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Anti-Marcion
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Introduction, by the American Editor.
[7752] Luke xx. 36; Matt. xxii. 30.
[7753] ἰσάγγελοι.
[7754] Cui.
[7757] In this apostrophe to the soul, he censures Marcion’s heresy.
[7758] Compare the De Carne Christi.
[7759] See the De Præscript. Hæret. ch. xxxviii. supra, for instances of these diverse methods of heresy. Marcion is mentioned as the mutilator of Scripture, by cutting away from it whatever opposed his views; Valentinus as the corrupter thereof, by his manifold and fantastic interpretations.
[7760] See the Adv. Valentinianos, supra.
[7761] Joel ii. 28-29; Acts ii. 17-18. [See last sentence. He improves upon St. Peter’s interpretation of this text (as see below) by attributing his own clear views to the charismata, which he regards as still vouchsafed to the more spiritual.]
[7762] We follow Oehler’s view here, by all means.
[7764] Œuvres, Tom. v. p. 111.
[7765] 2 See Soames’ Anglo Saxon Church, cap. xii. p. 465, and cap. xi. pp. 423–430. See also the valuable annotations of Dr. Routh’s Opuscula, Vol. II. pp. 167–186.
[7766] The error of Praxeas appears to have originated in anxiety to maintain the unity of God; which, he thought, could only be done by saying that the Father, Son and Holy Ghost were one and the same. He contended, therefore, according to Tertullian, that the Father himself descended into the virgin, was born of her, suffered, and was in a word Jesus Christ. From the most startling of the deductions from Praxeas’ general theory, his opponents gave him and his followers the name of Patripassians; from another point in his teaching they were called Monarchians. [Probable date not earlier than a.d. 208].
[7767] [Elucidation I.]
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