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Anti-Marcion
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Introduction, by the American Editor.
[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.]
[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.
[7857] Literally, the προβολή, “of the truth.”
[7858] [Compare cap. iv. supra.]
[7859] Or oneness of the divine empire.
[7860] Or dispensation of the divine tripersonality. See above ch. ii.
[7861] “Modulo,” in the sense of dispensation or economy. See Oehler and Rigault. on The Apology, c. xxi.
[7862] “In his representation of the distinction (of the Persons of the Blessed Trinity), Tertullian sometimes uses expressions which in aftertimes, when controversy had introduced greater precision of language, were studiously avoided by the orthodox. Thus he calls the Father the whole substance, the Son a derivation from or portion of the whole.” (Bp. Kaye, On Tertullian, p. 505). After Arius, the language of theology received greater precision; but as it is, there is no doubt of the orthodoxy of Tertullian’s doctrine, since he so firmly and ably teaches the Son’s consubstantiality with the Father—equal to Him and inseparable from him. [In other words, Tertullian could not employ a technical phraseology afterwards adopted to give precision to the same orthodox ideas.]
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