Quintus Septimius Florens Tertullianus
Carthage, Roman Empire
|Tradition or movement||Trinitarianism|
|Main interests||Soteriology, Traducianism|
|Notable ideas||Hypostasis, Ousia, Sacrament, Consubstantiality, Persona|
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Tertullian (//; full name Quintus Septimius Florens Tertullianus; c. 155 – c. 240? AD) was a prolific early Christian author from Carthage in the Roman province of Africa. Of Berber origin, he was the first Christian author to produce an extensive corpus of Latin Christian literature. He also was an early Christian apologist and a polemicist against heresy, including contemporary Christian Gnosticism. Tertullian has been called "the father of Latin Christianity" and "the founder of Western theology."
Though conservative in his worldview, Tertullian originated new theological concepts and advanced the development of early Church doctrine. He is perhaps most famous for being the first writer in Latin known to use the term trinity (Latin: trinitas). According to The Stanford Encyclopedia of Philosophy, "Tertullian's trinity [is] not a triune God, but rather a triad or group of three, with God as the founding member". A similar word had been used earlier in Greek,[a] though Tertullian gives the oldest extant use of the terminology as later incorporated into the Nicene Creed at the Second Ecumenical Council, the First Council of Constantinople in 381 AD, or as the Athanasian Creed, or both. Other Latin formulations that first appear in his work are "One God, three persons, one substance" as the Latin "tres personae, una substantia", ('consubstantial', in English), itself from the Koine Greek "treis hypostases, homoousioi"). Influenced by Stoic philosophy, the "substance" of Tertullian, however, was a material substance that did not refer to a single God, but to the sharing of the divine substance of the Father, the Son, and the Holy Spirit. He wrote his understanding of the three members of the trinity after becoming a Montanist.
Unlike many Church fathers, Tertullian was never recognized as a saint by the Eastern or Western catholic tradition churches. Several of his teachings on issues such as the clear subordination of the Son and Spirit to the Father, and his condemnation of remarriage for widows and of fleeing from persecution, contradicted the doctrines of these traditions.
Scant reliable evidence exists to inform us about Tertullian's life; most history about him comes from passing references in his own writings. Roman Africa was famous as the home of orators and this influence can be seen in his writing style with its archaisms or provincialisms, its glowing imagery and its passionate temper. He was a scholar with an excellent education. He wrote at least three books in Greek. In them he refers to himself, but none of these is extant.
According to church tradition, Tertullian was raised in Carthage and was thought to be the son of a Roman centurion; Tertullian has been claimed to have been a trained lawyer and an ordained priest. These assertions rely on the accounts of Eusebius of Caesarea, Church History, II, ii. 4, and Jerome's De viris illustribus (On famous men) chapter 53.[b] Jerome claimed that Tertullian's father held the position of centurio proconsularis ("aide-de-camp") in the Roman army in Africa. However, it is unclear whether any such position in the Roman military ever existed.
Further, Tertullian has been thought to be a lawyer based on his use of legal analogies and an identification of him with the jurist Tertullianus, who is quoted in the Pandects. Although Tertullian used a knowledge of Roman law in his writings, his legal knowledge does not demonstrably exceed that of what could be expected from a sufficient Roman education. The writings of Tertullianus, a lawyer of the same cognomen, exist only in fragments and do not denote a Christian authorship. (Tertullianus was misidentified only much later with the Christian Tertullian by church historians.) Finally, any notion of Tertullian being a priest is also questionable. In his extant writings, he never describes himself as ordained in the church and seems to place himself among the laity.
His conversion to Christianity perhaps took place about 197–198 (cf. Adolf Harnack, Bonwetsch, and others), but its immediate antecedents are unknown except as they are conjectured from his writings. The event must have been sudden and decisive, transforming at once his own personality. He said of himself that he could not imagine a truly Christian life without such a conscious breach, a radical act of conversion: "Christians are made, not born" (Apol., xviii). Two books addressed to his wife confirm that he was married to a Christian wife.
In middle life (about 207), he was attracted to the "New Prophecy" of Montanism, though today most scholars reject Saint Jerome's assertion that Tertullian ever left the mainstream Church or was ever excommunicated. "[W]e are left to ask whether [Saint] Cyprian could have regarded Tertullian as his master if Tertullian had been a notorious schismatic. Since no ancient writer was more definite (if not indeed fanatical) on this subject of schism than Cyprian, the question must surely be answered in the negative."
In the time of Augustine, a group of "Tertullianists" still had a basilica in Carthage which, within that same period, passed to the orthodox Church. It is unclear whether the name was merely another for the Montanists[c] or that this means Tertullian later split with the Montanists and founded his own group.
Jerome says that Tertullian lived to a great age, but there is no reliable source attesting to his survival beyond the estimated year 225 AD. By the doctrinal works he published, Tertullian became the teacher of Cyprian and the predecessor of Augustine, who, in turn, became the chief founder of Latin theology.
