1 f., 2 Cor. v. 6 f., Eph. iv. 
22 f., Rom. viii. 8 f., vi. 6, and above all, I Cor. 
xv. 50. Of all these texts he gives an exegesis 
favourable to his argument. This last text he 
explains as referring to men of earthly inclinations. 
Further, all flesh will rise again : but, to enter into 
possession of the heavenly heritage, one must be 
transfigured. Those who pretend, in the name of 
St. Paul, to exclude all flesh, without distinction, 
from the Kingdom of God, have only to raise their 
eyes to heaven, and there they will see, seated at 
the Father s right hand, Jesus, God and man, 
eternal Word and last Adam, with His flesh and 
His blood, purer than ours, yet of the same nature. 
This is the pledge of our resurrection. But the 
flesh would not be able to penetrate this Kingdom, 



xxii INTRODUCTION 

except it were first rid of all corruption and 
reclothed with immortality. 

What will be the condition of the glorified 
bodies? According to St. Paul (l Cor. xv. 36 ff.), 
the raised body will be to the mortal body what 
the plant is to the seed. God sowed a living body 
(ver. 44). This perishable life must give place to 
the full life of the spirit. The mortal life must be 
absorbed by life, that the body may put on immor 
tality, not by a destruction, but by a change which 
will communicate to it a new way of being. ^Divine 
justice would not be pleased with a substitution 
which would withdraw the moral being from reward 
or punishment. All physical mutilations or infirmi 
ties will have disappeared, as the resurrection is 
complete. Glorified bodies will have no suffering, 
but will enter into the possession of cloudless 
happiness (Isa. xxxv. 10 ; Rev. vii. 17; xxi. 4). 
Even the clothes and the shoes of the Israelites 
were miraculously preserved in the desert, as were 
the lives of the three boys in the furnace, of Jonah, 
of Enoch and of Elijah ; so that there is no need 
to take such passages figuratively. The mysteries 
of eternity do concern our mortal natures (cf. I Cor. 
iii. 22). As regards the coarseness of bodily 
functions, resurrection requires all parts of the 
body, but not their use. The body will abstain 
in future from all acts that have no purpose in the 
Kingdom of God. The Lord Himself likened His 
elect to angels (Matt. xxii. 30). The conclusion : 
all flesh will rise again, identical, complete ; Jesus 



INTRODUCTION xxiii 

Christ, Mediator between God and man, in His 
own person united flesh and spirit. The flesh may 
seem to perish, yet it is only temporarily eclipsed. 
It will appear again one day before God to hear 
itself invited to glory. This is the charter of 
salvation, brought to men by Jesus Christ, and, 
adds Tertullian, illustrated in these latter times 
by the effusion of the new prophecy, due to the 
Paraclete. 

The Manuscripts, etc. 

The manuscript authorities employed by Emil 
Kroymann for his standard edition (Corp. Scr. 
Eccl. Lat., Vol. XLVIL, Vindobonae et Lipsiae, 
1906) are these : 

M = Montepessulanus (of Montpellier) 54 (saec. 

xi.). 
P = Paterniacensis (of Paeterlingen, now of 

Schletstadt) 439 (saec. xi.). 
F = Florentinus Magliabechianus Conv. soppr. 

vi. 10 (saec. xv.). 

A glance at Kroymann s apparatus will show that 
they are somewhat closely related to one another. 
I venture a conjecture that they hark back to an 
archetype in Visigothic script. If that be the 
case, then this Visigothic MS. may itself be a 
copy of a manuscript brought to Spain from Africa, 
Tertullian s own country. 

In addition to these three manuscripts, Kroy 
mann has compared the text in the following old 



xxiv INTRODUCTION 

printed editions of Tertullian, which were, in part 
at least, based on manuscripts now lost. They 
are : 

B = the edition of Jean Gagney (Martin Mes- 

nart), (Paris, 1545). 
R 1 = the edition of Beatus Rhenanus (Basle, 

1521). 
R 3 = the edition of Beatus Rhenanus (Basle, 

1539). 

C = the readings of a manuscript lent by the 
Englishman, John Clement, to Pamelius 
(Antwerp, 1579). 

Recently, the distinguished patristic scholar, 
Dom Andre Wilmart, O.S.B., of St. Michael s 
Abbey, Farnborough, discovered a manuscript un 
known to Kroymann, containing the De Carnis 
Resurrectione among other treatises. 1 Of this 
manuscript, Troyes 5 2 3 (saec. xii), formerly of the 
Cistercian Abbey, Clairvaux, I furnish a collation 
in the Appendix, as an indispensable supplement 
to Kroymann s edition. 

1 A private letter of Nov. u, 1919, to the present writer; see 
now Academic des Inscr. & Belles- Lettres^ Comptes rciidus des 
Seances de f Annee 1920, 380 fif. 



TERTULLIAN 

CONCERNING THE RESURRECTION 
OF THE FLESH 

I. THE Christian s confidence is bound up with 
the resurrection of the dead. That makes us 
believers: truth compels belief in it; and truth is 
revealed by God. But the crowd mocks, judging 
that nothing is left over after death. And yet 
they offer sacrifices for the dead, and indeed 
with the most devoted duty, in keeping with the 
character of the deceased and the times when 
particular food is in season. 1 They claim that 
they feel nothing, and yet have actually desires. 
But / will rather laugh at the crowd at the 
time when they are cruelly burning up the dead 
themselves. They both court and insult with 
the same fire those whom they afterwards glutton 
ously feed. What a devotion this is that 
makes fun of cruelty ! Are they sacrificing or 
insulting, when they burn things in honour of 
those that were burnt themselves ? It is a fact 
that even the philosophers share the opinion of 

1 For the rime here, pro moribus eorum, pro temporibus esciilen- 
torum, cf. Moppe, Syntax u. Stil des Terf., p. 165. 



2 TERTULLIAN [i, 2 

the crowd. Epicurus 1 teaches that there is nothing 
after death. Seneca 2 also says that everything 
comes to an end after death, even death itself. 
But it is enough if the nowhit inferior philosophy 
of Pythagoras and Empedocles, and the Platonists, 
claim on the contrary that the soul is immortal, 
nay more, assert almost in our way that it is 
even capable of returning to bodies. Although 
they are deemed to return not into the same 
bodies, although not merely into human bodies, 
as Euphorbus into Pythagoras, as Homer into a 
peacock, they at least proclaimed a bodily restora 
tion of the soul. It was more tolerable to change 
than to deny its quality; they at least knocked 3 
at the door of the truth, although they did not 
actually enter into possession of it. Thus the world 
even in its mistaken way is acquainted with the 
resurrection of the dead. 4 

2. If, however, there is some body or other which 
is in the eyes of God 5 more akin to the Epicu 
reans than to the prophets, we shall know what 
cf. Matt, answer the Sadducees get from Christ. It was 
xxii. 23-33 i e ft for Christ to reveal all that had been aforetime 
hidden, to order that which was in doubt, to com- 

1 Cf. Usener, Epicurea, no. 336, pp. 226 f. ; Usener, however, 
fails to note the present passage. 

2 Seneca, Troades 397, post mortem nihil est, ipsaque mors nihil. 

3 I have preferred to keep the metaphor ; Hoppe, p. 137, n., defines 
pulsare here as "to touch." 

4 For this, the most frequent type of ending (_ : ~), see 
Hoppe, pp. I54ff. 

6 Oehler interprets this to mean among the Jews or the Christians, 
in Scripture. 



2] TERTULLIAN 3 

plete what was but assayed, to realise 1 what had 
been preached, 2 and assuredly to prove the resur 
rection of the dead not merely through Himself, 
but also in Himself. But now we are preparing 
for other Sadducees, sharers of their view : they 
recognise a half resurrection, of course of the soul 
only, disdaining the flesh even as they spurn the 
Lord Himself of the flesh. Therefore 3 no others 
grudge salvation to the bodily nature except 
heretics who worship another divinity. There 
fore feeling forced to give even Christ a different 
position, lest He should be regarded as belonging 
to the Creator, they first erred 4 in the matter of 
His flesh itself, either contending with Marcion and 
Basilides that it had no real existence, or main 
taining with the schools of Valentinus and with 
Apelles 5 that it had a character of its own. And 
thus it follows that they banish the salvation of 
that nature in which they deny that Christ had 
any share, knowing full well that it is furnished 
with a perfect argument for its resurrection, if 

1 For repraesentare, see d Ales, pp. 357, 358. 

2 For this riming of first syllables, prae//&z/tf, prae^zVa/a, see 
Hoppe, p. 168. 

8 See Thesaurus, V. 533, 23. 

4 On the tenses coacti, habeatur, errauerunt, cf. Hoppe, p. 68. 

5 Kroymann follows the MSS. in reading Appellen, but in such 
matters these MSS. are worth nothing; the Greek name was Apelles. 
Similarly Apollo and Apollos are often corrupted to Appollo and 
Appollos. The heretics here mentioned were Gnostics ; Marcion of 
Sinope in Pontus broke with the Church in Rome about A.D. 144. 
Basilides taught about A.D. I2O to 140 at Alexandria. Valentinus, 
an Egyptian, was trained at Alexandria, and left the Church in 
Rome in the period A.D. 135 to 160. Tertullian s tractate, Aduersus 
Vahntinianos, is extant. Apelles was a pupil of Marcion. 



4 TERTULLIAN [2 

already in Christ flesh rose again. Wherefore we 
also have previously issued a volume entitled 
Concerning Christ s Flesh, in which we prove it 
at once real in contrast with the unreality of an 
apparition, and claim it as human in view of a 
special quality of nature, the condition of which 
has entitled Christ both Man and Son of Man. 
In proving Him possessed of flesh and body, we 
also in like manner confound 1 them by objecting 
that no other is believed to be God save the 
Creator, while we show that Christ in whom God 
is apprehended is such as He is promised by the 
Creator to be. Then confounded concerning God 
as the Creator of flesh and Christ as its redeemer, 
they will presently be convicted also in regard to 
the resurrection of the flesh in like manner. 2 It 
is almost in this way of course that we say a dis 
cussion must be begun with the heretics for order 
also always demands to be traced from first begin 
nings 3 that we must first be quite certain about 
Him, by whom the matter of our questioning is 
said to have been arranged, and further also heretics 
through their consciousness of weakness never 
engage in a discussion of the regulation type. 
For knowing well how they are struggling to 
recommend another divinity against the God of 

1 On the use of obduccre in Tertullian, see the notes referred to 
in the index to Tert., ApoL, ed. Mayor. 

2 I think the difficulty here is best got over by fQS&v&gcongmcnter 
the last word of this sentence, instead of the first word of the 
next. 

3 For the prepos. with adjective, see Hoppe, p. 98. 



2] TERTULLIAN 5 

the universe who is known naturally to all from 
the evidences of His works, and who is assuredly 
both earlier in His mysteries and more evident in 
His preachings, under the pretext of what appears 
to be a more pressing matter, namely human sal 
vation itself, which must be sought before every 
thing else, they begin with questionings about 
resurrection, because it is harder to believe in the 
resurrection of the flesh than in one divinity ; and 
thus they gradually adapt to suit the idea of a 
second divinity a discussion which is deprived of 
the strength of its own order, and is rather loaded 
with doubts that cheapen the flesh ; and this they 
do from the very shattering and changing of their 
hope. For every one who has been cast down 
or dislodged from his stand on that hope which 
he had conceived in the Creator, is now easily 
diverted to the founder of another hope, who is 
to be looked up to even without this inducement. 
It is by differing promises that difference in gods 
is commended. We see many caught in this way, 
being first dashed from their belief in the resurrec 
tion of the flesh before they give up their belief 
in the unity of godhead. Therefore, so far as 
heretics are concerned, 1 we have shown what wedge 
formation 2 we must employ in our attack. And 
we have already closed with each of them under 
the appropriate head : on the one hand, with regard 

1 For the omission of the attinet, cf. Hoppe, p. 146, n. I ; the 
use occurs in Ov. Tac. (cf. Furneaux on Germ., 21, 3); cf. Fr. , 
qiiant a. 

2 For this metaphor from a scaling-party, see Hoppe, p. 203, n. 4. 



6 TERTULLIAN [2 

to one God and His Christ against Marcion, 1 on 
the other hand, with regard to the Lord s flesh 2 also 
against four heresies, to settle this question especi 
ally first; that I may now discuss the resurrection of 
the flesh only, as if it were uncertain even in our 
minds, if only for all that it is a fixed institution 3 
of the Creator for there are many untutored, very 
many hesitant in their faith and yet more simple- 
minded, who will have to be taught, put in the right 
way, fortified because unity of divinity will be 
defended from this side also. For as it is shattered 
if the resurrection of the flesh be denied, so also if 
defended it is firmly established. But the soul s 
salvation is I believe beyond doubt: 4 for almost all 
heretics, in whatever way they understand it, yet do 
not deny it. It is the concern of some individual 5 
called Lucanus, who does not spare even this 
nature : for, as a follower of Aristotle, he breaks it 
up and substitutes something else for it, for he 
is going to rise again in some third nature, neither 
soul nor flesh, that is, not man, but a bear, perhaps, 
being a Lucanian. 6 He 7 also has received at our 



1 Aduersus Marcionem^ lib. ii., iii. 

2 De Carne Christi. 

3 Read with Thornell (Studio, Tertullianea, Upsala, 1918), p. 27, 
diim sic quoqtte certa penes creatoreni. 

4 Iloppe, p. 138, n. i, interprets retractatus as "treatment," 
"investigation." 

6 On this aliquis, often used with proper names in Tert., see 
Iloppe, p. 105. This Lucanus was a follower of Marcion. 

6 The name Lucanus was originally an adj. or a tribal name 
meaning Lucanian (Southern Italy). The Lucanian district was 
famous for bears ; hence Tertullian s gibe. 

7 For iste = ille, see Hoppe, p. 105. 



2, 3] TERTULLIAN 7 

hands an exhaustive work 1 Concerning the whole 
Condition of the Soul? While maintaining that it 
especially is immortal, we recognise the wasting 
away of flesh alone and claim emphatically that it is 
repaired, 3 and we have reduced to the regular body 
of matter such things as elsewhere also we have 
postponed in view of our slight incursion into the 
causes. For as it is regular to have a foretaste of 
certain things, so also it is needful to postpone 
them, provided that of which we have a foretaste 
is completed by its own substance, and that which 
is put off, is brought back in its own name. 4 

3. It is indeed possible 5 to derive wisdom in 
matters divine from thoughts common to all, but 
as evidence of truth, not as an aid to falsehood, a 
wisdom that is in accordance with, not contrary to, 
the divine arrangement. For there are certain 
things that are known even by the light of nature, 
as for example the immortality of the soul in the 
case of many, as our God in the minds of all. 6 I 
will therefore make use even of the opinion of one 7 
Plato, when he proclaims : " every soul is mortal;" Plato, 
I will avail myself also of the consciousness ^ l ^ 
of a people invoking a God of gods ; I will take p- 245 

1 For stilus thus used, see Hoppe, p. 123. 

2 This work no longer survives, unless, indeed, it be our De 
Anima, as the exordium of that work suggests it may be. 

3 For the rime dcfectionem, refectionem, cf. Hoppe, p. 165. 

4 For this rather uncommon ending ( ^ ^ ), occuiring 

in 13% of the cases, see Hoppe, pp. 156 f. 

6 For est with the infinitive, see Hoppe, p. 47. Note also how 
Reason is here kept in its place. 

6 On this thought, cf. d Ales, p. 39. 

7 For this aliquis, see Hoppe, p. io<j. 



TERTULLIAN [3 

advantage also of the other general thoughts, which 
proclaim God as judge : " God sees" and " I com 
mend to God." 1 But when they say: "what is 
cT. Seneca, dead is dead " and " live while you can " and " after 
death all is over, even death itself," then I shall 
remember both that " the mind " of the crowd was 
cf. Isa. considered " ashes " by God, and that even " the 
cf^ Cr wisdom f tne world " was declared " folly " ; 2 then, 
iii. 19 if a heretic flies for refuge to the crowd s faults or 
the world s inventions, I will say: "depart from the 
heathen, heretic ; although you are all one, you 
who invent a God, yet, while you do this in the 
name of Christ, while you look upon yourself as a 
Christian, you are different from a heathen ; 3 give 
him back his own thoughts, because he is not 
instructed even in your learning. Why do you 
cf. Matt, lean on a blind guide, if you see ? Why are you 
cf?Gai *lii being clothed by the unclothed, if you have put 
27. etc. on Christ ? Why do you use another s shield, if 
vi. 11-17 you have been armed by an apostle? Let him 
rather learn from you to confess the resurrection of 
the flesh, than you from him to deny it ; 4 because 
if it were the bounden duty even of Christians to 
deny it, it would be enough for them to get 
instruction out of their own knowledge, not from 
the crowd s ignorance." Besides, he will be no 
Christian who denies what Christians confess, and 
he will use, to deny it, arguments which the non- 5 

1 Cf. ApoL, c. 17 ex. with Mayor s note. 

2 See d Ales, p. 40. 3 For alius ab, see Hoppe, p. 36. 

4 For the rime in confiteri, diffiteri> cf. Hoppe, p. 165. 

5 For this non closely associated with one word, see Hoppe, p. 107. 



3, 4] TERTULLIAN 9 

Christian does not use. Take away, then, from the 
heretics the wisdom they share with the heathen, 
that from the scriptures alone they may support 
their questionings, and they will not be able to 
stand. For universal thoughts are commended by 
their very simplicity, the common experience of 
opinions and the friendliness of views, and they are 
regarded as all the more reliable because they 
define what is " uncovered and open " and known cf. Heb. 
to all ; moreover, divine reason is in the heart, not lv 
on the surface, and is very often hostile to what is 
evident. 1 

4. Therefore the heretics immediately begin their 
building with this, and add to their building 2 from 
the materials by which they know that minds are 
easily taken captive, namely from the pleasing 
union of the senses. Is there any difference 
between what you would hear from a heretic and 
what you would hear from a heathen? and would 
you sooner or rather hear it from the former or the 
latter ? Is there not at once, is there not every 
where vilification of the flesh, of its origin, its sub 
stance, its misfortune, its whole fate, being unclean 
from the beginning as from the dregs of the soil, 
more unclean thereafter from the mud of its seed, 
worthless, weak, guilty, burdensome, 3 and after it 

1 For the neut. of the adj. thus used, see Hoppe, p. 97. P"or the 
thought of the passage, which is quite in Tertullian s manner, cf. 
d Ales, pp. 34, 36. 

2 For interstrnere, thus absolutely used, see Hoppe, p. 134. 

3 I take molestae to be a gloss on the unclassical o nerosae ; the 
reading of T ( 7 recenst s, the Troyes MS.) confirms my view. Yet the 
Corpus Glossarionim Latinorum appears to contain no such gloss. 

C 



to TERTULLIAN [4 

has passed through all this accusation of meanness, 
doomed to lapse back to its origin, the earth, and 
thus named a corpse, 1 and even after bearing that 
name is destined to perish and then pass from that 
state to become no name at all, to end in the death 
even of every name ? 2 " Do you then," says the 
philosopher, "seek to persuade it that 3 after it has 
been snatched away from your sight and touch and 
recollection, 4 it will one day cease to be wasted 
away and become unimpaired again, cease to be 
void and become solid, cease to be emptied and 
become full, cease to be nothing at all and become 
something, 5 and that it will of course be restored 
by fires and waters and wild beasts maws and 
birds crops and the smaller intestines of fish and 
the gullet that belongs especially to times them 
selves? 6 Will it, however, be so much expected to 
be the same which perished, that men will return 
lame and one-eyed and leprous and palsied, that it 
will be no pleasure to revert to the former state? 
Or are they to return whole, so as to fear a recur 
rence of their suffering? What then of the con 
comitants of flesh ? will everything be again 

1 The point here is that cadauer is derived from cadere (cf. caducus 
of the text). 

2 He means that as the corpse itself ultimately perishes and 
becomes nothing, there is then no word left to describe it. 

3 For this quod after verba sentiendi et declarandi, cf. Hoppe, 

P- 75- 

4 Tert. has a special fondness for substantives in ~tus (cf. Hoppe, 
p. 124, n. i). 

6 For the parallelism of clauses here, see Hoppe, p. 161, who 
gives a number of examples. 

6 Time itself is the great devourer, he means. 



4, 5] TERTULLIAN n 

necessary to it and especially food and drink? 1 
And must it breathe 2 with lungs and swell in its 
intestines 3 and refrain from shame with the organs 
of shame and work with all parts of the body ? 
must it again become the victim of sores and 
wounds and fever and gouty feet ? must death 
again be prayed for ? To be sure, prayers for the 
recovery of flesh will end in the desire to escape 
again from it." And we too, it is true, said 4 the 
same things in a somewhat more honourable way, 
as the modesty of our book demanded. 5 But if 
you want to know to what lengths even their foul 
speech is permitted to go, you can make trial of it 
in meetings alike with heathen and with heretics. 6 
5. Therefore, since both the inexperienced and 
those whose wisdom is still confined to the 
thoughts of the crowd and the hesitating and 
the simple are disturbed afresh by these same 
thoughts, and everywhere this battering ram 7 is 
among the first to be adjusted against us, by which 
the state of the flesh is shattered, 8 of necessity the 
state of the flesh will first also be fortified by us, 

1 Hoppe(p. 1 15 ) regai ds /(7/ar^/ww as a coinage of Tert., designed 
to produce the alliteration w\\\\ pabulum (cf. also his p. 152). 

2 A strange use of nature, attributed by Hoppe (p. 118) to the 
desire for clause parallelism. 

3 Tertullian is here thinking probably of gestation and lactation 
in women ; cf. Ad Uxor., I. 5, nulla in utero, nulla in uberibus 
aestuante sarcina nuptiarum. 

4 For the omission of the verb of saying, cf. Hoppe, p. 145. 

5 Tert. seems here to be referring to a passage in. one of his 
earlier works. 

6 Hoppe (p. 158) counts twenty instances of this hexameter 
ending in Tertullian. 

7 On aries metaphorical, see Hoppe, p. 204, n. I. 

8 On the word quassare, cf. Hoppe, p. 183, n. I. 



12 TERTULLIAN [5 

and blame be driven away by praise. Thus it is 
that the heretics challenge us to play 1 the 
rhetorician exactly in the same way as they also 
challenge us to act the philosopher. This poor 
little body, ineffectual and trivial, 2 which they do 
not shrink from calling even wicked, even if it had 
been the work 3 of angels, as is the opinion of 
Menander and Marcus, 4 even if it had been the 
building of some fiery creature, equally an angel, 
as Apelles teaches, the defence of it which a 
secondary divinity 5 furnished, would be sufficient 
to establish the authority of the flesh. Angels we 
know to come after 6 God. And now, whosoever 
that chief god of each heretic may be, I should 
not unjustly derive even from him the honour due 
to the flesh, from whom the will to bring it forth 
had shown itself. For assuredly he would have 
forbidden the creation of that which he had known 
was coming into being, if he had been against its 
creation. So also according to them as much as 
according to us, flesh is of God. There is no piece 
of work that belongs not to Him who allowed it to 
be. But it is well that the majority and all the 

1 For the final inf, after prouocare, cf. Hoppe, p. 43 ; for the 
thought of the passage, cf. d Ales, p. 108. 

4 For the effective alliteration here, cf. Hoppe, p. 151, who com 
pares Cell., xvi. 12, i. 

3 For operatio abstract = concrete, see Hoppe, p. 93. 

4 Hoppe (p. 151) seems to think that some effect is intended by 
the alliteration in Alenandro, Marco. The opinion stated here is 
often condemned by Tertullian (d Ales, pp. no, 155). Menander is 
said to have been a pupil of Simon Magus, and one of the earliest 
Gnostics. Nothing seems to be known of Marcus. 

6 The angels here are spoken of as second only to God. 
6 For the " pregnant "post, see Hoppe, p. 141. 



5] TERTULLIAN 13 

more famous systems of teaching resign the whole 
shaping of man to our God. How great He is, 
you who have believed in His singleness, know well 
enough. Begin now to be satisfied with the flesh 
whose Maker is so great. " But the universe also," 
you say, " is a work of God," and yet " the fashion r Cor. vii. 
of this world passeth away," as even the Apostle 
contends, but, because it is the work of God, the 
restoration of the universe will not therefore be 
believed in. And, to be sure, if the universe can 
not be restored to its shape after death, what of a 
portion ? Clearly, if a portion is made equal to 
the whole. For we appeal to the difference : at 
first, indeed, because "all things were made by " cf. John i, 
the word of God (and nothing without it was 3 
made), 1 and the flesh by the word of God came into 
being dn account of that law, lest anything should 
come into being without word 2 for he placed first 
in the forefront " Let us make man " more also Gen. i. 26 
by hand on account of the preference, lest it 
should be compared to the totality: "and God," Gen - J - 2 7 
he said, "fashioned man." The method of creation 
is undoubtedly a matter of great difference in differ 
ent cases, corresponding of course to the circum 
stances of things. For what was being created was 
less than he for whom it was being made, if indeed 
all this was being made for man to whom it was 
afterwards assigned by God. Rightly, therefore, 
all things came forth as servants, by order and 

1 On the text of John i. 3, cf. d Ales, p. 239. 
- For the onvs^ion ofyfr/r/, unnecessarily perhaps supplied l>y 
Kroymann, see Hoppe. p. 145. 



14 TERTULLIAN [5, 6 

command and the mere power of a voice, but man, 
cf. Gen. i. on the contrary, as their lord, was built up for this 
end by God Himself that, being made by the 
Lord, he might be able to become a lord. Re 
member, moreover, that man is properly called flesh, 
Gen. ii. 7 which first seized the name of man : " and God 
fashioned man, clay from the earth," now man, 
though hitherto clay, " and breathed into his face 
Gen. ii. 8 the breath of life, and man," that is, clay, " was 
made a living soul," " and God placed man, whom 
He made, in a park." So was man first a 
moulded thing, and thereafter complete. This I 
should show 1 for the reason that whatever was 
really planned and promised for man by God, you 
may know was due not only to the soul but also 
to the flesh, if not by sharing in kind, at least by 
the privilege of the name. 2 

6. I will therefore follow out the plan, if I can 
only claim as much for the flesh as He who made 
it conferred upon it, boasting as it was even then 
because that trifling thing, 3 clay, reached the hands 
of God, whatever they may be, quite happy enough 
though it was only touched. What if it had taken 
shape with no more trouble, immediately God had 
touched it ! It was so great a thing that was 
accomplished, that was built up out of this material. 
Therefore it is honoured as often as it experiences 

1 For this perfect subjunctive, see Hoppe, p. 67, and for the 
sense of cotnmendare, " bring forward," "present," "make plau 
sible," see Hoppe, p. 127. 

2 On the ending, cf. the note at the end of c. 2. 

3 pusillitas res pusilla t ab.str. for concr., cf. Hoppe, p 92. 



6] TERTULLIAN 15 

the hands of God, in being touched, plucked, drawn 
out, and shaped. Reflect that the entire Godhead 
has been taken possession of and surrendered to it, 
with hand, thought, work, plan, wisdom, forethought 
and especially with love itself, which drew the 
outlines. 1 For whatever clay was moulded into, 
was thought of as Christ, He who was to become 
man, 2 as clay also is, and " the Word " which was cf. John i. 
to " become flesh," even as earth also at that time I4 
was to be. For such is the first utterance of the 
Father to the Son : " Let us make man in our Gen. i. 26 
image and likeness. And God made man," Gen. i. 27 
namely that which He fashioned, "in the image 
of God He made him," namely the image of 
Christ. For the Word also is God, " who being Phil. ii. 6 
in the form of God, thought it not robbery to be 
made equal to God." 3 So that clay, even 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. What good does it do now, for the 
blackening of the origin of flesh, to air the name of 
earth, as a mean and humble element ? since, even 
if another material had been suited to the chiselling 
out 4 of man, the glory of the Artificer should have 
been remembered, who in choosing it had judged 
it worthy, and likewise by handling it had made 
it so. The hand of Phidias creates the huge 
Olympian Jove out of ivory ; it is worshipped, 

1 On this description, see d Ales, p. 64. 

2 On this passage, see d Ales, pp. 108, 187, n. 2. 

3 On this and parallel passages, see d Ales, p. 100. 

4 On cxcudere, metaph., see Hoppe, p. 187. 



i6 TERTULLIAN [6, 7 

being no longer the tusk of a b?ast, and indeed of 
the most stupid l of beasts, but the greatest 
divinity in the world, not because the elephant, 
but because Phidias was so great : 2 would not the 
living and true God have cleansed any worthless 
material by His working, and healed it from every 
illness? or will this conclusion remain, that man 
fashioned God in a more honourable way than 
God fashioned man ? As matters are, though clay 
is a stumbling-block, it is now something different. 
It is flesh I now grasp, not earth, though it is also 
Gen. iii. 19 flesh that hears the words : "Earth thou art, and 
into earth thou shalt pass." It is the origin, not 
the nature that is under review. Existence is to 
be something better than its beginning and happier 
in the change. For gold also is earth, because it 
comes from the earth, but is only so far 3 earth as 
earth is the origin of gold, being a far different 
substance, brighter and grander, though from 4 a 
common source. So also God was permitted to 
drain the gold of flesh from the meanness, as 
you consider it, of clay, cleansing its original 
substance. 5 

7. But the authority of the flesh would seem to 
be weakened, because the divine hand did not 

1 The cunning of the elephant was unknown to Tertullian. 

2 Hoppe (p. 165) regards the assonance elephantus, Phidias tatttus 
as intended for effect. 

3 hactenus = "not more," cf. Hoppe, p. in. 

4 Hoppe (p. 33) takes this de as going with an ablative of com 
parison, and would translate, therefore, " brighter and grander 
than the common source." 

6 On this simile, see Iloppe, p. 216, who defines cxcnsato as 
purgatOy and censu as origiiiali materia. 



7] TERTULLIAN 17 

really handle it also in the way it handled clay. 
But since it handled clay with the intent that flesh 
should afterwards be produced out of the clay, it 
was of course for the flesh that it carried out its 
task. But further I should like you to learn when 
and how flesh bloomed out of clay. For it is 
wrong to maintain, as certain people * do, that the 
" garments made of skins " which Adam and Eve 
put on when they had been stripped of Paradise, 2 cf. Gen. 
are 3 themselves the new creation of flesh out of 
clay, seeing that somewhat earlier both Adam 
recognised an offshoot of his own substance in 
what was now the woman s flesh "this is now Gen. ii. 23 
bone of my bone and flesh of my flesh" and 
the very portion transferred 4 from the male into 
the female was filled up by flesh," whereas, I cf. Gen. ii. 
fancy, if Adam had still been clay, it would have 
had to be filled up by clay. The clay was therefore 
wiped out and swallowed up in the flesh. When ? 
when "man was made" by the breathing of Gen. ii. 7 
God 5 "into a living soul," the breath being of 
course hot and capable of baking the clay some 
how into another nature, into flesh as if into a jar. 
In the same way a potter also may re-embody clay 
in a stronger substance by a regulated blast of 
fire on it, and draw forth one form from another, 

1 The Valentinian Gnostics, who regarded the "garments" as 
flesh. 

2 On this so-called Greek accusative, see Hoppe, p. 17. 

3 On the " potential " use of the future, see Hoppe, p. 65. 

4 For the use of the abstract form in the sense of the concrete, cf. 



Hoppe, p. 93 ; see also p. 120. 
5 Cf. d Ales, p. 108. 



i8 TERTULLIAN [7 

more suitable than the original one and now with 
a class and name of its own. For even if it is 
Isa. xxix. written : " Will the clay say to the potter ? " that 
Rom. ix! ls > man to God ; and even if the Apostle says : 
20 . " in earthen vessels," man is clay, because he was 
7 previously mud, and flesh is a vessel, because it 

was produced from mud through the heat of the 
divine breath. It was this flesh that was after- 
cf. Gen. wards clad in " the garments of skin," namely in 
the skins drawn over it. It is actually true that if 
you withdraw the skin, you will bare the flesh. 
So what to-day becomes a " spoil," if it be 
removed, was a dress when it was a super 
structure. Thus also the Apostle, by calling 
cf. Col. ii. " circumcision the stripping off of the flesh," 
affirmed that the skin was a garment. This 
being so, you have both the clay made glorious 
by the hand of God, and the flesh made yet more 
glorious by the breath of God, by which the flesh 
laid aside the crude state of mud and took on the 
adornments of the soul. A re you more careful than 
God, and do you indeed mount Scythian and 
Indian jewels and pure white grains 1 from the 
Red Sea not on lead, not on bronze, not on iron, 
not even 2 on silver, but insert them in the choicest 
and, besides, the most elaborately worked gold, 
and first ensure the fitness of vessels by the use 
of all costly ointments, just as when you have 
swords of the approved blue colour you give them 

1 He means of course " pearls." 

2 For ne qnogttc = ne quidem, see Iloppe, p. 107. 



7] TERTULLIAN 19 

scabbards equal to them in worthiness l but God 
entrusted the shadow of His soul, the wind of His 
breath, the work of His mouth to some worthless 
sheath, and by giving it an unworthy position, of 
course condemned it? 2 And place it He did 
or did He rather insert it in, and mingle it with 
flesh? So great indeed was the mixture that it 
can be held uncertain whether 3 it is flesh that 
carries about soul, or soul that carries about flesh, 
whether 3 flesh is in attendance on soul or soul in 
attendance on flesh. But even if it is rather to be 
believed that soul holds the reins and is master, as 
being nearer to God, even this redounds to the 
glory of the flesh, because it both holds together 
that which is next to God, and shows its command 
of its very power. For on what natural advantage, 
what secular profit, what savour of the elements 
does the soul feed without the help of the flesh ? 
What else could you expect ? It is through it that it 
is supported by every tool of the senses, sight, hear 
ing, taste, smell, touch. Through it it is sprinkled 
with divine power, and it accomplishes everything by 
means of speech, even if it be only a silent harbinger. 
For even speech comes from an instrument of flesh, 
accomplishments need the vehicle of flesh, as do pur 
suits, talents, and works, businesses, functions ; the 
whole life 4 of the soul is bound up with the flesh 5 

1 For the use of abstr. nouns where the corresponding adjectives 
might have been expected, cf. Hoppe, p. 86. 

2 On this simile, see Hoppe, p. 216. 

3 On ntrumne an, cf. Hoppe, p. 73. 

* On this substantival use of the infin., see Hoppe, p. 42. 
5 On this thought, cf. d Ales, p. 141. 



20 TERTULLIAN [7, 8 

to such a degree that cessation of life for the soul 
means nothing else but a departure from the flesh. 
So even death itself 1 belongs to the flesh, as does 
life also. Further, if all things are in subjection to 
the soul through the flesh, they are in subjection 
to the flesh also. When you make use of a thing, 
you must at the same time make use of the instru 
ment which enables you to use it. So the flesh, 
while it is considered attendant and handmaid to 
the soul, is found to be also its partner and joint 
heir. And if of temporal things, 2 why not also of 
everlasting ? 2 

8. This indeed, as it were with reference to the 
general character of human circumstances, I should 
pay heed to, 3 as a help to the flesh. Let us con 
sider now with reference also to the special character 
of the Christian name how great a privilege before 
God this trifling and mean substance enjoys, 
although it would have sufficed for it that no soul 
at all could gain salvation unless it believed while 
it was in the flesh ; to such a degree is flesh the 
pivot 4 of salvation. When as the result of salva 
tion the soul is bound to God, it is the flesh itself 
that brings about this possibility. To be sure the 
fles.h is cleansed 5 that the soul may be freed from 
stain : the flesh is anointed that the soul may be 



1 On this substantival use of the infin., see Hoppe, p. 42. 

2 For the neut. pi. of adj. as substantive, cf. Hoppe, p. 97. 

3 On this perfect subjunctive, cf. Hoppe, p 67. 

4 On the play upon words in caro, cardo, cf. Hoppe, p. 169. 

6 Oehler compares De Baptismo, cc. 6-8, for the five stages here 
enumerated, 



8] TERTULLIAN 21 

consecrated; the flesh is marked 1 that the soul 
also may be fortified ; the flesh is shadowed by the 
laying on of a hand, that the spirit also may be 
enlightened by the Spirit; 2 the flesh feeds on the 
body and blood of Christ, that the soul also may 
be fed 3 from God. 4 Therefore they that are cf. Matt, 
joined in work cannot be treated differently from 
one another in payment. Even the sacrifices that 
are pleasing to God, I mean the soul struggles, 
fastings, and dry 5 foods, and the squalor attaching 
to this duty, are celebrated by the flesh at special 
discomfort to itself. Virginity also and widow 
hood and an orderly neglect of marriage in secret 
and the one 6 knowledge of it are offered to God 
from among the good things of the flesh. Again, 
what do you think about it, when for loyalty to 
the name it is dragged out into public view and 
exposed to the hatred of the people, while it 
struggles with determination ; when in prisons it 
wastes away, a victim to the foulest deprivation of 
light, to the lack of human society, to filth, noi- 
someness, insult ; denied freedom even in sleep, nay 
chained even to its very bed and rent by the very 
pallet ; when now in daylight also it is torn by 

1 With the sign of the Cross. 

2 See d Ales, pp. 327, n. i, 368. 

8 On the metaph. use of saginare, " to fatten," cf. Hoppe, p. 181. 

4 This elaborate parallelism is affected by Tertullian ; cf. Hoppe, 
p. 161. 

6 In my view the true text is simply seras (i.e. frpas], escas, el 
aridas being a gloss defining the Graeco-Latin word seras. The 
reference is to what is called xerophagia (Tert., De leiun., i. 5, 
Cassian). 

6 Through marriage with one person alone. 



22 TERTULLIAN [8, 9 

every contrivance of torture ; when finally it is 
squandered away 1 by execution, striving to repay 
Christ by dying for Him, and indeed often by the 
same cross, nay even by more cruelly contrived 
penalties as well ? Verily that is most blest and 
glorious which can meet such a debt before Christ 
the Lord, as to owe nothing more to Him than 
its deliverance from indebtedness to Him, being all 
the more enchained because liberated ! 2 

9. So, to tell again 3 of what God with His 
own hands built in the image of God, what He 
cf. Gen. i. endowed with life from His own breath "in the 
likeness" of His own vital force, what He set over 
the habitation, profit and lordship of all His 
workmanship, 4 what He clothed with His own 
sacraments 5 and trainings, whose cleanness 6 He 
loves, whose chastisements He approves, whose 
sufferings He counts as paid to Himself, will it 
not rise again, though God s again and again ? 7 
Away, away with the idea 8 that God should 
abandon to eternal ruin the work of His hands, 
the object of His mind s care, the receptacle 9 of 

1 Erogare, "to spend," hence f to put an end to, " "to kill"; see 
Hoppe, p. 131. 2 Seed Ales, p. 108. 

3 For this poetical sense of retexere, "to repeat," cf. Hoppe, 
p. 192. 

4 For the use of abstr. for concr., cf. Iloppe, p. 93. 

6 On the sense of the word, see d Ales, p. 323, de Backer, Sacra- 
mentum (Louvain, 1911), pp. 58 f. 

6 For the plural of the abstract noun, cf. Hoppe, p 90. 

7 For the avoidance of the relative clause, totiens dei being equal 
to qua totiens dei est, cf. Hoppe, p. 142. 

8 For the construction absit tit, see Hoppe, p. 82. 

9 Literally "sheath"; cf. Hoppe, p. 117. For the rime between 
uaginam and reginam, see Hoppe, p. 165. 



9 , 10] TERTULLIAN 23 

His breath, the queen of His effort, the heir of His 
bounty, the priest of His worship, the soldier of 
His witness, the sister of His Christ. We know 
that " God is good " : it is from His Christ that we Matt. xix. 
learn " He alone is good," and as, after command- * Matt 
ing love to Himself, He then commands "love to xix. 19; 
one s neighbour," He himself also will do that which 
He commanded. He will love flesh, which is in so 
many ways neighbour to Him ; though it be weak, 
yet "is strength made perfect in weakness" ; 2Cor-xii. 9 
though ailing, yet " none need a physician save Luke v. 31 
those that are in a bad way " ; though without 
honour, yet " them that are without honour we i Cor. xii. 
compass with the greater honour"; though lost, 23 
yet " I came," said He, " to rescue that which was Luke xix. 
lost " ; though apt to sin, yet " I," said He, " prefer eut 
for myself the salvation rather than the death of a xxxi i- 39 
sinner"; though condemned, yet "I," said He, x \ iii. 23^ 
"shall strike dead and make whole." l Why do you 32 
reproach the flesh with that which waits for God 
and rests its hopes on God ? Those whom He has 
aided are honoured by Him. I should venture to 
say : if the flesh had not had those experiences, 
the kindness, favour, mercy, yea, all the beneficent 
power of God would have been of none effect. 2 

10. You have now heard the passages of Scrip 
ture by which the flesh is blackened : 3 heed also 

1 For the anaphora throughout this passage, cf. Hoppe, p. 147. 

2 uacuisstt is a byform of uacauissel. For such late forms see 
Georges, Worterbuch^ s. v. vaco. 

3 For infuscare thus used = "blame," cf. Hoppe, p. 133; and 
for the play on words, cf. Hoppe, p. 169. 



24 TERTULLIAN [10 

those by which it is made to shine ; you are 
reading the passages wherein it is degraded, 
direct your vision also to those in which it is 
isa. xl. 6 raised. 1 "All flesh is hay." That is not all 
that Isaiah declares, but he says also: "All flesh 
isa. xl. 5 shall see God s salvation." God is recorded in 
Genesis as saying : " My Spirit shall not remain 
Gen. vi. 3 in these men, because they are flesh." But we 
Joel ii. 28 also hear His voice through Joel : " I will pour 
out of my Spirit on all flesh." Besides, you must 
not take your knowledge of the Apostle from one 
type of passage 2 only, in which he frequently pierces 
cf. Rom. the flesh. For although he denies that "any good 
Rom 8 viii dwells in m " s flesh," although he avers that " those 
8 who are in the flesh, cannot please God," because 

Gal. v. 17 it "lusts against the spirit," and even if other 
statements are to be found in him in which, not 
indeed the nature, but the behaviour of the flesh 
c . 16 is dishonoured, we shall certainly say elsewhere 
that no reproach ought to be brought against the 
flesh in particular except with a view to the 
chastisement of the soul, which subdues the flesh 
in service to itself; but sometimes the voice of Paul 
is heard also in those letters, telling us that he 
Gal. vi. 17 "bears the brands of Christ on his body," for 
bidding the pollution of our " body," since it is 
cf. i Cor. the tem pi e " o f " God," representing our "bodies 
i Cor. vi. as Christ s members," advising us " to carry and 
cf i Cor glorify God in our body." Therefore, if the blots 

vi. 20 

1 On this chapter, see d Ales, p. 108. 

2 For stilus = "passage," cf. Hoppe, p. 123. 



io, n] TERTULL1AN 25 

upon the flesh make its resurrection utterly 
impossible, why will not its excellences rather 
bring it about? It is more in agreement with 
God s character to restore to a state of salva 
tion what He has for a time rejected, than to 
consign to utter ruin what He has actually 
approved. 

ii. Enough touching the praise 1 of the flesh, in 
opposition to its enemies and its friends alike. 
None lives so carnally as those that deny the 
resurrection of the flesh. For those that deny it 
view punishment and training with contempt. 
Concerning them the Paraclete also speaks plainly 
through the prophetess Prisca : " Flesh they are, 
and flesh they hate." 2 If it be fortified by 
influence great enough to defend it and earn it 
salvation, ought we to review the dominion and 
power 3 and freedom of action even of God 
Himself, to see whether He is great enough to 
be able "to rebuild" and re-establish " the cf. Acts xv. 
tabernacle " of flesh, broken down and swallowed x ^ 
up 4 and snatched away in whatsoever ways it may e j. c - 
be ? Or has He also published for us some in- v . 4, etc. 
stances of this power of His publicly over nature? 

1 For praeconium in the sense of "praise," cf. Hoppe, p. 123. 

2 Intentional play upon words here ; it means : " They live in 
a fleshly way, that is, in sin : and yet hate the flesh in denying 
its resurrection" (Hoppe, p. 171). See also d Ales, p. 109, and 
for a collection of such Montanist oracles, d Ales, p. 452. The 
Clairvaux MS. omits this sentence altogether. 

a For the alliteration in potentiam, potestatetn, cf. Hoppe, 
P- 152. 

4 For the alliteration in dilapsum, deuovatum, cf. Iloppe, 
p. 150. 

D 



26 TERTULLIAN [n 

Lest perchance any should know 1 in the future 2 
how to know God, who must be believed on no 
other condition than that He should be believed 3 
able to do anything, you can clearly find statements 
in the philosophers who claim that this universe 
was not unborn and uncreated. But what is much 
better, almost all heresies, agreeing that the 
universe came into being and was made, attribute 
creation 4 to our God. 5 Therefore be sure that 
He produced all that we see out of nothing, and 
you know God in trusting 6 that God has such 
power. 7 For there are also certain people, too 
weak to believe 8 that at first, who maintain that 
the universe was instituted by Him, as the 
philosophers say, rather from underlying matter. 9 
However, even if it were really 10 so, since never 
theless He was said to have produced, as the 
result of the reshaping of matter, natures and 
forms that were far different from what the 
matter itself had been, I should none the less 

1 The variant reading sitiant, " thirst," with the dependent 
infin., is alluded to by Hoppe, p. 47. 

2 Hoppe takes adhuc of the future, and explains neadhuc as 
equal to non (ne) iam (p. no). 

3 For this classical construction with the passive of credo, see 
Iloppe, p. 52. 

4 For conditio (abstr.) = concr., cf. Hoppe, p. 92. 

5 See d Ales. p. 106. 

6 For the modal abl. of gerund = pres. participle, cf. Hoppe, 

P- 57- 

7 For this quod construction, cf. c. 4 and Hoppe, p. 75. 

8 For infirmus with the infin., cf. Hoppe, p. 49. 

9 The V\T] vTroKfLjjLffr] of Aristotle. 

10 For the adverbial phrase in uero, cf. Hoppe, p. 100, also 
Apol., 23 (p. 80, 1. 5, ed. Mayor), according to the true reading of 
codex Fuldensis : see Lofstedt, Tert. Apol. textkr, uwtersucht, 
pp. 99 ff. 



ii, 12] TERTULLIAN 27 

maintain that He had produced them from 
nothing, if He had produced those things that had 
not existed at all. For what difference does it 
make whether anything is produced from nothing 
or from something, provided that it becomes 
what it was not, since also not to have existed 
is to have been nothing? 1 So also, on the con 
trary, 2 to have been is to have been something. 
Now, although there is a difference, yet both sup 
port my opinion. For whether God achieved 
everything out of nothing, He will be able to 
fashion flesh also from nothing, flesh that is 
reduced 3 to nothing : or whether He gave them 
form out of different matter, He will be able to 
call forth from something else flesh by whatsoever 
absorbed. 4 And assuredly He who made is able 5 
to remake ; just as it is much more to make 
than to remake, to make a beginning than to 
restore a beginning, so also you must believe 
that the restoration of flesh is easier than its 
creation. 6 

12. Look now also at the very examples of the 
divine power. Day dies into night and is every 
where buried by darkness. The glory of the 

1 On all this passage, see d Ales, pp. ill f. 

2 On the phrase e contrario, see Hoppe, p. 102. 

3 Read prodactam (from prodigere) with Oehler and Lofstedt, 
Kritische Bemerkungen zu Tertullians Apologetikum (Lund, 
1918), p. 55. This is confirmed by the Clairvaux MS. 

4 Dehauire properly means "to draw water, hence" "to 
swallow, absorb, waste " (Hoppe, p. 128); quocumque is probably 
adv. here, "whithersoever." 

5 For idoneus with the infin., see Hoppe, p, 49. 
G For the ending, cf. Hoppe, p. 156. 



28 TERTULLIAN [12 

universe is shrouded in gloom, everything is 
blackened. All things are bemeaned, silenced, 
paralysed, 1 everywhere there is a stoppage of work. 
Thus is the loss of light mourned. 2 And yet back 
it comes to life again for the whole world with 
its outfit, with its dowry, with the sun, being 
whole and unimpaired, putting to death 3 its own 
slayer 4 which is night, tearing open its own burial 
place which is darkness, appearing as heir to itself, 
until night also come to life again, it being like 
wise accompanied by its own equipment. For the 
rays of the stars which the morning light had put 
out are re-ignited ; the absent constellations, 5 too, 
which a difference in season had removed, are 
brought back ; the mirror-like moons also, which 
the progress of the month had worn away, are 
repaired. Winters and summers, springs 6 and 
autumns come back again 7 in their courses with 
their strength, characteristics and fruits. Nay 
more, even the earth gets its training from the 
sky : the clothing of the trees after they have 
been stript, the colouring of the flowers anew, 
the spreading again of the grass, the display of 

1 For the triple alliteration, sordent, silent, stupent, cf. Iloppe, 
p. 148. 

2 For the figura pseudo-etymologica in lux-lugetur, an error of 
taste of which Tert. is not often guilty, cf. Iloppe, p. 172. 

