AND EFFECTS OF PATIENCE.
So amply sufficient a Depositary of patience is God. If it be a wrong which you deposit in His care. He is an Avenger; if a loss, He is a Restorer; if pain. He is a Healer; if death. He is a Reviver. What honour is granted to Patience, to have God as her Debtor! And not without reason: for she keeps all His decrees; she has to do with all His mandates. She fortifies faith; is the pilot of peace; assists charity; establishes hu- mility; waits long for repentance; sets her seal on confession; rules the flesh; preserves the spirit; bridles the tongue; restrains the hand; tramples temptations under foot; drives away scandals; gives their crowning grace to martyrdoms; consoles the poor; teaches the rich moderation; overstrains not the weak; exhausts not the strong; is the delight of the believer; invites the Gentile; commends the servant to his lord, and his lord to God; adorns the woman; makes the man approved; is loved in childhood, praised in youth, looked up to in age; is beauteous in either sex, in every time of life. Come, now, see whether'* we have a general idea of her mien and habit. Her countenance is tranquil and peaceful; her brow serene,'' contracted by no wrinkle of sad- ness or of anger; her eyebrows evenly relaxed "Compare Ps. ii. 4.
"Compare Ps. ii. 4.
«- i. e. with rage and disappointment.
'4 Operarius.
'5 See 2 Tim. iv. 8. 'I'here is no authority lor tiiis statement dl Tcrtullian's in Scripture. |It is his inference rather.]
■''Si. This is Oehler's readiuK, who takes "si" to be — " ao." But perhaps "sis" (— " si vis"), which is Vr. Junius' correction, is better: " Come, now, let us, if you please, 4;iv': a general sketch. of her mien and habit." \ '7 Pura; perhaps " smooth."
ELUCIDATIONS.
ELUCIDATIONS.
in gladsome wise, with eyes downcast in hu- mility, not in unhappiness; her mouth sealed with the honourable mark of silence; her hue such as theirs who are without care and with- out guilt; the motion of her head frequent against the devil, and her laugh threatening; ' her clothing, moreover, about her bosom white and well fitted to her person, as being neither inflated nor disturbed. For Patience sits on the throne of that calmest and gentlest Spirit, who is not found in the roll of the whirlwind, nor in the leaden hue of the cloud, but is of soft serenity, open and simple, whom Elias saw at his third essay. ^ For where God is, there too is His foster-child, namely Patience. When God's Spirit descends, then Patience accompanies Him indivisibly. If we do not give admission to her together with the Spirit, will (He) ahvays tarry with us? Nay, I know not whether He would remain any longer. Without His companion and handmaid, He must of necessity be straitened in every place and at every time. Whatever blow His enemy may inflict He will be unable to endure alone, being without the instru- mental means of enduring.
CHAP. XVI.— THE PATIENCE OF THE HEATHEN VERY DIFFERENT FROM CHRISTIAN PATIENCE. THEIRS DOOMED TO PERDITION. OURS DES- TINED TO SALVATION.
This is the rule, this the discipline, these ' Compare with this singular feature, Isa. xxxvii. 22.
•i. e., as Rigaltius (referred to by Oehler), explains, after the two visions of angels who appeared to him and said, " Arise and «*!." See I Kings xii. 4-13. [It was X)i\t. fourth., but our author the works of patience which is heavenly and true; that is, of Christian patience, not false and disgraceful, like as is that patience of the nations of the earth. For in order that in this also the devil might rival the Lord, he has as it were quite on a par (except that the very diversity of evil and good is exactly on a par with their magnitude 3) taught his dis- ciplcs also a patience of his own; that, I mean, which, making husbands venal for dowry, and teaching them to trade in panderings, makes them subject to the power of their wives; which, with feigned affection, undergoes every toil of forced complaisance,* with a view to ensnaring the childless; ^ which makes the slaves of the belly ^ submit to contumelious patronage, in the subjection of their liberty to their gullet. Such pursuits of patience the Gentiles are acquainted with; and they eagerly seize a name of so great goodness to apply it to foul practises: patient they live of rivals, and of the rich, and of such as give them in- ' vitations; impatient of God alone. But let their own and their leader's patience look to itself — a patietice which the subterraneous fire awaits! Let us, on the other hand, love the patience of God, the patience of Christ; let us repay to Him the patience which He has paid down for us! Let us offer to Jlitn the patience of the spirit, the patience of the flesh, believing as we do in the resurrection of flesh and spirit.
having mentioned two, inadvertently calls it the third, referring to the "still small voice," in which Elijah saw His manifestation.]
