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I may be missing the point

I'm killing your religion. No chance you will ever admit it's dead so move on.

Tertullian copied Irenaeus.
The model is Adversus Valentinianos.
Tertullian's Adversus Marcionem is to Irenaeus's lost Adversus Marcionem in the manner of Adversus Valentinianos is to the first book of Adversus Haereses.
It's not that complicated.
I don't need "sanctioning" from people at this forum. There is enough evidence of copying even if 10% of what I have put together in this thread is true.
This was always a monstrous task. The sheer monstrosity of this endeavor made it something I put off on numerous occasions. Thanks to advancements I can develop a bare outline and "colo(u)r in" the details a little at a time.
It's over. There no fucking debate.
Tertullian couldn't have conducted an "independent" investigation into Marcion's gospel after Irenaeus's Adversus Marcionem when his work is so obviously a line by line argument from Luke.
Thanks for your continued interest but there's absolute clarity here.

Tertullian writes in "Against the Valentinians"

This is where you demonstrate that your time on the earth is about up. Think about you are saying. Think hard. I don't despise you as some at the forum. You're just old. Brain takes a bit of time to get started. I know, I am beginning to feel it now myself.

I'll spare you the 15 minutes to figure it out.
Tertullian was writing this while engaged in the act of copying Irenaeus verbatim.

David Trobisch has told me he would publish something by me. This is the first work I think is worthy of publication. I hate everything else I have written because it's hard to make a patchwork book work. This is going to be simple. I am going through culling the parallels and make a "thumbnail" sketch of the whole argument. There are some arguments not listed like (a) the stupid argument Irenaeus develops regarding "punctuation" getting rid of "god of this age/world" and "we did submit" in Galatians. But basically it will be a "companion" to Adversus Marcionem. That's what I would write. Basically a companion to Books Three, Four and Five where "Book Three" would be the first chapter, "Book Four" would be the next chapter and then "Book Five" the next chapter. Maybe a chapter before Book Three to show how a "voice" emerges in Adversus Marcionem - the voice of the final editor - who creates Book Three from a lost treatise of Justin which is still preserved in Adversus Iudaeos. In other words, that the "voice" tells us he is "carving" a new edition to something pre-existent (which will mean adding something about the same "voice" of the editor who appears in the preface to the book. I will write that later as a kind of forward to Books Three, Four and Five. The point is that there is a natural order already following the structure of Tertullian's work.

I have finally killed the beast. Thirty years later.

THE BOOK TITLE: "AGAINST MARCION STUDIES"

I think it's clever, for me at least.

(continued from above, I reached the 60000 word limit)

Chapter 15

1. Christ's Criticism of the Prophets’ Persecutors

Tertullian: "O Christum versipellem, nunc destructorem, nunc assertorem prophetarum!" ("Oh, what a fickle Christ, now a destroyer, now a defender of the prophets!")
Irenaeus: Adversus Haereses 3.18 – Irenaeus explains that Christ came to fulfill, not destroy, the law and the prophets. Tertullian echoes this argument, noting the inconsistency in Marcion's theology, where Christ is portrayed as both an ally and an enemy of the prophets. Both authors argue that Christ’s continuity with the prophets proves His alignment with the Creator.
Scripture: Matthew 5:17, Luke 11:47-51

2. The Use of "Woe" to Condemn the Rich

Tertullian: "Vae enim dicit." ("For He says, 'Woe'.")
Irenaeus: Adversus Haereses 4.9 – Irenaeus explains that Christ’s warnings, including "woe to you who are rich," echo the Old Testament’s condemnation of those who oppress the poor. Tertullian similarly emphasizes that Christ’s use of "woe" aligns with the Creator’s justice. Both authors stress that Christ’s message reflects the moral principles found in the Old Testament.
Scripture: Luke 6:24, Amos 6:1-7

3. Blessings and Curses

Tertullian: "Ecce posui ante vos benedictionem et maledictionem." ("Behold, I have set before you a blessing and a curse.")
Irenaeus: Adversus Haereses 4.27 – Irenaeus addresses the Old Testament’s blessings and curses as part of the Creator’s justice. Tertullian reiterates this idea, showing that Christ’s teachings about blessings and curses follow the same pattern established in Deuteronomy, emphasizing the unity between Christ and the Creator.
Scripture: Deuteronomy 11:26-28, Luke 6:20-26

4. Warnings Against Wealth

Tertullian: "Ne glorietur dives in divitiis suis." ("Let not the rich man glory in his riches.")
Irenaeus: Adversus Haereses 4.30 – Irenaeus critiques the dangers of material wealth, reflecting the Old Testament’s warnings. Tertullian echoes this, quoting Jeremiah to show that both the Old Testament and Christ condemned the pride and reliance on riches. Both authors highlight that Christ’s rejection of wealth aligns with the Creator’s moral warnings.
Scripture: Jeremiah 9:23-24, Luke 6:24

5. Rebukes Against Glorifying Human Praise

Tertullian: "Vae, cum vobis benedixerint homines." ("Woe to you when men speak well of you.")
Irenaeus: Adversus Haereses 4.12 – Irenaeus discusses the hypocrisy of seeking human praise over divine approval. Tertullian echoes this by referencing the teachings of Isaiah and Jeremiah, showing that Christ’s rejection of human praise aligns with the Creator’s teachings. Both authors argue that seeking human glory is contrary to God’s will.
Scripture: Isaiah 5:21, Luke 6:26

6. The Prophets and False Prophets

Tertullian: "Pseudoprophetas autem laudatos sive benedictos a patribus eorum tam eius est exprobrare quam prophetas vexatos et recusatos." ("It is as much Christ’s place to reproach the false prophets praised by their fathers as it is to defend the persecuted prophets.")
Irenaeus: Adversus Haereses 4.35 – Irenaeus contrasts the true prophets of the Creator with false prophets praised by the people. Tertullian echoes this, stating that Christ condemned the false prophets praised by the fathers, just as the Creator did. Both use this contrast to highlight the consistency of Christ’s message with the Creator’s.
Scripture: Jeremiah 5:31, Luke 6:26

7. Christ’s Consistency with Old Testament Teachings

Tertullian: "Haec olim creator simul posuit, Christus solummodo distinguendo, non mutando, renovavit."
("These things were established by the Creator long ago; Christ only distinguished them, not changed them, renewing them.")
Irenaeus: Adversus Haereses 3.10 – Irenaeus emphasizes that Christ did not abolish the law but fulfilled it. Tertullian mirrors this idea, asserting that Christ’s teachings are a continuation of the Creator’s, distinguishing but not contradicting the original teachings. Both emphasize that Christ’s role was one of renewal, not of separation from the Creator.
Scripture: Matthew 5:17, Isaiah 42:21

Chapter 16

1. Christ's Command to Love Enemies

Tertullian: "Diligite inimicos vestros, et benedicite eos qui vos oderunt." ("Love your enemies, and bless those who hate you.")
Irenaeus: Adversus Haereses 4.12 – Irenaeus discusses the Creator’s command to love one’s neighbor and enemies, which Christ amplifies in the Gospels. Both authors argue that Christ’s teaching is a fulfillment and clarification of the Creator’s earlier commands, demonstrating continuity between the Old Testament and Christ’s teachings.
Scripture: Luke 6:27, Isaiah 58:7-10

2. Patience and Retaliation

Tertullian: "Novam plane patientiam docet Christus... et super tunicam pallio quoque cedi."
("Christ teaches a new form of patience... even to surrender one’s cloak after being struck.")
Irenaeus: Adversus Haereses 4.16 – Irenaeus explains that Christ’s command to turn the other cheek builds on the Old Testament's law of limiting retaliation. Both Irenaeus and Tertullian show that Christ’s teaching complements the Creator’s law, urging greater patience and mercy.
Scripture: Matthew 5:39, Luke 6:29

3. The Principle of Non-Retaliation

Tertullian: "Facilius enim vim comprimi scit repraesentatione talionis quam repromissione ultionis."
("Violence is more easily restrained by an example of non-retaliation than by the promise of revenge.")
Irenaeus: Adversus Haereses 4.18 – Irenaeus explains that the Creator’s law of "eye for an eye" was meant to limit violence, not encourage it. Tertullian follows this line of reasoning, arguing that Christ’s teaching on non-retaliation reflects the Creator’s intention for justice tempered with mercy.
Scripture: Exodus 21:24, Luke 6:27-29

4. Charity and Assistance to the Needy

Tertullian: "Omni petenti te dato, utique indigenti."
("Give to everyone who asks you, especially the needy.")
Irenaeus: Adversus Haereses 4.30 – Irenaeus emphasizes the Creator’s call to care for the poor, a teaching that Christ fulfills. Tertullian similarly highlights Christ’s command to give to those in need, aligning with the Creator’s mandate in the Old Testament for charity.
Scripture: Deuteronomy 15:11, Luke 6:30

5. Extending Love Beyond the Immediate Community

Tertullian: "Non enim aliud Christus in omnes praecepit quam quod creator in fratres."
("Christ commanded love for all, just as the Creator commanded love for one’s brothers.")
Irenaeus: Adversus Haereses 4.20 – Irenaeus explains that Christ’s command to extend love beyond Israel fulfills the Creator’s expanding covenant to include all nations. Tertullian reinforces this, showing that Christ’s teachings on love are a natural extension of the Creator’s command to love one’s own people.
Scripture: Leviticus 19:18, Luke 6:31-36

6. Vengeance and Justice

Tertullian: "Mihi vindictam, et ego vindicabo." ("Vengeance is mine, and I will repay.")
Irenaeus: Adversus Haereses 4.36 – Irenaeus discusses divine vengeance, explaining that ultimate justice belongs to God. Tertullian follows this by explaining that Christ’s command to forgo personal vengeance aligns with the Creator’s promise of divine justice, as found in Deuteronomy.
Scripture: Deuteronomy 32:35, Luke 6:37

7. The Golden Rule

Tertullian: "Et sicut vobis fieri vultis ab hominibus, ita et vos facite illis."
("Do unto others as you would have them do unto you.")
Irenaeus: Adversus Haereses 4.13 – Irenaeus emphasizes that the command to treat others as you wish to be treated is foundational to both the Old and New Testaments. Tertullian similarly notes that this ethical principle was taught by the Creator and reinforced by Christ.
Scripture: Leviticus 19:18, Luke 6:31

8. Providing for the Needy

Tertullian: "Infringito panem tuum mendicis, et qui sine tecto sunt, in domum tuam inducito."
("Share your bread with the hungry, and bring the homeless poor into your house.")
Irenaeus: Adversus Haereses 4.27 – Irenaeus refers to Isaiah’s command to care for the poor and homeless, emphasizing that this was a core part of the Creator’s law. Tertullian echoes this, showing that Christ’s emphasis on charity aligns with the same moral obligations set by the Creator.
Scripture: Isaiah 58:7, Luke 6:38

Chapter 17

1. Feneravit Argument: Usury and Lending

Tertullian: "Pecuniam suam fenori non dedit, et quod abundaverit non sumet." ("He has not given his money on usury, and he will not take excess.")
Irenaeus: Adversus Haereses 4.30 – Irenaeus uses Old Testament laws on usury (Ezekiel 18:8, Deuteronomy) to argue that Christ’s teachings on lending and generosity follow the Creator’s laws. Tertullian references the same laws to show that Christ’s command to lend without expecting repayment continues the Creator’s earlier instruction.
Scripture: Ezekiel 18:8, Deuteronomy 23:19-20, Luke 6:34

2. Forgiveness of Debt

Tertullian: "Dimittes omne debitum quod tibi proximus debet, et fratrem tuum non reposces." ("You shall forgive every debt that your neighbor owes you, and you shall not demand it from your brother.")
Irenaeus: Adversus Haereses 4.17 – Irenaeus discusses forgiveness and mercy as key to the Creator’s laws (Deuteronomy 15:2). Tertullian similarly emphasizes that Christ’s teaching on forgiving debts aligns with the Creator’s command for debt forgiveness, demonstrating consistency in their teachings.
Scripture: Deuteronomy 15:1-2, Luke 6:37

3. The Teaching on Kindness to Enemies

Tertullian: "Suavis est adversus ingratos et malos." ("He is kind toward the ungrateful and the wicked.")
Irenaeus: Adversus Haereses 4.34 – Irenaeus discusses the Creator’s kindness to all, even those who do not recognize Him. Tertullian draws a parallel with Christ’s command to be kind to the ungrateful, showing that both Christ and the Creator share the same benevolent nature.
Scripture: Matthew 5:45, Luke 6:35

3. Mercy Over Sacrifice

Tertullian: "Estote misericordes, sicut pater vester misertus est vestri."("Be merciful, as your Father is merciful to you.")
Irenaeus: Adversus Haereses 4.16 – Irenaeus highlights the Creator’s preference for mercy over sacrifice, drawing from Hosea (Hosea 6:6). Tertullian echoes this idea, showing that Christ’s call for mercy follows the Creator’s earlier instruction.
Scripture: Hosea 6:6, Luke 6:36

4. Judgment and Forgiveness

Tertullian: "Nolite iudicare, ne iudicemini." ("Judge not, lest you be judged.")
Irenaeus: Adversus Haereses 4.36 – Irenaeus emphasizes that ultimate judgment belongs to God, urging forgiveness in light of divine justice. Tertullian echoes this, demonstrating that Christ’s teaching on forgiveness and avoiding judgment aligns with the Creator’s law of mercy.
Scripture: Matthew 7:1, Luke 6:37

5. The Law of Generosity

Tertullian: "Omni petenti te dato, utique indigenti." ("Give to everyone who asks you, especially the needy.")
Irenaeus: Adversus Haereses 4.30 – Irenaeus emphasizes the Creator’s laws on generosity and care for the poor. Tertullian echoes this, showing that Christ’s command to give aligns with the Creator’s ethos of care and charity.
Scripture: Deuteronomy 15:7-8, Luke 6:30

6. Retribution According to Deeds

Tertullian: "Eadem qua mensi eritis mensura, remetietur vobis." ("With the measure you use, it will be measured back to you.")
Irenaeus: Adversus Haereses 4.27 – Irenaeus explains that the Creator’s justice is based on deeds, a principle that Christ repeats in the Gospels. Tertullian reflects the same concept, showing that Christ’s teachings on retribution are consistent with the Creator’s justice.
Scripture: Deuteronomy 19:21, Luke 6:38

