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Relevant bibliographies by topics / De anima (Tertullian)

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Academic literature on the topic 'De anima (Tertullian)'

Author: Grafiati

Published: 28 February 2023

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Journal articles on the topic "De anima (Tertullian)"

1

Wilhite, David E. "Tertullian on the Afterlife: “Only Martyrs are in Heaven” and Other Misunderstandings." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (December 1, 2020): 490–508. http://dx.doi.org/10.1515/zac-2020-0051.

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Abstract Perpetua only saw martyrs in heaven, according to Tertullian, De anima 55,4. This passage has perplexed scholars, since Tertullian seems to be referring to Saturus’s vision, not Perpetua’s (Passio Perpetuae et Felicitatis 13,8). Additionally, Tertullian’s citation is part of his larger argument against the Valentinians, in which he makes the peculiar claim that the souls of the dead are “below” (inferi) with the exception of the martyrs who are in Paradise. I contend that Tertullian’s claim has been misunderstood in the last few decades of scholarship because of a failure to contextualize his remark within his rhetorical strategy. Disentangling Tertullian’s convictions from his rhetoric is notoriously difficult, and yet by reading Tertullian as fully immersed in the tactics from the Second Sophistic Movement recent scholars have made great advances in our understanding of this North African Christian writer. Several of Tertullian’s other works provide counter-evidence to the idea that only martyrs go to heaven: specifically, Tertullian further defines “heaven,” its location, and its occupants; additionally, Tertullian clarifies who is a “martyr” in his wider oeuvre. When Tertullian’s own teachings on the afterlife are retrieved, then one can re-read De anima to see how Tertullian has cloaked these with rhetorical devices meant to refute the Valentinian notion of the soul’s ascent through multiple heavens. This idea that Tertullian believed only martyrs gain immediate access to heaven—which has often been repeated in the most recent century’s secondary literature—is itself a misunderstanding of earlier modern scholarship.

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2

Ambrozy, Marián. "Corporealism as an Ontological Position and Its Involvement in the Thought of Tertullian." Religions 12, no. 7 (July 15, 2021): 534. http://dx.doi.org/10.3390/rel12070534.

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This paper aims to examine the meaning, role, inspirations, and place of corporealism in Tertullian’s system of thought. The extent to which corporealism is a basic philosophical belief in Tertullian’s work and to what extent it is a particular element of his theological doctrine is questioned. It presents the named ontological position as a rare specificity within the range of early Christian thought, especially in Tertullian’s works De anima and De carne Cristi. This paper makes a clear distinction between corporealism and materialism, as it tries to determine the degree of influence of Stoic philosophy, especially ontology, on Tertullian, as well as the influence of Aristotle in selected areas. In this context, his traducianism is also examined. In the ontological context, the status of the soul and God in Tertullian thought is also presented. In connection with the metaphysical problem of creation, the article also touches on the question of creatio ex nihilo as a problem on which Tertullian had to take a stand. It investigates the role of corporealism in Tertullian’s polemic against Marcion, Apelles, and the Valentinian Gnosis by mapping which elements in the teachings of these representatives and Gnosis, especially (but not exclusively) Valentinian, could provoke Tertullian to controversy. This paper holds the opinion that Tertullian’s corporealism was due to his theological views and controversy with opponents, which were used as philosophical inspiration, especially stoic inspiration, but was used mainly in the service of his theological thinking and strategic needs for argumentation.

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3

Filipowicz, Adam M. "Zagadnienie zła w polemice Tertuliana z Gnozą." Studia Ecologiae et Bioethicae 7, no. 2 (December 31, 2009): 39–58. http://dx.doi.org/10.21697/seb.2009.7.2.04.

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The article presents the views of Tertullian on the causes and origin of evil in the context of his polemic with heretics remaining under the influence of Gnostic thought. The analysis refers to the following treatises of Tertullian: Adversus Hermogenem, Adversus Valentinianos, Against Marcion, De anima, Apologeticum. The subject covers the following points: 1. Introduction. 2. the origin of evil. 3. Free will and choice between good and evil. 4. Responsibility for the evil that is the question of rewards and punishments.

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4

Jakielaszek, Jarosław. "Tertullian, De anima 4.1 and the sequence of tenses." Augustinianum 45, no. 1 (2005): 47–60. http://dx.doi.org/10.5840/agstm20054513.

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5

Heffernan, Thomas J. "Philology and Authorship in the Passio Sanctarum Perpetuae et Felicitatis." Traditio 50 (1995): 315–25. http://dx.doi.org/10.1017/s0362152900013271.

