The Conflict of Religions in the Early Roman Empire - LightNovelsOnl.com
You're reading novel online at LightNovelsOnl.com. Please use the follow button to get notifications about your favorite novels and its latest chapters so you can come back anytime and won't miss anything.
[40] vi, 72.
[41] vi, 73. Cf. the Marcionite view; cf. Tert. _adv. Marc._ iii, 11; iv, 21; v, 19, _cuius ingeniis tam longe abest veritas nostra ut ...
Christum ex v.u.l.v.a virginis natum non erubescat, ridentibus philosophis et haereticis et ethnicis ipsis_. See also _de carne Christi_, 4, 5, where he strikes a higher note; Christ loved man, born as man is, and descended for him.
[42] vi, 75. Cf. Tert. _de carne Christi_, 9, _adeo nec humanae honestatis corpus fuit; adv. Jud._ 14, _ne aspectu quidem honestus_.
[43] vi, 78. Cf. Tert. _adv. Marc._ iii, i, _atquin nihil putem a deo subitum quia nihil a deo non dispositum_.
[44] vii, 13, _skataophagein_. Origen's reply is absurd--_hina gar ka doxe hoti hesthein, hos soma phoron ho Iesous hesthein_. So also said Clement (_Strom._ vi, 71). Valentinus had another theory no better, _Strom._ iii. 59. Marcion, Tertullian says (_adv. Marc._ iii, 10), called the flesh _terrenam et stercoribus infusam_. They are all filled with the same contempt for matter--not Tertullian, however.
[45] i, 69.
[46] i, 54.
[47] i, 12.
[48] ii, 23, 24.
[49] ii, 34.
[50] ii, 37.
[51] ii, 66, 67. Tertullian meets this in _Apol._ 21. _Nam nec ille se in vulgus eduxit ne impii errore liberarcntur, ut et fides, non mediocri praemio destinata, difficultate constaret_.
[52] ii, 68,
[53] viii, 39.
[54] viii, 41.
[55] v, 65.
[56] vi, 34. Cf. a curious pa.s.sage of Clem. Alex. _Protr._ 114, _outos ten dusin eis anatolen metegagen ka tn thanaton eis zoen anestaursen exarpasas de tes apoleias tn anthropon prosekremasen aitheri_, and so forth. Cf. Tert. _adv. Valent._ 20, who suggests that the Valentinians had "nut-trees in the sky"--it is a book in which he allows himself a good deal of gaiety and free quotation.
[57] i, 28.
[58] M. Aurelius, i, 6, "From Diognetus I learnt not to give credit to what was said by miracle-workers and jugglers (_goeton_) about incantations and the sending away of daemons and such things." Cf.
Tertullian, _adv. Marc._ iii, 2-4, on inadequacy of proof from miracles alone, without that from prophecy; also _de Anima_, 57, on these conjurers, where he remarks, _nec magnum illi exteriores oculos circ.u.mscribere, an interiorem mentis aciem excalcare perfacile est_.
See also _Apol._ 22, 23.
[59] i, 68.
[60] vii, 9.
[61] iii, 36.
[62] vi, 16. Cf. Plato, _Laws_, v, 12, p. 743 A.
[63] vi, 17-19; _Phaedrus_, 247 C.
[64] vi, 42.
[65] vii, 32; cf. Min. Felix, 11, 9.
[66] iv, 11.
[67] vi, 8.
[68] vi, 47. Cf. Plato, _Timaeus_ (last words), 92 C, _eis ourans ode monogenes on_.
[69] v, 14.
[70] v, 14.
[71] vii, 34.
[72] viii, 49.
[73] viii. 48.
[74] iii, 14.
[75] v, 59.
[76] iii, 12.
[77] vi, II.
[78] iii, 9. Tertullian speaks in a somewhat similar way of heretics, especially of the Gnostics: _de praescriptione haeret_. c. 42.
[79] vii, 68.
[80] v, 25.
[81] viii, 53, 58.
[82] vii, 68.
[83] vii, 2.
[84] Cf. v, 34, 35.
[85] viii, ii. Cf. Tert. _adv. Prax._ 3, where it is argued that G.o.d's monarchy is not impaired _tot angelorum numero_, nor by the _oikonomia_ of the Trinity.
[86] v, 41.
[87] v, 41.