7. Divine Patience and Judgment

Tertullian: "Mihi vindictam, et ego vindicabo." ("Vengeance is mine, and I will repay.")
Irenaeus: Adversus Haereses 4.36 – Irenaeus discusses the Creator’s promise of divine justice and patience, which Christ continues in His teachings. Tertullian builds on this idea, showing that Christ’s command to avoid personal vengeance aligns with the Creator’s role as the ultimate judge.
Scripture: Deuteronomy 32:35, Luke 6:29

8. Calling God ‘Father’

Tertullian: "Et eritis filii dei." ("And you will be sons of God.")
Irenaeus: Adversus Haereses 4.26 – Irenaeus emphasizes the concept of divine sonship, showing that believers become children of God through obedience to His will. Tertullian reiterates this, emphasizing the connection between Christ’s call to sonship and the Creator’s fatherhood.
Scripture: Matthew 5:9, Luke 6:35

Chapter 18

1. Faith of the Centurion

Tertullian’s Statement: "Sed cur non licuerit illi alienae fidei exemplo uti?" ("But why should He not have used the example of that foreign faith?")
Irenaeus Connection:
Adversus Haereses 4.36 – Irenaeus emphasizes that the faith of the Gentiles, like the centurion’s, was part of the Creator’s plan of salvation. Tertullian echoes this by using the centurion’s faith as an example to show that Christ came to fulfill, not reject, the Creator’s covenant with Israel.
Scripture: Luke 7:9, Matthew 8:10

2. Resurrection of the Widow’s Son

Tertullian’s Statement:
"Resuscitavit et mortuum filium viduae. Non novum documentum. Hoc et prophetae creatoris ediderant."
("He also raised the widow’s son from the dead. This was not a new miracle. The prophets of the Creator had done the same.")
Irenaeus Connection: Adversus Haereses 3.22 – Irenaeus refers to Christ’s resurrection miracles as prefigured by the prophets of the Old Testament. Tertullian makes a similar argument, comparing Christ’s miracle to those of Elijah and Elisha, showing that Christ’s actions align with the Creator’s historical work.
Scripture: Luke 7:14-15, 1 Kings 17:17-24, 2 Kings 4:32-37

3. Glorification of the Creator

Tertullian’s Statement: "Quis deus? Utique cuius populus, et a quo prophetae." ("Which God? Surely the God whose people and prophets are His.")
Irenaeus Connection: Adversus Haereses 4.5-6 – Irenaeus insists that the glory attributed to God through Christ’s miracles is directed to the Creator. Tertullian similarly argues that the people glorified the God of Israel, the Creator, after witnessing Christ’s miracles.
Scripture: Luke 7:16, Isaiah 45:25

4. John the Baptist’s Question

Tertullian’s Statement: "Ioannes autem certus erat neminem deum praeter creatorem." ("But John was certain that there was no God but the Creator.")
Irenaeus Connection: Adversus Haereses 4.23 – Irenaeus discusses John the Baptist’s recognition of the Creator’s Messiah. Tertullian follows this line of thought, emphasizing that John’s inquiry to Jesus was about the timing of the Messiah, not doubt about the Creator’s identity.
Scripture: Luke 7:19, Matthew 11:3

5. Confirmation of John’s Role

Tertullian’s Statement: "Praecursore enim iam functo officium, praeparata via domini." ("The forerunner had already fulfilled his duty, preparing the way of the Lord.")
Irenaeus Connection: Adversus Haereses 4.24 – Irenaeus emphasizes John the Baptist’s fulfillment of Old Testament prophecies as the forerunner of Christ. Tertullian echoes this, linking John’s ministry to Isaiah and Malachi, confirming that John’s role was part of the Creator’s plan.
Scripture: Isaiah 40:3, Malachi 3:1, Luke 7:27

6. The Peccatrix (Sinful Woman)

Tertullian’s Statement: "Feminae argumentum eo pertinebit, ut cum pedes domini osculis figeret… solidi corporis veritatem."
("The woman’s act of kissing the Lord’s feet will serve as proof of the reality of His solid body.")
Irenaeus Connection: Adversus Haereses 4.18 – Irenaeus emphasizes repentance and the reality of Christ’s physical body. Tertullian reinforces this by showing that the sinful woman’s interaction with Christ confirms His true humanity, countering Marcion’s claim of a phantasmal Christ.
Scripture: Luke 7:38

7. Forgiveness of Sins

Tertullian’s Statement: "Per paenitentiam ex fide iustificatam ab eo audiit, Fides tua te salvam fecit." ("Through repentance justified by faith, she heard from Him: 'Your faith has saved you.'")
Irenaeus Connection: Adversus Haereses 3.21 – Irenaeus focuses on salvation through faith, emphasizing that the woman’s forgiveness illustrates the Creator’s teaching that the just shall live by faith. Tertullian uses this same narrative to argue that Christ’s declaration of salvation aligns with the Creator’s principles.
Scripture: Habakkuk 2:4, Luke 7:50

8. The Role of the Messiah

Tertullian’s Statement: "Maior quidem omnibus natis mulierum." ("Greater than all those born of women.")
Irenaeus Connection: Adversus Haereses 3.9 – Irenaeus discusses John the Baptist’s greatness and his role in recognizing Christ as the Messiah. Tertullian reaffirms this by quoting Christ’s words about John, linking John’s role to the arrival of the Creator’s Messiah.
Scripture: Luke 7:28

Chapter 19

1. Wealthy Women Supporting Christ

Tertullian’s Statement: "Quod divites Christo mulieres adhaerebant... de prophetia est." ("That wealthy women adhered to Christ... is from prophecy.")
Irenaeus Connection: Adversus Haereses 3.10 – Irenaeus discusses how Christ’s followers, including women, were prefigured in the Old Testament. Tertullian cites Isaiah 32:9, showing that the support of wealthy women was a fulfillment of prophecy. Both authors emphasize that Christ’s inclusion of women aligns with the Creator’s plan.
Scripture: Luke 8:2-3, Isaiah 32:9

2. Parables and Hearing

Tertullian’s Statement: "Qui habet aures audiat." ("He who has ears to hear, let him hear.")
Irenaeus Connection: Adversus Haereses 4.20 – Irenaeus explains that Christ’s parables require spiritual understanding, echoing Isaiah’s prophecy that people would hear but not understand. Tertullian references the same concept, showing that Christ’s use of parables fulfills the Creator’s prophecy of spiritual hearing.
Scripture: Luke 8:8, Isaiah 6:9

3. The Rich and the Poor

Tertullian’s Statement: "Ei qui habet dabitur, ab eo autem qui non habet... auferetur." ("To him who has, more will be given; from him who does not have, even what he has will be taken away.")
Irenaeus Connection: Adversus Haereses 4.36 – Irenaeus discusses the justice of the Creator in rewarding the faithful and punishing the unfaithful. Tertullian reflects the same teaching, showing that Christ’s words are consistent with the Creator’s principle of rewarding those who are faithful and just.
Scripture: Luke 8:18, Matthew 13:12

4. Christ’s Family

Tertullian’s Statement: "Ipse, inquiunt, contestatur se non esse natum dicendo, Quae mihi mater, et qui mihi fratres?" ("They say He denied His birth by saying, 'Who is My mother, and who are My brothers?'")
Irenaeus Connection: Adversus Haereses 3.22 – Irenaeus argues that Christ’s statement about His family does not deny His physical birth but rather elevates spiritual kinship. Tertullian echoes this, asserting that Christ’s words were not a rejection of His family but an emphasis on the greater spiritual family of believers.
Scripture: Luke 8:21, Matthew 12:48-50

5. Temptation and Testing

Tertullian’s Statement: "Sed hoc scriptura non dicit, quae quanto significare solet ex temptatione quid factum." ("But Scripture does not say this, for it tends to show through temptation what has been accomplished.")
Irenaeus Connection: Adversus Haereses 3.18 – Irenaeus explains that Christ’s testing was part of the Creator’s plan. Tertullian dismisses the idea that Christ’s interactions with His family were a form of temptation, aligning with Irenaeus’s understanding that Christ’s trials were meant to reveal His mission, not weaken Him.
Scripture: Luke 4:13

6. Christ’s Reaction to His Family

Tertullian’s Statement: "Superest et inspicere sensum non simpliciter pronuntiantis." ("It remains to consider the meaning of His words, not as simply spoken.")
Irenaeus Connection: Adversus Haereses 3.21 – Irenaeus emphasizes the broader context of Christ’s actions, particularly His interactions with His family. Tertullian follows this by interpreting Christ’s statement about His family as a teaching moment on spiritual kinship rather than a rejection of His birth.
Scripture: Luke 8:21

7. Adoption of Spiritual Family

Tertullian’s Statement: "Quod alios adoptabat, confirmabat quos ex offensa negavit." ("In adopting others, He was affirming those He did not deny out of offense.")
Irenaeus Connection: Adversus Haereses 4.14 – Irenaeus discusses how Christ expanded the definition of family to include all who follow God’s will. Tertullian emphasizes that Christ’s spiritual adoption of believers does not negate His biological family but rather shows the importance of faith. Both argue that Christ’s adoption of a spiritual family fulfills the Creator’s promises.
Scripture: Luke 8:21

Chapter 20

1. Commanding the Winds and the Sea

Tertullian’s Statement: "Quis autem iste est qui et ventis et mari imperat?" ("Who then is this, that He commands even the winds and the sea?")
Irenaeus Connection: Adversus Haereses 3.8 – Irenaeus highlights Christ’s authority over nature, identifying it as a sign of His divine connection to the Creator. Tertullian echoes this by pointing out that Moses and Joshua commanded the waters, drawing a parallel between Christ’s command over the sea and the Creator’s actions in the Old Testament. Both emphasize that Christ’s command over nature proves He is the Son of the Creator.
Scripture: Luke 8:25, Exodus 14:21, Joshua 3:13

2. Christ as the Lord of the Elements

Tertullian’s Statement: "Non ita est. Sed agnorant substantiae auctorem suum, quae famulis quoque eius obaudire consueverant."
("It is not so. But the elements recognize their Creator, who they have been accustomed to obey even through His servants.")
Irenaeus Connection: Adversus Haereses 3.11 – Irenaeus asserts that Christ’s dominion over the elements, like His calming of the sea, reflects the Creator’s mastery over nature. Tertullian reinforces this idea by saying that the elements obey Christ because He is their Creator. Both authors show that Christ’s command over nature ties Him directly to the Creator’s authority.
Scripture: Luke 8:24, Psalm 89:9

3. Prophetic Fulfillment

Tertullian’s Statement: "Nam cum transfretat, psalmus expungitur: Dominus, inquit, super aquas multas." ("For when He crossed over the sea, the Psalm is fulfilled: 'The Lord is over many waters.'")
Irenaeus Connection: Adversus Haereses 3.5 – Irenaeus frequently points out how Christ’s actions fulfill Old Testament prophecies. Tertullian follows this approach by connecting Christ’s control of the sea to prophecies in the Psalms and Habakkuk, further linking Him to the Creator. Both argue that Christ’s miracles are not random acts but fulfill the Creator’s prophecies.
Scripture: Psalm 29:3, Habakkuk 3:9

4. Christ as the Spiritual Warrior

Tertullian’s Statement: "Dominus validus, dominus potens in bello." ("The Lord is strong, the Lord is mighty in battle.")
Irenaeus Connection: Adversus Haereses 3.18 – Irenaeus describes Christ’s defeat of demonic powers as part of His role as a spiritual warrior. Tertullian similarly interprets Christ’s exorcism of the legion of demons as a spiritual battle, quoting from Psalm 24 to show Christ’s power in defeating spiritual forces. Both authors argue that Christ’s authority over demons is a sign of His divine power as the Son of the Creator.
Scripture: Luke 8:26-39, Psalm 24:8

5. The Legion of Demons Recognizing Christ

Tertullian’s Statement: "Cuius autem dei filium Iesum legio testata est?" ("Whose Son did the legion of demons testify that Jesus was?")
Irenaeus Connection: Adversus Haereses 3.12 – Irenaeus discusses how demons recognized Christ as the Son of the Creator. Tertullian echoes this by highlighting that the demons in the Gadarene demoniac recognized Christ’s authority as the Son of the Creator, not as the Son of a new god. Both authors use the demons’ recognition of Christ to argue for His divine identity and connection to the Creator.
Scripture: Luke 8:28, Mark 5:7

6. The Healing of the Woman with a Hemorrhage

Tertullian’s Statement: "Tangitur a femina quae sanguine fluitabat, et nescivit a qua."
("He was touched by a woman who had a flow of blood, and He did not know by whom.")
Irenaeus Connection: Adversus Haereses 3.10 – Irenaeus discusses Christ’s healing miracles as evidence of His divine authority. Tertullian builds on this, interpreting the healing of the woman with a hemorrhage as a sign of Christ’s divine power, granted by the Creator. Both authors see Christ’s healings as acts of divine compassion, further connecting Him to the Creator.
Scripture: Luke 8:43-48, Leviticus 15:25

7. Faith and Healing

Tertullian’s Statement: "Fides tua te salvam fecit." ("Your faith has made you well.")
Irenaeus Connection: Adversus Haereses 3.20 – Irenaeus emphasizes that faith is central to Christ’s healings, linking this faith to the Creator’s promises. Tertullian mirrors this argument, stating that the woman’s faith in Christ’s power—stemming from her belief in the Creator—led to her healing. Both authors argue that faith in Christ is consistent with the Creator’s covenant of salvation.
Scripture: Luke 8:48, Habakkuk 2:4

Chapter 21

1. Sending the Disciples to Preach the Kingdom

Tertullian’s Statement: "Dimittit discipulos ad praedicandum dei regnum."
("He sends out His disciples to preach the kingdom of God.")
Irenaeus Connection: Adversus Haereses 3.13.3 – Irenaeus argues that Christ’s sending of the disciples to preach the kingdom is consistent with the mission of the prophets. Tertullian builds on this by pointing out that Christ’s message is the same as the Creator’s, not a new one. Both emphasize the continuity of Christ’s mission with the prophetic tradition of the Old Testament.
Scripture: Luke 9:1-2, Isaiah 61:1

