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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 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.
1. Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;"4 propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;"5 since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the LORD God."1 Rightly then does His Word say to man, "Thy sins are forgiven thee;"2 He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee;"2 such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us"3 through His Son?
2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says "The people upon seeing it glorified God, who gave such power unto men."4 What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He HimSelf had come from another Father, and men glorified a different Father when they beheld His miracles, He [in that case] rendered the mungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, "That ye may know that the Son of man hath power to forgive sins."5 And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins.
3. Therefore, by remitting sins, He did indeed heal man, while He also manifested Himself who He was. For if no one can forgive sins but God alone, while the Lord remitted them and healed men, it is plain that He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sins; since He was man, and since He was God, in order that since as man He suffered for us, so as God He might have compassion on us, and forgive us our debts, in which we were made debtors to God our Creator. And therefore David said beforehand, "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the LORD has not imputed sin;"6 pointing out thus that remission of sins which follows upon His advent, by which "He has destroyed the handwriting" of our debt, and "fastened it to the cross;"7 so that as by means of a tree we were made debtors to God, [so also] by means of a tree we may obtain the remission of our debt.
4. This fact has been strikingly set forth by many others, and especially through means of Elisha the prophet. For when his fellow- prophets were hewing wood for the construction of a tabernacle, and when the iron [head], shaken loose from the axe, had fallen into the Jordan and could not be found by them, upon Elisha's coming to the place, and learning what had happened, he threw some wood into the water. Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost.8 By this action the prophet pointed out that the sure word of God, which we had negligently lost by means of a tree, and were not in the way of finding again, we should receive anew by the dispensation of a tree, [viz., the cross of Christ]. For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, "But now also is the axe laid to the root of the trees."9 Jeremiah also says to the same purport: "The word of God cleaveth the rock as an axe."10 This word, then, what was hidden from us, did the dispensation of the tree make manifest, as I have already remarked. For as we lost it by means of a tree, by means of a tree again was it made manifest to all, showing the height, the length, the breadth, the depth in itself; and, as a certain man among our predecessors observed, "Through the extension of the hands of a divine person,11 gathering together the two peoples to one God." For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all.
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