Chapter XXIX.—Marcion Forbids Marriage. Tertullian Eloquently Defends It as Holy, and Carefully Discriminates Between Marcion’s Doctrine and His Own Montanism.

The flesh is not, according to Marcion, immersed in the water of the sacrament, unless it be353    Free from all matrimonial impurity. in virginity, widowhood, or celibacy, or has purchased by divorce a title to baptism, as if even generative impotents354    Spadonibus. This word is more general in sense than eunuch, embracing such as are impotent both by nature and by castration, White and Riddle’s Lat. Dict. s.v. did not all receive their flesh from nuptial union. Now, such a scheme as this must no doubt involve the proscription of marriage.  Let us see, then, whether it be a just one: not as if we aimed at destroying the happiness of sanctity, as do certain Nicolaitans in their maintenance of lust and luxury, but as those who have come to the knowledge of sanctity, and pursue it and prefer it, without detriment, however, to marriage; not as if we superseded a bad thing by a good, but only a good thing by a better. For we do not reject marriage, but simply refrain from it.355    Tertullian’s Montanism appears here. Nor do we prescribe sanctity356    i.e., abstinence from marriage. as the rule, but only recommend it, observing it as a good, yea, even the better state, if each man uses it carefully357    Sectando. [This, indeed, seems to be a fair statement of Patristic doctrine concerning marriage.  As to our author’s variations see Kaye, p. 378.] according to his ability; but at the same time earnestly vindicating marriage, whenever hostile attacks are made against it is a polluted thing, to the disparagement of the Creator. For He bestowed His blessing on matrimony also, as on an honourable estate, for the increase of the human race; as He did indeed on the whole of His creation,358    Universum conditionis. for wholesome and good uses. Meats and drinks are not on this account to be condemned, because, when served up with too exquisite a daintiness, they conduce to gluttony; nor is raiment to be blamed, because, when too costlily adorned, it becomes inflated with vanity and pride. So, on the same principle, the estate of matrimony is not to be refused, because, when enjoyed without moderation, it is fanned into a voluptuous flame. There is a great difference between a cause and a fault,359    Causa in its proper sense is, “that through which anything takes place;” its just and normal state, therefore. Culpa is the derangement of the cause; some flaw in it. between a state and its excess.  Consequently it is not an institution of this nature that is to be blamed, but the extravagant use of it; according to the judgment of its founder Himself, who not only said, “Be fruitful, and multiply,”360    Gen. i. 28. but also, “Thou shalt not commit adultery,” and, “Thou shalt not covet thy neighbour’s wife;”361    Ex. xx. 14, 17. and who threatened with death the unchaste, sacrilegious, and monstrous abomination both of adultery and unnatural sin with man and beast.362    Lev. xx. 10, 13, 15. Now, if any limitation is set to marrying—such as the spiritual rule,363    Ratio. which prescribes but one marriage under the Christian obedience,364    In fide. Tertullian uses (De Pud. 18) “ante fidem” as synonymous with ante baptismum; similarly “post fidem.” maintained by the authority of the Paraclete,365    [Bad as this is, does it argue the lapse of our author as at this time complete?]—it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, “It remaineth that they who have wives be as though they had none,”366    1 Cor. vii. 29. Who once said, “Be fruitful, and multiply;” His the end to Whom belonged the beginning. Nevertheless, the tree is not cut down as if it deserved blame; nor is the corn reaped, as if it were to be condemned,—but simply because their time is come. So likewise the state of matrimony does not require the hook and scythe of sanctity, as if it were evil; but as being ripe for its discharge, and in readiness for that sanctity which will in the long run bring it a plenteous crop by its reaping.  For this leads me to remark of Marcion’s god, that in reproaching marriage as an evil and unchaste thing, he is really prejudicing the cause of that very sanctity which he seems to serve.  For he destroys the material on which it subsists; if there is to be no marriage, there is no sanctity. All proof of abstinence is lost when excess is impossible; for sundry things have thus their evidence in their contraries.  Just as “strength is made perfect in weakness,”367    2 Cor. xii. 9. so likewise is continence made manifest by the permission to marry. Who indeed will be called continent, if that be taken away which gives him the opportunity of pursuing a life of continence? What room for temperance in appetite does famine give? What repudiation of ambitious projects does poverty afford?  What bridling of lust can the eunuch merit? To put a complete stop, however, to the sowing of the human race, may, for aught I know, be quite consistent for Marcion’s most good and excellent god.  For how could he desire the salvation of man, whom he forbids to be born, when he takes away that institution from which his birth arises? How will he find any one on whom to set the mark of his goodness, when he suffers him not to come into existence? How is it possible to love him whose origin he hates? Perhaps he is afraid of a redundant population, lest he should be weary in liberating so many; lest he should have to make many heretics; lest Marcionite parents should produce too many noble disciples of Marcion. The cruelty of Pharaoh, which slew its victims at their birth, will not prove to be more inhuman in comparison.368    This is the force of the erit instead of the past tense. For while he destroyed lives, our heretic’s god refuses to give them: the one removes from life, the other admits none to it.  There is no difference in either as to their homicide—man is slain by both of them; by the former just after birth, by the latter as yet unborn. Thanks should we owe thee, thou god of our heretic, hadst thou only checked369    Isses in, i.e., obstitisses, check or resist, for then Marcion would, of course, not have been born:  the common text has esses in. the dispensation of the Creator in uniting male and female; for from such a union indeed has thy Marcion been born!  Enough, however, of Marcion’s god, who is shown to have absolutely no existence at all, both by our definitions370    Tertullian has discussed these “definitions” in chap. ii. vii., and the “conditions” from chap. viii. onward. He will “examine the Scripture” passages in books iv. and v.  Fr. Junius. of the one only Godhead, and the condition of his attributes.371    Statuum. The whole course, however, of this little work aims directly at this conclusion.  If, therefore, we seem to anybody to have achieved but little result as yet, let him reserve his expectations, until we examine the very Scripture which Marcion quotes.

