{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/003/0030646.htm","path":"chr/ecf/003/0030646.htm","source_url":"https://sacred-texts.com/chr/ecf/003/0030646.htm","text":"(Cadaver, cap. xviii. p. 588.)\nThe Schoolmen and middle-age jurists improved on Tertullian\u2019s etymology. He says,\u2014\u201ca cadendo\u2014cadaver.\u201d But they form the word thus: Caro data vermibus = Ca-da-ver.\nOn this subject see a most interesting discourse of the (paradoxical and sophistical, nay the whimsical) Count Joseph de Maistre, in his Soir\u00e9es de St. P\u00e9tersbourg. 7764 He p. 595 remarks on the happy formation of many Latin words, in this manner: e.g., C\u00e6cus ut ire = C\u00e6cutire, \u201cto grope like a blind man.\u201d The French, he says, are not without such examples, and he instances the word anc\u00eatre = ancestor, as composed out of ancien and \u00eatre, i.e., one of a former existence. Courage, he says, is formed from c\u00e6ur and rage, this use of rage being the Greek \u03b8\u03c5\u03bc\u03bf\u03c2. He supposes that the English use the word rage in this sense, but I recall only the instance:\n\u201cChill penury repressed their noble rage,\u201d\nfrom Gray\u2019s Elegy. The Diversions of Purley, of Horne-Tooke, supply amusing examples of the like in the formation of English words.\n(His flesh, the Bread, cap. xxxvii. p. 572.)\nNote our author\u2019s exposition. He censures those who understood our Lord\u2019s words after the letter, as if they were to eat the carnal body. He expounds the spiritual thing which gives life as to be understood by the text: \u201cthe words that I speak unto you, they are spirit and they are life.\u201d His word is the life-giving principle and therefore he called his flesh by the same name: and we are to \u201cdevour Him with the ear and to ruminate on Him with the understanding, and to digest Him by faith.\u201d The flesh profits nothing, the spirit imparts life. Now, was Tertullian ever censured for this exposition? On the contrary, this was the faith of the Catholic Church, from the beginning. Our Saxon forefathers taught the same, as appears from the Homily of \u00c6lfric, 7765 a.d. 980, and from the exposition of Ratramn, a.d. 840. The heresy of Transubstantiation was not dogmatic even among Latins, until the Thirteenth century, and it prevailed in England less than three hundred years, when the Catholic doctrine was restored, through the influence of Ratramn\u2019s treatise first upon the mind of Ridley and then by Ridley\u2019s arguments with Cranmer. Thus were their understandings opened to the Scriptures and to the acknowledging of the Truth, for which they suffered martyrdom. To the reformation we owe the rescue of Ante-Nicene doctrine from the perversions of the Schoolmen and the gradual corruptions of doctrine after the Ninth Century.\n(Paradise, cap. xliii. p. 576.)\nThis sentence reads, in the translation I am editing, as follows: \u201cNo one, on becoming absent from the body, is at once a dweller in the presence of the Lord, except by the prerogative of martyrdom, whereby (the saint) gets at once a lodging in Paradise, not in Hades.\u201d But the original does not say precisely this, nor does the author use the Greek word Hades. His words are: \u201cNemo enim peregrinatus a corpore statim immoratur penes Dominum nisi ex martyrii pr\u0153rogativa Paradiso silicet non Inferis diversurus.\u201d The passage therefore, is not necessarily as inconsistent with the author\u2019s topography of the invisible world, as might seem. \u201cNot in the regions beneath Paradise but in Paradise itself,\u201d seems to be the idea; Paradise being included in the world of Hades, indeed, but in a lofty region, far enough removed from the Inferi, and refreshed by light from the third Heaven and the throne itself, (as this planet is by the light of the Sun,) immensely distant though it be from the final abode of the Redeemed.\n82 See Soames\u2019 Anglo Saxon Church, cap. xii. p. 465, and cap. xi. pp. 423\u2013430. See also the valuable annotations of Dr. Routh\u2019s Opuscula, Vol. II. pp. 167\u2013186.","title":"Ante-Nicene Fathers, Vol III: Tertullian: Part II: Elucid...","type":"page"}