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# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book I/XII

Chapter XII.—Impossibility of Acknowledging God Without This External Evidence Of His Existence. Marcion’s Rejection of Such Evidence for His God Savours of Impudence and Malignity.
But even if we were able to allow that he exists, we should yet be bound to argue that he is without a cause. For he who had nothing (to show for himself as proof of his existence), would be without a cause, since (such) proof is the whole cause that there exists some person to whom the proof belongs. Now, in as far as nothing ought to be without a cause, that is, without a proof (because if it be without a cause, it is all one as if it be not, not having the very proof which is the cause of a thing), in so far shall I more worthily believe that God does not exist, than that He exists without a cause. For he is without a cause who has not a cause by reason of not having a proof. God, however, ought not to be without a cause, that is to say, without a proof. Thus, as often as I show that He exists without a cause, although (I allow that) He exists, I do really determine this, that He does not exist; because, if He had existed, He could not have existed altogether without a cause. So, too, even in regard to faith itself, I say that he seeks to obtain it without cause from man, who is otherwise accustomed to believe in God from the idea he gets of Him from the testimony of His works: (without cause, I repeat,) because he has provided no such proof as that whereby man has acquired the knowledge of God. For although most persons believe in Him, they do not believe at once by unaided reason, without having some token of Deity in works worthy of God. And so upon this ground of inactivity and lack of works he is guilty both of impudence and malignity: of impudence, in aspiring after a belief which is not due to him, and for which he has provided no foundation; of malignity, in having brought many persons under the charge of unbelief by furnishing to them no groundwork for their faith.

## Footnotes

* ↑ The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds it with effect, the “causa cognoscendi,” as distinguished from the “causa essendi,” the strict cause.
* ↑ The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds it with effect, the “causa cognoscendi,” as distinguished from the “causa essendi,” the strict cause.
* ↑ The word “res” is throughout this argument used strictly by Tertullian; it refers to “the thing” made by God—that product of His creative energy which affords to us evidence of His existence. We have translated it “proof” for want of a better word.
* ↑ The “tanquam sit,” in its subjunctive form, seems to refer to the concession indicated at the outset of the chapter.
* ↑ Omnino sine causa.
* ↑ Illum, i.e., Marcion’s god.
* ↑ Captare.
* ↑ Deum ex operum auctoritate formatum.
* ↑ Non statim ratione, on a priori grounds.
* ↑ i.e., Marcion’s god.
* ↑ Compare Rom. i. 20, a passage which is quite subversive of Marcion’s theory.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book I/XVIII

Chapter XVIII.—Notwithstanding Their Conceits, the God of the Marcionites Fails in the Vouchers Both of Created Evidence and of Adequate Revelation.
Well, then, he has now advanced into notice, just when he willed, when he could, when the destined hour arrived. For perhaps he was hindered hitherto by his leading star, or some weird malignants, or Saturn in quadrature, or Mars at the trine. The Marcionites are very strongly addicted to astrology; nor do they blush to get their livelihood by help of the very stars which were made by the Creator (whom they depreciate). We must here also treat of the quality of the (new) revelation; whether Marcion’s supreme god has become known in a way worthy of him, so as to secure the proof of his existence: and in the way of truth, so that he may be believed to be the very being who had been already proved to have been revealed in a manner worthy of his character. For things which are worthy of God will prove the existence of God. We maintain that God must first be known from nature, and afterwards authenticated by instruction: from nature by His works; by instruction, through His revealed announcements. Now, in a case where nature is excluded, no natural means (of knowledge) are furnished. He ought, therefore, to have carefully supplied a revelation of himself, even by announcements, especially as he had to be revealed in opposition to One who, after so many and so great works, both of creation and revealed announcement, had with difficulty succeeded in satisfying men’s faith. In what manner, therefore, has the revelation been made? If by man’s conjectural guesses, do not say that God can possibly become known in any other way than by Himself, and appeal not only to the standard of the Creator, but to the conditions both of God’s greatness and man’s littleness; so that man seem not by any possibility to be greater than God, by having somehow drawn Him out into public recognition, when He was Himself unwilling to become known by His own energies, although man’s littleness has been able, according to experiments all over the world, more easily to fashion for itself gods, than to follow the true God whom men now understand by nature. As for the rest, if man shall be thus able to devise a god,—as Romulus did Consus, and Tatius Cloacina, and Hostilius Fear, and Metellus Alburnus, and a certain authority some time since Antinous,—the same accomplishment may be allowed to others. As for us, we have found our pilot in Marcion, although not a king nor an emperor.