Thirty-one works are extant, together with fragments of more. Some fifteen works in Latin or Greek are lost, some as recently as the 9th century (De Paradiso, De superstitione saeculi, De carne et anima were all extant in the now damaged Codex Agobardinus in 814 AD). Tertullian's writings cover the whole theological field of the time—apologetics against paganism and Judaism, polemics, polity, discipline, and morals, or the whole reorganization of human life on a Christian basis; they gave a picture of the religious life and thought of the time which is of great interest to the church historian.
Tertullian did not hesitate to call his opponents blind, utterly perverse, or utterly stupid.
Like other early Christian writers Tertullian used the term paganus to mean "civilian" as a contrast to the "soldiers of Christ". The motif of Miles Christi did not assume the literal meaning of participation in war until Church doctrines justifying Christian participation in battle were developed around the 5th century. In the 2nd century writings of Tertullian paganus meant a "civilian" who was lacking self-discipline. In De Corona Militis XI.V he wrote":
|Apud hunc [Christum] tam miles est paganus fidelis quam paganus est miles fidelis.||With Him [Christ] the faithful citizen is a soldier, just as the faithful soldier is a citizen.|
The chronology of these writings is difficult to fix with certainty. It is in part determined by the Montanistic views that are set forth in some of them, by the author's own allusions to this writing, or that, as antedating others (cf. Harnack, Litteratur ii.260–262), and by definite historic data (e.g., the reference to the death of Septimius Severus, Ad Scapulam, iv). In his work against Marcion, which he calls his third composition on the Marcionite heresy, he gives its date as the fifteenth year of the reign of Severus (Adv. Marcionem, i.1, 15)—which would be approximately the year 208.
The writings may be divided with reference to the two periods of Tertullian's Christian activity, the mainstream and the Montanist (cf. Harnack, ii.262 sqq.), or according to their subject-matter. The object of the former mode of division is to show, if possible, the change of views Tertullian's mind underwent. Following the latter mode, which is of a more practical interest, the writings fall into two groups. Apologetic and polemic writings, like Apologeticus, De testimonio animae, the anti-Jewish De Adversus Iudaeos, Adv. Marcionem, Adv. Praxeam, Adv. Hermogenem, De praescriptione hereticorum, and Scorpiace were written to counteract Gnosticism and other religious or philosophical doctrines. The other group consists of practical and disciplinary writings, e.g., De monogamia, Ad uxorem, De virginibus velandis, De cultu feminarum, De patientia, De pudicitia, De oratione, and Ad martyras.
Among his apologetic writings, the Apologeticus, addressed to the Roman magistrates, is a most pungent defense of Christianity and the Christians against the reproaches of the pagans, and an important legacy of the ancient Church, proclaiming the principle of freedom of religion as an inalienable human right and demanding a fair trial for Christians before they are condemned to death.
Tertullian was the first to disprove such charges as that the Christians sacrificed infants at the celebration of the Lord's Supper and committed incest. He pointed to the commission of such crimes in the pagan world and then proved by the testimony of Pliny the Younger that Christians pledged themselves not to commit murder, adultery, or other crimes. He adduced also the inhumanity of pagan customs such as feeding the flesh of gladiators to beasts. He argued that the gods have no existence and thus there is no pagan religion against which Christians may offend. Christians do not engage in the foolish worship of the emperors, that they do better: they pray for them, and that Christians can afford to be put to torture and to death, and the more they are cast down the more they grow; "the blood of the martyrs is seed" (Apologeticum, 50). In the De Praescriptione he develops as its fundamental idea that, in a dispute between the Church and a separating party, the whole burden of proof lies with the latter, as the Church, in possession of the unbroken tradition, is by its very existence a guarantee of its truth.
The five books against Marcion, written in 207 or 208, are the most comprehensive and elaborate of his polemical works, invaluable for gauging the early Christian view of Gnosticism. Of the moral and ascetic treatises, the De patientia and De spectaculis are among the most interesting, and the De pudicitia and De virginibus velandis among the most characteristic.
Tertullian has been identified by Jo Ann McNamara as the person who originally invested the consecrated virgin as the “bride of Christ” which helped to bring the independent virgin under patriarchal rule.
Though thoroughly conversant with the Greek theology, Tertullian remained independent of its metaphysical speculations. He had learned from the Greek apologies, and offered a direct contrast to Origen of Alexandria, who drew many of his theories regarding creation from Middle Platonism. Tertullian carried his realism to the verge of materialism. This is evident from his ascription to God of corporeity and his acceptance of the traducian theory of the origin of the soul. He despised Greek philosophy, and, far from looking at Plato, Aristotle, and other Greek thinkers whom he quotes as forerunners of Christ and the Gospel, he pronounces them the patriarchal forefathers of the heretics (De anima, iii.). He held up to scorn their inconsistency when he referred to the fact that Socrates in dying ordered a cock to be sacrificed to Aesculapius (De anima, i). Tertullian always wrote under stress of a felt necessity. He was never so happy as when he had opponents like Marcion and Praxeas, and, however abstract the ideas may be which he treated, he was always moved by practical considerations to make his case clear and irresistible. It was partly this element which gave to his writings a formative influence upon the theology of the post-Nicene period in the West and has rendered them fresh reading to this day. Although he was by nature a polemicist, no mention is made of his name by other authors during the 3rd century. Lactantius at the opening of the 4th century is the first to do so. Augustine, however, treats him with respect. Cyprian, Tertullian's North African compatriot, though nowhere mentioning his name, was well read in his writings, according to Cyprian's secretary in a letter to Jerome.