2. Dependence on God's Provision

Tertullian’s Statement: "Prohibet eos victui aut vestitui quid in viam ferre... qui corvos alit et flores agri vestit."
("He forbids them to take food or clothing for the journey... for He who feeds the ravens and clothes the lilies of the field will provide.")
Irenaeus Connection: Adversus Haereses 3.10.4 – Irenaeus discusses how Christ’s reliance on God’s provision reflects the Creator’s care for all creation. Tertullian expands this by comparing Christ’s command with Old Testament examples of God’s providence, showing that Christ’s teachings reflect the Creator’s care for all life. Both authors emphasize that Christ’s instructions on reliance align with the Creator’s provision in nature.
Scripture: Luke 9:3, Luke 12:24-28, Psalm 104:27-28

3. Shaking Dust off Feet as Testimony

Tertullian’s Statement: "Iubet pulverem excutere de pedibus... in testimonium." ("He commands them to shake the dust off their feet as a testimony.")
Irenaeus Connection: Adversus Haereses 3.11.1 – Irenaeus emphasizes the judicial nature of Christ’s actions, linking them to the Creator’s justice. Tertullian echoes this by arguing that shaking off the dust is an act of testimony, symbolizing divine judgment. Both authors interpret this act as consistent with the Creator’s justice, refuting Marcion’s idea of a non-judging god.
Scripture: Luke 9:5, Nehemiah 5:13, Acts 13:51

4. Miraculous Feeding of the Multitude

Tertullian’s Statement: "Pascit populum in solitudine, de pristino scilicet more." ("He feeds the people in the wilderness, just as before.")
Irenaeus Connection: Adversus Haereses 3.10.5 – Irenaeus emphasizes Christ’s feeding of the multitude as a continuation of God’s miraculous provision, like the manna in the desert. Tertullian makes the same connection, comparing Christ’s feeding of the 5,000 with the Creator’s provision of manna. Both highlight that Christ’s miracle reflects the same divine power as the Old Testament, aligning Him with the Creator.
Scripture: Luke 9:12-17, Exodus 16:14-18

5. Peter’s Confession of Christ

Tertullian’s Statement: "Tu es Christus, non potest novum eum sensisse Christum, nisi quem noverat in scripturis." ("You are the Christ; Peter could not have recognized a new Christ, only the one known from the Scriptures.")
Irenaeus Connection: Adversus Haereses 3.16.3 – Irenaeus discusses Peter’s recognition of Christ as the Messiah foretold in the Old Testament. Tertullian similarly argues that Peter’s confession is based on the prophecies in Scripture, affirming that Christ is the fulfillment of these prophecies. Both authors emphasize that Peter’s confession demonstrates recognition of the Messiah in continuity with the Creator’s promises.
Scripture: Luke 9:20, Isaiah 53:4-5

6. The Necessity of Suffering and Resurrection

Tertullian’s Statement: "Oporteret filium hominis multa pati... post tertium diem resurgere." ("The Son of Man must suffer many things... and rise on the third day.")
Irenaeus Connection: Adversus Haereses 3.18.5 – Irenaeus highlights that the prophecies concerning the Messiah’s suffering and resurrection are fulfilled in Christ. Tertullian builds on this by showing that Christ’s foretelling of His own suffering and resurrection directly aligns with Old Testament prophecies. Both authors argue that Christ’s passion and resurrection fulfill the Creator’s plan as revealed in the Scriptures.
Scripture: Luke 9:22, Isaiah 53:3-12, Hosea 6:2

7. Christ as the Son of Man in Daniel

Tertullian’s Statement: "Salvas facit animas trium fratrum... tanquam filium hominis." ("He saves the souls of the three brothers... as the Son of Man.")
Irenaeus Connection: Adversus Haereses 4.20.4 – Irenaeus discusses the identification of Christ as the Son of Man in Daniel’s vision. Tertullian expands this argument by linking Christ’s saving actions to the prefigured Son of Man in Daniel’s vision, emphasizing that Christ’s identity as the Son of Man is rooted in the Creator’s revelations. Both authors argue that Christ’s role as the Son of Man is consistent with Old Testament prophecy.
Scripture: Luke 9:26, Daniel 7:13, Daniel 3:25

8. Confessing Christ and Not Being Ashamed

Tertullian’s Statement: "Qui confusus mei fuerit, et ego confundar eius." ("Whoever is ashamed of Me, I will be ashamed of him.")
Irenaeus Connection: Adversus Haereses 3.16.6 – Irenaeus warns that those who are ashamed to confess Christ will face consequences, emphasizing the importance of openly acknowledging Him. Tertullian echoes this by reinforcing Christ’s warning in Luke, arguing that this statement aligns with the Creator’s demand for loyalty and public confession. Both authors highlight the importance of professing faith in Christ, grounded in the Creator’s expectations.
Scripture: Luke 9:26, Psalm 119:46

Chapter 22

1. The Transfiguration and the Appearance of Moses and Elijah

Tertullian’s Statement: "Illum cum Moyse et Helia in secessu montis conspici pateris, quorum destructor advenerat." ("You see Him with Moses and Elijah in the retreat of the mountain, whom He had supposedly come to destroy.")
Irenaeus Connection: Adversus Haereses 3.12.6 – Irenaeus argues that Moses and Elijah’s presence at the Transfiguration shows Christ’s continuity with the Old Testament, not as a destroyer but a fulfillment. Tertullian echoes this by arguing that Christ’s appearance with Moses and Elijah signifies their affirmation, not destruction. Both authors use the Transfiguration to refute Marcion’s claim that Christ came to abolish the law and prophets.
Scripture: Luke 9:28-30, Exodus 19:16-18, 1 Kings 19:11-12

2. The Voice from Heaven

Tertullian’s Statement: "Hic est filius meus dilectus, hunc audite!" ("This is my beloved Son; listen to Him!")
Irenaeus Connection: Adversus Haereses 3.10.4 – Irenaeus emphasizes the voice from heaven at the Transfiguration as divine confirmation of Christ’s authority. Tertullian reinforces this by noting that the voice links Christ directly to the Creator. Both authors argue that the heavenly voice affirms Christ as the fulfillment of the Old Testament prophecies and promises.
Scripture: Luke 9:35, Psalm 2:7, Isaiah 42:1

3. The Three Disciples as Witnesses

Tertullian’s Statement: "Tres de discentibus arbitros futurae visionis et vocis assumit." ("He takes three disciples as witnesses to the future vision and the voice.")
Irenaeus Connection: Adversus Haereses 4.20.6 – Irenaeus emphasizes the importance of three witnesses, referencing Deuteronomy’s requirement for testimony to be validated by two or three witnesses. Tertullian similarly highlights the three disciples witnessing the Transfiguration as fulfilling the Old Testament’s legal requirement. Both authors argue that this act aligns Christ’s ministry with the Creator’s laws.
Scripture: Luke 9:28, Deuteronomy 19:15, 2 Corinthians 13:1

4. Moses and Elijah as Representatives of the Law and the Prophets

Tertullian’s Statement: "Cum principalibus suis, quorum alter populi informator aliquando, alter reformator quandoque."
("With His principal figures, one once the lawgiver of the people, the other once the reformer.")
Irenaeus Connection: Adversus Haereses 4.2.4 – Irenaeus presents Moses and Elijah as representing the Law and the Prophets. Tertullian mirrors this argument, showing that these two figures are central to Christ’s mission, reinforcing continuity with the Old Testament. Both stress that Christ’s fulfillment of the law and prophecy is signified by the appearance of these two Old Testament figures.
Scripture: Luke 9:30, Deuteronomy 34:10, Malachi 4:5

5. Peter’s Ecstasy and the Tabernacles

Tertullian’s Statement: "Faciamus hic tria tabernacula... sed nesciens quid diceret."
("Let us make three tabernacles... but not knowing what he was saying.")
Irenaeus Connection: Adversus Haereses 3.12.6 – Irenaeus discusses Peter’s suggestion to build tabernacles at the Transfiguration, interpreting it as a moment of divine ecstasy. Tertullian echoes this, presenting Peter’s reaction as an expression of his awe and acknowledgment of Christ’s divine glory. Both see Peter’s response as significant in revealing Christ’s divinity and His continuity with the Old Testament.
Scripture: Luke 9:33, Exodus 25:8, 2 Peter 1:16-18

6. The Cloud and the Divine Voice

Tertullian’s Statement: "Sub eodem etiam ambitu nubis, quam nemo dubitabit de aere creatoris conglobatam." ("Under the same covering of the cloud, which no one can doubt was gathered from the air of the Creator.")
Irenaeus Connection: Adversus Haereses 4.20.6 – Irenaeus refers to the cloud as a symbol of God’s presence, paralleling Old Testament theophanies. Tertullian strengthens this by asserting that the cloud at the Transfiguration is the same divine manifestation from the Old Testament. Both authors highlight the significance of the cloud as a sign of God’s presence, linking Christ to the Creator’s theophanies.
Scripture: Luke 9:34-35, Exodus 40:34-35, 1 Kings 8:10-11

7. The Fulfillment of Old Testament Prophecy

Tertullian’s Statement: "Non legatus, inquit Esaias, nec nuntius, sed ipse deus salvos eos faciet." ("Not a messenger, says Isaiah, nor an envoy, but God Himself will save them.")
Irenaeus Connection: Adversus Haereses 3.20.2 – Irenaeus argues that Christ fulfills Isaiah’s prophecy concerning the Messiah. Tertullian reinforces this by citing Isaiah 63:9, showing that Christ is the one promised in the Old Testament. Both emphasize that Christ is the fulfillment of the prophecies, not a new god as Marcion claimed.
Scripture: Luke 9:36, Isaiah 63:9, Isaiah 35:4

8. Moses’ Request to See God’s Glory

Tertullian’s Statement: "Ostende mihi gloriam tuam... Ego praecedam in gloria mea." ("Show me Your glory... I will go before you in My glory.")
Irenaeus Connection: Adversus Haereses 4.20.7 – Irenaeus links Moses’ request to see God’s glory with Christ’s revelation of divine glory at the Transfiguration. Tertullian draws on this same theme, suggesting that Moses, who had asked to see God’s glory, now witnesses it fully in Christ. Both authors interpret the Transfiguration as the fulfillment of Moses’ request, revealing Christ’s divine nature.
Scripture: Luke 9:32, Exodus 33:18-19, John 1:14

Chapter 23

1. Christ’s Rebuke of the Disciples

Tertullian’s Statement: "O natio incredula, quamdiu ero vobiscum, quamdiu vos sustinebo?" ("O unbelieving generation, how long shall I be with you, how long shall I endure you?")
Irenaeus Connection: Adversus Haereses 3.18.3 – Irenaeus interprets Christ’s rebuke as addressing the Israelites, reflecting the Creator’s long-standing relationship with Israel. Tertullian echoes this interpretation, showing that Christ’s frustration reflects the same relationship of patience and judgment that the Creator had with His people. Both stress that Christ is not speaking as a new god but as the fulfillment of the Creator’s longstanding covenant with Israel.
Scripture: Luke 9:41, Exodus 32:9-10, Numbers 14:11

2. Parvulos and the Story of Elisha

Tertullian’s Statement: "Creator autem ursos pueris immisit, ulciscens Helisaeum propheten convicia ab eis passum." ("But the Creator sent bears to the children, avenging the insults suffered by Elisha the prophet.")
Irenaeus Connection: Adversus Haereses 4.20.2 – Irenaeus highlights Elisha’s defense by the Creator, using the bear incident to demonstrate divine justice. Tertullian mirrors this, contrasting the Old Testament severity with Christ’s compassion for children, yet showing both as expressions of the same divine will. Both argue that the Creator’s justice in Elisha’s case and Christ’s care for children reflect a consistent divine character.
Scripture: Luke 9:48, 2 Kings 2:23-24, Matthew 18:6

3. Christ’s Love for Children

Tertullian’s Statement: "Quanto credibilius ut eius deputetur affectio in parvulos qui benedicendo connubium in propagationem generis humani ipsum quoque fructum connubii benedicendo promisit."("How much more credible is it that His affection for children is attributed to Him who, by blessing marriage for the propagation of the human race, also blessed the fruit of marriage.")
Irenaeus Connection: Adversus Haereses 4.18.1 – Irenaeus argues that the Creator’s original blessing of marriage and procreation shows His care for children. Tertullian builds on this, connecting Christ’s affection for children with the Creator’s blessing of marriage, directly countering Marcion’s rejection of marriage. Both emphasize that Christ’s love for children is rooted in the Creator’s plan for humanity, reinforcing continuity.
Scripture: Luke 9:47-48, Genesis 1:28, Psalm 127:3

4. Christ’s Leniency vs. Elijah’s Severity

Tertullian’s Statement: "Agnosco iudicis severitatem: e contrario Christi lenitatem." ("I recognize the judge’s severity: on the contrary, Christ’s leniency.")
Irenaeus Connection: Adversus Haereses 4.20.10 – Irenaeus contrasts the severity of Old Testament prophets with Christ’s gentleness, both reflecting aspects of God’s justice. Tertullian makes the same comparison, highlighting Elijah’s severity in dealing with false prophets and Christ’s mercy. Both argue that the dual nature of justice—severity and gentleness—originates from the same divine source, refuting Marcion’s dichotomy of two gods.
Scripture: Luke 9:54-56, 1 Kings 18:40, John 3:17

5. The Sending of the Disciples

Tertullian’s Statement: "Dimittit discipulos ad praedicandum dei regnum." ("He sends the disciples to preach the kingdom of God.")
Irenaeus Connection: Adversus Haereses 3.12.4 – Irenaeus discusses Christ’s sending of the disciples as part of the Creator’s mission to proclaim His kingdom. Tertullian echoes this, arguing that if Christ’s mission were from a new god, the disciples’ authority would be questionable. Both argue that the sending of the disciples is grounded in the Creator’s plan, reinforcing continuity with Old Testament mission.
Scripture: Luke 9:1-2, Isaiah 52:7, Matthew 10:7

