Resurrection of the Body

Tertullian, Against Marcion 3.24

Tertullian · c. 155–c. 220 AD

You say, 'Rather, I hope from him for what he himself does as testimony to the diversity of God's kingdom, an eternal and heavenly possession.' But your Christ promises the Jews their former state through the restoration of the land, and after the course of life, refreshment in the bosom of Abraham among the dead. What a fine God—if he gives back, now placated, what he took away in anger. Oh, your God: he both destroys and heals, creates evils and makes peace. Oh, a God merciful even to the dead. But we will take up the bosom of Abraham at its proper time. As for the restoration of Judea, which the Jews themselves hope for exactly as it is described, led on by the names of places and regions—how an allegorical interpretation applies spiritually to Christ, to the church, and to its habit and fruit—pursuing that at length belongs to another work, the one we entitled On the Hope of the Faithful; and it would be idle here, because the question concerns not an earthly promise but a heavenly one.

Latin

'Immo', inquis, 'spero ab illo, quod et ipsum faciat ad testimonium diuersitatis, regnum dei aeternae et caelestis possessionis. ceterum uester Christus pristinum statum Iudaeis pollicetur ex restitutione terrae et post decursum uitae apud inferos in sinu Abrahae refrigerium'. (0) deum optimum, si reddit placatus quod et abstulerat iratus! o deum tuum, qui et eaedit et sanat, condit mala et facit pacem! o deum etiam ad inferos usque misericordem! sed de sinu Abrahae suo tempore. de restitutione uero Iudaeae, quam et ipsi Iudaei ita ut describitur sperant, locorum et regionum nominibus inducti, quomodo allegorica interpretatio in Christum et in ecclesiam et habitum et fructum eius spiritaliter competat, et longum est persequi et in alio opere digestum, quod inscribimus (de spe fidelium>, et in praesenti uel eo otiosum, quia non de terrena, sed de caelesti promissione sit quaestio.

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