3 One is finite, the other infinite.
4 Obsequii.
5 And thus getting a place in their wills.
^i. e. professional " diners out." Comp. Phil. iii. 19.
ELUCIDATIONS.
I.
(Unless patience sit by his side, cap. i. p. 707.)
Let me quote words which, many years ago, struck me forcibly, and which I trust, have been blest to my soul; for which reason, I must be allowed, here, to thank their author, the learned and fearless Dean Burgon, of Chichester. In his invaluable Commentary on the Gospel, which while it abounds in the fruits of a varied erudition, aims only to be practically useful, this pious scholar remarks: " To Faith must be added Fatietice, the ' patient waiting for God,' if we would escape the snare which Satan spread, no less for the Holy One {i.e. in the Temp, upon the Pinnacle) than for the Israelites at Massah. And this is perhaps the reason of the remarkable prominence given to the grace of Patience, both by our Lord and His Apostles; a circumstance, as it may be thought, which has not altogether attracted the 7l8 ELUCIDATIONS.
7l8 ELUCIDATIONS.
att£7itlon which it deserves." He then cites examples;' but a reference to any good con- cordance will strikingly exemplify the admirable comment of this " godly and well-learned man." See his comments on St. Matt. iv. 7. and St. Luke xxi. 19.
(Under their chin, cap. iv. p. 709.)
The reference in the note to Paris, as represented by Virgil and in ancient sculpture, seems somewhat to the point* " Et nunc ille Paris, cum semiviro comitatu. Maeonia mentum mitra crinemq, madentem, Subnixus, etc."
He had just spoken of \\\e piletis as a " Cap of freedom," but there was another form of pilcus which was just the reverse and was probably tied by fimbriie, under the chin, denoting a low order of slaves, effeminate men, perhaps spado7ies. Now, the Phrygian bonnet to, wnich Virgil refers, is introduced by him to complete the reproach of his contemptuous expression (semiviro comitatu) just before. So, our author — " not only from men, i.e. men so degraded as to wear this badge of extreme servitude, but even from cattle, etc Shall these mean creatures outdo us in obedience and patience?"
III.
(The world's misusage, cap. xiii. p. 716.)
The Reverend Clergy who may read this note will forgive a brother, who begins to be in respect of years, like "'Paul the aged," for remarking, that the reading of the Ante- Nicenc Fathers o{X.tn\^^^%\v\vc\.X.o sigh — "Such were they from whom we have received all that makes life tolerable, but how intolerable it was for them: are we, i?ideed, such as they would have considered Christians?'' God be praised for His mercy and forbearance in our days; but, still it is true, that "we have need of patience." Is not much of all that we regard as "the world's misusage," the gracious hand of the Master upon us, giving us something for the exercise of that Patience, by which He forms us into His own image? (Heb. xii. 3.) Impatience of obscurity, of poverty, of ingratitude, of misrepresentation, of "the slings and arrows" of slander and abuse, is a revolt against that indispensable dis- cipline of the Gospel which requires us to " endure afflictions " in some form or other. Who can complain when one thinks what it would have cost us to be Christians in Tertullian's time? The ambition of the Clergy is always rebellion against God, and " patient waiting " is its only remedy. One will find profitable reading on this subject in Massillon,^ de I'Atnbitiofi des Clercs: " Reposez-vous sur le Seigneur du soin de votre destinee: il saurabien accomplir, tout seul, les desseins qu'il a sur vous. Si votre elevation est son bon plaisir, elle sera aussi son ouvrage. Rendez-vous en digne seulement par la retraite, par la frayeur, par la fuite, par les sentiments vifs de votre indignite...c'est ainsi que les Chrysostome, les Gregoire, les Basil, les Augustin, furent donnes a I'Eglise."
• See — A Plain Commentary on the Four Gospels, intended chiefly for Devotional Reading. Oxford, 1834. Also (Vol. I. p. a8) Philadelphia, 1855.
s CEuvres, Tom. vi. pp. 133-5. Ed. Paris, 1824.
INDEXES TERTULLIAN.
PART FIRST. — APOLOGETIC.
INDEX OF SUBJECTS.
Amphitheatre, to be abhorred even by heathen, 87. Anaxagoras, his theory of mind, 192, A niseis, fallen, inventors of idolatry, 62; of astrology, 65. Archimedes' hydraulic organ, 193. Aristotle's theory of mind, 192. Arts, heathen, anticipated in the Old Testament, 97. Ass's head, charge of worshipping, refuted, 121. Astrology, invented by fallen angels, 65; allied to magic, 65. Augustine, St., influence of on the German Reformation, 3. Augustus, Emperor, refused divine honours, 44.
