Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iv.ii.xv Pg 39.2
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition.
and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7.
would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.]
If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
