The history of the agape coincides, until the end of the 2nd century, with that of the eucharist, and it is doubtful whether the following detailed account of the agape given in Tertullian's Apology (c. 39) is to be regarded as exclusive of an accompanying eucharist: "It is the banquet (triclinium) alone of the Christians that is criticised.
In that case, all who accept a revelation without professing to understand its content would require to be ranked as mystics; the fierce sincerity of Tertullian's credo quia ab-' surdum, Pascal's reconciliation of contradictions in Jesus Christ, and Bayle's half-sneering subordination of reason to faith would all be marks of this standpoint.
35, 48), and in Tertullian's mention of the Acta Pilati (Apol.
But a little before Tertullian, Irenaeus, though he does not use the word ordo, anticipates in some measure Tertullian's abstract term, for he recognizes a magisterii locus, " a place of magistracy " or " presidency " in the church.
Here we pause to remark that in Tertullian's view the church as a whole possesses the power of self-government and administration, though in the interest of discipline and convenience it delegates that power to special officers.
Anselm's motto, Credo ut intelligam, marks well the distance that has been traversed since Tertullian's Credo quia absurdum est.
His published work includes Tertullian's Leben and Schreiben (1877) and the Kirchengeschichte Deutschlands (5 vols., 1887-1911).
Is possible that, to gain adherents, the Herodian party may have been in the habit of representing that the establishment of a Herodian dynasty would be favourable to the realization of the theocracy; and this in turn may account for Tertullian's (De praescr.) allegation that the Herodians regarded Herod himself as the Messiah.
Estimates of Pilate's attitude at this point have varied infinitely, from Tertullian's, that he was " already in conviction a Christian " - jam pro sua conscientia Christianus- to Bacon's " jesting Pilate," who would not stay for a reply.
It is still a disputed point whether Tertullian's quotations may be regarded as evidence for a Latin version or as independent translations from the Greek, nor is it certain that this version is African in an exclusive sense; it was undoubtedly used in Africa and there is no evidence that it was known elsewhere originally, but on the other hand there is no proof that it was not.
This Saturninus was the middle one of the three governors of Syria named above, and as his successor Varus must have arrived by the middle of 6 B.C. at latest (for coins of Varus are extant of the twenty-fifth year of the era of Actium), his own tenure must have fallen about 8 and 7 B.C., and his census cannot be placed later than 7 or 7-6 B.C. The independence of Tertullian's information about this census is guaranteed by the mere fact of his knowledge of the governor's name; and if there was a census about that date, it would be unreasonable not to identify it with St Luke's census of the Nativity.
Of Tertullian's works should be mentioned: De praescriptione haereticorum, especially Adversus Marcionem, Adversus Hermogenem, and finally Adversus Valentinianos (entirely founded on Irenaeus).
Tertullian's place in universal history is determined by (I) his intellectual and spiritual endowments, (2) his moral force and evangelical fervour, (3) the course of his personal development, (4) the circumstances of_ the time in the midst of which he worked.
(3) The course of Tertullian's personal development fitted him in an altogether remarkable degree to be a teacher of the church.
(4) What has just been said brings out very clearly how important in their bearing on Tertullian's development were the circumstances of the age in which he laboured.
Although Tertullian's extant works are both numerous and copious, our knowledge of his life is very vague.
Respecting its relation to the Octavius of Minucius Felix much has been written; to the present writer it seems unquestionable that Tertullian's work was the later.
Hauck, Tertullian's Leben and Schriften (Erlangen, 1877); J.
Though these extremists were presently branded as heretics for their eccentric ultraascetic tenets (Montanists, Cathari), yet as early as Tertullian's time (c. A.D.
Or the relation between the inferior deities and the most exalted may be conceived politically and explained by Tertullian's formula, " Imperium penes unum, officia penes multos."
Her name does not appear in Tertullian's list of the indigetes di, and Juvenal contrasts her worship unfavourably with the old Roman Numa' ritual.