Baptism, renunciation in, 81; cus- Blasphemy, fear of, vain excuse for heathea customs, 69.
Caradoc, i>erhaps a Christian. 105, 108; his words quoted by Bede, Carpocrates, heresy of, its origin in the fable qf transmigration, 216.
Carthage, chuith of, a source of L.atin theology, 3.
Christ, His Nature and Divinity, 34; Incarnation, 35; Jews' unbe- lief in Him, 35; miracles of His Death and Resurrection, 35, 58; reality of His Person and works, 197; alone without sin, as being God, 221.
Christians, seek to be known as such, 17; vindicated by martyr- dom, 18; unjustly accused, 18, no; hatred of the name, 20; crimes imputed to, 21, 23, 24; protected by good rulers, 22, 57; heathen practices imputed to, 25; why refuse to sacrifice, 41; pray for the Emperor in martyrdom, 42; more loyal than heathen, 44; honour all men, 45; their number in the Em- pire, 45, 107; their worship, cused of public calamities, 47; value to the State, 49; more perfect morality, 50, 59; in life, not philosophy, 50, 59; chastity, 51; triumph in mar- tyrdom, 54, 59; surpassing the heathen in heroism, 55; their blood the seed of the Church, sacrifice to God only, 106; their persecutors Divinely punished, 106; their prayers answered, 107; their purity, 107; glory in the profession of Christ, 109; their illegal trial and punish- ment, no; persecuted only for the name of Christ, in; how known by their character, 112; the name not condemned by un- worthy disciples, nor by unjust laws, 113; defamed by rumour only, 114; absurdly accused of crime, 115; how wide-spread, 117; not a cause of calamity to the State, 117; alone possess absolute truth, 127.
Circumcision, a sign to distinguish Israel only before Christ, 154.
Circus, idolatrous in name and ori- gin, 83; combats in, evil cus- toms of, 86.
Consttalia, origin of, 82.
Covetousness, why allied to idolatry, Cross, adoration of, falsely im- puted to Christians, 31; sign ship of, retorted on the heathen, 122; typified by the "horns" of Joseph, 165, by Moses, 166, by the Brazen Serpent, and other types in the Old Testament, 166, by Elisha, and Isaac, 170.
Crown, laurel, idolatrous origin and not allowed in Holy Scripture, 98; military, idolatrous, 100; civil, unlawful for Christians, 102; heavenly only, for Chris- tians, 103.
Cyprian, St., influence of on the English Reformation, 3.
Death, contempt of. Christian and heathen, 126; heathen idea of in Horace, 177 (note), in Plato, 178 (note); Epicurean theory of, 221, 227; heresy of Menan- der regarding, 227; separation of soul and body, 228; a vio- lence to nature, 229.
Demons, power given to, 36; oiT- spring of fallen angels, 36; spiritual nature of, 36; decep- tions of, 37; subject to Chris- tians, 37; confess their true character, 38.
Departed, offerings for, 94, 103.
Dreams, an ecstasy of the soul, 223; prophetic, stories of, 224, 225,• how far inspired by God, 225; physical and mental causes of, Dress of heathen officials unlawful to Christians, 72; condemned by Christ, 73.
East, turning to, in worship, 31; not a worship of the Sun, 123.
Elymas the.Sorcerer, sin and pun- ishment of, 66.
Emperor, prayed for by Christians, 42; rules by God's appointment, 43; not divine, but subject to God, 43; true and false loyalty to, 44; how honoured by Chris- tians, 71.
Enoch, his prophecy of idolatry, 62. Eucharist, given after Baptism, 94.
TERTULLIAN: INDEX OF SUBJECTS.
Eve, her creation from Adam sym- bolizes the Church from Christ, Exorcism unavailing to theatre- goers, 90.
Feasts, idol, temptations to, 66; un- lawful to Christians, 68-70; of Emperors, involve idolatry, 70; private feasts lawful, 71.
Flowers, right use of taught by nature, 96.
Cod, the true object of Christian worship, 31; incomprehensible, 32; proved by His works, 32; how revealed in the Old Testa- ment, 32; His gifts perverted by man, 80; not known by phil- osophy, 130; immaterial, 133; governs the course of nature, 134; the only source of natural power, 146; acknowledged in various ways, 176.
