Tertullian · a new plain-English translation from the original language
[1] So, to sum up: this flesh which God fashioned, his own two hands shaping it after his own image, which he quickened with the breath he himself breathed, giving it a likeness of his own life, which he set over the dwelling-place, the fruit, and the dominion of the whole of his handiwork, which he clothed with his own sacraments and disciplines, whose cleanliness he loves, whose chastisements he approves, whose sufferings he prizes at his own cost — shall this not rise again, this thing so many times over God's own? [2] Far be it, far be it, that God should abandon to eternal ruin the work of his own hands, the object of his own care, the sheath of his own breath, the queen of his own workmanship, the heir of his own generosity, the priestess of his own religion, the soldier of his own testimony, the sister of his own Christ! [3] We know God is good; only from his Christ do we learn that he is best of all. He who commands love of neighbor, second only to love of himself, himself does what he commands: he loves the flesh, which is his neighbor in so many ways. [4] Weak, yes — but power is made perfect in weakness. Feeble, yes — but only the sick have need of a physician. Dishonorable, yes — but we surround the less honorable members with the greater honor. Lost, yes — but 'I have come,' he says, 'to save what was lost.' Sinful, yes — but 'I desire,' he says, 'the salvation of the sinner rather than his death.' Condemned, yes — but 'I,' he says, 'will strike and I will heal.' [5] Why do you reproach the flesh with these things, when it waits for God, when it hopes in God? Those whom he comes to help are honored by him. I would dare say: if these things had not befallen the flesh, God's kindness, grace, mercy — the whole beneficent power of God — would have been left idle.