3 For the (poetical) use of interficere with an impersonal object, 
cf. Iloppe, p. 182. 

4 For this metonymical sense of mors, see Iloppe, p. 94. 

5 For siderum absentiae = sidera absentia, and such-like phrases, 
see Iloppe, p. 86 ; for the plural of the abstract noun, see Iloppe, 
p. 88. 

6 For nerna, neut. pi. of adj., thus used, cf. Iloppe, p. 98, n. 

7 For this sense of reitolui, see Huppe, p. 191. 



12] TERTULLIAN 29 

the identical seeds that have been wasted, and the 
fact that this does not happen till they have been 
wasted. A wondrous plan ! it is first a cheat, 
then a preserver ; l it kills that it may give back ; 
it destroys that it may keep ; it corrupts that it 
may renew ; it first breaks up that it may actually 
enlarge. Since 2 it restores them in a more fertile 
and cultivated state than they were when they 
were destroyed, destruction may truly be said to 
have meant increase, harm profit, and loss gain. 
Let me say it 3 once for all 4 : Every creation is 
subject to recurrence. Everything you meet had 
a previous existence : whatever you have lost will 
come again. Everything comes a second time: 
all things return to a settled position when they 
have gone away, all things begin when they have 
ceased to be. They are brought to an end in 
order that they may come into being : 5 nothing 
is lost except that it may be recovered. 6 All this 
revolving order of things, therefore, is evidence of 
the resurrection of the dead. God ordained it in 
works before He commanded it in writing, He pro 
claimed it by strength before He proclaimed it 
in words. 7 He first sent you nature as teacher, 
intending to send you prophecy also, in order that 

1 For the omission of fit, cf. Hoppe, p. 145. 
2 Si quidem in causal sense, cf. Hoppe, p. 83. 

3 For this perfect subjunctive, used as "potential," see Hoppe, 
p- 67. 

4 For this sense of se mel, see Hoppe, p. 113. 

6 For the alliteration, finiuntur, fiant, cf. Hoppe, p. 148. 

6 For this "final" use of I M and the accusative, cf. Hoppe, p. 39. 

7 For the play upon words in uiribus, uocibus, cf. Hoppe, 
p. 169. 



30 TERTULLIAN [12, 13 

having learnt from nature, you may the more 
easily believe prophecy, in order that you may 
receive at once when you hear what you have 
already seen everywhere, and that you may not 
doubt God to be the resuscitator l of flesh also, 2 
since you know Him to be the restorer of all 
things. And, to be sure, if all things rise again 
for man for whom they have been arranged, it 
follows that this cannot be for man unless for 
flesh also, and therefore it is absurd to conclude 
that the thing itself should perish entirely, on 
whose account and for whom nothing perishes. 3 

13. If the universe does not portray resurrection, 
if creation 4 indicates no such character, because 
its individual parts are said not so much to die 
as to come to an end, and are not regarded as 
re-endowed with life, 5 but given a new shape, take 
a sufficient and undeniable example of this hope, 
since 6 it is a breathing thing, subject both to life 
and to death : I mean that bird, special to the 
east, 7 famous from its solitary 8 character, miracu 
lous in its after-history, 9 which gladly puts itself 

1 Resuscitator, according to Hoppe (p. 116), was coined by 
Tert. for parallelism with restitutor. For the combination of allit 
eration and rime in this case, see Hoppe, p. 167. 

2 For non dubitare with ace. and infin., cf. Hoppe, p. 51. 

3 For this ending, cf. c. 2, and Hoppe, p. 157. 

4 For conditio abstr. for concr. , cf., c. n and Hoppe, p. 92. 

6 The new coinage redanimari (reanimari] for the sake of 
alliteration with reformari (cf. Hoppe, pp. 115, 153). 

6 Si quidem = "since," cf. c. 12, and Hoppe, p. 83. 

7 For peculiaris with the genitive, cf. Hoppe, p. 23. 

8 Or perhaps " unique " : there is only one at a time. 

9 For de with abl. of cause, twice here, cf. Hoppe, p. 33 ; for 
the double rime, Hoppe, p. 165. 



13, 14] TERTULLIAN 31 

to death and renews itself, passing away and 
appearing again 1 by a death which is a birth, 
a second time a phoenix where now there is none, 
a second time the very creature that no longer 
exists, another and yet the same. 2 What could 
be clearer and more definite for our purpose ? Of 
what else is there such a proof? Even God in 
his Scriptures says : "Arid thou shalt surely flourish Ps. xci. 13 
as doth the phoenix," 3 that is from 4 its death, from 
its funeral, so that you may believe that even out 
of fire 5 the nature of its body can be driven. The 
Lord declared that we "are better than many Matt. x. 31 
sparrows " : if not also " than many phoenixes," it 
is nothing great. But shall men perish once for 
all, 6 while Arabian birds are sure of rising again ? 7 
14. Since meantime such are the outlines of 
divine strength that God has no less worked in 
parables than spoken, let us come also to his very 
edicts and decrees, by which at this very moment 
we are arranging the present division of our sub 
ject-matter : for we began with the authority of 
the flesh, considering whether it is in its ruined 

For the rime decedens, succedens, cf. Hoppe, p. 163. 

For the careful structure of this sentence, cf. Hoppe, p. 161. 

Tertullian makes a curious error here ; the <otVi referred to 
in the psalm is the " palm tree " ; cf. d Ales, p. 251. The natural 
history of that age was elementary (cf. d Ales, p. 496). 

For de where we should expect ab, cf. Hoppe, p. 38. 

For de with abl. of separation, cf. Hoppe, p. 34. 

On semel = "once for all," cf. Hoppe, p. 113. 

For this abl. absol. see Hoppe, p. 32, and for de with abl. 
construction with securus, cf. Hoppe, p. 34. A. Souter, Study of 
Ambrosiaster, p. 137, Vocabularium lurisprudentiae Romanae, 
V. 303, lyff. For the ending of this chapter, cf. c. I and Hoppe, 
p. 156. 



32 TERTULLIAN [14 

state capable of salvation, then we went on to ask 
with regard to God s power, whether it is great 
enough to be able to confer salvation on a ruined 
object; now, if we have proved both these points, 
I should like also to enquire with regard to the 
cause, whether there is one worthy enough to claim 
the resurrection of the flesh as necessary and as 
certainly in every way reasonable, because it is 
natural to say : " even if flesh can 1 be restored, 
even if the Godhead is able 2 to restore it, yet 3 
there will have to be 4 a reason for that restitution." 
Listen, therefore, also to the reason, you who learn 
in God s presence that He is as good as He is also 
just, good in His own nature, just in His relation 
to ours. For if man had not sinned, he would 
know merely that God was good by the very 
individuality of His nature. But now he experi 
ences also His justice as the result of the necessity 
of the situation, and yet in this very thing is His 
goodness also shown, namely that He is also just. 
Both by helping the good and by punishing the 
evil He shows His justice and thus gives a double 
vote for the good, as on the one hand he punishes 
the latter, and on the other he rewards the former. 5 
But with Marcion 6 you will learn more fully 

1 On capax with the infin., see Hoppe, p. 49. 

2 On idoneus with the genitive, see Hoppe, pp. 22, 55. 

3 On sed introducing the apodosis, with etsi in the protasis, 
see Hoppe, p. 108. 

4 Qr\ praeesse = "vorhanden sein," see Hoppe, p. 136. 

6 On the contrast istud-illitd t corresponding to the classical Jioc- 
ilhid, cf. Hoppe, p. 104. 

6 A reference to Aduersus Marcionem, I, II. 



14] TERTULLIAN 33 

whether this is all that is in the Godhead. Mean 
time such is our God, deservedly a judge, because 
He is our Lord and master, deservedly a Lord 
because He is our creator, deservedly a creator 
because He is our God. Hence 1 it is that some 
heretic or other reasoned : " deservedly He is no 
judge, for He is no Lord ; deservedly no Lord, for 
He is no creator." I do not know really whether 2 
He be a god who is not also a creator as God is, 
nor a Lord as our Creator is. Therefore if it is 
most fitting for a God and Lord and Creator to fix 
a judgment for man on this very point, whether he 
has taken care to recognise and pay court to His 
own Lord and creator or not, 3 resurrection will of 
course fulfil that judgment. This will be the whole 
reason, or rather the necessity for resurrection, a 
reason of course entirely in keeping with God, the 
purposer 4 of the judgment. With regard to His 
arrangement you ought to consider whether the 
divine judgment presides over the judging of both 
elements in human nature, the soul as much as the 
flesh. It will be fitting that what it is suitable to 
judge should also be raised again. We say that 
God s judgment must in the first instance be 
believed to be full and complete, as it is then final 
and thence lasting, as also just, since in no case 

1 On hinc as inferential particle, see Hoppe, p. in. 

2 On si = num, cf. Hoppe, p. 73. 

3 On the double an (poetical and post-classical), cf. Hoppe, 
PP- 73 f. 

4 Kroymann s destinatori ; but the dcslinatio of the MSS. is 
rather confirmed by ApoL 48 (p. 136, 1. 17, ed. Mayor), ratio 
restitutionis destinatio iudidi est. 



34 TERTULLIAN [14, 15 

does it fall short of this, as also worthy of God, 
since in accordance with His long-suffering it is 
full and complete. 1 Therefore the fullness and 
completeness of the judgment depends only 
on the presentation 2 of the whole man. The 
whole man, further, shows himself to be 3 from the 
combined growth of two natures, and therefore he 
must be displayed in both natures, who must be 
judged as a whole, since he did not of course live 
except as a whole. As therefore he has lived, so 
will he be judged, because he must be judged by 
his life. For life is the cause of judgment, and it 
has to be fulfilled 4 in as many natures as those 
in which it died. 5 

15. Come then ! let our opponents sever the 
composite structure of flesh and soul first in the 
conduct of life, that thus they may dare to sever it 
also in the sphere of life s reward. Let them 
repudiate the partnership in works, that they may 
rightly be able to repudiate the share in rewards 
also. Let not the flesh share in the sentence, if it 
is not also to blame. Let the soul alone be recalled, 
if the soul alone dies. But in truth it no more dies 
alone than it has passed alone through the course 
from which it withdraws, I mean the present life. 
So far is the soul from passing through life alone 
that we do not even withdraw thoughts from the 

1 On the alliteration, plenum , perfectum, cf. Iloppe, p. 152. 

2 For the sense of repracsentatio, see d Ales, pp. 358 f. 

3 Qnparerc = apparere, see Iloppe, p. 139, n. I. 

4 On this sense of disfungo, see Hoppe, p. 130. 

5 On the ending, cf. c. i and see Iloppe, p. 156. 



15] TERTULLIAN 35 

partnership of the flesh, although they are alone, 
although they are not brought to their result 
through the flesh, since what is done in the mind is 
the action of the soul in, and with, and through the 
flesh. This aspect of the flesh as citadel of the 
soul is attacked by the Lord also when He is 
trouncing the thoughts : " Why think you in your Matt. ix. 4 
hearts what is wicked?" and : " He who hath gazed Matt> Vl 28 
upon to desire, hath already in his heart corrupted." 1 
To such a degree is the act of the flesh apart alike 
from the working and the result of thought. But 
even if the ruling principle of the senses has been 
dedicated 2 in the brain or in the middle between 
the eyebrows, or wherever the philosophers are 
pleased to place it, I mean what is called the 
hegemonicon? every place of thought 4 in the soul 
will be flesh The soul is never apart from the 
flesh, as long as it is in the flesh. Everything acts 
along with that apart from which it does not exist. 
Inquire further 5 whether even thoughts are ad 
ministered by the flesh, since it is through the flesh 
that they become outwardly known. If the soul 
is revolving something, the face produces a sign, 

1 Here Tertullian, in revolt from allegorical interpretation, is 
straining the metaphorical language beyond what it can bear (cf. 
d Ales, pp. 249 f.). 

2 D Ales considers the exact force of consecrare on pp. 367 f. 

3 This is the Greek word which he translates above by princi- 
palitas. Cf. especially De Anima, c. 15, and Usener, Epicurea, 
312, p. 217. 

4 Apparently a translation of the Greek ^povnffTTjpiov (see 
Thesaurus}. 

5 For adhuc = insuper^ praeterea, see Hoppe, p. no. 



36 TERTULLIAN [15, 16 

the face is the mirror 1 of all strivings. 2 Let them 
refuse partnership in deeds to that to which they 
cannot refuse partnership in thoughts. 3 They in 
deed countupthe failingsof the fleshagainst it; there 
fore, being sinful, it will be kept for punishment. We 
indeed face it with the excellences of the flesh ; 
therefore also when it has worked well it will be 
kept for reward. And if it is the soul that leads 
and drives into everything, it is the flesh that obeys. 
God may not be believed to be either an unjust or 
an inactive judge ; unjust, if he debar from rewards 
the partner in good works, inactive, if he separate 
from punishment the partner in evil works, since 
human judgment is regarded as all the more perfect 
in that it demands for justice even the tools of every 
deed, showing them neither mercy nor grudge to 
prevent them from sharing the result either in 
punishment or in favour with the promoters of the 
deed. 4 

1 6. But although we have assigned rule to the 
soul and obedience to the flesh, we have to take 
precaution lest they overturn that too by another 
process of reasoning, in such a manner as to wish to 
put the flesh at the service of the soul in another 
way, not as a handmaid, lest they be compelled to 
recognise it also as a partner. For they will say 
that servants and partners have the choice of 

1 On this metaphor, see Hoppe, p. 214. 

2 For this paratactic construction, where the protasis is expressed 
without the conditional particle, cf. Hoppe, p. 83. 

3 For the rime between factorum and cogitatorum, cf. Hoppe, 
p. 165. 

4 For the ending, cf. c. I and Iloppe, p. 156. 



16] TERTULLIAN 37 

service and partnership, and power over their own 
will in both directions, being themselves also men ; 
that therefore they share deserts with the origin 
ators to whom they have voluntarily lent their 
services ; and that flesh which has no intelligence 
or feeling in itself, and has no willingness or un 
willingness of its own, is rather in attendance on 
the soul like a vessel, as a tool, not as a servant. 1 
That therefore the judge sits in judgment over the 
soul only, judging how it has employed the vessel 
of the flesh, but that the vessel itself is not liable 
to sentence, any more than the cup is condemned 
if some one have put poison in it, or the sword is 
sentenced to fight with wild beasts, if some one has 
worked 2 murder on the highway with it. Thus 
then the flesh will be innocent in so far as evil 
works will not be reckoned against it, and there is 
nothing to prevent its salvation under the plea of 
innocence. For although neither good nor evil 
works are attributed to it, yet it is more becoming 
to the divine kindness to save the innocent. It is 
its duty to save well-doers : but it is a very good 
man who offers even what is not due. And yet, I 
ask you, would you give less condemnation to a 
cup I do not say, a poisoned cup into which some 
dying person 3 has vomited, 4 but one stained by 

1 For mmisterium = ministrum, cf. minister Us, the true 
reading in Apol. 39 (p. no, 1. 30, ed. Mayor), (Lofstedt, Krit. 
Bemerk. z. Tert. Apol., p. 82). 

2 For the periphrastic fuerit operatus, cf. Iloppe, p. 60. 

3 For mors= moriens, cf. Hoppe, p. 94. 

4 This may practically mean " expired with a yawn/ 



38 TERTULLIAN [16 

the breath of a courtesan or a high-priest of Cybele 
or a gladiator or an executioner, than to the kisses 
of these people themselves ? Even one that we 
have ourselves befouled and beclouded ^ or that 
has not been mixed to our liking, it is our habit to 
smash, to show the greater anger with our slave. 
As for a sword that is imbrued 2 in highway rob 
beries, who will not banish 3 it from his whole 
house, not to speak of his chamber or his pillow, 
taking the view, of course, that he would dream of 
nothing else than the reproaches of souls that are 
pressing on and disturbing the bedfellow of their 
own blood ? 4 But in truth the cup that has a 
good conscience 5 and is commended by the care 
of the waiter, will acquire adornment even from 
the garlands of the heavy drinker, or will be 
honoured by the sprinkling of flowers upon it, and 
the sword that was nobly stained in battle and is 
better than a homicide will deem its merits worthy 
of dedication to a god. Is it possible 6 therefore so 
to inflict a sentence both on vessels and on 
tools that they too may share in 7 the deserts of 
their owners and authors ? thus I shall have met 

1 nubilus = sordidus, "turbid," is poetical (Hoppe, p. 179). 

2 On the personification in ebrius, see Hoppe, p. 179. 

3 relegabit : see Oehler s apparatus ; Kroymann s religabit, with 
no critical note, is surely a misprint. 

4 As the sword and the blood on it are in bed together, the sword 
is spoken of as the bedfellow of the blood with which it is stained. 

6 A very striking expression for a cup that has never been used 
for the mixing of poison (cf. Hoppe, p. 179)* 

6 On est with the infin., cf. c. 3 and Hoppe, p. 47. 

7 On commnnicare with the dative in this sense, see Hoppe, 
p. 28. 



16] TERTULLIAN 39 

even that kind of reasoning, although the difference 
of the subject fails to furnish a real illustration. 
For every vessel or tool comes into use from else 
where, being a substance entirely alien to the 
nature of man ; but flesh, having been from its 
beginning in the womb conceived, shaped and be 
gotten together with the soul, is also mingled with 
it in all its working. For, although it is called a 
" vessel " in the writings of the Apostle, who com- i The?s. 
mands us to deal with it " honourably," yet it is lv 
also called by him "the outer man," I mean the cf. 2 Cor. 
clay, which was first engraved with the title " man," 1V I( 
not " cup " or " sword " or any vessel It was called 
"vessel" because 1 of its power to hold, that by 
which it contains and holds together the soul, but 
" man " because it shares the nature which shows it 
to be in its workings not a tool, but a servant. 
So also the servant will be held to judgment, 
although of itself it has no intelligence, because it is 
a part of that which has intelligence, and is not a 
mere chattel. This also the Apostle says, knowing 
that the flesh does nothing of itself that is not to cf. Rom. 
be attributed to the soul : nevertheless he judges V1 
the flesh to be sinful, lest because it seems to be 
urged on by the soul, it should be believed to be cf. Rom. 
freed from judgment. So also when he enjoins on vl 
the flesh some works of merit, he says : " Glorify, i Cor. vi. 
carry God in your body," knowing well that these 2C 
efforts also are due to the soul s impulse. The 

1 On the abl. nomine (= causa) with a genitive, cf. Iloppe, 
p. 30. 



40 TERTULLIAN [16, 17 

reason, however, why he demands them from the 
flesh also, is this : reward is promised to it 
also. Otherwise, neither would reproach have 
been fittingly inflicted on what was removed from 
blame, nor exhortation have been suitably ad 
dressed to what it shut out from 1 glory : for both 
reproach and exhortation would have no place 2 in 
regard to the flesh, if the reward which is the 
prize of resurrection did not exist. 2 

17. Every unsophisticated supporter of our view 
will imagine that the flesh, also, must be brought 
face to face 3 with judgment for the reason that 
the soul cannot otherwise experience torture or 
comfort, seeing that it is incorporeal. This is 
indeed the view of the crowd. But that the soul 
is corporeal we both proclaim here and have 

De Anima proved in the book dealing with it, 4 having a 
special kind of solidity by which it can both feel 
and experience something. For that even now 
souls are tortured and soothed in the world below, 
although unbodied, although exiles also from the 

cf. Luke flesh, may be proved 5 by the case of Lazarus. 6 

xvi. 23-26 

1 On extraneus with the genitive, cf. Hoppe, p. 22 ; contrast 
the use with a earlier in the chapter (cf. Hoppe, pp. 22, n., 36). 

2 Omiacare, "to be purposeless," "not to exist," cf. Hoppe, 
pp. I39_f. ; Mayor on ApoL, I, p. 2, 1. 24 ; u, p. 40, 1. 29. On 
the ending, cf. c. I and Hoppe, p. 156. 

3 On the meaning of repraesentare, see d Ales, pp. 356 ff. 

4 That is, the De Anima. 

5 The fut. indie, where we might expect the "potential" ; cf. 
Hoppe, p. 65. 

6 There is a strong probability that Tertullian said Eleazarus or 
Elazarus, though, judging by Kroymann s silence, the MSS. have 
failed to preserve any trace of this. This suggestion of mine is 
confirmed by the Clairvaux MS. 



17] TERTULLIAN 41 

I have therefore permitted l my opponent to say : 
Consequently that which has a bodily nature 2 of 
its own, will of itself 3 have sufficient power both 
to experience and to feel, so that it will not need 
to be presented 4 in the flesh. Nay rather, its 
need will extend so far, not that it will not be able 
to feel anything without the flesh, but that it must 
feel also along with the flesh. For as much as it 
is able to act of itself, so much also will it be 
able to be acted upon. But to act it is not able of 
itself. Of itself it is able only to think, to will, to 
desire, to arrange, but for accomplishment it waits 
for the help of the flesh. So therefore it demands 
the partnership of the flesh also for experience, 
that it may be able to experience as fully through 
it as without it it could not fully act. And there 
fore it meantime endures the sentence against those 
things, the accomplishment of which it is able of 
itself to achieve, I mean of desire and thought 
and will. Further, if these were enough for full 
ness of rewards, so that deeds would not be also 
sought for, the soul would be entirely equal to the 
task of facing a final judgment, as it is to be 
judged touching those things, to the performance 
of which it had by itself been equal. Since, 

1 Dare with the infin. is an especially poetical construction ; cf. 
Hoppe, p. 43. 

2 Corpulentia in this sense ; cf. Hoppe, p. 120. 

3 De suo, " without the co-operation of another," cf. Hoppe, 
p. 103; compare also in suo (neut.), "in its own kind," which 
occurs three times in Pseudo-Aug. (= Ambst) Quaest. (see my 
index). 

4 On the meaning of repraesentatio, see d Ales, pp. 358 f. 

E 



42 TERTULLIAN [17, 18 

however, deeds also are linked to deserts, and deeds 
are performed by the flesh, it is no longer satisfactory 
that the soul should apart from the flesh be either 
cherished or tortured for what were also the works 
of the flesh. Although it has a body, although it 
has limbs, they are as little able to help it to feel 
as they are also to help it to act perfectly. 
Therefore it is in the measure in which it has 
acted, that it also suffers in the world below, being 
the first to taste judgment, even as it was the first 
to assume sin, though it also of course waits for 
the flesh, that by means of that to which it en 
trusted its thoughts, it may also produce the 
corresponding deeds. For this will be the principle 
of the judgment that is designed for the last end, 
that every divine judgment may be accomplished 
by putting forward the flesh. Otherwise, I mean 
if it were designed for souls alone, the judgment 
would not have to be waited for till the end, because 
even now souls are being tortured l in the lower 
world. 2 

18. Up to this point, you must understand, I 
have been dealing 3 merely in preparatory argu 
ments, 4 with the object of supporting the thoughts 
of all the passages of Scripture 5 that promise the 
restoration of the flesh. Since this is cared for by 

1 Hoppe, p. 181, interprets the old reading decerpunt as 
"enjoy" (a poetical sense of the word). 

2 For this ending cf. c. I and Hoppe, p. 156. 

B For this perf. subjunctive, cf. 5, 8, 12, and Hoppe, p. 67. 

4 On the metaphor from substructures, cf. Hoppe, p. 214. 

5 Scriptura, "passage of scripture," (like ypa^-f]), Hoppe, 
p. 94 n. 



i8] TERTULLIAN 43 

so many influences of just defences, I mean the cc. 5-9 
distinctions of its nature itself, God s strength, the cc. 11-13 
signs of it, and the inevitable reasons for judgment cc 
itself, it will of course be necessary that the scriptures 
should be understood in accordance with the pre- - 
conceived opinions held by so many authorities, 
not in accordance with the clever inventions 1 of 
heretics, which spring from unbelief and unbelief 
alone, because it is regarded 2 as incredible that 
matter once withdrawn by death should be restored, 
not because the matter itself cannot earn this or 
because it is impossible to God or inconceivable. 
Clearly it would be incredible if it had not been 
proclaimed 3 by divine power, if we leave out of 
account the fact that although it had not been 
proclaimed 4 by God, it would have had in any 
case to be taken for granted, and as not having 
been proclaimed for the reason that it had been 
presupposed 5 by reason of the number of authorities 
supporting it. But since it sounds clearly through 
divine utterances also, there is all the less reason 
for understanding it otherwise than is desired by 
those elements by which it is convincingly shown 6 
even without divine words. Let us therefore see 

1 On the plural of ingenium in this sense, see Hoppe, p. 93, 
Mayor on Apol., 15, p. 50, 1. 8. 

2 habeatur habetur, cf. Hoppe, p. 76. 

3 Hoppe (p. 66) expands and explains as = incredibile (sc. evil = 
esset), si n p.d. fuerit (= fuisset or esset], and thinks praedicatum 
fuerit is future perfect. 

J For the periphrastic praedicatum fuisset, cf. Hoppe, p. 6r. 
5 For the alliteration and rime in praedicatum, praeiudicatum, 
cf. Hoppe, p. 167. 

On this constr. see Hoppe, p. 15, n.*2. 



G 



44 TERTULLIAN [18 

this first, on what pretext this hope has been 
dismissed. One, I believe, over all is God s 
impending edict : " resurrection of the dead." Two 
words, simple, decisive, terse ! 1 To these I will 
address myself, these I will consider: to what 
nature do they refer ? When I hear that resurrec 
tion awaits a man, I must needs ask what part of 
him has happened to fall, since nothing will expect 
to rise again except what has previously fallen. 
He who knows not that the flesh falls through 
death, is capable of not knowing that it stands 
through life. Nature proclaims aloud the sentence 

Gen.iii. 19 of God : "Earth thou art and into earth thou 
shalt pass," and he who does not hear this, sees 
it : every death means the fall of the body. That 
this is the lot of the body was made clear by the 
Lord also, when He himself, being clothed with a 

John iii. 19 material body, said: "Destroy this temple, and I 

cf. John ii. will raise it again on the third day." For he 
showed to what part destruction applies, what part 
it is that is dashed down and lies there, what part 
also it is that is lifted up and raised again, and 

cf. Matt, yet it carried 2 a quaking soul as far as death, a 
soul which would not however fall through death 

John ii. 21 because scripture also says : " He had spoken of 
His body." And so true is it that it is the flesh 
that is destroyed by death, that it gets the name 

1 On the alliteration in decisa, detersa, cf. Iloppe, pp. 117, 150, 
who says detersa is for tersa ("easily understood, definite, proper 
words"), the variation being due to the determination to produce the 
alliterative effect. 

2 Quamquam with subjunctive ; cf. Hoppe, p. 78. 



i8] TERTULLIAN 45 

cadaver (corpse) from the fact that it falls. But 
the soul has no suggestion of fall in its name 
because there is no falling in its nature either. 
And yet it is the soul that brings a fall upon the 
body, when it has been breathed out, even as it is 
the soul also which by entering into it raised it 
from the ground ; that which on entering had 
power to raise, cannot itself fall ; that which on 
passing out laid low, cannot itself fall. I will 
speak more emphatically : the soul does not fall 
along with the body even into sleep, not even then 
is it laid low with the flesh, but it is really moved 
and tossed about 1 in sleep ; but it would be at rest 
if it were prostrate. So what does not fall into its 
image, does not fall into the reality 2 of death either. 
Consider now similarly to what nature the following 
word applied to the dead really belongs. Although 
we admit 3 in this connexion that mortality is 
sometimes assigned 4 to the soul by heretics in such 
a way that, if a mortal soul will obtain resurrection, 
there is a presumption that the flesh also, which is 
not less mortal, will share in resurrection, yet now 
the special character of the name must be claimed by 
its own lot. Already indeed for the very reason 
that resurrection belongs to something fallen, 
namely the flesh, it will also be used in connexion 

1 On iactitare, synonym of agitare, see Hoppe, p. 118. 
a Abl. for accus. ; cf. Hoppe, p. 41. For ueritate mortis = uera 
morte, cf. Hoppe, p. 86. 

3 Subjunctive after quamquam ; cf. an earlier instance in this 
chapter, and Hoppe, p. 78. 

4 For ace. and infin. with admittere, cf. Hoppe, p. 50. 



46 TERTULLIAN [18, 19 

i Cor. xv. with what is dead, 1 because " the resurrection " 

as it is called "of the dead" is the resurrection of 

a thing that has fallen. We learn this also through 

cf. Rom. Abraham, " the father " of trust, the man who was 

cf. James on terms of friendship with God. For when he 

cf 2 Gen t( " Begged a place of "the sons of Heth" to bury 

xxiii. 3. Sarah, 2 he said : " Grant me then the tenancy of a 

Gen. xxin. t om b among you, and I will bury my dead," 

meaning the flesh. For he would not have desired 

room to bury the soul, even if the soul were 

believed to be mortal, and if it deserved to be 

called "a dead person." But if a dead person 

is a body, when the expression " resurrection of 

the dead " is used, it will mean a resurrection of 

bodies. 

19. This examination, therefore, of its title and 
contents, 8 which of course supports belief in the 
names, will have to proceed to such a point that, 
if the opposition creates any confusion by the 
pretext of figures and riddles, all the most evident 
facts may predominate and from uncertainty 
may enjoin certainty. For certain people, having 
acquired the ordinary manner of prophetic diction, 
being very often, but not always, addicted to 
cf. i Cor. allegory and figures, pervert even " the resurrection 
xv. 14, etc. Q f t^ dead^ . clearly as it has been proclaimed, 
to a figurative sense, and aver that even death 
itself must be understood in a spiritual sense. 

1 A reference again to the derivation of cadauer from cadere. 

2 For this dative after the substantive, cf. Hoppe, p. 56. 

3 Praeconium in the sense " what is contained in the proclama 
tion," "contents"; cf. Hoppe, p. 123. 



ig] TERTULLIAN 47 

The death that is visible 1 to all, the severance 

of flesh and soul, they say, is not real death, but 

real death is ignorance of God, through which a 

man dead to God lies no less in the tomb than 

in error. That that therefore also must be claimed 

to be resurrection by which a man on coming up 

to reality, is reanimated and revivified to God, 

the death of ignorance being dispersed, 2 and breaks 

forth as it were from the tomb of " the old man," c f. Eph. 

for, they say, even the Lord compared " the 5Ji a " etc 

Scribes and Pharisees " to " whitened tombs." xxiii. 27 

From this then it follows that they have by faith 

attained resurrection with "the Lord," when they 

" have put Him on " in baptism. By this device, cf. Gal. ii. 

too, it has been their frequent custom to trick our 27 

people even in conversation, pretending that they 

themselves also admit the resurrection of the flesh. 

" Woe to him," they say, " who in this flesh has not 

risen again " ; this they say lest the others should 

at once inflict injury on them, if they at once 

deny the resurrection. But in the secret of their 

own consciousness this is what they believe : " Woe 

to him who while he is in the flesh, does not learn 

the heretical secrets " 3 : for this is what they 

mean by " resurrection." But very many also who 

maintain the resurrection of the soul from death, 

interpret "coming out of the tomb" as meaning 

1 On the adverbial phrases in media and in uero, cf. c. 1 1 and 
Hoppe, p. 100. 

a On discutere metaphorically used, as in the poets, cf. Hoppe, 
P l8 3- 

3 On this passage, see d Ales, p. 318. 



48 TERTULLIAN [19, 20 

escaping from the world," because the world also 
is a dwelling-place of the dead, that is of those 
that know not God, or even "from the body" 
itself, because the body also like a tomb holds 
the soul fast closed up in the death of worldly 
life. 1 

20. Because then such are the conjectures they 
put forth, I will upset their first argument, 2 by 
which they make out that all the utterances of 
the prophets were figurative; whereas, if it were 
so, not even the figures themselves could be 
distinguished, unless the realities also had been 
preached, 3 from which the figures were sketched. 
And, further, if everything was figurative, what will 
that be which the figures represent? How will 
you hold out the mirror in front, if there is a face 
nowhere? Again, everything does not consist of 
representations, but there are also realities, even- 
thing does not consist of shadows, but there are 
also bodies, so that even in the case of the Lord 
Himself the more notable characteristics are pro- 

cf. Matt. i. claimed as clear as daylight. For the " virgin 
both conceived in the womb" non-figuratively, and 
bore " Emmanuel, God with us," in no indirect 
way ; and if it be true that it is only figuratively 

Isa. viii. 4 that " He will receive the strength of Damascus 

1 This ending -^-^^^ is found only in 33 passages (Hoppe, 
p. 156). 

1 I am strongly tempted to think that Tertullian wrote printum 
(adv.), and that it has been naturally assimilated to the gendtr of 
pr&structionem. 

3 For the periphrastic conjugation, prcrdicatae fuissent, cf. 
Hoppe, p. 61. 



20] TERTULLIAN 49 

and the spoils of Samaria," it is at least quite 

evident that " He will come into judgment with isa. Hi. 14 

the elders and leading men 1 of the people." For 

"the nations made a disturbance" in Pilate s Ps. ii. 1-2 

person, "and the peoples practised vain things" 

in the person of Israel : " the kings of the earth 

stood up," namely Herod : "and the rulers assem 

bled together," namely Annas and Caiaphas, 

"against the Lord and against His Anointed." 2 

And " He," too, " was led as a lamb to slaughter," Isa. liii. 7 

and "as a lamb before the shearer," who is, of 

course, Herod. Voiceless "thus He opened not c f - Isa - 1-6 

His mouth" "placing His back conveniently for cf. Matt. 

the lashes and His cheeks for the palms of their x 

hands, and not turning away His face from the 

arrows 3 of their spittings ; " " reckoned also among Isa. Mil. 12 

the unjust," " His hands and feet 4 pierced," suffer- xxvii.^, 

ing the casting of lots over His garment and the 35, 39; . 

cf. Ps. xxi. 

bitter draughts and the mocking shakes of heads, 17 ; Luke 
being valued at thirty silver pieces by the traitor. X J 9 ?s 
What figures are there to be found in Isaiah, what xxi! 19; 



pictures are there in David, what riddles in Jere- 
miah, who proclaimed not even his mighty works cf - I> 

Ixviii 22 

in parables ? Or were the " eyes of the blind " not X xi. 8 
"opened" or did "the tonque of the dumb" not cf - ^. Iatt - 

xxvii. 9 

speak clearly ? Did not " the withered hands and cf. Jer. 



the unstrung knees recover strength"? Did 

6-9 ; Zech. 

1 For the alliteration in presbyteris and principibus, cf. Hoppe, xi. 12 
p. 152. cf. Isa. 

2 On the allegorical interpretation here, see d Ales, pp. 243 f. xxxv. 5 

3 A striking variation on the alcrxvvrjs (shame) of the prophet. cf. Isa. 

4 On the so-called Greek accusative, see Iloppe, p. 17. xxxv. 3 



50 TERTULLIAN [20, 21 

cf. Isa. " the lame leap like a goat " ? And even if it is our 

xxxv. 6 

habit to interpret these spiritually also, by com 
parison with the physical defects healed by the 
Lord, since l however they were fulfilled also in 
the flesh, they show that the prophets preached 
in both ways, without harm to Him, for many of 
their words can be claimed to be unadorned and 
simple and clear from 2 any mist 3 of allegory: 
as when the dooms of nations and cities sound 
cf. Isa. forth, of Tyre and Egypt and Babylon, Edom and 
"iiii.i-13, tne ships of Carthage, 4 as when they relate the 
xi - J 4 plagues or pardons of Israel itself, its captivities, 
its restorations and the doom of the last scattering. 
Who will interpret those any more than under 
stand them ? Facts are preserved in writing just 
as writing is read in facts. So not always nor in 
every case is the allegorical manner of prophetic 
utterance to be found, but only sometimes and in 
certain cases. 

21. If therefore "sometimes, and in certain 
cases," you say, why not also in the proclamation 
of a resurrection which is to be spiritually under 
stood ? Because, as a matter of fact, many a reason 
forbids. For, in the first place, what will so many 
other divine passages do which so clearly attest a 
bodily resurrection that they do not admit any 
suspicion of a figurative meaning ? And in any case 

1 On causal cum, with the indicative, cf. Hoppe, p. 80. 

2 For purus ab, cf. Hoppe, p. 36. 

3 On the poetical nubilum, cf. c. 16 and Hoppe, p. 179. 

Bi 



4 He had Kapx^j/os, "Carthage" in his Bible; the Hebrew 
gives "Tarshish," "the best identification of which still seems to be 
Tartessus in Spain" (Prof. G. Buchanan Gray on Isaiah ii. 16). 



21] TERTULLIAN 51 

it would be just, as we insisted above, that un- c. 19 
certain things should be judged from certain x and 
obscure things from evident, if only to prevent 
amidst the disagreement of the certain and the un 
certain, the clear and the obscure, the destruction 2 
of belief, the perilous state of truth, the branding 
of divinity itself as fickle. 3 In the second place, 
there is the improbability that such a mystery to 
which one s whole belief is resigned, towards which 
all teaching presses, 4 should appear to have been 
preached in doubtful terms and darkly set forth, 
since the hope of resurrection, unless quite clear 
about the risk and the reward, would never prevail 
upon any one 5 to devote himself, particularly to a 
religion of that kind, exposed to the hatred of the 
people and the accusations of enemies. No definite 
task receives uncertain pay, no justifiable fear 
springs from a doubtful risk. Both the reward and 
the risk depend on the result of resurrection. And 
if temporal and local and individual decrees and 
judgments of God were so openly launched 6 by 
prophecy against cities and peoples and kings, how 
absurd it is to suppose that His everlasting and 
universal arrangements for the whole human race 
shunned their own 7 light ! The greater they are, 

1 On this maxim, see d Ales, pp. 242 f. 

2 On the metaphor in dissipare, cf. Hoppe, p. 185. 

3 Cf. d Ales, p. 244. 

4 On the combination of alliteration and rime in committitur, 
conititur, cf. Hoppe, p. 167. 

5 On pursuadere with the ace. of the person, cf. Hoppe, p. 15. 

6 On this military metaphor, cf. Hoppe, p. 182. 

7 On the subjective use of the objective genitive sui, cf. Hoppe, 
p. 1 8. 



52 TERTULLIAN [21, 22 

the more evident they ought to be, that their 
greatness may be believed. And I fancy that 
neither jealousy nor cunning nor fickleness nor 
enticement can be attributed to God, though the 
authorities make frequent use of these qualities in 
their quibbling 1 proclamations. 2 

22. We must next have regard to those scriptures 

cf. i Cor. also, which in the view of these sensuous, 3 not to 

11. 14, etc. Ca ]j4 them spiritual people, forbid resurrection either 

to be conceived of as taking place here and now 

in the recognition of truth or to be claimed to occur 

the moment life has ended. Since, however, even 

the seasons for all our hope are fixed by the holy 

writings, 5 at the Advent, I take it, of Christ, and 

they may not be fixed eirlier, our prayers sigh for 6 

the end of the present age, 7 for the passing of the 

cf. Zeph. universe too, for " the great day of the Lord," 

iloJix? " the da y" of wrath and "of repayment," the Last 

7; Isa. Day, hidden as it is and "known to none but the 

Ixi. 2 

cf. Matt. Father," and yet indicated beforehand by "signs 

XX1 ^V 36 and portents" and clashes of elements and "colli 
er. Matt. 

xxiv. 24 sions 8 of nations." I should have gone through 
cf. Luke 

xxl 2 5 * Thes. takes cauillari here as depon., but Hoppe (p. 62) here 

and in c. 35 (after Neue-Wagener) as passive. 

2 On this ending, cf. c. I and Hoppe, p. 156. 

3 On Tertullian s use of the word animalis, generally of heretics 
(here of Valentinians, who believed in the resurrection of the 
anima), see d Ales, p. 454. 

4 On the perf. subjunctive in final clause, cf. Hoppe, p. 67. 

6 For this meaning of stilus, see Hoppe, p. 123, who renders 
"/ the holy writings." 

6 For the poetical suspirare with the accusative, cf. Hoppe, 
p. 1 6. 

7 A collection of passages showing this attitude in d Ales, p. 446. 

8 Hoppe (p. 120) takes it of "afflictions, torments." 



22] TERTULLIAN 53 

the prophecies, if the Lord Himself had said 
nothing but we must remember that the pro 
phecies themselves were the Lord s word but it 
means more that He sealed them with His own 
lips. When asked by His pupils when those cf. Matt, 
things were to happen which He had meantime ke xxi 



e xx 
blurted out about the end of the temple, He sets 7 

cf Malt 
forth the order of history, first Jewish history till xx i v> 2 ; 

the destruction of Jerusalem, then general history ^ uke xxi - 
till the end of the age. For after He had pro- cf. Matt. 
claimed: "And then will Jerusalem be trampled ** L 5 u ^ e 
upon by the heathen, until the history of the xxi. 8-28 
heathen be completed," who are of course to be 2 ^ v< 
selected by God and to be collected along with the 
remainder of Israel, then for the world and for the 
age He preaches, according to Joel and Daniel cf. Joel ii. 
and the whole council of prophets, the "signs" 3/4) 
that will come to pass "in the sun and moon and c f. Dan< 

vn. 13 

stars, the end 1 of the heathen, with stupefaction Luke xxi. 
at the roar of the sea, and the movement of men 25 ~ 2 
turning cold with terror and waiting for those 
things that threaten the world. For the powers of 
the heavens," He says, " shall be shaken, and then 
shall they see the Son of Man coming on the 
clouds with much power and glory. But when 
these things have begun to take place, you will 
come forth and raise your heads, because your 
redemption has come near." And yet He said it 
was " approaching," not that it was now present, cf. Luke 

xxi. 20 

What is meant by conclusioncm here is as uncertain as what is 
meant by the Greek word it represents, awoxh. Read con- 
cilssionem ? 



54 TERTULLIAN [22 

cf. Luke and " when these things have begun to take place," 

Q t> C> 

not when they have taken place, 1 because when 
they have taken place, then " your redemption " 
will be at hand, which is said "to be approaching" 
up to that point, lifting up meantime and arousing 
your spirits to the now near realisation of hope, of 
which also a parable is subjoined about the trees 
sprouting into the tender shoot, which is the fore 
runner of the blossom and thereafter of the fruit, 
cf. Matt. "So also you, when you have seen all this taking 
Lukexxi. place, must know that the kingdom of God is at 
l!uke xxi hand." " Be watchful therefore at all times, that you 
36 may be deemed worthy to escape 2 all these things 

and may stand before the Son of Man," of course by 
means of resurrection, all other things having first 
been gone through. So although it sprouts at the 
recognition of the mystery, yet it is in the presenta 
tion 3 of the Lord that it begins to blossom and to 
bear fruit. 4 Who, therefore, has aroused the Lord 
already so unseasonably, so unripely, from God s 
cf. Isa. ii. right hand, " to smash the earth," according to 
Isaiah, which earth is, I suppose, still unharmed ? 
Ts. cix. i Who has already "put Christ s enemies under His 
feet," according to David, being swifter than the 
Father, while all the assembly of citizens besides 
are shouting against them : "the Christians to the 
lion " ? 5 Who has seen Jesus " descending from 

1 For the periphrastic conjugation, cf. Iloppe, p. 60. 
3 For dignus with the infin. , cf. Hoppe, p. 49. 

3 On this word, see d Ales, p. 359. 

4 Note the alliteration and the rime (Iloppe, p. 163). 

5 Cf. Apol. 40, p. 116, 1. 17 ed. Mayor, with his copious note. 



22, 23] TERTULLIAN 55 

heaven in such guise as " the apostles " had seen cf. Acts i. 
Him," according to the command of the angels? J 
Till now no "tribe has mourned for tribe," recog- cf. Zech. 
nising Him " whom they have pierced," no one as 



yet has " welcomed Elijah," no one as yet has xii. 10 
"fled" from antichrist, no one as yet has " wept i v . 4 (iu. 
for Babylon s end " : but there is already One who ?3) > cf ;, 

Kev. xii. o 

has risen again, but He is a heretic. Clearly He cf. Rev. 
has gone forth already from the tomb of the body, xvm> 9 I0 
though He is even now subject to fevers and sores, 
and He has already " trampled His enemies under cf. PS. lv. 
foot," though He has 1 even now " to struggle with f Eph 
the powerful ones of the universe," and of course vi. 12 
He already reigns, though even now He feels 
bound "to render unto Caesar the things that are cf. Matt. 
Caesar s." 2 

23. The Apostle teaches, it is true, when writing 
to the Colossians, that we were once dead, " alien- cf. Col. i. 
ated from and hostile to the thoughts " of the 
Lord, when we were occupied " in evil works," but 
that afterwards we were " buried with " Christ " in cf. Col. ii. 
baptism " and " raised together in Him through I2 
faith in the working of God who raised Him from 
the dead : " " And you, when you were dead in sins Col. ii. 13 
and the uncircumcision of your flesh, He made to 
live together with Him, forgiving you all your 
sins," and again : " How do you vote like certain Col. ii. 20 
people living in the world?" But although he 
represents us as thus dead spiritually, while at the 

1 On habere with infin. = " must," cf. Hoppe, p. 44. 

2 On the ending, cf. c. I and Hoppe, p. 156. 



56 TERTULLIAN [23 

same time he recognises that we shall one day die 
also bodily, assuredly also in like manner, when he 
regards us having been raised in a spiritual sense, 
he equally refrains from denying that we shall also 
Col. iii. i, rise in a bodily sense. For he says: " If ye have 
risen with Christ, seek those things which are 
above, where Christ is seated on the right hand of 
God ; have that wisdom which is above, not that 
which is below." Thus he shows that it is in mind 
we rise again, since it is with mind alone that we 
can as yet touch heavenly things. These we 
should not seek or understand, if it did not possess 
Col. iii. 3 them. He also adds : (< For ye are dead " mean 
ing, to trespasses, not to yourselves "and your 
life is hid with Christ in God." Therefore the life 
that is hidden, is not yet seized. So also John 
i John iii. sa y S : " And it hath not yet been made clear what 
we shall be. We know that 1 if he makes it clear, 2 
we shall be like Him." So far are we from being 
now what we know not ; for certainly we should 
know if we were that now. Thus at this stage it 
is merely a contemplation of our hope through 
faith, not a realisation, 3 not a possession, but 
merely an expectation. Touching this hope and 
Gal. v. 5 expectation Paul says to the Galatians : " For we 
in spirit through faith wait for the hope of 
righteousness." He does not say " we grasp " ; by 
" righteousness " he means God s as the result of the 

1 For this guia, followed by the indicative, cf. Hoppe, p. 76- 

2 Mr. Baxter suggests si <se> inanifestanerit : Clairvaux MS. 
has si manifeslatus erit. 

3 On reprcesentatio^ see d Ales, p. 359. 



23] TERTULLIAN 57 

judgment by which a judgment will be given about 
the reward. It is when expectant with regard to 
it that he himself, in writing to the Philippians 
says : " If by any means I may run to the resurrec- Phil. Hi. 
tion which is from the dead ; not that I have already I] 
received or am perfected." And of course he had 
believed and had learned all the mysteries, "aActsix. 
vessel of election," " the teacher of the nations," J^fim ii 
and yet he adds : u But I follow on if so be that I 7 
may seize that in which I have been seized by I2 
Christ." And further : " I do not think, brethren, Phil. Hi. 
that I have grasped it : but one thing is clear ; I3) I4 
forgetting what is behind, and stretching forwards, 
I press onward towards the mark, to the prize 
of innocence" 1 through which I must run: of 
course to resurrection from the dead, but, " at Gal. vi. 9 
its own proper time," as he says to the Galatians : 
" But let us not be weary in well-doing, for in due Gal. vi. 9 
season we shall reap," even as he says also to 
Timothy about Onesiphorus : " The Lord grant 2 Tim. i. 
Him to find mercy on 2 that Day." With a view l8 
to "that Day" and time he instructs Timothy i Tim. vi. 
himself also "to keep the command unstained and I4 I5 
irreproachable, against the appearing of the Lord 
Jesus Christ, whom at the proper time the blessed 
and only Potentate and King of Kings will reveal," 

1 This remarkable text presupposes Q-veyxXTHTttDS or aveyK\r]aia.s 
in the Greek text from which Tertu lian s translation comes, instead 
of the accepted text avca /cA^crews. MSS. known to Origen had 
also the same reading (see my apparatus to the Revises Greek 
Testament, ad loc.\ Cf. d A es, pp. 241 f. 

