Chapter VIII.—Man the Image of the Creator, and Christ the Head of the Man.  Spiritual Gifts. The Sevenfold Spirit Described by Isaiah. The Apostle and the Prophet Compared. Marcion Challenged to Produce Anything Like These Gifts of the Spirit Foretold in Prophecy in His God.

“The head of every man is Christ.”3206    1 Cor. xi. 3. What Christ, if He is not the author of man? The head he has here put for authority; now “authority” will accrue to none else than the “author.” Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: “The man ought not to cover his head, forasmuch as he is the image of God.”3207    1 Cor. xi. 7. Since then he is the image of the Creator (for He, when looking on Christ His Word, who was to become man, said, “Let us make man in our own image, after our likeness”3208    Gen. i. 26.), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore “ought the woman to have power over her head, because of the angels?”3209    1 Cor. xi. 10. If it is because “she was created for the man,”3210    1 Cor. xi. 9. and taken out of the man, according to the Creator’s purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds:  “Because of the angels.”3211    1 Cor. xi. 10. What angels?  In other words, whose angels? If he means the fallen angels of the Creator,3212    See more concerning these in chap. xviii. of this book.  Comp. Gen. vi. 1–4. there is great propriety in his meaning.  It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty.  If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion’s disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil3213    1 Cor. xi. 18, 19. among “works of the flesh,” and that he would have those persons accounted estimable3214    Probabiles: “approved.” who shun heresies as an evil thing. In like manner, when treating of the gospel,3215    See above, in book iv. chap. xl. we have proved from the sacrament of the bread and the cup3216    Luke xxii. 15–20 and 1 Cor. xi. 23–29. the verity of the Lord’s body and blood in opposition to Marcion’s phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of “spiritual gifts,”3217    1 Cor. xii. 1. I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise. Here is a prophecy of Isaiah: “There shall come forth a rod out of the stem of Jesse, and a flower3218    Flos: Sept. ἂνθος. shall spring up from his root; and upon Him shall rest the Spirit of the Lord.” After which he enumerates the special gifts of the same: “The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion.3219    Religionis: Sept. εὐσεβείας. And with the fear of the Lord3220    Timor Dei: Sept. φόβος Θεοῦ. shall the Spirit fill Him.”3221    Isa. xi. 1–3. In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God;3222    We have more than once shown that by Tertullian and other ancient fathers, the divine nature of Christ was frequently designated “Spirit.” so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted,3223    Floruisset in carne. rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed amongst them. From Judah were taken away “the wise man, and the cunning artificer, and the counsellor, and the prophet;”3224    See Isa. iii. 2, 3. that so it might prove true that “the law and the prophets were until John.”3225    Luke xvi. 16. Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: “He ascended up on high,” that is, into heaven; “He led captivity captive,” meaning death or slavery of man; “He gave gifts to the sons of men,”3226    1 Cor. xii. 4–11; Eph. iv. 8, and Ps. lxviii. 18. that is, the gratuities, which we call charismata. He says specifically “sons of men,”3227    He argues from his own reading, filiis hominum. and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles.  “For,” says he, “I have begotten you through the gospel;”3228    1 Cor. iv. 15. and “Ye are my children, of whom I travail again in birth.”3229    Gal. iv. 19. Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel:  “In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit.”3230    Joel ii. 28, 29, applied by St. Peter, Acts ii. 17, 18. Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, “When the fulness of the time was come, God sent forth His Son;”3231    Gal. iv. 4. and again, “This I say, brethren, that the time is short”3232    1 Cor. vii. 29. [The verse filled out by the translator.]), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters. Now compare the Spirit’s specific graces, as they are described by the apostle, and promised by the prophet Isaiah. “To one is given,” says he, “by the Spirit the word of wisdom;” this we see at once is what Isaiah declared to be “the spirit of wisdom.”  “To another, the word of knowledge;” this will be “the (prophet’s) spirit of understanding and counsel.” “To another, faith by the same Spirit;” this will be “the spirit of religion and the fear of the Lord.” “To another, the gifts of healing, and to another the working of miracles;” this will be “the spirit of might.” “To another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues;” this will be “the spirit of knowledge.”3233    Comp. 1 Cor. xii. 8–11 and Isa. xi. 1–3. See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit,3234    1 Cor. xii. 12–30, compared with Eph. iv. 16. shows also that there is but one Lord of the human body and of the Holy Spirit. This Spirit, (according to the apostle’s showing,)3235    This seems to be the force of the subjunctive verb noluerit. meant not3236    Noluerit. that the service3237    Meritum. of these gifts should be in the body,3238    They are spiritual gifts, not endowments of body. nor did He place them in the human body); and on the subject of the superiority of love3239    De dilectione præferenda. above all these gifts, He even taught the apostle that it was the chief commandment,3240    Compare 1 Cor. xii. 31; xiii. 1, 13. just as Christ has shown it to be: “Thou shalt love the Lord with all thine heart and soul,3241    Totis præcordiis. with all thy strength, and with all thy mind, and thy neighbour as thine own self.”3242    Luke x. 27. When he mentions the fact that “it is written in the law,”3243    “Here, as in John x. 34; xii. 34; xv. 25, ‘the law’ is used for the Old Testament generally, instead of being, as usual, confined to the Pentateuch.  The passage is from Isa. xxviii. 11.” (Dean Stanley, On the Corinthians, in loc.). how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator’s prediction.3244    1 Cor. xiv. 21. In precisely the same manner,3245    Æque. when enjoining on women silence in the church, that they speak not for the mere sake3246    Duntaxat gratia. of learning3247    1 Cor. xiv. 34, 35. (although that even they have the right of prophesying, he has already shown3248    1 Cor. xi. 5, 6. [See Kaye, p. 228.] when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience.3249    1 Cor. xiv. 34, where Gen. iii. 16 is referred to. Now this law, let me say once for all, he ought to have made no other acquaintance with, than to destroy it. But that we may now leave the subject of spiritual gifts, facts themselves will be enough to prove which of us acts rashly in claiming them for his God, and whether it is possible that they are opposed to our side, even if3250    Et si: These words introduce the Marcionite theory. the Creator promised them for His Christ who is not yet revealed, as being destined only for the Jews, to have their operations in His time, in His Christ, and among His people. Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest3251    Traduxerint. the secrets of the heart;3252    1 Cor. xiv. 25. let him produce a psalm, a vision, a prayer3253    1 Cor. xiv. 26.—only let it be by the Spirit,3254    Duntaxat spiritalem: These words refer to the previous ones, “not spoken by human sense, but with the Spirit of God.” [Of course here is a touch of his fanaticism; but, he bases it on (1 Cor. xiv.) a mere question of fact: had these charismata ceased?] in an ecstasy, that is, in a rapture,3255    Amentia. whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue3256    Magnidicam. in his community has ever prophesied from amongst those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally3257    Erit. to my God. Here, then, is my frank avowal for any one who cares to require it.

CAPUT VIII.

0488CCaput viri Christus est. Quis Christus, qui non est viri auctor? Caput enim ad auctoritatem posuit, auctoritas autem non alterius erit, quam auctoris. Cujus denique viri caput est? Certe de quo subjicit: Vir enim non debet caput velare, cum sit Dei imago. Igitur si Creatoris est imago (ille enim Christum Sermonem suum intuens hominem futurum, Faciamus, inquit, hominem ad imaginem et similitudinem nostram), quomodo possum alterum habere caput, non eum cujus imago sum? Cum enim imago sum Creatoris, non est in me locus capitis alterius. Sed et quare mulier potestatem super caput habere debebit? Si quia ex viro, et propter virum facta est secundum institutionem Creatoris, sic quoque ejus disciplinam Apostolus curavit, de cujus institutione caussas disciplinae interpretatur. 0488D Adjicit etiam, Propter angelos. Quos? id est, cujus? Si Creatoris apostatas, merito, ut illa facies quae eos scandalizavit, notam quamdam referat de habitu humilitatis, et obscuratione decoris. Si 0489A vero propter angelos Dei alterius, quid veretur, si nec ipsi Marcionitae foeminas appetunt? Saepe jam ostendimus haereses apud Apostolum inter mala ut malum poni, et eos probabiles intelligendos, qui haereses ut malum fugiant. Proinde panis et calicis sacramento jam (Luc., XXII) in Evangelio probavimus corporis et sanguinis dominici veritatem , adversus phantasma Marcionis. Sed et omnem judicii mentionem Creatori competere, ut Deo judici, toto pene opere tractatum est. Nunc de spiritalibus dico, haec quoque in Christum a Creatore promissa, sub illa praescriptione justissima, opinor, qua non alterius credenda sit exhibitio, quam