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Updated: June 28, 2025
See Tertullian's Apologia, c. 16; Ad Nationes, c. xii. I have thus dwelt upon several of the main doctrines of Christianity namely, those of Sin and Sacrifice, the Eucharist, the Saviour, the Second Birth, and Transfiguration as showing that they are by no means unique in our religion, but were common to nearly all the religions of the ancient world.
The famous paragraph which describes the moving of the waters of the pool of Bethesda was found in Tertullian's MS. It is also found in the mass of MSS., in the Old Latin and Vulgate, in Syrr. Pst. and Jer., and in some MSS. of Memph. Crt., Theb., Memph. Tertullian gives the name of the pool as Bethsaida with B, Vulg., c, Syr. Hcl., Memph. John v. 43. Recepistis, perf. for pres.
It was struck down in a moment, for to me to doubt was sin, and to have doubted on the very eve of the Passion was an added crime. Quickly I assured myself that these apparent contradictions were necessary as tests of faith, and I forced myself to repeat Tertullian's famous "Credo quia impossible," till, from a wooden recital, it became a triumphant affirmation. I reminded myself that St.
Wide Differences of Opinion. Views of Talmudists. Hamburger's Testimony. Strictness in Principle. Exceptions in Practice. Isaac Abohab's Testimony. Christian Fathers not Agreed. Martyrdom Price of Truthtelling. Justin Martyr's Testimony. Temptations of Early Christians. Words of Shepherd of Hermas. Tertullian's Estimate. Origen on False Speaking. Peter and Paul at Antioch.
But he did not personally conform to the ceremonial requirements of the Church until the close of his evil life, A.D. 337. TERTULLIAN'S EXPOSITION OF CHRISTIANITY. That we may clearly appreciate the modifications now impressed on Christianity modifications which eventually brought it in conflict with science we must have, as a means of comparison, a statement of what it was in its purer days.
"If any of you think we render superstitious adoration to the cross, in that adoration he is sharer with us . . You worship victories, for in your trophies the cross is the heart of the trophy. The camp religion of the Romans is all through a worship of the standards . . . I praise your zeal: you would not worship crosses unclothed and unadorned." In another of Tertullian's works we read:
The sign of the cross as traced upon the forehead in the non-Mosaic initiatory rite of baptism seems to be what is referred to; and no representation of an instrument of execution, or cross-shaped symbol of wood or any material, is once mentioned. In another of Tertullian's works we come across the passage "In all the actions of daily life we trace upon the forehead the sign."
But Tertullian's strength is in attack, not in defence; and his apology passes almost at once into a fierce indictment of paganism, painted in all the gaudiest colours of African rhetoric. Towards the end, he turns violently upon those who say that Christianity is merely a system of philosophy: and writers like Minucius are included with the eclectic pagan schoolmen in his condemnation.
III. Eusebius records of Origen, and cites for his authority the letters of bishops contemporary with Origen, that when he went into Palestine about the year 216, which was only sixteen years after the date of Tertullian's testimony, he was desired by the bishops of that country to discourse and expound the Scriptures publicly in the church, though he was not yet ordained a presbyter.
He labors to show that they are the standard and measure of all truth, and that whatever is inconsistent with them must necessarily be false. From Tertullian's able work we see what Christianity was while it was suffering persecution and struggling for existence. We have now to see what it became when in possession of imperial power.
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