2 For the in uhh this al.-l. (taken perhaps straight from the 
Greek), cf. Iloppe, p. 31. 

F 



58 TERTULLIAN [23, 24 

meaning God, concerning which time Peter also 
Acts iii. speaks in Acts : " Repent ye, therefore, and pay 
heed to the wiping out of your sins, that seasons of 
refreshing from the face of the Lord may come 
upon you, and that He may send the Christ erst 
while appointed for you, who must receive the 
heavens even unto the seasons of establishment of 
all things that God hath spoken by the mouth of 
the holy prophets." x 

Actsiii. 21 24. What those "seasons" are, learn with the 
i Thess. i. Thessalonians. For we read : " How ye turned 
from images to serve the living and true 2 God, and 
to await the arrival from the heavens of His son 
whom He hath raised from the dead, even Jesus." 
i Thess. And again : " For what is our hope or joy or 
chaplet of exultation, save that ye also may be in 
presence of our Lord Jesus Christ at his coming ? " 
i Thess. Also : " In presence of God and our Father at the 
coming of our Lord Jesus Christ with all His 
saints." And when he is teaching about their 
cf. i Thess. " falling asleep," as no subject for " mourning, he 
also sets forth the seasons of resurrection : " For if 
we believe that Jesus died and rose again, even so 
God will also bring with Him those that slept 
through Jesus. For this we say to you in the 
Lord s word, that we who are alive, and who are 
waiting behind till the arrival of our Lord, shall 
not precede those that have slept, since the Lord 
himself with the command and with the voice of an 

1 For this ending, cf. c. I, and Iloppe, p. 156. 

2 Note the (unavoidable) alliteration here in uiuo, uero (Iloppe, 



24] TERTIJLLIAN 59 

archangel and the trumpet of God will descend 
from heaven ; and those that died in Christ will 
rise again first, then we that are alive, and we shall 
be raised along with them in the clouds to meet 
Christ in the air, and thus we shall always be with 
the Lord." What " archangel s voice," what " trump i Thess. 
of God " has been already heard, save perchance in ^ 



the rooms of heretics ? For although " the trump iv. 16 
of God " may be a name for the word of the Gospel, j Vt Z 6 
which has already called them, yet they will either 
have died already in a bodily sense to rise again, in 
which case how do they live ? or they will have been 
snatched away into the clouds, and in that case, 
how are they here? They are "pitiable" indeed, 
as the Apostle proclaimed, who will be deemed 
"to hope in this life only," shutting out, while they cf. i Cor. 
first snatch at it, what is promised after the present xv> 
life, being " deceived with respect to l the truth " no cf. i Tim. 
less than " Phygelus and Hermogenes " were. And c f/| Tim. 
therefore the greatness of the Holy Spirit which l - 1 5 
understands thoughts of that kind, gives a hint also 
in that very epistle to the Thessalonians : " With i Thess. 
regard to the seasons and the periods of time, v< 
brethren, there is no need to write to you. For ye 
yourselves know most surely that 2 the Day of the 
Lord will come exactly like a thief in the night. 
When they shall say peace and all is safe/ then 
sudden ruin will press upon them." And in the 
second epistle addressed with greater anxiety to 

1 For this use of circa, cf. Hoppe, p. 37. 

2 For this quod followed by indie., cf. Hoppe, p. 75. 



6o TERTULLIAN [24 

2 Thess. the same : " I beseech you, brethren, by the coming 
of our Lord and our assembling with Him, not to 
be quickly stirred in mind or disturbed, either by a 
spirit or by a word," he means of false prophets, 
"or by a letter," he means of false apostles, "as if 1 
it were from me, to the effect that the Day of the 
Lord is imminent. Let no one mislead you in any 
way ; since unless the withdrawal come first," that 
is of this kingdom, " and the man of sin be revealed," 
that is the antichrist, " the son of perdition, who 
offers opposition and raises himself above every 
thing that is called God or religion, actually 
seeking to sit in God s temple, declaring himself 
to be God. Do you not remember that when I 
was with you, I told you this? And you know 
what is holding him back, that he may be revealed 
at the proper season. For at this time the secret 
of iniquity is working : 2 only let him who is now 
holding him back, continue to do so till he dis 
appear." Who is he but the Roman constitution, 
cf. Rev. whose passage to "ten kings" will bring on the 
2 V Thess scattered powers of antichrist ? " And then shall 
be revealed the unjust one whom the Lord Jesus 
will slay with the breath of His mouth and will 
bring to naught by the appearance of His coming, 
whose coming is according to the working of Satan 
in all power and signs and portents of falsehood 
and in every seduction of unrighteousness for them 
that are perishing." 

1 "For ac si = quasi, cf. Hoppe, p. 84, who notes that Tert. 
wished to avoid a second quasi. 
Cf. d Ales, p. 319. 



11. o-io 



25] TERTULLIAN 61 

25. Also in the Apocalypse an order of seasons 
is set forth, 1 which even " the souls " of the martyrs, cf. Rev. 
clamouring for vengeance and judgment " under V1> 9 I0 
the altar," have learned to endure, that first the 
world on the 0112 hand may have full ex 
perience of 2 its u plagues" from "the bowls of cf. Rev. 
the angels," and that prostituted city may meet xv ^ 
with a deserved end at the hands of " the ten cf. Rev. 
kings," and " the beast," which is antichrist, with XV11< I2 
"its false prophet" may bring a conflict upon the cf. Rev. 
Church, and thus when "the devil has" meantime X f X R g 
" been banished to the bottomless pit," the privilege xx. 2, 3 
of the first resurrection may be ordered from "the J^. 4^ 
thrones," and thereafter, when he has been given cf - Rev - 
over to the fire, the judgment of the universal 
resurrection may be given from " the books." c f. Rev, 
Since, therefore, the Scriptures both mark the xx> I2 
positions of the seasons and place the whole result 
of the Christian hope at the end of the age, it is 
clear either that everything promised us by God is 
then fulfilled in which case what the heretics 
maintain in this connexion falls to the ground 3 
or, if resurrection is also a recognition of the truth 
of doctrine, 4 it is believed of course without pre 
judice to that which is proclaimed as taking place 
at the last ; and it follows that in the same 
way as the spiritual character of the latter is 

1 On this sense of sternere, see Hoppe, p. 191. 

2 On metaphors from drinking, cf. Hoppe, p. 181. 

3 On this sense of uacare, see Hoppe, p. 140. 

4 On this sense of sacrajnentum, "doctrine, objective faith," as 
in cc. 21, 22, 23, 63, see E. de Backer, Sacramenium . . . 
(Louvain, 1911). pp. 23-41. 



62 TERTULLIAN [25, 26 

maintained, the physical character of the former 
is believed ; because, if none were then preached, 
naturally this alone, a merely spiritual, resurrec 
tion would be maintained, but since it is pro 
claimed also for the end of time, it is recognised 
to be physical, because there would not be pro 
claimed for that time also a resurrection of the 
same character, I mean a spiritual resurrection, 
since it would be fitting that it should be com 
pleted either now without any postponement of 
distinction between the seasons, or at that time 
at the final end of time. Thus it becomes us better 
to maintain the spiritual character of resurrection 
also from the beginning of our faith, since we 
recognise its completeness at the end of the world. 1 
26. One word more 2 I will answer to the view 
adduced above that certain passages must be in 
terpreted allegorically, namely that we also may 
maintain a bodily resurrection, by the support of 
prophetic language which is equally figurative. 3 
For look at the Divine sentence at the begin- 

Gen. iii. ning, declaring man to be earth : " Earth thou 
art and into earth thou shalt pass," as regards 
the fleshy nature of course, which had been taken 

cf. c. 5 from earth and which the earliest 4 human being 
had been called, as we have shown : this sentence 

1 On this ending, cf. c. 2 and Hoppe, p. 157. 

2 On adhuc= insuper, praeterea, cf. Hoppe, p. no. 

3 Cf. d Ales, p. 244. 

4 prior may refer to Adam with respect to Eve, or it may be a 
Craecism, compar. = superl. (cf. Moulton, A Grammar of N.T. 
Greek, vol. I. pp. 78 f. ; Robertson, A Grammar of the Greek 
N.T., srded., pp. 662 f.). 



26] TERTULLIAN 63 

gives me the lesson to interpret as referring 
also to flesh whatever wrath or favour God has 
appointed for earth, because neither is earth 
as such subject to God s judgment, seeing "it 
has done no good or evil " : it was " cursed " ? f - Rom - 

IX. II 

simply " because it had drunk blood," and this cf. Gen. 
very curse refers figuratively to the flesh of the lv * 
murderer. And even if earth too will be bene 
fited or injured on man s account in such a way 
that he shall be benefited or injured by the fate 
of his home, 1 how much more will he himself 
requite what earth also will suffer on his account ! 
Therefore, even when God threatens earth, I 
shall say that He is threatening flesh rather, 
and when he is promising anything to earth, 
I shall understand that He is promising it rather 
to flesh, as in David : " The Lord has reigned, Ps xcvi. i 
the earth will rejoice," that is the flesh of the 
saints, with which flesh is bound up the delight 
of the divine kingdom ; then he adds : " He saw Ps. xcvi. 
and the earth was shaken ; the mountains were 4 5 
melted as wax before the Lord s face," by which 
is meant of course the flesh of the profane, " and Zech. xii. 
they shall look upon him whom they have pierced." 2 j hn xix/ 
Further, if both these sentences be deemed to 37 
have been given explicitly about the element 

1 consistori, classical genitive of consistorium, is probably the 
true reading. 

2 An interesting point of contact with T (the Grotta Ferrata 
palimpsest, saec. viii.-ix.) of LXX. see Swete s Introduction to 
the O.T. in Greek, p. 146 ; also with T (see Oesterley s Codex 
Taurinensis [Frowde, 1*908] p. 121). The influence of John xix. 37 
cannot, however, be denied. 



64 TERTULLIAN [26 

cf. Ps. earth, how will it fit the facts that it should "be 

cfTps 4 5 shaken and melt before the Lord s face," "in whose 

xcvi. i reign," as said above, "it rejoiced"? So also in 

Isa. i. 19 Isaiah " ye shall eat the good things of the earth " 

cf. Isa. i. will be understood to mean " the good things " of 

the flesh, namely those good things that await it in 

the kingdom of God, \\hen it has recovered form 

again and has been glorified 1 and will attain what 

i Cor. ii. 9 " neither eye hath seen nor ear hath heard nor the 

ixiv. 4) mind of man hath been able to comprehend." 

Otherwise it is quite useless that 2 God should 

encourage man to obedience by the fruits of the 

land and the food of the present life, which by the 

creation once for all accorded to man He shares 

even with the irreligious and the evil-speaking, 

Matt. v. " sending His rain on the good and the evil and 

His sun on the just and the unjust." Happy to be 

sure is faith if it is to attain what the enemies of 

God and Christ not only use but even misuse, 

cf. Rom. i. " worshipping the creation 3 itself as against the 

Creator." Will you consider onions and truffles 

Isa. i. 19 among " the good things of earth," though the Lord 

Matt. iv. declares that " man will live not even on bread " ? 

viii s)!etc. Even so the Jews in hoping only for earthly things, 

lose heavenly things, knowing naught either of 

cf. John bread " promised " from heaven " 4 or the oil of 
vi. 51 

1 " Angelified" properly, made like the angels of God (iffdyye- 
Aos of Luke xx. 36) ; angelifico appears to be an hapax eiremenon. 
* For the construction uanum est ut, cf. Hoppe, pp. 81 f. 

3 For conditiOy abstr. form in concr. sense, cf. cc. n, 13, and 
Hoppe, p. 92. 

4 For de caelesti = e caelo, cf. Hoppe, pp. 38, 99. 



26] TERTULLIAN 65 

divine anointing or the water of the Spirit and the 
wine of the soul that derives its strength from 
" the vine " that is Christ. Even so 1 they consider cf. John 
that " the holy land " itself, which is properly x 
speaking the soil of Judea, should rather be cf. Exod. 
considered the Lord s flesh, which thus is " holy c f j/ xot j. 
land " also in all that have " put on Christ," 2 truly * 5 



" holy" through the indwelling of the Holy Spirit, m. 27, etc. 

Ex< 

17 



truly " dripping with milk and honey " through the 9f: Exod - 



sweetness of hope itself, truly Judea through its 
friendship with God "for it is not he who is in 
public that is the real Jew, but he who is in Rom. ii. 
secret" so that it should also be temple of God 2 2 - 
and Jerusalem, hearing from Isaiah the words : 
"Arise, arise, Jerusalem, put on the strength oflsa. li. 9 
thine arm, arise even as in the day at the beginn 
ing," which means of course in the freshness which 
it had had before the sin of disobedience. For 
how will the words of that kind of exhortation and 
consolation 3 suit the "Jerusalem, which killed the cf. Matt, 
prophets and stoned them that were sent unto her" etc? 1 
and at last despatched her very Lord ? But as a 
matter of fact salvation is not promised to any land 
at all, for each must "pass away" along with " the cf. i Cor. 
fashion of the whole universe." Even if any one Vil> 3I 
will dare to argue rather that " the holy land " is cf. Exod. 
paradise, which land it would be possible should m 5 
be called also that "of the fathers," namely Adam Gen.xlviii. 

1 Here one must either put a comma at Christi or read Sic et. 

2 For this so-called Greek accusative with indutus, cf. Hoppe, 
P- 17- 

3 For aduocatio = consolatio, solarium, cf. Hoppe, p. 118. 



66 TERTULLIAN [26, 27 

and Eve, in like manner restitution to paradise also 
will seem to have been promised to the flesh, which 
has received the right to inhabit l and guard it, so 
that a man of the same character as was driven 
thence may be recalled to it. 2 

27. We must 3 also consider the mention of 

garments in the Scriptures as an allegory with 

reference to the hope of the flesh, 4 because the 

cf. Rev.iii. Revelation of John also says : "those are they that 

have not sullied their garments with women," 

Matt. xix. meaning of course " virgins," and " those who have 

mutilated themselves for the kingdom of heaven s 

cf. Rev. sake." Therefore they shall " be in white robes," 

m * 5 that is in the glory of unmarried flesh, and in the 

cf. Matt. Gospel "the wedding garment " can be recognised 

XX11> n as holiness of the flesh. Therefore Isaiah when 

cf. Isa. explaining what kind of " fasting the Lord hath 

chosen," when he adds about the reward of good- 

Isa. Iviii. 8 ness : " Then thy light shall break forth in good time 

and thy garments shall speedily arise," wishing it 

to be understood, of course, not as a half silk 

garment nor as an upper garment, but as the flesh, 

he preached of the dawn of the flesh that was to 

rise again from the setting of death. To us also, 

you see, allegory is available as a defence of a 

physical resurrection. For when we read too : 

Isa. xxvi. My people, enter ever so little into your butler s 
20 

1 For incolare= incolere, cf. lloppe, p. 136, n. 3. 

z For this ending, cf. c. 2 and Hoppe, p. 157. 
- 3 For Ao&r* as < must," cf. below in this ch., also c. 22 and 
Hoppe, p. 44- 

4 Cf. d Ales, p. 244. 



27] TERTULLIAN 67 

pantries, until my wrath pass away," the " butler s 
pantries " may be l tombs in which those will have 2 
to rest for a little while who at "the ends of the cf. i Cor. 

X II 

age" have passed away under the last wrath 
through the force of antichrist. Or why did he 
rather use the name " butler s pantries," and not 
some place of reception or other, except that in 
" butler s pantries " flesh is kept salted and put 
apart for use, to be brought forth from there at the 
proper time? For in like manner also bodies 
treated with spices for burial 3 are laid apart in 
tombs and monuments, 4 to come forth thence when 
the Lord commands. 5 Since this is the proper 
way to understand the fact, for what " butler s 
pantries " will afford us shelter from the wrath of 
God ? by the very fact that he says : " Until the Isa. xxvi. 
wrath pass," namely the wrath which will extinguish 2C 
antichrist, he shows that after the wrath is spent 
the flesh will " come forth " from the tomb, into cf - John 
which, before the wrath break out, it has 6 been * 
brought. For even from " butler s pantries " 
nothing is brought out but what is brought in, and 
after the uprooting of antichrist resurrection will 
be in full swing. 7 

1 For the fut. where we should expect a potential, cf. Hoppe, p. 65. 

2 See the note at the beginning of the chapter. 

3 This is, I think, the right construction, not that which Lewis- 
Short and the Thes. (s.v. condimentum] appear to favour, namely 
the taking of sepultures as dat. after sequestrantur. 

4 The distinction is apparently that of more and less elaborate 
tombs. For the alliteration, cf. Hoppe, p. 151. 

5 On this simile, see Iloppe, p. 215, with n. 4. 

On this periphrastic conjugation, fuerit inlata, cf. Hoppe, p. 60. 
7 On this ending, cf. c. 2 and Hoppe, p. 157. 



68 TERTULLIAN [28 

28. Moreover we know that prophecy has been 
made not only in words but also in facts ; the 
resurrection is preached as much by words l as by 

cf. Exod. deeds. When Moses "puts his hand in his bosom 

7 and brings it forth " dead, and again " puts it in 

and stretches it out " full of life, does he not pro- 

cf. Exod. claim this with regard to the whole man ? 2 Surely 
so, inasmuch as the threefold power of God was 
indicated by those three signs in the proper order, 
first that which will make subject to man the devil- 
serpent, terrible as he is, second that which will 
pull back flesh " from the bosom " of death, and 
lastly that which will follow up all bloodshed with 
judgment. Concerning this there is a word in the 

Gen. hr. 5 same prophet: "Since," says God, "I shall seek 
your blood also from all beasts, from the hand of 
man and from the hand of a brother shall I seek 
it." Again, nothing is sought except what is 
claimed, 3 nothing is claimed except what will also be 
given up, and that of course will be given up which 
will be claimed and sought by way 4 of vengeance. 
That which has not existed, will not be claimed. 
But it will exist, since it is being restored, so that 
it may be claimed. Therefore whatever is preached 
with reference to blood has a reference to flesh, 
without which there will be no blood. Flesh will 
be raised that blood may be claimed. There are 
also certain things proclaimed in such a way that 

1 See d Ales, p. 244. 

2 Or, " Does not this prophesy with regard to the whole man ? " 

3 As a right. 

4 On this nomine = causa, cf. c. 16 and Hoppe, p. 30. 



28, 2g] TERTULLIAN 69 

while they are without the cloud 1 of allegory, they 
nevertheless demand 2 the interpretation of their 
clearness, for example these words in Isaiah 3 : "I Deut. 
will put to death and bring to life." It is clearly xxxii> 39 
after He has put to death that He will make alive. 
Therefore it is through death that He puts to 
death, and it is through resurrection that He will 
make alive. And if to put to death is to snatch 
the soul from the flesh, while to make alive, its 
opposite, means to restore the soul to the flesh, it is 
absolutely necessary that the flesh should rise 
again, for to it the soul that was snatched away by 
killing must be restored by quickening. 

29. Therefore if both the allegorical passages of 
Scripture and the logic of facts and plain words 
give a glimmering of the resurrection of the flesh, 4 
without naming that material itself, how much 
less may one call in question those that by special 
mention assign that hope to bodily substances 
themselves! Listen to Ezekiel, who says: "AndEzek. 
the hand of the Lord came over me and the Lord l _ l/ . 
raised me in spirit and set me in the midst of 
a plain : it was crammed full of bones, and He took 
me round about over them, and behold many of 
them were on the surface of the plain, and behold 
they were very 5 dry. And He said to me : Son 

1 On this use of nubilum, cf. cc. 16, 20 and Hoppe, p. 179. 

2 For this sense of sitire, cf. Hoppe, p. 182. 

3 An error of memory on Tertullian s part. 

4 Cf. d Ales, p. 244. 

5 On this frequent sense of satis (here a translation of rr0<48pa), 
see Lofstedt, Philol. Kommentar zur Peregrinatio Aetheriae, 
PP- 73 f- 



70 TERTULLIAN [29 

of man, shall 1 these bones live? and I said: 
Lord God, thou knowest. And He said to me : 
Prophesy over those bones and say : Dry bones, 
hear a word from the Lord : Thus saith the Lord 
God to these bones : Behold I bring upon you 
breath, and ye shall live, and I will put upon you 
sinews 2 and I will draw flesh over you again and 
I will put skin all round you and will put breath 
in you, and ye shall live and shall learn that I am 
the Lord and that I prophesied according to com 
mand, and behold a voice while I am prophesying, 
and behold a movement : and bones came up to 
bones, and I looked, and behold there were sinews 
above the bones and flesh came up and pieces of 
flesh were put around them, and 3 there was no 
breath in them. And He said to me : Prophesy 
to the breath, son of man, prophesy and say to 
the breath : Thus saith the Lord God : Come, O 
breath, from the four quarters of heaven, and 
breathe on these slain ones, and let them live. 
And I prophesied to the breath, even as He 
commanded me, and the breath entered into them 
and they lived and stood upon their feet, a very 
great host. 4 And He said to me : Son of man, 
these bones are the whole household of Israel. 

1 On this direct interrog. si, cf. Hoppe, p. 73, n. I. It is prob. 
a Grecism, the Greek eZ= $ being misunderstood as el= "if." 

2 Kroymann is almost certainly right in substituting here neruos 
for the spiritum of the MSS., which comes from the preceding 
line. The error may go back to the author s autograph. 

3 The Greek Kal compels one to read et instead of set (sed). 

4 Probably ualentia is here the first decl. substantive, as Konsch 
takes it (It. u. Vulg., p. 51), not the participle. 



29, 30] TERTULLIAN 71 

They themselves say : Our bones have become 
exceeding dry and our hope is lost, we have been 
wrenched away in them. 1 Wherefore prophesy 
to them : Lo I open your burial places and I will 
convey you from your burial places, my people, 
and I will bring you into the land of Israel, and 
ye shall learn that I the Lord have opened your 
burial places and have led you out from your 
burial places, my people, and that I shall give 
you breath and ye shall live and rest in your land 
and learn that I the Lord have spoken and will 
act, 2 saith the Lord." 

30. I know how this pronouncement too is 
battered 3 by them into an argument for allegory. 
They contend that in saying " These bones are Ezek. 
the whole household of Israel," he made them out xxxvu - 
to be a picture of Israel and transferred them from 
their proper circumstances ; 4 and that thus the 
preaching of resurrection is figurative, not real. 5 
For the Jewish State is indicated as in some way 
dead, dried up, and scattered about on the plain 
of the world. And this is the reason that the image 
of resurrection is given allegorically in reference to 

1 "What in eis means is uncertain, but the real interest lies in 
the auulsi sumus which appears to be a pre-IIexaplaric LXX 
reading. The LXX as we know it has StoTrc^wvVa^ej/, " we have 
breathed our last." The Ilebr. and the Vg. have respectively " we 
are clean cut off" and "abscissi sumus." 

2 This is the correct translation : compare the Greek TTO^O-O), 
and also the exegesis below, c. 30 ex. 

3 On the poetical use of quatere and compounds, cf. Hoppe, 
p. 183. 

4 By this he means that he used the expression "bones" 
metaphorically. 

5 Cf. for cc. 30-32, d Ales, pp. 244, 249. 



72 TERTULLIAN [30 

it, that it 1 will 2 be gathered together again and 
refitted together, "bone" to "bone," that is, tribe 
to tribe and community to community, and re- 
embodied by " the flesh " of wealth and {; the sinews " 
of rule, and thus to " be led forth from the burial 
places," that is, the grim and foul 3 habitations of 
captivity, and be made to breathe again 4 by 
means 5 of refreshment, and thenceforth to live "in 
their own country Judea. And what after that? 
They will certainly die. And what after death? 
No resurrection, 6 I fancy, 7 if the very one that is 
revealed to Ezekiel will not take place. But in 
truth resurrection is proclaimed elsewhere also. 
Therefore that will be the resurrection, and it is 
unreasonable of them to change it to the Jewish 
State. Or if that which we support is other than 
theirs, it makes no difference to me, provided it be 
a resurrection of bodies as well as of the Jewish 
State. For by the very fact that the renewal of 
the Jewish State is pictured in the re-embodiment 8 
and reanimation 9 of bones, it is proved that also 
will happen to bones. For a figure could not be 
produced from bones, if the same experience were 
not to be that of the bones also. Even if it is in 

1 i.e. The Jewish Constitution, or Sta c. 

2 On habere, indicating futurity, cf. Iloppe, pp. 44 f. 

On the alliteration, tristissimis, tceterrimis, cf. Iloppe, p. 153. 
On this transitive respirare, developed out of the intrans. use, 
cf. Hoppe, p. 137, with n. 4. 

On nomine = causa, cf. cc. 16, 28 and Ho^pe, p. 30. 
On this word, cf. Hoppe, p. 138, n. 
This ironical opinor is characteristic of Tertullian. 
Recorporatio = ij.sreva uiiJ.a.Tua is (Hoppe, p. 138, n.). 
9 Redanimatio = fj.fTe/j.\l/i>x(aff is (Iloppe, p. 138, n.). 



30] TERTULLIAN 73 

a picture that we find a representation of reality, 
the picture itself has a reality of its own. It must 
itself first have something which makes it possible 
to compare 1 it with another. A similitude from 
void has no fitness, a parable 2 with no background 
is inept. 3 Thus we shall have to believe that 
bones also may be re-covered with flesh 4 and may 
be refurnished with breath, as they put it, 5 from 
which a representation of a Jewish revolution such 
as they picture might be made. But it is more 
in accordance with religion that truth should be 
defended by its own straightforwardness 6 which 
the thought in the divine purpose demands. For 
if this vision had reference to the Jewish State, he 
would have immediately added after revealing the 
situation of the bones : " These bones are the Ezek. 
whole house of Israel," and the rest thereafter. xxxvn - " 
But when after the bones have been shown, he 
interjects a remark about their special hope, not 
yet naming Israel, and tests the prophet s faith : 
"Son of man, shall those bones live?" with the Ezek. 

xxxvii. 3 

1 This reference for configure is omitted by Thes. 

2 This sentence derives an interest from the fact that similitude 
was the first translation for irapapoX-fi (see Sanday in Old Latin 
Biblical Texts, II. p. cxxiii). 

3 Note the brachylogy here : d. uac. sim. = sim. quae. d. uac. 
est ; so with de nullo parabola; cf. Hoppe, p. 142. On the 
alliteration and rime in conpetit, conuenit, cf. Hoppe, p. 169. 

4 It must be remembered that " uiscus, uiscera occur very often 
in Lucretius, and always I believe denote the whole of the flesh and 
soft substance between the skin and bones" (Munro on Lucr., I. 
837). On reuisceratio, see Hoppe, p. 138, n. 

5 This clause is an apology for the use of respiratio in a new 
sense ; the use has escaped the notice of the lexicographers. 

6 I venture to add one to the already existing emendations, and 
conjecture de sua simplicitate simply. 

G 



74 TERTULLIAN [30, 31 

Ezek result that he answered : " Lord, thou knowest," 
xxxvn. 3 Q OC J would certainly not have tested the prophet s 
faith about that which was not to take place, that 
which Israel had never heard, that which should 
not be believed, but since it was really a proclama 
tion of the resurrection of the dead, while Israel 
true to his unbelief disbelieved and stumbled at it, 
and beholding the manner of a belated burial 
nourished no hope of resurrection, or rather did 
not set his mind to it but instead to his own 
troubles, for these reasons God both fitted the 
prophet beforehand, being as he was himself also 
in doubt, for resolute preaching, revealing to him 
the manner of resurrection, and commanded the 
people to believe what He revealed to the prophet, 
saying that the very people who did not believe 
that the bones would rise again, 1 were the bones 
that were to rise again. Further, at the end He 
Ezek. says : " And ye shall learn that I the Lord have 
xxxvn. 14 S p k en anc j w ju actj meaning of course that He 
would do what He had said ; but He would not 
have been going to do what He had said, if He 
had been going to act otherwise than He had said. 
31. Clearly, if the people were in an allegory 
grumbling that their bones had become dry and 
their hope lost, bewailing their final dispersion, it 
would be natural to suppose that God had con 
soled their figurative despair by a figurative 
promise. But since the harm of dispersion had 

1 It is tempting to alter the second resurrectura to <se> 
resurrecturos. 



31] TERTULLIAN 75 

not yet as a matter of fact come upon the people, 
while the hope of resurrection had often sounded l 
in their ears, they are clearly using 2 the death of 
the bodies to undermine confidence in a resurrec 
tion. Thus God was building up again the belief 
that the people were undermining. 3 And yet if 
Israel were at that time entangled in some struggle 
with existing circumstances, the purpose 4 of the 
revelation would not have had to be taken as a 
similitude, 5 but as giving evidence for resurrection, 
that it might raise them to that hope, I mean the 
hope of everlasting salvation and more inevitable 
restoration, and might turn them away from regard 
to the present. For it was with this aim that 
another prophet 6 also said : " Ye shall depart " Mai. iv. 2 
(from the burial places) " like calves loosened from 
their tethers, and ye shall trample your enemies," 
and again : " Your heart will rejoice and your Isa. Ixvi. 
bones will arise like grass," 7 because grass also I4 
gets form again from the breaking up and wasting 
of the seed. To sum up ; if the image of the 
bones rising again is specially strained to refer to 
Israefs constitution, why is not the same hope of 

1 Cecinisset implies prophecies in verse (cf. Apol., c. 46, p. 128, 
1. 18, ed. Mayor). 

2 manifestos est . . . labefactans : Hoppe (p. 58) compares the 
construction with <pavp6s eijut. 

3 For the rime restruebat, destrnebat, cf. Hoppe, p. 165. 

4 On intentiO) see an excellent note of Mayor on Plin., epist. III. 

5, 17. 

5 Surely parabolam should be read as parallel to testationem. 

6 I think prophetes of the MSS. must be right, and that alii is a 
mistake for alius. 

7 If uelociter is a corruption of uehtt herba, as it seems to be, 
the character of the MS. tradition is disquieting. 



7 6 



TERTULLIAN 



, 32 



Isa. xxvi. 
19 



Isa. Ixvi. 



cf. i Cor. 
\ii. 31 

Isa. Ixvi. 

22 



Isa. Ixvi. 
24 



cf. Book 
of Enochj 
61, 5 



re-embodying and re-animating 1 remains and of 
raising dead from their graves also preached, not 
only to Israel but also to all races ? For it was with 
reference to all that these words were used : " The 
dead shall live, they shall rise up from their tombs : 
for the dew that cometh from Thee is healing to 
their bones." 2 Also elsewhere: "All flesh will 
come to worship in my sight, saith the Lord." 
When ? When " the fashion of this world has " 
begun to " pass away." For above are these words: 
"As the new heaven and the new earth, my handi 
work, are in my sight, saith the Lord, so shall 
your seed stand." Then, therefore, that also 
which he adds shall be fulfilled : " and they will go 
out," of course from the tombs, " and will see the 
limbs of those that have done impiously, since 
their worm will not pass away and their fire will 
not be quenched, and all flesh will see this and be 
satisfied," namely that flesh which, having been 
raised again and left graves, will worship the Lord 
for this favour. 

32. But lest the proclamation should seem to be 
made with regard to the resurrection only of such 
bodies as are entrusted to tombs, you find it written : 
" And I will give command to the fish of the sea and 
they will give forth the bones that have been eaten, 
and I will make joint fit with joint and bone with 

1 On the new coinages recorporare and redanimare, influenced by 
the desire for parallelism, cf. Hoppe, p. 116. For the alliteration 
and the rime, cf. Hoppe, p. 163. 

2 Tertullian seems here to have altered the text to suit his own 
purpose ; LXX. has simply avrots (to them}. 



32] TERTULLIAN 77 

bone." 1 " Therefore," you say, " fish also will be 
raised again and all other beasts and flesh-eating 
birds, that they may give forth what they have 
eaten, because you read also in Moses that blood c f. Gen. ix. 
is to be sought from all beasts ? " Not at all. But 5 
beasts and fish are named for this reason with re 
gard to the restoration of flesh and blood, that the 
resurrection even of devoured bodies may be better 
expressed, seeing that proclamation is made of an 
exaction from the very devourers. I imagine, too, 
that Jonah furnishes a reliable proof of this divine 
power also, since he is cast out from the belly of c f. Jon. ii. 
the fish, unimpaired in both natures, flesh and ll 
spirit, and assuredly the monster s organs would 
have been just as able to digest the flesh 2 in three c f. Jc 
days as the bier, as the tomb, as some long past l 
burial with embalming in a place of rest, 3 without 
prejudice to the view that the beast 4 also figuratively 
represented men using cruelty above all to the 
name of Christian, or even the very messengers of 
unrighteousness, of whom blood will be demanded 
by a vengeance which must be inflicted. Who 
therefore that is more eager to learn than to 
assume, more careful to believe than to dispute, 
and rather conscientious about 5 divine wisdom 

1 The identification of the source of this quotation is apparently 
due to d Ales, p. 225, who points out that several (actually six) 
times Tertullian cites this book as Holy Scripture. 

2 For the dative of the geundive here, see Hoppe, p. 55. 

3 For requietus = quietus, cf. Hoppe, p. 117. 

4 Bestia, Kroymann s certain emendation for bestias of the 
MSS. 

6 For religiosus with the genitive, cf. Hoppe, p. 24. 



78 TERTULLIAN [32, 33 

than passionately fond 1 of his own, if he hears that 
something has been designed by God for flesh and 
skin and sinews and bones, will speak of these 
things in any other way, contending that what is 
proclaimed with regard to these parts is not in 
tended for man ? For either nothing is intended 
for man, not the lavish gift of a kingdom, not 
sternness of judgment, not resurrection, whatever 
it is, or if something is intended for man, it must 
be intended for these parts of which man is built 
up. Further I put this question to these cunning 2 
transformers of bones and flesh and sinews and 
graves, why, if ever anything is proclaimed with 
reference to the soul, they do not interpret the soul 
as meaning anything else nor do they transform 
it to prove something else, but when anything is 
proclaimed with reference to some bodily form, 
they assert that it means anything rather than 
what it is called ? If references to the body are 
mere similitudes, so also are references to the soul, 
and if references to the soul are not, neither can 
references to the body be so. For man is as much 
body as soul ; and it follows that one form cannot 
be susceptible of cryptic interpretation, while 
another excludes it. 3 

33. Enough as regards prophetic documents. I 
appeal now to the Gospels, 4 though here also I shall 

1 For libidinosus with the genitive, cf. lloppe, p. 23. For the 
rime between religiosity and libidinosus ^ cf. Hoppe, p. 165. 

2 Cf. astutiae, c. 33 pr. ; but perhaps "noisy." 

3 For this ending, cf. c. 2, and Hoppe, p. 157. 

4 For Tertullian they are of equal canonical value ; cf. d Ales, 
p. 222. 



33] TERTULLIAN 79 

have first to attack their same cunning, as they 
contend that the Lord also in like manner pro 
claimed "everything in parables," because it is c f. Matt, 
written : "All these things spake Jesus in parables, ^"j^j- 
and without a parable spake He not unto them," 34 
that is, of course, to the Jews. For even His 
"disciples said: Why speakest Thou in parables? " Matt. xiii. 
and the Lord " replied : For this reason speak I in M att x m 
parables to them that though they see they may "> J 3 
not perceive, and though they hear they may 
not understand/" in the words of "Isaiah." But cf.. Matt, 
though He "spoke to" the Jews "in parables," Ji"a. v i. 9) 
that does not mean that He spoke to all thus : 
even if He spoke to all in parables, He did not 
always use parables nor was everything He said 
parabolic, 1 but only certain things, when Fie spoke 
to certain people, and the certain people were 
Jews ; sometimes clearly He used parable to 
disciples also. But consider the manner of the 
scripture reference : " Moreover He also told them Luke 
a parable." Therefore He spoke also what was X1 
not parable, because the occasions when He 
employed parable would not have been remarked, 
if He had always spoken in that way. And, be 
sides, you cannot find any parable that was not 
either explained by Himself, for example that of cf. Matt, 
the sower with reference to the dispensation of the X1 
word, or first illuminated by the writer of the 
gospel, as that of the disdainful judge and the widow cf. Luke 
that urged her persistent prayer, or to be guessed 

1 Cf. d Ales, p. 244. 



8o TERTULLIAN [33 

without help, as that of the fig tree, the cutting 
cf. Luke down of which was postponed in hope, like 1 the 
xiii. 6-9 Jewish unfruitfulness. But if even parables do not 
overshadow the light of the Gospel, all the less 
reason why thoughts and statements 2 whose char 
acter is quite clear should be understood differently 
from the way in which they are expressed. Now 
the Lord proclaims in statements 2 and thoughts 
"the judgment," "the kingdom of God," and "the 
Matt. xi. resurrection." "It will be more endurable," He 
says, "for Tyre and Sidon in the day of judg- 
Matt. x. 7 ment," and : " Tell them that the Kingdom of God 
Luke xiv. has come near," and: "You will be recompensed 
at the resurrection of the righteous." If these are 
clearly names of things, that is of "judgment" 
and " the kingdom of God " and " resurrection," so 
that none of them can be forced into a parable, then 
neither can the words which are proclaimed with 
regard to the arrangement and ending and suffer 
ing of the Jewish 3 kingdom and its resurrection, be 
forced into parables ; and thus they will be claimed 
to be bodily as being designed for the bodily, 
and not spiritual, because not figurative. For that 
reason also we have laid down that the body of 
soul, as much as the body of flesh, is subject to re 
wards which are to be meted out in proportion to 
their common working, lest the bodily character of 
the soul, by furnishing an opportunity for figurative 

1 On ad instar see Wolfflin in Archiv / lat. Lex., II. (1885), 
pp. 590 ff. See also IV. (1887), p. 357. 
2 The word might be rendered "rules." 
8 The true reading from the Qairvaux MS, 



33 f 34 ] TERTULLIAN 81 

language, should shut out the bodily character of 
the flesh, whereas both must be believed to have a 
share in "the kingdom" and " the judgment" and 
"the resurrection." And now we go on to prove 
that the bodily character of flesh, strictly so called, 
is meant by the Lord wherever He mentions resur 
rection, without prejudice to the spiritual, which 
itself has been accepted by few. 1 

34. In the first place, when He says that He 
" has come for the purpose of saving that which was cf. Luke 

11 -n ir r XIX* Io 

lost," what do you say " was lost ? Man, of course. 
In whole, or in part ? Certainly, in whole, since the 
transgression which is the cause of man s ruin was 
committed as much by the soul s impulse arising 
from desire as by the action of the flesh from tasting, 
and stamped the whole man with the charge of 
transgression and therefore with the deserved loss. 
Therefore he will be saved in his entirety who 
perished in his entirety through sin, unless perhaps 
the lost sheep in the Gospel is without a body and cf. Luke 
is recalled without a body. For if its flesh also x ^ 
along with the soul, which together constitute the 
whole animal, is carried home on the shoulders of 
the good shepherd, it is a type of the man that 
must be restored, of course in both his parts. 
Else, how unworthy of God it is, to bring half the 
man to salvation ; it is almost to do less than 
man would do, since it is always the full indul 
gence even of earthly emperors that is claimed. 
Shall the devil be regarded as stronger to injure 

1 For this ending, cf, Hoppe, p. 156. 



82 TERTULLIAN [34 

man, since he dashes the whole man to pieces ? 
And shall God be reported as the weaker, since 
He cannot raise up the whole man ? But, it 
cf. Rom. may be said, even the Apostle hints that "where 
sin has abounded, there grace has been super 
abundant." How indeed can he be considered 
" safe " who may be also called " lost " ? " Lost " as 
regards the flesh, of course, but "safe" as regards 
the soul, unless the soul also must now be put in 
the position of " what is lost," l that it may be 
saved ; for that which has been " lost," will have to 
be "saved." Further, we accept the immortality 
of the soul, in such a way that it is believed to be 
"lost" not for destruction, but for punishment, 
that is for gehenna. And if that is so, salvation 
will not then have reference to the soul, which is 
of course safe in its own nature through immor 
tality, but rather to the flesh, which, it is well 
known to all, is perishable. Or if the soul also is 
perishable (that is, not immortal), as the flesh is, 
then that rule will have to benefit the flesh equally, 
which is equally mortal and perishable, since it is 
that which is lost that the Lord is to save. I am 
unwilling at this stage to engage in a tug of 
war 2 to discuss whether destruction claims man in 
this direction or in that, provided a salvation made 
exactly equal for both parts of him determine 
his destiny in both respects. For, look you, in 
whatsoever part of his nature you assume a man 

1 Iloppe (p. 100) explains in perdito as a prepositional phrase 
= perdita. 2 On this metaphor, cf. Hoppe, pp. 210 f. 



34] TERTULLIAN 83 

is lost, in the other he is not lost. He will there 
fore be safe then in the part in which he does not 
perish, and he will none the less become safe in 
that part in which he does perish. You thus get 
the restoration of the whole man, since, on the one 
hand, whatever part of him is lost the Lord will 
save, and, on the other hand, whatever part is not 
lost, he will certainly not lose. Who will further 
doubt about the safety of both parts, since one of 
them will attain salvation, and the other will not 
lose it ? And yet the Lord expresses the matter 
in thought also, when He says : " I have come to John vi. 38 
do not my own will, but the will of the Father 
who sent me." What? I pray you. "That I John vi. 39 
may lose nothing of all that He hath given me, 
but may raise it up again at the last day." What 
had Christ received from the Father except what 
He had also put on ? Man, of course, the structure 
of flesh and soul. He will therefore permit neither 
of those He has received to perish, nay rather not 
any part of either, nay rather not even a small part. 
But if flesh is a small part, therefore not even flesh, 
because it is not really a small part. Nor anything 
at all. But indeed if He will not " raise " flesh also cf. John 
" again at the last day," then it will not be a case of V1< 39 
allowing a little to be lost from man, but in view 
of the importance of this part I should style it 
almost the whole. Driving the point farther 
home, 1 He says: "This is the Father s will, that John vi. 40 

1 Hoppe maybe right in defining ingerere here as "to add" 
(P- 133). 



84 TERTULLIAN [34, 35 

every one that beholds the Son and believes in 
Him, shall have everlasting life, and I shall raise 
him at the last day," and thus builds up the 
fulness of the resurrection. For He divides to 
each part through its specific functions the reward 
of salvation, namely, to the flesh through which 
the Son was seen, and to the soul through which 
He was believed. " Therefore," you will say, " the 
thing will have been promised to those by whom 
Christ was seen." So be it certainly, if you allow 
that the same hope has thence trickled to us also. 

cf. John For if to those " who saw and therefore believed " 
the works of the flesh and the spirit were then 

cf. John profitable, much more to us. For "happier are 
they that see not and yet will believe " : l since, 
even if the resurrection of the flesh were denied to 
them, it would certainly have been suited to " the 
happier." Moreover, how can they be "happy," if 
they are in part doomed to perish ? 2 

cf. Matt. 35. But He also teaches that " He is rather to be 
feared who can slay both body and soul and cast 
them into gehenna," that is the Lord alone, not 
those that kill the body but cannot do any injury 
to the soul, namely human powers. So here also 
the soul is recognised to be an immortal substance 
that cannot be killed by men. It is clear too that 
mortality belongs to the flesh, which also slaughter 

1 Tertuliian s argument favours the MSS. in reading the future 
here ; it is also supported by the Old-Latin MS. e of the Gospels, 
though it has uiderunt. 

2 This ending ( - ^ ^ ^ ^) which is that commended by 
Quintilian, occurs only fourteen times inTertullian (Hoppe, p. 158). 



35] TERTULLIAN 85 

concerns, and that thus the resurrection of the dead 
also belongs to the flesh which, unless it has been 
raised again, it will not be possible " to put to death cf. Matt, 
and cast into gehenna." But since here also ques- x< 
tioners quibble 1 about the interpretation of " body," 
I should understand 2 by man s " body " nothing 
else but this heap of flesh, with whatsoever kind of 
materials it is put together in varied proportion, 
what is seen, what is grasped, what finally may 
be killed by men. So also I should admit the 
"body" of a wall to be nothing but mortar, but 
stones, but bricks. If any one wishes to introduce 
some mysterious body, let him show, reveal, prove 
that it is also the body that man can kill, and 
I shall admit the words were used of it. Also, if 
body is opposed to soul, there will be no place 
for cunning. For when the statement is made 
that both, namely body and soul, are "slain and 
cast into gehenna," body is distinguished from cf. Matt, 
soul, and the only conclusion is that by "body" 
is understood that which is at hand, flesh of 
course, 3 which although it will " be slain and 
cast into gehenna," if it is not more afraid of cf. Matt, 
death at God s hands, will yet be made alive to 
eternal life, if it prefers rather to be slain by men. 
In like manner if any one will lay hold of the 
slaughter of flesh and spirit and their consignment 
to gehenna and maintain that this means the 

1 Hoppe (p. 62) here, as in c. 21, takes cauillor as passive ; 
Kroymann brackets quaestio. 

2 Intellegam of the MSS. is right, cf. admittam below. 

3 See d Ales, p. 62. 



86 TERTULLIAN [35 

destruction and death of both natures, not their 
penalty, means that they are to be consumed, not 
punished, let him recall that the fire of gehenna 

cf. Matt, is proclaimed to be eternal, with a view to ever 
lasting punishment, and let him thus recognise the 
everlasting character of the slaughter, which is for 
that reason more to be dreaded l than the sort 
inflicted by man, which is only temporal. Then he 
will believe that those natures are eternal whose 
penal slaughter is eternal. Certainly when after 

cf. Matt, resurrection " the body with the soul has to be 

x 28 

put to death and cast into gehenna," there will 
be enough certainty about both, both about a 
resurrection of flesh and an everlasting slaughter. 
Otherwise it would be most ridiculous, if flesh that 

cf. ibid. has been raised will be "slain and cast into gehenna" 
for the purpose cf being brought to an end, since 
even without being raised again it would have this 
experience. It will of course be restored for this 
purpose, lest there should be something which had 
already experienced non-existence. When uphold 
ing us for the same hope, He adds the example 

cf. Matt, also of " the sparrows, that of two not one falls to 
the ground without God s will," that you may 
believe that in like manner the flesh also which has 
fallen on the ground can rise again through the 
will of the same God. For even though sparrows 

cf. Matt, may not do this, yet 2 we " are better than 3 many 



x. 31 



1 For this sense of praetimere, cf. Hoppe, pp. 30, 136. 

2 On sed in the apodosis after etsi, as in c, 14, cf. Hoppe, p. 108. 

3 On antistare with the dative, cf. Hoppe, p. 27. 



35, 36] TERTULLIAN 87 

sparrows " in this respect that when we fall we rise 
again, and when He declares that even " all the cf. Matt, 
hairs of" our "head are numbered," He promises x 39 
that they will of course be saved. For if they were 
to be lost, what reason would there have been for 
subjecting them to counting ? Unless that this 
verse " That I may not lose anything of all that the John vi. 39 
Father hath given me," means not even a hair, just 
as it means not even an eye and not even a tooth. 
Besides, whence " will the weeping and gnashing cf. Matt, 
of teeth " come, except from the eyes and from the V1 
teeth, the body also having been of course " killed cf. Matt. 
and cast into gehenna," thrust down "into outer * 2 2 V1 
darkness," which is a torture particularly for the 
eyes, if any one at the wedding is clothed in cf. Matt. 
unworthy garments, 1 straightway to be " bound Ufjjfltt 
hands and feet/ inasmuch as he has risen < again > xxii. 13 
with a body. That thus therefore it itself should 
recline in God s kingdom and sit on the twelve 2 cf. Matt, 
thrones and should then take up a position on the xlx 2 - 
right hand or on the left hand and " eat of the tree cf. Rev. 
of life," 3 are the most reliable proofs of a bodily 11 7 
arrangement. 

36. Let us see now whether also in throwing 
down the cunning of the Saclducees he has the 
more elevated our cause. The motive of the in 
quiry, I fancy, was the destruction of resurrection, 

1 Opertibus is Kroymann s palmary emendation for operibus of 
the MSS. 

2 The true text dttodedm from the Clairvaux MS. 

3 Note how Tertullian forces these figurative texts to bear a literal 
sense (cf. d Ales, p. 250). 



TERTULLIAN 



[36 



cf. Matt, 
xxii. 23 - 

28, etc. 



since the Sadducees admit the salvation neither 
of the soul nor of the flesh, and therefore, 
in the manner in which belief in resurrection 
is most of all undermined, in that manner they 
have adapted the argument to their riddle, namely 
that about the flesh, whether it was to marry 
or not after resurrection, under the character 
of the woman, concerning whom, as she had been 
married to seven brothers, they were in doubt as 
to which of them she would be restored. Now, 
let the thoughts behind the question and the 
answer alike be watched, and the dispute is settled. 
For since the Sadducees rejected l resurrection, 
while the Lord established it, upbraiding their 
ignorance of the Scriptures, 1 mean those that 
preached resurrection, and their unbelief in 2 the 
power of God, which is of course adequate to raise 
Luke xx. the dead again, by adding at last "that the dead, 
however, rise again," and definitely confirming 
what was denied, namely the resurrection of the 
dead, who then live with God, 3 He also proved that 
it was such as it was denied to be, namely that 
of both parts of man. For, if He denied that they 
would marry then, He did not therefore prove 
that they wouM not rise again either. But indeed 
He calls them " sons of resurrection," as those that 
will in a sense be born through it, 4 after which they 

1 On respuere, cf. Hoppe, p. 184. 

2 For incredulus with the genitive, cf. Iloppe, p. 22. 

3 Or perhaps "in the presence of the God of the living," as 
Kroymann seems to take it, referring to Matt. xxii. 32. 

4 On habere, c. infin. = fut., cf. c. 30 and Hoppe, pp. 44 f. 



cf. Matt, 
xxii. 29, 



37 



Luke xx. 
36 



36, 37] TERTULLIAN 89 

will not marry, having been raised again. " For Luke xx. 
they shall be like the angels," as those who will 36 
not marry, because they will not die either, but 
as those who will also pass into the condition of 
angels through that garment of imperishableness, 
through a change of nature, which is nevertheless 
one that has been raised again. 1 But the question 
whether we were to marry or die again or not 
would not be asked, if the restoration of that part 
of man in particular were not called in question 
which properly experiences both death and mar 
riage, namely the flesh. You have the Lord 
therefore establishing a complete 2 resurrection 
against the heretics among the Jews, whose denial 
of it is now shared by the Sadducees among the 
Christians. 