CAPUT XXIX.

Non tinguitur apud illum caro, nisi virgo, nisi vidua, nisi caelebs, nisi divortio baptisma mercata, 0280C quasi non etiam spadonibus ex nuptiis nata. Sine dubio ex damnatione conjugii institutio ista constabit. Videamus an justa: non quasi destructuri felicitatem sanctitatis, ut aliqui Nicolaitae, assertores libidinis atque luxuriae; sed qui sanctitatem sine nuptiarum damnatione noverimus, et sectemur, et praeferamus; non ut malo bonum, sed ut bono melius. Non enim projicimus, sed deponimus nuptias: 0281A nec praescribimus, sed suademus sanctitatem; servantes et bonum, et melius pro viribus cujusque sectando; tunc denique conjugium exerte defendentes cum inimice accusatur spurcitiae nomine in destructionem Creatoris, qui proinde conjugium pro rei honestate benedixit, in crementum generis humani, quemadmodum et universum conditionis in integros et bonos usus. Non ideo autem et cibi damnabuntur, quia operosius exquisiti in gulam committunt: ut nec vestitus ideo accusabuntur, quia pretiosius comparati in ambitionem tumescunt. Sic nec matrimonii res ideo despuentur, quia intemperantius diffusae in luxuriam inardescunt. Multum differt inter caussam et culpam, inter statum et excessum. Ita hujusmodi non institutio, sed exorbitatio 0281B reprobanda est, secundum censuram institutoris ipsius; cujus est tam, Crescite et multiplicamini (Gen. I, 28), quam et, Non adulterabis (Exod., XX, 14), et, Uxorem proximi tui non concupisces (Levit. XX, 10): morte punientis et incestam , sacrilegam, atque monstruosam in masculos et in pecudes libidinum insaniam. Sed et si nubendi jam motus ponitur, quem quidem apud nos spiritalis ratio, Paracleto auctore, defendit, unum in fide matrimonium praescribens; ejusdem erit modum figere, qui modum aliquando diffuderat: is colliget, qui sparsit: is caedet sylvam qui plantavit; is metet segetem, qui seminavit: is dicet, Superest ut et qui uxores habent, sic sint quasi non habeant (I Cor. VII, 29), cujus et retro fuit, Crescite et multiplicamini: ejusdem finis, cujus 0281C et initium. Non tamen ut accusanda caeditur sylva, nec ut damnanda secatur seges, sed ut tempori suo parens. Sic et connubii res, non ut mala, securem et falcem admittit sanctitatis, sed ut matura defungi, ut ipsi sanctitati reservata, cui caedendo praestat et esse . Unde 0282A jam dicam deum Marcionis, cum matrimonium ut malum et impudicitiae negotium reprobat, adversus ipsam facere sanctitatem, cui videtur studere: materiam enim ejus eradit: quia si nuptiae non erunt, sanctitas nulla est. Vacat enim abstinentiae testimonium, cum licentia eripitur; quoniam ita quaedam in diversis probantur. Sicut et virtus in infirmitate perficitur (II Cor. XII, 9), sic et abstinentia nubendi in facultate dinoscitur . Quis denique abstinens dicetur, sublato eo a quo abstinendum est? Quae temperantia gulae in fame? quae ambitionis repudiatio in egestate? quae libidinis infraenatio in castratione? Jam vero sementem generis humani compescere in totum , nescio an hoc quoque optimo Deo congruat. Quomodo enim salvum hominem 0282B volet, quem vetat nasci, de quo nascitur auferendo? quomodo habebit in quo bonitatem suam signet, quem esse non patitur? quomodo diligit, cujus originem non amat? Timet forsitan redundantiam sobolis, ne laboret plures liberando, ne multos faciat haereticos, ne generosiores habeat Marcionitas ex Marcionitis. Non erit immanior duritia Pharaonis, nascentium enecatrix. Nam ille animas adimit, hic non dat; ille aufert de vita, hic non admittit in vitam. Nihil apud ambos de homicidio differt: sub utroque homo interficitur; sub altero, jam editus, sub altero, edendus. Gratus esses, o dee heretice, si esses in dispositionem Creatoris, quod marem et foeminam miscuit: utique enim et Marcion tuus ex nuptiis natus est. Satis haec de deo Marcionis, quem, 0282C et definitiones unicae divinitatis, et conditiones statuum ejus omnino non esse confirmant . Sed et totius opusculi series in hoc utique succedit. Proinde, si cui minus quid videmur egisse, speret reservatum suo tempori, sicut et ipsarum Scripturarum examinationem, quibus Marcion utitur.