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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 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.
1. Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect,"6 terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms "spiritual," they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God's] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ."1 Now what was his object in praying that these three — that is, soul, body, and spirit — might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are "the perfect" who present unto the Lord the three [component parts] without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours.
2. Whence also he says, that this handiwork is "the temple of God," thus declaring: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are."2 Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, "Destroy this temple, and in three days I will raise it up. He spake this, however," it is said, "of the temple of His body."3 And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, "Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot?"4 He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares "our body," that is, the flesh which continues in sanctity and purity, to be "the members of Christ;" but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, "If any man defile the temple of God, him will God destroy." How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power."5
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