{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/003/0030461.htm","path":"chr/ecf/003/0030461.htm","source_url":"https://sacred-texts.com/chr/ecf/003/0030461.htm","text":"Chapter XV.\u2014The First Epistle to the Thessalonians. The Shorter Epistles Pungent in Sense and Very Valuable. St. Paul Upbraids the Jews for the Death First of Their Prophets and Then of Christ. This a Presumption that Both Christ and the Prophets Pertained to the Same God. The Law of Nature, Which is in Fact the Creator\u2019s Discipline, and the Gospel of Christ Both Enjoin Chastity. The Resurrection Provided for in the Old Testament by Christ. Man\u2019s Compound Nature.\nI shall not be sorry to bestow attention on the shorter epistles also. Even in brief works there is much pungency. 5892 The Jews had slain their prophets. 5893 I may ask, What has this to do with the apostle of the rival god, one so amiable withal, who could hardly be said to condemn even the failings of his own people; and who, moreover, has himself some hand in making away with the same prophets p. 462 whom he is destroying? What injury did Israel commit against him in slaying those whom he too has reprobated, since he was the first to pass a hostile sentence on them? But Israel sinned against their own God. He upbraided their iniquity to whom the injured God pertains; and certainly he is anything but the adversary of the injured Deity. Else he would not have burdened them with the charge of killing even the Lord, in the words, \u201cWho both killed the Lord Jesus and their own prophets,\u201d although (the pronoun) their own be an addition of the heretics. 5894 Now, what was there so very acrimonious 5895 in their killing Christ the proclaimer of the new god, after they had put to death also the prophets of their own god? The fact, however, of their having slain the Lord and His servants, is put as a case of climax. 5896 Now, if it were the Christ of one god and the prophets of another god whom they slew, he would certainly have placed the impious crimes on the same level, instead of mentioning them in the way of a climax; but they did not admit of being put on the same level: the climax, therefore, was only possible 5897 by the sin having been in fact committed against one and the same Lord in the two respective circumstances. 5898 To one and the same Lord, then, belonged Christ and the prophets. What that \u201csanctification of ours\u201d is, which he declares to be \u201cthe will of God,\u201d you may discover from the opposite conduct which he forbids. That we should \u201cabstain from fornication,\u201d not from marriage; that every one \u201cshould know how to possess his vessel in honour.\u201d 5899 In what way? \u201cNot in the lust of concupiscence, even as the Gentiles.\u201d 5900 Concupiscence, however, is not ascribed to marriage even among the Gentiles, but to extravagant, unnatural, and enormous sins. 5901 The law of nature 5902 is opposed to luxury as well as to grossness and uncleanness; 5903 it does not forbid connubial intercourse, but concupiscence; and it takes care of 5904 our vessel by the honourable estate of matrimony. This passage (of the apostle) I would treat in such a way as to maintain the superiority of the other and higher sanctity, preferring continence and virginity to marriage, but by no means prohibiting the latter. For my hostility is directed against 5905 those who are for destroying the God of marriage, not those who follow after chastity. He says that those who \u201cremain unto the coming of Christ,\u201d along with \u201cthe dead in Christ, shall rise first,\u201d being \u201ccaught up in the clouds to meet the Lord in the air.\u201d 5906 I find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on \u201cthe Jerusalem which is above,\u201d 5907 and by the mouth of Isaiah said long ago: \u201cWho are these that fly as clouds, and as doves with their young ones, unto me?\u201d 5908 Now, as Christ has prepared for us this ascension into heaven, He must be the Christ of whom Amos 5909 spoke: \u201cIt is He who builds His ascent up to the heavens,\u201d 5910 even for Himself and His people. Now, from whom shall I expect (the fulfilment of) all this, except from Him whom I have heard give the promise thereof? What \u201cspirit\u201d does he forbid us to \u201cquench,\u201d and what \u201cprophesyings\u201d to \u201cdespise?\u201d 5911 Not the Creator\u2019s spirit, nor the Creator\u2019s prophesyings, Marcion of course replies. For he has already quenched and despised the thing which he destroys, and is unable to forbid what he has despised. 5912 It is then incumbent on Marcion now to display in his church that spirit of his god which must not be quenched, and the prophesyings which must not be despised. And since he has made such a display as he thinks fit, let him know that we shall challenge it whatever it may be to the rule 5913 of the grace and power of the Spirit and the prophets\u2014namely, to foretell the future, to reveal the secrets of the heart, and to explain mysteries. And when he shall have failed to produce and give proof of any such criterion, we will then on our side bring out both the Spirit and the prophecies of the Creator, which utter predictions according to His will. Thus it will be clearly seen of what the apostle spoke, even of those things which were to happen in the church of his God; and as long as He endures, so long also does His Spirit work, and so long are His promises repeated. 