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We have seen that, in his "Apology," Tertullian did not think it worth his while to mention it. It originated among the Gnostic heretics. It was not admitted by the Alexandrian theological school. It was never prominently advanced by the Fathers.
His pious mother, on the other hand, appealed to the learned works of Clemens and Tertullian, who forbid the faithful Christian to draw the sword; and she related the legend of the holy Maximilianus, who, being compelled, under Diocletian, to join the army, had suffered death at the hands of the executioner rather than shed his fellow-creatures' blood in battle.
The first term gives birth to the second in contradiction to it, and the two together, absorbing each other in reciprocal penetration, produce the third: so that the contradiction or antagonism of ideas appears as the point of departure of all economic science, allowing us to say of it, parodying the sentence of Tertullian in relation to the Gospel, Credo quia absurdum: There is, in social economy, a latent truth wherever there is an apparent contradiction, Credo quia contrarium.
Augustine's Attitude The Recognition of the Sacredness of the Body by Tertullian, Rufinus and Athanasius The Reformation The Sexual Instinct regarded as Beastly The Human Sexual Instinct Not Animal-like Lust and Love The Definition of Love Love and Names for Love Unknown in Some Parts of the World Romantic Love of Late Development in the White Race The Mystery of Sexual Desire Whether Love is a Delusion The Spiritual as Well as the Physical Structure of the World in Part Built up on Sexual Love The Testimony of Men of Intellect to the Supremacy of Love.
I believe no one who has gone into the question carefully would deny that we can. Here it is necessary to define and guard our statements, so that they may cover exactly as much ground as they ought and no more. Our author quotes largely, especially from Volkmar, to show that the evidence of Tertullian and Epiphanius is not to be relied upon.
The earliest impulses to monasticism are contained in such writings as the Epistle to Zenas, found among the writings of Justinus, the tracts of Clement of Alexandria on Calumny, Patience, Continence, and other virtues, the tracts of Tertullian on practical duties, such as Chastity, Flight from Persecution, Fasting, Theatrical Exhibitions, the Dress of Females, Prayer, etc.
God, who was innocent, was subject to very different opprobrium, and yet suffered all with joy; for, as Tertullian observes, He was a victim fattened on the joys of suffering alone."
Ambrose, is an attempt to escape from the simplicity of Cæsar and the majestic elocution of Cicero; while Tertullian, with more of genius than good sense, relieves himself in the harsh originality of his provincial Latin. There is another impediment, as time goes on, to the rise of fresh classics in any nation; and that is the effect which foreigners, or foreign literature, will exert upon it.
Long before the sixth century there were evening Offices in various forms. Its existence in the fourth century is also confirmed by St. Augustine, St. Ambrose, St. Basil, St. Ephraem ... Before the fourth century we find allusions to the evening prayer in the early Fathers, Clement I. of Rome, St. Ignatius, St. Clement of Alexandria, Tertullian, Origen, the Canons of St. Hippolytus, St.
He calls him "a follower and disciple of apostles," and declares that "he was inseparable from Paul and was his fellow-helper in the gospel." This is the earliest distinct reference to the book in any ancient Christian writing. After this, Clement of Alexandria, Tertullian, Origen, and Eusebius bear the same testimony. But these are late witnesses.