Tertullian's main doctrinal teachings are as follows:
Concerning the image prophecy of Daniel 2, Tertullian identified Jesus, at his second advent, as the stone cut out of a mountain that strikes and destroys the image of "secular kingdoms". He compares this with Daniel 7, 'Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days; and they brought Him before Him, and there was given Him dominion and glory, and a kingdom, that all people, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed."
Like Irenaeus, Tertullian equated the Antichrist with the '"Man of Sin" and the "Beast". He expected a specific Antichrist to appear as a persecutor of the church just before the resurrection, under whom a second company of martyrs will be slain. Unlike Irenaeus, however, Tertullian does not consider the Antichrist to be a Jew sitting in a Jewish temple at Jerusalem. Rather, the Antichrist comes out of the church.
The order of Last Days events, according to Tertullian, are the plagues, Babylon's doom, Antichrist's warfare on the saints, the devil cast into the bottomless pit, the Advent, the resurrection of the saints, the Judgment, and the Second Resurrection, with the harvest at the end of the World; and the sixth seal extending to the final dissolution of the earth and sky, including the stars.
Tertullian maintained that the thousand years of Revelation will follow the resurrection of the righteous dead on the earth with the New Jerusalem, proceeding the eternity of heaven. The earth is destroyed after the one thousand years and the saints moved to the kingdom of heaven.
Tertullian contended that Daniel's seventy weeks foretold the time of Christ's incarnation and death. He started the seventy weeks from the first year of Darius, and continued to Jerusalem's destruction by the Romans under the command of Titus, fully completing the vision and prophecy. It is sealed by the advent of Christ, which he places at the end of the sixty-two and one-half weeks.
Tertullian was a determined advocate of strict discipline and an austere code of practise, and like many of the African fathers, one of the leading representatives of the rigorist element in the early Church. These views may have led him to adopt Montanism with its ascetic rigor and its belief in chiliasm and the continuance of the prophetic gifts. In his writings on public amusements, the veiling of virgins, the conduct of women, and the like, he gives expression to these views.
On the principle that we should not look at or listen to what we have no right to practise, and that polluted things, seen and touched, pollute (De spectaculis, viii, xvii), he declared a Christian should abstain from the theater and the amphitheater. There pagan religious rites were applied and the names of pagan divinities invoked; there the precepts of modesty, purity, and humanity were ignored or set aside, and there no place was offered to the onlookers for the cultivation of the Christian graces. Women should put aside their gold and precious stones as ornaments, and virgins should conform to the law of St. Paul for women and keep themselves strictly veiled (De virginibus velandis). He praised the unmarried state as the highest (De monogamia, xvii; Ad uxorem, i.3) and called upon Christians not to allow themselves to be excelled in the virtue of celibacy by Vestal Virgins and Egyptian priests. He even labeled second marriage a species of adultery (De exhortationis castitatis, ix), but this directly contradicted the Epistles of the Apostle Paul. Tertullian’s resolve to never marry again and that no one else should remarry eventually led to his break with Rome because the orthodox church refused to follow him in this resolve. He, instead, favored the Montanist sect where they also condemned second marriage. One reason for Tertullian’s disdain for marriage was his belief about the transformation that awaited a married couple. He believed that marital relations coarsened the body and the soul and would dull their spiritual senses and avert the Holy Spirit since husband and wife became one flesh once married.
Tertullian is sometimes criticized for being misogynistic, on the basis of the contents of his De Cultu Feminarum, section I.I, part 2 (trans. C.W. Marx): "Do you not know that you are Eve? The judgment of God upon this sex lives on in this age; therefore, necessarily the guilt should live on also. You are the gateway of the devil; you are the one who unseals the curse of that tree, and you are the first one to turn your back on the divine law; you are the one who persuaded him whom the devil was not capable of corrupting; you easily destroyed the image of God, Adam. Because of what you deserve, that is, death, even the Son of God had to die."
Tertullian had a radical view on the cosmos. He believed that heaven and earth intersected at many points and that it was possible that sexual relations with supernatural beings can occur.
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Tertullian's writings are edited in volumes 1–2 of the Patrologia Latina, and modern texts exist in the Corpus Christianorum Latinorum. English translations by Sidney Thelwall and Philip Holmes can be found in volumes III and IV of the Ante-Nicene Fathers which are freely available online; more modern translations of some of the works have been made.
Probably mainstream (Pre-Montanist):
There have been many works attributed to Tertullian in the past which have since been determined to be almost definitely written by others. Nonetheless, since their actual authors remain uncertain, they continue to be published together in collections of Tertullian's works.
The popular Passio SS. Perpetuae et Felicitatis (Martyrdom of SS. Perpetua and Felicitas), much of it the personal diary of St. Perpetua, was once assumed to have been edited by Tertullian. That view is no longer held, and it is usually published separately from Tertullian's works.
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