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Anti-Marcion

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Introduction, by the American Editor.

[7828] Prov. 8.27.

[7829] Col. i. 15.

[7830] Ps. xlv. 1. See this reading, and its application, fully discussed in our note 5, p. 66, of the Anti-Marcion, Edin.

[7831] Ps. ii. 7.

[7832] Prov. viii. 22, 25.

[7833] John i. 3.

[7834] Ps. xxxiii. 6.

[7835] Prov. viii. 22.

[7836] Prov. 8.28.

[7837] John i. 3.

[7838] John i. 3.

[7839] Offensus.

[7840] John i. 1.

[7841] Ex. xx. 7.

[7842] Phil. ii. 6.

[7843] John iv. 24.

[7844] This doctrine of the soul’s corporeality in a certain sense is treated by Tertullian in his De Resurr. Carn. xvii., and De Anima v. By Tertullian, spirit and soul were considered identical. See our Anti-Marcion, p. 451, note 4, Edin.

[7845] [On Tertullian’s orthodoxy, here, see Kaye, p. 502.]

Chapter VIII.—Though the Son or Word of God Emanates from the Father, He is Not, Like the Emanations of Valentinus, Separable from the Father. Nor is the Holy Ghost Separable from Either. Illustrations from Nature.

[7846] “The word προβολή properly means anything which proceeds or is sent forth from the substance of another, as the fruit of a tree or the rays of the sun. In Latin, it is translated by prolatio, emissio, or editio, or what we now express by the word development. In Tertullian’s time, Valentinus had given the term a material signification. Tertullian, therefore, has to apologize for using it, when writing against Praxeas, the forerunner of the Sabellians” (Newman’s Arians, ii. 4; reprint, p. 101).

[7847] προβολή.

[7848] See Adv. Valentin. cc. xiv. xv.

 

 

 

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