6. Christ’s Response to the Would-be Followers

Tertullian’s Statement: "Illi autem causato patris sepulturam cum respondet, Sine mortui sepeliant mortuos suos." ("But to the one who requested to bury his father, He replied, 'Let the dead bury their own dead.'")
Irenaeus Connection: Adversus Haereses 3.14.1 – Irenaeus explains that Christ’s response to the would-be follower reflects the Creator’s laws on priestly duties and Nazarite vows. Tertullian draws on this interpretation, showing that Christ’s teachings about burial and following Him are consistent with the Creator’s instructions for those dedicated to God. Both present Christ’s commands as an affirmation of the Creator’s laws, not a break from them.
Scripture: Luke 9:59-60, Leviticus 21:11-12, Numbers 6:6

7. Christ’s Warning About Looking Back

Tertullian’s Statement: "Sectam creatoris exequitur. Hoc et ille noluerat fecisse quos ex Sodomis liberarat." ("He follows the Creator’s command. He also did not want those whom He had freed from Sodom to look back.")
Irenaeus Connection: Adversus Haereses 4.20.8 – Irenaeus refers to Lot’s wife as an example of disobedience to the Creator’s command, linking it to Christ’s warning against looking back. Tertullian draws the same parallel, showing that Christ’s teaching not to look back is consistent with the Creator’s command during the escape from Sodom. Both emphasize obedience to divine command, drawing connections between Old Testament warnings and Christ’s teachings.
Scripture: Luke 9:62, Genesis 19:26, Philippians 3:13-14

Chapter 24

1. The Sending of the Seventy Apostles

Tertullian’s Statement: "Adlegit et alios septuaginta apostolos super duodecim." ("He appointed seventy others beyond the twelve apostles.")
Irenaeus Connection: Adversus Haereses 3.12.10 – Irenaeus discusses the seventy apostles and connects this to Old Testament symbolism, like the seventy palm trees in Elim (Exodus 15:27). Tertullian similarly highlights the number seventy, emphasizing that Christ’s actions reflect Old Testament traditions, underscoring continuity between Christ’s mission and the Creator’s work. Both authors counter Marcion’s claim of a new god by showing that Christ’s actions are rooted in the Creator’s established practices.
Scripture: Luke 10:1, Exodus 15:27, Numbers 11:16

2. Prohibition on Carrying Staffs

Tertullian’s Statement: "Christus autem nec virgam discipulis in viam ferre praescripsit." ("Christ commanded the disciples not to take a staff on their journey.")
Irenaeus Connection: Adversus Haereses 3.12.3 – Irenaeus notes Christ’s prohibition of carrying a staff, connecting it to the Creator’s command to the Israelites during their exodus. Tertullian mirrors this by arguing that, just as the Creator provided for the Israelites, Christ instructs the disciples to trust in God’s provision. Both show that Christ’s instructions reflect the Creator’s guidance during the Exodus, demonstrating continuity between the Old and New Testaments.
Scripture: Luke 10:4, Exodus 12:11, Deuteronomy 29:5

3. Christ’s Instruction to Reject Inhospitable Towns

Tertullian’s Statement: "Scitote tamen appropinquasse regnum dei. Si hoc non et comminationis gratia mandat, vanissime mandat." ("Know this: the kingdom of God has come near. If this is not also given as a warning, it is given in vain.")
Irenaeus Connection: Adversus Haereses 3.12.6 – Irenaeus emphasizes that Christ’s message of the nearness of the kingdom carried both hope and warning, reflecting the Creator’s longstanding message of judgment and grace. Tertullian echoes this by stressing the warning aspect of Christ’s proclamation, aligning it with the Creator’s justice in the Old Testament. Both emphasize that Christ’s message is consistent with the Creator’s justice and mercy, undermining Marcion’s claim of a lenient god.
Scripture: Luke 10:10-11, Isaiah 5:19-20, Ezekiel 33:7-9

4. Prohibition on Carrying Sandals

Tertullian’s Statement: "Etiam calciamenta portare vetuit illos." ("He also forbade them from carrying sandals.")
Irenaeus Connection: Adversus Haereses 3.12.2 – Irenaeus highlights the preservation of the Israelites’ sandals in the wilderness as a sign of God’s providence. Tertullian parallels this, arguing that Christ’s command not to carry sandals mirrors the Creator’s sustaining power during the Exodus. Both show that Christ’s instructions reflect the same divine care and provision as in the Old Testament, affirming the continuity of divine authority.
Scripture: Luke 10:4, Deuteronomy 29:5, Nehemiah 9:21

5. Testimony of Dust as a Witness

Tertullian’s Statement: "Et pulverem iubet excuti in illos in testificationem." ("He commands the dust to be shaken off as a testimony against them.")
Irenaeus Connection: Adversus Haereses 3.12.7 – Irenaeus interprets the act of shaking off dust as a testimony of judgment, linking it to Old Testament practices of divine witness and judgment. Tertullian reinforces this, showing that Christ’s instruction mirrors the Creator’s judgments against those who reject His messengers. Both argue that this act continues the Creator’s pattern of divine justice, showing that Christ’s actions align with Old Testament judgments.
Scripture: Luke 10:10-11, Nehemiah 5:13, Acts 13:51

6. Power Over Serpents and Scorpions

Tertullian’s Statement: "Quis nunc dabit potestatem calcandi super colubros et scorpios?" ("Who now gives the power to tread on serpents and scorpions?")
Irenaeus Connection: Adversus Haereses 3.12.8 – Irenaeus connects Christ’s power over serpents and scorpions to the Creator’s promises in the Old Testament (Psalm 91:13). Tertullian reinforces this by asserting that Christ’s authority to grant such power stems from the Creator’s promises. Both authors argue that this power is a fulfillment of the Creator’s promises, rejecting Marcion’s claim that Christ’s power came from a new god.
Scripture: Luke 10:19, Psalm 91:13, Isaiah 11:8

7. The Kingdom of God

Tertullian’s Statement: "Regnum dei neque novum neque inauditum sic quoque confirmavit." ("The kingdom of God was neither new nor unheard of, and thus He confirmed it.")
Irenaeus Connection: Adversus Haereses 3.12.4 – Irenaeus emphasizes that the kingdom of God was not a new concept but one long promised by the Creator. Tertullian similarly argues that Christ’s proclamation of the kingdom is not an innovation but a continuation of the Creator’s promises. Both affirm that the kingdom of God is part of the Creator’s eternal plan, refuting Marcion’s claim that Christ introduced a new divine order.
Scripture: Luke 10:9, Isaiah 52:7, Daniel 2:44

8. Elisha and Gehazi

Tertullian’s Statement: "Helisaeus, cum Giezin puerum suum mitteret in viam ad filium Sunamitidis resuscitandum de morte."
("Elisha sent his servant Gehazi to revive the Shunammite’s son from death.")
Irenaeus Connection: Adversus Haereses 4.20.1 – Irenaeus references Elisha sending Gehazi to perform a resurrection, showing continuity between Old Testament prophets and Christ’s mission. Tertullian follows this by showing that Christ’s instructions to His disciples mirror the actions of Old Testament prophets like Elisha. Both argue that Christ’s actions are consistent with the Creator’s work through the prophets, emphasizing continuity rather than rupture with the Old Testament.
Scripture: Luke 10:4, 2 Kings 4:29-37

Chapter 25

1. Christ's Gratitude to the "Lord of Heaven"

Tertullian’s Statement: "Gratias enim, inquit, ago, et confiteor, domine caeli..." ("For he says, 'I give thanks and praise to you, Lord of heaven...'")
Irenaeus Connection: Adversus Haereses 3.6.4 – Irenaeus refers to Christ’s thanksgiving to the "Lord of Heaven" as a clear acknowledgment of the Creator God. Both Tertullian and Irenaeus argue that Christ’s gratitude affirms His connection to the Creator, refuting Marcion’s idea of a new and unrelated deity. They emphasize that Christ’s praise of the Creator further establishes continuity between His mission and the Old Testament God.
Scripture: Luke 10:21, Isaiah 45:18, Psalm 136:26

2. The Revelation of Hidden Things

Tertullian’s Statement: "Quae ista? et cuius? et a quo abscondita? et a quo revelata?" ("What are these things? Whose are they? By whom were they hidden, and by whom were they revealed?")
Irenaeus Connection: Adversus Haereses 3.12.8 – Irenaeus discusses the Creator’s practice of concealing divine truths and revealing them at the appointed time. Tertullian builds on this by stating that Christ’s revelation of hidden things continues the Creator’s established method of unveiling divine wisdom. Both authors argue that Christ’s revelation is consistent with the Creator’s long-standing process of revealing hidden truths to the humble, thus countering Marcion’s claim of a new revelation.

Scripture:
Luke 10:21, Isaiah 29:14, Proverbs 2:6

3. The "Sapientes et Prudentibus" (Wise and Prudent)

Tertullian’s Statement: "Quid enim deliquerant sapientes et prudentes, ut absconderetur illis deus?" ("What have the wise and prudent done to deserve that God be hidden from them?")
Irenaeus Connection: Adversus Haereses 3.6.5 – Irenaeus critiques the wise and prudent who reject the Creator’s knowledge, preferring human philosophy. Tertullian echoes this by arguing that the wise fail to grasp divine wisdom due to their reliance on worldly knowledge, which aligns with the Creator’s previous judgments against the prideful. Both emphasize that the exclusion of the wise from divine knowledge is a continuation of the Creator’s way, not the invention of a new god.
Scripture: Luke 10:21, Isaiah 29:14, Matthew 11:25

4. The Fulfillment of Prophecy

Tertullian’s Statement: "Denique olim hoc per Esaiam contionabatur quod Christus gratulatur: Perdam sapientiam sapientium et prudentiam prudentium celabo." ("Long ago, through Isaiah, He declared what Christ now rejoices in: 'I will destroy the wisdom of the wise and conceal the understanding of the prudent.'")
Irenaeus Connection: Adversus Haereses 3.6.4 – Irenaeus often refers to Isaiah’s prophecy about the downfall of the wise to show Christ’s fulfillment of Old Testament prophecies. Tertullian similarly cites Isaiah to demonstrate that Christ’s message aligns with the Creator’s longstanding declarations. Both authors use the prophecy of Isaiah to highlight the continuity between Christ’s mission and the Creator’s divine plan, countering Marcion’s assertion of a new god.
Scripture: Isaiah 29:14, Luke 10:21, 1 Corinthians 1:19

5. The Light to the Gentiles

Tertullian’s Statement: "Posui te in lucem nationum..." ("I have made you a light to the nations...")
Irenaeus Connection:
Adversus Haereses 3.12.6 – Irenaeus emphasizes Isaiah’s prophecy that the Messiah would be a light to the Gentiles. Tertullian reinforces this by pointing to the fulfillment of this prophecy in Christ’s mission. Both authors argue that Christ’s role as the light to the Gentiles demonstrates His connection to the Creator’s plan for salvation, contradicting Marcion’s claim that Christ introduced a new divine mission.
Scripture: Isaiah 49:6, Luke 2:32, Acts 13:47

6. All Things Handed Over to the Son

Tertullian’s Statement: "Omnia sibi tradita dicit a patre." ("He says that all things have been handed over to Him by the Father.")
Irenaeus Connection: Adversus Haereses 3.6.2 – Irenaeus discusses Christ’s statement that all things were given to Him by the Father as proof of Christ’s connection to the Creator. Tertullian echoes this by arguing that Christ’s inheritance from the Creator confirms His status as the Son of the Creator, refuting Marcion’s concept of a separate deity. Both authors use this statement to affirm Christ’s relationship with the Creator and His divine authority.
Scripture: Luke 10:22, Matthew 28:18, John 3:35

7. The Ignorance of Israel

Tertullian’s Statement: "Et quomodo ipse testatur nec Israeli cognitum se? Israel autem me non cognovit, et populus me non intellexit." ("How does He testify that He was not known by Israel? Israel did not recognize me, and my people did not understand.")
Irenaeus Connection: Adversus Haereses 3.7.2 – Irenaeus discusses how Israel’s failure to recognize the Messiah was foretold by the Creator through the prophets, particularly Isaiah. Tertullian cites the same prophecy, arguing that Israel’s ignorance of Christ reflects their failure to understand the Creator’s plan. Both authors use Israel’s blindness to emphasize that Christ fulfills the Creator’s prophecies, not the introduction of a new god.
Scripture: Isaiah 1:3, Luke 10:21-22, Romans 10:19-21

8. The Unseen Father Revealed by the Son

Tertullian’s Statement: "Nemo scit qui sit pater, nisi filius, et qui sit filius, nisi pater, et cuicunque filius revelaverit." ("No one knows who the Father is except the Son, and no one knows who the Son is except the Father, and those to whom the Son chooses to reveal Him.")
Irenaeus Connection: Adversus Haereses 3.6.1 – Irenaeus interprets Christ’s statement as revealing the Creator, not introducing a new god. Tertullian similarly uses this verse to argue that Christ’s mission is to reveal the Father, who is the Creator, to humanity. Both stress that this revelation confirms Christ’s role in making the Creator known, countering Marcion’s notion of a hidden or separate deity.
Scripture: Luke 10:22, John 1:18, John 14:6-7

9. The Teacher of the Law and Eternal Life

Tertullian’s Statement: "Quid faciens, inquit, vitam aeternam consequar?" ("What must I do to inherit eternal life?")
Irenaeus Connection: Adversus Haereses 3.12.9 – Irenaeus highlights how Christ’s response to the teacher of the law emphasizes the continuity of the law of Moses and the Creator’s commandments. Tertullian uses this same passage to show that Christ affirms the law and its promise of eternal life. Both authors argue that Christ’s teaching affirms the Creator’s laws, countering Marcion’s argument that Christ dismissed the law of the Old Testament.
Scripture: Luke 10:25-28, Deuteronomy 6:5, Leviticus 19:18

