The Five Books Against Marcion.
Book I. Wherein is described the god of Marcion. …
Chapter III.—The Unity of God. He is the Supreme Being, and There Cannot Be a Second Supreme.
Chapter XXVII.—Dangerous Effects to Religion and Morality of the Doctrine of So Weak a God.
Chapter XXVIII.—The Tables Turned Upon Marcion, by Contrasts, in Favour of the True God.
Chapter II.—Why Christ’s Coming Should Be Previously Announced.
Chapter III.—Miracles Alone, Without Prophecy, an Insufficient Evidence of Christ’s Mission.
Chapter V.—Sundry Features of the Prophetic Style: Principles of Its Interpretation.
Chapter VIII.—Absurdity of Marcion’s Docetic Opinions Reality of Christ’s Incarnation.
Chapter X.—The Truly Incarnate State More Worthy of God Than Marcion’s Fantastic Flesh.
Chapter XI.—Christ Was Truly Born Marcion’s Absurd Cavil in Defence of a Putative Nativity.
Chapter XII.—Isaiah’s Prophecy of Emmanuel. Christ Entitled to that Name.
Chapter XVI.—The Sacred Name Jesus Most Suited to the Christ of the Creator. Joshua a Type of Him.
Chapter XVII.—Prophecies in Isaiah and the Psalms Respecting Christ’s Humiliation.
Chapter XIX.—Prophecies of the Death of Christ.
Chapter XXI.—The Call of the Gentiles Under the Influence of the Gospel Foretold.
Chapter XXIV.—Christ’s Millennial and Heavenly Glory in Company with His Saints.
Book IV. In Which Tertullian Pursues His…
In the scheme of Marcion, on the contrary, the mystery edition the
Chapter XII.—Impossibility of Acknowledging God Without This External Evidence141 The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds it with effect, the “causa cognoscendi,” as distinguished from the “causa essendi,” the strict cause. Of His Existence. Marcion’s Rejection of Such Evidence for His God Savours of Impudence and Malignity.
But even if we were able to allow that he exists, we should yet be bound to argue that he is without a cause.142 The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds it with effect, the “causa cognoscendi,” as distinguished from the “causa essendi,” the strict cause. For he who had nothing (to show for himself as proof of his existence), would be without a cause, since (such) proof143 The word “res” is throughout this argument used strictly by Tertullian; it refers to “the thing” made by God—that product of His creative energy which affords to us evidence of His existence. We have translated it “proof” for want of a better word. is the whole cause that there exists some person to whom the proof belongs. Now, in as far as nothing ought to be without a cause, that is, without a proof (because if it be without a cause, it is all one as if it be not, not having the very proof which is the cause of a thing), in so far shall I more worthily believe that God does not exist, than that He exists without a cause. For he is without a cause who has not a cause by reason of not having a proof. God, however, ought not to be without a cause, that is to say, without a proof. Thus, as often as I show that He exists without a cause, although (I allow144 The “tanquam sit,” in its subjunctive form, seems to refer to the concession indicated at the outset of the chapter. that) He exists, I do really determine this, that He does not exist; because, if He had existed, He could not have existed altogether without a cause.145 Omnino sine causa. So, too, even in regard to faith itself, I say that he146 Illum, i.e., Marcion’s god. seeks to obtain it147 Captare. without cause from man, who is otherwise accustomed to believe in God from the idea he gets of Him from the testimony of His works:148 Deum ex operum auctoritate formatum. (without cause, I repeat,) because he has provided no such proof as that whereby man has acquired the knowledge of God. For although most persons believe in Him, they do not believe at once by unaided reason,149 Non statim ratione, on a priori grounds. without having some token of Deity in works worthy of God. And so upon this ground of inactivity and lack of works he150 i.e., Marcion’s god. is guilty both of impudence and malignity: of impudence, in aspiring after a belief which is not due to him, and for which he has provided no foundation;151 Compare Rom. i. 20, a passage which is quite subversive of Marcion’s theory. of malignity, in having brought many persons under the charge of unbelief by furnishing to them no groundwork for their faith.
CAPUT XII.
Caeterum, etsi esse eum possemus confiteri, sine caussa esse eum deberemus argumentari. Sine caussa enim esset, qui rem non haberet; quia res omnis caussa est, ut sit aliquis cujus res sit. Porro, in quantum nihil oportet esse sine caussa, id est sine re: quia 0259C si sine caussa sit, perinde est atque si non sit, non habens rei caussam, rem ipsam ; in tantum Deum dignius credam non esse, quam esse sine caussa. Sine caussa enim est, qui rem non habendo, non habet caussam. Deus autem sine caussa, id est sine re, esse non debet. Ita, quoties ostendo eum sine caussa esse, tamquam sit, hoc constituo non esse illum, quia, si fuisset, omnino sine caussa non fuisset. Sic et ipsam fidem dico illum sine caussa ab homine captare, aliter solito Deum credere ex operum auctoritate formatum , quia nihil tale prospexit, per quod homo Deum didicit. Nam, etsi credunt plerique in illum, 0260A non statim ratione credunt, non habentes Dei pignus, opera ejus, Deo digna. Itaque, hoc nomine cessationis et defectionis operum, et impudentiae et malignitatis adfinis est: impudentiae , qua fidem non debitam sibi captat, cui praestruendae nihil prospexit; malignitatis, qua plures incredulitatis reos fecit, nihil fidei procurando.