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'Tertullian, Origen, Clement, Cyprian all these moved in the world; all these and many more beside, whose names we honour, whose prayers we invoke, were learned in the wisdom of the heathen, and fought and laboured, unspotted, in the world; and why not I? Cyril the patriarch himself, was he not called from the caves of Nitria to sit on the throne of Alexandria?
He seemed a salacious, gay crony compared with the Christian apologists who lived in the same century the soporific Minucius Felix, a pseudo-classicist, pouring forth the still thick emulsions of Cicero into his Octavius; nay, even Tertullian whom he perhaps preserved for his Aldine edition, more than for the work itself.
The new Jerusalem which Tertullian saw night by night descend in the sunset; the city of God, whose shining battlements Saint Augustine beheld gleam through the smoke of the world-conflagration of the era of Alaric and Attila, of Vandal and Goth, Frank and Hun; the Day of Wrath and Judgment which later times looked forward to as certainly as to the coming of spring, are but phases of one pervading aspiration, one passioning cry of the soul.
Are Irenæus and Tertullian the latest writers of "primitive antiquity?" or does it end with Augustine? or does it comprehend the venerable Bede? One writer has lately told us, that our Reformers wished the people to be taught, "that, for almost seven hundred years, the church was most pure." Are we, then, to hold that "primitive antiquity" embraces a period of nearly seven centuries?
Clement of Alexandria expressly limits his disapprobation of usury to the case of loans between brothers, whom he defines as 'participators in the same word, i.e. fellow-Christians; and in any event it is clear that he regards it as sin against charity, but not against justice. Tertullian is one of the first of the Fathers to lay down positively that the taking of usury is sinful.
The names of Montanus and Tertullian, Clemens and Origen, fell on her ear, and at last she heard Andreas exclaim in high wrath: "You are like the guests at a richly furnished banquet who ask, after they have well eaten, when the meat will be brought in. Paraclete is come, and yet you look for another."
John, by Aristotle, and by the poets who flourished at the court of Augustus, Virgil, Horace, and Tibullus, and is referred to by the writers of the first four centuries. Tertullian, in his homily on Female Attire, tells the ladies, "Clothe yourselves with the silk of truth, with the fine linen of sanctity, and the purple of modesty." The golden-mouthed St.
The Christology of the fourth gospel is substantially the same as that which was held in the next two centuries by Tertullian, Clement of Alexandria, Origen, and Arius. In 269 the Council of Antioch solemnly declared that the Son was NOT consubstantial with the Father, a declaration which, within sixty years, the Council of Nikaia was destined as solemnly to contradict.
According to Tertullian the death and new birth of the circling years afforded an image of the Resurrection at the end of the world. According to others the Sun, surrounded by the twelve Signs, was emblematic of the Sun of Justice surrounded by his twelve Apostles. The Abbé Bulteau sees in these stony calendars a rendering of the passage in which St.
A master-motive swayed the minds of sinful men and a zeal to save other souls occupied the moments not devoted to the perfection of their own. The new dispensation made any other superfluous. As Tertullian said: Investigation since the Gospel is no longer necessary. "Does your skin roughen without baths? Who is once washed in the blood of Christ needs not wash again."
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