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Reason attacks, and faith, which does not feel itself secure without reason, has to come to terms with it. And hence come those tragic contradictions and lacerations of consciousness. How far is this from that superb expression of Tertullian et sepultus resurrexit, certum est quia impossibile est!
He enlarged upon the follies of the ancient philosophers; learnedly alluded to the Phiedon of Plato; exposed the follies of Simplicius's Commentary on Aristotle's "De Coelo," by arraying against that clever Pagan author the admired tract of Tertullian De Prascriptionibus Haereticorum and concluded by a Sanscrit invocation.
For as Chemnitius marketh out of Tertullian and Cyprian, the Montanists were the first who began to ascribe any spiritual efficacy or operation to rites and ceremonies devised by men. Sect. 6.
Hare smoked in silence, uncertain how far John was in earnest, how far he was assuming an attitude of mind. Presently he walked over to the book-cases. There were two: one was filled with learned-looking volumes bearing the names of Latin authors; and the parson, who prided himself on his Latinity, was surprised, and a little nettled, to find so much ignorance proved upon him. With Tertullian, St.
Among them there were many who maintained that religion and piety could never flourish unless separated from learning and science. The fatal maxim that the Bible contained the sum and substance of all knowledge, useful or possible to man a maxim employed with such pernicious effect of old by Tertullian and by St.
Its date is about A.D. 200. With no inconsiderable skill Tertullian opens his argument. He tells the magistrates that Christianity is a stranger upon earth, and that she expects to meet with enemies in a country which is not her own.
He too appeals to the tradition of which he had been himself a recipient. Tertullian is still bolder. In his controversy with Marcion he confidently claims as on his side the tradition of the Apostolic Churches. By it is guaranteed the Gospel of St.
Clemens of Alexandria had acquired much various reading in the Greek, and Tertullian in the Latin, language. Julius Africanus and Origen possessed a very considerable share of the learning of their times; and although the style of Cyprian is very different from that of Lactantius, we might almost discover that both those writers had been public teachers of rhetoric.
It is precisely such a text that is presented by the Old Latin Codex f, which, we find accordingly, shows a maximum of difference from Tertullian. A still more systematic revision, though executed if we are to judge from the instances brought to our notice with somewhat more reserve, is seen in Jerome's Vulgate. It seems unnecessary to dilate upon this point.
Tertullian tells us of a superstitious custom among the ancient Christians, that they were wont to set up images over their doors and chimneys, to keep witches when they came into their houses from bewitching their children; and so by a little kind of witchcraft, prevented witchcraft.
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