37. Similarly, though He says that " the flesh cf. John 
does no good," the meaning must be determined V1 3 
from the subject matter of the phrase. For 
because they thought His " saying difficult " and cf. John 
unbearable, as if He had really appointed " His cf 



flesh to be eaten " by them, in order that He vi - S 2 > 56 
might assign salvation to the spiritual sphere, He 
preceded it with the words: "It is the spirit that John vi. 63 
makes alive," and then added: "The flesh can John vi. 63 
do no good," that is, of course, in the matter of 
life-giving. He also goes on to say what He means 
to be understood by "the spirit": "The words John vi. 63 
that I have spoken to you, are spirit, are life," 

1 It is the same nature as before, though it has been changed. 

2 i.e. One both of body and soul. 



9 o TERTULLIAN [37 

John v. 24 just as above also : " He that hears my words 
and believes in Him that sent me, has everlasting 
life and will not come to be judged, but will 
pass from death to life." Therefore although He 
cf. John lays it down that the word makes alive, since " the 
word is spirit and life," He also called His flesh 
cf. John i. by the same name, since " the word " also " had 
become flesh," the word which is equally to be 
sought for the sake of life, devoured by the hearing, 
chewed by the understanding, and digested by 
faith. 1 For a little earlier He had declared His 
cf. John " flesh" to be also "heavenly bread," strongly 2 
V1 - 5I impressing on them by the allegory of necessary 
cf. John diet the history of their " fathers," who had pre 
ferred the loaves and flesh of the Egyptians to 
the divine call. Therefore, turning to their reflex 
ions, because He had felt they must be dispersed, 
John vi. 63 He said: "The flesh does no good." What has 
that to do with destroying the resurrection of the 
flesh ? As if there might not be something which, 
although it did no good, could yet get good from 
cf. John something else ! " The spirit " does good ; for it 
cf. John " makes alive." " The flesh does no good ; " for it 
V1 - 6 3 suffers death. Therefore in our view he rather 
set forth the purpose of both. For in showing 
what is beneficial and what is not beneficial, He 
at the same time made clear 3 which benefits 

1 On this daring preservation of the metaphor, cf. Hoppe, 
p. 182. 

2 " Usque quaque," hoc est " multum " : Ambr., expos, ps. 
118, i. 18. 

3 On this construction with inlwninare, cf. Hoppe. p. 189. 



37, 38] TERTULLIAN 91 

which, 1 namely the spirit the flesh, the life-giver 

that which has suffered death. " For the hour will John v. 15 

come," He says, " when the dead shall hear the 

voice of the Son of God, and they that hear shall 

live." What is "dead" but flesh? And what is 

" the voice of God " but the word ? And what is 

"the word" but the spirit? It is right that He 

should raise the flesh again, for He himself " was cf. John i. 

made flesh," and from death, which He himself H 

suffered, and from the tomb, into which He himself 

was borne. Further, when He says : " Wonder not, John v. 

for the hour will come at which all that are in 2< 

tombs will hear the voice of the Son of God, and 

those that have done good will come forth to a 

resurrection which is life, but those that have done 

evil, to a resurrection which is judgment," no one 

will really be able to interpret the dead " that are 

in tombs " as other than bodies and flesh, because 

even the tombs themselves are nothing but abodes 

of corpses. Even if " the old men " themselves, c f. Col. iii. 

that is, sinners, that is, those that are dead through 9 etc> 

" ignorance of God," who, the heretics argue, are to c f. i Cor. 

be understood by the word "tombs," are clearly xv 34 

proclaimed as about " to come forth " from the 

tombs " to judgment," how will tombs " come 

forth " from tombs ? 2 

38. Now that we have considered the Lord s 
words, what are we to believe is the meaning of 

1 On the double interrog., thus asyndetically employed, cf. Hoppe, 
p. 74. 

z For this ending, cf. c. i and Hoppe, p. 156. 



92 TERTULLIAN [38 

His deeds, in raising the dead again from biers 
and tombs? What was the good of this? If it 
was simply for the purpose of displaying his 
power or of conferring the immediate favour of 
restored life, 1 it was not so great a thing for Htm 
to raise those that had to die afresh. In very 
truth, if it was rather in order to preserve the 
belief in a future resurrection, therefore the manner 
of the proof dictates 2 that it will be corporeal. 
Nor will I tolerate the statement that on those 
occasions a resurrection, designed for the soul 
only, penetrated 3 into the flesh also, because in no 
other way could the resurrection of an invisible soul 
have been shown than by the raising again of a 
visible substance. They know little of God that 
do not fancy Him capable of doing what does 
not enter their minds ; and yet they know He 
was able, if they know John s book. For He who 
cf. Rev. brought before the vision " the souls " of the mar- 
vi. 9 tyrs, while they were still alone, 4 resting " under 
the altar," could of course present to the eyes 
fleshless souls rising again. But I prefer that God 
should be incapable of deceit, showing weakness 
only in trickery, lest the proofs He sent before 
hand should appear to be different from His 
arrangement of the matter itself, nay rather, lest, 

1 For redanimatio, cf. the note on c. 30 and Hoppe, p. 138, n. 

2 Meaning that as the bodies of the widow of Nam s son and of 
Lazarus were restored, so will it be with all at the last. 

3 I should read percucurrisse for the MSS. praecucurrisse 
("preceded"); Kroymann s suggestion procucurrisse is not so 
easy palseographically. 

4 That is, not in conjunction with bodies. 



3 8, 39] TERTULLIAN 93 

if He was unable to bring on an instance of flesh- 
less resurrection, He might be all the more unable 
to present the fulfilment of the example without 
the same material. 1 But no example is greater than 
that of which it is the example. It is, however, 
a greater thing that souls should be raised again 
with the body as a proof that they could rise 
again without the body, that the complete salva 
tion of man should support half his salvation, since 
the character of the instances would rather demand 
what was considered less, I mean the resurrection 
of the soul, as a suggestion that the flesh also 
would rise again at 2 its proper season. And 
furthermore, according to our opinion of the truth, 3 
those instances of the dead raised by the Lord 
really proved 4 the resurrection both of the flesh 
and of the soul, lest this gift should be denied 
to any part of man s nature : yet, as examples, 
they showed forth therefore something less than 
that : for these men were raised not for a life 
of glory or for imperishableness, but for 5 another 
death. 

39. Which resurrection Christ made known is 
evidenced also by the writings concerning the 
apostles. 6 For the apostles also had no other 

i.e. The flesh : the true reading in the Clairvaux MS. 

On the superfluous in, see Hoppe, p. 31. 

I read ueri with Leopold ; MSS. uero. 

For this sense of commewdare, cf. c. 5 and Hoppe, p. 127. 

For these examples of " final " in, cf. Hoppe, p. 39. 

"For Tertullian s view of the inspiration of the Scriptures, see 
d Ales, pp. 221 f., and for the expression apostolica instrumenta, 
d Ales, p. 223, and Harnack, Beitrdge zur Einl. in das N. T. VI 
(Leipzig, 1914), p. 143. 



94 TERTULLIAN [39 

business, at least in Israel, 1 than to unseal 2 the 
Old Testament and to seal 2 the New, and still 
more now to preach God in Christ. Thus they 
introduced nothing new concerning resurrection 
either, except that they preached it also to Christ s 
cf. Luke "glory," but 3 it was accepted by a simple and 
already well-known belief, without any questioning 
about its character, the only objectors being the 
Sadducees. It was much easier to deny the 
resurrection of the dead altogether than to under 
stand it in any other way. 4 You find Paul before 
cf. Acts "the chief priests" under " the tribune" declaring 
-, lp his belief openly as between " Sadducees and 

cf. Acts Pharisees " thus : " Gentlemen, brethren, I am a 

XX 11 O 

Acts xxiii. Pharisee, a son of Pharisees, touching hope now 
and resurrection am I being tried before you ; " he 
means of course their common resurrection, lest, 

cf. Rom. because he was already regarded as a <c transgressor 
25) 27 of the law," he might be regarded as holding the 
views of the Sadducees with regard to a leading 
article of the whole creed, namely the resurrection. 
Thus he of course confirmed the belief in resurrec 
tion held by the Pharisees and declined to be 
regarded as tearing it up, while he spurned those 
who denied it, the Sadducees. In like manner also 

cf. Acts before Agrippa he said that he " was publishing 



XXVI. 22 



1 In other words : among the Jews. 

2 Note how the idea of a will (test amentum) with its seven seals 
closing as well as attesting it, is preserved in the language here. 
On resignare (metaph.), see Hoppe, p. 135. 

3 On de cetera = ceterum, see Hoppe, p. 101. 

4 Namely than that of body and soul together. 



39] TERTULLIAN 95 

nothing other than l the prophets had preached." 
Therefore he also preserved resurrection such as the 
prophets had preached it. For in mentioning also 
a passage about " the resurrection " of the dead in cf. Acts 
" Moses," he knew it to be physical, at which of course X3 
a man s blood must 2 be " required." Therefore the cf. Gen. 
resurrection he preached was such as the Pharisees 1X 5 
also had adopted and the Lord himself had main 
tained, and the Sadducees, in order not to believe 
in it also, had absolutely repudiated. Even the 
Athenians had understood that no other sort of 
" resurrection " was set forth by Paul : for they cf. Acts 
had " ridiculed " it, and they would not have x 
ridiculed it at all, if they had heard him mention 
a restoration of the soul merely ; for they would 
have adopted what was a frequent tenet of their 
native philosophy. But when now the announce 
ment 3 of a hitherto unheard-of kind of resurrection 
shook the nations by its very novelty, and the 
natural unbelief in so great a matter began to 
torture 4 faith with questionings, then the Apostle 
also through almost the whole of his writings took 
trouble to strengthen faith in this hope, showing both 
that it existed and that it had not yet been realised, 
and and this was the matter that was most ques 
tioned that it was physical, and and this besides 
was doubted that it was not other than physical. 

1 This use of citra is ignored by Hoppe, but is recorded in Thes. 
It is tempting to alter to quod. 

2 On this sense of habere, cf. cc. 22, 27 and Hoppe, p. 44. 

3 For this sense of praeconium, cf. Hoppe, p. 122, 

4 On this sense of torquere, see Hoppe, p. 192, 



96 TERTULLIAN [40 

40. It is no wonder that even from his own 

cf. i Cor. writings l arguments are grasped at, " since heresies 

must exist " ; and heresies could not exist if the 

Scriptures could not be understood wrongly as well 

as rightly. Thus, heresies rinding two " men " spoken 

cf. 2 Cor. of by the Apostle, "an inner" (that is, the soul) 

iv. 16 and an outer ( t h at { Sj the flesh), have assigned 

salvation to the soul (that is, "the inner man,") 

and destruction to the flesh (that is, " the outer 

man,") because it stands written to the Corinth- 

2 Cor. iv. ians : " For even if our outer man perishes, yet z 

16 our inner is renewed day by day." But 3 neither is 

cf. Gen. the soul by itself " man," being, as it is, afterwards 

" 7 inserted into the created thing now called man, nor 

is flesh without soul " man," which after the soul is 

exiled from it is entitled a corpse. Thus the name 

"man" is a sort of buckle 4 uniting two combined 

substances, under which name they cannot exist 

unless closely united. Again, the Apostle prefers 

cf. 2 Cor. that by the " inner man " should be understood not 

so much the soul as the mind and the spirit, that 

is, not the substance itself, but the intelligence of 

the substance. If when writing to the Ephesians 

Eph. ill. he used the words that " Christ dwells in the inner 

16, 17 man," he meant of course that the Lord must be 

made known to their intelligences. For he added : 

Eph. iii. " through faith," and " in your hearts " and " in 

17 

1 Cf. d Ales, p. 222. 

2 For sed introducing the apodosis, after etsi in the principal 
clause, cf. cc. 14, 35, and Hoppe, p. 108. 

3 For porro = at enim, cf. Hoppe, p. 113. 

4 For this metaphor, cf, Hoppe, p. 174. 



4 o] TERTULLIAN 97 

love," meaning faith and love not as innate, but as 
acquired 1 qualities of the soul, but when he said 
" in your hearts," which are really parts of flesh, he Eph. Hi. 
thus assigned also " the inner man " himself to l j m 2 Cor 
flesh, when he placed him in the heart. Consider iv - l6 
now how he declared that while " the outer man cf. 2 Cor. 
was perishing," "the inner man was yet being 
renewed day by day," 2 lest you should identify 
the first with that corruption which the flesh 
experiences in its continuous waste from the day 
of death, instead of that which, in the span of this 
life before death and till death, it experienced 3 
through harassments and tribulations, tortures and 
penalties for the sake of the Name. Even " the cf. 2 Cor. 
inner man" will have "to be renewed" here of ^ Eph< 
course, through the Spirit s suggestions 4 progressing iv - 2 3> 2 4 
in faith and knowledge " day by day," not yonder, cf. 2 Cor. 
that is, not after resurrection, where we shall 5 not 1V 
of course "be renewed day by day," but once for cf. 2 Cor. 
all at the end. Learn from what follows : " For a Cor. iv. 
that which is in the present, the temporal and 1 7, 18 
trifling character of our tribulation, through excess 
into excess completes 6 for us an everlasting weight 

1 On conceptiuus here, cf. Hoppe, p. 125. 

2 I cannot quite understand how lioppe (p. 42) contends that 
these infinitives are equivalent to datives. 

3 Experiretur (Clairvaux MS.), the true text. 

4 Cf. Engelbrecht, in Wiener Studien, Bd. xxviii (1906), p. 157 ; 
Hoppe. p. 124, wrongly renders here "infusion." 

5 For habere indicating futurity, cf. cc. 30, 36, 40 (below) and 
Hoppe, p. 45. 

6 perficit nobis, Kroymann rightly : perficit in nobis, Clairvaux 
MS. ; perfici a nobis, other MSS. This corruption would suggest 
that the archetype of our MSS. was in Visigothic script, for in it t 
would mostly naturally be read as a. 



98 TERTULLIAN [40 

of glory, if we gaze not on visible things," that is, 
sufferings, " but on invisible things," that is 
rewards : " for what is seen is temporal, but what 
is not seen is eternal." For the tribulations and 

2 Cor. iv. injuries 1 by which "the outer man" is destroyed, 
as being trifling and temporal, he asserts are 
therefore to be lightly esteemed, holding before us 

cf. 2 Cor. " the weight " of the everlasting invisible rewards 
and "of glory" as a compensation for the troubles 
which the flesh suffers here and is thereby destroyed. 
So far is it from being yonder corruption which 

cf. 2 Cor. they assign to " the outer man " for the continual 
destruction of the flesh, to the driving out of 

Rom. viii. resurrection. So also elsewhere he says : " Inas 
much as we suffer with Him, that we may be also 
glorified with Him: for I reckon that the sufferings 
of the present time are not worthy to be compared 
with the future glory that is to be 2 revealed in us." 3 
Here also he shows that the troubles are less than 
their rewards. Again, if we suffer with Him in the 
flesh to which it properly belongs to be destroyed 
by sufferings, to it will belong also what is 
promised in return for our suffering with Him. 
And further, when about to assign to the flesh the 
special experience of tribulations, as above, he 

2 Cor. vii. says : " But when we had come into Macedonia, 
our flesh had no respite " ; then, in order also to 

1 For the rime in pressuras, laesuras, cf. Hoppe, p. 163. 

2 For habere indicating the future, see the note above in this 
chapter. 

3 This text is given as an instance of Terlullian s inconstancy in 
the wording of scripture texts cited by him (d Ales, p. 234, after 
Monceaux). 



4 o, 41] TERTULLIAN 99 

mention 1 the soul s fellow-suffering, he says: "In 2 Cor. vii. 
every respect crushed ; battles without," warring ^ 
to the death, against the flesh, of course, "dread 
within," tormenting the soul, of course. Thus, 
even though " the outer man " is being destroyed, cf. 2 Cor. 
his destruction should be understood not as loss of 
resurrection, but as endurance of harassment, and 
that too in conjunction with "the inner man." ? f - 2 Cor. 
Thus to both will belong alike the fellowship of 
glory and the fellowship of suffering. They must 
run the course of the partnership in rewards just as 
they have gone through that of sufferings. 2 

41. He follows out the same thought further, 
setting the rewards before the torments : " For we 2 Cor. v. i 
know," he says, " that although the earthly house 
of our tabernacle is broken up, we have a house 
not made by hands, everlasting in the heavens," 
that is : in compensation for the breaking up of 
our flesh through sufferings, we shall attain a home 
in the heavens. He remembered the statement in 
the Gospel : " Happy are they that experience Matt. v. 
persecution because of righteousness, because theirs IC 
is the kingdom of heaven." He did not, however, 
deny the restoration of the flesh, though he added 3 
the compensatory reward, since compensation is 
the due of the very part to which dissolution is 
ascribed, namely the flesh. But because he had 

1 I venture to think that diceret is nearer to the daret of the 
MSS. than del is, but daret may well be right. 

2 Note the alliteration in collegia, consortia and the rime in 
laborum, praemiorum (Hoppe, p. 167). 

3 I suggest apposuit as an improvement* on opposuit of the MSS. 



ioo TERTULLIAN [41 

2 Cor. v. i called the flesh a u house," he wished to make a 
neat use of the word "house" in comparing the 
reward also, promising to the very " house which 
will be broken up " by suffering, a better " house " 
through resurrection. For the Lord also promises 

cf. John " many habitations in the house," as it were, with 
the Father. And yet it can be understood also 
of the home which is the universe, on the destruc- 

cf. 2 Cor. tion of which " an everlasting resting-place is 
promised in heaven," because what follows also, 
clearly referring to the flesh, shows that what 
precedes has no connexion with the flesh. For 
the Apostle makes a separation when he adds : 

2 Cor. v. For we also groan in this present home of ours, 
longing to put on us that which is from heaven ; 
since 1 though stripped we shall not be found 
naked," that is : " we wish to put on the heavenly 
excellence of eternity before we are stripped of 
the flesh." For the privilege of this favour awaits 
those that at the Lord s arrival will be found in 
the flesh and on account of the severities of anti 
christ s time will deserve by an abbreviated death, 
accomplished 2 through change, to run by the side 
of those that are rising again, even as he writes 

i Thess. to the Thessalonians : " For this we say to you 
in the Lord s word, that we who are alive, who 
remain till the Lord s arrival, shall not precede 
them that have slept, since the Lord himself by 

1 For the causal force of si quidem, cf. cc. 12, 13, and Hoppe, 
p. 83. 

2 For expungo, see Hoppe, p. 132, and Mayor, Tert. ApoL, 
index. 



4 i, 42] TERTULLIAN 101 

the command and utterance of the trumpet of God 
shall descend from heaven, and they that have 
died in Christ shall rise again first ; then we shall 
be snatched along with them in the clouds to meet 
Christ, and then we shall always be with Christ." 1 
42. The change which these undergo he explains 
in writing to the Corinthians : " We shall not all i Cor. xv. 
rise again, but we shall all be changed, 2 in a 5I 52 
second, in a momentary movement of the eye, at 
the last bugle." [But of course only those who 
shall be found " in the flesh " : " and the dead," he c f. i Cor. 
says, "shall rise again, we shall be changed."] xv> 5I 
When you have first, therefore, examined 3 this 
affirmation you will recall the rest to the first 
thought. For when he adds : " For this corruptible i Cor. xv. 
must put on incorruption and this mortal must 5: 
put on immortality," this will be " that home 
from heaven which while we groan in this flesh we 
long to put on," of course above the flesh in which 
we shall be found, 4 because he says " we who are cf. 2 Cor. 
in the tabernacle are weighed down, because we 
are unwilling to be stript and desire rather to be 
clothed upon, that the mortal may be swallowed 

1 Read Christo of the MSS. here (see the textual evidence in 
Tischendorf, ad he.} ; I cannot understand why Kroymann here 



prefers domino, the Vulgate reading. The ending domino erimus 

which Hop 
examples yet he gives none of Christo erimus ( 



) is one of which Hoppe (p. 157) gives only three other 



2 This reading is due to what seems a necessary emendation of 
Kroymann, but it is unique ; the MSS. give the " Western " reading ; 
see my critical apparatus to Greek New Testament. The context 
involves the bracketing of the passage below. 

3 Perspecta, Kroymann, for prospecta of the MSS., rightly: 
again a Visigothic archetype is suggested ; see above p. 97, n. 6. 

4 The word carries the idea "surprised," "caught" (in the act). 



102 TERTULLIAN [42 

by life," assuredly when we are changed, putting 
on what is from heaven. For who will not long, 
while he is in the flesh, to put on immortality 
and to continue life, death being turned to profit 
through a substitutionary change, lest he should 
have experience of the world below, which will 
cf. Matt, exact up to " the last penny " from him ? * But 
after he has already experienced the lower world, 
he will attain a change even after resurrection. For 
from now we lay it down that the flesh will in 
every respect [rise again and] as the result of the 
change that is to come upon it, will assume an 
cf. Luke angelic appearance. Either if in these only "who 
2 X c 3 r 6 v . 3j shall be found" in the flesh, it will have to be 
4 changed, that the " mortal may be swallowed up 

by life," that is the flesh, by that heavenly, ever 
lasting garment ; therefore those who shall be 
found dead, shall not attain life, as they have 
already been deprived of the material and, so to 
speak, the food of life, that is, the flesh, or else it is 
inevitable that they also should receive it, that in 
2 Cor. v. 4 them also " the mortal may be swallowed up by 
life," if life they are to attain. " But in the dead," 
you say, "this mortal will already have been 
swallowed up." Certainly not in all. For how 
many 2 may be found just one day dead, corpses 
so fresh that nothing in them can seem to have 
been swallowed up? For by " swallowed up" of 

1 This is a foreshadowing of purgatory, though the word is not 
used (cf. d Ales, p. 133, where other passages of similar trend are 
quoted). 

2 For quanti = quot, cf. Hoppe, p. 106. 



42] TERTULLIAN 103 

course you mean nothing else but cut off, blotted 
out, snatched away from all feeling, that which 
has entirely vanished. Even the ancient corpses 
of the giants it will be admitted have not been 
swallowed up, since their skeletons still live. 
We have spoken of this already elsewhere. But cf. Ds 
recently also in this city, 1 at the laying of the 
foundations of the Odeon, disgraced 2 by so many 
old graves, the citizens were horrified at the sight 
of bones about five hundred years old still fresh, 
and at the odour of the hair. It is well-known 
not only that bones last, but also that teeth con 
tinue entire ; they are kept as seeds 3 of the body 
that will sprout at the resurrection. Finally, 
although " the mortal " will then be found " swal- cf. 2 Cor. 
lowed up" in all mortals, it is assuredly by death, v 4 
assuredly by time, assuredly through age : is it 
ever by life, is it by the garment put on, is it by 
the bestowal of immortality? Further, he who 
says that the mortal will be swallowed by these, 
denied that it would be by others. And of course 
it will be fitting that this should be carried out 
and offered 4 to us by divine strength, not by 
natural laws. Therefore, since "what is mortal 
will 5 be swallowed up by life," it must be pre- cf. 2 Cor. 
sented in every way, in order to be swallowed up, v 

1 i.e. Carthage, cf. Apol. 16 (p. 54, 1. 27, ed. Mayor) in ista 
proxime ciuitate. 

2 For sacrilegus with the genitive, cf. Iloppe, p. 24. 

3 For this simile, cf. Hoppe, p. 194. 

4 For the alliteration in perfici, praestari, cf. Hoppe, p. 152. 

5 For habere indicating futurity, cf. cc. 30, 36, 40 and Hoppe, 
P- 45- 



104 TERTULLIAN [42, 43 

and be swallowed up in order to be changed. If 
you say a fire must be lit, you cannot declare 
that the means of lighting it is necessary in one 
place, unnecessary in another. So also when he 

2 Cor. v. 3 adds : l " Inasmuch as though stript, we be not 
found bare," concerning those of course who shall 
be surprised by the Day of the Lord neither in 
life nor in the flesh, elsewhere he ha*s not denied 
that those are to be bare who he has prophesied 
will be stript, except that he wished they should 
be understood to be also reclothed with the same 
substance as that of which they had been stript. 
For as bare they will be found, with the flesh laid 
aside or in part rent or rubbed off this too can 
be styled bareness, then they will recover it, in 
order that when reclothed 2 with flesh they may 

cf. 2 Cor. also become " clothed upon " with immortality. 
For it will, then, be impossible for any one to 

cf. 2 Cor. be " clothed upon " unless he has been already 
clothed. 3 

2 Cor. v. 43. Likewise when he says : " Therefore always 
trusting and knowing that, when we are lingering 
in the body, we are far away from the Lord ; for 
we walk by faith, not by sight," it is clear that this 
too is in no way intended to degrade 4 the flesh, 
which as it were separates us from the Lord. For 

1 On infulcire see Postgate s important Appendix B in his Select 
Elegies of Propertius, 2nd ed. (London, 1885). 

a For these examples of the so-called Greek accusative, see 



Hoppe, p. 17. 
3 F ( 



"or this ending, see c. 19 and Hoppe, p. 156. 
4 For the metaphorical use of offuscatio, offuscare, cf. Hoppe, 
PP- 133, 190- 



43] TERTULLIAN 105 

here also there meets us encouragement to disdain 

this present life, since "we are far away from the 2 Cor. v. 6 

Lord " as long as we are alive, " walking by faith, c f. 2 Cor. 

not by sight," that is in hope, not realisation. 1 v< 7 

And therefore he adds : " But trusting and thinking 2 Cor. v. 8 

it a good thing rather to be far away from the 

body and to dwell near the Lord," of course in 

order that we may " walk more by sight than by cf. 2 Cor. 

faith," by reality rather than by hope. You see v> ^ 

how here also he refers contempt for bodies to the 

standard of excellence of martyrdoms. For no 

one who " has journeyed away from the body," 

dwells immediately with the Lord, unless he is to 

turn aside thither from the privilege of martyrdom, 

paradise of course, not the lower world. But had 

words failed the Apostle to indicate departure 

from the body? Or does he use novel language 

actually of set purpose? Wishing to indicate 

temporal absence from "the body," he said that 

" we are far away from " it, since he who will go on 

a journey will also return home. Then he also 

says to all : " We are eager, whether abroad or at 2 Cor. v. 

home, to be pleasing to God ; for we must all be 9 Ic 

revealed before the tribunal of Christ Jesus." If 

" all," then also in our entirety ; if in our entirety, cf. 2 Cor. 

then both our outside and our inside, that is souls lv< I( 

and bodies alike : " in order that each," he says, 2 Cor. v. 

" may bring back what was in the body, according I ^ 

to what he did, good or evil." I now ask how 

you read this. For he has built up his clause 

1 For the rime, spe, re, cf. Hoppe, pp. 163 f. 
I 



io6 TERTULLIAN [43, 44 

somewhat confusedly, using transposition of words. 

2 Cor. v. Whether is it " those things which through the 

body" will have to be brought back, or 1 those 

" which ( were done through the body " ? But if it 

be those things which have to be brought back 

" through the body," resurrection is undoubtedly 

bodily : and if it be those things that were done 

" through the body," they must of course be paid 

" through the body," through which they were also 

done. Thus also this whole discussion of the 

Apostle from the beginning, completed 2 with such 

a conclusion as shows the resurrection of the flesh, 

will have to be understood in accordance with 

principles that harmonize with the end. 

(=c. 40) 44. If you look back also to the passage above 

iv 2 i6 f f rom w h icn tne mention of " the outer " and " inner 

man " was introduced, will you not find both the 

high rank and the hope of the flesh unimpaired ? 

For when with reference to the light which God had 

2 Cor. iv. caused to shine " in our hearts to shed light on the 

recognition of" His "glory in the person of 

cf. 2 Cor. Christ," he says that " we have this treasure in 

1V> 7 earthen vessels," namely in the flesh : whether, 

because it is " earthen " according to its origin in 

clay, will it be destroyed, or, 3 because it is the 

receptacle of the divine treasure, will it be exalted? 

cf. Johni. But indeed if that " true light" itself which is "in 

Corfiifio tne person of Christ," contains life in itself, and 

1 For utrumne an, cf. Hoppe, p. 73. 

2 For detexere in this sense, cf. Hoppe, p. 192. 

3 On utrumne an, cf. c. 43 and Hoppe, p. 73. 



44] TERTULLIAN 107 

that life is entrusted with light to the flesh, shall that 
perish into which the life is entrusted ? Certainly 
it would be so. Is the treasure itself also to perish ? 
For perishable objects are entrusted to perishable, 
as "new wine" is entrusted to "old wine-skins." ? f - Matt - 

IX. I/j CtC. 

Also when he adds : " Always carrying about in 2 Cor. iv. 
our body the dying of Christ Jesus." What sort I0 
of a thing is this which after being "a temple of ? I 5 or 
God," can now also be called a tomb of Christ ? 
Why, moreover, " do we carry about the death ? f - 2 Cor - 
of the Lord in the body"? "That the life Tcir. iv. 
also," he says, "may be manifested." Where? 11 
"In the body." In what body? "In the mortal 
body." Therefore in the flesh, which is clearly 
mortal in respect to guilt, but is also full of life in 
respect to grace ; consider how full it must be 
" that the life " of Christ " may be manifested " in 2 Cor. iv. 
it. Shall "the life of Christ" then, everlasting, 11 
continuous, indestructible, which is now also the 
life of God, be manifested in a thing strange to l 
salvation, in a substance which is being continu 
ously broken up ? Or to what season will " the 
life " of the Lord belong that is to be " manifested 2 Cor. iv. 
in our body"? The life indeed which He lived ZI 
till His Passion, was not only quite public 2 among 
the Jews, but has also now been published to all 
nations. To such a degree does he indicate that 
life which "burst open the adamantine portals ofcf. Ps. cvi. 
death and the bronze bars " of the world below, I 

1 For alienus with the genitive, cf. Hoppe, p. 21. 

2 For this adjectival type of phrase, see Hoppe, p. IOO. 



io8 TERTULLIAN [44, 45 

c r . 2 Cor. which is thus ours now. For it will " be mani 
fested in the body." When? After death. How? 
When we rise again in the body, even as also 
Christ did. For lest any one should argue that 

cf. 2 Cor. the life of Jesus must now be " manifested in our 
body " through the training in holiness and endur 
ance and righteousness and wisdom in which the 
Lord s life abounded, the thoughtful purpose of the 

2 Cor. iv Apostle adds : l " For if we who live, are handed 
over to death for Jesus sake, let His life also be 
manifested in our mortal body." Thus he says 
this will happen in our body when we are dead. 
But if then, how, unless it has been raised again? 

2 Cor. iv. In like manner also at the end he says : " Knowing 
that He who raised Jesus will raise us too along 
with Him," because He has already risen again 
from the dead, unless because "along with Him" 
has the sense of "even as Him"; but if "even as 
Him," not of course without flesh. 

45. But once again by reason of a different 
blindness they clash 2 with the two men, with 

cf. Eph. "the old" and with "the new," the Apostle warn- 

etc. 22 ing us "to lay aside the old man who is being 

cf. Eph. destroyed through misleading desire, and to be 
renewed in the spirit of our understanding and to 
put on the new man who is divinely created in 
righteousness and true worship," in order that here 
also, making a distinction according to two sub 
stances, old age with respect to the flesh, newness 

1 For tins sense of ingerere, cf. Hoppe, p. 133. 

2 For this intransitive impingere, cf. Hoppe, p. 133. 



45] TERTULLIAN 109 

with respect to the soul, they may claim lasting 
destruction for the old, that is the flesh. Again, if 
it is regulated by substances, neither is the soul 
" the new man " for the reason that it is later, nor cf. Eph. 
the flesh " the old " for the reason that it is earlier. ^ Eph. 
How little time passes between the application of 1V> 22 
the hand of God and His breath ? l I should venture 
to say this : even if the flesh was much earlier than 
the soul, He made it first, for the very reason that 
it expected that it should be filled with the soul. 
For all accomplishment and completion, although 
it is later in time, is earlier in the effect. That is 
rather to be regarded as first without which the 
really earlier cannot take place. 2 If the flesh is 
the " old man," when was this created ? From the c f . Eph. 
beginning? But Adam was entirely new, and no 1V 22 
old person comes from a new. For even from 
the time of the blessing given to creation, flesh 
and soul are produced together without a time 

calculation, since 3 they are also sown together in cf. De 

i i i Anitna. 

the womb, as we taught in the work on the 2 ; 

soul. They coincide in time at conception, their 
age agrees at birth. These two men who 
are certainly of two substances, though not also 
of two ages, are thus produced as one, since 
neither is earlier than the other. It is a more 
correct view that the whole of us is either old 

1 Meaning, between the time when the hand was used to mould 
man s flesh, and the breath was used to infuse his soul into the body. 

2 For the absolute posse, cf. Hoppe, p. 144, and the use of 
"can" in Shakespeare, etc. 

3 For ut qui causal, yet with the indicative, cf. Hoppe, p. 74. 



no TERTULLIAN [45 

or new ; for we do not know how we can be merely 

one of the two. But the Apostle clearly de- 

cf. Eph. signates " the old man." For " cast off," l he says, 

E "iv 22 " ^ e ^ man snown m yo ur former manner of 
life," not shown in the age of some substance or 

cf. Gal. v. other. Nor indeed does he instruct us " to cast 
off" the flesh, but those characteristics which he 
elsewhere also shows to be fleshly, blaming " works," 
not bodies, 2 concerning which here also he adds : 

Eph. iv. " Lay aside lying and speak truth each to his 

2 5~3 2 neighbour, since we are members one of another. 3 
And if you get angry, see that it is without sin. 
Let not the sun set upon your angry mood. And 
yield no ground to the devil. He who used to 
thieve, must thieve no more, let him much rather 
toil, working with his hands, that he may have 
something to share with the needy one. Let no 
foul language proceed from your mouth, but that 
which is good 4 for building up faith, that it may 
communicate graciousness to the hearers. And 
grieve not the Holy Spirit of God with which you 
were sealed on the day of your redemption. Let 
all bitterness and anger and shouting and evil- 
speaking be removed from you along with every 
kind of wickedness. And be kind and merciful to 

1 For exponere in this developed sense, see Hoppe, p. 132. 
2 For the play upon words, opera, corpora, cf. cc. 8, 10, 12, and 
Hoppe, p. 169. 

3 For the adverbial alterutrum indicating reciprocity, cf. Hoppe, 
p. 103. 

4 ayados : the positive in the Greek Bible is often translated by 
the superlative in Latin. The Latin superlative had become weak 
in force at a very early date. 



45, 46] TERTULLIAN in 

one another, 1 forgiving one another, 2 even as God 

also has forgiven you through Christ." Therefore cf. Eph. 

why do not those who think " the old man " is JJ g 2 h 

flesh, hasten death for themselves, that by "casting iv. 22 

off the old man " they may obey the Apostle s 

commands? But 3 we who believe 4 that the whole 

of faith must be put into practice in the flesh, nay 

rather even through the flesh, to which belongs both 

the mouth to bring forth every good speech, and 

the tongue to refrain from evil-speaking, and the 

feeling to refrain from wrath and the hand to work 

and dispense bounty, maintain that the expressions cf. Eph. 

" old man " and " new man " alike refer to a moral 1V 22 24 

difference, not a difference of substance. And 

thus we recognise that the same man who was 

" old according to his former manner of life," is cf. Eph. 

also said to be destroyed in virtue of misleading 1V 

desire, exactly in the same way as " the old man c f. Eph. 

in virtue of his former manner of life," not in 1V - 22 

virtue of flesh through a lasting destruction, but 

in flesh just as much saved as he is identical, since 

it is an evil manner 5 of life, and not a bodily 

quality of which he has been stripped. 6 

46. Such would you everywhere recognise the 

1 For in alterutrum, cf. Hoppe, p. 104. 

2 For inuicem indicating reciprocal action, cf. Hoppe, p. 103. 

3 MSS. enim: whether we alter to autem or not, the sense 
seems best brought out by an adversative here. The enim might 
be defended as like the "elliptical" nam. 

4 For credidi = credo, see Lofstedt, Zttr Sprache Tertullians 
(Lund, 1920), pp. 91 f. 

6 For the so-called Greek accusative, cf. cc. 7, 26, etc., and 
Hoppe, p. 17. 
6 For this ending, cf. c. I and Hoppe, p. 156. 



ii2 TERTULLIAN [46 

Apostle to be, condemning the works of the flesh 
in such a way as to seem to condemn the flesh, 
but taking care that no one should think he really 
does this, by bringing forward l different or con 
nected thoughts. For when he also says that 
" they that are in the flesh cannot please God," he 
immediately recalls them from a wrong to a sound 

Rom. viii. understanding, by adding : " But you are not in 
the flesh, but in the spirit." In denying that 
those who were admittedly in the flesh, were "in 
the flesh," he showed that they were not in the 
works of the flesh, and thus besides that they and 
they only "could not please God," not meaning 
those who were in the flesh, but those that lived in 
a fleshly way, while those did " please God," who 
though they were " in the flesh," walked according 

cf. Rom. to the spirit And again he speaks of " the body " 
indeed as "dead," but on account of sin, even as 
"the spirit is life" on account of righteousness. 
When, moreover, he contrasted life with death, 
which is in the flesh, he there also undoubtedly 
promised life as the result of righteousness, where 
he appointed death as the result of sin. But it 
was in vain that he contrasted life with death, if 
it is not in the same sphere as that itself with 
which he contrasted it, which has of course to 
be shut out from the body. Again, if life shuts 
death out of the body, it cannot accomplish that 
unless it penetrate to the place where that is 

1 Suggestus here = commemoratio (Engelbrecht in Wiener 
Studien, Bd. xxviii [1906], p. 157), cf. Hoppe, p. 124. 



46] TERTULLIAN 113 

which it shuts out. And why should I speak l of it 
obscurely, when the Apostle speaks 1 of it clearly ? 
"For if," he says, "the Spirit of Him who raised Rom. viii. 
Jesus, dwells in you, He who raised Jesus from the 
dead will raise your mortal bodies also by reason 
of His Spirit dwelling in you," so that even if one 
take the view that " the mortal body " is the soul, 
since he cannot deny that it is the flesh also, he 
is compelled to recognise the resurrection of the 
flesh also, in virtue of its share in the same con 
dition. From what follows also you may learn that 
the works of the flesh are condemned, not the flesh 
itself: "Therefore, brethren," he says, "we are Rom. viii. 
debtors not to the flesh to live <according to the I2 I3 
flesh > ; if you live according to the flesh, you will 
die ; but if by the Spirit you have killed the doings 
of the flesh, you will live." Again, to answer each 
single point, if to those in the flesh, who yet are 
living according to the spirit, salvation is promised, 2 
then not the flesh, but the working of the flesh 
opposes salvation. But if the working of the flesh 
is shut out, which is the cause of death, the flesh is 
proved to be saved, having nothing to do with the 
cause of death. " For the law," he says, " of the Rom. viii. 
spirit of life in Christ Jesus has liberated thee 3 from 2 
the law of sin and death," of course " the law " c f. Rom. 
which he said before "dwelt" 4 in our members. vii - 2 3 
Therefore now our members will not be held fast 

1 For the omission of the word of speaking, cf. Hoppe, p. 145. 

2 On this important passage, see d Ales, p. 267. 

3 Reading te with CJairvaux MS., confirmed by De pudic. 17. 

4 Hoppe, p. 43, takes this wrongly. 



ii4 TERTULLIAN [46 

cf. Rom. by "the law 1 of death," because they are not held 
cTkom. by the " law of sin " either, having been " liberated " 
YJii- 2 f rom k ot h -p or t k e wea k element in the law being 

Rom. vin. 

3 that in which it was made weak through the flesh, 

God, sending His Son in the likeness of sinful flesh 
and through sin, condemned sin in the flesh," not 
the flesh in sin ; for the house will not be con 
demned along with its occupant. He said that 

cf. Rom. " sin dwells in our body." Moreover, sin having 
been condemned, the flesh is acquitted, just as 

cf. Rom. though uncondemned it has been fettered to " the 
law of sin and death." So, although he called 

cf. Rom. "the mind of the flesh death," and hence "enmity 

vm> 6 7 towards God," yet he did not call the flesh itself 
by that name. " What therefore," you say, " will 
be charged with the mind of the flesh, if not its 
substance itself?" Quite right, if you first prove 
that the flesh has some knowledge of its own. But 
if there is no knowledge of anything without the 
soul, understand that the knowledge of the flesh 
must be attributed to the soul, though it is some 
times attributed to the flesh, because it is managed 
on account of the flesh and through the flesh. 

cf.Rom. And therefore he says that "sin dwells in the 
flesh," because the soul also, by which sin is intro 
duced, is a lodger in the flesh, which is of course 
dead, but not because of itself, because of sin. 2 

Col. ii. 20 For elsewhere also he says : " How do you even 
now, as if you lived in the world, give your vote? " 

1 Reading lege of the MSS., which Kroymann alters to legi. 

2 For nomine = causa, cf. cc. 16, 28, 30, and Hoppe, p. 30. 



46, 47l TERTULLIAN 115 

not when writing to the dead, but to those who 
ought to cease to live in a worldly fashion. 1 

47. And a worldly life may 2 be that which he 
calls "the old man crucified with Christ," and not Rom. vi. 6 
a quality of the body, but a moral quality. 3 But 
if we do not accept this view, our bodily quality is 
not crucified, nor has our flesh endured all the suffer 
ing of Christ s cross, but even as he added : "That Rom. vi. 6 
the body of sin may be made of none effect," 
through the improvement of life, not through the 
destruction of substance, even as he says: "That Rom. vi.6 
up to this point we are slaves to sin " and that in 
this way " having died with Christ it may be be- cf. Rom. 
lieved that we shall also live with Him." For "so ^ m y . 
also," he says, "reckon that you are indeed dead/ II 
To what ? To the flesh ? No, but to sin. Therefore 
they will be alive to the flesh, but living for God in 
Christ Jesus, through the flesh of course, to which 
they^hall not be dead, dead to sin of course, not 
to the flesh. For he adds 4 yet further : " There- Rom. vi. 
fore let not sin rule in your mortal body, to obey I2) * 3 
it and to offer your bodies as weapons of unright 
eousness to sin : but offer your very selves to God 
as those that are alive after being dead " not 
merely as alive, but " as alive after being dead " 
"and your bodies as weapons of righteousness." 

1 For the ending, cf. c. 2, and Hoppe, p. 157. 

2 For the future, where a "potential" might be expected, cf. 
cc. 7, 27, and Hoppe, p. 64. 

3 Kroymann rejects sed inoralitatem, but surely the words are 
sufficiently defended by c. 45, ad moralem, non ad substantial em, 
differentiam pertinere. 

4 For ingerere in this sense, cf. c. 44, and Hoppe, p. 133. 



n6 TERTULLIAN [47 

Rom. vi. And again : " Even as you offered your bodies as 
servants of uncleanness and unrighteousness to work 
unrighteousness, so also now offer your bodies as 
servants of righteousness to work holiness; for 
when you were slaves of sin, you were free in 
regard to righteousness. What profit, therefore, had 
you touching those things of which you are now 
ashamed ? Their end is death. But now having 
been freed from sin, but enslaved to God, you have 
your profit unto sanctification, and the end ever 
lasting life. For the payment of sin is death, but 
the largess of God is life everlasting in Christ Jesus, 
our Lord." Thus through all this succession of 
thoughts, wrenching away our bodies from un 
righteousness and sin and uniting them to righteous 
ness and holiness, and removing them from the 
payment of death to the largess of eternal life, it is 
to the flesh of course that he promises the reward of 
salvation, for it would have been quite unfitting 1 to 
demand from it any special life at all of holiness 
and righteousness, if it itself were not also to get the 
reward of that life, nor would it have been fitting 
that baptism itself should be carried out, if through 
regeneration it were not started on its way to 
restoration also, since the Apostle adds this too : 

Rom. vi. " Know you not that such of us as have been baptized 
into Jesus, have been baptized into His death? 
We have therefore been buried along with Him 
through baptism into death, that, even as Christ 
rose from the dead, so we also may walk in newness 

1 For competere with accus. and infin., cf. Iloppe, p. 48. 



47] TERTULLIAN 117 

of life." And lest you should think that this was 

said about the present life only, which from faith 

through baptism must be lived in newness, he 

added with forethought : " For if we have been Rom. vi. 5 

sown together with the likeness of Christ s death, 

we 1 shall belong to the resurrection also." For we 

die symbolically in baptism, but we actually rise 

again in the flesh, even as also Christ, "that just as Rom. v. 21 

sin ruled in death, so also may grace rule through 

righteousness unto everlasting life through Jesus 

Christ our Lord." How " so," if not equally in the 

flesh ? For where there is death, there also there 

is life after death, because life was also previously in 

the place where death was afterwards. For if the 

kingdom of death works nothing but the destruction 

of the flesh, in like manner life which is opposed to 

death, should work the opposite, that is, renewal of 

the flesh, that, even as " death by gaining strength c f. Isa. 

had swallowed " up the mortal, so also, having been xxv< 8 

swallowed up by immortality, it may be able to 

hear the words : " Where, death, is thy goad ? I Cor. xv. 

where, death, is thy strife?" 2 For so also will 55 

"grace superabound there, where unrighteousness c f. Rom. 

also has abounded": so also shall "strength be v - 20 ~ 

cf. 2 Cor. 

made complete in weakness," saving that which xii. 9 
has been lost, making alive what was dead, heal- c f. Ezek. 
ing what was wounded, curing what was sick, xxxiv - l6 
buying back what was snatched away, freeing 

1 Reading sed with Clairvaux MS., confirmed by De pudic. 17. 

2 An interesting translation, from yet/cos, not from vt/cos- (victory) ; 
the two words were doubtless pronounced, as often written, the 
same in N.T. times. 



n8 



TERTULLIAN 



[47, 48 



cf. Phil, 
iii. 20 

Phil. iii. 

21 



cf. Rom. 
xii. i 



I Thess. 
v. 23 



i Thess. 
v. 23 



what was in slavery, calling back what was mis 
led, raising up what was dashed down ; and 
indeed from earth to " heaven," where the Philip- 
pians also learn from the Apostle that " our 
citizenship is, whence also we expect our Saviour 
Jesus Christ, who will transform the body of 
our humility into the form of the body of His 
glory," assuredly after resurrection, for not even 
Christ himself was glorified before His passion. 
These will be our "bodies" which he beseeches the 
Romans " to offer, a victim living, holy, pleasing to 
God." How "living," if they are to perish ? How 
" holy," if they are unholy ? How " pleasing," if 
they are condemned ? Come now, how will these 
eschewers of Scripture s light take what I think 
must have been written to the Thessalonians by 
a ray of the sun itself 1 it is so clear; "and may 
the God of peace Himself sanctify you wholly"? 
Is it not enough? But these words follow: "and 
may your whole body and soul and spirit 2 be 
preserved blameless in the presence of the Lord." 
There you have every part of man destined for 
salvation, and at no other time but "at the coming 
of the Lord," who is " the key " 3 of resurrection. 