## Footnotes

* ↑ Age.
* ↑ Anabibazon. The ἀναβιβάζων was the most critical point in the ecliptic, in the old astrology, for the calculation of stellar influences.
* ↑ Quadratus.
* ↑ Trigonus. Saturn and Mars were supposed to be malignant planets. See Smith, Greek and Rom. Ant. p. 144, c. 2.
* ↑ Qualitate.
* ↑ Definimus.
* ↑ Cognoscendum.
* ↑ Recognoscendum.
* ↑ Doctrina.
* ↑ Ex prædicationibus.
* ↑ Operari.
* ↑ Vix impleverat.
* ↑ Alioquin.
* ↑ He means the Emperor Hadrian; comp. Apolog. c. 13.
# An Etymological Dictionary of the German Language/verrecken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verrecken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verrecken, vb., ‘to die’ (of cattle), from ​MidHG. (rare) verrecken, ‘to stretch out the limbs rigidly in death’; allied to recken. —
# An Etymological Dictionary of the German Language/verrückt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verrückt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verrückt, adj., ‘mad, crazy,’ ModHG. only; allied to MidHG. verrücken, ‘to move from the spot, confuse, disconcert.’
# An Etymological Dictionary of the German Language/verschieden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verschieden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verschieden, adj., ‘different, distinct, various,’ ModHG. only; not from verscheiden, which even in MidHG. (verscheiden) signifies specially ‘to die,’ but from a LG. word; comp. Du. verscheiden (for which underscheiden is found in MidHG.). —
# An Etymological Dictionary of the German Language/verschlagen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verschlagen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verschlagen, adj., ‘cunning, crafty, sly,’ properly a partic. of MidHG. verslahen, which also means ‘to cheat.’ —
# An Etymological Dictionary of the German Language/verschmitzt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verschmitzt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verschmitzt, adj., see schmitzen. —
# An Etymological Dictionary of the German Language/verraten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verraten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verraten, vb., ‘to. betray, reveal,’ from the equiv. MidHG. verrâten, OHG. firrâtan; lit. ‘to lead astray by wrong advice.’ —
# An Etymological Dictionary of the German Language/verrucht

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verrucht | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verrucht, adj., ‘infamous, atrocious,’ from MidHG. verruochet, ‘heedless, careless,’ allied to MidHG. verruochen, ‘to pay no heed, forget.’ The meaning of the ModHG. adj., like that of the cognate ruchlos, is under the influence of anrüchig, berüchtigt, Gerücht, ruchbar. —
# An Etymological Dictionary of the German Language/verschroben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verschroben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verschroben, adj., ‘distorted, perverse, intricate,’ lit. ‘screwed the wrong way’; an inorganic partic. of schrauben; see Schraube. —
# An Etymological Dictionary of the German Language/verschwenden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/verschwenden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ verschwenden, vb., ‘to squander, waste,’ from MidHG. verswęnden, ‘to break to pieces, annihilate, consume,’ which as a factitive of MidHG. verswinden, ModHG. verschwinden, ‘to disappear,’ signifies lit. ‘to cause something to disappear.’
# An Etymological Dictionary of the German Language/versehren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/versehren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ versehren, vb., ‘to wound, injure, damage,’ from the equiv. MidHG. sêren, lit. ‘to cause pain’; allied to MidHG. and OHG. sêr, ‘pain’; see sehr. —
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III
## Contents

* Preface
* Heads
* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
* Part 25
* Part 26
* Part 27
* Part 28
* Part 29
* Part 30
* Part 31
* Part 32
* Part 33
* Part 34
* Part 35
* Part 36
* Part 37
* Part 38
* Part 39
* Part 40
* Part 41
* Part 42
* Part 43
* Part 44
* Part 45
* Part 46
* Part 47
* Part 48
* Part 49
* Part 50
* Part 51
* Part 52
* Part 53
* Part 54
* Part 55
* Part 56
* Part 57
* Part 58
* Part 59
* Part 60
* Part 61
* Part 62
* Part 63
* Part 64
* Part 65
* Part 66
* Part 67
* Part 68
* Part 69
* Part 70
* Part 71
* Part 72
* Part 73
* Part 74
* Part 75
* Part 76
* Part 77
* Part 78
* Part 79
* Part 80
* Part 81
* Part 82
* Part 83
* Part 84
* Part 85
* Part 86
* Part 87
* Part 88
* Part 89
* Part 90
* Part 91
* Part 92
* Part 93
* Part 94
* Part 95
* Part 96
* Part 97
* Part 98
* Part 99
* Part 100
* Part 101
* Part 102
* Part 103
* Part 104
* Part 105
* Part 106
* Part 107
* Part 108
* Part 109
* Part 110
* Part 111
* Part 112
* Part 113
* Part 114
* Part 115
* Part 116
* Part 117
* Part 118
* Part 119
* Part 120
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 7

