Anf-02 ii.ii.ii Pg 15.2
Anf-02 vi.iv.iii Pg 214.1
Anf-02 vi.v Pg 56.1
Anf-02 vi.iv.vii.xii Pg 58.1
Anf-03 iv.iv.xii Pg 13 Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both “dear pledges,”249
Luke xiv. 26; Mark x. 29, 30; Matt. xix. 27–30. Compare these texts with Tertullian’s words, and see the testimony he thus gives to the deity of Christ.
249 i.e., any dear relations. and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship;250
Anf-03 v.x.xi Pg 3—that is, he who will rather live by denying, than die by confessing, me; and “he who findeth his life shall lose it; but he who loseth it for my sake shall find it.”8287
Luke xiv. 26.
Anf-03 vi.iv.viii Pg 6 He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.8820
i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–; 10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him.
Anf-03 v.iv.v.xlv Pg 24
Tertullian seems with reflect the early view of the church as to our Lord’s total abnegation of all filial relations with the Virgin, when He gave to her St. John, instead of Himself, on the Cross. For this purpose He had made him the beloved disciple and doubtless charged him with all the duties with which he was to be clothed. Thus He fulfilled the figurative law of His priesthood, as given by Moses, (Deut. xxxiii. 9.) and crucified himself, from the beginning, according to his own Law (Luke xiv. 26–27.) which he identifies with the Cross, here and also in Matt. x. 37–38. These then are the steps of His own holy example, illustrating His own precept, for doubtless, as “the Son of man,” His filial love was superlative and made the sacrifice the sharper: (1.) He taught Joseph that He had no earthly father, when he said—“Wist ye not that I must be in my Father’s house,” (Luke iii. 49., Revised); but, having established this fact, he then became “subject” to both his parents, till His public ministry began. (2.) At this time, He seems to have admonished His mother, that He could not recognize her authority any longer, (John ii. 4.) having now entered upon His work as the Son of God. (3.) Accordingly, He refused, thenceforth, to know her save only as one of His redeemed, excepting her in nothing from this common work for all the Human Race, (Matt. xii. 48) in the passage which Tertullian so forcibly expounds. (4.) Finally, when St. Mary draws near to the cross, apparently to claim the final recognition of the previous understanding (John ii. 4.) to which the Lord had referred her at Cana—He fulfils His last duty to her in giving her a son instead of Himself, and thereafter (5) recognizes her no more; not even in His messages after the Resurrection, nor when He met her with other disciples. He rewards her, instead, with the infinite love He bears to all His saints, and with the brightest rewards which are bestowed upon Faith. In this consists her superlative excellence and her conspicuous glory among the Redeemed (Luke i. 47–48.) in Christ’s account.