Anf-03 iv.iv.xviii Pg 15
Matt. xi. 8; Luke vii. 25.
in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.307 307
Anf-03 v.iv.v.xviii Pg 21
Tertullian stands alone in the notion that St. John’s inquiry was owing to any withdrawal of the Spirit, so soon before his martyrdom, or any diminution of his faith. The contrary is expressed by Origen, Homil. xxvii., on Luke vii.; Chrysostom on Matt. xi.; Augustine, Sermon. 66, de Verbo; Hilary on Matthew; Jerome on Matthew, and Epist. 121, ad Algas.; Ambrose on Luke, book v. § 93. They say mostly that the inquiry was for the sake of his disciples. (Oxford Library of the Fathers, vol. x. p. 267, note e). [Elucidation V.]
and return back again of course to the Lord, as to its all-embracing original.4156 4156 Ut in massalem suam summam.
Therefore John, being now an ordinary person, and only one of the many,4157 4157 Unus jam de turba.
was offended indeed as a man, but not because he expected or thought of another Christ as teaching or doing nothing new, for he was not even expecting such a one.4158 4158 Eundem.
Nobody will entertain doubts about any one whom (since he knows him not to exist) he has no expectation or thought of. Now John was quite sure that there was no other God but the Creator, even as a Jew, especially as a prophet.4159 4159 Etiam prophetes.
Whatever doubt he felt was evidently rather4160 4160 Facilius.
entertained about Him4161 4161 Jesus.
whom he knew indeed to exist but knew not whether He were the very Christ. With this fear, therefore, even John asks the question, “Art thou He that should come, or look we for another?”4162 4162
Anf-02 vi.iii.ii.xi Pg 34.1
Anf-03 v.iv.iii.xvii Pg 7
2 Kings xx. i.
and restoring his kingly state to the monarch of Babylon after his complete repentance;2903 2903
Anf-03 vi.iv.xxix Pg 12
See 2 Kings i.
Prayer is alone that which vanquishes8955 8955
Anf-03 iv.xi.xxxv Pg 16
Mal. iv. 5.
The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body. But Elias is to come again, not after quitting life (in the way of dying), but after his translation (or removal without dying); not for the purpose of being restored to the body, from which he had not departed, but for the purpose of revisiting the world from which he was translated; not by way of resuming a life which he had laid aside, but of fulfilling prophecy,—really and truly the same man, both in respect of his name and designation, as well as of his unchanged humanity. How, therefore could John be Elias? You have your answer in the angel’s announcement: “And he shall go before the people,” says he, “in the spirit and power of Elias”—not (observe) in his soul and his body. These substances are, in fact, the natural property of each individual; whilst “the spirit and power” are bestowed as external gifts by the grace of God and so may be transferred to another person according to the purpose and will of the Almighty, as was anciently the case with respect to the spirit of Moses.1741 1741
Anf-02 vi.iii.ii.xi Pg 33.1
Anf-01 ix.iv.xi Pg 37
Luke i. 17.
“Prepare ye the way of the Lord, make straight paths before our God.” For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding3426 3426 See ii. 35, 3.
this; and I shall show [the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: “So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;”3427 3427
Anf-01 ix.iv.xii Pg 13
Luke i. 17.