5914 Come now, you who deny the salvation of the flesh, and who, whenever there occurs the specific mention of body in a case of this sort, 5915 interpret it as meaning p. 463 anything rather than the substance of the flesh, (tell me) how is it that the apostle has given certain distinct names to all (our faculties), and has comprised them all in one prayer for their safety, desiring that our \u201cspirit and soul and body may be preserved blameless unto the coming of our Lord and Saviour (Jesus) Christ?\u201d 5916 Now he has here propounded the soul and the body as two several and distinct things. 5917 For although the soul has a kind of body of a quality of its own, 5918 just as the spirit has, yet as the soul and the body are distinctly named, the soul has its own peculiar appellation, not requiring the common designation of body. This is left for \u201cthe flesh,\u201d which having no proper name (in this passage), necessarily makes use of the common designation. Indeed, I see no other substance in man, after spirit and soul, to which the term body can be applied except \u201cthe flesh.\u201d This, therefore, I understand to be meant by the word \u201cbody\u201d\u2014as often as the latter is not specifically named. Much more do I so understand it in the present passage, where the flesh 5919 is expressly called by the name \u201cbody.\u201d\nSapor. We have here a characteristic touch of his diligent and also intrepid spirit. Epiphanius says this short epistle \u201cwas so entirely corrupted by Marcion, that he had himself selected nothing from it whereon to found any refutations of him or of his doctrine.\u201d Tertullian, however, was of a different mind; for he has made it evident, that though there were alterations made by Marcion, yet sufficient was left untouched by him to show the absurdity of his opinions. Epiphanius and Tertullian entertained, respectively, similar opinions of Marcion\u2019s treatment of the second epistle, which the latter discusses in the next chapter (Larder).\n461:5893 462:5894\nAll the best mss., including the Codices Alex., Vat., and Sinait., omit the \u1f30\u03b4\u03af\u03bf\u03c5\u03c2, as do Tertullian and Origen. Marcion has Chrysostom and the received text, followed by our A.V., with him.\n462:5895 462:5896 462:5897\nErgo exaggerari non potuit nisi.\n462:5898 462:5899 462:5900 462:5901 462:5902 462:5903\nWe have here followed Oehler\u2019s reading, which is more intelligible than the four or five others given by him.\n462:5904 462:5905 462:5906 462:5907 462:5908 462:5909\nOehler and Fr. Junius here read Amos, but all the other readings give Hosea; but see above, book iii. chap. xxiv., where Amos was read by all.\n462:5910 462:5911 462:5912\nNihil fecit. This is precisely St. Paul\u2019s \u1f10\u03be\u03bf\u03c5\u03b8\u03b5\u03bd\u03b5\u1fd6\u03bd, \u201cto annihilate\u201d (A.V. \u201cdespise\u201d), in 1 Thess. v. 20.\n462:5913 462:5914 462:5915\nSi quando corpus in hujus modi pr\u00e6nominatur.\n463:5916\n1 Thess. v. 23. For a like application of this passage, see also our author\u2019s treatise, De Resurrect. Carnis, cap. xlvii. [Elucidation I.]\n463:5917\nIt is remarkable that our author quotes this text of the three principles, in defence only of two of them. But he was strongly opposed to the idea of any absolute division between the soul and the spirit. A distinction between these united parts, he might, under limitations, have admitted; but all idea of an actual separation and division he opposed and denied. See his De Anima, cap. x. St. Augustine more fully still maintained a similar opinion. See also his De Anima, iv. 32. Bp. Ellicott, in his interesting sermon On the Threefold Nature of Man, has given these references, and also a sketch of patristic opinion of this subject. The early fathers, Justin Martyr, Clement of Alex., Origen, as well as Didymus of Alex., Gregory Nyssen., and Basil, held distinctly the threefold nature. Our own divines, as is natural, are also divided in views. Bp. Bull, Hammond, and Jackson hold the trichotomy, as a triple nature is called; others, like Bp. Butler, deny the possibility of dividing our immaterial nature into two parts. This variation of opinion seems to have still representatives among our most recent commentators: while Dean Alford holds the triplicity of our nature literally with St. Paul, Archdeacon Wordsworth seems to agree with Bp. Butler in regarding soul and spirit as component parts of one principle. See also Bp. Ellicott\u2019s Destiny of the Creature, sermon v. and notes.\n463:5918\nOn this paradox, that souls are corporeal, see his treatise De Anima, v., and following chapters (Oehler). [See also cap. x. supra.]\n463:5919","title":"Ante-Nicene Fathers, Vol III: Tertullian: Part II: The Fi...","type":"page"}