Book 26

1. Prayer to the Father in Heaven

Tertullian’s Statement: "Domine, doce nos orare, sicut et Ioannes discipulos suos docuit."
("Lord, teach us to pray, as John taught his disciples.")
Irenaeus Connection: Adversus Haereses 3.16.3 – Irenaeus emphasizes that Christ taught His disciples to pray to the Father, the Creator. Tertullian mirrors this by pointing out that Christ’s teaching on prayer aligns with the Creator’s covenant relationship, not a new god. Both stress that this instruction continues the Jewish tradition of praying to the Creator.
Scripture: Luke 11:1-2, Isaiah 63:16, Psalm 89:26

2. The Lord’s Prayer: "Pater Noster"

Tertullian’s Statement:
"Cui dicam, Pater?... an ei qui me faciundo et instruendo generavit?"
("To whom shall I say, Father? To the one who created and instructed me?")
Irenaeus Connection: Adversus Haereses 3.18.2 – Irenaeus discusses that Christ’s use of the term "Father" refers to the Creator, who is the originator of all life. Tertullian argues similarly, emphasizing that only the Creator could be addressed as "Father" since He is the one who formed humanity. Both highlight that the prayer’s address to "Father" signifies continuity with the Creator, rejecting Marcion’s idea of a foreign deity.
Scripture: Luke 11:2, Isaiah 64:8, Deuteronomy 32:6

3. Petition for Daily Bread

Tertullian’s Statement: "Quis dabit mihi panem cotidianum? qui nec milium mihi condit, an qui etiam de caelo panem angelorum cotidianum populo suo praestitit?" ("Who will give me daily bread? He who has not even prepared millet for me, or He who provided daily the bread of angels to His people from heaven?")
Irenaeus Connection: Adversus Haereses 3.10.3 – Irenaeus refers to the Creator as the provider of daily sustenance, linking the concept of daily bread to the manna in the wilderness. Tertullian strengthens this argument by stating that the Creator, who gave manna to Israel, is the one who provides daily bread. Both authors connect the petition for daily sustenance to the Creator’s historical provision, refuting Marcion’s notion of a new god as the provider.
Scripture: Luke 11:3, Exodus 16:4, Psalm 78:24-25

4. Forgiveness of Sins

Tertullian’s Statement: "Quis mihi delicta dimittet?" ("Who will forgive my sins?")
Irenaeus Connection: Adversus Haereses 3.20.1 – Irenaeus emphasizes that forgiveness of sins is the domain of the Creator, who has the authority to judge and offer mercy. Tertullian echoes this, noting that forgiveness comes from the Creator, not Marcion’s god. Both stress that the forgiveness of sins reflects the Creator’s justice, undermining Marcion’s separation of the divine authority from the Creator.
Scripture: Luke 11:4, Isaiah 43:25, Psalm 103:3

5. The Petition Against Temptation

Tertullian’s Statement: "Quis non sinet nos deduci in temptationem?" ("Who will not lead us into temptation?")
Irenaeus Connection: Adversus Haereses 3.22.4 – Irenaeus discusses the Creator’s role in allowing temptation but also providing strength to overcome it. Tertullian follows this by arguing that the Creator, who governs human experience, is the one who can shield from temptation. Both authors link the petition for deliverance from temptation to the Creator’s providence, aligning Christ’s teachings with the Creator’s authority.
Scripture: Luke 11:4, Psalm 141:4, Matthew 6:13

6. God as the Giver of the Holy Spirit

Tertullian’s Statement: "A quo spiritum sanctum postulem? a quo nec mundialis spiritus praestatur, an a quo fiunt etiam angeli spiritus?"
("From whom will I ask for the Holy Spirit? From one who does not provide even the spirit of the world, or from the one who made even the angels spirits?")
Irenaeus Connection: Adversus Haereses 3.17.1 – Irenaeus points out that the Creator is the source of the Holy Spirit and the angelic spirits. Tertullian reinforces this argument by emphasizing that only the Creator can give the Holy Spirit. Both authors underline the Creator’s role in bestowing the Holy Spirit, directly opposing Marcion’s separation of the Holy Spirit from the Creator.
Scripture: Luke 11:13, Psalm 104:4, Isaiah 63:11

Though I have not read all the relevant scholarship on Marcion, I'm not the one planning to publish on Marcion any time soon.
But I can offer an opinion, take it or leave it:
find a better title than
"Against All the Marcionite Scholars."

I did "Against Marcion Studies." I even changed the title of the thread. The original title was inspired by "Against All Heresies."

continued:

7. The Finger of God

Tertullian’s Statement: "Quodsi ego in digito dei expello daemonia..." ("But if I cast out demons by the finger of God...")
Irenaeus Connection: Adversus Haereses 3.12.8 – Irenaeus references Christ casting out demons by the "finger of God," asserting that this power comes from the Creator. Tertullian parallels this, emphasizing that Christ’s authority over demons stems from the Creator’s divine power. Both authors affirm that the "finger of God" reflects the Creator’s authority, challenging Marcion’s claim that Christ’s power originated from a new deity.
Scripture: Luke 11:20, Exodus 8:19, Psalm 8:3


8. Comparison of Christ and the Prophets

Tertullian’s Statement: "Nam si putas sic accipiendum: Si ego in Beelzebub filii vestri in quo, quasi illos suggillaret in Beelzebub eicientes..." ("If you think it should be understood this way: If I cast out demons by Beelzebub, then in whom do your sons cast them out?")
Irenaeus Connection: Adversus Haereses 3.11.8 – Irenaeus compares Christ’s exorcisms to those performed by the prophets, affirming that both derive their power from the Creator. Tertullian echoes this comparison, pointing out that Christ’s authority is rooted in the same divine source as the prophets. Both authors argue that Christ’s power to cast out demons aligns with the Creator’s authority, rejecting Marcion’s distinction between Christ and the Creator.
Scripture: Luke 11:19, 2 Kings 5:11-14, Psalm 77:11-12

9. The Kingdom of God

Tertullian’s Statement: "Ergone appropinquavit in vos regnum dei?"
("Has the Kingdom of God come upon you?")
Irenaeus Connection: Adversus Haereses 3.10.5 – Irenaeus emphasizes that the Kingdom of God, long foretold by the Creator, was realized in Christ’s ministry. Tertullian follows this line, arguing that the coming of the Kingdom of God is part of the Creator’s plan, not the introduction of a new realm. Both authors assert that the Kingdom of God refers to the Creator’s sovereignty, countering Marcion’s suggestion of a new divine kingdom.
Scripture: Luke 11:20, Daniel 2:44, Psalm 22:28

10. Blessed Are Those Who Hear the Word of God

Tertullian’s Statement: "Immo beati qui sermonem dei audiunt et faciunt..." ("Rather, blessed are those who hear the word of God and keep it...")
Irenaeus Connection: Adversus Haereses 3.19.1 – Irenaeus interprets Christ’s blessing of those who hear and do the word of God as referring to the Creator’s covenant with humanity. Tertullian emphasizes the same, noting that Christ’s words are in continuity with the Creator’s word, further invalidating Marcion’s claim of a new god. Both assert that Christ’s reference to "the word of God" is the Creator’s word, continuing His covenant.
Scripture: Luke 11:28, Deuteronomy 6:4-9, Psalm 1:1-2

Chapter 27

1. Giving to All Who Ask

Tertullian’s Statement: "Iubet omni petenti dare, et ipse signum petentibus non dat." ("He commands us to give to everyone who asks, yet does not give a sign to those who ask.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.18.5) discusses the selective revelation of signs, emphasizing that Christ gradually revealed the truth rather than granting all requests for signs. Tertullian echoes this argument, asserting that Christ’s refusal to provide signs to the Pharisees parallels the Creator’s selective revelations in the Old Testament. Both argue that Christ’s actions were consistent with the Creator’s methods, reinforcing His connection to the God of Israel.
Scripture: Luke 11:29, Deuteronomy 6:16, Exodus 7:3

2. Pharisees and External Cleanliness

Tertullian’s Statement: "Iesus autem etiam interpretatus est ei legem, dicens illos calicis et catini exteriora emundare, interiora autem ipsorum plena esse rapina et iniquitate."
("Jesus also interpreted the law, saying they clean the outside of the cup and dish, but inside they are full of greed and wickedness.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.12.4) critiques the Pharisees’ focus on external rituals, emphasizing true purity comes from the heart. Tertullian draws on this critique, using Luke’s account of Christ’s rebuke of external cleanliness (Luke 11:39-41) to show that Christ demands internal purity, consistent with the Creator’s expectations. Both stress that Christ’s message aligns with the Creator’s call for genuine righteousness rather than superficial rituals.
Scripture: Luke 11:39-41, Isaiah 1:16-17, Psalm 51:10

3. The Call for Mercy Over Sacrifice

Tertullian’s Statement: "Nonne qui exteriora fecit, id est carnem, et interiora fecit, id est animam?" ("Did not the one who made the outside, that is, the flesh, also make the inside, that is, the soul?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.16.3) discusses the Creator’s preference for mercy over sacrifice, citing the Old Testament prophets. Tertullian uses Christ’s teaching on internal purity to argue that both the external and internal are created by the same God, showing that Christ’s call for inner purity reflects the Creator’s priorities. Both authors affirm the continuity of Christ’s teachings with the Creator’s law, emphasizing mercy and righteousness.
Scripture: Luke 11:40, Hosea 6:6, Micah 6:8

4. Tithing and Obedience

Tertullian’s Statement: "Sic et holuscula decimantes, vocationem autem et dilectionem dei praetereuntes obiurgat."
("They tithe herbs but neglect the calling and love of God, for which Christ rebukes them.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.13.3) critiques the Pharisees for their superficial observance of the law, particularly focusing on minor tithes while ignoring greater commandments. Tertullian reflects this argument by highlighting Christ’s rebuke of the Pharisees for emphasizing trivial tithes while neglecting love for God (Luke 11:42). Both authors show that Christ’s criticism aligns with the Creator’s demand for true obedience rather than ritualistic observance.
Scripture: Luke 11:42, Deuteronomy 6:5, Isaiah 29:13

5. Hypocrisy of the Religious Leaders

Tertullian’s Statement: "Invehitur et in doctores ipsos legis, quod onerarent alios importabilibus oneribus, quae ipsi ne digito quidem aggredi auderent." ("He attacks the teachers of the law for loading others with unbearable burdens, which they themselves do not touch with a finger.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.2) similarly condemns religious leaders who impose burdens on others without bearing them themselves. Tertullian echoes this critique, citing Christ’s rebuke of the legal experts (Luke 11:46) for their hypocrisy. Both authors use this argument to demonstrate that Christ’s condemnation of hypocrisy is in line with the Creator’s consistent demand for justice and integrity.
Scripture: Luke 11:46, Isaiah 10:1-2, Amos 5:7

6. Condemnation of the Pharisees for Killing the Prophets
Tertullian’s Statement: "Cur autem Vae audiunt etiam quod aedificarent prophetis monimenta interemptis a patribus eorum..."
("Why do they hear ‘woe’ for building monuments to the prophets, whom their ancestors killed?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.1) addresses the Pharisees’ guilt in continuing their ancestors’ rejection of the prophets. Tertullian follows this line, referring to Christ’s condemnation of the Pharisees for honoring the prophets while perpetuating their ancestors’ sins (Luke 11:47-48). Both argue that Christ’s judgment mirrors the Creator’s condemnation of those who reject His messengers, reinforcing the consistency between Christ and the Old Testament God.
Scripture: Luke 11:47-48, Jeremiah 7:25-26, Nehemiah 9:26

7. The Key of Knowledge

Tertullian’s Statement: "Quam vero clavem habebant legis doctores nisi interpretationem legis?" ("What key did the teachers of the law have if not the interpretation of the law?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.26.2) discusses the "key of knowledge" as the proper interpretation of the law, which had been hidden by the religious leaders. Tertullian uses Christ’s rebuke of the Pharisees (Luke 11:52) for taking away the key of knowledge to argue that they had obscured the true meaning of the law. Both authors emphasize that Christ restores the true interpretation of the law, aligning His teachings with the Creator’s intentions.
Scripture: Luke 11:52, Isaiah 29:11-12, Hosea 4:6

8. Woes on the Pharisees

Tertullian’s Statement: "Sed haec omnia ad infuscandum creatorem ingerebat, ut saevum, erga quem delin quentes Vae habituri essent." ("But all these woes were intended to darken the Creator, presenting Him as harsh toward wrongdoers.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.3) reflects on the "woes" pronounced by Christ, showing them as a continuation of the Creator’s judgment on those who disobey His laws. Tertullian reiterates this by showing that Christ’s woes mirror the Creator’s judgments, reinforcing divine justice. Both argue that Christ’s woes reflect the Creator’s consistent judgment, countering Marcion’s claims of a more lenient god.
Scripture: Luke 11:42-52, Isaiah 5:20-24, Jeremiah 23:1

9. The Charge of Hypocrisy Against Leaders

Tertullian’s Statement: "Qui ergo nec ipsos introeuntes nec alios admittebant, utique docentes praecepta potius et doctrinas hominum." ("Those who neither enter themselves nor allow others to enter, teaching human doctrines instead of God’s commandments.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.26.5) criticizes religious leaders for leading people away from the truth by focusing on human traditions over God’s law. Tertullian echoes this, citing Christ’s rebuke in Luke 11:52, where He condemns the leaders for obstructing others from entering the kingdom. Both emphasize that Christ’s charge against the religious leaders aligns with the Creator’s call for adherence to divine law, rather than human traditions.
Scripture: Luke 11:52, Isaiah 29:13, Matthew 15:9

10. Christ’s Consistency with the Creator

Tertullian’s Statement: "Sic oportebat Christum creatoris." ("Thus it was fitting for Christ, the Creator’s [Son].")
Irenaeus Connection: Irenaeus consistently argues throughout Adversus Haereses that Christ’s teachings and actions reflect the Creator’s will. Tertullian affirms this argument by concluding that everything Christ does is in alignment with the Creator’s character, rejecting Marcion’s claim of a new god. Both authors insist that Christ’s ministry continues the Creator’s work, refuting Marcion’s theology.
Scripture: Luke 11:29-52, Isaiah 61:1-2, Jeremiah 7:1-7

Chapter 28

1. Hypocrisy of the Pharisees
Tertullian’s Statement:
"Cavete...a fermento pharisaeorum, quod est hypocrisis."
("Beware... of the yeast of the Pharisees, which is hypocrisy.")

