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Updated: June 28, 2025
Austin's great work, the "City of God;" and Tertullian's "De Carne Christi," in which the paradoxical sentence "Mortuus est Dei filius; credible est quia ineptum est: et sepultus resurrexit; certum est quia impossibile est," occupied my undivided time, for many weeks of laborious and fruitless investigation.
I give only one reference to the first few verses, as the number in Tertullian's writings is enormous. John, ii. The twenty-first chapter of the "Discourse against Praxeas" is filled with citations from St. John. I will give a small part. "He declared what was in the bosom of the Father alone; the Father did not divulge the secrets of His own bosom. He that believeth, &c.
And she suffered every kind of indignity at their hands to prevent her reäscending to her Father, even to being imprisoned in the human body and transmigrating into other female bodies, as from one vessel into another. Tertullian's account differs by the important addition that the "design of the Father was prevented"; how or why he does not say.
Credo quia impossibile; I repeated Tertullian's words at first doggedly, at last triumphantly. I fasted as penance for my involuntary sin of unbelief. I remembered that the Bible must not be carelessly read, and that St.
The Catholic position is then explained as the vital attitude in the matter, summed up in Tertullian's Credo quia absurdum, and this is opposed to the critical attitude which denies the possibility of individual survival in the sense previously defined.
As his tables did not rap, he had nothing to do with the spiritus percutiens, who proves, however, that the Church was acquainted with raps, and explained them by the spiritualistic hypothesis. A text in Tertullian's Apologetic was also cited. Here tabulae and capae, 'tables and she-goats, are said to divine. What have she- goats to do in the matter?
Despite Tertullian's curious, concise style full of ambiguous terms, resting on participles, clashing with oppositions, bristling with puns and witticisms, dappled with vocables culled from the juridical science and the language of the Fathers of the Greek Church, he now hardly ever opened the Apologetica and the Treatise on Patience.
Less and less have men thought of justification as forensic and judicial, a declaring sinners righteous in the eye of the divine law, the attribution of Christ's righteousness to men, so far at least as to relieve these last of penalty. This was the Anselmic scheme. Indeed, it had been Tertullian's.
How strange and crude the realism of the Christian Faith appears in Tertullian's rugged Latin! Ib. p. 414. He represents Tertullian as making the Son, in his highest capacity, ignorant of the day of judgment.
The mystic strain in him did not betray itself until his third period. He was an accomplished humourist and could generally cap Latin verses with D'Aurevilly or Huysmans. Tertullian's De Cultu Feminarum he must have read, for many of his plates are illustrations of the learned Bishop of Carthage's attitude toward womankind.
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