7. That Christ our God should come, the Enlightener and Saviour of the human race.
In Isaiah: “Be comforted, ye weakened hands; and ye weak knees, be strengthened. Ye who are of a timorous heart, fear not. Our God will recompense judgment, He Himself will come, and will save us. Then shall be opened the eyes of the blind, and the ears of the deaf shall hear. Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land.” Also in that place:  “Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them.” Also in the same place:  “I the Lord God have called Thee in righteousness, that I may hold Thine hand, and I will comfort Thee; and I have given Thee for a covenant of my people, for a light of the nations; to open the eyes of the blind, to bring forth them that are bound from chains, and those who sit in darkness from the prison-house. I am the Lord God, that is my name. I will not give my glory to another, nor my powers to graven images.” Also in the twenty-fourth Psalm: “Show me Thy ways, O Lord, and teach me Thy paths, and lead me unto Thy truth, and teach me; for Thou art the God of my salvation.”  Whence, in the Gospel according to John, the Lord says: “I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life.” Moreover, in that according to Matthew, the angel Gabriel says to Joseph: “Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which shall be born to her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call His name Jesus; for He shall save His people from their sins.” Also in that according to Luke: “And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, who hath foreseen redemption for His people, and hath raised up an horn of salvation for us in the house of His servant David.” Also in the same place, the angel said to the shepherds: “Fear not; for, behold, I bring you tidings that unto you is born this day in the city of David a Saviour, which is Christ Jesus.”

## Footnotes

* ↑ Isa. xxxv. 3–6.
* ↑ Isa. lxiii. 9.
* ↑ Isa. xlii. 6–8.
* ↑ Ps. xxv. 4, 5.
* ↑ John viii. 12.
* ↑ Matt. i. 20, 21.
* ↑ Luke i. 67–69.
* ↑ Luke ii. 10, 11.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 8

8.  That although from the beginning He had been the Son of God, yet He had to be begotten again according to the flesh.
In the second Psalm: “The Lord said unto me, Thou art my Son; this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance, and the bounds of the earth for Thy possession.” Also in the Gospel according to Luke: “And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and she was filled with the Holy Ghost, and she cried out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence does this happen to me, that the mother of my Lord should come to me?” Also Paul to the Galatians:  “But when the fulness of the time was come, God sent His Son, born of a woman.” Also in the Epistle of John: “Every spirit which confesses that Jesus Christ is come in the flesh is of God. But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist.”

## Footnotes

* ↑ Ps. ii. 7, 8.
* ↑ Luke i. 41–43.
* ↑ Gal. iv. 4.
* ↑ 1 John iv. 2, 3.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 9

9. That this should be the sign of His nativity, that He should be born of a virgin—man and God—a son of man and a Son of God.
In Isaiah: “And the Lord went on to speak to Ahaz, saying, Ask thee a sign from the Lord thy God, in the height above and in the depth below. And Ahaz said, I will not ask, and I will not tempt the Lord my God. And He said, Hear ye, therefore, O house of David: it is no trifling contest unto you with men, since God supplies the struggle. On this account God Himself will give you a sign. Behold, a virgin shall conceive, and shall bear a son, and ye shall call His name Emmanuel. Butter and honey shall He eat; before that He knows to prefer the evil, He shall exchange the good.” This seed God had foretold would proceed from the woman that should trample on the head of the devil. In Genesis: “Then God said unto the serpent, Because thou hast done this, cursed art thou from every kind of the beasts of the earth. Upon thy breast and thy belly shalt thou crawl, and earth shall be thy food all the days of thy life. And I will place enmity between thee and the woman and her seed. He shall regard thy head, and thou shalt watch his heel.”

## Footnotes

* ↑ Isa. vii. 10–15. The ordinary reading here is, “before He knows, to refuse the evil and to choose the good.” The reading in the text, however, is more authentic.
* ↑ Gen. iii. 14, 15.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 4