Irenaeus Connection:
Irenaeus (Adversus Haereses IV.13.3) criticizes the Pharisees for their external religiosity while being inwardly corrupt, drawing attention to their hypocrisy. Tertullian picks up this critique from Luke 12:1, where Jesus warns His disciples about the Pharisees’ hypocrisy, using "yeast" as a metaphor. Both authors highlight Christ’s condemnation of hypocrisy as consistent with the Creator’s distaste for false piety and external appearances.

Scripture:
Luke 12:1, Isaiah 29:13, Hosea 6:6

2. Nothing Hidden That Will Not Be Revealed
Tertullian’s Statement:
"Nihil autem opertum, quod non patefiet, et nihil absconditum, quod non dinoscetur."
("There is nothing covered that will not be revealed, and nothing hidden that will not be made known.")

Irenaeus Connection:
Irenaeus (Adversus Haereses IV.26.5) discusses the theme of revelation, where hidden truths will eventually be uncovered through Christ. Tertullian mirrors this in Luke 12:2-3, arguing that divine justice will bring all secrets to light. Both authors assert that Christ’s message about revealing hidden things is a fulfillment of the Creator’s plan, not evidence of a new deity.

Scripture:
Luke 12:2-3, Ecclesiastes 12:14, Daniel 2:22

3. Fear of God Who Has Power Over Gehenna

Tertullian’s Statement: "Timete eum qui postquam occiderit, potestatem habet mittendi in gehennam."
("Fear the one who, after killing, has the power to cast into Gehenna.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.2) emphasizes that the Creator holds the power of life, death, and final judgment, including condemnation to Gehenna. Tertullian cites Luke 12:4-5 to argue that Christ’s warning to fear God who can cast into Gehenna aligns with the Creator’s role as judge. Both authors affirm that this power belongs to the Creator, reinforcing the connection between Christ and the God of the Old Testament.
Scripture: Luke 12:4-5, Isaiah 33:14, Matthew 10:28

4. Confession and Denial Before God

Tertullian’s Statement:
"Omnis qui confitebitur in me coram hominibus, confitebor in illo coram deo." ("Whoever confesses me before men, I will confess him before God.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.28.3) emphasizes the importance of confessing Christ before men to gain recognition before the Creator. Tertullian uses Luke 12:8-9 to support the argument that confession before men results in acknowledgment before the Creator. Both authors stress the significance of public confession of Christ, linking it directly to the Creator’s approval and authority.
Scripture: Luke 12:8-9, Psalm 32:5, Romans 10:9

5. Blasphemy Against the Holy Spirit

Tertullian’s Statement: "Qui autem dixerit in spiritum sanctum, non remittetur ei." ("Whoever speaks against the Holy Spirit, it will not be forgiven.") Irenaeus Connection: Irenaeus (Adversus Haereses III.18.6) discusses the unforgivable nature of blasphemy against the Holy Spirit. Tertullian echoes this in Luke 12:10, where Jesus emphasizes that blasphemy against the Holy Spirit is an unforgivable sin, further linking the Spirit to the Creator. Both writers stress the gravity of this sin, underscoring the Holy Spirit’s integral role in the Creator’s plan.
Scripture: Luke 12:10, Matthew 12:31-32, Mark 3:28-29

6. The Spirit Will Teach What to Say

Tertullian’s Statement: "Sanctus...spiritus docebit vos ipsa hora quid eloqui debeatis." ("The Holy Spirit will teach you in that hour what you ought to say.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.4) refers to the Spirit’s role in guiding believers during persecution, showing that the Creator provides divine help through the Spirit. Tertullian uses Luke 12:12 to argue that the Holy Spirit’s role in teaching the apostles during trials is part of the Creator’s established plan. Both authors affirm that the Holy Spirit’s guidance is consistent with the Creator’s prior interventions, such as with Balaam’s prophecy in Numbers.
Scripture: Luke 12:12, Numbers 24:2, Acts 4:31

7. Christ’s Rejection of Being a Judge

Tertullian’s Statement: "Quis me iudicem constituit super vos?" ("Who made me a judge over you?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.2) explains that Christ’s refusal to act as an earthly judge reflects His focus on a different mission—salvation rather than judicial authority. Tertullian uses Luke 12:14 to reinforce this point, showing that Christ’s rejection of judgment does not signify a new governance but rather a fulfillment of His role in the Creator’s plan. Both authors agree that Christ’s rejection of earthly judgment aligns with His redemptive mission, not a break from the Creator’s authority.
Scripture: Luke 12:14, Isaiah 11:3-4, Matthew 7:1-2

8. Parable of the Rich Fool

Tertullian’s Statement: "Parabola divitis blandientis sibi de proventu agrorum suorum." ("The parable of the rich man who congratulated himself on the yield of his fields.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.18.4) critiques the accumulation of wealth, warning of its fleeting nature and God’s condemnation of those who trust in riches. Tertullian uses the parable in Luke 12:16-21 to make a similar argument, demonstrating the futility of wealth in the face of God’s judgment. Both authors emphasize the Creator’s teachings on wealth, showing that Christ’s message about materialism continues the Creator’s moral instructions.
Scripture: Luke 12:16-21, Ecclesiastes 5:10, Proverbs 11:28

Chapter 29

1. God’s Provision for Creation (Luke 12:24-28)

Tertullian’s Statement: "Cuius et corvi non serunt nec metunt... et tamen aluntur ab ipso." ("Even the ravens neither sow nor reap, and yet they are fed by Him.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.24.1) highlights that the Creator cares for all of creation, from birds to plants. Tertullian uses Luke 12:24-28 to emphasize the Creator’s providence for even the smallest creatures, such as ravens, demonstrating that Christ’s teachings are consistent with the Creator’s care for the natural world.
Scripture: Luke 12:24-28, Psalm 147:9, Job 38:41

2. Modicae Fidei (Luke 12:28)

Tertullian’s Statement: "Cur illos modicae fidei incusat, id est cuius fidei?" ("Why does He rebuke them for having little faith? Whose faith is being questioned?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.20.5) explains that a lack of faith in God’s provision leads to doubt and questioning. Tertullian reflects this concern using Luke 12:28, focusing on Christ’s rebuke of “little faith.” Both authors connect this concept of "little faith" to a deficiency in trust in the Creator, reaffirming the continuity of faith in the Creator’s providence.
Scripture: Luke 12:28, Matthew 6:30, Isaiah 40:6-8

3. God as Father (Luke 12:30-31)

Tertullian’s Statement: "Scit autem pater opus esse haec vobis." ("The Father knows you need these things.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.14.1) identifies the Creator as the Father who understands and provides for His children’s needs. Tertullian uses the same argument from Luke 12:30-31, asserting that Christ refers to the Creator as the Father who cares for humanity. Both authors affirm that Christ’s reference to the "Father" confirms His connection to the Creator, showing Christ’s alignment with the Creator’s paternal care.
Scripture: Luke 12:30-31, Psalm 103:13, Matthew 6:32

4. Seek First the Kingdom of God (Luke 12:31)

Tertullian’s Statement: "Quaerite enim regnum dei, et haec vobis adicientur." ("Seek first the kingdom of God, and these things will be added to you.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.13.3) emphasizes that seeking the Kingdom of God is the ultimate goal for believers, which aligns with the Creator’s promises. Tertullian echoes this in Luke 12:31, arguing that Christ speaks about the Creator’s Kingdom, not a new, unfamiliar deity. Both authors stress the Kingdom of God as part of the Creator’s plan, reinforcing Christ’s consistency with the Creator’s covenant.
Scripture: Luke 12:31, Matthew 6:33, Isaiah 65:17

5. The Parable of the Returning Master (Luke 12:35-40)

Tertullian's Statement: "Ita tota promissio creatoris est parabolarum status." ("The entire promise of the Creator is represented in the parables.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.25.1) discusses the parables that emphasize vigilance and preparedness for the Lord’s return, which relate to the Creator’s final judgment. Tertullian refers to the parable of the returning master from Luke 12:35-40 to show that Christ’s teachings align with the Creator’s call for readiness. Both authors affirm that the parables represent the Creator’s instructions for watchfulness in anticipation of His judgment.
Scripture: Luke 12:35-40, Matthew 24:42-44, Amos 3:7

6. The Son of Man’s Coming (Luke 12:40)

Tertullian’s Statement: "Filius hominis adveniet, non quasi ipse sit fur, sed iudex scilicet eorum qui se non paraverint." ("The Son of Man will come, not as a thief, but as a judge over those who have not prepared.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.11) speaks of the Son of Man’s role in judgment, a fulfillment of the Creator’s prophecies. Tertullian similarly uses Luke 12:40 to argue that the Son of Man’s coming reflects the Creator’s plan for judgment. Both authors emphasize that Christ’s role as the Son of Man is a continuation of the Creator’s work in fulfilling divine justice.
Scripture: Luke 12:40, Daniel 7:13-14, Isaiah 11:4

7. Fire on Earth (Luke 12:49)

Tertullian’s Statement: "Ignem veni mittere in terram." ("I have come to bring fire on the earth.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.12) interprets fire as a symbol of judgment and purification, consistent with the Creator’s plan for refining the world. Tertullian echoes this in Luke 12:49, where Christ speaks of bringing fire, which Tertullian interprets as representing divine judgment and purification. Both authors argue that Christ’s reference to fire is part of the Creator’s larger purpose of judgment and renewal.
Scripture: Luke 12:49, Malachi 3:2-3, Isaiah 66:15

8. Division, Not Peace (Luke 12:51)

Tertullian’s Statement: "Putatis venisse me pacem mittere in terram? non, dico vobis, sed separationem." ("Do you think I came to bring peace on earth? No, I tell you, but division.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.12) discusses the division that Christ brings, separating those who follow God from those who do not. Tertullian draws on Luke 12:51 to show that Christ’s mission involves division, a fulfillment of the Creator’s plan for discerning true believers. Both authors agree that Christ’s statement about division aligns with the Creator’s work of judgment and separation.
Scripture: Luke 12:51, Micah 7:6, Matthew 10:34-36

9. Judgment and Imprisonment (Luke 12:58-59)

Tertullian’s Statement: "Mittit in carcerem nec ducit inde nisi soluto etiam novissimo quadrante."
("He sends to prison and does not release until the last penny is paid.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.2) speaks about divine judgment and the consequences of sin, including imprisonment until all debts are paid. Tertullian uses Luke 12:58-59 to reinforce the idea that Christ’s teachings about imprisonment and judgment align with the Creator’s laws about justice and punishment. Both authors show that Christ’s references to judgment reflect the Creator’s ongoing justice.
Scripture: Luke 12:58-59, Matthew 5:25-26, Leviticus 26:41-42

Chapter 30

1. Sabbath Healing (Luke 13:15)

Tertullian’s Statement: "Unusquisque vestrum sabbatis non solvit asinum aut bovem suum a praesepi et ducit ad potum?"
("Does not each of you on the Sabbath untie your ox or donkey from the stall and lead it to water?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.8.2) argues that the Creator’s law allows necessary works on the Sabbath, such as saving animals. Tertullian adopts this reasoning, using Luke 13:15 to show that Christ’s healing on the Sabbath fits within the Creator’s laws. Both Tertullian and Irenaeus emphasize that Christ’s actions affirm the Creator’s law rather than abolish it, refuting Marcion’s notion of Christ as a new lawgiver.
Scripture: Luke 13:15, Deuteronomy 5:14

2. The Kingdom of God as a Mustard Seed (Luke 13:18-19)

Tertullian’s Statement: "Simile est regnum dei, inquit, grano sinapis... quod accepit homo et seminavit in horto suo."
("The Kingdom of God is like a mustard seed... which a man took and planted in his garden.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.1) interprets the mustard seed as symbolizing the growth of the Kingdom of God, originating from the Creator. Tertullian mirrors this view by asserting that the man sowing the seed represents Christ, who sows the Kingdom in the Creator’s world. Both authors argue that the parable affirms the continuity of Christ’s message with the Creator’s Kingdom, challenging Marcion’s separation of Christ from the Creator.
Scripture: Luke 13:18-19, Daniel 4:12

3. Leaven and Judgment (Luke 13:20-21)

Tertullian’s Statement: "Fermento enim comparavit illud, non azymis quae familiariora sunt creatori."
("He compared it to leaven, not unleavened bread, which is more familiar to the Creator.")
Irenaeus Connection: Irenaeus (Adversus Haereses V.32.1) emphasizes how small beginnings can influence the whole, using leaven as a symbol. Tertullian also refers to leaven in Luke 13:20-21, arguing that the Kingdom of God grows and influences the world, with judgment following this growth. Both authors use leaven as a metaphor for the influence of the Kingdom and divine judgment, linking Christ’s parables to the Creator’s established order.
Scripture: Luke 13:20-21, Matthew 13:33

4. The Narrow Door and Exclusion (Luke 13:24-28)

Tertullian’s Statement: "Cum surrexerit pater familiae... et cluserit ostium." ("When the master of the house rises... and closes the door.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.4) discusses exclusion from the Kingdom of God, with the door symbolizing divine judgment. Tertullian uses the image of the closed door in Luke 13:24-28 to argue that Christ, as judge, excludes those who are unrighteous, consistent with the Creator’s role as judge. Both authors stress that the exclusion of the wicked is part of the Creator’s moral and judicial order.
Scripture: Luke 13:24-28, Matthew 25:10-12

5. Weeping and Gnashing of Teeth (Luke 13:28)

Tertullian’s Statement: "Illic erit fletus et frendor dentium."
("There will be weeping and gnashing of teeth.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.4) uses this phrase to highlight the Creator’s judgment. Tertullian emphasizes the same in Luke 13:28, showing that those excluded from the Kingdom will face divine punishment. Both authors argue that Christ’s warning about weeping and gnashing of teeth reflects the Creator’s established system of justice, refuting Marcion’s notion of a lenient god.
Scripture: Luke 13:28, Matthew 8:12

6. Rejection of the Wicked (Luke 13:27)

Tertullian’s Statement: "Recedite a me omnes operarii iniquitatis." ("Depart from me, all you workers of iniquity.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.10) emphasizes the Creator’s rejection of the wicked, paralleling Christ’s words in Luke 13:27. Tertullian reinforces that Christ’s rejection of sinners mirrors the Creator’s judgment. Both authors argue that Christ’s rejection of the wicked reflects the Creator’s justice, countering Marcion’s claim of a more forgiving deity.
Scripture: Luke 13:27, Psalm 6:8

7. Who Holds Judgment? (Luke 13:28)

Tertullian’s Statement: "Cum videbunt iustos introeuntes in regnum dei, se vero detineri foris." ("When they see the righteous entering the Kingdom of God, but themselves shut out.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.5) discusses the righteous entering the Kingdom and the wicked being excluded. Tertullian argues that the one holding this judgment must be the Creator, as it is the Creator’s Kingdom. Both authors use this to argue that Christ’s teachings about judgment confirm the Creator’s authority.
Scripture: Luke 13:28, Isaiah 26:2

8. Responsibility for Exclusion (Luke 13:25)

Tertullian’s Statement: "Aut si vult ita fieri, ipse ita faciendum iudicavit." ("If He wills it to be so, He has judged it to be done this way.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.12) explains that the exclusion of the wicked is a deliberate act of the Creator’s judgment. Tertullian echoes this in Luke 13:25, showing that the exclusion of the unrighteous is a manifestation of divine justice. Both authors emphasize that the judgment and exclusion are part of the Creator’s established order, challenging Marcion’s portrayal of a lenient, merciful god.
Scripture: Luke 13:25, Isaiah 22:22

Chapter 31

1. The Invitation to the Banquet (Luke 14:12-24)

Tertullian’s Statement: "Homo quidam fecit coenam et vocavit multos." ("A certain man gave a great banquet and invited many.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.1) interprets the parable of the great banquet as representing the Creator’s invitation to Israel through the patriarchs and prophets. Tertullian echoes this interpretation by asserting that the invitation to the banquet comes from the Creator, not from a new god. Both argue that the parable reflects the Creator’s long-standing call to Israel, showing the continuity between Christ’s actions and the Creator’s will.