48. But "flesh," you say, "and blood cannot 
possess the Kingdom of God for an inheritance." 4 
We know that this also is written, but we have 

1 On this striking expression, see Hoppe, p. 176. 

2 It has been noted that this is an inversion of the usual order, 
"spirit, body, soul," in this verse (d Ales, p. 242). 

3 For this metaphor, cf. Hoppe, p. 214. 

4 In these chapters Tertullian gives two interpretations of this 
verse (cf. d Ales, p. 253). 



48] TERTULLIAN 119 

purposely postponed it to this point, that what our 
adversaries oppose to us at the very beginning of 
the battle, we may overthrow at the last conflict, 
when we have first overthrown all questionings 
which were so to speak its auxiliaries. 1 But now 
it will be convenient to take stock of what precedes, 
that its origin may prejudice to this thought also. 
To my thinking, the Apostle, after setting before 
the Corinthians every varied aspect of church 
life, had brought to an end his summing-up both 
of his own Gospel and of their faith by commend 
ing the Lord s death and resurrection, in order 
that he might trace the foundation of our hope 
also back to its real origin. Therefore he adds : 
" But if it is preached that Christ rose from the i Cor. 
dead, how do certain people say among you that 
there is no resurrection of the dead? If there is 
not, neither did Christ rise again. If Christ did 
not rise again, our preaching is vain, our faith is 
vain. For we shall be found false witnesses to 
God, who have given evidence that He raised 
Christ again, whom He did not raise again. For 
if the dead do not rise again, neither did Christ 
rise again. If Christ did not rise again, your 
faith is vain, because you are still in your sins, 
and those who have slept in Christ have perished. 
What does he appear to be building us up to 
believe 2 by these words ? " Resurrection," you 
say, " of the dead, which was denied." " Assuredly 

1 For the bellicose language here, cf. Hoppe, p. 204. 
- For the dative of the gerundive here, cf. Hoppe, p. 55. 



120 TERTULLIAN [48 

he wished it to be believed by the example of 
the Lord s resurrection." " Quite right," you say, 
"but is the example produced from difference 
or from equality?" " Of course," you say, "from 
equality." But how did Christ rise again? In 
the flesh or not ? Without doubt, if you hear 

cf. i Cor. that He " was dead," that " He was buried accord 
ing to the Scriptures " not otherwise than in the 
flesh, you will admit that He was equally raised 
again in the flesh. For there rose again the very 
thing that fell in death, that lay in the tomb, being 
not so much Christ in the flesh as the flesh in Christ. 
Therefore, if we shall rise again after the example 
of Christ who rose again in the flesh, we shall not 
rise again after the example of Christ, if we do 

i Cor xv. not ourselves also rise again in the flesh : " because 
through a man," he says, " came death, and 
through a man resurrection," that he might of 
course separate the originators, Adam of death, 
Christ of resurrection, and might establish a 
resurrection of the same substance as that to 
which death also belongs, by a comparison of 
the originators themselves under the name " man." 

i Cor. xv. For if " even as in Adam all die, so also in Christ 
shall all be made alive," " they shall be made alive " 
in the flesh "in Christ," just as "in Adam they 

i Cor. xv, die " in the flesh. " But each in his own order," of 
course because also in his own body. For the 
order will be arranged according to deserts. But 
since merits are assigned also to the body, the 
order, too, of bodies must be arranged, that the order 



48] TERTULLIAN 121 

of deserts may be. If, moreover, there are also 
some people " that are baptized in place of the c f. i Cor. 
dead," 1 we shall see whether that is reasonable. xv> 29 
Assuredly he indicates that they established this 
custom because of the belief they held that a 
vicarious baptism would benefit even another 
flesh in the hope of resurrection, and only a 
physical resurrection could be sealed in a physical 
baptism. Why does he say that they themselves 
also " are baptized," that is * * if it is not the cf. i Cor. 
bodies that are baptized which rise again ? For the xv 29 
soul is dedicated not by washing, but by answer 
ing. 2 "Why are we also," he says, "in danger i Cor. xv. 
every hour?" Of course, because of the flesh. 30 
" I am dying daily " ; of course, because of risks i Cor. xv. 
to the flesh, by means of which he also " fought 3 j ~ 

* ^ cf. I Cor. 

to the death with wild beasts at Ephesus," those xv. 32 
beasts of course who brought about " the tribulation c f. 2 Cor. 
in Asia," about which he writes in the second u 8 
epistle to the same (Corinthians) : " For we would 2 Cor. i. 
not have you ignorant, brethren, concerning our 
tribulation in Asia, that we were most exceedingly 3 
burdened beyond 4 our strength, so as to be in 
doubt even about life." All this, if I mistake not, 
he enumerates with this purpose, that, being 

1 See d Ales, p. 336. 

2 This is a reference to^the questions and answers in the baptismal 
formula ; cf. " The Ministration of Baptism to such as are of riper 
years," and C. H. Turner, The History and Use of Creeds, etc. 
Ch. Hist. Soc., 85 (S.P.C.K.), chap. i. Washing concerns the 
body, he means. 

3 Super quam supva, almost un-Latin (= KaO uirep&o\r)v). 

4 For this sense of ciiva> cf. Hoppe, p. 37. 



122 TERTULLIAN [48, 49 

unwilling that the struggle of the flesh should be 
believed vain, he wishes that the resurrection 
of the flesh should be believed without hesitation. 
For the struggle of that which will have no 
resurrection must be regarded as vain. " But 
i Cor. xv. some one will say : * How shall the dead rise 
again? And with what body will they come?" 
Now, at this point he discusses the natures of 
bodies, whether it is the very same or different 
bodies that are taken again. But since an enquiry 
of that sort must be regarded as coming later, 
it will meantime be enough, from this reasoning 
also, that the resurrection should be defined as 
physical, when the character of bodies is being 
enquired into. 1 

49. We have come now to the question of flesh 
and blood, which is the real subject 2 of the whole 
enquiry. It is equally possible to learn from what 
precedes what substances the Apostle has outlawed 
from the kingdom of God, and what are their 
i Cor. xv. natures. 3 "The first man," he says, "was from 
47 the earth, choicus? * that is made of clay, that is 

Rev. xix. Adam, " the second Man is from heaven," that is 
13 "the Word of God," that is Christ, who is, how 

ever, in no other way " man," although from 
heaven, except that He also is flesh and soul, as 
man is, as Adam was. For although He is called 

1 For this ending, cf. c. 2 and Hoppe, p. 157. 

2 I venture to read rem ueram for the MSS. re uera. 

3 Read conditione with Clairvaux MS. 

4 It appears that the oldest Latin Bible simply transliterated the 
Greek word got/ofo. When we come to the Cyprianic Bible, it is 
already de limo. The Vulgate, etc. have terrenus. 



49] TERTULLIAN 123 

above " the last Adam," it was from the partner- c f. i Cor. 
ship in substance that he drew his participation XVt 45 
in the name, because Adam, like Christ, was not 
flesh from seed. "As," therefore, "is the choicus, i Cor. xv. 
so also are the choici, as is the heavenly one, so 4 
also are the heavenly ones." Does this mean 
"so" in substance, or firstly in manner of life, 
thereafter also in honour, which their manner of 
life has seized? But indeed in substance "the 
cJioici and the heavenly " will be in no way 
separated, having been once called " men " by the 
Apostle. For if Christ also, the only truly 
" heavenly " one, nay rather even more than 
heavenly, yet man in virtue of flesh and soul, is, 
as the result of this nature of substances, 1 in no 
way distinguished from the choic character, in like 
manner also, those that are " heavenly " after his 
pattern will be understood as having been pro 
claimed "heavenly," not with respect to their 
present substance, but with respect to their future 
glory, because even formerly whence this dis 
tinction proceeded as regards difference in 
honour there was shown to be " one glory of i Cor. xv. 
those in the heavens, another of those on the 4 4I 
earth," and " one of the sun, another of the moon, 
another of the stars, because star also differs from 
star in glory," yet not in substance. For in first 
mentioning the difference of honour in the same 
material, an honour which must now be sought 

1 Meaning the possession of flesh and soul, like any ordinary 
human being. 



124 TERTULLIAN [49 

aficr and must then be enjoyed, he adds also an 
exhortation, that both here we should imitate the 
mien of Christ by our life and should there attain 

i Cor. xv. the summit in glory : " Even as we have borne the 
likeness of the choic, let us also bear the likeness of 
the heavenly." For we have borne the likeness 
of the choic through fellowship in sin, 1 through 
partnership in death, through exile from paradise 
For if even in the flesh here is borne the likeness 

cf. Eph. of Adam, yet we are not advised "to cast off" 2 
the flesh : and if not the flesh, therefore it is the 
manner of life, that in like manner also we may 
bear "the likeness of the heavenly" in us, not yet 
of God nor yet of one in heaven, but walking 

Eph.iv.24 according to the pattern of Christ "in holiness and 
righteousness and truth." And to such a degree does 
he aim all this teaching at our manner of life, that 
he says the likeness of Christ must be borne here 
in this flesh and in this period of our training. For 
in using the words " let us bear " in the manner of 
an instructor, he is speaking to the present time in 
which man is of no other material than flesh and 
soul, or else even if this faith has in view any 
other, that is an heavenly, substance, yet it is 
promised here to that which is instructed to work 
hard to that end. When therefore he fixes the 
likeness both of the choic and of the heavenly in 
manner of life, saying that the former is to be 
foresworn but the latter cultivated, and then adds : 

1 For transgressio, cf. Hoppe, p. 125. 

2 For exponere thus used, cf. c. 45 and Hoppe, p. 132. 



49] TERTULLIAN 125 

" For this I say," that is, because of what I said i Cor. xv. 

above ; moreover for that reason there is an unity 5 

of thought furnishing a complement to what 

precedes " that flesh and blood cannot inherit 

the kingdom of God," he commands that " flesh 

and blood" should be understood in no other 

sense than the previously mentioned " likeness of 

the choic" And if this is deemed to mean the i Cor. xv. 

old manner of life, 1 and if the old manner of life 1 ^ Eph> 

cannot take possession of God s kingdom, so " flesh iv. 22 

and blood " by not taking God s kingdom are 

reduced to the manner of life of the former days. 

Clearly if the Apostle never put the substance when 

he meant the works, he would not use it so here 

either. But if he denied that those who were still in 

the flesh were in the flesh, denying that they were in 

the works of the flesh, you ought not to undermine 

his method, when it is not the substance, but the 

works of the substance that he is removing from 2 

the kingdom of God. When he has set these clearly 

also before the Galatians he declares that "he c f. Gal. v. 

prophesies and has prophesied that they who do 2I 

such things will not inherit the kingdom of God," 

as they do not of course " carry the likeness of the cf. i Cor. 

heavenly, as they had carried that of the choic" xv> 49 

and are therefore in view of their former manner 

of life to be considered as nothing else but "flesh i Cor. xv. 

and blood." And yet, if the Apostle had suddenly 5 

1 For this type of expression where the genitive is equivalent to 
an adjective, cf. Hoppe, p. 19. 

2 Really " making as stranger to," 



126 TERTULLIAN [49, 50 

i Cor. xv. broken out into this statement, that "flesh and 
blood " must be excluded from " the kingdom of 
God," without the preparation of any previous 
thought, should we not have in like manner inter- 

cf. Eph. preted these two substances as " the old man " 
given up to flesh and blood, that is to eating and 
drinking, whose way it is to say in opposition to 

i Cor. xv. belief in the resurrection : " Let us eat and drink, 
for to-morrow we shall die"? For by bringing 
in this also, the Apostle attacked flesh and blood 
because of their results, eating and drinking. 

50. But setting aside such interpretations as 
censure the works of flesh and blood, it will be 
permissible to claim for resurrection even the 
substances themselves, understood as they really 
are. For resurrection is not explicitly refused to 

cf. i Cor. flesh and blood," but " the kingdom of God " which 
falls to the lot of resurrection there is also of 
course a resurrection for judgmentnay rather is a 
general resurrection of the flesh confirmed, when 
a special is excepted. For since proclamation 
is made of the condition into which it does 
not rise again, that into which it does rise 
again is understood. And thus since the work, 
and not the nature of the substance experiences a 
difference in resurrection according to its deserts, 

i Cor. xv. it becomes clear in this way too that "flesh and 

blood " are excluded from God s kingdom because 

of 1 error, not because of their substance, and yet 

because of 1 their character they rise again to judg- 

1 For nomine = causa, cf. Hoppe, p. 30. 



50] TERTULLIAN 127 

ment, because they do not rise again to the 
kingdom. I will say further : " Flesh and blood cf - I Cor - 

XV. <O 

cannot possess the kingdom of God for an in 
heritance." t deservedly alone and by them 
selves, in order to show that the Spirit is still 
necessary to it. For it is the " Spirit " that cf. John 
" makes alive " to the kingdom of God ; " the V1 63 
flesh is no use." Yet something else can be of 
use, namely the Spirit, and through the Spirit 
the works also of the Spirit. Therefore all flesh 
and blood alike l rise again in their own nature, 
but those to whom it belongs to approach the 
kingdom of God will, before they can attain it, 
have " to put on " the power of " incorruption " and cf. i Cor. 
" immortality," without which they cannot approach xv * 53 54 
God s kingdom. Naturally, therefore, " flesh and i Cor. xv. 
blood," as we have said, are by themselves in- 5 
capable of 2 attaining "the kingdom of God." 
But thereafter, when " this corruptible," that is, flesh, cf. i Cor. 
shall "be swallowed up by incorruption," "and this XVf 53 54 
mortal," that is, blood, "by immortality," after 
resurrection as the result of a change, " flesh and cf. i Cor. 
blood " after being changed and swallowed up 3 can xv * 5 
rightly " inherit the kingdom of God," not, however, 
without being raised again. There are some who 
wish " flesh and blood " to be taken in the sense of 
Judaism by reason of circumcision, Judaism being 
itself also alien to the kingdom of God, because it 

1 For ex aequo, cf. Iloppe, pp. 101 f. 

2 For the poetical deficere = won posse, cf. Hoppe, p. 46. 

3 For the alliteration demutata ac deuorata, cf. Hoppe, p. 150. 



128 TERTULLIAN [50, 51 

too is classed with the former state of things and 
for this reason is already elsewhere also stigmatized 
cf. Gal. i. by the Apostle, who " after the Son of God was 
revealed in his case, that he should preach the good 
news of Him among the heathen, straightway held 
no converse with flesh and blood," that is with 
the circumcision, that is with Judaism, even as he 
writes to the Galatians. 1 

51. But before all will now stand what we have 
reserved for the end, even before the Apostle him- 
self, who would truly deserve to be convicted 2 of 
great thoughtlessness, if so inconsiderately, as 
certain people argue, with eyes shut, as the proverb 
says, without making a distinction, without quali 
fication, he thrust out all "flesh and blood" in 
discriminately " from the kingdom of God," which 

C 6 Ac \ SVii - means f course a l so from the very palace of 

xvi. 19 heaven, since "Jesus" still "sits there at the right 

cf. i Cor. hand O f t he Father," a man although God, "the 

last Adam " although the primal Word, " flesh and 

blood," although purer than ours, yet the same 

cf. Acts i. both i n the substance and the form with which 

cf. Zech. He ascended, " in the same form also to descend," 

Johnxix as th e an g e l s declare, assuredly "to be recognised 3 

37 . pi by those that wounded Him." He, called " a 

mediator between God and men" 4 by reason of 

the deposit entrusted to Him by each of the two 

1 For the ending, cf. c. i, and Hoppe, p. 156. 

2 For veuinceve conuincere, cf. Hoppe, p. 25* 

3 For the gerundive with the force of a fut. parlicip. pass., cf. 



Hoppe, p. 54. 
4 Cf. 4 A !es, p. 



I99 r 



5 1] TERTULLIAN 129 

parties, keeps the deposit of flesh also in Himself, 

" the earnest" of the whole sum. For even as He cf. 2 Cor. 

left us "the earnest 1 of the Spirit," so also He ^ 5 2 Cor> 

received from us the earnest of the flesh and con- v. 5 

veyed it to heaven as a pledge that the whole sum 

would one day be brought back there. Be ye easy 

in mind, flesh and blood, ye have seized both 

heaven and the kingdom of God in Christ. Or, 

if they deny that you are in Christ, let those who 

have denied heaven to you deny also that Christ is 

in heaven. Thus he says : " Neither shall corrup- i Cor. xv. 

tion have incorruption for an inheritance," not that 

you should think flesh and blood to be corruption, 

since they are rather liable to corruption, through 

death of course, since it is death that not only 

destroys flesh and blood but also swallows them 

up, but since he had proclaimed that the works of 

"flesh and blood cannot attain the kingdom of cf. i Cor. 

God," in order that he might the more amplify xv 5 

that, he took away even from corruption itself, that 

is death, which is brought about by the works of 

" flesh and blood," the inheritance of incorruption. 

For a little afterwards also he outlined what one 

might almost call the death of death, saying : 

" Death is swallowed up in strife. Where, death, i Cor. xv. 

is thy sting? Where, death, is thy power ? The 55 56 

sting of death is sin," this will be corruption, " and 

the power of sin is the law," that other no doubt 

1 For the defining or constituent genitive spiritus, cf. Hoppe, 
p. 18 ; tut it is prqbably better to read spiritum with the Clairvaux 
MS. 



130 TERTULLIAN [51 

cf. Rom. which he located " in his members, warring against 
the law of his spirit," the very power of course of 
sinning against the will. Even if he says above 

cf. i Cor. that " death is the last enemy to be brought to 

* V Cor. xv. naught," in this way "corruption shall l not attain 

50 the inheritance of incorruption," that is, not even 

death will persist. When and how will it end ? 

i Cor. xv. When " in a second, in a momentary movement 
of the eye, at the last bugle both the dead shall 
rise again undestroyed," who are they but those 
that were destroyed before, that is bodies, that is 
flesh and blood ? "and we shall be changed" ; 
from what condition except that in which we shall 

i Cor. xv. be found? " for this corruptible must put on incor 
ruption and this mortal must put on immortality." 

cf. i Cor. What is "mortal" but flesh? What is "corrup 
tible " but blood ? And lest you should imagine 
that the Apostle is of another opinion, * * having 
regard to your interests and struggling that you 
should understand it to have been said about 

cf. i Cor. the flesh : when he says " this corruptible " and 
"this mortal," he is holding the skin itself as 
he says it. Assuredly he could not have declared 
"this" except about something at hand, some 
thing in evidence. The meaning of the word has 
reference to the body. The corruptible, moreover, 
will be one thing, corruption another, and the 
mortal will be one thing, mortality another. For 
what is acted upon is one thing, what causes it 
to be acted upon is another. Thus those things 

1 See the Appendix (under p. 106, I. 8) for the true reading. 



5i, 52] TERTULLIAN 131 

which experience corruption and mortality, namely 
flesh and blood, must of necessity experience both 
incorruption and immortality. 

52. Let us see now at last "with what body " cf. i Cor. 
he contends the dead " will come." It is a good x 
thing that he hastened at once to show l it, as if 
some one were putting a question of the kind. 
" Fool," he says, " what you sow is not brought to i Cor. xv. 
life unless it has died." Let this therefore now be 
established from the example of the seed, that 
no other flesh is "brought to life " than the very flesh cf. i Cor. 
which has died, and thus what follows will shine as xv 
day. For it will not be allowable for anything to be 
understood contrary to the rule of the example, 
lest because he goes on to say : " And what you i Cor. xv. 
sow, is not the body that will be," for that reason 
you should suppose that another body will rise 
again than that which by dying is sown. But you 
have missed the force of the example. For never 
when wheat has been sown and broken up in the 
soil has barley burst forth, and not the very same 
kind of grain and the same nature and character 
and appearance. For whence could anything else 
but the thing itself come? Even corruption is the 
thing itself, since it belongs to the thing itself. 
For does he not 2 also suggest how it is " not the i Cor. xv. 
body that shall be" that is sown, when he says: 37 
" But the simple grain, it may be, of wheat or i Cor. xv. 

1 For this " final" infinitive, cf. Iloppe, p. 43. 

2 MSS. nonenivn; I suggest nonne enim as nearer to the MSS., 
and expressing the same meaning as Kroymann s sed enim, which 
is quite Tertullianean, but farther away from the MSS. 



132 TERTULLIAN [52 

something of that kind : God gives it body even as 
He will." Of course to that grain which he says is 
sown in a simple state. " Of course," you say. 
Therefore that is saved to which God is to give a 
body. But how is it saved, if it is nowhere, if it 
does not rise again, if it docs not rise again identi 
cal? If it does not rise again, it is not saved. If, 
also, it is not safe, it cannot get a body from God. 
But it is certainly saved in every respect. For 
what purpose therefore will God give it a body, 
as He will, since it has of course that body of 
its own in the simple state, except that it should 
rise again now no longer bare? Therefore what 
is built over the body will be additional, 1 nor is 
that over which it is built destroyed, but it 
is increased. Moreover, what is increased is saved. 
For what is sown is only a grain without the 
garment of a husk, without the basis of an ear, 
without the protection of a beard, without the 
glory 2 of a stalk. But it rises up enriched with 
abundance, built into a structure, set up in order, 
fortified by cultivation and everywhere clothed. 3 
These are for it another body from God, into which 
it is changed not by destruction but by increase, so 
that then that also belongs to it, which it gains 
i Cor. xv. from God outside : " And to each of the seeds its 
own body " ; in reality not its own, that is not the 
former one. Therefore comply with the example 

1 See the Appendix, p. 166. 

2 On this sense of superbia, see Hoppe, p. 124. 

3 For the double rime here, feneratum, aedificatum on the one 
hand, and munitum, uestitum on the other, cf. Hoppe, p. 165, 



52] TERTULLIAN 133 

and preserve its mirror for the flesh : you will 
believe that the same as was sown will come to 
fruitage, the very flesh though fuller, not different, 
although returning in a different way. For it also 
will receive equipment 1 and adornment, such as 
God wills to draw over it 2 according to its deserts. 
It was without doubt for" this purpose that he gave 
the direction : " Not all flesh is the same flesh " ; not i Cor. xv. 
to deny the identity of substance but the equalisa- 39 
tion of prerogative, bringing the body into a differ 
ence, not of kind, but of honour. To illustrate this 
he adds also figurative instances of animals and 
elements : " The flesh of a man," that is, of a slave i Cor. xv. 
of God, one who is truly a man, " is one, and the 3 
flesh of a beast of burden," that is of a pagan 
about whom also the prophet says : " Man has Ps. xlviii. 
been made like unto beasts of burden which are 21 
without reason," "is another, the flesh of birds" 
that is, of martyrs who strive to reach the upper 
regions, " is one, the flesh of fish," that is, those for 
whom the water of baptism is sufficient, " is i Cor. xv. 
another." 3 So also he brings forward arguments 3 
from the heavenly bodies : " The glory of the sun," i Cor. xv. 
that is, of Christ, " is one, and the glory of the 4I 
moon," that is, of the Church, " is another, and that 
of the stars," that is, of the seed of Abraham, " is 
another." For "star" also "differs from star in 
glory, and bodies earthly and heavenly," meaning cf. i Cor. 

xv. 40 

1 On suggestus = ornatus, cf. Iloppe, p. 124. 

2 A metaphor from putting a garment on. 
:! Cf. d Ales, p. 431, n. 3. 



134 TERTULLIAN [52 

of course the Jew and the Christian. But if not 
figuratively, then very foolishly was this compari 
son made by him between the flesh of mules and 
of kites 1 on the one hand and the bodies 2 of 
the heavenly luminaries on the other with human 
flesh and bodies, as they have no connexion either 
in regard to their nature or in regard to the 
attainment 3 of resurrection either. Finally, when 
through the analogy of these he had concluded 
there is a difference in glory, though not in sub- 

i Cor. xv. stance, he says : " So also is the resurrection of the 
dead." How ? Differing not in some other respect, 
but only in glory. For recalling resurrection to 
the same substance and looking again to the seed, 

i Cor. xv. he says : " It is sown in corruption, it rises again in 
incorruption ; it is sown in disgrace, it rises again 
in glory ; it is sown in weakness, it rises again in 
power ; it is sown a physical body, it rises again a 
spiritual body. 5 Assuredly it is nothing different 
that rises again from what was sown, and nothing 
else is sown than what is broken up in the ground, 
and nothing else is broken up in the ground but 
flesh. For it was it that the sentence of God dashed 

Gen. iii. to the ground : " Earth thou art and into earth 
thou shalt pass/ because it had been taken also 
from the earth. It was from this fact also that the 
Apostle got the notion of saying that it "is sown," 
when it is put back into the earth, because the 

1 For the alliteration mulorum et miluorum, cf. Hoppe, p. 151. 

2 Hoppe (p. 149) is hardly justified in citing carnes et corpora 
here as an example of alliteration : cf. his p. 151. 

3 On this sense of consecutio, cf. Hoppe, p. 120. 



52, 53] TERTULLIAN 135 

earth is also a storehouse for seeds, which must 
there be deposited and thence recovered. There 
fore also he confirms it as it were by a stamp : 
" For so is it written," lest you should think that i Cor. xv. 
anything else is sown than : " Thou shall go into ^ 4 en Hi> 
the earth from which thou wert taken " ; so it has 19 
to do with nothing but the flesh : for so is it 
written. 1 

53. But certain people argue that by " physical i Cor. xv. 
body " 2 is meant the soul, in order to rob the flesh ^ 
of that renewal. But since it is certain and sure 
that the body which was sown will rise again, they 
will be challenged to produce the thing itself. Or 
else let them show that the soul was sown after 
death, that is, dead, that is, dashed on the ground, 
scattered, broken up, a fate not decreed for it by 
God ; let them set forth its " corruption " and cf. i Cor. 
" disgrace " and " weakness," that it may belong to XVt 42} 43 
it also to rise to "incorruption" and to "glory" and cf. John 
to " power." But in the case of Lazarus, the signal X1 l ~ 
example of resurrection, the flesh lay in " weak- cf. i Cor. 
ness," the flesh almost putrefied in " dishonour," : 
the flesh meantime " stank " in decay, and yet c f. John 
Lazarus rose again flesh, with a soul indeed, but xl> 39 44 
undecayed, which no one had "bound with cotton cf. John 
bands," no one had " placed in a tomb," no one had U ft,,, 
felt was "already stinking," no one had seen sown xi. 17, 39 
" for four days." The whole appearance, the whole cf. John 

xi. 17, 39 

1 It is doubtful how this ending is to be taken, if it be genuine 
(Hoppe, p. 156). 

2 Cf. d Ales, p. 62. 



136 TERTULLIAN [53 

fate of Lazarus is experienced by the flesh also of 

all to-day, but by the soul of no one. Therefore 

that with which the Apostle s writing clearly deals, 

that concerning which it is known he is speaking, 

cf. i Cor. will be both " a physical body," when it is sown, 

and " a spiritual body " when it is raised. For that 

you may understand it so, he further lends a hand, 

by repeating, likewise on the authority of the same 

cf. i Cor. Scripture, that "the first man Adam was made into 

xv 45 a living soul." l If Adam was " the first man/ and 

if man was flesh before he was soul, 2 without doubt 

flesh will have been made into soul. Further, 

having been made into soul, since it was body, it 

cf. i Cor. became of course "a physical 3 body." What would 

they like it to be called other than it became 

through the soul, other than it was not before the 

soul joined it, other than it will not be after the 

soul leaves it, except when it rises again ? For^on 

cf. i Cor. recovering the soul it becomes again " a physical 

cf! i 4 Cor. body," that it may become " spiritual." For only 

xv. 44 that which has been, rises again. Thus what con- 

cf. i Cor. stitutes the fitness of the flesh to be called " a 

physical body," is in no way applicable to the soul. 4 

cf. i Cor. F or the flesh was a body before it was a " physical 

body " : when furnished with a soul it then became a 

1 For vetexeve with ace. and inf., cf. Hoppe, p. 52, and for the 
meaning of the word, Hoppe, p. 192. 

2 Or " before he received a soul " : such a pregnant use of ante is 
Tertullianean, cf. ApoL 12 (p. 44, 1. i, ed. Mayor, with note). 

3 Here and elsewhere it seems impossible to preserve the asson 
ance and etymological figure between anima and animalis. 

4 For the construction of competere with accus. and infin., cf. c. 
47, and Hoppe, p. 48. 



53] TERTULLIAN 137 

" physical body." But the soul, though it is a body, cf. i Cor. 
yet, because it is a body that is not endowed with xv> 44 
soul but is rather soul-giving, cannot be called a 
" physical body," nor can it become what it makes. 1 cf. i Cor. 
For when it happens to another it makes it physical : x 
but if it does not happen to another, how will it 
make itself physical? Therefore, even as flesh is 
first a " physical body," when it receives soul, so 
also afterwards it is a " spiritual body," when it cf. i Cor. 
puts on spirit. The Apostle arranging this order x 
in Adam also and in Christ, rightly marks him off 
as in the principal parts of the distinction itself (say 
ing : " The first man Adam was made into a living cf. i Cor. 
soul, the last Adam into a life-giving spirit.") But xv * 45 
when he calls Christ " the last Adam," from this you i Cor. xv. 
must recognise that he worked with all the strength 45 
of his teaching for the resurrection of the flesh, not 
of the soul. For if even " the first man Adam " i Cor. xv. 
was flesh, not soul, who in the end " was made into 45 Cor xv 
a living soul," and "the last Adam," Christ, was 45^ 
therefore " Adam " because a man, therefore a man ^ 5 
because flesh, not because soul. So if he adds : 
" What is spiritual does not come first, but what is i Cor. xv. 
physical, and then what is spiritual," according to 46 
both Adams, does it seem at all possible to you to 
distinguish a " physical body " and a " spiritual i Cor, xv. 
body" in the same flesh, a distinction in which he 44 
prepared in both Adams, that is, in both men? 
For in what substance 2 are Christ and Adam 

1 Cf. d Ales, p. 114. 

2 For ex with abl. = abl. of respect, cf. Hoppe, p. 33. 
L 



138 TERTULLIAN [53 

equal 1 to one another? In the flesh of course. 
Though it be also in the soul, yet it is because of 
the flesh that they are both man ; for man was first 
flesh. From it they were able to admit of order 

cf. i Cor. also, so that one should be regarded as "the first," 

xv 44 the other as "the last" man, that is "Adam." 2 
But things that differ cannot be arranged in order, 
at least as regards substance : for as regards place 
or time or circumstances perhaps they may. Here, 
however, it is from the substance flesh that they 

i Cor. xv. are called "first" and "last," just as again also "the 
first man from the earth " " and the second from 
heaven " ; because although He is from heaven 
according to the spirit, he is yet man according 
to the flesh. Therefore since the order in both 
Adams suits the flesh, not the soul, [they were 

i Cor. xv. distinguished as " the first man into a living soul, 
the last into a life-giving spirit,"] a distinction 
between them will equally injure the flesh, 3 so 
that the following words will have been said about 

i Cor. xv. the flesh : " Not that which is spiritual is first, but 
what is physical, then what is spiritual," and thus 
it may be the same as is to be understood above, 

i Cor. xv both that which is sown, a " physical body," and 
that which rises again, a " spiritual body," because 

i Cor. xv. " that which is spiritual is not first, but that which 

| Cor. xv. ls physical," because " the first Adam became a 

45 

1 For the word pariare, see Hoppe, pp. 135 f. 

8 This clause refers merely to the word " man." 

3 I ha\e removed distinctionem, and thus restored the constr. in 

c. 48 ; for praeiudicare c. dat. see also L-S, and add Study of 

Ambst.,p. 126, Aug. Pelag. 



53, 54l TERTULLIAN 139 

soul, the last Adam became a spirit." All from 

man, all from flesh, since from man. What then 

shall we say ? Has not the flesh even now " the cf. Gal. v. 

spirit by faith "? This leads to the question how 5 

" a physical body " is said to be "sown." Clearly i Cor. xv. 

here too the flesh receives " spirit," but " as an 2 Cor 

earnest," of the soul however not an earnest, but i- 22 > v - 5 

the full amount. 1 So also for that reason, because 

of the greater substance, it was called a " physical cf. i Cor. 

body " in which form it " is sown," and will become x 

in like manner through the fullness of the spirit 

"spiritual" as well, in which character it is raised 

again. What wonder if it gets its name rather 

from that with which it is packed, than from that 

with which it is sprinkled ? 2 

54. Thus it is that questionings are very often 
furnished from the chance occurrences of words 3 
as they are also from their common use. For 
because the following also occurs in the Apostle : 
" that the mortal/ meaning the flesh, " may be 2 Cor. v. 4 
swallowed up by life," they lay hold also of 
"swallowing" and claim that it means the ruin, 
of the flesh of course, as if we are not said to 
" swallow " anger and pain, meaning to put it away 

1 Cf. d Ales, pp. ii;f. 

2 For this doubtful ending, cf. Hoppe, p. 56, and the end of 
5 2 - 

3 Hoppe (p. 86) explains that nocabulornm has the force of an 
adj., and that occasionibus is made plural under the influence of the 
plural uocabulorum. He quotes Kellner s translation of the phrase, 
"chosen expressions." See also Hoppe, p. 120, n., where he 
translates the phrase by "accidentally chosen words," and the 
following phrase uerboriim commtmionibus by "common, i.e. 
metaphorical or metonymical use of words." 



140 TERTULLIAN [54 

and cover and restrain it within ourselves. Further 

i Cor. xv. since this too has been written : " This mortal 

cf 2 Cor must P u t on immortality," it is shown how " the 

v - 4 mortal is swallowed up by life," while that which 

is clothed with immortality is put away and 

covered and kept within, not consumed and lost. 1 

" Therefore death, too," you say, " will be saved 

when it has been swallowed up." 2 3 *Distinguish 

related words according to their meanings, and you 

will understand correctly. " Death " is one thing, 

and " mortal " is another. Death, therefore, will be 

swallowed up in one way, and mortal in another. 

Death does not take immortality, but mortal does. 

cf. i Cor. For it is written that 4 "this mortal must put on 

immortality." How therefore does it take it? 

cf. 2 Cor. By being " swallowed up by life." How is it 

" swallowed up by life " ? By being received and 

annexed 5 and shut up within it. But death is 

rightly swallowed up in ruin, because it also 

Isa. xxv. 8 swallows up for this purpose. " Death," says the 

Scripture, "became strong and swallowed up," 

i Cor. xv. and therefore " it was swallowed up in strife. 6 

Where, death, is thy sting? Where, death, is thy 

strife ? " In like manner life also, which is of course 

death s enemy, 7 will by strife swallow up into 

1 On the alliteration absutnittir, amittitur, cf. Iloppe, p. 149. 

2 For the periphrastic conjugation, see Hoppe, p. 60. 

3 MSS. idea. The problem seems to be this : what wcrd in 
Visigothic script has been corrupted to ideo? 

4 For this qtiod, cf. c. 4 and Hoppe, p. 75- 

5 On the alliteration in recipttur, redigitur, cf. Hcppe, p. 153. 

6 See above, ch. 47, p. 117. 

7 On this sense of aemnlus, etc., inTert., cf. Hoppe, p. 125. 



54, 55] TERTULLIAN 141 

salvation what through strife death 1 swallowed up 
into destruction. 2 

55. Although, for that reason, in proving that 
the flesh will rise again, we by this very fact prove 
that it will in no way be a different flesh from that 
with which we are dealing, yet individual questions 
and their motives demand also special contests, 
although they have already been defeated 3 from a 
different side. We shall therefore explain more 
fully both the power and the method of the change, 
which almost supplies the notion that it is another 
flesh that will rise again, as if to change meant to 
cease entirely 4 and to perish out of the original 
substance. Change, however, must be distinguished 
from every theory of destruction : for change is one 
thing, destruction another. But 5 there will be no 
difference at all if the flesh is so changed as to be 
destroyed. And it will be destroyed when changed, 
if it does not itself persist amidst the change that 
has been shown 6 in resurrection. For even as it is 
destroyed if it does not rise again, so also if it does 
indeed rise again, but is withdrawn in the change, 
it is equally destroyed. For it will just as much 
cease to exist as if 7 it had not risen again. And 

1 I think Clairv. MS. and Gelenius are right in omitting tuam. 

2 On this ending, cf. c. 19 and Hoppe, p. 156. 

3 The metaphor in congressus and caesae is from battle (caesae 
profligatae, Hoppe, p. 182). The underlying idea is something like 
that under our " flogging of a dead horse." 

4 For in iotuni = omnino, cf. Hoppe, p. 101, and another 
passage below in this chapter. 

5 Porro in the sense " but," see Hoppe, p. 113. 

6 For the periphrastic conjugation, cf. cc. 22, 27, 54, and 
Hoppe, p. 60. 

7 For ac si = quasi, cf. Hoppe, p. 84. 



142 TERTULLIAN [55 

how absurd, if it rises again only to cease to exist, 
since it could have refrained from rising again, 1 
and been non-existent all the same, because already 
it had begun not to exist. Things that differ 
entirely, change and destruction, must not be 
combined, 2 being of course different in functions. 
The latter destroys, the former merely changes. 
Even as, therefore, what is destroyed has not been 
changed, so what is changed has not been destroyed. 
For to have been destroyed means, for that which 
has been, to cease entirely 3 to be ; to be changed is 
to be different. 4 But while a thing is different, it 
can be the identical thing. For it possesses the 
being that is indestructible ; for it is change it has 
experienced, not destruction. And to such a 
degree is it possible for something both to be 
changed and nevertheless to be itself, that even the 
whole man in this life is in being indeed the man 
himself, and yet changes in many ways, both in 
appearance and bodily quality itself and health 
and circumstances and honour and age, in pursuit, 
business, trade, wealth, homes, laws, habits, and yet 
he does not lose any part of manhood, nor does he 
become different in such a way as to cease to be 
the same. Nay rather, he is not made a different 
person either, but only a different thing. That 
this is the character of the change is proved 

cf. Exod. also by divine teaching. Moses hand is changed 
iv. 6, 7 

1 For the perfect infin. after potuit, see Hoppe, p. 53. 

2 For the future of command or obligation, cf. Hoppe, p. 65. 

3 For in totuni = omnino, cf. Hoppe, p. 101. 
* Cf. d Ales, p. 363. 



55] TERTULLIAN 143 

and is indeed bloodless like a dead hand, very 
white 1 and cold, but when it has both recovered 
heat and its " colour " 2 has rushed back to it, it is 
the same flesh and blood. Later the same man s 
face also was changed to a brightness on which no cf. Exod. 
one could gaze, but he who could not be looked xxxl 
upon was none the less Moses. So also Stephen 
had already assumed "angelic" glory, but it was cf. Acts vi. 
no other "knees" that had fallen before 3 the J Acts 
stoning. The Lord too on retiring to " the vii - 6o > 59 
mountain " had changed even " his garments " to X yii. 3-8 
brightness, but He had kept features that " Peter " 
could recognise ; where also " Moses and Elijah," 
the one in a copy of the flesh he had not yet re 
covered, the other in the reality of flesh that had not 
yet died, taught that, nevertheless, the same appear 
ance of body continues even in a state of glory. 
Paul, too, taught by this example, says : " Who Phil. iii. 
shall transform the body of our humility to take 
the same form as the body of His glory." But if 
you contend that both transformation and change 
mean the passing away of each substance, was Saul 
too therefore changed into another man when he 
left his own body? And does Satan himself, when cf. 2 Cor. 
" he is transformed into an angel of light," 4 lose c f* 2 Cor< 
his own character ? I think not. So also at the xi - H 
occurrence of resurrection it will be possible to be 

1 For the alliteration in exsangnis, exalbida, cf. Hoppe, p. 150. 

2 For the alliteration and rime combined, calore, colore, cf. 
Hoppe, p. 167. 

3 On succidere, see Hoppe, p. 30. 

4 Cf. d Ales, p. 157, n. 5. 



144 TERTULLIAN [55, 56 

changed, altered, given a new shape, while the 
substance remains safe. 1 

56. And indeed how absurd, and really how 
unjust, and in both cases how unworthy of God, 
that one substance should work while another 
should receive the final reward, 2 so that this flesh 
should be torn by martyrdoms, while another is 
crowned, and also, contrariwise, 3 this flesh should 
wallow in filth, 4 while another is condemned. Is 
it not better to withdraw all faith once for all 5 
from the hope of resurrection, 6 than to make sport 
of the majesty and righteousness of God ? 7 That 
Marcion should be raised again in place of Valen- 
tinus ! Since it is incredible that the mind or 
memory or conscience of a man of to-day should 
be wiped out by means of that changing garment 
of immortality and incorruption, which would mean 
of course the abolition of the gain and profit of 
resurrection as well as the position of divine judg 
ment in either sphere. 8 If I do not remember 
that I am the man who earned the judgment, how 
shall I give God glory ? How " shall I sing a 
new song to Him," if I do not know that I am 
he who is indebted for indulgence ? Why, besides, 
is the change of flesh alone excepted, not that of 



th 



For this ending, cf. c. 2 and Hoppe, p. 157. 

Cf. Exh. Cast. 2 am. csternitatis mercede dispungit, and see 

index to Mayor s Tert., Apol., and Hoppe, p. 130. 

For e contrario, cf. Hoppe, p. 102. 

For the plural of the abstract noun, cf. Hoppe, p. 91. 

For semel in this sense, cf. c. 13 and Hoppe, p. 113. 

This was what Marcion did. * As Valentinus did. 

Upon the body and the soul. 



56, 57l TERTULLIAN 145 

the soul as well, which in all things has had 
command over the flesh ? How absurd to suppose 1 
that the same soul as has gone through the 
whole course of life in this flesh, as has learned 
of God in this flesh and has " put on Christ " and c f. Gal. iii. 
has sown the hope of salvation, should reap the 27i etc< 
fruit in some other flesh ! Truly that flesh will 
be very grateful whose life costs it nothing. 2 But 
if the soul also is not changed, then there is no 
resurrection of the soul either ; for no one will 
believe that it itself either has risen again, if it 
does not rise again other than what it was. 

57. Hence now comes the well-known quibbling 
of vulgar unbelief; "if," they say, "the selfsame 
substance is brought back with its own shape, 
outline, character, therefore it must be in com 
pany also with its remaining characteristics. 
Therefore the blind, the lame, the paralytic and 
all others marked by some special characteristic 
at death, will return also with that characteristic." 
What matters it, supposing you thus disdain to 
attain so great a favour, whatever 3 it may be, 
from God ? For do you not even now by admit 
ting the salvation of the soul alone, assign the 
same gifts to half men ? What is belief in a 
resurrection, if it be not belief in a complete 

1 For quale est, cf. Hoppe, p. 82. 

2 For the parechesis or assonance, gratiosissima, gratis, cf. 
Hoppe, p. 172. 

3 This qualiscumque may refer to the subject of dedignaris : 
" whoever you may be." The commentators seem to have felt no 
difficulty about it. 



146 TERTULLIAN [57 

resurrection ? For if flesh will be restored from 
a state of decomposition, much more will it be 
brought back from a state of torture. 1 The greater 
lays down the law for the less. Is not the ampu 
tation or crushing 2 of any limb the death of that 
limb? If the death of the whole is annulled by 
resurrection, what of the death of a part? If we 
are changed into glory, how much more into 
soundness? 3 Damage to bodies is an accidental 
character, soundness is their rightful character. 4 
In it we are born : even if we be damaged in the 
womb, the experience is that of one who is already 
a human-being; nature 5 is earlier than accident. 
As life is brought to us by God, so also is it 
brought back. We who get it back are the same 
people as get it 6 at the beginning. It is to nature, 
not to injury that we are restored : we recover 
again our original life, not our injured life. If 
God does not raise us whole, he does not raise 
the dead. For what dead man is whole, even if 
he dies whole ? What dead man is entire ? What 
body is unharmed, when it has been killed, when 

1 This means the injury which produces blindness, lamenes?, etc. 

2 Perhaps this is wrong. As the Latin translators of the Bible 
used obtundere, obtu(n)sio to render -jrwpovi-, irwpMffis (see Dean 
Robinson s St. Paul s Epistle to the Ephesians, pp. 267 ff.), it is 
quite possible that we ought to render " blinding" here : cf. caeci 
above. Hoppe (p. 135, n.) renders " das Zerstossen" (= bruising). 

3 He means completeness of every limb and part, however 
mutilated in life. 

* The contrast is that familiar to logic between the accidens and 
the proprium. 

6 " Kind " or " class." One has to be a human being first before 
one can be hurt. 

6 For the double rime, confertur, refertur, and accipimus, reci- 
pimus, cf. Hoppe, p. 165. 



57] TERTULLIAN 147 

it is cold, when it is ghastly pale, when it is very 
stiff, when it is a corpse? When is a man more 
maimed than when he is maimed in every part ? 
When is he more paralysed, than when he is immov 
able ? So for a dead man resurrection is nothing 
but the becoming whole, lest he should still 1 be 
dead in that part in which he has not risen again. 
God is competent to restore what He made : this 
sign both of His power and of His generosity 
He already sufficiently promised, or rather fulfilled 
in Christ, who is not only the resuscitator, but 
also the renewer 2 of the flesh. And besides the 
Apostle also says : " And the dead shall rise again i Cor. xv. 
uncorrupted." How can this be, except as whole, 52 
though previously they had wasted away alike 
through the fault of ill-health and the long time 3 
of burial ? For in making both statements earlier 
also, that " this corruptible must put on incorrup- cf. i Cor. 
tion and this mortal must put on immortality," : 
he did not repeat the thought, but commended 
the difference to their attention. For by separating 
the two, and making " immortality " refer to the cf. i Cor. 
annulment of death, and " incorruption " to the XVl 53 
blotting out of corruption, he adapted the one to 
resurrection, the other to renewal. I fancy he 
promised to the Thessalonians also the renewal cf.iThess. 

iv. 13-18 

1 For adhuc with ne, cf. Hoppe, p. no. 

2 On the word redintegrator, cf. Hoppe, pp. 95, 116, and on 
the alliteration with rime in resuscitator em, redintegratorem, cf. 
Hoppe, p. 167. 

3 Lit., "the old age of burial" ; it does not seem possible to 
preserve this striking phrase in English. For the double allitera 
tion, uitio ualitudinis, senio sepultitrae, cf. Hoppe, p. 148. 



148 TERTULLIAN [57 

of their whole being. Therefore for the future 
bodily blemishes will not be dreaded. Entirety, 
whether preserved or restored, can lose nothing, 
since 1 to it is restored even what it had lost. In 
laying down the rule that the flesh will still 
encounter the same sufferings, if it be said that 
it is the same flesh which will rise again, you are 
rashly taking up nature s defence against its Lord, 

cf. Rom. you are impiously seeking to vindicate " law " 

vi. 14, etc. a g a j ns j- grace," as if it were not permissible for 
the Lord both to change and to preserve nature 

Matt. apart from law. For to what purpose do we read : 
"What is impossible with men, is possible with 

i Cor. i. God " and : " God chose the foolish things of the 
world to bring to naught the wise things of the 
world " ? I pray you, if you liberate a slave of 
yours, 2 will his flesh and soul, because they will 
remain the same, have for that reason to suffer 
the same lashes and fetters and brandings to 
which they were previously subjected ? I think 
not. And yet he is honoured with the brightness 
of the white robe, the distinction of the gold ring, 
the name, the tribe and a place at the table of 
his former master. Grant to God too this authority 
to restore, through the power of that change, cir 
cumstances, not nature, since sufferings are taken 
away and supports are granted. So the flesh will 
indeed remain, liable to suffering even after resur 
rection in virtue of the fact that it is itself and 

1 It seems just possible that ex quo is temporal. 

2 This passage is a most important testimony to the ancient 
procedure on manumission at this time. 



57, 58] TERTULLIAN 149 

the same, yet incapable of suffering in virtue of 
the fact that it was liberated by the Lord for this 
very purpose that it should not suffer any more. 1 

58. "Everlasting happiness," says Isaiah, "upon Isa. xxxv. 
their head." There is nothing everlasting except K 
after resurrection. " Fled away from them," he says, Rev. vii. 
"are pain and mourning and groaning." In like I7 
manner also says the angel to John: "And God Rev.xxi.4 
will wipe away every tear from their eyes " ; of 
course from the same eyes as had wept before and 
could have been still weeping, if the divine favour 
did not dry up every shower of tears. And again : 
"For God will wipe away every tear from their Rev. xxi. 4 
eyes, and death will be no more" 2 ; therefore also 
" corruption " will be no more, 2 put to flight through 
" incorruption " in the same way exactly as 
"death" through "immortality." If "pain and 
mourning and groaning" and "death" itself come 
to us from wounds to soul and to flesh, how will 
they be removed, unless the causes cease, I mean 
the causes of injury to flesh and soul ? What 
place have calamities with the Lord ? Or what 
place have hostile raids with Christ ? What place 
have attacks of evil spirits with the Holy Spirit, 
when even " the devil " himself has with his cf. Rev. 
messengers "been sunk in fire"? Where is the 
inevitable or what is called fortune or fate ? 3 

1 For this ending, cf. c. I, and Iloppe, p. 156. 

8 On this sense of hactenus, cf. c. 6, and Hoppe, p. in. 

3 This is aimed at Stoic determinism, illustrated for example 
by Lucan s poem, De Bella Civili, where fortuna and fatum are 
synonyms. 






