Böcker av Tertullian

This second volume in a four book series of the writings of Tertullian focuses on the teachings of a heretic named Marcion. This work mainly shows the error of Marcion's theology and the gnostic basis of the teaching. Although we no longer have many of the original teachings of the first and second century Gnostics we are able to use works like this to try and piece them together. Tertullian was adamant in showing the error of the Gnostic way of using the Bible and adequately shows the heresy that lies within the fabric of Gnostic thought that made it so dangerous.Now in larger print!

This short treatise was composed by Tertullian (Quintus Septimius Florens Tertullianus; 155 - 240 AD) on how Christians should deal with heresy and heretical arguments, mostly from pagans. He argued that the apostles transmitted the truth down to their approved successors, and that essentially no heresy is new. He also asserted that all heresies are condemned by "the sentence and the silence of Holy Scripture."This material is drawn from: The writings of Quintus Sept. Flor. Tertullianus 2 Edinburgh T. and T. Clark 1884 by Peter Holmes (1815-1878), with the original footnotes and Bible references preserved. The work is also illustrated with artwork of the various figures mentioned in the text.

Whatever noxious vapors, accordingly, exhaled from philosophy, obscure the clear and wholesome atmosphere of truth, it will be for Christians to clear away, both by shattering to pieces the arguments which are drawn from the principles of things-I mean those of the philosophers-and by opposing to them the maxims of heavenly wisdom-that is, such as are revealed by the Lord; in order that both the pitfalls wherewith philosophy captivates the heathen may be removed, and the means employed by heresy to shake the faith of Christians may be repressed. We have already decided one point in our controversy with Hermogenes, as we said at the beginning of this treatise, when we claimed the soul to be formed by the breathing of God, and not out of matter. We relied even there on the clear direction of the inspired statement which informs us how that "the Lord God breathed on man's face the breath of life, so that man became a living soul"-by that inspiration of God, of course. On this point, therefore, nothing further need be investigated or advanced by us. It has its own treatise, and its own heretic. I shall regard it as my introduction to the other branches of the subject. -Tertullian

Modesty, the flower of manners, the honor of our bodies, the grace of the sexes, the integrity of the blood, the guarantee of our race, the basis of sanctity, the pre-indication of every good disposition; rare though it is, and not easily perfected, and scarce ever retained in perpetuity, will yet up to a certain point linger in the world, if nature shall have laid the preliminary groundwork of it, discipline persuaded to it, censorial rigor curbed its excesses-on the hypothesis, that is, that every mental good quality is the result either of birth, or else of training, or else of external compulsion. But as the conquering power of things evil is on the increase-which is the characteristic of the last times-things good are now not allowed either to be born, so corrupted are the seminal principles; or to be trained, so deserted are studies; nor to be enforced, so disarmed are the laws. In fact, (the modesty) of which we are now beginning (to treat) is by this time grown so obsolete, that it is not the abjuration but the moderation of the appetites which modesty is believed to be; and he is held to be chaste enough who has not been too chaste. But let the world's modesty see to itself, together with the world itself: together with its inherent nature, if it was wont to originate in birth; its study, if in training; its servitude, if in compulsion: except that it had been even more unhappy if it had remained only to prove fruitless, in that it had not been in God's household that its activities had been exercised.

The principal crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry. For, although each single fault retains its own proper feature, although it is destined to judgment under its own proper name also, yet it is marked off under the general account of idolatry. Set aside names, examine works, the idolater is likewise a murderer. Do you inquire whom he has slain? If it contributes ought to the aggravation of the indictment, no stranger nor personal enemy, but his own self. By what snares? Those of his error. By what weapon? The offense done to God. By how many blows? As many as are his idolatries. He who affirms that the idolater perishes not, will affirm that the idolater has not committed murder. Further, you may recognize in the same crime adultery and fornication; for he who serves false gods is doubtless an adulterer of truth, because all falsehood is adultery. So, too, he is sunk in fornication. For who that is a fellow-worker with unclean spirits, does not stalk in general pollution and fornication? And thus it is that the Holy Scriptures use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another's, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honors; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. - Quintus Septimius Florens Tertullianus (Tertullian)

Die Beitrage zur Altertumskunde enthalten Monographien, Sammelbande, Editionen, Ubersetzungen und Kommentare zu Themen aus den Bereichen Klassische, Mittel- und Neulateinische Philologie, Alte Geschichte, Archaologie, Antike Philosophie sowie Nachwirken der Antike bis in die Neuzeit. Dadurch leistet die Reihe einen umfassenden Beitrag zur Erschlieung klassischer Literatur und zur Forschung im gesamten Gebiet der Altertumswissenschaften.

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved."

The heretics against whom this work is directed, were the same who maintained that the demiurge, or the god who created this world and gave the Mosaic dispensation, was opposed to the supreme God. Hence they attached an idea of inherent corruption and worthlessness to all his works—amongst the rest, to the flesh or body of man; affirming that it could not rise again, and that the soul alone was capable of inheriting immortality.

The Second Class of Tertullian's works, is that which includes his treatises against the heresies of his times. In these, the genius of our author is brilliantly illustrated. Here, we venture a remark on the ambiguity of the expressions concerning our author's Montanism. In the treatise against Marcion, written late in his career, Tertullian identifies himself with the Church and strenuously defends its faith and its apostolic order. In only rare instances does his weakness for the "new prophecy" crop out, and then, it is only as one identifies himself with a school within the church.

"It happened very recently a dispute was held between a Christian and a Jewish proselyte. Alternately with contentious cable they each spun out the day until evening. By the opposing din, moreover, of some partisans of the individuals, truth began to be overcast by a sort of cloud. It was therefore our pleasure that that which, owing to the confused noise of disputation, could be less fully elucidated point by point, should be more carefully looked into, and that the pen should determine, for reading purposes, the questions handled." -Tertullian

In this book, Tertullian Defends, in all Essential Points, the Doctrine of the Holy Trinity, stating that Praxeas' beliefs are heresy: "In various ways has the devil rivalled and resisted the truth. Sometimes his aim has been to destroy the truth by defending it. He maintains that there is one only Lord, the Almighty Creator of the world, in order that out of this doctrine of the unity he may fabricate a heresy." Praxeas was a Monarchian from Asia Minor. He believed in the unity of the Godhead and vehemently disagreed with any attempt at division of the personalities or personages of the Father, Son, and Holy Spirit in the Christian Church.

Female habit carries with it a twofold idea-dress and ornament. By "dress" we mean what they call "womanly gracing;" by "ornament," what it is suitable should be called "womanly disgracing." The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of God, to your discipline, inasmuch as you are assessed on different principles (from other women), -those, namely, of humility and chastity.