Scripture: Luke 14:12-24, Isaiah 55:1

2. The Guests’ Rejection of the Invitation (Luke 14:18-20)

Tertullian’s Statement: "Excusant se invitati... Si autem non subito invitati, ergo a creatore."
("The invited made excuses... If they were not suddenly invited, then it must be by the Creator.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.4) discusses how the Jews rejected the Creator’s invitation, prefiguring their rejection of Christ. Tertullian connects this rejection to the Jews’ historical refusal to obey God, as seen in Jeremiah and Exodus. Both argue that this rejection is a continuation of the Jews' resistance to the Creator, rather than a rejection of a new god, as Marcion suggests.
Scripture: Luke 14:18-20, Jeremiah 7:23-25, Exodus 32:1

3. Calling the Outcasts (Luke 14:21)

Tertullian’s Statement: "Mandat de plateis et vicis civitatis facere sublectionem." ("He orders that the poor and outcasts be brought in from the streets and alleys.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.4) sees this as the inclusion of the Gentiles after Israel’s rejection of God’s invitation. Tertullian agrees, interpreting this as the Creator’s response to Israel’s refusal, echoing the prophecy in Jeremiah. Both authors argue that the calling of the outcasts reflects the Creator’s plan to extend His invitation to the Gentiles, aligning with Old Testament prophecies.
Scripture: Luke 14:21, Jeremiah 7:25, Isaiah 56:3-8

4. Inviting Those from the Highways and Hedges (Luke 14:23)

Tertullian’s Statement: "Dehinc loco abundante praecepit etiam de viis et sepibus colligi."
("Then, with room still available, he commanded that people be brought in from the highways and hedges.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.4) interprets this as the inclusion of Gentiles, in fulfillment of God’s promises in Deuteronomy. Tertullian follows Irenaeus' argument, showing that this parable reflects the Creator’s long-standing plan to invite all nations. Both use this interpretation to affirm that Christ’s parable fulfills the Creator’s plan for salvation, countering Marcion’s argument for a new god.
Scripture: Luke 14:23, Deuteronomy 32:20-21

5. Judgment on Those Who Refused the Invitation (Luke 14:24)

Tertullian’s Statement: "Quorum spem Iudaei gerunt... gustaturos negat dominus." ("Whose hope the Jews carry... but the Lord says they will not taste it.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.6) explains that those who reject God’s invitation will not partake in the Kingdom of God. Tertullian reinforces this by showing how Christ’s exclusion of the disobedient parallels the Creator’s judgment of Israel for rejecting Him. Both emphasize that the parable reflects the Creator’s justice in excluding those who refuse His invitation, further rejecting Marcion’s notion of a new god.
Scripture: Luke 14:24, Deuteronomy 32:20-21

6. God’s Invitation to the Gentiles (Luke 14:23)

Tertullian’s Statement: "Ego obaemulabor eos in non natione, in natione insipienti provocabo eos in iram." ("I will provoke them to jealousy by those who are not a nation, I will anger them by a foolish nation.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.4) quotes Deuteronomy to argue that God intended to invite the Gentiles after Israel’s rejection. Tertullian follows this line of reasoning, showing that the parable represents the fulfillment of this prophecy. Both authors use this passage to argue that the inclusion of the Gentiles was always part of the Creator’s plan, disproving Marcion’s idea of a new deity.
Scripture: Luke 14:23, Deuteronomy 32:21

7. The Creator’s Consistency in Invitation and Judgment (Luke 14:24)

Tertullian’s Statement: "Nec potest iam fastidiosos iudicare quos nunquam retro invitavit." ("He cannot now judge as disdainful those He never invited before.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.36.6) emphasizes the Creator’s consistent invitation and judgment of Israel. Tertullian reiterates that the Creator’s invitation had always been extended, and those who reject it are justly judged. Both stress that the Creator’s consistency in inviting and judging His people reflects divine justice, reinforcing that Christ’s teachings align with the Creator.
Scripture: Luke 14:24, Isaiah 65:2

8. Prophetic Imagery in the Invitation (Isaiah 1:8)

Tertullian’s Statement: "Derelicta Sione, tanquam specula in vinea et in cucumerario casula." ("Zion is left like a shelter in a vineyard, like a hut in a cucumber field.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.33.2) frequently refers to prophetic imagery to explain Israel’s rejection and the invitation to the Gentiles. Tertullian mirrors this approach, using Isaiah 1:8 to illustrate how Israel’s desolation reflects the fulfillment of prophecy. Both authors draw on prophetic imagery to argue that the Creator’s plan, realized in Christ, had been foretold in the Old Testament.
Scripture: Isaiah 1:8, Luke 14:24

Chapter 32

1. The Lost Sheep (Luke 15:4-7)

Tertullian’s Statement: "Ovem et dragmam perditam quis requirit? nonne qui perdidit?" ("Who seeks the lost sheep and coin? Surely the one who lost them.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.17.1) argues that the parable of the lost sheep refers to the Creator seeking out humanity, which was lost through sin. He identifies the sheep as having belonged to the Creator from the beginning. Tertullian echoes this, pointing out that only the one who originally owned the sheep—the Creator—would search for it. Both authors emphasize that the "lost sheep" symbolizes humanity, which belongs to the Creator, reinforcing that Marcion's new god could not claim this role since humanity never belonged to him.
Scripture: Luke 15:4-7, Ezekiel 34:11-12

2. The Lost Coin (Luke 15:8-10)

Tertullian’s Statement: "Dragma perditam quis requirit? nonne qui perdidit?" ("Who searches for the lost coin? Surely the one who lost it.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.17.1) interprets the woman searching for the lost coin as God carefully seeking humanity. Tertullian builds on this by stating that the one who lost the coin must have originally owned it, reinforcing the idea that the Creator is the rightful owner of humanity. Both authors use the parable to show that the Creator values and actively seeks humanity, countering Marcion’s notion that a new god could claim this role.
Scripture: Luke 15:8-10, Isaiah 43:1

3. The Rejoicing Over the Found (Luke 15:7, 10)

Tertullian’s Statement: "Is exultavit qui invenit." ("The one who finds it rejoices.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.17.2) emphasizes the joy in heaven over one sinner who repents, linking this joy directly to the Creator's desire for humanity's return. Tertullian follows the same line, stating that the joy is possible only for the one who lost and then found humanity—again, the Creator. Both authors argue that the celebration over the return of the lost confirms the Creator’s ownership and role in seeking out humanity.
Scripture: Luke 15:7, 10, Ezekiel 18:23

4. The Creator’s Long-standing Patience (Ezekiel 18:23)

Tertullian’s Statement: "Qui se professus est olim malle peccatoris paenitentiam quam mortem." ("He has long declared that He prefers the repentance of a sinner rather than their death.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.25.2) frequently references passages like Ezekiel 18:23 to show that the Creator has always desired repentance over punishment. Tertullian explicitly cites this Old Testament passage to demonstrate the consistency of the Creator’s nature in both the Old and New Testaments. Both emphasize the Creator’s long-standing desire for repentance and use this to affirm that the joy over a repentant sinner is entirely in line with the Creator’s character.
Scripture: Ezekiel 18:23, Luke 15:7

5. Humanity Belongs to the Creator

Tertullian’s Statement: "Is eum habuit cuius fuit, is perdidit qui habuit, is requisivit qui perdidit." ("The one who owned it is the one who lost it, and the one who lost it is the one who sought it out.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.17.1) emphasizes that the Creator, as the maker of humanity, is the one responsible for seeking out the lost. Tertullian echoes this, reinforcing that only the one who originally owned something can lose it and then seek to recover it. Both argue that humanity has always belonged to the Creator, not to Marcion’s new god, which further refutes Marcion’s theology of a separate god seeking humanity.
Scripture: Luke 15:4, 8, Psalm 24:1

6. Salvation Through Repentance

Tertullian’s Statement: "Atque adeo exultare illius est de paenitentia peccatoris, id est de perditi recuperatione." ("The joy is truly in the repentance of a sinner, that is, in the recovery of what was lost.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.17.2) highlights that the Creator’s joy over the repentance of sinners is central to His salvific plan. Tertullian, following the same logic, asserts that the joy over the return of the lost is rooted in the Creator’s relationship with humanity and His desire for their repentance. Both argue that the parables’ message of repentance and recovery belongs to the Creator’s salvation plan, rejecting Marcion’s claim that this represents a new god’s work.
Scripture: Luke 15:7, Ezekiel 33:11

Chapter 33

1. Two Masters (Luke 16:13)

Tertullian’s Statement: "Quibus duobus dominis neget posse serviri quia alterum offendi sit necesse altemm defendi, ipse declarat deum proponens et mammonam." ("He denies that one can serve two masters, since one must be offended while the other is defended. He names God and Mammon.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.7.2) argues that the "two masters" are the Creator (God) and Mammon (wealth), emphasizing that one must choose to serve the Creator. Tertullian builds on this by identifying "mammon" as worldly wealth, reinforcing that the true master who deserves loyalty is the Creator. Both Irenaeus and Tertullian assert that this passage affirms the Creator as the only God worthy of service, countering Marcion’s claim of a new god.
Scripture: Luke 16:13, Joshua 24:15

2. The Parable of the Unjust Steward (Luke 16:1-9)

Tertullian’s Statement: "Facite vobis amicos de mammona iniustitiae, de nummo scilicet de quo et servus ille." ("Make friends for yourselves by means of unrighteous mammon, from the money like that which the steward handled.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.7.2) interprets the unjust steward as representing worldly wisdom in using material wealth for spiritual benefit, under the Creator’s sovereignty. Tertullian agrees, emphasizing that "mammon of unrighteousness" (wealth) belongs to the Creator and should be used wisely for good purposes. Both authors argue that the parable highlights the proper use of material wealth, given that it is part of the Creator’s world, refuting Marcion’s interpretation.
Scripture: Luke 16:1-9, Proverbs 3:9

3. Pharisees and Wealth (Luke 16:14-15)

Tertullian’s Statement: "Quid? nunc potius ex hoc disce unum a Christo deum ostensum." ("Now learn from this one that Christ revealed God.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.2.7) critiques the Pharisees for their love of wealth, arguing that their failure to serve the true God (the Creator) led to their hypocrisy. Tertullian echoes this by highlighting Christ’s rebuke of the Pharisees for prioritizing wealth over God, showing that Christ reveals the Creator, not a new god. Both Irenaeus and Tertullian emphasize that Christ’s message points to the Creator and exposes the hypocrisy of those who prioritize wealth.
Scripture: Luke 16:14-15, Isaiah 29:13

4. Faithfulness in Little and Much (Luke 16:10-12)

Tertullian’s Statement: "Si in mammona iniusto fideles non extitistis... in nummo scilicet iniusto, non in creatore." ("If you were not faithful with unrighteous mammon... with money, not the Creator.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.9.2) teaches that faithfulness in handling small matters like wealth reflects greater faithfulness to God, the Creator of all things. Tertullian reinforces this by saying that handling wealth (the "unjust mammon") faithfully reflects one’s broader faithfulness to the Creator. Both argue that Christ’s teaching on faithfulness applies to the Creator’s domain, not a new deity.
Scripture: Luke 16:10-12, Matthew 25:21

5. God Knows the Heart (Luke 16:15)

Tertullian’s Statement: "Scit autem deus corda vestra, illius dei vim commemorabat qui lucernam se pronuntiabat, scrutantem renes et corda." ("But God knows your hearts, referring to the power of the God who declares Himself a lamp, searching minds and hearts.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.23.6) describes the Creator’s ability to know and judge the hearts and minds of humanity. Tertullian mirrors this by affirming that Christ’s statement about God knowing hearts refers to the Creator, who judges with perfect knowledge. Both Irenaeus and Tertullian argue that this divine ability to discern hearts belongs exclusively to the Creator, not a separate deity.
Scripture: Luke 16:15, Psalm 139:23-24

6. Law and Prophets Until John (Luke 16:16)

Tertullian’s Statement: "Lex et prophetae usque ad Ioannem, ex quo regnum dei annuntiatur." ("The Law and the Prophets were until John, after which the Kingdom of God is proclaimed.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.4.2) explains that John the Baptist marks the transition from the Law and Prophets to the Gospel, which continues the Creator’s plan. Tertullian emphasizes that John the Baptist is the link between the Old Testament and Christ’s proclamation of the Kingdom, showing that the Creator’s plan is being fulfilled. Both Irenaeus and Tertullian use this passage to argue that Christ’s ministry is a continuation of the Creator’s work, not a break with it.
Scripture: Luke 16:16, Malachi 3:1

7. The Eternal Word (Luke 16:17)

Tertullian’s Statement: "Verbum enim, inquit Esaias, dei nostri manet in aevum." ("For the Word of our God, says Isaiah, endures forever.")
Irenaeus Connection: Irenaeus (Adversus Haereses III.6.4) frequently refers to Isaiah’s proclamation that the Word of God endures forever, linking the eternal nature of God’s Word with the continuity of His covenant. Tertullian cites the same passage from Isaiah to argue that Christ’s teachings affirm the eternal nature of the Creator’s Word. Both authors stress that the eternal Word, spoken of by Christ, belongs to the Creator, not a new god.
Scripture: Luke 16:17, Isaiah 40:8

Chapter 34

Chapter 34

In this section of Adversus Marcionem (Book IV, Chapter 34), Tertullian specifically addresses the prohibition of divorce and the parable of the rich man and Lazarus, critiquing Marcion’s views and defending the consistency of Christ’s teachings with those of the Creator. Below are citations that show how Tertullian reused themes from Irenaeus’ treatise Adversus Haereses while arguing from canonical Luke.

