Course:Carey HIST501/Project 2/Tertullian

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Tertullian - The Father of Latin Christianity

Tertullian

Unfortunately, Tertullian’s dates of birth and death, and the chronology of his works, cannot be known with certainty. Quintus Septimius Florens Tertullianus was believed to be born at Carthage, in today’s Tunisia, around 160 CE.[1]

Other suggests he lived ca. 170 to ca. 230 CE, during the reigns of Emperor Septimius Severus (193–211 CE) and Caracalla (211–217 CE).[2]

The accounts of the life of Tertullian are contained in two of the writings of Jerome.[3] His later life is undocumented, and whether he was martyred or died of old age is unclear according to Jerome.[4]

Biography

Carthage in North Africa where Tertullian lived [5]

Upbringing

Both of Tertullian’s parents were Hellenistic pagans and his father was a centurion or proconsul probably attached to the troop appointed to Carthage. In his youth, Tertullian was also devoted to paganism and led a rather free life that included frequenting the “cruel games” of the arena.[1] [2]

Conversion

Tertullian converted to Christianity when he was about thirty (ca. 190–195 CE), he later described in one of his famous quotes, “a man becomes a Christian, he is not born one”.[1]

Education, Career, and impact to Latin Christianity

Tertullian was educated in Latin and in the subject of Law,[6] these two served as the basis of his literary works and career. He was the first major Christian author to write in Latin.[7] At the eve of the second century, there were three main centers of the church: Antioch, Alexandria, and Rome. Greek was the language used in the church writings. However, the situation was soon to be changed because of the writings of Tertullian; Carthage and Latin were to gain prominence and give rise to Latin Christianity. Tertullian was said to be the most important Christian writer in the development of Christian doctrine and apologist, defender of the Christian faith.[2]

Short Video Biography

Lost Legacy Reclaimed | Tertullian contains a short Biography and excerpts or famous quotes from Tertullian’s works.

Legacy & Impacts

Tertullian left behind a legacy as an apologist, theologian, moralist, and satirist, distinguished writer and rhetorician. He produced a large and significant literary works which of his forty or so writings, thirty have survived.[8] His works mainly addressed three essential issues: Christianity’s attitude to the Roman state and society, the defense of orthodox beliefs against heresy, and the moral behavior of Christians.[7]

Like his biography, we have little information as to who inspired Tertullian’s writings. Nevertheless, we know that his works later influenced many writers such as, Minucius Felix (Second century), Cyprian (200–258 CE), Arnobius of Sicca (ca. 300 CE), Lactantius (ca. 240–ca. 320 CE), and Novatian (210–280 CE). Tertullian’s legacy was the very shape of Latin Christianity. St. Cyprian never went a day without reading him and called him 'the master'. Tertullian helped Christians address paganism on its own ground and destroyed it.[4] Sadly, Tertullian’s importance is still not fully recognized even today.[2]

Tertullian has also been referred to as the first Protestant: “the first Christian writer of impeccable orthodoxy to enunciate the unpalatable truth, that the church was not a conclave of bishops, but the people of the Holy Spirit”.[4]

  • Some Famous/Infamous Quotes from Tertullian
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Writings

Perhaps, Tertullian’s most important work is the Apologeticum (Apology), where he underscored the legal and moral absurdity of the Christian persecution.[9] [4] “We have the reputation of living aloof from crowds” said Tertullian in explaining Christians distinctive lifestyle. “If the Tiber floods the city, or if the Nile refuses to rise, or if the sky withhold its rain, if there is an earthquake, a famine, a pestilence, at once the cry is raised: ‘Christians to the lion’”. [10] 

Next on the rank is probably Adversus Praxean (Against Praxeas), in response to heresy which twisted the biblical balance between the persons of the Godhead. In this work, the most legendary Tertullian’s concept of Trinity comes into clear focus for the first time.[4] He combined two Latin words, UNITAS meaning “oneness” with TRINUS meaning “Triple”, to create TRINITAS (Trinity) in describing the character of the Christian’s triune God.[6] Furthermore, his discussion of how heretical arguments are in general to be handled in De Praescriptio Haereticorum (On the Prescriptions of Heretics) also warrants for recognition. See Lost Legacy Reclaimed | Tertullian Video for excerpts on Tertullian’s literary works.

  • TRINITAS.jpg
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Tertullian did not work on systematic theology; rather all of his works are influenced by local events, persecutions, or heresies.[4] In his battle against heresies, particulary against Marcion, Tertullian wrote his longest work, the five books of Adversus Marcionem, to combat Marcion’s teachings and those of his disciples.[8] [7]

Other than doctrinal works, Tertullian also believed to compose two legal textbooks, De Castrensi Peculio and six volumes of Quaestiones.[11]

Tertullian’s last work can be dated with certainty to the year 212 CE, so it can be deduced that he died shortly afterward, probably ca. 230 CE.[2]

A comprehensive list of Tertullian’s manuscripts and biography are documented by The Tertullian Project and The Early African Christianity. Both of these sources are vetted by Dr. David Wilhite, a writer and expert on Tertullian. Dr. Wilhite's book Tertullian the African: An Anthropological Reading of Tertullian's Context and Identities is also available in Carey EBSCO.