Gods, heathen, human origin of, 26; their vile character, 28; absur- dities of their worship, 29, 39; witness to Christianity, 38; their worship a late invention, 40; cannot give blessings, 49; despised by heathen as well as by Christians, n8, iig, 120; Varro's threefold division of, 129; speculations of philos- ophers on, 131; cannot include the elements, 131; name not from verb of motion, 132; hea- venly bodies not gods, nor sub- ject to change, 134; attributes given by poets to heroes, 135; objects deified by different na- tions, 136; Roman, how classi- fied, 137; unworthy character of, 138; their number and of- fices, 139, 144; absurd fables of, how interpreted, 140, 141; examples of vice, 143, 14S; im- potent to help, 146.
Graves, how honoured by heathen and by Christians, 177.
Hades {apmi inferos), a place of happiness, 69; position of, 231; Christ's descent into, 231; abode of the soul from death to judg- ment, 233; two regions of, 233; souls do not come from thence, 234; not a sleep, but a disci- pline of the soul, 235.
Hercules, his unworthincss in fable, Hermogenes, his theory of the soul refuted, 191. liermotimus, story of, 223. [120. Homer, a contemner of the g<xls.
Idol, meaning of the won!, 62.
Idolatry, in wiiler sense includes all sin, 61; not confined to acts of worship, 62; origin of the name, 1,1; inchides idol-making, 63; renounced in Haptisni, 64; Christian law against, 76.
Idol-making, included in idolatry, 62-4; vain excuses for, 63; ex- cludes from the Ministry and Sacraments, 64; arts allied to, 64; unlawful for maintenance, Idols not to be named as gods, 73; oaths by, unlawful, 74; bless- ing by, a denial of God, 74; ac- knowledged by writing aS well as speech, 75; not found in the Incense, heathen, trade in unlawful to Christians,. 67.
Infanticide a heathen practice, 123.
Isaac a type of Christ, 165.
Jerome, St., his account of Tertul- lian, 5.
Jesus Christ, alone reigns over all nations, 151, 173; fulfils proph- ecies of Daniel, 15S, of Isaiah, 161, of the Psalms, 162; proph- ecies of His names in the Old Testament, 163; proved by His preaching and power, 164; typ- ified in Isaac and Joseph, 165, 170; types of His Passion and Burial, 166; foretold by Ezek- iel, 167; proved by the calling of the Gentiles, 168, by His birth in Bethlehem, i6g, by the destruction of Jerusalem, 169; His First and Second Advent prophesied, 172.
Jews, the chosen people, 34; their history a witness of Christ, 34; conquered through rejecting Him, 40; apostate through idol- atry, 151.
Joseph, his history the origin of the legend of Serapis, 136; a type of Christ, 165.
Judgment, Last, condemnation of heathen shows, 91.
Kneeling in public worship, when not allowed, 94, 103.
Law of Moses, developed from the law given to Adam, 152; un- written before Moses, 152; not necessary to righteousness, 153; abolished in C'hrist, 157.
Law, Roman, how unjust, 21; vain- ly enacted against Christians, 22; not enforced against lux- Liberty of conscience a human right, Literature, heathen, not to be taught by Christians, 66. [70.
Lord's Day, Christian observance of.
Magi, their offering and return anoth- er way a witness against idol- atry, 65.
Magical arts, subjugated by Chris- tian faith, 234.
Marcion, heretic, 7.
Martyr, story of a Christian, 93.
Martyrdom, a triumph over demons, 41; only entrance to I'aradise, Military service unlawful to Chris- pediment to Baptism, 100.
Munus (sacrifice to the dead), idol- atrous in origin and character, Oaths, heathen, refused by Chris- tians, 126.
Offices, public, how far lawful to Christians, 71.
Ouocoetes, calumny of, retorted on the heathen, 123.
Organ, hydraulic, invented by Ar- chimedes, 193.
Paradise, abode of martyrs only, 231.
Pentecost, Christian observance of, Philosophers, heathen, their specu- lations on the gods, 131, on the world, 133.
Philosophy, not a substitute for Christianity, 50; its failure in morals, 51; vain speculations on Divine things, 52; cannot teach the nature of the soul, 182; fal- lacies and conflicting schools, Plato, his idea of death and judg- ment, 178 (note); his argument for the incorporeal nature of Pleasure, how far lawful to Chris- tians, 79; not condemned by the wise, 80; how far renounced, Poets, mythic, why irreligious, 135.