cujus probata fuerit repromissio. Pronuntiavit Esaias (Is., XI, 1): Prodibit virga de radice Jesse , et flos de radice ascendet, requiescet 0489Bsuper eum spiritus Domini. Dehinc species ejus enumerat: Spiritus sapientiae et intelligentiae, spiritus consilii et valentiae, et spiritus agnitionis et religionis; spiritus eum replebit timoris Dei. Christum enim in floris figura ostendit oriturum ex virga profecta de radice Jesse, id est virgine generis David filii Jesse, in quo Christo consistere haberet tota substantia spiritus; non quasi postea obventura illi, qui semper spiritus Dei fuerit, ante carnem quoque; ne ex hoc argumenteris prophetiam ad eum Christum pertinere, qui ut homo tantum ex solo censu David, postea consecuturus sit Dei sui spiritum. Sed quoniam exinde quo floruisset in carne sumpta ex stirpe David, requiescere in illo omnis haberet operatio gratiae spiritalis, et concessare et finem facere quantum ad 0489C Judaeos; sicut et res ipsa testatur, nihil exinde spirante penes illos spiritu Creatoris, ablato a Judaea sapiente et prudente architecto, et consiliario, et propheta (Is., III, 2); ut hoc sit, Lex et Prophetae usque ad Joannem (Luc., XVI, 16). Accipe nunc quomodo et a Christo in coelum recepto charismata obventura pronuntiarit. Ascendit in sublimitatem, id est, in coelum; captivam duxit captivitatem, id est, mortem, vel humanam servitutem; data deditfiliis hominum, id est donativa, quae charismata dicimus. Eleganter filiis hominum ait, non passim hominibus; nos ostendens filios hominum, id est, vere hominum, Apostolorum. In Evangelio enim, inquit, ego vos generavi. Et (Gal. IV, 19): Filii mei, quos parturio rursus. Jam nunc et illa promissio Spiritus 0489D absolute facta per Joelem (Joel. II): In novissimis diebuseffundam de meo spiritu in omnem carnem, et prophetabunt filii filiaeque eorum; et super servos et ancillas meas de meo spiritu effundam. Et utique si in 0490A novissimos dies gratiam spiritus Creator repromisit, Christus autem spiritalium dispensator, in novissimis diebus apparuit, dicente Apostolo (Gal. IV, 4): At ubi tempus expletum est, misit Deus Filium suum; et rursus (I Cor., VII, 29): Quia tempus jam in collecto est; apparet et de temporum ultimorum praedicatione, hanc gratiam Spiritus ad Christum praedicatoris pertinere. Compara denique species Apostoli et Esaiae (Is. XI): Alii, inquit, datur per Spiritum sermo sapientiae; statim et Esaias spiritum sapientiae posuit. Alii sermo scientiae; hic erit sermo intelligentiae et consilii. Alii fides in eodem spiritu; hic erit spiritus religionis et timoris Dei. Alii donum curationum, alii virtutum; hic erit valentiae spiritus. Alii prophetia, alii distinctio spirituum, alii genera linguarum, alii interpretatio 0490Blinguarum; hic erit agnitionis spiritus. Vides Apostolum et in distributione facienda unius spiritus, et in spiritalitate interpretanda, Prophetae conspirantem. Possum dicere, ipsum qui corporis nostri per multa et diversa membra unitatem charismatum variorum compagini adaequavit, eumdem et corporis humani, et Spiritus Sancti Dominum ostendi, qui meritum charismatum noluerit esse in corpore spiritus, quae nec in corpore humano collocavit, qui de dilectione quoque, omnibus charismatibus praeponenda, Apostolum instruxerit principali praecepto, quod probavit et Christus: Diliges Dominum de totis praecordiis, et totis viribus, et tota anima tua, et proximum tibitanquam teipsum . Quod, etsi in lege scriptum esset, commemorat in 0490Caliis linguis, et in aliis labiis locuturum Creatorem, cum hac commemoratione charisma linguarum confirmat, nec hic potest videri alienum charisma Creatoris praedicatione confirmasse. Aeque praescribens silentium mulieribus in Ecclesia, ne quid discendi duntaxat gratia loquantur, caeterum prophetandi jus et illas habere jam ostendit, cum mulieri etiam prophetanti velamen imponit, ex lege accipit subjiciendae foeminae auctoritatem, quam ut semel dixerim, nosse non debuit, nisi in destructionem. Sed ut jam a spiritalibus recedamus, res ipsae probare debebunt, quis nostrum temere Deo suo vindicet; et an nostrae parti possit opponi, haec, etsi Creator repromisit in suum Christum nondum revelatum, ut Judaeis tantum destinatum, suas habitura 0490D in suo tempore, in suo Christo, et in suo populo operationes. Exhibeat itaque Marcion Dei sui dona, aliquos prophetas, qui tamen non de humano sensu, sed de Dei spiritu sint locuti, qui et futura 0491A praenuntiarint, et cordis occulta traduxerint. Edat aliquem psalmum, aliquam visionem, aliquam orationem, duntaxat spiritalem, in ecstasi, id est amentia, si qua linguae interpretatio accessit. Probet mihi, etiam mulierem apud se prophetasse, ex illis suis sanctioribus foeminis, magnidicam . Si haec omnia facilius a me proferuntur, et utique conspirantia regulis et dispositionibus et disciplinis Creatoris, sine dubio Dei mei erit et Christus, et Spiritus, et Apostolus. Habet professionem meam, qui voluerit eam exigere.