150 TERTULLIAN [58 

What blow can come upon the raised after this 
indulgence has been granted them ? What wrath 
can come upon the reconciled after they have re 
ceived God s favour? What feebleness can be theirs 
when they have received power? What weakness 
cf. Deut. after they have received 1 health ? 2 " The cloth- 
xxix 4 5(4) in S" and "footgear" of the children of Israel 
remained for those " forty years " neither worn out 
nor decayed ; in their very bodies too a right 
feeling for fitness and respectability checked the 
easy growth of nails and hair, lest even their 
excessive growth might be regarded as a cor 
ruption ; the Babylonian fires harmed neither 
cf. Dan. " the turbans " nor " the trowsers " of the three 
brothers, 3 though that dress was foreign to the 
Jews ; Jonah, though swallowed by a sea-monster 
in whose belly wrecked ships were digesting, was 
cf. Jon. ii. three days later belched forth unharmed: even 
cf Gen v to "^ a y E nocn and Elijah, their cases not yet 
24 settled by resurrection, 4 because they never died, 5 

doms, iT. g y et inasmuch as they have been removed from the 
11 world and are already by this very fact candidates 

for everlasting life, are thoroughly learning the 
emancipation of the flesh from every defect and 

1 Note the four examples of the pregnant use of post ; cf. c. 5, 
and Hoppe, p. 141, who supples acceptam in thought. 

z No one word will express the full content of salus : " Salva 
tion" is of course included here, but it does not preserve the 
metaphor of the original. 

3 This topic interested Tertullian ; cf. De Oral., 15 ex. 

* On this phrase, cf. Hoppe, p. 130, who paraphrases nondtim 
resurrectione dispuncti: "who have yet to take part in resur- 
.rection." 

6 On the rime dispuncti, functi, cf. Hoppe, p. 165. 



58, 59l TERTULLIAN 151 

from every loss and from every harm and insult. 
What belief do these facts support by their sealed 
evidence? Must we not believe that they are 
proofs of future entirety? 1 For they were 
" figures for our benefit," as the Apostle teaches cf. i Cor. 
us, written that we should believe the Lord to be lx 
at once more powerful than any law about bodies, 
and even more the preserver of the flesh, whose 
"clothing" even and whose "footgear" He cf. Deut. 

j o viii. 8, 

protected. 2 xxix . 5 

59. " But," you say, " the future age belongs to 
another arrangement which is eternal : therefore a 
substance belonging to this age, not being eternal, 
cannot possess properties different from its own." 
Certainly not, if man exists for the sake of the 
arrangement that is to be, and not that arrange 
ment for man s sake. But in truth when the 
Apostle writes: "Whether the world or life or i Cor. iii. 
death or the future or the present, all things are 2 
yours," he makes them heirs also of the future. 
It is no bounty that Isaiah confers on you when 
he says : " All flesh is grass " : and yet 3 he says isa. xl. 6 
elsewhere : " And all flesh shall see God s salva- isa. xl. 5 
tion." It was the results, not the substances that 
he distinguished. For who does not place the 
judgment of God in the two sentences, salvation 
and punishment ? " All flesh," therefore, that is i sa . xl. 6 

1 Of the fact that we are raised complete, without any mutilation. 

2 For this ending, cf. c. i, and Hoppe, p. 156. 

3 There is no need to add quia with Kroymann ; on et = "and 
yet," see Mayor on Tert., Apol., c. 2, p. 10, 1. 27 ; c. 37, p. 108, 
1. 9. 



152 TERTULLIAN [59, 60 

Isa. xl. 5 marked out for fire, " is grass," and " all flesh," 
that is appointed for salvation, " will see the salva 
tion of God." I know that I neither committed 
adultery in another flesh, nor am now in another 
flesh struggling to show continence. If there is 
any one carrying about two sets of genital organs, 
cf. Isa. xl. he can now take away " the grass " of unclean 
cf. Isa. xl. "fl esn " and also keep to himself the only "flesh 
5 that will see the salvation of God." But since the 

same prophet shows that even " nations " are at 
cf. Isa. one time regarded "as dust" and "spittle," at 
xL^s, 5 another time as " about to hope " and believe " in 
* " 4 the name " and in " the arm of the Lord," can we 
lii i. i be deceived even as regards nations ? And is it as 
the result of a difference in substance that some of 
cf. Isa. them "will believe," and others have been deemed 
cf^IsafxL " as dust"? But Christ also within the ocean 1 
J 5 and from this sky which broods over us, shone as 

cf. John i. the " true light " upon the nations, even the Valen- 
tinians themselves have learned to err in this, and 
the believing nations will have no different appear 
ance of flesh or soul from that of the unbelieving. 
Therefore just as he distinguished the same nations 
not by their class but by their lot, so also he 
distinguished the flesh, which even in the nations 
is one substance, not in material but in reward. 2 

60. And behold, to pile up yet more controversy 
upon the flesh, particularly the same flesh, they 

1 The Valentinians said that there were other human beings of 
different nature from us, outside this world, while we were not real 
human beings at all, but something quite inferior. 

2 For this ending, cf. c. I, and Hoppe, p. 156. 



60] TERTULLIAN 153 

quibble also about the functions of the various 
parts of the body, either saying that even they 
themselves ought to remain in their activities and 
advantages, as assigned to the same quality of 
body, or because it is well-known that the functions 
of the different parts will cease, let them obliterate 
the bodily quality also,t whose continuance cannot 
of course be believed without limbs, because limbs 
too cannot be believed to be without functions. 
" For to what purpose then," they say, " is this 
cave of the mouth and position x of the teeth and 
downward course of the gullet 2 and meeting- 
place in the stomach 3 and depth of the belly 4 
and intricate length of the intestines, 5 when there 
will be no opportunity for eating and drinking? 
To what purpose do such organs admit, masticate, 
pass down, break up, digest, discharge ? What 
will be the use of the hands themselves and the 
feet and all the working parts of the body, when 
even trouble about food will cease ? What will be 
the use of the kidneys with their knowledge of the 
seeds 6 they contain, and of the other genital organs 7 
of both sexes and the dwelling places 8 of foetus 
and the streams from the nurse s breasts, when 

Is it a metaphor from a line of soldiers? 

: For the noun lapsus with the force of an adj., cf. Hoppe, p. 86. 
On this defining or constituent genitive, cf. Hoppe, pp. 18, 173. 
On this metaphor, see Hoppe, p. 173. 

See the note on lapsus above ; there is also hypallage here, the 
phrase being equal to intestina perplex a et procera( Hoppe, p. 87). 
On the metaphor and personification here, cf. Hoppe, p. 179. 
Genitalium is a partitive genitive, reliqua genitalium being 
equal to reliqua genitalia (Hoppe, p. 20). 
8 Perhaps "stalls," as Hoppe, p. 173, suggests. 
M 



154 TERTULLIAN [60 

sexual intercourse and conception and upbringing l 
alike will cease to be ? Finally, what use 2 will the 
whole body be, which will of course have absolutely 
nothing to do? To meet these arguments, there 
fore, we have stated the principle 3 that the arrange 
ments of the future and of the present ought not 
to be compared, as change will then intervene, 
and we now add that these functions of the bodily 
parts exist for the needs of the present life until 
the time at which life itself also is moved from a 
temporal to an everlasting condition, just as the 
cf. i Cor. "physical body" is changed to a "spiritual," while 
iTcor. xv. " tm s mortal" will "put on immortality and this 
53 corruptible put on incorruption " : moreover when 

life itself has then been freed from needs, the parts 
of the body will also be freed from their functions, 
but they will not therefore cease to be necessary. 
For although they are freed from their functions, 
2 Cor. v. yet 4 they are kept for judgments, "that each may 
receive in the body in harmony with his behaviour. * 
cf. Rom. " God s tribunal " demands that a man shall be 
whole : but without the various parts of the body 
one cannot be whole : it is not of their functions, 
but of their substance that a man is composed, 
unless perchance 5 you will maintain that you can 

1 On educatus= educatio, cf. Hoppe, p. 124, n. 

2 On the anaphora, the five rhetorical questions with qito, cf. 
Hoppe, p. 147. 

3 For praestruere c. ace. et inf., a construction not mentioned 
in lexx., cf. De Anim. 18, quoted by Hoppe, p. 52, 

4 For this apodotic sed, cf. cc. 14, 35, 40, and Hoppe, p. 108. 

5 Nisi forte used, just as in Cicero, etc., nisi forte is "very 
often" used to "introduce a statement which the writer wishes to 
stamp as absurd " (Reid on Cicero, Pro Milone, 8). 



60] TERTULLIAN 155 

also have a whole ship without keel, 1 without bow, 
without stern, without soundness of the whole 
framework. 2 And yet we have often seen a ship 
that has been shattered by a storm or has crumbled 
through decay, made the same again when all its 
parts have been restored and repaired, 3 and even 
boasting because of its restoration : are we then 
punished 4 because of the skill and judgment 5 and 
power of God ? Moreover, if a rich and generous 
owner, offering to his affection or his fame only 
the restoration of the ship, has done that work on 
it and no more, 6 will you therefore deny that the 
former structure was necessary to him, as it would 
thenceforward be useless, since it would serve 
simply to complete the ship without giving it the 
power to work ? 7 Therefore it is enough to learn 
this alone, when the Lord in designing man for 
salvation designed the flesh for this purpose, 
whether He wishes it to be again the same. The 
fact that the parts of the body will be purposeless 8 
will not give you the right to lay down the law 
that the flesh cannot exist again. For a thing may 
exist anew and yet be without duties, and besides 
it cannot be said to be without duties if it do not 

1 Carina means throughout Latin probably the hull, or at least 
the lower part of the hull, not simply the keel. 

2 An example of hypallage = compagine iota et incolumi 
(IToppe, p. 87). 

3 On the alliteration, see Hoppe, p. 153. 

4 On torquere, cf. c. 39, and Hoppe, p. 192. 

5 On the alliteration artificio, arbityio, cf. Hoppe, p. 149. 

8 On this force of hactenus, cf. cc. 6, 58, and Hoppe, p. ill. 

7 On this illustration, see Hoppe, p. 202. 

8 On uacatio "purposelessness," cf. Hoppe, p. 140. 



156 TERTULLIAN [60, 61 

exist. But yet if it exist, it will be able also not 
to be without duties : for nothing will be without 
duties in the presence of God. 

61. But, oh man, you received your mouth for 
swallowing and drinking. Why not rather for 
speaking, so as to differ from all other animals ? 
Why not rather to preach God, so as to excel l 
cf. Gen. ii. human beings also? For "Adam proclaimed the 
c Gen. names for animals " before he plucked the fruit 
iii. 6 ; ii. f rO m the tree, he also prophesied before he de- 
cf. Gen. voured. But you received your teeth to gnaw 
meat : 2 why not rather to do honour to every gape 
and grin of yours ? Why not rather to control the 
wags of the tongue, to seal up the utterances of the 
voice by destruction ? Again both hear and see 
the toothless, that you may seek the ornament, 
which is the mouth, and the tool, which is the teeth. 
The lower parts are pierced both in man and in 
woman, without doubt that lusts 3 may surge there : 
why not rather that discharges may be strained 
there ? Women have still a place inside where 
seeds may be collected : is there a place where the 
accumulations of blood may retire, which the more 
inactive sex is unable 4 to disperse ? For even this 
must be said, because 5 they scornfully carp at such 
functions of the parts of the body as they have a 

1 On antistare, see c. 35, and Hoppe, p. 27. 

2 macellum, "meat market, "here by a metonymy means " meat" 
(Hoppe, p. 94). 

3 Hoppe (p. 93, n. 4) suggests that libidines here may have the 
concrete sense semina. 

4 On the poet, use of sufficere = "to be able," cf. Hoppe, p. 47. 

5 For quatenus= "because," see Hoppe, pp. 82 f. 



61] TERTULLIAN 157 

mind to, in whatever persons and in whatever way 
they please, purposely, in order to make the idea 
of resurrection ridiculous, 1 not reflecting that the 
reasons themselves for need will first be wanting 
then, namely hunger for food, thirst for drink, birth 
for copulation, and sustenance for work. For when 
death has been removed, neither will there be the 
props of nourishment for the protection of life nor 
will the restoration of the race be burdensome to the 
organs. Besides even to-day the intestines and the 
private parts 2 may have a rest. "For forty days cf. Exod. 
Moses " and " Elijah fasted " and were nourished cf^J *King- 
by God alone. For even then the doctrine was doms > xix - 
laid down 3 : " Not on 4 bread but on the word of Deut. viii. 
God shall man live." Behold the outlines of the 3 , ,, .. 

(cf. Matt. 

strength that is to be. We too, as far as we can, iv. 4, etc.) 
give our mouths a dispensation from food ; 5 we 
even withdraw our virility from intercourse. How 
many voluntary " eunuchs " there are ! How many cf. Matt, 
virgins there are married to Christ ! How many X1X I " 
barren persons of both sexes there are equipped 6 
with unfruitful genitals? And if it is possible 7 
even here and now for both the functions and the 
gains of the bodily organs to rest from activity for 

1 On this sense 01 suff under e, cf. Iloppe, p. 139. 

2 For the neuters intestinis and pudendis, see Hoppe, p. 97. 

3 For dedicare, thus used, see Hoppe, p. 128. 

4 On in, where the plain instrumental abl. would be sufficient, cf. 
Hoppe, pp. 32 f. 

5 Or " deny the mouth foods " (cf. Hoppe, p. 35, for this use of 
excusare}. 

6 Structi = instructi (Hoppe, p. 138; Engelbrecht in Wiener 
Studien, Bd. xxviii [1906], pp. 153, f.). 

7 For e$t with the infin., cf. cc. 3, 16 and Iloppe, p. 47. 



158 



TERTULLIAN 



[61, 62 



cf. Matt, 
xxii. 30 



cf. Gen. 
xviii. 8 

cf. Gen. 
xviii. 4 
cf. Gen. 
xviii. 2 
cf. Matt, 
xxii. 30 



cf. Matt, 
xxii. 30 



a time, when the system is but for a time, and 
nevertheless man is just as whole, 1 in like manner 
when man is whole, and indeed to a greater degree 
then, amidst an everlasting system, we shall even 
more refrain from desiring what already here we 
have been accustomed to do without. 2 

62. But the Lord s declaration puts an end to 
this discussion : for He says : " They shall be as 
angels." If in " not marrying," because also in 
not dying, then certainly too in not submitting 3 
to any similar need arising from the bodily state, 
because " angels " also were sometimes " as men " 
in " eating " and drinking and putting forth their 
" feet " to be " washed " ; for they had put on a 
human appearance, while still retaining their inner 
nature unimpaired. 4 Therefore, if " angels, be 
coming like men," assumed the behaviour of those 
in the flesh, while retaining the same spiritual 
nature, why may not men also, "becoming like 
angels," submit to a spiritual system, while retaining 
the same nature of flesh ? 5 They would not be 
more subject to the practices 6 of the state of flesh 
in angels garb than angels then were to the 
practices 6 of the spiritual state in human garb, 
nor would they fail to remain in the flesh for the 
reason that they did not remain in the practices of 

1 Here again (cf. c. 58) the full idea cannot be expressed in one 
English word. 

2 On this ending, cf. c. 2, and Hoppe, p. 157. 

3 On succidere, see c. 55, and Hoppe, p. 30. 

4 Cf. d Ales, p. 155, n. 9. 

5 Cf. d Ales, p. 156, n. 5. 

6 For adj. as substantive, cf. Hoppe, p. 97. 



6 2 , 63] TERTULLIAN 159 

the flesh, since the angels too did not fail to re 
main in the spirit for the reason that they did not 
also remain in the practices of the spirit. For 
He did not say : " They will be angels," lest He 
should be denying their humanity, but " as angels," Matt. 
in order to preserve their humanity. He did not XX11 3 
take away the nature of him to whom He added a 
likeness. 1 

63. The flesh, therefore, will rise again, and 
indeed whole, and indeed itself, and indeed un 
impaired. It is everywhere in security 2 with God 
through the faithful " mediator between God and cf. i Tim. 
men, Jesus Christ," who will restore both God to 
man and man to God, flesh to spirit and spirit to 
flesh. 3 He has already united both in Himself, 
He has coupled the bride with the bridegroom 
and the bridegroom with the bride. And if any 
one maintains that the soul is the bride, the flesh 
will go with the soul, if only as a dowry. The 
soul will not be a prostitute, to be received naked 
by the bridegroom. 4 It has an outfit, it has dress, 
it has its slave, the flesh : as a foster sister the 
flesh will attend upon the soul. But the flesh is 
"the bride," who also in Christ Jesus experienced cf. Rev. 
through blood the spirit as bridegroom. What x 
you suppose to be its destruction, you must know 

1 For this ending, cf. c. 19, and Hoppe, p. 156. 
* For the preposition with the neuter of the participle, see Hoppe, 
p. 99. 

3 Tert. is here keeping the metaphor of sequester in the meaning 
of the man who holds the stakes ; so above c. 

4 On this extraordinary comparison, see Hoppe, p. 216, with 
note 2. 



i6o TERTULLIAN [63 

is only a retirement : it is not only the soul that is 
set apart ; the flesh also has sometimes its retire 
ments, in waters, in fires, in birds, in beasts. When 
it seems to be broken up into these, it is as it were 
poured into vessels. If the vessels themselves also 
vanish, when it has flowed out from them also on 
to its mother earth, as if by winding paths, it will 
be swallowed x again, so that again Adam may be 

Gen. iii. given form 2 from it to hear from the Lord : " Lo, 
Adam is become as one of us," having then truly 
" power over evil," which he escaped, " and good " 
which he assailed. Why, soul, dost thou envy the 
flesh ? There is none so near thee, for thee to love 
next to the Lord ; none is more thy brother than 
that which is born with thee even in God. Thou 
oughtest rather to have begged resurrection for it ; 
through thee, it may be, it sinned, but there is no 
wonder that thou hatest it, whose author even thou 
spurnedst, which even in Christ thou hast been 
wont either to deny or to change, in like manner 

John i. 14 also seeking to destroy the very " word of God which 
became flesh " either by writing 3 or by oral inter 
pretation, adding 4 also mysteries from apocryphal 
works, tales of evil-speaking. 5 But the all-powerful 
God, to meet these inventions of unbelief and 

cf. Joelii. wrongheadedness, with His wise favour "pouring 
28,29 (iii. Qut in the last das of 



^ 

1 resorbebifw, Clairvaux MS. 

2 On repraesentare, see d Ales, pp. 357, 358. 

3 For the sense of stilus, cf. Hoppe, p. 123, along with n. 2. 

4 For superducere in this sense, cf. Hoppe, p. 139. 

6 That is, " evil-speaking tales " ; the genitive here has the force 
of an adjective ; cf, Hoppe, p. 19. 



63] TERTULLIAN 161 

bondmen and handmaidens," both gave life to the 
struggling belief in a resurrection of the flesh and 
cleared the old documents 1 by clear lights of word 
and thought from every dimness of uncertainty. 
For because " there had to be heresies that all cf. i Cor. 
the approved might be made evident," while these, xl 
without some chances offered them by passages ot 
Scripture, could not venture anything, therefore 
the old Scriptures seem to have supplied them 
with some materials, which themselves too are of 
course capable of refutation 2 from the same litera 
ture. But since it was not right to hide the Holy 
Spirit and to prevent it from overflowing with 
utterances of such a kind as would scatter seeds 
under no heretical cunning, nay rather would pluck 
up even their old weeds, 3 for that reason he has 
already dispelled all former uncertainties and what 
they call " parables," by the clear and evident 
preaching of the whole faith, 4 through a new 
prophecy overflowing from the paraclete. 5 If you 
quaff its springs, you cannot thirst 6 after any 
teaching. No heated disputes will cause you burn 
ing thirst : you will find refreshment by drinking 7 
everywhere of the resurrection even of the flesh. 8 

By which he means, as often, the Scriptures. 

Kroymann s reuinci/cibiles h of course a mistake for reuinci- 
biles (under reuincibilis in Lewis-Short the false reference, inherited 
from Scheller, not from Forcellini, is to be corrected). 

For this comparison, cf. Hoppe, p. 194. 

Cf. d Ales, p. 318, n. 3. 

On all this passage, cf. d Ales, p. 450. 

For sitire metaphorically used, cf. c. 28, and Hoppe, p. 182. 

For potare metaphorically used, cf. Hoppe, p. 181. 
6 For the transitive verb used intransitively, cf, Hoppe, p. 64 j 
for the whole comparison, cf. Hoppe, p. 198. 



APPENDIX 

COLLATION OF THE TROVES (CLAIRVAUX) MANUSCRIPT 
WITH THE TEXT OF KROYMANN (Vienna, 1906) 

IN the Catalogue General des Manuscrits des Bibiio- 
thcques des Departements, tome second (Paris, 1855), 
pp. 227^ occurs the following description : 

(MANUSCRITS DE LA BIBLIOTHEQUE DE TROVES) 523 

Un volume in-folio sur beau ve lin. (Recueil) 
Eusebii Emeseni libelli. . . . 16 Adversus Judeos. 
"Proxime accidit et disputatio habita est. . . ." 17 
De came Christi. " Qui fidem resurrectionis ante istos 
Saduceorum propinquos. . . ." 18 De resurrectione 
mortuorum. "Fidutia christianorum resurrectio mor- 
tuorum. . . . " 19 De baptismo. " De Sacramento 
aque nostre qua ablutis. . . . " 20 De Penitentia. 
"Ceci sine Domini lumine natura tenus norunt passionem 
animi quamdam esse. ..." ... XII e SIECLE. 

Clairvaux. M. 40. Manuscrit de 208 feuillets, a deux 
colonnes, en belle minuscule, avec litres a 1 encre rouge et 
initiales coloriees. 

Thus far the catalogue. To all appearance the con 
tents of the manuscript are homogeneous throughout, 
with the exception of the twenty-first (and last) treatise, 
which is assigned to one Pontius Maximus. 1 The cata 
loguer failed to notice the contemporary list of the 
contents on fol. lr, in which treatises 16, 17, 18, 19, 20 
are correctly attributed to " Septimius Tertullianus " 

1 On this treatise see Dom Wilmart in the Journal of Theological, 
Studies, vol. xix (1917-18), pp. 3i6/ 

162 



APPENDIX 163 

His failure to note this fact led him to assign treatises 
i to 20 to Eusebius of Emesa. The fact that there were 
five treatises of Tertullian in this manuscript thus re 
mained unknown even to the Vienna editor Kroymann. 
The credit of their discovery (in 1916) is due to the 
erudite patristic scholar Dom Andre Wilmart, O.S.B., of 
Farnborough, who is particularly interested in the part 
of the manuscript containing works of Eusebius of 
Emesa. 1 He most kindly consented to allow me to 
collate the Tertullian part of the manuscript, and this I 
have been able to do by means of a research grant which 
the Managers of the Hort Fund at Cambridge did me 
the honour to confer upon me. 2 

The Tertullian part of the manuscript is not absolutely 
complete. The following striking omissions occur : 

De carnis resurrectione, c. 27, p. 64, 1. 20 (ed. Kroy 
mann), resitrrecturae 

c. 28, p. 66, 1. 3,/^(alt.) = 36 lines of Oehler. 
De baptismo, c. 18, p. 51, 1. 5 (ed. Lupton), occurrit in 

tetnpore 

c. 20 (the end) = 64 lines of Oehler. 

De paenitentia, c. 8, p. 659, 1. 16 (ed. Oehler, vol. i), 
deliqui 

c. 12, p. 665, 1. 5, non = 116 lines of Oehler. 
A striking transposition occurs in the De baptismo : 

c. 12, p. 31, 1. 8 (ed. Lupton), -ficit scd alii 

c. 15, p. 42, 1. 10 (ed, Lupton) tarn nobis in 
Graeco being displaced. It is remarkable that this 
passage =117 lines of Oehler ; also that the passage 
after which it is found in our manuscript measures 36 
lines of Oehler. 

As to the meaning of this evidence there can be little 

1 See his announcement about the MS. in his L Ancienne Biblio- 
thcque de Clairvaux (Troyes, 1918), p. 43 ; Anal. Boll, xxxviii. 
(1920), pp. 241-284. This superb library, formed under the direc 
tion of St. Bernard himself, still in great part exists, at Troyes, 
Montpellier, Paris. 

2 I have to state, once for all, that I have left certain facts about 
this MS., which are perfectly well known to me, to be stated by 
Dom Wilmart. 



164 APPENDIX 

doubt. The original of our manuscript must have been 
a small manuscript, because it contained only the equiva 
lent of 1 8 lines of Oehler on a page, or about the same 
amount as one column of our manuscript. Each line 
appears to have contained thirty letters (cf. p. 85, 1. 8). 
One leaf was lost from the De carnis resurrectione^ two 
leaves from the De baptismo, and three leaves from the 
De paenitentia. Also, three leaves of the De baptisvw 
which had become detached, were inserted by mistake 
after, instead of before, a particular leaf of the manu 
script. Such losses would most easily occur in the case 
of a papyrus codex like the famous Hilary at Vienna, 
and if the original of our manuscript was a papyrus 
codex, it was a very venerable manuscript, probably not 
later than the sixth or seventh century. 1 

It is not necessary to suppose that this very ancient 
copy was the immediate parent of our manuscript. In 
fact a palseographical study of our manuscript suggests 
that it passed through an "insular" stage. The words 
enim, autem, tantum are omitted several times because 
the old notae for these were not understood by our 
copyist; r and s, a and e t r and /, u and , c and /, 
h and n, n and r, were confused ; et is fairly often 
written instead of ex. 

A different class of phenomena points rather to the 
still earlier stage already suggested. The frequency of 
the aspirate before a vowel, and the corresponding 
absence of it where it should be found, as well as the 
use of -qu- for -c- suggest a Spanish stage in transmission. 
I should propose to identify this Spanish stage with the 
sixth or seventh century manuscript above suggested. 
We know that Isidore of Seville in the first third of the 
seventh century had access to Tertullian s Apology at 
least. 2 And this Spanish manuscript would doubtless 
be a copy of one that came from Africa, Tertullian s 

1 Cf. Sir E. M. Thompson, Introduction to Greek and Latin 
Paleography (Oxford, 1912), pp. 27, 53. 

2 M. Klussmann, Excerpta Tertullianea: in Isidori Hispalensis 
Etymologiis (Hamburg, 1892). 



APPENDIX 165 

own country. But Dom Wilmart will have something 
to say about the ancestry of our manuscript. 

Whatever be the truth about the original of our manu 
script, the manuscript itself is of great importance. It 
does not appear to bear a close relationship to any 
hitherto known manuscript, nor does any editor of Ter- 
tullian seem to have seen it. Until its discovery by 
Wilmart, it was believed that no existing manuscript 
contained the De baptismo. The manuscript shows 
twelfth-century characteristics like the spellings michi, 
nichil, dampnare, but it has preserved many of the excel 
lences of its ancestry in such spellings as Enoc, Ekazarus, 
disparsio, obtunsio, thensaurus, prode est, dcemonicus, as 
well as the non-assimilation of prepositions in com 
pounds. There are many indications that words were 
not separated in its immediate parent. One curious 
characteristic is worthy of mention, namely the occur 
rence of a symbol like a Greek minuscule omega which 
occurs a good many times between the end of a sentence 
and the beginning of another (p. 93 ff.). I conjecture 
that this symbol represents the (c) or cryphia^ which 
Isidore 1 thus defines, " circuit pars inferior cum puncto 
ponitur in his loci s ubi qucestio dura et obscura aperiri 
uel solui non potuit" I think this is the only manuscript 
in which I have ever encountered the symbol. Our 
scribe seems to have copied it mechanically without 
knowing its meaning. 

The manuscript has been very carefully corrected, 
principally by erasure, but also by interlinear and mar 
ginal notes. The correctors seem to have been two 
in number, both contemporary with the original scribe. 
Moreover, the corrections are nearly all made according 
to the original, and are not conjectures of the correctors. 
This original in front of our scribe seems, in fact, to 
have been in places rather difficult to read, whether 
because of the insular script, or because the writing was 
faded, or for both reasons combined. The correctors took 
great trouble to represent the original writing accurately. 
1 Etym. I. 21, 10. 



166 APPENDIX 

From all these facts it results that our manuscript has 
often preserved the true reading against all other author 
ities ; for example, p. 39, 1. 25, restruere, a real Tertul- 
lianean word, 1 for restituere of the other authorities; 
p. 40, 1. 1 8, prodactam, conjectured by Oehler, for 
perductam, productam of other authorities; p. 48, 1. i, 
Elcazari* for Lazari of others; p. 54, 1. 13, sed et for 
et ; p. 72, 1. i, euangelicum for euangelia ; p. 74, 1. 13, 
suapte for sua ; p. 77, 1. 22, XII (i.e. duodedni) for 
Christi (XPI) ; p. 95, 1. 25, credamur for credamus ; 
p. 106, 1. 8, consequetur for consequitur ; p. 107, 1. 27, 
additidum for additum (cf. C); 3 p. 108, 1. 12, qualem 
et for qualem. It sometimes confirms conjectures of 
Kroymann and others. 4 

I have expressed above the opinion that no editor has 
ever seen the Clairvaux manuscript. In this connexion, 
however, a very interesting point has to be noted. Many, 
in fact nearly all, of the readings for which Kroymann 
gives no authority but Gel, are found in our manu 
script. Now Gel means the Basle edition of Sigismundus 
Gelenius (1550), and the chief asset at his disposal was 
a Malmesbury manuscript of great antiquity lent him 
by John Leland the antiquary. By the aid of our 
manuscript we are enabled to separate the small number 
of Gelenius special readings due to conjecture, and to 
take the rest back four centuries at least. The parent 
of our manuscript was probably a sister manuscript to 
the Malmesbury codex, but whether that sister manu 
script is to be identified with the Cluni manuscript 
it must be left for others to decide. The history of 
the manuscript tradition of Tertullian is none too easy 
to follow, even after the devoted labours of Kroymann. 

1 Found, outside Tertullian, only in the Latin Ireneeus. 

2 Confirmed by De Idolol. c. 13. For long lists of examples of 
this, the true form, see C. H. Turner in Journ. of Theol. Studies, 
ii. 600 ff., ix. 72; A. Souter in Expositor viii. (io)(i9i5), 434. 

3 The Thesaurus, s.v. additicius, is fortunately right here. 

4 Cf. p. 41, 1. 17; 42, 1. ii ; 44, 1. 10 ; 47, 1. i; 51, 1. 9 ; 
52, 1. 19; 59, 1. 21 ; 62, 1. 18; 80, 1. 20; 87, 1. 21; 89, 1. 2; 
97, 1. 8; 100, 11. 10, 18; 106, 1. 22. 



APPENDIX 167 

Perhaps the discovery of the Clairvaux manuscript will 
simplify it. 

To save space, I have not given the collation in full 
as it stands in my papers, but no real variant of conse 
quence has been omitted. In future volumes of this 
series I hope to print my collations of the other four 
treatises piecemeal, unless I am anticipated by another 
scholar. 

fol. 157 ra. 

explic de carne x 1 . Incipit de resurrectione 
mortuorum (red) 

P. 25, 1. 3. (Fidutia) || illam] Sed illam (Sed ill in ras. 
et illam underlined) \\ sumus ; hoc] hoc (underlined and 
nos added above) sumus. 1. 6. mortem] matrem || parentat 
et] parent. At hec (^2) ||. 1. 7. sepultorum escu- 
lentorum] eorum pro temporibus sepultorum (epul in 
ras.). 1. 8. negant || presumant ( v /^?). 1. 9. </> quoque 
cum ipsos ||. 1. 10. quos] quod (corr. quos) ||. 1. 13. et 
om. 1. 1 6. non] nostra || philosophia] sententia || empe 
dodes. 1. 17. Platonici] platonis (s m2\ Illi (m2 in ras.) \\ 
imortalem (m2 in ras.). 1. 18. proxime] + nos. 1. 19. 
euphoribus (corr. quis euphorbius). 

P. 26, 1. i. (pitagora)] + ut || recenseantur || recidiua 
uatu. 1. 2. animam || mutatam ||. 1. 3. negatam qualitate. 
1. 7. Christo] in x/x> || seruabantur. 1. 7. occultata. 1. n. 
alias (corr.) \\ participes (cipes m2 in ras.) \\ illorum] -f- 
ita. 1. 13. ita om. 1. 15. (her.). 1. 16. ipso j| carnem. 
1. 17. negauerunt (nega in ras.). 1. 18. basilidem || 
proprie. 1. 19. appelle ||. 1. 22. si iam (ex suam). 1. 24. 
probauimus (in ras.) \\ aduersum] aduersus in. 1. 25. 
uindicamus (corr. uendicauimus). 1. 25. cuius] EtJ ut 
haec (ut haec m2). \. 26. scripserit. 1. 27. enim] ileu 
(omnia eras.) \\ eum] ; Tu. 1. 28. deum om. 

P. 27, 1. 2. a] a* || et om. \. 4. congruente |[. 1. 5. 
et deo carnis auctori ; et x^o carnis redeptori ; hoc. 
1. 6. exspectat. 1. 8. adeo] ideo (i m2 in ras.) || et om. 
1. 9. Nuquid (underlined) || laborent. 1. 10. aduersum. 



168 APPENDIX 

1. 12. manifestatiorem. 1. 14. requirendae a] requirenda 
ea. 1. 17. depretiantibus (ti pr. in ras.) 1. 19. Defectus. 
1. 20. facite (e eras.) \\ iam] earn. 1. 21. declinari (corr. 

-e). 1. 24. [elidunt]] instantur (?) in ras. j uel 4 litt. 
1. 26. currendum. 1. 27. et] -f- de. 

P. 28, 1. 2. ita] -f et || dirigendum. 1. 4. sua (in ras.)* 
|| quos] quo*. 1. 5. et om. (non. ex) || unio] uitium (um 
in ras). 1. 6. defenditur || resurrectio. 1. 8. retractatu 
(re in ras.) \\ enim om. 1. 10. aliquis || ne. 1. n. ea 
(in ras.). 1. 12. resurrecturum. 1. 13. *ursus || qua 
(corr. quasi m2) \\ et om. \. 16. agnoscimus] ostendimus 
(corr. ostendemus) || adserimus (corr. asseremus) || red- 
dactis (corr. reddita). 1. 17. in* || que (corr. que m2). 
\. 18. perstricta. 1. 19. diferre || et alt. om. \. 22. de] in. 

I. 23. Quod (corr. Quid). 1 25. enim om. \\ naturaliter || 
ut] et. 

P. 29, 1. 4. deo] deum. 1. 5. uiue] uiui || uiuis (corr. 
uiuit). 1. 6. etiam om. \. 9. ethnico (in ras.). \. 10. 
estis es || fingistis (spr.exp.). 1. 13. duce niteris. 1. 15. 
</> a te potius. 1. 16. confiteri usque ad oporteret sunt 
in ras. 1. 17. a om. 1. 19. negauit. 1. 20. negauit. 

II. 20-1. utuntur non ^plani. 1. 23. potuerunt (corr.) \\ 
simplicitas] -f- ea (in ras.)***. 1. 24. conmendat (a / 
ras.). l c 27. et 0/0. 1. 27. emulamini/festis (/ later) 

P. 30. 1. i. incipiunt] -j- et inde (et om. ubi in text.). 
1. 2. interstruunt] et instruunt. 1. 3. fauor. (sed u in 
ras.) || sensuj . 1. 6. inmunda (corr. -ae). 1. 8. friuole 
(uo in ras.) \\ c/> moleste* onerose. || totum (s.l. uel 

i in uel eis 

tantum). 1. 9. terre. 1. n. in || uocabulum hortem || 
ne] ine (i eras.). 1. 12. ait #;;/. 1. 14. tasso (corr. casso). 

1. 1 6. rumis (corr. ramis). 1. 17. lactibusjretibus. 
1. 19. et (pr.)] ut || luscus et cecus ||. 1. 20. an om. 
1. 21. turn (t in ras.). 1. 22. illi om. 1. 23. halandum] 

notandum. 1. 24. non || et omnibus membris laborandum 
om. 1. 25. reexpectanda (expectanda in ras). 

P. 31, 1. 2. etiam] erant || spurgiloqui (ex spurcilo- 
quo) (?). 1. 3. experiri (iri in ras.). || est om. \\ tarn (in 
ras.). 1. 5. quique] + petras. 1. 6. sensibus (corr. 



APPENDIX 169 

sensus). 1. 7. in primis] primus || nos] uos. 1. 8. con- 

ditio] + quae a nobis (s./) \\ quassatus ||. 1. 9. munitur || 
uituperationem. 1. 10. depellens (ex depellas). 1. n. 
futtile] fuit inutile || corpusculum (r in ras.) \\ ma- 

lum] nullum ||. 1. 14. igne || extractio. 15. carnis*. 
1. 18. ei] eius. 1. 19. prohibuisset (pr i in ras.). 1. 20. 
itaque. 1. 21. c/> eius est. 1. 22. clariores] duriores. 
1. 23. figurationem || credunt. 1. 25. tantus] natus || 
mundus] -f- iste. 1. 26. "> mundi huius. 1. 27. doctore || 
nee ice. (c ic in ras.). 

P. 32, 1. 3. distantias || prouocamur || <* quod omnia. 
1. 6. fieret om. 1. 7. manus. 11. 9-10. rerum enim 
minora. 1. 10. eo cui fiebant om. || quidem (/// ras.) \\ 
homini] propter (in ras.) hominem. 1. 15. dici om. \\ 
prior] priorum (torr. prioris). 1. 16. limum de terra] 
de limo terre. 1. 18. factus] infactus. 1. 19. in om. 
1. 22. solum ||. 1. 23. carnis || ut (and so elsewhere 
where Kr. brackets, unless the contrary be stated). 1. 24. 
uel om. 

P. 33, 1. 2. ille || quiz. 1. 3. pussillitas (a in ras.) \\ 
limus (corr. limi). 1. 4. quaecumque sunt om. 11. 5-6. 
figmentum de contractu (sic) dei. 1. 6. non om. \\ 
adeo. M. (m2 eras . et lin. adp. coniungens adeo et M). 
1. 7. quae] quod. 1. 9. Recogita*. 1. 10. ac deditum] 
accedit; c (c in ras.). 1. 12. dictabat. 1. 13. c/> sermo 
"caro" (" " 1112). 14. et] de. 1. 17. Christi] et xpm. 
1. 19. paria. 1. 23. excludendo (;;/ uel exculpendo). 1. 24. 
oportere (s.L uel t [id est oportet]). 1. 25. iudicasset] 
iudicans sed || tracdando (sic) \\ fidei. 1. 26. magnus |l 
molite || et om. || adorantur (ur eras.). 

P. 34, 1. 2. et deus uerus ||. 3. non] Nonne. 1. 4. 
superit (corr. suppetit) ||. 1. 5. deum] + seculi. 1. 6. 
iam pr. om. || carnem (nem in ras.) |j iam (alt.) om. \\. 
1. 7. et pr. om. 1. 8. (non substantia reuocatur.). 1. 9. 
rosius (pro generosius). 1. 10. terra (alt.)} -f est || qua. 
1. ii. materies (es in ras.) || splendidor || obsolentiore. 
1. 12. et om. || limis. 1. 14. ne dilutior || non om. 1. 15. 
propriam (m exp.). 16. in] ad. 1. 17. carnis. 1. 18. 

N 



170 APPENDIX 

floruerit] f**uerit (Pfluuerit originally}. 1. 20. erant || 
reformatio (reforma in ras). 1. 21. aliquando (corr.) \\ 
feminam. 1. 22. cognouerit || ex] | de. 1. 23. debilitatio 
(e in ras., et post e ras. un. litt) (ilt sunt add ing.) (fort. 
prime erat di# o/tatio). 1. 24. sit] fuit (/ ras.). 

P. 35, 1. i. carne || cum] eras. || u iuam de] uiue/te 
(etc / ras). 1. 2. torrere] retorto (/# ray.). 1. 3. limo || 
ita] -f et. 1. 4. sic et (ic et in ras.) \\ phigulo. 1. 6. 
pristina et sui iam] pristini etiam. 1. 7. et si (ut Kr). 
1. 8. et si fere ut 7 || uasculis (i in ras). 1. 13. dehatur 
(corr.). 1. 14. de / spoliatione. 1. 15. confirmauit || haec 
(in ras). 1. 17. afflatu / tu (afflatu in ras.) \\ Que || 

et] ut (u in ras). 1. 18. et om. || num es] Non et. 
1. 19. uti tu] ut uti. 1. 21. ne] neque || oblaquees sed] 

oblaqueasset (corr. oblaqueas sedd). 1. 22. oper* osis- 
simo || de scrobibus auro uenis item. 1. 23. congruentia. 
1. 24. proinde] -f- nee (s.l) || prospecte. 1. 26. moris 
(m exp. et eras.). 

P. 36, 1. i. inseruit et inmiscuit in ras. || carn i] cum 
carne (in ras.) \\ congressione. 1. 3. adpareat (corr. 
app.). 1. 4. sed om. \\ inueniri (ri in ras.) \\ atque 
dominari in ras. 1. 5. deo proximam] de proximo (alt. 
o in ras. fuit uel a uel u). 1. 6. quod* (d in ras.) || 
proxima. 1. 10. fulta est || oderatu. 1. 12. perficiens] 
prospiciens || promisso (uel e s.l. \ie prem.]). 1. 13. 
studia ingenia per carnem oni. 1. 14. <*> uiuere totum. 
1. 15. non (eras) \\ animae nil om. || aliud] -\- non || 
sit] + animae. 11. 15-16. ad carnem. 1. 16. et] est. 
1. 17. subiciantur. 1. 18. utaris (torr. uteris) (pr). 
\. 20. coheres] -f- ei us || temporulium (?) (corr). \. 21. 
-norum] -f- et equidem aeternorum. 1. 22. Et haec in 
ras. 1. 23. suffragium] in suffragium (u in ras.) || carnis. 
1. 24. substantia (corr.). 1. 26. possit adipisci in ras. 
1. 27. est pr. om. (, alt. om) |j caro salutis est cardo] 
causa (in ras) salutis est caro. 1. 28. cum om. || deo 
alligatur] a deo eligitur. 1. 29. elegi || possit] -|- a deo 
scilicet] sed (only) || anime (e in ras). 

P. 37, 1. i. maculatur (a alt. ex e, corr. macula 



APPENDIX 171 

lauetur) || consecratur (corr.). 1. 2. et om. 1. 3. et pr. 

om. 1. 4. de deo om. 1. 6. grata] gra (ti rec.) \\ con- 
flictationis || dico] + carnis. 1. 9. modestia. 1. 10. 
adulantur. 1. u. nole (ex nols, e in ras.) fidei. 1. 12. 

te*terrimo (" 1112}. 1. 15. uncta || lancinata] lani**ata 
(i in ras.) \\ lucem. 1. 16. laniantur. 1. 17. ergatur. 

1. 19. ne] Ilia ne (in ras.}. 1. 20. parare. 1. 22. uncta. 
1. 23. ut retexam] et ea in ras. (Nota mg.). 1. 24. 
truxit || adflatum (corr. afflatu). 1. 26. inposuit. 1. 27. 

uestiit || castigationis (corr.). 1. 28. Hecine || resurgit. 
1. 29. dei] -f- res. 

P. 38, 1. 3. interitum (teritum in ras.) 1. 4. mandat. 
1. 5. facit || precipit || diligit. 1. 14. deum (alt.) } ^jjo 
drio (speraut habet interrog. signuvi). 1. 16. omnis uis] 

hominis || dei] -f- et. 1. 17. uacuissent (a the usual cor 
rector). 1. 19.* illustrator || adice. 1. 21. esaias (usual 
corrector ysaias) || et] hoc (corr. 1112 hec). 1. 23. in 
hominibus istis] super ipsos homines. 1. 24. et in ras. 
1. 25. ne om. 

P. 39, 1. i. noueris || quo] quod || conpungit (pun in 
ras.}. 1. 2. c/j quicquam boni. 1. 3. sunt || quia] -f- 
caro || aduersum. 1. 4. tarn. 1. 5. substantia sed actus || 
honeretur (ex honoretur) || Diciinus. 1. 7. sibi om. jj 

sub it. 1. 9. corp*. 1. 12. dignitas. 1. 13. inducet. 
1. 14. reprobat. 1. 15. probauit. 1. 18. negat || poen.] 
et pen. 11. 19-21. de oderunt om. 1. 22. interitum || 
dei] de. 1. 23. ^ potestate et potentia et licentia. 
1. 25. restruere. 1. 26. alia /qua (alt. a est additum a I. 
man). 1. 26. huius] -f- modi. 1. 27. siciant || dm*. 

P. 40, 1. i. alia] alia /qua (a alt. add. al. man, ut 
supra) || ut om. || (credatur? Plane). 1. 2. non om. 

q; 
1. 3. infactum que (q ; usual corrector). 1. 6. c/> deus 

tantum. 1. 9. uerbo haberetur. 1. 10. cum] equii || 

te 

marie (corr. usu. corrector). 1. 15. sic et fuisse] nunc || 
1. 16. fuisse om. \\ nunc om. \. 18. prodactam. 1. 19. 
alia,]. Aliam: (mg. Nota). 1. 21. quanto] & quanto. 



172 APPENDIX 

as 

1. 26. "iusticiu (corr. iudiciti) e" || quies] qui (as usu. 
corr.} est (mg. r). 1. 28. i om. 

P. 41, 1. i. inter (in raj.)ficiens. 1. 2. existendo || 
donee et om. 1. 3. ilia (o usu.} || suggestum (m exp. et 
eras.} || reaccenduntur. 1. 4. et om. (1. 5. #//. Nota). 
1. 6. retornantur || mensorius. 1. 7. uerna] et uerna. 
1. 10. quam] q; (corr. quae usu. corrector] || absumpta 
ex adsumpta ||. 1. n. sunt || absumpta ex adsumpta || 
mira ratio] mirari (ri exp. et eras.} 1. 13. perdit] -f- 
interficit, ut uiuificet; 1. 14. Siquidem] + et. 1. 15. et 

lucro damno] dampno et lucro. 1. 16. condito (i usu. 
corr.}. 1. 17. cognoueris || erit (distinctly there}. 1. 18. 
abscesserunt. 1. 20. Totum (corr.}. 1. 21. mortuorum 
om. (rectet} || earn] eandem. 1. 23. tib i] ibi. 1. 24. 
prophete || discipulus naturae] " discipulos. " ante 
naturam || quo] quod (d eras.}. 1. 25. ubique] ubi 
(corr. ibi). 1. 26. noueris. 1. 28. nisi] si non. 

P. 42, 1. i. figurat om. (add. si. ;;/;?(?)). 1. 2. sig- 
nat#* || singula] signacula. 1. 3. reanimari. 1. 4. atque 
nrmissimum^;;/. 1. 8. decidens || succendens. 1. 9. nemo] 
fine (~m2 et ne in ras} 9 alius] + sed (usu. s.l.}. 1. n. 
in (uidi] || suis] -f- posuit. 1. 12. enim om. 1. 14. multis 
passeribus || antestare] an ista re (points to antistare in 
archetype}. 1. 14. si non et] similes (in ras.}. 1. 17. 

diuinariu || laniamenta. 1. 18. ueniemus. 1. 19. dicta. 
1. 20. istam || sumus om. 1. 23. ualeat] soleat || pro- 
babimus. 1. 27. et sic] sed. 1. 28. deum] + meum. 

P. 43, 1. 3. eum om. || causae] + suae || et] ex. 1. 4. 
enim om. 1. 5. iustam. 11. 5-6. utramque praestat] 
utramque sententiam. Bono psat malum punit in ras. 
1. 6. istud om. || illud. sed]; " illud" sed. 1. 7. uotum. 
1. 10. dominus] deus. 1 12. quod] quia || quod (alt.}. 
\. 14. homine. 1. 16. utique] que (q ; s.l. usu.} || expugnet 



1. 1 8. destinatori] distinatio || dispitias (c usu t }. 

1. 19. censure diuine ||. 1. 21. etiam om. 1. 23. sic 
(corr. sit) (sic 24}. 1. 25. atquin] Itaque. 

P. 44, 1. i. utriusque substantiae concretione in ras. 



APPENDIX 173 

|| -que] qua. 1. 3. non underL || qualis] non (in ras.} \\ 
talem iudicatuiri] tails habeat iudicari. 1. 5. disponenda, 
fungenda || quot ex quod. 1. 8. contextual (x in ras.}. 
1. 10. mercedum uidi. 1. 12. decidit || magis om. 
1. 13. decidit || decurrit || illuc || decidit. 1. 15. solos 
(corr. usu. ex solus) || licet (a!t.}~\ scilicet, sed scilicet non 
are underlined. 1. 17. agitur (pr.)] agitur (ur eras.} || ab 
oin. 1.19. suggelhtione cogitationum. 1. 21. corde] -f- 
suo || adeo om. 1. 22. sine (alt.}] si in (in uid. in ras.} \\ 
cogitare. 1. 23. uel (pr.)} et. 1. 23. -rum bis (alt. 
underL}. \. 24. iubi ubi (i pr. eras.} || opp. princ. sens. 
m. Nota ||. 1. 25. egemonicon. 1. 26. hab. quamdiu 
in carne est (nidi}. 1. 27. Qu*ere. 

