Chapter X.—Further Proofs of the Same Truth in the Same Chapter, from the Healing of the Paralytic, and from the Designation Son of Man Which Jesus Gives Himself. Tertullian Sustains His Argument by Several Quotations from the Prophets.

The sick of the palsy is healed,1440    Luke v. 16–26. and that in public, in the sight of the people.  For, says Isaiah, “they shall see the glory of the Lord, and the excellency of our God.”1441    Isa. xxxv. 2. What glory, and what excellency? “Be strong, ye weak hands, and ye feeble knees:”1442    Isa. xxxv. 3 in an altered form. this refers to the palsy. “Be strong; fear not.”1443    Isa. xxxv. 4.Be strong is not vainly repeated, nor is fear not vainly added; because with the renewal of the limbs there was to be, according to the promise, a restoration also of bodily energies: “Arise, and take up thy couch;” and likewise moral courage1444    Animi vigorem. not to be afraid of those who should say, “Who can forgive sins, but God alone?” So that you have here not only the fulfilment of the prophecy which promised a particular kind of healing, but also of the symptoms which followed the cure.  In like manner, you should also recognise Christ in the same prophet as the forgiver of sins. “For,” he says, “He shall remit to many their sins, and shall Himself take away our sins.”1445    This seems to be Isa. liii. 12, last clause. For in an earlier passage, speaking in the person of the Lord himself, he had said:  “Even though your sins be as scarlet, I will make them as white as snow; even though they be like crimson, I will whiten them as wool.”1446    Isa. i. 18. In the scarlet colour He indicates the blood of the prophets; in the crimson, that of the Lord, as the brighter. Concerning the forgiveness of sins, Micah also says: “Who is a God like unto Thee? pardoning iniquity, and passing by the transgressions of the remnant of Thine heritage. He retaineth not His anger as a testimony against them, because He delighteth in mercy. He will turn again, and will have compassion upon us; He wipeth away our iniquities, and casteth our sins into the depths of the sea.”1447    Mic. vii. 18, 19. Now, if nothing of this sort had been predicted of Christ, I should find in the Creator examples of such a benignity as would hold out to me the promise of similar affections also in the Son of whom He is the Father. I see how the Ninevites obtained forgiveness of their sins from the Creator1448    Jonah iii. 10.—not to say from Christ, even then, because from the beginning He acted in the Father’s name. I read, too, how that, when David acknowledged his sin against Uriah, the prophet Nathan said unto him, “The Lord hath cancelled1449    Circumduxit. thy sin, and thou shalt not die;”1450    2 Sam. xii. 13. how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance;1451    1 Kings xxi. 29. and how Jonathan the son of Saul blotted out by his deprecation the guilt of a violated fast.1452    Resignati jejunii. See 1 Sam. xiv. 43–45. Why should I recount the frequent restoration of the nation itself after the forgiveness of their sins?—by that God, indeed, who will have mercy rather than sacrifice, and a sinner’s repentance rather than his death.1453    Ezek. xxxiii. 11. You will first have to deny that the Creator ever forgave sins; then you must in reason show1454    Consequens est ut ostendas. that He never ordained any such prerogative for His Christ; and so you will prove how novel is that boasted1455    Istam. benevolence of the, of course, novel Christ when you shall have proved that it is neither compatible with1456    Parem. the Creator nor predicted by the Creator.  But whether to remit sins can appertain to one who is said to be unable to retain them, and whether to absolve can belong to him who is incompetent even to condemn, and whether to forgive is suitable to him against whom no offence can be committed, are questions which we have encountered elsewhere,1457    See book i. chap. xxvi.–xxviii. when we preferred to drop suggestions1458    Admonere. rather than treat them anew.1459    Retractare: give a set treatise about them. Concerning the Son of man our rule1460    Præscriptio. is a twofold one: that Christ cannot lie, so as to declare Himself the Son of man, if He be not truly so; nor can He be constituted the Son of man, unless He be born of a human parent, either father or mother. And then the discussion will turn on the point, of which human parent He ought to be accounted the son—of the father or the mother?  Since He is (begotten) of God the Father, He is not, of course, (the son) of a human father. If He is not of a human father, it follows that He must be (the son) of a human mother. If of a human mother, it is evident that she must be a virgin. For to whom a human father is not ascribed, to his mother a husband will not be reckoned; and then to what mother a husband is not reckoned, the condition of virginity belongs.1461    To secure terseness in the premisses, we are obliged to lengthen out the brief terms of the conclusion, virgo est. But if His mother be not a virgin, two fathers will have to be reckoned to Him—a divine and a human one. For she must have a husband, not to be a virgin; and by having a husband, she would cause two fathers—one divine, the other human—to accrue to Him, who would thus be Son both of God and of a man. Such a nativity (if one may call it so)1462    Si forte. the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,1463    Isa. vii. 14. on what principle