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55 [A remarkable word is subjoined by the Apostle (e0ce/straptai) which signifies turned inside out, and so self-condemned, as exhibiting his inward contentiousness and pravity.
57 Disciplinam, including both the principles and practice of the Christian religion.
59 Concerning Philumene, see below, chap. xxv.; Eusebius, Hist. Eccl. v. 13; Augustine, de Hoeres, chap. xlii. ; Jerome, Epist. adv. Ctesiph. (Works, ed. Ben.) iv. 477, and in his commentary on Galatians, ii. See also Tertullian, Against Marcion, p. 139. Edinb. Edition.
67 See Tertullian's treatises, adversus Valentinum, xxv., and de Anima, xxxi.; also Epiphanius, Hae xxxi . 23.
70 "De enthymesi:" for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, "the mind in operation." (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ e!ktrwma, that is, abortion.
73 Tractaverit, in the sense of conclusively settling.
77 Col. ii. 8. The last clause, "praeter providentiam Spiritus Sancti," is either Tertullian's reading, or his gloss of the apostle's ou0 kata\ Xristo/n-"not after Christ."
78 Because in the beginning of the church the apostles taught in Solomon's porch, Acts iii. 5.
82 Scrupulositatem, "hair-splitting."
84 See our translation of the Anti-Marcion, iv. 18 (infra), and Tertullian's treatise, de Bapt. x.
91 Or, "were for the first time."
104 In personas, i.e., Judaeorum (Oehler).
105 Proprietatem admonitionis.
106 "That is, not a specific command" primarily meant for us, but a principle "to be applied by us" (Dodgson).
113 Gubernaculo. See Irenaeus, ii. 46, for a similar view (Rigalt.). Surely Dodgson's version, if intelligible in itself even, incorrectly represents Tertullian's sense.
116 [Not to be contented with Truth, once known, is a sin preceding that against the Holy Spirit, and this state of mind explains the judicial blindness inflicted on Lapsers, as asserted by St. Paul, 2 Thess. ii. 10, 13, where note -"they received not the love of the truth." They had it and were not content with it.]
129 This is the rendering of Oehler's text, "et velut si nusquam. There are other readings of this obscure passage, of which as wdd the two most intelligible. The Codex Agobardinus has, "et velim si nunquam:" that is, "and I would that I were nowhere," with no fixed belief-in such wise as never to have had the truth; not, as must now be, to have forfeited it. (Dodgeson). This seems far-fetched, and inferior to the reading of Pamelius and his mss.: "et velint me sic esse nusquam;" i.e., "and they (the heretics) would wish me to be nowhere"-without the fixed faith of the Catholic. This makes good sense. [Semler is here mentioned, and if anybody wishes to understand what sort of editor he was, he may be greatly amused by Kaye's examination of some of his positions, pp. 64-84. Elucidation II.]
131 Necesse est. Observe these degrees of obligation.
132 Quamvis et errare delinquere est.