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Tertullian's version is : In ecclesia deorum.
The Vulgate: In synagoga deorum.
84 The now less obvious nicknames of "Alex. Darius and Olofernes," are in the text.
93 The original of this obscure passage is: "Novum igitur audiens deum, in vetere mundo et in vetere aevo et sub vetere deo inauditum quem tantis retro seculis neminem, et ipsa ignorantia antiquum, quidam Jesus Christus, et ille in veteribus nominibus novus, revelaverit, nec alius antehac." The harsh expression, "quidam Jesus Christus," bears, of course, a sarcastic reference to the capricious and inconsistent novelty which Marcion broached in his heresy about Christ. [By some slight chance in punctuation and arrangement, I have endeavouted to make it a little clearer.]
96 Novo semper ac novo titulo.
99 Censetur. A frequent meaning in Tertullian. See Apol. 7 and 12.
100 We cannot preserve the terseness of the Latin Deus, si est vetus, non erit; si est novus, non fuit.
101 Agnitione. The distinctive term of the Gnostic pretension was the Greek equivalent Inw=sij.
127 See also De test, anim. 2, and De anima, 41. [Bp. Kaye refers (p. 166) to Profr. Andrews Norton of Harvard, with great respect; specially to a Note on this usage of the Heathen, in his Evidences, etc. Vol. 3]
128 Prophetia, inspired Scripture.
134 Proprii sui mundi, et hominis et saesuli.
137 [-"uncique puer monstrator aratri," Virg. Georg. i. 19, and see Heyne's note.]
140 Falsae. An allusion to the Docetism of Marcion.
142 The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds th with effect, the "causa cognoscendi,", as distinguished fron the "causa essendi,", the strict cause.
143 The word cause throughout this chapter is used in the popular, inaccurate sense, which almost confounds th with effect, the "causa cognoscendi,", as distinguished fron the "causa essendi,", the strict cause.
144 The work "res" is throughout this argument used strictly by Tertullian; it rerers to "the thing" made by God-that product of His creative energy which affords to us evidence of His existence. We have translated if "proof" for want of a better word.
145 The "tanquam sit," in its subjunctive form, seems to refer to the concession indicated at the outset of the chapter.
147 Illum, i.e., Marcion's god.
149 Deum ex operum auctoritate formatum.
150 Non statim ratione, on a priori grounds.
152 Compare Rom. i. 20, a passage which is quite subversive of Marcion's theory.
153 This is an ironical concession from the Marcionite side.