Prayers of Christians, answers to, Prophecies fulfilled in Jesus Christ, of Daniel, 158, of Isaiah, 161-4. of David, 162.
Psammetichus,his methodof discern- ing primeval man, 116.
Pythagoras, his theory of transmi- gration originated in falsehood, 209; philosophically absurd, 210, 211; still more as taught by Empedocles (as a transmi- gration from animals), 212; con- trary to idea of justice, 213, 214; the origin of Simon Ma- gus' heresy, 215.
Resurrection of the body, arguments and analogies for, 53; a ground of Christian courage, 127.
Roman customs, licentiousness of, Sabbath, Jewish, not observed by Christians, 70; temporal only, 155; a figure of eternal rest, .Sacrifices, Jewish, temporal, and figures of spiritual, 156. .Samuel, his apparition a pretence, Satan, acknowledged as a demon, Saturn, fables of, 141; of humaa TERTULLIAN: INDEX OF SUBJECTS.
Schoolmasters, Christian, how temp- ted to idolatry. 66; not to teach heathen learning. 66.
Scriptures, Hebrew, translated in SeptUagint, 32; antiquity of, ^. 33, prophecies fuHillcd, 34; forbid what they do not allow, Senses, Plato's theory of as decept- ive, refuted, 195, 196; equal to and one with intellect, 199.
Scrapis, legend of, originated in his- tory of Joseph, 135.
Serpent, Brazen, why made, 63; an exception to law against image making, 76.
Scverus, Emperor, his clemency to Christians, 107.
Shows, heathen, idolatrous origin Simeon and Levi, types of persecu- tors of Christ, 165.
Simon Magus, sin and punishment of, 66; follower of theory of transmigration, 215; pretence of his disciples to magic, 234.
Sleep, a natural function, 221; philosophical theories of, un- founded, 221; an image of death and resurrection, 223.
Socrates, reason of his sacrifice to Esculapius, 51; wise in deny- ing heathen gods, 112, 119; his death not an e.xample of true philosophy, 181.
Sodom, destruction of, 48; apples Soul, the conscious witness to God, 176, 179, to Christian truth, 178, and against heathen living, 179, its nature revealed in Holy Scripture, 184; birth of, 184; corporeal, 184; this shown by the parable of the Rich Man and I,azarus, 187; philosophical objections refuted, 1 87: revealed to a Montanist sister, 188; the soul not originated from matter, 191, how related to the mind, 191; its supremacy over mind, 192; undivided, with various functions. 193; its vitality in the heart, 194; rational in na- ture, irrational only in sin, 194; has perception through the in- tellect and senses, 198; implies knowledge (instinct) as well as vitality, 199, illustrated, 200; one in nature, but subject to va- rious development and change, 201; defined, 202; heretical theories of its origin derived from Plato, 203; his theory of self-existence inconsistent, 204; existence of the soul before birth shown from physiology, 206, from Holy Scripture, 207: of one formation with the body, 208, 217; theories of transmi- gration refuted, 209-15; grows with growth of body, 218; cor- rupted by sin, 219, and the source of sin to the body, but not totally depraved, 220; re- generated by water and the Holy Spirit. 221; wholly separated from the body by death, 230; not unconscious in Hades, 235 Spirit, in the sense of breath (or life) identical with soul, igo.. but more probably the spirit of Ciod or of evil, coming upon the soul, not born with it. igr .Sunday (Lord's Day), its observance V_ not worship of the sun, 123.
Tertullian, birth and education of. Introauction, 3, 5; a Catholic theologian, 4, 56 (note); his subsequent heresy, 4; Jerome's account of him, 5; his learning. 7, 56; works concerning him, 8; chronology of his life and writ- ings, 8-11, 57; lostworksof, 12.
Theatres, their idolatry. 84, licen- tiousness, 86, evil customs, 89.
Trades ministering to idolatry, 67.
Traditions of worship, 94-5, 103; apostolic, authority for Chris- tian customs, 95, 104.
Transmigration, Pythagorean doc- trine of, an argument for the resurrection of the body, 53.
Valentinus, his theory of a trinity of nature refuted, 202. Varro, his classification of heathen gods, I2g, of Roman gods, 138.
Worship, Christian, description of, Zeno, his distinction between and matter, 133.
God TERTULLIAN.
PART FIRST. — APOLOGETIC.
INDEX OF TEXTS.
PACK ivii 153 vii. viii. xii. i-il xxxii. I xxxii. 4 xxxii. 6 xxxii. 23 xxxiii. 20 xvi.
cxxxix. 23.