you, Marcion, can admit Him Son of man, I cannot possibly see. If through a human father, then you deny him to be Son of God; if through a divine one also,1464    Si et Dei. then you make Christ the Hercules of fable; if through a human mother only, then you concede my point; if not through a human father also,1465    Si neque patris. then He is not the son of any man,1466    On Marcion’s principles, it must be remembered. and He must have been guilty of a lie for having declared Himself to be what He was not. One thing alone can help you in your difficulty: boldness on your part either to surname your God as actually the human father of Christ, as Valentinus did1467    Compare T.’s treatise, Adversus Valentinianos, chap. xii. with his Æon; or else to deny that the Virgin was human, which even Valentinus did not do. What now, if Christ be described1468    Censentur. in Daniel by this very title of “Son of man?”  Is not this enough to prove that He is the Christ of prophecy? For if He gives Himself that appellation which was provided in the prophecy for the Christ of the Creator, He undoubtedly offers Himself to be understood as Him to whom (the appellation) was assigned by the prophet. But perhaps1469    Si forte. it can be regarded as a simple identity of names;1470    Nominum communio simplex. and yet we have maintained1471    Defendimus. See above, book iii. chap. xv. xvi. that neither Christ nor Jesus ought to have been called by these names, if they possessed any condition of diversity.  But as regards the appellation “Son of man,” in as far as it occurs by accident,1472    Ex accidenti obvenit. in so far there is a difficulty in its occurrence along with1473    Super. a casual identity of names. For it is of pure1474    Proprio. accident, especially when the same cause does not appear1475    Non convenit. whereby the identity may be occasioned.  And therefore, if Marcion’s Christ be also said to be born of man, then he too would receive an identical appellation, and there would be two Sons of man, as also two Christs and two Jesuses.  Therefore, since the appellation is the sole right of Him in whom it has a suitable reason,1476    Causam. if it be claimed for another in whom there is an identity of name, but not of appellation,1477    The context explains the difference between nomen and appellatio. The former refers to the name Jesus or Christ, the latter to the designation Son of man. then the identity of name even looks suspicious in him for whom is claimed without reason the identity of appellation.  And it follows that He must be believed to be One and the Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”1478    Dan. iii. 25. He also was revealed to Daniel himself expressly as “the Son of man, coming in the clouds of heaven” as a Judge, as also the Scripture shows.1479    Dan. vii. 13. What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. But the Scripture offers me further information, even in the interpretation of the Lord Himself. For when the Jews, who looked at Him as merely man, and were not yet sure that He was God also, as being likewise the Son of God, rightly enough said that a man could not forgive sins, but God alone, why did He not, following up their point1480    Secundum intentionem eorum. about man, answer them, that He1481    Eum: that is, man. had power to remit sins; inasmuch as, when He mentioned the Son of man, He also named a human being? except it were because He wanted, by help of the very designation “Son of man” from the book of Daniel, so to induce them to reflect1482    Repercutere. as to show them that He who remitted sins was God and man—that only Son of man, indeed, in the prophecy of Daniel, who had obtained the power of judging, and thereby, of course, of forgiving sins likewise (for He who judges also absolves); so that, when once that objection of theirs1483    Scandalo isto. was shattered to pieces by their recollection of Scripture, they might the more easily acknowledge Him to be the Son of man Himself by His own actual forgiveness of sins. I make one more observation,1484    Denique. how that He has nowhere as yet professed Himself to be the Son of God—but for the first time in this passage, in which for the first time He has remitted sins; that is, in which for the first time He has used His function of judgment, by the absolution. All that the opposite side has to allege in argument against these things, (I beg you) carefully weigh1485    Dispice. what it amounts to. For it must needs strain itself to such a pitch of infatuation as, on the one hand, to maintain that (their Christ) is also Son of man, in order to save Him from the charge of falsehood; and, on the other hand, to deny that He was born of woman, lest they grant that He was the Virgin’s son.  Since, however, the divine authority and the nature of the case, and common sense, do not admit this insane position of the heretics, we have here the opportunity of putting in a veto1486    Interpellandi. in the briefest possible terms, on the substance of Christ’s body, against Marcion’s phantoms. Since He is born of man, being the Son of man. He is body derived from body.1487    Corpus ex corpore. You may, I assure you,1488    Plane: introducing the sharp irony. more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion’s Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus.1489    This is perhaps the best sense of T.’s sarcasm: “Atque adeo (thus far) inspice cor Pontici aut (or else) cerebrum.”

