s of
Jesus, viz., that the individual human soul together with the flesh is
to be designated as the bride of Christ, was, so far as I know, first
arrived at by Tertullian de resurr. 63: "Carnem et spiritum iam in
semetipso Christus foederavit, sponsam sponso et sponsum spousae;
comparavit. Nam et si animam quis contenderit sponsam, vel dotis nomine
sequetur animam caro ... Caro est sponsa, quae in Christo spiritum
sponsum per sanguinem pacta est"; see also de virg. vel. 16. Notice,
however, that Tertullian continually thinks of all souls together (all
flesh together) rather than of the individual soul.]

[Footnote 622: By the _regula_ inasmuch as the words "from thence he
will come to judge the quick and the dead" had a fixed place in the
confessions, and the belief in the _duplex adventus Christi_ formed one
of the most important articles of Church belief in contradistinction to
Judaism and Gnosticism (see the collection of passages in Hesse, "das
Muratorische Fragment", p. 112 f.). But the belief in the return of
Christ to this world necessarily involved the hope of a kingdom of glory
under Christ upon earth, and without this hope is merely a rhetorical
flourish.]

[Footnote 623: Cf. here the account already given in Book I., chap. 3,
Vol. I., p. 167 ff., Book I., chap. 4, Vol. I, p. 261, Book II., chap.
3, Vol. I, p. 105 f. On Melito compare the testimony of Polycrates in
Eusebius, H. E. V. 24. 5, and the title of his lost work "[Greek: peri
tou diabolou kai tes apokalupseos Ioannou]." Chiliastic ideas are also
found in the epistle from Lyons in Eusebius, H. E. V. 1 sq. On
Hippolytus see his work "de Christo et Antichristo" and Overbeck's
careful account (l.c., p. 70 sq.) of the agreement here existing between
Irenaeus and Hippolytus as well as of the latter's chiliasm on which
unfounded doubts have been cast. Overbeck has also, in my opinion, shown
the probability of chiliastic portions having been removed at a later
period both from Hippolytus' book and the great work of Irenaeus. The
extensive fragments of Hippolytus' commentary on Daniel are also to be
compared (and especially the portions full of glowing hatred to Rome
lately discovered by Georgiades). With reference to Tertullian compare
particularly the writings adv. Marc. III., adv. Jud., de resurrectione
carnis, de anima, and the titles of the subsequently suppressed writings
de paradiso and de spe fidelium. Further see Commodian, Carmen apolog.,
Lactantiu