P. 45, 1. i. administrantur (corr. -entur). 1. 3. uultus] 
et uultus || operatur oin. || inditium faciens : || specula. 
1. 4. possunt] -{- etiam. 1. 5. delinquentias] dinentias 
( m S-\ nertias the binder has cut off what was to the lejt 
of the n). 1. 6. tebitur. 1. 9. deum] sed deum. 1. 12. 

humana (sic) censure (a usu}. 1. 12. eo om. || quo] 
Quod. 1. 1 8. uertant ut uelint**carnem in ras. || 

3fr 

secus] sic. 1. 19. non (~W2) || quasi om. 1. 29. nee] 
ne c (c corr. usu.). 

P. 46, 1. i. eo*. 1. 4. nec pr.} ne || deputentur. 
1. 6. Benificus (corr. Beneficus). 1. 8. quern] quo || 
ructuarit || frictius (corr. strictius) || (arcigalli). 1. 10. 
dampnis (in ras.) \\ obscut* ("in ras.) \\ eorum. 1. 13. 

cubculo. 1. 14. religabit (corr. relegabit). 1. 14. aliud 
om. || quam] umquam || inuidiam. 1. 16. at (t in ras.). 
1. 17. ministri. 1. 18. ordinabitur. 1. 19. homicidi 1 . 
1. 20. est] Est ne || in (alt.) om. 1. 22. ut] et || argu- 
mentationis . 1. 23. rerum (re /// ras.) \\ strumentum. 
1. 24. abunde. 1. 25. exordia (corr. usu.) \\ confirmata. 

P. 47, 1. i. quod (uidi) \\ tractari. 1. 2. </> exterior 
appellatur (or app in ras.). 1.4. cap.]//w;. a || dictum. 

1. 5. quia. 1. 8. ut] et si || est om. 1. 9. supplex || et] est 
(corr.). 1. 12. laudes || operas (s exp. et eras }. 1. 13. 
carnis || glofificate (sic) et. 1. 16. nec (pr.) in ras. || 



174 APPENDIX 



b 



exprobrari || culpam || adortari. 1. 17. gloriam. 1. 19. 
auctor || putauit (corr. usu.). 1. 20. reprosentandam. 
1. 21. anima (" eras.) \\ possessionem. 1. 22. opp. mg. 
Nota. 

P. 48, 1. i. probauit || eleazari (e ittrumque eras.}. 
1. 3. ut] et || egeat (ege in ras.) \\ representeatione. 1. 4. 

Immo] + et || agebit (corr.) \\ qua (i usu.) (sic 5 quoqne}. 
1. 12. qua (corr. usu.). 1. 15. requirentur. 1. 16. his] 
istis || solo (corr. usu.). 1. 18. anima. 1. 19. etsi habet 
corpus etsi om. 1. 20. que proinde || sufficiunt] insuffi- 
ciant. 1. 21. quam] plene - quemadmodum. 11. 25-6. 
destinata iudiciis in ras. 1. 27. possint (n eras.). 1. 28. 
animae om. || decepunt || solus (corr.). 1. 30. omnium] 
conmunum (sic). 

P. 49, 1. i. patrocinium (ex orum). 1. 2. turn uires] 
turn cum res. 1. 6. quia] Qua. 1. 7. sub subducta || et] 

aut || lemeribile/ribile (eras.) (emeribile in ras.). 1. 8. 
impossibile om. 1. 9. nee || diuinitus fuerit] id a deo 
non fuisset, ut. 1. n. ut] aut || quia] 4- non || (alt.} 
piudicatum (ex pdicatum). 1. 12. at (in ras.). 1. 13. 
desiderant] de. 1. 15. sit] est || apinor (corr.). 1. 17. 
cum/ueniam. 18. sententiae (in ras.) (mg. uel sent [rest 
clipped by binder]. 1. 20. sit] est. 1. 21. ceciderit. 1. 22. 
stantem] ante. 1. 24. membrorum] -f- est. 1. 25. ipsa. 
P. 50, 1. i. cuius et reuelari (sic) ac (omnia haec in 
ras.), (haec seq. in mg.) resuscitari cum animam cir. 
1. 3. et] -f- si c . 1. 5. cadauer e^nuncietur. 1. 6. atquin] 
atqui in. 1.7. corporis. 1.8. suscitauit] + Cum inflata 
est, non potest cadere, que suscitauit ingressa, non potest 
ruere que* elidit egressa (pro ingressa (8) egressa (10) 

c 

of text}. \. 10. somnium. 1. n. ne turn] nee turn. 

I. 12. iactatur || quiescere 4 (t usu.). \. 13. iaceret] taceret 
et iaceret (i alt. in ras.), si caderet. 1. 15. despice || 
cuius (us eras.) \\ insidiat (corr. insideat). 1. 16. admittam. 

II. 21-22. caducae resurrectio om. homoeot. 1. 22. que. 
1. 23. Si c (c usu.). 1. 24. humanide (i eras.). 

P. 51, 1. i. humano (corr) \\ meum a me (corr. 



APPENDIX 175 

meum). 1. 2. animae humandae] animam et humans 
(s fort, in ras.). 1. 4. ^ corpus mortuum || erit] -f- pro- 
prie. 1. 6. disceptatio || tiluli * || ipsius] eius. 1. 9. de 
om. 1. 10. prescribant (b in ras.} \\ nacti (. tempt.} || 
quidem (corr.) || prophetic! (sic). 1. 13. distorquent (uel 
de s.l.) 1. 13. adserentes. 1. 17. sepulcro] errore || 
errore] sepulchro || et om. || resurrectione mea (corr. 
resurrectionem earn). 1. 18. iudicandam || qua] quam. 
1. 19. uiuificatus || uelut] iit (mg. uelut, text = uel). 
1. 20. ueteris (in ras.} || somnii (in tas.) \\ eruperit 

u 

(~ eras.). 1. 22. cum eum] quern. 1. 24. consueuerint 
(u usu.) || Quia^si. 11. 25-26. uae resurrexerit om. 
1. 27. statim abnuerunt (im abnuerunt in ras.)]-{-Ve 
inquiunt . qui^c non in hac carne resurrexit : ne statim 

illos percuciant, si resurrectionem statim adnuerint 
(b usu.). 

P. 52, 1. ii. contentionatos. 1. 13. figurae] figura sunt. 
1. 14. ostendens. 1. 17. dominum] -j- ut || praedicentur. 
1. 19. deus (corr. usu.) \\ lesum om. |j et si oblique om. 
1. 21. manifeste] + deum. 1. 22. archontibus || tumultu- 
antes. 1. 23. pylati (py in ras.). 1. 25. anna. 1. 27. 
ouis tamquam (28) om. (homoeot.) 1. 29. sine] et sine || 
dorsum (dor in ras.). 

P. 53, 1. i. in] ad. 1. 3. perfossus (us in ras.) \\ 
uestimentum. 1. 4. inridenti". 1. 7. profatos aut num] 
profati sunt ? (i sunt in ras.). \. 9. reualuerunt] 
reu**#uerunt. 11. 9-10. nee claudi s (in ras.). 1. 10. 
si om. 1. ii. interpretare || uiciatorum. 1. 12. et] nee. 
1. 13. Ostendunt (Oste in ras.). 1. 14. eo om. \. 15. 
et om. || posse (corr. usu. possent). 1. 16. et (tert). om. 
1. 17. (et) habet || carthaginiensium || ut] et. 1. 18. 
isrt s. 1. 19. perorant (/// ras.). 1. 20. recognoscet (et 
in ras.) \\ ut om. 1. 21. allegoric; ||. 1. 22. propheti ci 
eloquii (ci usu.). 1. 23. si quibusdam in ras. \\ inquies 
|| non (ex nos.) 1. 24. et in om. 

P. 54, 1. i. aequum] cum. 1. 3. preiudicare. 1. 7. 
in qua (sic) discipli in ras. ||. 1. 8. prep. (corr. prop.) || 



176 APPENDIX 

s pe s (s pr. eras.}. 1. 10. eius] huius. 1. n. obnoxium 
(u in ras}. 1. 13. et si] Sed et si. 1. 15. et pr. (in 
ras) || aperta. 1. 16. *omne (in ras}. 1. 17. sui fugerint] 
suffuerint (g usu}. 1. 19. nee lenocinium] ne de noci- 
nmm (corr. usu}. 1. 21. est] esse dicemus. 1. 22. quae 
non sinunt* (in ras}. 24. aut om. (add mg. usu} || ab 
excessu] abscessu || uitae*. 1. 25. totius spei (us spei 
in ras.} \\ in aduentu opinor xpl om. 1. 26. -f in mg. 
opp. cpnstitui+, but plus it in text the following : " eqiie 
non licebit" ita scripturas interpretari super illam, ut 
possit ante constitui ; + (another -{ opp. in mg} in 
aduentu opinor jfii. 1. 27. saec.] in saec. || occasu. 

P- 55. 1; 4- prophetia || erat. 1. 5. ilia. 1. 6. uentura. 
1. 9. dirigit. 1. 10. conculcatui] coculcata (sic} in. 1. 12. 
reliquus (alt. u in ras}. 1. 13. indie (alt. i eras}. 
1. 14- et Danihelem om. 1. 15. in (alt.}, om. \\ con- 
clusione. 1. 17. metu (~ eras.} \\ et ex in ras. 1. 20. 
nubibus] -f celi. 1. 21. fieri (ieri in ras} || emergetis 
(e pr. add}. 1. 23. adesse (esse in ras}. 11. 24-5. quia 
cum facta fuerint om. 1. 26. dicetur (corr. dicitur et i 
postea eras}. 1. 27. parabola (o in ras}. 1. 28. tene- 
rescentium (re in ras}. 

P. 56, 1. i. et om. 1. 2. proximum ||. 1. 3. in om. || 
habeamini] sitis. 1. 6. fructificat (t alt. in ras.}. 1. 7. 
frugescit (v * raj. 1. 8. ad dextra. 1. 9. adhu*c 
interra. 1. u. quasi] Qua. L 13. uiderunt. 1. 15. 
rectora (p usu.}. 1. 16. excepit] cepit (in ras} \\ adhuc 
fugit] aufugit (in ras}. 1. 17. est] et est || (quod) om. 
1. 1 8. iam om. 1. 19. et conculcauit iam inimicos om. 
1. 20. luct*ari || et om. 1. 21. cessari (/r s eras}. 
1. 24. xpi. 1. 26. suscitauit || essetis in ras. 

P. 57, 1. i. delictis] in delictis. 1. 3. rursus] iterum || 
essetis. 1. 4. c/> quidam quasi. 1. 6. et <?;;/. 1. 8. si] 
si cum. 1. 10. </> Chris_tus est. 1. 15. uobis (fort, ex 
nobis). 11. 15-16. cum xp in ^eo. Nun (sic) (in ras}. 
1. 17. iohannis (^rr.) || ait om. 1. 18. manifestatus erit 
1. 19. ei || nescimus] ne sumus (corr. usu}. 1. 20. 



APPENDIX 177 

sciretur (retur in ras.}. 1. 23. Non || ex] sed. 1. 24. 
iusticiam. 1. 25. iudicabimur. 1. 26. resurrectione. 
P. 58, 1. i. a] 0;;*. (add. est ex usu.s.L). 1. 4. adiecit. 

1. 5. a] ad (d eras.) \\ et] eo. 1. 6. non puto adprehen- 

P 

disse] nondum me adphendisse arbitror. 1. 6. plane] 
tamen. 1. 9. resurrectionem. 1. 12. et om. (add, s.l.) \\ 
onesifero. 1. 14. praecepit. 1. 16. quern || ostendit 
(corr. usu?). 1. 17. potens || Petrus in actis apostolorum 
in ras. 1. 18. peniteat*. 1. 19. abutenda de lecta || Vt. 
1. 21. praesignatum uobis. 1. 22. adusque] atque. 1. 23. 
ore] de ore. 1. 25. || legi mus (mg. i Scimus). 1. 27. et 
(alt.) om. || ad exp.] ade axp. (corr.). 

P. 59, 1. i. ex] a ||. 1. 2. rursum. 1. 3. expectationis. 
1. 4. nostro om. \\ aduentum. 1. 6. nostri om. \. 7. 
dormitione] dormitionem ne (ne est mg. add. usu.) || 
merendo || docens] gens. 1. 8. si] Sicut. 1. 9. resurrexit 
1. ii. dei. 1. 12. nostri om. 1. 14. et pr. (om.) || et 
(alt.)~\ et in. 1. 1 6. qui (alt.) om. 1. 17. Christo] diTo 
Xpo. 1. 1 8. acre. 1. 21. illos iam] in " illo tam ||. 1. 22. 
modo bis || nubibus. 1. 23. ? mis err i mi] miserrimi? 
1. 24. excludendi (i in ras.). 1. 26. hermogenis (corr. 
usu.). 1. 27. ems] huius. 

P. 60, 1. i. et om. \. 4. quod] Quo || sicut || nocte] 
in nocte || adueniat. 1. 5. tune] + et. 1. 7. obsecro] -f 
autem. 1. 9. illam (corr. usu.). \. 10. neque pr\ ne 
(corr. neque, et postea nee usu.). 11. 11-12. scilicet si 
in ras. 1. 12. per om. 1. 13. qui suos (corr. quis uos). 
1. 14. ullu (corr.). 1. 17. omne] in omne || </> dicitur 
deus. 1. 1 8. c/> dei templo. 1. 19. Nonne me-in ras. 
1. 20. dicebantur. 1. 21. iam enim] iam net tam (corr. 
Tamen) nunc. 1. 22. agitur (opp. mg. Nota) || tenet] -f- 

teneat. 1. 24. antix. 

P. 6 1, 1. i. omni bis (alt. underl.) \\ et om. 1. 2. 
iusticie. 1. 3. his. 1. 4. apoc.] + iohannis || quern] 
quae. 1. 6. ut] ui (corr. usu.). 1. 7. ebibat] sentiat (in 
ras.) || ilia (a uid. in ras.). 11. 8-9. et bestiaantichristus 
cum suo pseudopropheta] id et || certamina. 1. 10. 
abysso [|religato. 1. n. de soliis] deo solus (us in ras.). 



178 APPENDIX 

1. ii. igni] n igne (in usu.). 1. 14. frugem (v in ras.) \\ 
exordio (add s.L futuri) || apparet (paret in ras.) || aut om. 
1. 15. - o repro - in ras. 1. 16. et agnitio] ab initio. 
1. 17. res.] + est. 1. 18. quo] quod (underl.). 1. 19. 
uindicatur ilia corporalis om. 1. 23. condicionis] conis 
(<r<?rr. canis et postca carnis) || id est spiritalis underlined. 
1. 24. earn] eandem || diceret (corr.) || sine in ras. 

P. 62, 1. i. respondeo. 1. 4. enim] ergo. 1. 5. 
terram] terra. 1. 7. sic z/^/su (/ r<7j-.) (;//. sicut). 1. 8. 
in || interpretandi] in terram extundi (extundi in ras.) \\ 
si (in ras.). 1. 12. Nam et (in ras.). 1. 13. terra ;] + 
id. 1. 13. ut || iuuetur (iuu in ras.). 1. 14. consistoris 
|| pensabit (uel et s.l.). 1. 16. et 0/;/. 1. 18. regnabit. 
1. 19. quam (ex quern). 1. 20. dehinc subiungit] deinde 
iungit || uidi (corr. usu.). 1. 21. uelut. 1. 22. uiderunt. 
(uel b j./.) || enim in 0;;/. || qui. 1. 23. alioquinsi] adeo* . 

1. 24. existamauimus (sic] (corr. tisu.). 1. 25. liquefieri] 
eoquefieri (corr. usu.) \\ exultabit. 1. 26. sic] sicut || 
ysaiam (in ras) (ing.) ysaya). 1. 26. carnis] terre (e alt. 
in ras.) \\ intelleguntur. 1. 27. deformatam. 

P. 63, 1. i. nee om. || oculus] oculus non (us non in 
ras.). 1. 2. homines (corr.). 1. 3. ut ad] suis dat in 
ras. || de fr. (de usu.). \. 4. inuitet om. 1. 6. emittens. 
1. 9. bullos (alt. 1 in ras.). \. 10., domino] dmf || pro- 
nunciante || ne] nee. 1. u. pane (" eras.) (?/// text). 
\. 13. celis || aquam] uinum. 1. 14. et uinum 00r. || uigo- 
rantis] uigore.j rantes (t i mg., all the rest cut away 

by binder) (in main text re seems added later). || x 

(corr. x). 1. 15. iudaicum (um in ras.) \\ putant (corr. 
1112.). 1. 16. interpretandam (alt. r in ras.). 1. 17. 
uera (corr. uere). 1. 18. lac || mel ||. 1. 19. del] fidei. 

I. 20. iudeus (us in ras.) \\ occulto (o et v 1112 in ras.). 

II. 21-22. audiens Hierusalem om. 1. 22. forti- 
tudine 1. 23. primordio dies. 1. 24. que. 1. 25. Que 
|| exorationes. 1. 26. aduocationes (occicr) l| lapidat. 

P. 64, 1. 2. omnino] ado**. 1. 3. habita (corr.). 
1. 4. terram om. \\ quia. 1. 5. habeat (in ras.) \\ proinde 
om. 1. 6. carnis || incolare (a m2 in ras). (1. 10. apocali- 



APPENDIX 179 

psi s ). 1. ii. ait] autem (mg. Nota). 1. 13. regnum 
(14 innube) (16 ys.). 1. 16. <s> dns elegerit. 1. 17. 
merce. 1. 19. subsericam] tunicam || palilum (corr.). 

I. 20. ortus (us in ras.) || carnis (c in ras.). 1. 20. 
resurrecturae / usque ad. 

P. 66, 1. 3. per om. nullo signo dato. 1. 5. abitur in 
ras. 1. ii. obradiant. 1. 12. spem] speciem. 1. 13. 
quesitionem || hi ezechielem (hi usu.}. 1. 14. me #;//. 
#</</. s.l. usu.) || et <?;;/. (add. usu. nig.). 1. 22. ego om. 

II. 23-25. et dabo spiritum. 

P. 67, 1. i. nerui] et nerui. 1. 4. spiritum] ilium || 
adonays (ays in ras.) ||. 1. 7. introiuit || in om. 1. 9. 
Israelis. 1. 14. israelis. 1. 16. uobis] in uobis. 1. 17. 
requiescitis (corr.). 1. 18. sum. 1. 21. omnis om. 1. 22. 
oo israel est || a 0w. 1. 27. allegorizare || recompingi os] 
repingos (corr. repingi os). 1. 28. et pr. om. || populus] 
populum. 1. 29. facultatum (turn in ras.). 

P. 68, 1. i. respirari (corr. respirare) || exinde] inde ||. 
1. 2. hoc. 1. 3. opoinor || resurrectio. 1. 4 hi ezechieli. 
1. 5. et /] aut || et 2] ut || ^ earn in statum. 1. 6. est 
ilia] est; illa^ (sic). 1. 8. iudaicus (pro-tici). 1. 9. red- 
animatione (mm in ras.) \\ ossuu (corr. ossiu). 1. 10. 
pbatur (corr.) \\ potest. 1. 13. sibi] ibi || quo] id quod || 
configeretur (corr. usu.). 1. 14. uacuao. 1. 15. ossium 
(sic) (in ras) \\ quoque] que (corr. in 2) \\ credi * reuiscera- 
tionem (see in ras.) \\. 1. 16. qualis] + et (eras, tempt). 
1. 1 8. suae + ueritate simplicitatis] sua auctoritate et 
simplicitate. 1. 20. ossium (ex ossuum). 1. 21. est om. 
1. 25. re ( V m2). 

P. 69, 1. i. diffusus (corr. diffisus) || senescentes (corr.) \\ 
1. 2. in earn] meam (ut m d.). 1. 4. qua et. 1. 7. qui 
resurrectura om. 1. 9. sum. 1. 14. figuratam] figuram || 
desperationem (corr. -u). 1. 16. accedisset (corr.). 1. 17. 

cecinisset (d usu.) \\ est om. 1. 20. merebat. 1. 21. 
accipienda/j : sed (pro accipienda esset). 1. 21. sed 
(eras.). 1, 23. et (pr.) in ras. \\ necessarioris (oris in 
ras.) || a (in ras.) respectu (u in ras.). 1. 24. alibi 
prophetes || 1. 25. soluti om. \. 27. orientur(*# oriuntur). 



180 APPENDIX 

P. 70, 1. 2. ossuum (corr. ossium). 1. 4. redanini- 
mandarum (pr. ni eras.). 1. 5. relinquaru || excitandorum. 
1. 6. et exurgent. 1. 7. medulla. 1. 9. meo] d~ni : he,c. 
1. 12. ita stabit] intrabit. 1.13. et om. || subiecit. 1. 14. 

arcus || gerunt (e in ras.). 1. 15. illorum] eorum || 
decidit || illorum] eorum. 1. 16. extinguitur. 1. 19. hec. 
1. 20. quia (corr. que). 1. 21. piscib ; (b in ras.) || 
eructuabunt. 1.24. reuomant. 1.26. nominatur bestia. 
1. 27. redibitione. 

P. 71, 1. 3, ionas. 1. 4. aluo (u in ras. et spat. : puto 
fuerat alueo)] + bestie. 1. 5. utrique (corr.) || triduum 
|| carnis (s eras.) || tarn om. || uiscera (ce in ras.) || ceti 
(sufficis.)] + non minus quam (in ras.) \\. 1. 6. capulum 
in ras. 1. 7. bestias. 1. 8. hominis (i alt. in ras.) \\ 
ipse (e in ras.). 1. 9. angelos (os in ras.). 1. 10. ulti- 

onem] -f resurrectionem || Quis * || descendi || affinis (f 
pr. et i alt. in ras.). 1. u. quam (pr.)] que, (corr.). 
1. 13. dist. (corr.)} + et. 1. 14. quid] quam (in ras.) \\ 
hec (in ras.). 1. 17. -cumque in ras. 1. 19. instructus 
|| destinetur (uel a s.l. usu.). 1. 20. ossuum (<wr. ossium). 
1. 24. educitur (corr.) \\ omnia] alia* (in ras.). 1. 25. 
-ole ergo et animalia. Si uero et animalia ergo nee 
corporalia tamen in corpus homo quam in ras. \\. 1. 27. 
et anima om. \\ ut] aut || amittere. 

P. 72, 1. i. euangelicum. 1. 2. occursus. 1. 7. loque- 
ris] + illis? 1. 9. audient (corr.). 1. 10. iarn para- 

bolis om. 1. 12. ad quosdam autem] a quoda aute. 
1. 1 6. et tamen] etiam et. 1. 17. inuenies edisseratam || 
in] ac (c in ras.). 1. 18. administratione || comendatore. 
1. 19. iudices (corr.) \\ instantes (corr.). 1. 20. conuectata. 

1. 21. delate || iudic/e (at usu.) infructuositatis (ex -us)? 
1. 22. nee] hee (in ras.) \\ ** tnnto. 1. 28. retribuitur 
(corr.) || tibi] eis. 

P. 73, 1. i. absoluta || et pr. exp. || dei et om. 1. 3. 
ea om. || conpellentur || ad (in ras.). 1. 4. transactionem 
et (et m2 in ras.) passionem regni iudaici || resurrectionem 



APPENDIX 181 

(nem in ras.). 1. 6. espiritalia (e eras.). 1. 7. obnoxia. 
1. 8. pro comuni in ras. || nee. 1. 10. utrumque. 1. 13. 
animalia. (1. 14. Ttcip.f0rr.usu.). 1. 15. </> se uenisse 

i id 

|| ut || perit. (1. 16. Q) ? hominem] hominem? 1. 18. 
est] sit || tarn (t in ras.) \\ instinctu ex] instincta et |l. 

t sa 

1. 19. ex] ex (sic) || comisi. 1. 22. delinquen- in ras. 
1. 22. c/3 et si. 1. 23. si] et si. 1. 25. exemplo. 1. 26. 
paene] bene. 

P. 74, 1. i. cum] eum || semper] spem per. 1. 2. indul- 

gentie || iniuria. 1. 3. intelligitur. 1. 4. ad quin. 1. 5. 

abundauit || ilia (corr.). 1. 9. efficis oportebat || fuerit (a 
usu.). 1. 10. autem] aut. 1. u. in om. (add s.L) \\ 
interitu. 1. 12. saluum (corr. usu). 1. 13. sua] sua 
abte (read suapte) || interribilem. 1. 14. interribilis (pr. 
r eras.). 1. 15. quod] quo || et carni] et caro iam et 
carni. 1. 16. et interibili quia id quod perit in ras. 

1. 17. contemptioso. 1. 18. hac om. || iliac] ille (a usu). 
1. 19. utrumque. 1. 21. ex altera] exaltate (corr. usu). 
1. 23. et] ei. 1. 24. est] et. 1.25. quid. 1.26. dubitas 
|| sit om. || altera alt. om. (add. s.L). 

P. 75, 1. earn om. || sensum rei. 1. 2. </> dicens ego || 
ut alt. om. 1. 4. OD mihi dedit. 1. 5. illu (corr.) || nou- 
issima] in nouissimo (nig. Nota). 1. 6. et om. \\ ? homi 
nem] hominem. (1. 7. texturam ?) 11. 8-10. quodsi 
quicquam (pr.) om. 1. 10. Adquin. 1. u. modo. 
1. 12. tanta] toto || partem || prope totum] pro totam. 
1. 13. hec || uidet. 1. 15. nouisima || extruxit. 1. 16. 
tribuit || propria] perfectam (in ras.). 1. 17. carni*. 
1. 19. Sit (corr. Sic). 1. 20. manuerit (corr.). 11. 20-21. 

et idcirco credentibus om. 1. 21. fuerat. 1. 23. crede t 
(u usu.) || negaretur iquia (iquia eras.). 1. 24. autem] enim. 
P. 76, 1. i. et (pr.) om. || precepit || timendam (corr). 
1. 2. deum. 1. 3. possit. 1. 4. humanas (a alt. in ras). 
1. recognoscatur (corr). 1. 6. occasio. 1. 8. poterat || 
et hic]dehinc. 11. 8-9. mg. opp. Nota). 1. 9. humanum. 
1. 10. intelligam || quoquo] que ** (e part, in ras ). 
1. 1 1. materia (corr. materiae). 1. 13. incrementa (in eras.) 



182 APPENDIX 

io_ 

|| aliquid ||. 1. 15. co etiam ipsum ||. 1. 16. opponit. 1. 19. 
oo intelligi corpus || promptum (m eras.} \\ sit] est. 1. 22. 
occisionem (occis in ras.). 1. 23. anime ** (e in ras.}. 
1. 24. non] et non. 1. 25. eternum (u />z raj.). 1. 26. 
occasionis (corr.). 1. 28. et 0w. 

P. 77, 1. i. habeat] + a deo || constauit (corr. constat). 
1. 2. carnaliter (ter eras.). 1. 4. ut. 7. aliter || terra. 1. 10. 
: eo quod). 1. n. capitis] capiti capitis. 1. 13. humerum 
(corr.) redigisset (corr.). 1. 15. nec/;-.]ne c (c usu.). 1. 15. 
und (corr.). \. 16. flendor (corr.). 1. 18. propria. 1.19. 
dignus (s.l. uel i). 1. 21. resurrexit? 1. 21. sic] Si || 

Cl 

recumbire (corr.). 1. 22. Christi] . xii . (ci wjw.). 1. 22. 

et adsistere #;//. || adexteram. 1. 24. elidens] + ne. 
1. 25. opior. 

P. 78, 1. i. argumenta. 1. 3. nupturae] nature || 

necne] nee. 1. 7. confirmat. 1. 9. praedicassent] parte 

dicassent || idone (e s.L usu.). 1. 10. qm (in ras.). 1. 1 1. 
confirmandos (s eras.). 1. 13. earn (a / raj.). 1. 16. 
adquin || appellauit || ut om. 1. 18. enim || ert (Ft in 
ras.) || qua] quia || non om. (add. usu. s.l.}. 1. 19. et om. 

|| qua] qa* (a in ras.) (*fuit a). 1. 20. illius. 1. 21. 
tamen <?/. || nee] ne || quererentur (corr.} || nupturi ^;;/. 
1. 24. et (in ras.). 1. 26. solidv (v / raj.). 

P. 79, 1. T. Sic et si carnem ait] licet sic ait carne 
(ic ait carne /;/ ras.). 1. 2. quia durum (a du in ras.) || 
existimauerant (corr.). 1. 3. sermonem (eras.) \ u (/. e. 
huius) (corr. eius) (?) || illi sedendam (corr.). 1. 4. ut] et 
ut [I spu disponere f (t usu.). 1. 6. sed om. \\ ad in ras. 
1. 7. ueli 1 (t usu.). || s~ps. 1. 9. audi 1 (t ?w/.). 1. 10. 
uitam] + et (exp.). 1. ir. transiet] transiet ** (et in 
ras.) || ad] in. 1. n. constituans (corr.). \. 16. pro- 
nunciarat (at in ras.) urgens (ur in ras.). 1. 18. 
proposuerant (corr. praeposuerant). 1. 19. ad]** || 
quia] qua (corr. qui as) || senserant. 1. 20. ait in ras. 
1. 21. etsi] est . si. 1. 22. ei om. 1. 25. quid (ex quod) 
(i in ras) (pr.) \\ non in ras. 1. 26. Sps || carni 5 || -rem 
/;/ ras. 1. 27 </> inquit hora. 



APPENDIX 183 

P. 80, 1. 3. ex alt. in ras. || ** Hiatus (i in ras.). 
1. 4. quod] cum || ueniat (at in ras.}. 1. 5. monument! 
(corr.). 1. 6. C/D filii del uocem || procedant. 1. 9. sint] 
sunt in ras. 1. 10. monumenta (a in ras.} \\ cadauerum 
(u in ras.}. 1. n. mortui] mortis . id est. 1. 15. pro- 
cedunt. 1. 16. etiam facta || qui || debemus. 1. 17. 
mortuis (corr.} \\ suscitantis ||. 1. 19. redanimationis ex 
redamnationis (ni in ras.} \\ magnum] + aliquid (iqui 
in ras.}. 1. 20. mortuos. 1. 23. carne || decucurrisse. 
1. 28. adhuc] ad hoc. 1. 29. posse* (t usit.}. 

P. 8 T, 1. i. at (t in ras.}. 1. 2. nee. 1. 3. ne si] si 
nee. 1. 4. sine (e in ras.}. 1. 5. in] sine || substantia 
(" eras.} \\ poterit. 1. 6. est (pr.) om. 1. 7. corporibus || 
resuscitabantur (t u s.l. usu.}. 1. 1 2. uero aestimationem] 
ueritatem. 1. 14. resuscitationem. 1. 15. qua] que. 

1. 1 6. aliquid edebant] aliqd * habebant (i m2, d et ha 
in ras.} \\ in (alt.} add. s.l. usu. 1. 17. aliam] mala (?) 
(corr. mali) || suscitabuntur (alt. u in ras.} ; (thus con 
firming Kroymami s punctn.}. 1. 19. Nam (in ras.}. 
1. 2r. potius iam] potentiam (in ras.). \. 22. intulerant. 
1. 25. in in ras. 

P. 82,1. 3. ne] nee (c eras.}. 1. 6. i*|ta. 1. 6. resurrec- 
tionem. 1. 9. prophetae. 1. 10. quoque om. \\ adnunci- 
auerant. 1. 12. corporale ** earn (corr. corporalem * 

earn) || homini ex quiri (s m2, ex 1112 in ras , ~ s. q eras.). 
1. 13. habebat. 1. 14. ne talem] natalem (corr usti.}. 
1. 17. inrisuri] inrisu || omnino in ras. \\ si eras. \. 18. 
-i efreq. (corr. ie freq.). 1. 19. at (t m2 in ras.}. 1. 23. 
earn] iam. 1. 25. dubitatur. 11. 24-25. et (alt.} 
corporalem bis scr. (a/t.eras.). 1. 26. etom. 11. 26-27. 

c/3 argumenta captantur. 1. 28. nactae] hanc te (true 
text: nanctae.) 1. 29. apostolo (o 1 in ras.}. 

P. 83, 1. i. id est carnem 1112 in ras. 1. 2. exitum. 
1. 3. est || corintus (corr. itsu.). 1. 5. die et die] de die 
in diem. 1.5. animam. 1.6. figmentu (corr.} \\ hominis 
appellatio || 11. 8-9. opp. ing. Nota. I. 9. quodamodo 

uocabulu (corr.}. \. 13. siquide (~ m2} ephe*siis (ephe 



184 APPENDIX 

in ras.}. 1. 14. deum. 1. 16. dilectionem. 1. 16. fidem 
quidem et dilectionem om. 1. 17. substantiua || anime 



in ras. 1. 18. sint (rt?/r. ?A?.). 1. 19. quam (corr.). 
1. 20. hominem] in. 1. 21. ac] a in ras. 1. 23. defectura 
(" eras.) \\ isto. 11. 23-24. mortem et usque ad m2 add. 
(mortem et usque fuerant omissa. ; ad est in ras.) \\. 
1. 25. experiretur. 1. 27. \\\&(corr.). 1.28. ibi || ac] de. 

P-^4, 1. i. nostrae om. \\ alt. super om. 1. 3. perficit 
in (cit in ras.) nobis. 1. 6. uero] enim. 1. 8. contemp- 
nendus (corr.). 1. 9. aet.] + et. iTT/f. co esse dignas. 
1. 19. adscribit. 1. 20. dicat. 1. 21. requiem. 1. 22. 
daret. 1. 23. pagine (corr. usu). 1. 24. scilicet] -f et. 

P. 85, 1. 4. uexantionibus. 1. 5. terrena (- eras.) \\ 
nostra || dissoluatur (ex dissoluentur). 1. 6. manv (v in 

ras.) facta (a alt. in ras.). 1. 7. dissoluetur] disuetur. 
1. 8. passiones domicilium consecuturi om. 1. 9. passi 
fuerint. 1. 13. carni sed] carnis et (corr.). 1. 14. ele- 
gantur (corr. usu.). 1. 16. repromittans (corr.). 1. 17. 
domos (right). 1. 1 8. et . 1. 2 1 . diuisionem sunt in ras. 
1. 20. quae sequuntur] persequuntur. 1. 22. in om. 1. 23. 
super induere. 1. 24. si0 . quidem] + et || inueniamur. 

P. 86, 1. i. ad (ex ab) aduentu || carne. 1. 2. con- 
pendiu. 1. 6. in om. (add. ad s.L). 1. 7. ipse] + e 

(eras.). 1. 8. tubae] et tuba || descendat (corr. usu.). 
1. 12. omnes in prima ad om. 1. 13. omnes quidem 
resurgemus om. \\ ^ autem omnes. 1. 14. athomo. 
1. 15. tu*ba. 1. 16. resurgent] + et. 1. 17. dispositione 
|| reuocabitur (corr. reuocauit). 1. 17. prospecta. 1. 18. 
nam om. 1. 19. etenim] enim || incorruptelam] incon- 

cor|ruptalem (e et a usu.). 1. 20. im mortalitatem (im 
usu.). 1. 22. supra || deprehendimur ||. 1. 23. quia] 

qua || sjmus (u usu.) || noluit. 

P. 87, 1. i. exui] ex suis (corr.) || ut. 1. 2. dum (u in 
ras.) || inmutatur. 1. 4. lucrifact (a usu). 1. 5. nee 
(c exp. et eras.). 1. 7. abhinc] et hie || enim] + iam. 



APPENDIX 185 

I. 9. illam || deuoraretur. 1. 12. caelesti] + et. 1. 13. 

dephenduntur (e usu). 11. 13-14. materia et] matec & 
(mg. materia et). 11. 15-16. possit a] posita (corr.). 

II. 16-17. inquis iam] in nequitiam ( nig. antiquis). 
1. 18. inuenerit (corr). 1. 19. illas (corr.}. 1. 20. existi- 
mamus (fuit alind uerisim. ante mus). 1. 21. molitum || 
cu parere. 1. 22. aut. 1. 23. uiuant. (1. 24. nig. r). 
1. 24. odei] fodiunt. 1. 26. olentes] et dentes. 

lu 

P. 88, 1. i. perennare quae] pleraq (corr. pleraq ; (1 u 
s.l. usu)) |1 fructificaturi. 1. 2. resurrectionem. 1. 4. 

numqiiid (pr.}~\ nuqd* (d in ras.} (fuit nuqua)). 1. 5. 
-tali- om. (add. mg.) \\ ingressu || ab om. 1. 6. deuoratuiri] 
mutatur in- || a] ad corr.). \. 7. a om. 11. 9-10. et 
deuorari ut demutetur om. 1. n. potest. 1. 12. et] ut 
(u in ras.) \\ infulcit (corr. infulsit[?]) || inueniamur. 
1. 15. exutos] exiit hos (corr.) \\ et om. 1. 16. enim om. 

1. 17. parte] deposita uel ex parte || discessa. 1. 18. 
dehinc] et dehinc || reinduti. 1. 19. carne. 1. 20. nisi 

uestito] sine uestitu]. 1. 22. inmoramur || peregrin mur. 
1. 23. incendimus. 1. 24. * obfugationem. 1. 27. ince- 
dentes om. 

P. 89, 1. i. subiungi (^/subiungt). 1. 2. boni. 1. 8. 
diuersurus || defecera . 1. 9. signincando (corr.) || cor- 

poris excessu || noue ||. 1. 10. a corpore] corporis || 

peregrinare || ab eo] adeo || peregrinabitur] peregrinatur. 
1. 12. etiam] iam. 1. 15. pro om. || totos (alt.)] omnes. 
1. 17. ut || quae] + gessit;;^. 1. 18. quae]quod. 1. 20. 
reportanda corpus. (1. 23.) om. 1. 24. et alt. om. 
1. 25. tali om. clausula (la in res.) textus. 

P. 90, 1. 2. * exterioris et interioris in ras. 1. 4. 
induxerit. 11. 4-5. -one magn. (corr). 1. 6. thesaurum 
(hes in ras). 1. 6. in testaceis uasis in ras. || scilicet**. 
1. 7. utrum] Verum || testacia si 1 || in] ex. 1. 8. con- 
ditorium] uas. 11. 8-9. atquin si] an quia in se. 1. 9. 
ipsum] + dei || uero. 1. 10. eaque (uel potius hie 
eoque) 1. 12. perituris m2 in ras. 1. u. uita] + 
o 



186 APPENDIX 

quae || sit] si. 1. 12. est om, 1. 13. uinum] + & (see 
Introduction). 1. 17. circum*ferimus (f in ras.}. 1. 19. 
uita. 1. 20. quantum ut. 1. 23. temporis uita (is uita 
in ras.}. 1. 24. qua. 1. 27. portas (;;/2 />/ ras.} et eneas 
;//2 / ras. \\ infernorum. 

P. 91, 1. 2. resurglmus (e usii.). 1. 6. suggerit. 1. 8. 
et] ut et. 1. 9. adeoPDe (u ;;/2). 1. 12. suscitabit (u &5.). 
1. 12. quia] Quis || resurrexit. 1. 13. ipsum] idem || 
ipsum (alt.}} ipse* (/// ex ipsum). 1. 17. concupiscentias. 
1. 1 8. sensus] rursus. 1. 23. ideo om. || posterior] -j- est 
||, nee caro] carni (corr. carne ;) add. nee s.l. 1. 25. 
flatum || aut sim (t mw.) || anima] + quam. 1. 26. se 
0/0. 1. 28. postumat] positum, ad | efectum. 

P. 92, 1. i. prioraj -f- esse in 2 in ras. \. 2. et om. 
1. 3. et om. || atq : ** at et\ in ras. : uix dubito quin adquae 

fuerit scriptum). 1. 6. duos istos || substancie. 1. 7. 
edunt. 1. 8. neuter, rectius] ne utra est citi || totus; 
|| auf r ] autem. 1. 9. unum et om. 1. 10. Exponere. 
1. 12. senium (ex semum). 1. 13. precepit. 1. 17. de 
** linquere. 1. 18. super (ex supra) || neque] ne. 1. 20. 
ut. 1. 21. inpertiri. 1. 22. qui sit] si quis. 1. 23. contristari. 
1. 24. * sig (in ras.}-. 1. 25. diem || ira] -f * animi. 
1. 26. auferantur. 

P. 93, 1. 4. carnem. 1. 5. et (alt. om.} \\ os in ras. 
1. 7. ad non] ii *::- ad. 1. 9. ad substantialem] abstina- 
tialem. 1. 12. concupiscentias. 1. 13. pristinam om. 
1.14. ceterum] -j- salue. 1. 16. exsutu. 1.19. existimetj 
-f- et || procurrantem. 1. 20. eos] -f- d) || in om. \\ sunt. 
1. 21. de om. || prauu (u in ras.} intellectu. || 
adiciens] di cens. 1.25 i ncarnaliter. 1.26. ^ illos deo. 
1.27. incenderent. 1.30. ex iustitia] et iusticiam. 1.31. 
ex delinquentia] et delinquentiam. 

P. 94, 1. i. si om. || est] et || est] esset. 1. 2. excluden- 
dende : || porro corpore (3) om. 1. 3. illuc penetret] 
illud pmitteret (mitte in ras.}. 1. 4. et (corr. ut) || qua 
lit puto (corr. quid) || ergo. 1. 7. suscitauit. 1. 8. et 
om. (add. s./.}. 1. 12. ipsam (ex ipsum); d>. 11. 13-14. 



APPENDIX 187 

secundum carnem om. 1. 14. Si] -f- enim || secundum om. 
(add. s.l.}. 1. 17. carnem. 1. 18. salutis. 1. 19. causa] 
exctausa. 1. 20. mg. immed. before lex has d). 1. 21. 
sps /V (alt. eras.}. 1. 22. me] te. 1. 23. in ;//2 in ras. 
1. 25. inualidum (dum in ras.}. 1. 26. deus] deo (<vrr.) 
1. 27. et. 

P. 95, 1. i. carnem] carnem (ut ttid.), (corr. m2 carnis) 
|| in om. 1. 3. autem] enim. 1. 4. indemnata ea] 
indampnate || et] sed. 1. 5. obstructa || si om. || sensus. 
1. 7. dicis. 1. 8. plane si om. || sapere.] capere? 1. 9. 
nullus || intelliges. 1. n. propter carnem et om. 1. 14. 
nomine] +.w. 1. 16. sed] + et. 1. 17. mundialiter] 
in mundo aliter. 1. 18. enim om. || mundLalis* qua 
(a 1/12 in ras.}. 1. 19. confixum (um in ras.} \\ mortali- 
tatem. 1. 20. si non bis (pr. eras.} || nostra om. 1. 21. 
crucem Christi] dm ^pm || perpensa. 1. 22. ut. 1. 24. 
uti] ut n (n m2 in ras.} || * ut. I. 25. credamur (recte}. 

P. 96, I. i. et om. || reputate (te in ras.}. 1. 2. non ; 
(ex nos) | tro. 1. 3. salui erunt] salus erit. 1. 4. cui 
mortui] commortui || non. 1. 5. mortui om. 1. 8. nos met 
in ras. (sic} (habet ipsos). 11. 9-10. uiuos (pr) uiuos 
om. 1. 10. iusticie CD. 11. 11-12. inmunditiae] Inius- 
ticie.. 1. 12. ita om. \. 13. sanctificationem. 1. 15. 
ergo] enim. 1. 16. confundemini. 1. 17. a *. 1. 18. 
sanctificationem. 1. 22. nostra om. || dl | uellens (eras.). 
\. 23. eadem a in ras. 1. 24. stipendio (ex-um). 1. 24. 
carni om. 1. 25. cui (ui in ras.) nulla. 1. 27. et om. 
1. 28. regener- in ras. 11. 28-9. restitutio ** augura- 
retur. to. 

P. 97, 1. i. ihu || morte. 1. 2. intincti. 1. 4. incen- 
damus. 1. 5. tantum om. || ex] et (ut puto). 1. 6. per] 
post || uidenda. 1. 7. sumus. 1. 8. ita] Sed. 1. 10. 
came ( eras.) \\ mortem. 1. 14. ibi om. || ubi om. 1. 15. 
o> Nam. 1. 17. sedwintegrationem (r usu.) \\ uti] ut. 
1. 18. mortale, ita et deuorata] : ita et mortal! deuurato 

b 

|| ab] ad (b t/su.). 1. 21. abundauit (alt. u in ras.) \\ 
uirtus (ir in ras.) \\ perficitur || periit|** (iit in ras.),. 
1. 22. saluum (alt. u in ras.). 1. 23. languet. meldi- 



i88 APPENDIX 

cinans. 1. 25. elisum] lesu (e in ras.) \\ sustinens || de 
expectamus^ rj in ras. m2. ||. 1. 26. municipatum] 
+ expectamus m2. 

P. 98, 1. i. discunt (ex dicunt). 1. 2. transfigurauit 
(b usti.). 1. 6. placabilem. 1. 7. uiua || sancta || profanata. 
1. 8. placabilia || iam] nunc. 1. 9. ipsius] lit ipsius. 
1. 10. lucifuge. (i in ras.} \\ scripturarum (corr. scriptum). 
1. ii. autem om. 1. 12. sequitur] et exsequitur || anima 
(~ eras.). 1. 13. sps (ex spin) || presentia. 1. 15. aduentum 
|| est om. (add. s.L). 1. 17 inquf. 1. 19. sed] et. 1. 20. 
prosternaremus. 1. 21. di siectis. 1. 22. expectant |j prae- 
cedentiare cognosci (corr.). 1. 23. * origo || n piudicet (n 
p m2 in ras.) \\ ut om. 1. 27. unde con- 1112 in ras || ; 
to Itaque. 1. 28. resurrexit. 

P. 99, 1. 2. quae om. 1. 4. uacua est] inanis est et || 
nostra alt.~\ uestra || inueniamur (a eras.} || enim] etiam. 
1. 5. dixerit. 1. 9. uestris om. 1. n. in_quis. 1. 13. ex 
(pr.) in ras. 1. 14. paralitate. 11. 15-16. si mortuum 
si sepultum 1112 in ras. \. 17. in carne concedis. 1. 18. 
mortem. 1. 23. auctorem. 1. 24. Chr.] et Chr. || 
constituent. 

P. 100. 1. 2. Ci) Ordo || dispositorum om. 1. 7. eos] 
est || qua] qui (corr. quia usu.} || ut om. 1. 9. non (pr.) 
om. || non nisi (alt.) corporali om. 1. 10. quid] ut || 
ipso baptizare || ait, id est ** ] . ait idem. 1. n. quae] 
qui || resurgent. 1. 12. sancitur (c in ras.). 1.13. morior] 
mori (add. mur s.L usu.). 1. 14. ad bestias Ephesi] ab- 
sentias. 1. 15. scilicet] -f- et || pressuram ( v 1112) (corr.). 
1. 1 6. Ct) Nolumus. 1. 17. supra om. \. 18. hesitassemus 
(-1112). 1. 19. omnia * || uanam] um quam (? m2 in ras.). 
1. 20. conflictationem in ras. 1112. 1. 21. vana] Nulla. 
1. 22. dicit. 

P. 101, 1. 2. quoque] + genere 1. 5. exhered**auerit 
(no doubt \\). \. 6. dei] *. 1. 7. t) Primus. 1. 10. et om. 
(add. s.L). 1. ii. si om. 1, n. dictus. 1. 12. nee] & 
(ex s.L). 1. 13. ex] & (eras.) \\ et (corr. est). 1. 14. 
tales (pr.) } talis (corr.) \\ qualis] et qualis || caelestes] 
celestis (corr. m2). 1. 15. substantia tales] Substanciales. 



APPENDIX 189 

1. 1 6. captabit || atquin] an qui || nulla. 1. 17. ab apos- 
tolo homines dicti] homine apostolo dicente. 11. 18-19. 
immo et supercaelestis om. 1. 19. homo : tamen quia || 
nichil. 1. 21. quiz. 1. 22. de om. || intelliguntur ||. 
1. 23. distinatio (corr. dest.) || ista om. (add. usu. s.l. || 
dignitate (e in ras.) differentia (-eras.). 1. 25. alia (#//.)] 
et alia || tellarum || et (alt.} om. || a om. || Stella (corr. 
stellae). 1. 26. rion (mg. uel non tamen in substantia 
usu.) || in substantia] est substantie. 1. 27. -tia in ras. 
1. 28. capessande, || subiungit] substantiam || exhorta- 
tionem] et hortationem. 

