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Preface
Chapter I: Christ Alone Is Able To Teach Divine Things, And To Redeem Us: He, The Same, Took Flesh Of The Virgin Mary, Not Merely In Appearance, But Actually, By The Operation Of The Holy Spirit, In Order To Renovate Us. Strictures On The Conceits Of Valentinus And Ebion.
Chapter II: When Christ Visited Us In His Grace, He Did Not Come To What Did Not Belong To Him: Also, By Shedding His True Blood For Us, And Exhibiting To Us His True Flesh In The Eucharist, He Conferred Upon Our Flesh The Capacity Of Salvation.
Chapter III: He Power And Glory Of God Shine Forth In The Weakness Of Human Flesh, As He Will Render Our Body A Participator Of The Resurrection And Of Immortality, Although He Has Formed It From The Dust Of The Earth; He Will Also Bestow Upon It The Enjoyment Of Immortality, Just As He Grants It This Short Life In Common With The Soul.
Chapter IV: Those Persons Are Deceived Who Feign Another God The Father Besides The Creator Of The World; For He Must Have Been Feeble And Useless, Or Else Malignant And Full Of Envy, If He Be Either Unable Or Unwilling To Extend External Life To Our Bodies.
Chapter V: The Prolonged Life Of The Ancients, The Translation Of Elijah And Of Enoch In Their Own Bodies, As Well As The Preservation Of Jonah, Of Shadrach, Meshach, And Abednego, In The Midst Of Extreme Peril, Are Clear Demonstrations That God Can Raise Up Our Bodies To Life Eternal.
Chapter VI: God Will Bestow Salvation Upon The Whole Nature Of Man, Consisting Of Body And Soul In Close Union, Since The Word Took It Upon Him, And Adorned With The Gifts Of The Holy Spirit, Of Whom Our Bodies Are, And Are Termed, The Temples.
Chapter VII: Inasmuch As Christ Did Rise In Our Flesh, It Follows That We Shall Be Also Raised In The Same; Since The Resurrection Promised To Us Should Not Be Referred To Spirits Naturally Immortal, But To Bodies In Themselves Mortal.
Chapter VIII: The Gifts Of The Holy Spirit Which We Receive Prepare Us For Incorruption, Render Us Spiritual, And Separate Us From Carnal Men. These Two Classes Are Signified By The Clean And Unclean Animals In The Legal Dispensation.
Chapter IX: Showing How That Passage Of The Apostle Which The Heretics Pervert, Should Be Understood;Viz., "Flesh And Blood Shall Not Possess The Kingdom Of God."
Chapter X: By A Comparison Drawn From The Wild Olive-Tree, Whose Quality But Not Whose Nature Is Changed By Grafting, He Proves More Important Things; He Points Out Also That Man Without The Spirit Is Not Capable Of Bringing Forth Fruit, Or Of Inheriting The Kingdom Of God.
Chapter XI: Treats Upon The Actions Of Carnal And Of Spiritual Persons; Also, That The Spiritual Cleansing Is Not To Be Referred To The Substance Of Our Bodies, But To The Manner Of Our Former Life.
Chapter XII: Of The Difference Between Life And Death; Of The Breath Of Life And The Vivifying Spirit: Also How It Is That The Substance Of Flesh Revives Which Once Was Dead.
Chapter XIII: In The Dead Who Were Raised By Christ We Possess The Highest Proof Of The Resurrection; And Our Hearts Are Shown To Be Capable Of Life Eternal, Because They Can Now Receive The Spirit Of God.
Chapter XIV: Unless The Flesh Were To Be Saved, The Word Would Not Have Taken Upon Him Flesh Of The Same Substance As Ours: From This It Would Follow That Neither Should We Have Been Reconciled By Him.
Chapter XV: Proofs Of The Resurrection From Isaiah And Ezekiel; The Same God Who Created Us Will Also Raise Us Up.
Chapter XVI: Since Our Bodies Return To The Earth, It Follows That They Have Their Substance From It; Also, By The Advent Of The Word, The Image Of God In Us Appeared In A Clearer Light.
Chapter XVII: There Is But One Lord And One God, The Father And Creator Of All Things, Who Has Loved Us In Christ, Given Us Commandments, And Remitted Our Sins; Whose Son And Word Christ Proved Himself To Be, When He Forgave Our Sins.
Chapter XVIII: God The Father And His Word Have Formed All Created Things (Which They Use) By Their Own Power And Wisdom, Not Out Of Defect Or Ignorance. The Son Of God, Who Received All Power From The Father, Would Otherwise Never Have Taken Flesh Upon Him.
Chapter XIX: A Comparison Is Instituted Between The Disobedient And Sinning Eve And The Virgin Mary, Her Patroness. Various And Discordant Heresies Are Mentioned.
Chapter XX: Those Pastors Are To Be Heard To Whom The Apostles Committed The Churches, Possessing One And The Same Doctrine Of Salvation; The Heretics, On The Other Hand, Are To Be Avoided. We Must Think Soberly With Regard To The Mysteries Of The Faith.
Chapter XXI: Christ Is The Head Of All Things Already Mentioned. It Was Fitting That He Should Be Sent By The Father, The Creator Of All Things, To Assume Human Nature, And Should Be Tempted By Satan, That He Might Fulfil The Promises, And Carry Off A Glorious And Perfect Victory.