Prov. ix. 10 xxiv. 12 TERTULLIAX: INDEX OF TEXTS.
PAGE PAGE PAGE PAGE Jer. ii. 10-13...170 xxxi. 20 75 xxxi. 27 Ezek. viii. 12- -ix.
68 xxxi.
95 Amos viii. 9 |.
PART SECOND. — ANTI-MARCION.
INDEX OF SUBJECTS.
Abraxas, Basilides' name for the Su- preme Deity, 649.
Angels, of human flesh, unborn, 328.
Anicetus at kome, 630.
Antichrist, the Man of Sin, 453, 463.
Antipas, martyr, 646.
Apelles, heretic, 257; origin of his heresy, 257; opinion on the Flesh of Christ, 653.
Apostles, how sent by Christ, 252; seeds of heresy noted by them, 259; martyrs, 64S.
Apostolic Churches, origin of, 252; the faith held in their commun- ion only. 253; succession in faith and bishops, 258, 260; hold Scripture as the basis of faith, 262; witness to the Apos- tles' teaching against heresies, Aquileia, church of, custom in re- citing the Creed, 584-5.
Aratus, Greek poet, 643.
Attributes of God, how related to His substance, 622.
Baptism, unavailing if there is no loss by sin, 293; for the dead, how understood, 449, 5S1; an- swer in, 582; falling away after, Basilides, heretic, 649.
Beginning, as applied to Creation, Blastus, Judaizer, 654.
Body, real in Christ as in man, 459, 467; dignity as God's work, 549, and as sheath of the soul, the shadow of God's soul, 550; her- etics confound it with the soul, 586; its present functions not essential, 592; not useless after this life, 592.
Bull, Bp., on Tertullian's orthodoxy, Cadaver, derivation of word, 558, Cainites, heresy of, 651.
Carpocrates, heresy of, 651.
Cataphrygians, heresies of, classi- fied, 654.
Census in Judea under Saturninus, Cerdo, heresy of, 653.
Cerinthus, follower of Carpocrates, Change not destruction, 588.
Cherubim on the mercy-seat, not idolatrous, 314. l59i' Children, the 1 hreeof the Captivity, Christ, His coming foretold, 322; not proved by miracles only, 322; His Incarnation worthy of God, implies incarnation, 334; types His fulfilment of prophecy, 351,, miracles typified» 356, 357; fore- told as Son of Man, 357, and in His teaching, 365-8; has attributes of the Creator, 366-8, as shown by His teaching and 411, by His transfiguration, 382-5, His reproof of Israel, love of children, 386, 477, note; mission of the Seventy, 387; His Sonship to the Creator shown by His thanksgiving for revelation to babes, 389, by His exposition of the Law, 390, 404, 407, by His Prayer, 391, by 412, by signs of His second com- ing, 4T4-17, by His Passion, 417-21, and Resurrection, 421- 3; His Passion the purpose of the Creator, 439; Head of man as created in God's image, 445; Image of the invisible God, 470; His session at the right hand when God, 608; calls Himself Son, 616; distinct from the Father as expected Messiah, 618; the Father's "Commis- sioner" ( Vicarius), 620; adores the Father, 622; a surname, 624; heresy of Abraxas con- cerning His Flesh, 650.
Christians, the third race, 643.
Church, keys given through S. Peter, 643.
Circus, martyrdoms in, 643.
Constantine as catechumen, 426,note.
Creation, a gradual work, 493; in- cludes all things, 494; from nothing, 502.
Creed, Apostles', substance of, 249; customs in reciting, 584-5.
Cruelty, apparent in both bodily and spiritual healing, 637.
Cuttle-fish, type of heretical deceit, Demiurge, fable of, 513-14, 643.
Disciples, called by Christ brethren, not children, 621.
Dositheus, heretic, 649.
Dualism, of Marcion, origin of, 272, 475, note; self-contradictory, 273, 276; creates a new god, 276, 277; not manifested by creation, 279; results in poly- theism, 282; not taught by Christ, 284, nor by St. Paul, 285-6; its material conceptions of God, 288; destructive of Di- vine goodness, 290, and justice, Earth, how cursed for man, 564.
Ebion, successor of Cerinthus, his heresy, 651.
Economy, term applied to the Trin- Egyptians, spoiling of, defended, Eleusinian mysteries imitated by Valentinus, 503. Eleutherus, Bishop of Rome, his toleration of heretics, 631, note.
/ TERTULLIAN: INDEX OF SUBJECTS.