Controversy and Conviction

Tertullian was involved in Montanism (AD 207),[7] an ascetic movement called by its follower as “Prophecy”, led by the prophet and leader Montanus. His association with Montanism later became a source of controversy and debates.[12] Tertullian might had grown angry at what appeared to be compromise creeping into the church, for example unwillingness to be martyred, willingness to forgive more serious public sins, such as adultery and apostasy,[13] and hence, affiliated himself with the Montanists. Whether this alignment actually involved him leaving the church is uncertain, but his later writings are admittedly Montanist and confronted the mainstream church on these issues. Despite his orthodoxy, Tertullian was not recognized as a Saint and his works were all marked as condemned in the sixth Century Decretum Gelasianum.[4] [14]

Infant Baptism
Infant Baptism

Tertullian considered martyrdom as a duty and necessity that was good and profitable and ordained by God. In addition, he believed persecution was a test of faith and denounced flight as wrong and against the will of God. Tertullian condemned catholics for establishing a cult of martyrs to whom special spiritual powers were ascribed.[15] On baptism, he also wrote criticizing children baptism.[7] Tertullian argued that believers should live apart from the rest of the world and that they should not serve in the military or government, attend any public entertainment or celebrations, which was pagan.[16]

Tertullian was the most aggressive opponent of Christian involvement with Hellenistic philosophy in the third century. “Heresies are prompted by philosophy. What do Athens and Jerusalem have in common?” he argued against Valentinus and Marcion. “We have no need of curiosity reaching beyond Christ Jesus. When we believe, we need nothing further than to believe. Search that you may believe; then stop!”[17]

Another source of Tertullian’s controversy is his view on women. Dr. Wilhite's interview: Tertullian: The Good, Bad & Ugly examines various views and controversies surrounding Tertullian, including his perspective on women. Further reading on Tertullian’s standpoint on women can be found on WomenPriests.org.

References

  1. ↑ 1.0 1.1 1.2 Decret, Smither, François and Edward (2011). Early Christianity in North Africa. Cambridge: James Clarke & Co. p. 33. ISBN 978-0-227-17356-5.
  2. ↑ 2.0 2.1 2.2 2.3 2.4 Hillar, Marian (2012). From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian. Cambridge: Cambridge University Press. p. 190. ISBN 978-1-107-01330-8.
  3. ↑ "Jerome". Tertullian.org. Retrieved October 15, 2021.
  4. ↑ 4.0 4.1 4.2 4.3 4.4 4.5 4.6 "The 'Noddy' guide to Tertullian". Tertullian.org. Retrieved October 15, 2021.
  5. ↑ Dowley, Rowland, Tim and Nicholas (2016). Atlas of Christian History. Minneapolis: Fortress Press. p. 26. ISBN 978-1-4514-9970-4.
  6. ↑ 6.0 6.1 "Lost Legacy Reclaimed | Tertullian | Guillermo Lago Costas". YouTube. Retrieved October 15, 2021.
  7. ↑ 7.0 7.1 7.2 7.3 7.4 Tim, Dowley (1995). Introduction to the History of Christianity. Minneapolis: Fortress Press. p. 112. ISBN 978-0-8006-2935-9.
  8. ↑ 8.0 8.1 Decret, Smither, François and Edward (2011). Early Christianity in North Africa. Cambridge: James Clarke & Co. pp. 34–35. ISBN 978-0-227-17356-5.
  9. ↑ Dowley, Tim (1995). Introduction to the History of Christianity. Minneapolis: Fortress Press. p. 88. ISBN 978-0-8006-2935-9.
  10. ↑ Shelley, Bruce L (2021). Church History in Plain Language. Grand Rapids: Zondervan Academic. pp. 44, 49, 55. ISBN 978-0-310-11596-0.
  11. ↑ Hillar, Marian (2012). From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian. Cambridge: Cambridge University Press. p. 192. ISBN 978-1-107-01330-8.
  12. ↑ Hillar, Marian (2012). From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian. Cambridge: Cambridge University Press. pp. 196–202. ISBN 978-1-107-01330-8.
  13. ↑ Visalli, Gayla, Editor (1992). After Jesus, The Triumph of Christianity. Plesantville, N.Y: Reader's Digest Association. p. 163. ISBN 978-0-89577-392-0.
  14. ↑ "Condemnation of works". Tertullian.org. Retrieved October 15, 2021.
  15. ↑ Hillar, Marian (2012). From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian. Cambridge: Cambridge University Press. p. 208. ISBN 978-1-107-01330-8.
  16. ↑ Visalli, Gayla, Editor (1992). After Jesus, The Triumph of Christianity. Plesantville, N.Y: Reader's Digest Association. p. 162. ISBN 978-0-89577-392-0.
  17. ↑ Shelley, Bruce L (2021). Church History in Plain Language. Grand Rapids: Zondervan Academic. p. 91. ISBN 978-0-310-11596-0.
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