1. Prohibition of Divorce (Luke 16:18)

Tertullian’s Statement: "Qui dimiserit uxorem suam et aliam duxerit, adulterium committit; qui dimissam a viro duxerit, aeque adulter est."

Irenaeus Connection: Irenaeus (Adversus Haereses IV.15.2) references Jesus’ prohibition of divorce and affirms the consistency of Christ's teaching with the Creator’s original law. He emphasizes that Christ did not nullify the law but rather fulfilled and clarified its meaning. Tertullian builds on this argument by pointing out that the prohibition of divorce in Luke upholds the Creator’s design for marriage from Genesis (Genesis 2:24). Both Irenaeus and Tertullian argue that Jesus’ teachings on divorce in Luke are consistent with the Creator’s law, rejecting Marcion’s claim that Christ’s teachings introduced a new doctrine.

2. Moses Permitting Divorce (Deuteronomy 24:1-4)

Tertullian’s Statement: "Moyses propter duritiam cordis vestri praecepit libellum repudii dare."

Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.2) discusses Moses allowing divorce due to the hardness of the Israelites’ hearts but clarifies that this was a concession to human weakness, not an ideal. Tertullian reiterates this point, stating that Christ’s prohibition of divorce is consistent with the Creator’s original intention for marriage, which Moses’ law temporarily relaxed. Both Tertullian and Irenaeus acknowledge that Moses’ allowance of divorce was due to human weakness, but that Christ’s teachings return to the Creator’s original intent for marriage.

3. Adultery and Marriage

Tertullian’s Statement: "Qui dimiserit, inquit, uxorem et aliam duxerit, adulterium commisit."

Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.2) also critiques those who divorce and remarry as committing adultery, grounding this teaching in the Creator’s law. He explains that the law is consistent throughout Scripture, whether in Moses or Christ. Tertullian, following Irenaeus, insists that this teaching against adultery reinforces the Creator’s law, arguing against Marcion’s claim that Christ contradicted the Creator. Both Irenaeus and Tertullian assert that Christ’s condemnation of remarriage after divorce aligns with the Creator’s law, reinforcing the continuity between the Old and New Testaments.
The Parable of the Rich Man and Lazarus (Luke 16:19-31)

4. Tertullian’s Statement: "Habent illic Moysen et prophetas, illos audiant."

Irenaeus Connection: Irenaeus (Adversus Haereses IV.32.1) references the parable to emphasize that the teachings of Moses and the prophets are sufficient for salvation. He explains that those who reject them will face judgment. Tertullian uses this same parable to argue that the rich man’s punishment in Hades confirms the validity of Moses and the prophets, which Marcion denies.
Both Irenaeus and Tertullian highlight the parable of the rich man and Lazarus to demonstrate the authority of Moses and the prophets, refuting Marcion’s separation between Christ and the Creator.

5. Judgment After Death (Luke 16:22-26)

Tertullian’s Statement: "Aliud enim inferi, ut puto, aliud quoque Abrahae sinus."

Irenaeus Connection: Irenaeus (Adversus Haereses II.34.1) discusses the state of souls after death, particularly referencing the concept of Abraham’s bosom as a place of rest for the righteous. Tertullian picks up this theme, distinguishing between the torments of the wicked in Hades and the rest of the righteous in Abraham’s bosom. He asserts that these teachings align with the Creator’s justice.
Both Irenaeus and Tertullian emphasize that the afterlife consists of a righteous judgment, with Abraham’s bosom serving as a temporary place of rest for the faithful, in line with the Creator’s justice.

6. The Permanence of the Law (Luke 16:17)

Tertullian’s Statement: "Lex et prophetae usque ad Ioannem, ex quo regnum dei annuntiatur."

Irenaeus Connection: Irenaeus (Adversus Haereses IV.23.1) argues that Christ’s message does not nullify the law and the prophets but brings them to completion. He notes that John the Baptist serves as the bridge between the Old and New Testaments. Tertullian echoes this argument by stating that John marks the transition from the law to the gospel, but this is still within the Creator’s plan, not a break with it. Both Irenaeus and Tertullian assert that Christ fulfills the law and the prophets, with John the Baptist as the transitional figure, in line with the Creator’s original plan.

Conclusion

Tertullian’s argument against Marcion in this section of Adversus Marcionem closely follows Irenaeus’ reasoning in Adversus Haereses. Both Church Fathers defend the continuity of Christ’s teachings with the Creator’s law, emphasizing the consistency of Christ’s prohibition of divorce, the role of Moses and the prophets, and the final judgment. By doing so, Tertullian demonstrates that Christ’s teachings in canonical Luke align with the Creator’s plan, refuting Marcion’s claim of a new god.

Chapter 34

1. Prohibition of Divorce (Luke 16:18)

Tertullian’s Statement: "Qui dimiserit uxorem suam et aliam duxerit, adulterium committit; et qui dimissam a viro duxerit, adulterium committit."
("Whoever divorces his wife and marries another commits adultery; and whoever marries a woman divorced from her husband commits adultery.")
Irenaeus Connection: Adversus Haereses IV.15.2 – Irenaeus discusses Jesus' prohibition of divorce, emphasizing that Christ did not abolish the Creator's law but rather fulfilled and clarified it. He notes that the allowance for divorce given by Moses was due to the hardness of people's hearts, not as an ideal standard. Tertullian reinforces this by pointing out that Christ's teaching upholds the Creator's original design for marriage as a lifelong covenant, referencing Genesis 2:24 ("a man shall leave his father and mother and be joined to his wife, and they shall become one flesh"). Both authors argue that Christ's prohibition of divorce aligns with the Creator's intent, countering Marcion's claim that Christ introduced new doctrines separate from the Creator.
Scripture: Luke 16:18, Genesis 2:24, Matthew 5:31-32

2. Moses Permitting Divorce (Deuteronomy 24:1-4)

Tertullian’s Statement: "Moyses propter duritiam cordis vestri praecepit libellum repudii dare." ("Moses, because of the hardness of your hearts, permitted you to give a certificate of divorce.")
Irenaeus Connection: Adversus Haereses IV.27.2 – Irenaeus explains that Moses allowed divorce as a concession to human weakness, not as the Creator's original intention. Tertullian echoes this by highlighting that Christ restores the original sanctity of marriage, intended by the Creator from the beginning. Both authors emphasize that while Moses permitted divorce due to people's hardened hearts, Christ reaffirms the Creator's ideal of an unbreakable marital bond, thus maintaining continuity with the Creator's law.
Scripture: Deuteronomy 24:1-4, Matthew 19:8, Mark 10:5-9

3. Adultery and Marriage

Tertullian’s Statement: "Qui dimiserit, inquit, uxorem et aliam duxerit, adulterium committit." ("He who divorces his wife and marries another commits adultery.")
Irenaeus Connection: Adversus Haereses IV.27.2 – Irenaeus emphasizes that remarriage after divorce constitutes adultery, reaffirming the Creator's commandment against adultery. Tertullian agrees, asserting that Christ's teaching reinforces the Creator's moral law. Both authors argue that Christ's condemnation of adultery through remarriage upholds the Creator's commandments, directly opposing Marcion's assertion that Christ abolished the Creator's laws.
Scripture: Luke 16:18, Exodus 20:14, Romans 7:2-3

4. The Parable of the Rich Man and Lazarus (Luke 16:19-31)

Tertullian’s Statement: "Habent Moysen et prophetas; audiant illos." ("They have Moses and the prophets; let them listen to them.")
Irenaeus Connection: Adversus Haereses IV.32.1 – Irenaeus discusses the sufficiency of the teachings of Moses and the prophets for salvation, stressing that those who ignore them face judgment. Tertullian utilizes the parable to demonstrate that Christ acknowledges the authority of Moses and the prophets, which Marcion rejects. Both authors use this parable to affirm that adherence to the teachings of the Creator, as delivered through Moses and the prophets, is essential, thereby refuting Marcion's separation of Christ from the Creator.
Scripture: Luke 16:29-31, Deuteronomy 18:15, Acts 26:22

5. Judgment After Death (Luke 16:22-26)

Tertullian’s Statement: "Aliud enim inferi, ut puto, aliud quoque Abrahae sinus." ("For there is Hades, I suppose, and also Abraham's bosom.")
Irenaeus Connection: Adversus Haereses II.34.1 – Irenaeus elaborates on the state of souls after death, distinguishing between the place of torment for the wicked and a place of comfort (Abraham's bosom) for the righteous. Tertullian emphasizes the same distinction, asserting that the Creator administers just judgment after death. Both authors highlight that Christ's depiction of the afterlife aligns with the Creator's justice system, countering Marcion's denial of the Creator's role in judgment.
Scripture: Luke 16:22-26, Isaiah 66:24, Matthew 25:46

6. The Permanence of the Law (Luke 16:17)

Tertullian’s Statement: "Facilius est autem caelum et terram praeterire quam de lege unum apicem cadere." ("It is easier for heaven and earth to pass away than for one stroke of the law to fail.")
Irenaeus Connection: Adversus Haereses IV.23.1 – Irenaeus asserts that Christ did not abolish the law and the prophets but fulfilled them, emphasizing their enduring validity. Tertullian reinforces this by stating that the law remains intact and is affirmed by Christ. Both authors argue that Christ upholds the Creator's law, demonstrating continuity between the Old and New Testaments and opposing Marcion's claim that Christ introduced an entirely new doctrine.
Scripture: Luke 16:17, Matthew 5:17-18, Isaiah 40:8

Chapter 35

1. Scandal and Punishment (Luke 17:1-2)

Tertullian’s Statement: "Vae dicit auctori scandalis... quam unum ex illis modicis utique discipulis eius scandalizasset."
("Woe to him through whom scandals come... better for him if he had caused one of these little ones, His disciples, to stumble.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.27.3) similarly condemns those who cause others, particularly believers, to stumble, focusing on the gravity of such actions. He highlights that the Creator’s justice is reflected in Christ’s warning against causing scandal.
Tertullian reinforces this by noting that Christ’s severe condemnation of scandal aligns with the Creator’s justice. Both Irenaeus and Tertullian argue that Christ’s teachings against scandal uphold the Creator’s moral order, directly countering Marcion’s view of a lenient, separate deity.
Scripture References: Luke 17:1-2 Matthew 18:6 Mark 9:42

2. Forgiving Sins (Luke 17:3-4)

Tertullian’s Statement: "Sed et veniam des fratri in te delinquenti iubet, etiam septies."
("And if your brother sins against you, forgive him, even seven times.") Irenaeus Connection: Irenaeus (Adversus Haereses IV.37.1) highlights the importance of forgiveness, which reflects both the Creator’s justice and mercy. He emphasizes that forgiveness is a divine characteristic rooted in the Creator’s law. Tertullian echoes this by explaining that Christ’s command to forgive even seven times reflects the Creator’s desire for reconciliation and justice. Both authors connect the act of forgiveness to the Creator’s mercy, aligning Christ’s teachings with Old Testament principles.
Scripture References: Luke 17:3-4 Matthew 18:21-22 Ephesians 4:32

3. The Healing of the Lepers (Luke 17:12-19)

Tertullian’s Statement: "Christum aemulum eius affirmet, praevenientem sollemnia legis etiam in curatione decem leprosorum." ("Christ is shown to be in harmony with the law even in the healing of the ten lepers.")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.13.4) highlights Christ’s healings as demonstrations of God’s power, rooted in the same authority that worked through Old Testament prophets, such as Elisha. He points out that Christ’s miracles are in continuity with the Creator’s actions. Tertullian follows this line, comparing Christ’s healing of the lepers to Elisha’s healing of Naaman the Syrian, showing that these miracles are consistent with the Creator’s law. Both authors argue that Christ’s miracles fulfill the Creator’s purposes, countering Marcion’s claim of a new god.
Scripture References: Luke 17:12-19 2 Kings 5:1-14

4. Christ’s Command to Show the Healed to the Priests (Luke 17:14)

Tertullian’s Statement: "Ite, ostendite vos sacerdotibus. Cur, si illos ante erat emundaturus?" ("Go, show yourselves to the priests. Why would He command this if He intended to cleanse them independently?")
Irenaeus Connection: Irenaeus (Adversus Haereses IV.14.1) explains that Christ upheld the Mosaic Law, including the directive to present oneself to the priests after healing, affirming that Christ came to fulfill, not abolish, the law. Tertullian mirrors this, arguing that Christ’s command for the healed lepers to show themselves to the priests is evidence of His commitment to the law. Both Irenaeus and Tertullian emphasize that Christ's adherence to Mosaic Law demonstrates His continuity with the Creator, countering Marcion’s claim of a rupture with the Old Testament.
Scripture References: Luke 17:14 Leviticus 14:2-32 Matthew 5:17