Chapter XXII: The True Lord And The One God Is Declared By The Law, And Manifested By Christ His Son In The Gospel; Whom Alone We Should Adore, And From Him We Must Look For All Good Things, Not From Satan.
Chapter XXIII: The Devil Is Well Practised In Falsehood, By Which Adam Having Been Led Astray, Sinned On The Sixth Day Of The Creation, In Which Day Also He Has Been Renewed By Christ.
Chapter XXIV: Of The Constant Falsehood Of The Devil, And Of The Powers And Governments Of The World, Which We Ought To Obey, Inasmuch As They Are Appointed Of God, Not Of The Devil.
Chapter XXV: The Fraud, Pride, And Tyrannical Kingdom Of Antichrist, As Described By Daniel And Paul.
Chapter XXVI: John And Daniel Have Predicted The Dissolution And Desolation Of The Roman Empire, Which Shall Precede The End Of The World And The Eternal Kingdom Of Christ. The Gnostics Are Refuted, Those Tools Of Satan, Who Invent Another Father Different From The Creator.
Chapter XXVII: The Future Judgment By Christ. Communion With And Separation From The Divine Being. The Eternal Punishment Of Unbelievers.
Chapter XXVIII: The Distinction To Be Made Between The Righteous And The Wicked. The Future Apostasy In The Time Of Anti-Christ, And The End Of The World.
Chapter XXIX: All Things Have Been Created For The Service Of Man. The Deceits, Wickedness, And Apostate Power Of Antichrist. This Was Prefigured At The Deluge, As Afterwards By The Persecution Of Shadrach, Meshach, And Abednego.
Chapter XXX: Although Certain As To The Number Of The Name Of Antichrist, Yet We Should Come To No Rash Conclusions As To The Name Itself, Because This Number Is Capable Of Being Fitted To Many Names. Reasons For This Point Being Reserved By The Holy Spirit. Antichrist's Reign And Death.
Chapter XXXI: The Preservation Of Our Bodies Is Confirmed By The Resurrection And Ascension Of Christ: The Souls Of The Saints During The Intermediate Period Are In A State Of Expectation Of That Time When They Shall Receive Their Perfect And Consummated Glory.
Chapter XXXII: In That Flesh In Which The Saints Have Suffered So Many Afflictions, They Shall Receive The Fruits Of Their Labours; Especially Since All Creation Waits For This, And God Promises It To Abraham And His Seed.
Chapter XXXIII: Further Proofs Of The Same Proposition, Drawn From The Promises Made By Christ, When He Declared That He Would Drink Of The Fruit Of The Vine With His Disciples In His Father's Kingdom, While At The Same Time He Promised To Reward Them An Hundred-Fold, And To Make Them Partake Of Banquets. The Blessing Pronounced By Jacob Had Pointed Out This Already, As Papias And The Elders Have Interpreted It.
Chapter XXXIV: He Fortifies His Opinions With Regard To The Temporal And Earthly Kingdom Of The Saints After Their Resurrection, By The Various Testimonies Of Isaiah, Ezekiel, Jeremiah, And Daniel; Also By The Parable Of The Servants Watching, To Whom The Lord Promised That He Would Minister.
Chapter XXXV: He Contends That These Testimonies Already Alleged Cannot Be Understood Allegorically Of Celestial Blessings, But That They Shall Have Their Fulfilment After The Coming Of Antichrist, And The Resurrection, In The Terrestrial Jerusalem. To The Former Prophecies He Subjoins Others Drawn From Isaiah, Jeremiah, And The Apocalypse Of John.
Chapter XXXVI: Men Shall Be Actually Raised: The World Shall Not Be Annihilated; But There Shall Be Various Mansions For The Saints, According To The Rank Allotted To Each Individual. All Things Shall Be Subject To God The Father, And So Shall He Be All In All.
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Chapter II: When Christ Visited Us In His Grace, He Did Not Come To What Did Not Belong To Him: Also, By Shedding His True Blood For Us, And Exhibiting To Us His True Flesh In The Eucharist, He Conferred Upon Our Flesh The Capacity Of Salvation.
1. And vain likewise are those who say that God came to those things which did not belong to Him, as if covetous of another's property; in order that He might deliver up that man who had been created by another, to that God who had neither made nor formed anything, but who also was deprived from the beginning of His own proper formation of men. The advent, therefore, of Him whom these men represent as coming to the things of others, was not righteous; nor did He truly redeem us by His own blood, if He did not really become man, restoring to His own handiwork what was said [of it] in the beginning, that man was made after the image and likeness of God; not snatching away by stratagem the property of another, but taking possession of His own in a righteous and gracious manner. As far as concerned the apostasy, indeed, He redeems us righteously from it by His own blood; but as regards us who have been redeemed, [He does this] graciously. For we have given nothing to Him previously, nor does He desire anything from us, as if He stood in need of it; but we do stand in need of fellowship with Him. And for this reason it was that He graciously poured Himself out, that He might gather us into the bosom of the Father.
2. But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body.1 For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins."2 And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills3). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.4
3. When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made,5 from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him? — even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones."6 He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh;7 but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones, — that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption,8 because the strength of God is made perfect in weakness,9 in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality,10 that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves?
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