P. 1 02, 1. i. ex] et (corr. usu.). 1. 2. ex] et (corr. usu.). 
1. 3. superce,- in ras. 1. 4. enim] -J- earn. 1. 5. -ilium 
in ras. || hie portatur] esse putatur. 1. 6. non carnem] 
in carne. 1. 7. et om. \. 9. instituti. 1. 12. in (/r.) / 
ras. 11. 12-13. enim praeceptivo] et in (et in in ras.) 
precepti 5 ; q. 1. 13. dicis. 1. 14. aut] ut. 1. 15. hie] 
huic. 1. 17. constituat (at in ras.). 1. 18. euirandam 
(euir /// ras.). 1. 18. adiungant. 11. 19-20. propterea 
autem om. 1. 20. est] -|- enim. 1.21. hereditati (corr. -e). 
1. 22. possint. 1. 24. quae si] qui. 1. 25. non (/**.)] 
non (1 nee usu. s.l.). 

P. 103, 1. i. ad] a* || conuersatione redarguuntur 

(arguuntur in ras.) ueritatis. 1. 3. nee] ne (c usu.) \\ 
utatur (corr. utitur) || constitutus (corr.). 1. 5. debet. 
6. alienatis || quibus (corr.). 1. 7. praedicere] predicare 
(corr.) || praedixisse* || agunt] -f- regnum dei agunt 
(eras.). 1. 8. sunt. 1. 9. <" imaginem scilicet || choici 
(c pr. in ras.). 1. n. quamquam]nam || erupisse 1 . 1. 12. 
elimandi (s.l. eliminandi usu.) \\ di *. 1. 13. prestruc- 
tione ( eras.) \\ istas om. 1. 14. poinde (sic) \\ uelerem 
(t usu.) || interpretamur. 1. 15. est om. (add. s.l.) \\ * 
e u sui. 1. 16. bibamus(a/^ ras.). 1.17. moriamur (corr. 
moriemur, et postea morimur) || infulcens. 11. 19-20. 
siggillauit ; sed (in ras). 1. 20. homis^sis (corr. et h eras.) 
1. 22. (mg. Nota). 1. 23. carni et sanguini directo om. 
|| negatur in ras. \. 24. resurrection! || est uid. om. sed 
turbatus est locus. 1. 25. carni 5 resur.- (resur in ras.). 



190 APPENDIX 

1. 26. enim bis (alt. eras.). 1. 27. edicitur (e in ras.) 

|| quern] -f uero || subauditu (r 1112 s./.). 1. 29. nomina. 
P. 104, 1. i. substantia 5 || arceri a dei regno . Nomine 
(ucl potius Noie lineola numquam duct a) iam (pjnnia in 
ras.}. 1. 3. hereditati (corr.). 1. 5. illi] in illis. 1. 6. 
prodest] prode A 1. 7. spiritum] sps (corr. usu.}. 1. 8. 
Resurgit. 1. 9. equalitate || quorum] quo est. 1. 10. 
incorruptibilitatis (nit. i in ras.) 1. n. quam 0;#. (<&/. 
5 1 ./. usu.) 1. 12. possunt || sola 0;;/. 1. 13. cum] -J- uero ||. 

b bi 

1. 14. ad incorruptilitate (b et bi gtffi.). 1. 15. ide. 
1. 1 6. et demutationem || merito] erit*a || deuotata 
(corr.). 1. 17. hereditati (corr.). \\ non possunt. 1. 18. 
resuscitate (uel ri usu. s.l.) \\ sunt in ras. \\ qui om. 1. 19. 
a <?;;/. (tfd^/. j./.) || di *. 11. 20-1. ab apostolo om. 1. 21. 
qui post] quia apts * m2 in ras. 1. 21. reuelatum (re 
in ras.). 1. 25. quod in (d et in in ras.). 

P. 105, 1. i. si] nisi. 1. 2. condictione. 1. 3. extrusit 
(s / ras.) Ct). 1. 4. ipsa om. || cum <?/;/. (add. ing. usu.). 
1. 6. puriora (a exp. et eras.). 1. 7. qua. 1. 8. scilicet] 
-f- et. 1. 9. se* q** st (q 1112 in ras.). I. 10. comis 
|sv (vin ras.) 1. n. seruant (corr. seruans). 1. 12. spTTi || 
relinquit (t exp. et eras.). 1. 14. illud (corr. usu. illuc) jj 
securae] Si curre. 1. 15. usurpetis. 1. 16. si om. \\ alt. 

in om. || cejo >po (corr. XP- e ? postea xpu)- 1- I 7- nobis 
|| * ita nee (c eras.) \\ inqui 5 . 1. 18. hereditare (?) (ex 

hereditatem[?]) || habebit ? || ut] in || et] aut. 1. 19. 

(?) 

ex|*istimes (h ut puto) || potius] totius. 1. 20. scilicet] 
-f- et. 1. 22. consumit,] cusumit ; || posse] ipsos |se. 
1. 23. * dixerat. 1. 25. adimit ; Ct) || et] et (t in ras.). 

P. 106, 1. i. ~ dicens. mors. 1. 2. aculeus (alt.)} + 
tujus. 1. 3. #* dellquentia (de in ras.). 1. 5. animis (s 
eras.) \\ sui] ut. 1. 8. consequetur. 1. 9. ne c (c usu.) \\ 
perseuerauerit || defutura : 1. u. incorrupta (corr.) \\ hi 
om. 1. 12. corrupta (corr.) \\ id est corpora] in** cor- 
pore (in m2 in ras.). I. 13. dimittemur (corr. dem.) || 
qua]* q* || habitu] + die * || in (m2 in ras.) \\ quo (o 
m2 in ras.) || depr^hendimur (alt. d m2 in ras.). 1. 14. 



APPENDIX 191 



,1 



enim 1112 in ras. || incorruptelam. 1. 16. qui (d usu.) 
utroque loco. 1. 17. alia || sibi || ut de in ras. 1. 19. et 
om || cutem] curem. 1. 19. eerie. 1..2O. subiectioni || 
nisi de comparenti] . sede cparanti. 1. 21. est om. || ufm. 
1. 22. et alt. om. \\ mortalitas] mortalis. 1. 23. efficit (i 
//*. 1112 in ras.). 

P. 107, 1. 2. corruptelam. 1. 3. Ci) Videamus. 1. 4. 
derupit || quasi om. 11. 5-6. uiuificatur. 1. 7. constat || 
alium (corr). 1.8. erat (ex erit). 1.13. erumpit (~eras.) 
|| et (alt. m 2 in ras.). 1. 14. id (i 1112 in ras.}. 1. 15. 
aliud om. 1. 16. sed] non || et] *# . 1. 19. ei] cSr. 
1. 2-1. si nusquam] minus quam. 1. 22. resurgit (pr.)\ 
resurgat || si non id ipsum resurgit ? si non resurgit om. 
1. 23. saluum] saluum ? || non est om. \\ w et si non est 
1112 in ras. 1. 24. non om. 1. 26. corpus /* (mg. / ne) 
|| nisi ut iam non nudum om. 1. 27. ergo] Non (in ras.) 

.ti * 

ergo (ergo 1112 mg.} \\ addicium (true /tatf/.additicium) || 
erit] + corpus || corpore (corr. corpori). 

P. 1 08, 1. 2. specie (corr.) \\ munimento (ti usu. s./.)] 

fundamento ||. 1. 3. exurget || feneratum] isti generatum 
(a usu.). 1. 4. cultum. 1. 5. ei] et || in quod] inquit. 1. 6. 

amplicationem utatur || ordo uerborum ut in cef. codd. 

t 
1. 8. puta re] putaui || id est] ide. 1. 7. adquirunt. 1. 8. serui 

(t usu.). \. 9. conseruat || credens. 1. 10. semina (ta usu). 
\. 12. qualem] -f- et. 1. 13. dirigit. 1. 14. c/> ad denegan- 
dum non || communionem] omnium unionern. 1. 19. est 
om. |j inrationabilis. 1. 20. opp. mg. Nota. 1. 23. ^ gloria 

solis. 1. 25. stella (a!t.)~\ stelle (a usu.). 1. 26. iudeos || 
|| et om. (add. sJ. usu.} || xpf an o s - 

P. 109, 1. i. molorum (u usu.)] -{- & mulorum || carnis 
(corr.). 1. 2. opposuit. 1. 7. granum denuo (ranum 
denuo 1112 m ras.). 1. 8. habet in ante corruptela || in 
incorruptela] in gloriam : # corruptelam (m eras.). 
1.9. semanatur (corr.). 11. 9-10. * in gloriam || resurgit] 
surgit || spiritalem. 1. 14. terra es et] terre sed (corr. 
usu). 1. 15. et (alt.) om. 1. 16. redibitur || terra. 1. 17. 



192 APPENDIX 

sequestratorum (corr. usu). 1. 17. repetundis. 1. 18. 
re consignat*(*//,tf/f//)/ 2 ivds) (* i fuit) (hinc \\ 
primens). 1. 19. aliud* (& eras.} || in om. (add usu. s.l). 

1. 22. quidem (t a ^.). 1. 23. illam || recidiuatum 
(corr. -am). 1. 24. -que] qd (d in ras. m2) \\ ilium (corr. 
illi). 

P. no, 1. i. et om. || dedecorationis. 1. 2. et om.\\ 
exurgere. 1. 5. dedecoratione. 1. 6. incorruptione 
(~eras.) (that is, it is looked upon as all one word]. 1. 7. 
incorrupta*. 1. 8. iam foetere] fecerat (corr. ztfw.fetere) 
iam || conparent. 1. 13. spiritali (corr.). 1. 14. Atque. 
1. 1 6. uiuam. 19. uellent || quam] cum (corr. usu t ] \\ 
animam] + non. 1. 21. resurgit (corr. usu. resurget). 
1. 23. carni;. 1. 25. enim] uero 1112 in ras. 1. 26. ipsa 
(a in ras) \\ animata (i u usu. s.!.). 

P. in, 1. i. accedens. 1. 2. accedens. 1. 5. et om. 
(add. s.l. usu) || eum] cum || ut] *# . 1. 6. *** at cum 
Christum] sed cum et Christo (corr. Christum). 1. 9. 
qui denique] quid iniqi (corr. iniquis) #? 1. 10. uiuam 
om. 1. ii. homo (pr.]\ caro homo. 1. 12. si om. \\ sed 
spiritale. (1. 13.) om. 1. 14. ecquid] et quod. 1. 15. 
utrumque. 1. 16. est] e** || utruque (u in ras. im) homi- 
nem. 1. 17. licet] illic. 1. 19. aliter. 1. 20. id est 
(corr. usu. idem) || Adam om. 1. 22. enim om. 1. 25. 
Ct> Quia. 

P. 112, 1 3. sunt (corr. sint). 1.4. preiudicauit. 1. 13. 
accepit. 1. 14. animae arrabonem om. || sed] -f- s.l. 
usu. non. 1. 16. qua. 1. 17. qua. 1. 18. Quo (corr. 
usu) || uocata. 1. 19. responsa. 1. 24. scilicet om. || 
non] -f- et il on deuorare dicamur. 1. 25. ac] et. 

P. 113, 1. 3. intus] indutus (corr. indutum). 1. 4. 
absumitur (b 1112 in ras). 1. 5. inquit (corr). 1. 9. 
wDenique || et om. 1. 10. sit] est. LIT. ergo] autem. 
1. 12. redicitur (corr. usu. reducitur) || ipsa? 1. 13. in 
habet. 1. 14. deuorabit. 1. 15. contentione || mors] -f 
contentio tua. 1. 17. per] p * (p m2 in ras) || deuorauit 
(corr). 1. 1 8. turn om. || deuorauerat, 1, 22. casse (a 
m2 in ras). 1. 27. enim] autem. 



APPENDIX 193 

P. 114, 1. 2. enim om. 1. 3. quidem, uerum] quid 
(corr. quod usu.) uero. 1. 5. mg. opp. r. 1. 6. ut esse 
om. 1. 7. miscetur (, pr. eras.}. 1. 10. quod ^w. 1. n. 
esse /r.] est. 1. 12. quod* || non] + omnino. 1. 15. 
est] sit || demutetur. 1. 16. ipsa om. 1. 18. amittat. 
1. 19. efficiatur. 1. 21. moysi ||. 11. 21-22. instare 
mortue (corr.). 1. 22. est 0;;/. || exalbida] -f- et. 

P. 1 15, 1. i. fastigium (ex fastidium) || in lapidatione. 
1. 4. in imagine] imaginem (corr. usu.}. 1. 6. docuerant. 
1. 7. transfigurauit (corr. usu.}. 1. 8. conformationem. 
1. 9. conuersationem. 1. 10. transitu || saul. 1. n. suo 
om. (add. m2). 1. 12. angelicum. 1. 13. in om. 1. 17. 
mercedem. 1. 17. per 1. 19. caro om. 1. 20. fidem] 
idem (t hominem #/. usu}. 1. 21. dei <?;;/. || l^Cudere. 
1. 23. amoueri. 1. 25. uacaturos. 

P. 1 1 6, 1. 2. hanc carnem. 1. 4. aliam || quam || 
metat] et ad. 1. 5. gratis uita] gratuita. 1. 7. non om. 

1. 8. ilia (a m2 in ras} || si om. \. 9. ipse (a usu.}. 
\. 10. linea] : in ea. 1. n. quis] qui. 1. 12. reuertitur 
(corr.}. 1. 14. eadem] earn. 1. 17. cuiusque. 1. 21. 
corporis. 1. 22. uiciemur. 1. 28. qui] quis (s exp. et 
eras.}. 1. 29. cum (pr.) om. 

P. 117, 1. i. quanto (mg. opp. r). 1. 2. quanto. 1. 3. 
nec(c exp. et eras.). 1. 4. resurrexit. 1. 6. et <w/. 1. 7. 
resuscitatorem || redintegratorem || adeo] ideo ( i m2 in 
ras}. 1. 8. apostolos (<wr. #22). 1. 9. et om. 1. 13. 

s 

resci| sione ( s J./. eras.}. 1. 15. temperauit <?;//. 1. 17. 

admittere. i. 18. ex quo] et qd* (o m2, d m2 ex. u). 
1. 20. obituraam || resurrectur t a (eras.) \\ Naturaaduersum. 

I. 21. defendis, legem] defendit legem : 1. 22. adseris] 
(corr. adserit usu.) + do || domino non] deo minus. 

II. 22-23. c/> et sine lege. 1. 23. Quo (corr. usu. Quid) 
|| ergo || legimus? 1. 24. stultitiam. 1. 25. sapientiam. 
1. 26. quia] qui. 27. fragiles || stimmatibus. 

P. 118, 1. i. fuerant,] fuerant? 1. 2. uestes. 1. 3. 
nomine ac tribu mensaque] nomina (a 1112 in ras} hac 
tribunensiaque (nensiaque ni2 in ras} || honorantur7~f| 



194 APPENDIX 

permittes (es 1112 in ras.}. 1. 4. co illius demutationis. 
1. 6. quidem] ide. 1. 7. quia pro qua || qua (a//.)] qui 
(<r0?v. z/.n/. quia). 1. 8. ea] et || qua (corr. quia). 1. 12. 
inquit om. \\ illo (t is s.l. usu.). 1. 13. deleuit (corr. usu.). 
1. 14. hisdem. 1. 16. siccasset || deleuit. 1. 19. si] sic. 
1. 21. auferuntur. 1. 22. deum. 1. 23. aut #;;/. || 
daemonic! (corr. usu. daemoniaci). 1. 24. iam et] cum. 
1. 25. suis bis scr. 1. 27. reconciliatis i ra || post/r.] in. 

P. 119, 1. i. illis om. || inobsoluta. 1. 2. et (pr.) om. 
1. 3. incrementa || et /r. 0w. 1. 4. defixit] fuit ** w^ 
in ras. \\ nee (c eras.) \\ inormitas (corr. usu.) \\ corruptela 
(corr. -ae). 1. 5. sarabara. 1. 6. in^eis || aliena. 1. 7. 
digerebantur] de die dicebantur. 1. 9. qua] quia. 1. 10. 
candidati (corr. -tu). 1. n. immunitatem (immuni m2 
in ras.). 1. 12. quia. 1. 13. integritati 5 . 1. 14. enim] 
autem. 1. 15. dm || potentiorem (em 1112 in ras.}. 1. 18. 
est om. 1. 2i. sed idem (ed idem m2 in ras.). 1. 25. 
quia om. \. 26. domini. 1. 27. in om. (add s.l. 
usu.). 

P. 120, 1. i. foenumtfw. || ignibus. 1. 2. dei <?w. 1. 4. 
continentia menti (*wr. continentiam niti). 1. 5. potest 
(otest /;/ ras. m2) iam (i 1112 in ras.). \. 6. solam (a m2 
in ras.). 1. 6. </> salutare domini. 1. 9. alt. mom. 1. 13. 
hinc. 1. 15. sic (corr. m2). 1. 16. sorte (ex forte). 1. 18. 
disiungit. 1. 19. carni] de carne (de usu.). 1. 20. eidem,] 
fidem. 1. 21. ipsam || in] cum. 1. 22. *eidem || 
adscriptam. 1. 23. decessura. 1. 24. perseuerentia. 1.25. 

u 

sunt. 1. 27. alei (u usu.}. 

P. 121, 1. 3. di*gerunt. 1. 4. operarii quique] opera 

u 

sui quoque || artus] actus (c in ras.). 1. 6. conceptu 
(uusu.). 1. 6. uberum] humerorum (ereras.) \\ decessuro. 
1. 7. totum (//.)] quototum. 1. TO. officia ista] officiis 
tarn. 1. 13. induit. 1. 15. et membra ab officiis om. 
(add. m2 mg.). 1. 16. nee liberentur om. 1. 16. sed] 
-f et. 1. 17. desinentur || -que om. \. 19. esse om. 
1. 22. uel] et || carie] carina. 1. 25. torquebimur || diues] 
liber. 1. 26. aut] et (tng. r). 1. 27. uoluerit om. 1. ?^. 
uacatura. 



APPENDIX 195 

P. 122, 1. i. sufficiat || cum] an || deus. 1. 3. debebit. 
1. 6. At (t in ras.}. 1. 8. po*tandum. 1. n. nomen. 
1. 13. accepistis. 1. 14. habitum et rectum. 1. 16. 
edentulos (corr. 1112 -us). 1. 18. in om. || qua] quia 
(i exp. et eras.}. 1. 19. defluxurae] potum (corr. potus) 
de fructu. 1. 20. congerentur || An || onera secedant] 

Jkonoras&e^cedant (e usu.). 1. 21. dicenda] discende 
(corr. descende) || hac. 1. 22. quae] qua (corr. usu.) \\ et 
qualiter uolunt om. 1. 25. cibi om. \\ potus] + et. 1. 26. 
operationis uictum (corr. m2 operationem uictus) || sub- 

a 

late (a usu.). 1. 27. subparatura] sui parata. 1. 28. pr. 
et om. 

P. 123,1.2. dicebantur. 1. 4. futura (corr.} || possimus 
(corr. usu.) || cibo] ab osse (b osse 1112 in ras.) \\ excusamur 
(corr.). 1. 5. congressiones (corr.) \\ quot] quod sic 
infra quoque bis I. 6 ||. 1. 6 XP L marite. 1. 7. instruct! || 
c/> et si. 1. 8. temporalia. 1. 9. tempora ||. 11. 9-11. nee 
homo dispositione om. 1. n. quae iam] qua etiam. 
1. 12. hie om. 1. 13. discepta*|tioni. 1. 14. inponet || 
si om. 1. 15. ullis || succid. (corr. succed.). 1. 30. 
Surgit ergo || et quidem ipsa om. 

P. 124, 1. i. in deposito] inde le positio (de s.l. usu.). 
1. 2. sequestrum || hominem. 1. 3. sps (corr. usu.). 1. 4. 

b 

carnem] + qui || federauerit. 1. 5. confederauit (b usu.). 
1. 6. quis con-] quisquam c " (cu usu. s.l.). 1. 7. anima 
(eras.). 1. 9. conluctanea (a usu.) \\ s :** || est] si. 

1. 12. secessus suos interim] suos sinus interminas. 1.13. 
in aquis] q || in (alt.) in ras. 1. 15. effluxerint. 1. 16. 
interram || resorbebitur (pr.\^m2 in ras.). 1. 17. quasi] 

factus est tanquam. 1. 18. factus est om. || uere] uero 
1. 20. dominum] deum. 1. 23. deliquid (corr. usu.) \\ 
cuius] quorum (corr. usu.). 1. 25. consueuistis m2 in 
ras. || et id ipsum. 1. 26. -ne (~eras.). 1. 27. || fabulas] 
fabula est (mg. opp. r) || Ad (corr. usrt.). 

P. 125, 1. 3. et om. 1. 5. probabilis quisque mani- 



196 APPENDIX 

festentur : hec. 1. 7. quasdum (corr.) matherias (h exp. 
ctcras.). 1. 9. nee dissimulare] necdum simulare || c/> scln 
spm. 1. 10. super inundare (t add. usu.). 1. 13. quantas. 
1. 15. inunamtem (sic: d usu.) \\ fontem. 

1. 17. (red) de resurrectione mortuorum explic/V. 



INDEX OF QUOTATIONS 
AND REFERENCES 

OLD TESTAMENT (SEPTUAGINT) 





PAGE 




PAGE 


Gen. i. 26 . 13, 


15, Cf. 14, 22 


3 Kingdoms, xix. 8 . 


cf. 157 


i. 27 


13, 15 


4 Kingdoms, ii. ii 


cf. 151 


11 *7 


14 1 7 cf. 96 


Ps ii i 2 


49 


11. / 

ii. 8 


. 14 


xxi. 8 ... 


cf. 49 


ii. 19 

ii. 20 


. cf. 156 
cf. 156 bis 


xxi. 17 . . .... 
xxi. 19 . 


cf. 49 
cf. 49 


ii. 21 


. cf. 17 


xlviii. 21 


- 133 


ii. 23 


. cf. 17 


Iv.3. . - 


cf- 55 


iii. 6 


cf. 156 bis 


Ixviii. 2 . 


cf. 49 


iii. 19 16, 44 


, 62, 134, 135 


xci. 13 . 


3i 


iii. 21 . 


cf. 17, 18 


xcvi. i . . .63 


, cf. 64 


iii. 22 


. 160 


xcvi. 4, 5 . .63 


, cf. 64 


iv. II 


. cf. 63 


cvi. 16 . 


cf. 107 


v. 24 


cf. 150 


cix. i ... 


54 


vi. 3 


. 24 


cxliii. 9 . 


cf. 144 


ix. 5 


68, cf. 77, 95 


Tob. xiii. 12 


cf. 25 


xviii. 2 . 


. cf. 158 


Hos. ix. 7 . 


cf. 52 


xviii. 4 . 


. cf. 158 


Joel ii. 28 (iii. i) 


. 24 


xviii. 8 . 


. cf. 158 


ii. 28, 29 (iii. I, 2) . 


cf. 1 60 


xxiii. 3 . 


. cf. 46 


ii. 30, 31 (iii. 3,4). 


cf-53 


xxiii. 4 . 


. . 46 


Jon. ii. i . . cf. 


77, 150 


xlviii. 21 


. . 65 


ii. ii 


cf. 77 


Exod. iii. 5 


. cf. 65 ter 


Zeph. i. 14 


cf. 52 


iii. 17 


cf. 65 


Zech. xi. 12 


cf. 49 


iv. 2-9 . 


cf. 68 


xii. 10 . . 63, c r . 


55, 128 


iv. 6, 7 . 


cf. 68, 142 


xii. 12-14 


cf. 55 


xxiv. 1 8 


. cf. 157 


Mai. iv. 2. 


75 


xxxiv. 29-35 . 


. cf. 143 


iv. 4 (iii. 23) . 


cf. 55 


Deut. viii. 3 


64, cf. 157 


Isa. i. 19 . .64 bi 


s, cf. 64 


viii. 4 . 


cf. 150 


ii. 16 ... 


cf. 50 


viii. 8 . 


cf. 151 


ii. 19 . . . 


cf. 54 


xxix. 5 (4) . 


cf. 150, 151 


iii. 14 


. 49 


xxxii. 39 


23, 69 


vi. 9 


cf. 79 



197 



198 



INDEX 



Isa. viii. 4. 


PAGE 


Isa. liii. 12. 


PAGE 

. 49 


xi. 14 . 


cf. 50 


Iviii. 6 . 


cf. 66 


xxiii. 1-13 


cf. 50 


Iviii. 8 ... 


. 66 


xxv. 8 . 


140, cf. 117 


Ixi. 2 . . . 


cf. 52 


xxvi. 19 


. . 76 


Ixiv. 4 . 


cf. 64 


xxvi. 20 


... 66, 67 


Ixvi. 14 .. 


75 


xxix. 5 . 


cf. 152 bis 


Ixvi. 22 . . . 


. 76 


xxix. 16 


. . .18 


Ixvi. 23 . 


. 76 


xxxv. 3 . 


. . cf. 49 


Ixvi. 24 . 


. 76 


xxxv. 5 . 


cf. 49 


Jer. xxxix. (xxxii.) 6-9, 


cf. 49 


xxxv. 6 . 


cf. 50 


Ezek. xviii. 23 . 


cf. 23 


xxxv. 10 


.... .149 


xviii. 32 


cf. 23 


xl. 5 24, 


151, 152, cf. 152 


xxxiv. 16 . 


cf. 117 


xl. 6 .24 


, cf. 151 bis, 152 


xxxvii. 1-14 . 


. 69 


xl. 15 . 


cf. 152 bis 


xxxvii. 3 


73 74 


xiii. 4 


cf. 152 


xxxvii. ii 


7i> 73 


xliv. 20 . 


. .. cf. 8 


xxxvii. 14 


74 


1. 6 


* .. cf. 49 


Dan. iii. 21 


cf. 150 


Ii. 9 


. .. . 6 5 


vii. 13 . 


cf. 53 


liii. i . 


cf. 152 






liii. 7 


. 49 


Book of Enoch 61, 5 . 


cf. 76 


NEW TESTAMENT 


Matt. i. 23 


cf. 48 


Matt. xvii. 3-8 . 


cf. 143 


iv. 4 


64, cf. 157 


xix. 12 . . 66, 


cf. 157 


V. 10 


. 99 


xix. 17 . . 


23 


v. 26 


cf. 102 


xix. 19 . 


cf. 23 


v. 28 


35 


xix. 26 . 


. 148 


v. 45 


. . . 64 


xix. 28 . 


cf. 87 


viii. 12 . 


. . cf. 87 bis 


xx. 1-16 


Cf. 21 


ix. 4 


35 


xxii. ii . . . cf. 66, 87 


ix. 17 


cf. 107 


xxii. 13 . 


cf.8; 


x 7 


. 80 


xxii. 21 . 


cf- 55 


x. 28 . 


. cf. 84, 85 ter, 


xxii. 23-28 


cf.88 




86 bis, 87 


xxii. 23-33 


cf. 2 


x. 29 . 


cf. 86 


xxii. 29 . 


cf.88 


x. 31 . 


.31, c f . 86 


xxii. 30 . .159, cf. 


158^;- 


x. 39 . 


cf. 87 


xxii. 37, 39 . 


cf. 23 


xi. 24 


. . . So 


xxiii. 27 . f . . 


cf.47 


xiii. 10 . 


.. -79 


xxiii. 37 . 


cf.65 


xiii. ii, 13 


. 79 


xxiv. 2 . . . 


cf-53 


xiii. 14 . 


. . . cf. 79 


xxiv. 3 . 


cf . 53 


xiii. 18-23 


. . cf. 79 


xxiv. 5-31 . . , 


cf-53 


xiii. 34 . 


. 79, cf. 79 


xxiv. 24 . . . - 


Cf. 5 2 


xv. 14 . 


cf. 8 


xxiv. 32 . . . 


cf. 54 



INDEX 


199 


Matt. xxiv. 36 


PAGE 

. . cf. 52 


John vi. 52, 56 


PAGE 

- , cf 89 

f Q A 


xxv. 46 . 


cf. 86 


vi. 60 . 


cf. 89 


xxvi. 15 
xxvi. 38 . 


cf. 49 
cf. 44 


vi. 63 


. 89 ter, 90, cf. 
89, 90 ter, 127 


xxvi. 67 . 
xxvii. 9 . 


cf. 49 
cf. 49 


x. 43 . 
xi. 1-18 


cf. 67 
. cf. 135 


xxvii. 34 


cf. 49 


xi. 17 . 


cf. 135 bls 


xxvii. 35 


cf 49 


xi 39 . 


.cf. 135 ter 


xxvii. 39 


cf. 49 


xi. 44 . 


.cf. 135 bis 


Mark xvi. 19 


. cf. 128 


xiv 2 . 


cf. ioo 


Luke v. 31 
xiii. 6 9 


. 23 

cf. 80 


XV. I . 

xix. 37 . 


cf. 65 
. 63, cf. 128 


xiv. 14. . 
xv. 4-6 . 


. 80 
cf. 81 


xx. 29 . 

Acts i. 1 1 . 


cf. 84 
cf. 55, 128 


xvi. 23-26 


cf 40 


iii. 19-21 


?! 


xviii 1-8 


cf. 79 


iii 21 


. 58 


xviii. 9 . 


79 


vi. 15 . 


. cf. 143 


xix. 10 . 


.23, cf. 81 


vii. 56 . 


cf. 128 


xx. 36 . 


. 88, 89, cf. ic2 


vii. 59 . 


. cf. 143 




88 




. cf. 143 


xx. 37 . 
xxi. 6 . 


cf. 53 


ix. 15 


. 57 


xxi. 7 . 


. . cf. 53 


xv. 16 . 


cf. 25 


xxi. 8-28 


. - cf. 53 


xvii. 32 


cf. 95 


xxi. 20 . 


cf. 53 


xxii. 29, 30 


cf. 94 


xxi. 24 . 


53 


xxiii. 6 . 


. 94, cf. 94 


xxi. 25-28 


53 


xxvi. 22 


cf. 94 


xxi. 25 . 


. . cf 52 


xxvi. 23 


cf. 95 


xxi. 28 . 


cf. 54 


Rom. i. 25 


cf. 64 


xxi. 31 . 


54 


ii. 25, 27 


cf. 94 


xxi 36 . 
xxiv. 26 


. . 54 
. . cf. 94 


ii. 28, 29 
iv. II . 


. 65 
cf. 46 


xxiv. 39, 40 
John i. 3 . 


cf. 49 
. - cf. 13 


iv. 1 6 . 

V. 20 


cf. 46 
cf. 82, 117 


i 9 


cf. 106, 152 


V. 21 


. I !/ 


i. 14 


160, cf. 15, 


vi 3 4. 


. no 








90, 91 


vi. 5 


I !7 


ii. 21 


. 44, cf. 44 


vi. 6 


115 ter 


iii. 19 . 


44 


vi. 8 


. . . cf. 115 


v. 15 


... 9i 


vi. ii 


. . . "5 


v. 24 . 


. 90 


vi. 12, 13 


. 115 








cf. 148 


vi 29 . 


! cf 84 


vi. 19-23 


. cf. 116 


vi. 31 


cf. 90 


vii. 17 . 


cf. 114 bis 


vi. 38 . 


- 83 


vii. 18 . 


cf. 24 


vi. 39 . 


. 83, 87, cf. 83 


vii. 23 . 


cf. 113, 130 


vi 40 


. . . 83 


viii. i 


cf. 39 


vi. 51 


. cf. 64, 90 


viii. 2 


.113, cf. \\\ter 



200 INDEX 



Rom. viii. 3 


TAGE 

114, cf. 39 


PAGE 

i Cor. xv. 40 . . cf. 133 


viii. 6, 7 


cf. 114 


xv. 41 . 


. 131 


viii. 8 . 


24, Cf. 112 


xv. 42-44 


. 134 


viii. 9 




XV A2, 




viii. 10 . 


Cf. 112 


xv. 42, 43 


. cf. 135 


viii. ii . 


T T -7 


VV A 1 




vin. 12, 13 


. 113 


AV. 4 j 
xv 44 . 


cf. 135 
135 bis, 137, 138, 


viii. 17, 18 


98 




I39,cf.i36sexiens, 


ix. ii 


cf . 63 




137 ter, 138, 139, 


ix. 20 


. 18 




I Czt 


xii. i 


. cf. 118 


xv. 45 . 


\Tflquatcr, iifibis, 


xiv. 10 . 
I Cor. i. 27 


. cf 154 
. . 148 




cf. 123, 128, 136, 
137 


ii. 9 


. . 64 


xv. 46 . 


. 137, 138 bis 


ii 14 


. . cf. 52 


xv. 47 . 


. 122, 138 


iii. 16 


cf. 107 


xv. 48 . 


. 123 


iii. 19 . 


. cf. 8 


xv. 49 . 


124, 125, cf. 125 


iii. 22 




XV ^O 


_ _ o o r T ^/r 7 


vi. 15 . 


. 24 




1 1 Oj J rfijj C//J ; 1 \J C/ZSj 

127, 129, 130, cf. 


vi. 19 . 


cf. 24 




126, 127 bis, 129 


vi. 20 


. 39, cf. 24 


xv. 51, 52 


. 101 


vii. 31 . 


. 13, cf. 65, 76 


xv. 51 . 


cf. 101 


ix. 10 . 


cf. 151 


xv. 52 . 


130, 147 


X. II 


cf. 67 


xv. 53, 54 


cf. 127 bis 


xi. 19 . 


cf. 96, 161 


xv. 53 


101, 130, 140, cf. 


xii. 23 . 


. . . 23 




130 bis, 140, 147 


xv. 3, 4 . 


Cf. 120 




bis, 154 


XV. I 2-1 8 


. 119 


xv. 55, 56 


. 129 


XV. 12 . 


46 


xv. 55 


. 117, 140 


xv. 14 . 


cf. 46 


2 Cor. i. 8 . 


121, Cf. 121 


xv, 19 . 


cf. 59 


i. 22 


. cf. 139 






ii. 10 




XV 22 . 


. I2O 


iv. 6 


. Ci IOO 

. 1 06 


xv. 23 . 


... 120 


iv. 7 


1 8, cf. 106 


XV. 26 . 


cf. 130 


iv. 10 . 


107, cf. 107 


xv. 29 . 


cf. 121 bis 


iv. ii 


107 ter, 1 08, cf. 


xv. 30 . 


. 121 




1 08 bis 






\\T T A 


n 


xv. 32 . 


126, cf. 121 


1 V. JLZJ. . 

iv. 16 


96, 98, cf. 39, 96 


xv. 34 . 


cf. 91 




bis,t)*j guinq^t^ens, 


xv. 35 


122, cf. 131 




98,99 bis, 105, 106 


xv. 36 . 


131, cf. 131 


iv. 17, 18 


. 97 


xv. 37, 38 


. 131 


iv. 17 


cf. 98 


xv. 37 . 


. 131 bis 


V. I 


. 99, loo, cf. loo 


xv. 38 . 


. 132 


v. 2, 3 . 


. IOO 


xv. 39 . 


. 133 ter 


V. 2, 4 . 


cf. 101 


xv. 40, 41 


. 123 


V. 2 


cf. 104 bis 



INDEX 



201 



2 Cor. v. 3, 


PAGE 

4 . . cf. 102 


Col. iii. i, 2 


PAGE 


V 3 


. 104 


iii. 3 


- 56 


v. 4 


IO2, 139, cf. 25, 


iii. 9 


cf. 91 




103 bis, 140 bis 


I Thess. i. 9, 10 


. 58 


V C 


. cf. 129 bis, 139 


ii. 19 


. . 58 


v. 6, 7 . 


. 104 


iii. 13 . 


. . 58 


v. 6 


. 105 


iv. 4 


39 


v. 7 


cf. 105 bis 


iv. 13-18 


cf. 147 


v. 8 


. 105 


iv. 13 


cf. 58 


v. 9, 10 . 


. 105 


iv. 14-17 


. 58 


v. 10 


. 105, 106, 154 


iv. 15-17 


J) 

. 100 


vii. 5 


. 98, 99 


iv. 16 . 


59 ter 


xi 14 


cf IA1 






xii. 2 


. cf. 143 


v. 23 . 


59 
lifter 






2 Thess. ii. 1-7 . 


. 60 


Gal. i. 1 6 . 


. cf. 128 


ii. 8-10 . 


. 60 


iii. 27 


cf 8, 47, 65, 145 


i Tim. i. 19 


cf. 59 


v. 5 


56, cf. 139 


ii. 5 


128, cf. 159 


v. 17 . 


. 24 


ii. 7 


57 


v. 19 


cf. 1 10 


vi. 14, 15 


57 


V. 21 


cf. 125 


2 Tim. i. 15 


cf. 59 


vi. 9 . 


57 bis 


i. 18 . 


57 


vi. 17 . 


. 24 


Heb. iv. 13 


cf. 9 


Eph. iii. 16, 


17 .96 


James ii. 23 


. f. 4 6 


iii. 17 . 


. 96, 97 


i John iii. 2 


. 56 


iv. 22-24 


cf. 1 08 bis 


Rev. i. 18 . 


. cf. 118 


iv. 22, 24 


cf. in 


ii. 7 


cf. 87 


iv. 22 . 


1 10, cf. 47, log bis, 


iii. 4 


cf. 66 




iio, in quater, 


iii. 5 


cf. 66 




124. 125, 126 


vi. 9, 10 


cf. 61 


iv. 23, 24 


cf. 97 


vi. 9 


cf. 92 


iv. 24 


124, cf. 109 


vii. 17 . 


IAQ 


iv. 25-32 


. no 


xii. 6 . 


cf. 55 


vi. 11-17 


. cf. 8 


xiv. 4 


cf. 66 


vi. 12 


cf. 55 


xv. 6, 7 . 


cf. 61 


Phil. ii. 6 . 


. 15 


xvii. 12 . 


. cf. 60, 6 1 


iii. n, 12 


. 57 


xviii. 9, 10 


cf. 55 


iii. 12 . 


. 157 


xix. 13 . 




iii. 13, 14 


J 1 

- 57 


xix. 20 . 


cf. 61 


iii. 20 . 


. cf. 118 


xx. 2, 3 . 


cf. 61 


iii. 21 


. 118, 143 


xx. 4 . 


cf. 61 


Col. i. 21 . 


. cf. 55 


XX. 10 . 


cf. 61, 149 


ii. ii 


cf. 18 


XX. 12 . 


cf. 61 


ii. 12 


- cf. 55 


xxi. 4 


149 bis 


ii. 13 . 


55 


xxi. 9 


cf. 159 


ii. 20 


55> H4 







202 INDEX 



OTHER AUTHORS 

PAGE I AGE 

Epicurus (Usener, No. 336) 2 Tertullian, De Anima, 51 

Plato, Phaedr., c. 24, p. 245 7 cf. 103 

Seneca, r Froadcs, 397 . 2, 8 ,, De Came Christ i cf. 6 

Tertullian, De A nim a cf. 7, ,, Adv. Marcionem: 

Il(?) i. ii. . . cf. 32 

,, ,, 5 ft". cf. 40 ii. iii. . . .cf 6 
27 . cf. 109 



INDEX OF LATIN WORDS 



Absum : absit ut, 22 n. 8 

ac si, 60 n. i, 141 n. 7 

adhuc, 26 n. 2, 35 n. 5, 62 n. 2, 

147 n. I 

admitto, 45 n 4 
aduocatio, 65 n. 3 
aemulns, 140 n. 7 
aequus : ex aequo, 127 n. i 
alienus, 107 n. i 
aliquis, 6 n. 5, 7 n. 7 
alius ab, 8 n. 3 
alterutrum, no n. 3, in n. i 
an (double), 33 n. 3 
angclifico, 64 n. i 
animalis, 52 n. 3 
ante, 136 n. 2 
antisto, 86 n. 3, 156 n. I 
aries, 11 n. 7 
attinet omitted, 5 n. i 

caedo, 141 n. 3 
caelestis,~6^. n. 4 
cano, 75 n. i 
capax, 32 n. i 
carina, 155 n. i 
cauillor, 52 n. i, 85 n. i 
ceterus : de cetera, 94 n. 3 
choicus, 122 n. 4 
circa, 59 n. i 
citra, 95 n. i, 121 n 4 
commendo, 14 n. i, 93 n. 4 
communico, 38 n. 7 
compete, 116 n. i, 136 n. 4 
conceptiuus, 97 n i 
conclusio, 53 n. i 
condimentum, 67 n. 3 
conditio, 26 n. 4, 30 n. 4, 64 n. 3 
configure, 73 n. i 



consecro, 35 n. 2 
consecutio, 134 n. 3 
contrarius : e contrario, 27 n. 2, 

144 n. 3 

corpulentia, 40 n. 2 
credo, 26 n. 3, in n. 4 
cum (causal), 50 n. i 

de, 16 n. 4, 30 n 9, 31 n. 4, 31 

n- 5, 3 1 n - 7 
decerpo, 42 n. i 
dedico, 157 n. 3 
deficio, 127 n. 2 
dehauno, 27 n 4 
deprehendo, 101 n. 4 
destinatio, 33 n 4 
detergeo, 44 n. I 
detexo, 106 n. 2 
dignus, 54 n. 2 
discutio, 47 n. 2 
dispungo, 34 n. 4, 144 n. 2, 150 

n. 4 

dissipo, 51 n. 2 
^o, 41 n. i 
dubito, 30 n. 2 

ebrius, 38 n. 2 
educatus, 154 n. i 
Eleazarus, 40 n. 6 
enim, in n. 3 
erogo, 22 n. i 
et ("and yet"), 150 n. 3 
ex, 137 n. 2 
excudo, 15 n. 4 
excuso, 157 n. 5 
expono, no n. i, 124 n. 2 
expungo, 100 n. 2 
extraneus, 40 n. i 



203 



204 



INDEX 



habeo, 55 n. i, 66 n. 3, 72 n 2, 
88 n. 4,95 n. 2, 97 n. 5, 9811. 
2, 103 n. 5 

hactenus, 16 n. 3, 149 n. 2, 155 
n. 6 

hinc, 33 n. i 

iactito, 45 n. i 

idoneus, 27 n. 5, 32 n. 2 

impingo, 108 n. 2 

in (c. ace.), 29 n. 6, 93 n. 5 ; 

(c. abl.), 57 n. 2, 93 n. 2, 157 

n. 4 

incolo (i conj.), 66 n. i 
incredulus, 88 n. 2 
induo, 63 n. 2, cf. in n. 5 
infirmus, 26 n. 8 
infulcio, 104 n. i 
infusco, 23 n. 3 
ingenium, 43 n. i 
tw#m>, 83 n. i, io8n. i, 11511.4 
inlumino, 90 n. 3 
instar : ad instar, 80 n. i 
instrumentum, 93 n. 6 
intentio, 75 n. 4 
inter ficio, 28 n. 3 
inter struo, 9 n. 2 
inuicem, in n. 2 
iste ille, 6 n. 6, = hie, 32 n. 5 

lapsus, 153 n. 2 
libidinosus, 78 n. i 
libido, 156 n. 3 

macellum, 156 n. 2 
manifestus, 75 n. 2 
medius : in medio, 47 n. i 
ministerium, 37 n. i 
mors, 28 n. 4, 37 n. 3 

nato, ii n. 2 
ne quoque, 18 n. 2 
nisi forte, 154 n. 5 
nomen : nomine, 39 n. i, 68 n. 
4, 72 n. 5, 114 n. 2, 126 n. i 
non, 8 n. 5 
nubilus, 38 n. I, 50 n. 3, 69 



obduco, 4 n. i 

obtundo, obtunsio, 146 n. 2 

offusco (etc.), 104 n. 4 

operatio, 12 n, 3 

opertus, 87 n. i 

opinor, 72 n. 7 

optimus, no n. 4 

pareo, 34 n. 3 

pario (i conj.), 138 n. i 

peculiaris, 30 n. 7 

perditus, 82 n. i 

persuadeo, 51 n. 5 

om>, 96 n. 3, 141 n. 5 

possum, 109 n. 2, 142 n. i 

osf, 12 n. 6, 150 n. i 

potaculum, ii n. i 

poto, 161 n. 7 

praeconium, 25 n. i, 46 n. 3, 

95 n. 3 

praeiudico, 138 n. 3 
praestruo, 154 n. 3 
praesum, 32 n. 4 
praetimeo, 86 n. i 
prior, 62 n. 4 
prodigo, 27 n. 3 
prouoco, 12 n. i 
pulso, 2 n. 3 
^wfws a&, 50 n. 2 
pusillitas, 14 n. 3 



: quale est, 145 n. i 
quamquam, 44 n. 2, 45 n. 3 
quanti (plur.), 102 n. 2 
quasso, ii n. 8 
quatenus, 156 n. 5 
quatio, 71 n. 3 
^wza, 56 n. i 
quocumque, 27 n. 4 
W0d, 10 n. 3, 26 n. 7, 59 n. 2, 
140 n. 4 

recorporatio, 72 n. 8 
recorporo, 76 n. i 
redanimatio, 72 n. 9, 92 n. i 
redanimo, 30 n. 5, 76 n. i 
redintegrator, 147 n. 2 
religiosus, 77 n. 5 



INDEX 



205 



repraesentatio, 34 n. 2, 41 n. 4, 

54 n. 3, 56 n. 3 
repraesento, 3 n. i, 40 n. 3, 

160 n. 2 

requietus, 77 n. 3 
resigno, 94 n. 2 
respiratio, 93 n. 5 
respiro, 72 n. 4 
respuo, 88 n. i 
resuscitator, 30 n. i 
retexo, 22 n. 3, 136 n. i 
retractatus, 6 n. 4 
reuincibilis, 161 n. 2 
reuinco, 128 n. 2 
reuoluo, 28 n. 7 

sacramentum, 22 n. 5, 61 n. 4 

sacrilegus, 103 n. 2 

sagino, 21 n. 3 

salus, 150 n. 2 

sa/is, 69 n. 5 

scriptura, 42 n. 5 

.S : SMZ, 51 n. 7 

securus, 31 n. 7 

sed, 32 n. 3, 86 n. 2, 92 n. 2, 

154 n. 4 

semel, 29 n 4, 31 n. 6, 144 n. 5 
sequester, 159 n. 3 
si = www,33n. 2, 70 n. i, see ac 
si quidem, 29 n. 2, 30 n 6, 

100 n. i 

similitude, 73 n. 2 
sz /t o, 26 n. I, 69 n. 2, 161 n. 6 
stabulum, 153 n. 8 



sterna, 6 1 n. i 

s^7ws, 7 n. i, 24 n. 2, 52 u. 5, 

1 60 n. 3 
struo, 157 n. 6 
succido, 143 n. 3, 158 n. 3 
su/ficio, 156 n. 4 
suffundo, 157 n. i 
suggestus, 97 n. 4, 112 n. i, 

133 n - i 
swm : 0s c. iufin., 7 n. 5, 38 n. 

6, 157 n. 7 

super quam supra, 121 n. 3 
superbia, 132 n. 2 
superduco, 160 n. 4 
suspiro, 52 n. 6 
swws : <# SMO, 41 n. 3 

torqueo, 95 n. 4, 155 n. 4 
totus : in totum, 141 n. 4, 142 

n- 3 
transgressio, 124 n. i 

uacatio, 155 n. 8 

uaco, 40 n. 2, 61 n. 3 ; uacuisset, 

23 n. 2 

ualentia, 70 n. 4 
uernus : uerna, 28 n. 6 
uerus : inuero, 26 n. 10, 47 n. i 
uiscera, 73 n. 4 
usque quaque, 90 n 2 
ut, 64 n. 2 ; g M*, 109 n. 3 
utrumne an, 19 n. 3, 106 n. i, 

n- 3 



NOTES ON THE TEXT 

: also pp. 3 n. 5 ; 4 n. 2; 6 n. 3; 9 n. 3 ; 13 n. 
2; 21 n. 5; 25 n. 2; 26 n. i ; 27 n. 3 ; 33 n. 4; 38 n. 3 ; 40 n. 6; 
48 n. 2 ; 53 n. I ; 56 n. 2 ; 63 n. I ; 65 n. I ; 70 n. 2 ; 70 n 3 ; 73 
n. 6 ; 74 n. I ; 75 n. 5 ; 75 n. 6 ; 75 n. 7 ; 77 n. 4 ; So n. 3 ; 84 n. I ; 
85 n. 2; 87 n. i; 87 n. 2; 92 n. 3 ; 930. i ; 93 n. 3; 97 n. 3; 97 
n. 6; 99 n. I ; 99 n. 3 ; ror n. I ; 101 n. 2 ; 101 n. 3 ; in n. 3 ; 
113 n. 3 ; 114 n. I ; 115 n. 3; 117 n. I ; 122 n. 2 ; 122 n. 3 ; 130 
n. I ; 131 n. 2 ; 132 n. i ; 138 n. 3 ; 140 n. 3; 141 n. I ; 151 n. 3 ; 
160 n. i ; 161 n. 2. 



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