CAPUT X.

Curatur et paralyticus (Luc., V), et quidem in coetu spectante populo. Videbit enim, inquit Esaias (Is., XXXV, 2), populus sublimitatem Domini, et gloriam Dei. Quam sublimitatem et quam 0377B gloriam? Convalescite manus dimissae, et genua dissoluta. Hoc erit paralysis. Convalescite, nec timete. Non otiose iterans, Convalescite; nec vane subjungens, Nec timete: quoniam cum redintegratione membrorum, virium quoque repraesentationem pollicebatur: Exsurge, et tolle grabatum tuum; et animi vigorem, ad non timendos qui dicturi erant: Quis dimittet peccata, nisi solus Deus? Habes itaque jam et specialis medicinae dispunctam prophetiam, et eorum quae medicinam sunt secuta. Pariter et dimissorem delictorum Christum recognosce apud eumdem prophetam: Quoniam , inquit (Is., LIII), in plurimis dimittet delicta eorum, et delicta nostra ipse aufert. Nam et in priore (Is., I, 18), ex ipsius Domini persona: Etsi fuerint delicta vestra tanquam roseum, 0377Cvelut nivem exalbabo; et si tanquam coccinum, velut lanam exalbabo. In roseo sanguinem ostendens prophetarum; in coccino Domini, ut clariorem. Etiam Michaeas (Mich., VII, 18 et 19) de venia delictorum: Quis Deus quomodo tu, eximens iniquitates, et praeteriens injustitias residuishaereditatis tuae ? Non tenuit in testimoniumiram suam, quia voluit misericordiam . Avertet , et miserebitur nostri. Demerget delicta nostra, et demerget in profunda maris peccata nostra. Sed etsi nihil tale in Christum fuisset praedicatum, haberem hujus benignitatis exempla in Creatore, promittentia mihi et in Filio Patris affectus. Video Ninivitas scelerum veniam censecutos a Creatore, ne dixerim tunc quoque a Christo, quia a 0378A primordio egit in Patris nomine. Lego et Nathan prophetam agnoscenti David delictum suum in Uriam dixisse (II Reg., X, 13): Et Dominus circumduxit delictum tuum, et non morieris; proinde et (I Reg., XXI) Achab regem, maritum Jezabel, reum idololatriae et sanguinis Nabuthae, veniam meruisse, poenitentiae nomine; Jonatham, filium Saulis, resignati jejunii culpam deprecatione delesse (I Reg. XIV). Quid de ipso populo retexam, totiens delictorum indulgentia restituto? ab eo scilicet Deo, qui (Ezech. XXXIII, 11) mavult misericordiam quam sacrificium, et peccatoris poenitentiam quam mortem. Prius est igitur, neges Creatorem indulsisse aliquando delicta; consequens , ut ostendas nec in Christum suum tale quid eum praedicasse: et ita probabis novam istam 0378B Christi novi scilicet benignitatem, si probaveris, nec parem Creatori, nec praedicatam a Creatore. Sed et peccata dimittere an ejus possit esse, qui negetur tenere; et an ejus sit absolvere, cujus non sit etiam damnare; et, an congruat eum ignoscere, in quem nihil sit admissum: alibi jam congressi, malumus admonere, quam retractare. De filio hominis duplex est nostra praescriptio, neque mentiri posse Christum, ut se filium hominis pronuntiaret, si non vere erat; neque filium hominis constitui, qui non sit natus ex homine, vel patre vel matre: atque ita discutiendum, cujus hominis filius accipi debeat, patris an matris. Si ex Deo patre est, utique non ex homine: si non et ex homine, superest ut ex homine sit matre: si ex homine, jam apparet 0378C quia ex virgine. Cui enim homo pater non datur, nec vir matri ejus deputabitur; porro, cui vir non deputabitur, virgo est. Caeterum, duo jam patres habebuntur, Deus et homo, si non virgo sit mater. Habebit enim virum, ut virgo non sit; et habendo virum, duos patres faciet, Deum et hominem, ei qui et Dei et hominis esset filius. Talem, si forte, Castori aut Herculi nativitatem tradunt fabulae. Si haec ita distinguuntur, id est, si ex matre filius est hominis, quia ex patre non est; ex matre autem virgine, quia non ex patre homine; hic erit Christus Isaiae, quem concepturam virginem praedicat. Qua igitur ratione admittas filium hominis, Marcion, cicumspicere