4. That Christ is the Hand and Arm of God.
In Isaiah: “Is God’s Hand not strong to save? or has He made His ear heavy, that He cannot hear? But your sins separate between you and God; and on account of your sins He turns His face away from you, that He may not pity. For your hands are defiled with blood, and your fingers with sins. Moreover, your lips have spoken wickedness, and your tongue meditates unrighteousness. No one speaketh truth, nor is there true judgment: they trust in vanity, and speak emptiness, who conceive sorrow, and bring forth wickedness.” Also in the same place: “Lord, who hath believed our report? and to whom is the Arm of God revealed?” Also in the same:  “Thus saith the Lord, Heaven is my throne, and the earth is the support of my feet. What house will ye build unto me? or what is the place for my rest? For all these things hath mine hand made.” Also in the same:  “O Lord God, Thine Arm is high, and they knew it not; but when they know it, they shall be confounded.” Also in the same:  “The Lord hath revealed His Arm, that holy Arm, in the sight of all nations; all nations, even the ends of the earth, shall see salvation from God.” Also in the same place:  “Behold, I have made thee as the wheels of a thrashing chariot, new and turned back upon themselves;” and thou shalt thrash the mountains, and shalt beat the hills small, and shalt make them as chaff, and shall winnow them; and the wind shall seize them, and the whirlwind shall scatter them: but thou shalt rejoice in the saints of Israel; and the poor and needy shall exult. For they shall seek water, and there shall be none. For their tongue shall be dry for thirst. I the Lord God, I the God of Israel, will hear them, and will not forsake them; but I will open rivers in the mountains, and fountains in the midst of the fields. I will make the wildernesses watery groves, and a thirsty land into watercourses.  I will establish in the land of drought the cedar-tree and the box-tree, and the myrtle and the cypress, and the elm and the poplar, that they may see and acknowledge, and know and believe together, that the Hand of the Lord hath done these things, and the Holy One of Israel hath shown them.”

## Footnotes

* ↑ [Hence the Spirit, “the finger of God.” Luke xi. 20.]
* ↑ Isa. lix. 1–4.
* ↑ Isa. liii. 1.
* ↑ Isa. lxvi. 1, 2.
* ↑ Isa. xxvi. 11.
* ↑ Isa. lii. 10.
* ↑ Original: “Rotas vehiculi triturantis novas in se retornatas.” The Oxford edition reads the three last words, “in serras formatas:” and the translator gives, “the wheels of a thrashing instrument made with new teeth.”
* ↑ Some editions omit “and the elm.”
* ↑ Isa. xli. 15–20.  [Irenæus, vol. i. p. 487. “Word and Wisdom = hands.”]
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 5

5. That Christ is at once Angel and God.
In Genesis, to Abraham: “And the Angel of the Lord called him from heaven, and said unto him, Abraham, Abraham! And he said, Here am I. And He said, Lay not thine hand upon the lad, neither do thou anything unto him. For now I know that thou fearest thy God, and hast not spared thy son, thy beloved son, for my sake.” Also in the same place, to Jacob: “And the Angel of the Lord spake unto me in dreams, I am God, whom thou sawest in the place of God where thou anointedst me a pillar of stone, and vowedst to me a vow.” Also in Exodus: “But God went before them by day indeed in a pillar of cloud, to show them the way; and by night in a pillar of fire.” And afterwards, in the same place: “And the Angel of God moved forward, which went before the army of the children of Israel.” Also in the same place:  “Lo, I send my Angel before thy face, to keep thee in the way, that He may lead thee into the land which I have prepared for thee. Observe Him, and obey Him, and be not disobedient to Him, and He will not be wanting to thee. For my Name is in Him.” Whence He Himself says in the Gospel: “I came in the name of my Father, and ye received me not. When another shall come in his own name, him ye will receive.” And again in the cxviith Psalm: “Blessed is He who cometh in the name of the Lord.” Also in Malachi: “My covenant of life and peace was with Levi; and I gave him fear, that he should fear me, that he should go from the face of my name. The law of truth was in his mouth, and unrighteousness was not found in his lips. In the peace of the tongue correcting, he walked with us, and turned many away from unrighteousness.  Because the lips of the priests shall keep knowledge, and they shall seek the law at His mouth; for He is the Angel of the Almighty.”

## Footnotes

* ↑ [i.e., the Jehovah-Angel. See Tertullian, vol. iii. p. 335.]
* ↑ Gen. xxii. 11, 12.
* ↑ Scil. “Beth-el,” “the house of God.”
* ↑ Gen. xxxi. 13.
* ↑ Ex. xiii. 21.
* ↑ Ex. xiv. 19.
* ↑ Ex. xxiii. 20, 21. [See Tertullian, vol. iii. p. 335, a valuable passage. De Maistre has something to say on this, quite to the purpose. See Bull passim: e.g., vol. v. pp. 21–26, 33, 40; 745–760.]
* ↑ John v. 43.
* ↑ Ps. cxviii. 26.
* ↑ Otherwise, “My covenant was with life and peace.”
* ↑ Mal. ii. 5–7.
# Anna Karenina (Garnett)/Part Five
### Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33