non possum. Si patris hominis, negas 0379A Dei filium; si et Dei, Herculem de fabula facis Christum; si matris tantum hominis, meum concedis; si neque matris hominis, ergo nullius hominis est filius, et necesse est mendacium admiserit, qui se quod non erat dixit. Unum potest angustiis tuis subvenire, si audeas aut Deum tuum patrem Christi hominem quoque cognominare, quod de Aeone fecit Valentinus ; aut virginem hominem negare, quod ne Valentinus quidem fecit. Quid nunc, si ipso titulo filii hominis censetur Christus apud Danielem? nonne sufficiet ad probationem prophetici Christi? Cum enim id se appellat quod in Christum praedicabatur Creatoris, sine dubio ipsum se praestat intelligi, in quem praedicabatur. Nominum communio simplex , si forte, videri potest, et 0379B tamen nec Christum, nec Jesum vocari debuisse defendimus, diversitatis conditionem tenentes. Appellatio autem quod est filius hominis, in quantum ex accidenti obvenit, in tantum difficile est ut et ipsa concurrat super nominis communionem. Ex accidenti enim proprio est, maxime cum caussa convenit eadem, per quam deveniat in communionem. Atque adeo si et Christus Marcionis natus ex homine diceretur, tunc et ipse caperet appellationis communionem, et essent duo filii hominis, sicut et duo Christi, et duo Jesus. Ergo cum appellatio propria est ejus, in quo habet caussam, si alii vindicetur, in quo est communio nominis, non etiam appellationis, suspecta jam fit communio nominis quoque in eo, cui vindicatur sine caussa communio appellationis; 0379C et sequitur ut unus idemque credatur, qui et nominis appellationis capacior invenitur, dum alter excluditur, qui non habet appellationis communionem, carens caussa; nec alius erit capacior utriusque, quam qui prior, et nomen sortitus est Christi, et appellationem filii hominis; Jesus scilicet Creatoris. Hic erat visus Babylonio regi (Dan. III) in fornace cum martyribus suis quartus, tanquam filius hominis; idem ipsi Danieli (Dan. VII) revelatus directo filius hominis, veniens cum coeli nubibus judex, sicut et Scriptura demonstrat. Hoc dixi sufficere potuisse de nominatione prophetica circa filium hominis. Sed plus mihi Scriptura confert, ipsius 0380A scilicet Domini interpretatione. Nam cum Judaei solummodo hominem ejus intuentes, necdum et Deum certi, qua Dei quoque Filium, merito retractarent non posse hominem delicta dimittere, sed Deum solum, cur non secundum intentionem eorum de homine eis respondit (Luc. V, 24) , Habere eum potestatem dimittendi delicta, quando et filium hominis nominans, hominem nominaret? nisi quia ideo ipsa voluit eos appellatione filii hominis ex instrumento Danielis repercutere, ut ostenderet Deum et hominem qui delicta dimitteret; illum scilicet solum filium hominis, apud Danielis prophetiam consecutum judicandi potestatem, ac per eam utique et dimittendi delicta: qui enim judicat, et absolvit: ut, scandalo isto discusso per Scripturae recordationem, 0380B facilius eum agnoscerent ipsum esse filium hominis, ex ipsa peccatorum remissione . Denique, nusquam adhuc professus est se filium hominis, quam in isto loco primum, in quo primum peccata dimisit, id est, in quo primum judicavit, dum absolvit. Ad haec quodcumque diversa pars fuerit argumentata, quale sit, dispice . Nam in illam necesse est amentiam tendat, ut et filium hominis defendat, nec mendacem eum faciat; et ex homine neget natum, ne filium virginis concedat. Quod si et auctoritas divina, et rerum natura, et communis sapientia non admittunt insaniam haereticam, occasio est et hic interpellandi quam brevissime de substantia corporis adversus phantasmata Marcionis. Si natus ex homine est, ut filius hominis, corpus ex corpore est. Plane 0380C facilius invenias hominem natum cor non habere vel cerebrum, sicut ipsum Marcionem, quam corpus, ut Christum Marcionis. Atque adeo inspice cor Pontici aut cerebrum.