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The martyrs whose suffering and death is recorded in the Passio Sanctarum Perpetuae et Felicitatis have been revered for almost two millennia. The Church has signaled its high regard with the inclusion of Perpetua and Felicitas in the canon missae. The praise for these young Carthaginian converts was immediate. Beginning with Tertullian and including luminaries like Augustine and Quodvuldeus, leaders of the African church acknowledged these youthful Christians as models of Christian self-sacrifice; their triumph, the courage of spirit over the dread of death. For Tertullian, their act of confident self-immolation was the apogee of Christian fortitude. In his discussion of the location of the eternal dwelling place for those who die in Christ, Tertullian, in De Anima, called the young Roman woman Vibia Perpetua “the most courageous martyr” of the Church. His comment, at least partly intended to stiffen the resolve of his threatened congregation, is difficult to reconcile with the normative status accorded at this time to the figure of Stephen in Acts (cf. Acts 6–7). His remark might be a flight of characteristic hyperbole. It might suggest, however, that the traditional role of the proto-martyr Stephen was not yet canonical in Carthage. Conversely, if Tertullian has already moved from orthodoxy, it might represent a deliberate attempt on his part to elevate the narrative of the Passio over the incident in Acts, thus privileging Montanist belief in the power of the Holy Spirit's continuing revelation. There is certainly evidence for the latter position in the anonymous editor's opening remarks in the Passio itself.

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6

Leal, Jerónimo. "La prosa métrica en Tertuliano (con un estudio estilístico del De testimonio animae)." Augustinianum 62, no. 2 (2022): 331–56. http://dx.doi.org/10.5840/agstm202262221.

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This paper is about the integration between metrical clausulae and rhetorical structure. First, there is a comparison of Waszink’s results using the Zielinski method with Laurand’s system, and my findings on the same group of clausulae. Secondly, we analyze the concluding words of every book of Tertullian, to identify the more frequent clausulae, and the initial words, in which we can find often a cretic. Thirdly, we analyze the metrical prose of Tertullian’s De testimonio animae, to establish a rhetorical scheme for the very first time.

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7

Nelson, M. "Die gebruik van dedicare en dedicator deur Tertullianus." Literator 6, no. 3 (May 9, 1985): 48–65. http://dx.doi.org/10.4102/lit.v6i3.922.

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Die aanleiding tot hierdie studie was 'n opmerking van Waszink (1947: 277). In sy kommentaar op die De Anima van Tertullianus sê hy oor An. 19.7 dat Tertullianus dedicans gebruik as 'n sinoniem vir initians en voeg daarby dat hy warskynlik die eerste outeur is wat die werkwoord dedicare in hierdie betekenis gebruik.

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8

Quinn, Dennis P. "Quinti Septimi Florentis Tertulliani De Anima- By J. H. Waszink." Religious Studies Review 37, no. 1 (March 2011): 66. http://dx.doi.org/10.1111/j.1748-0922.2011.01490_3.x.

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9

Tibiletti, Carlo. "Nota sul presunto modernismo di Tertulliano (De testimonio animae)." Augustinianum 33, no. 1 (1993): 449–65. http://dx.doi.org/10.5840/agstm1993331/221.

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10

Wójtowicz, Henryk. "Nadzieja w postawie ludzkiej w świetle wypowiedzi Tertuliana." Vox Patrum 10 (June 15, 1986): 177–81. http://dx.doi.org/10.31743/vp.10472.

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Afferuntur et considerantur Tertulliani dicta de spe in vivo animi habitu apud christianos, et inprimis: de spe et exspectatione, de spe promissionis, de spe resurrectionis, de modo quo sanctae Voces ln Scriptura Sacra occurrentes spem nostram aedificant.

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Books on the topic "De anima (Tertullian)"

1

Tertullian. Quinti Septimi Florentis Tertulliani De anima. Leiden: Brill, 2010.

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2

Tertullian. Quinti Septimi Florentis Tertulliani De anima. Leiden: Brill, 2010.

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3

Tertullian. Quinti Septimi Florentis Tertulliani De anima. Leiden: Brill, 2010.

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4

Tertullian. Quinti Septimi Florentis Tertulliani De anima. Leiden: Brill, 2010.

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5

1908-1990, Waszink J. H., ed. Quinti Septimi Florentis Tertulliani De anima. Leiden: Brill, 2010.

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6

Waszink, J. H. Quinti Septimi Florentis Tertulliani de Anima. BRILL, 2009.

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Book chapters on the topic "De anima (Tertullian)"

1

Lagouanère, Jérôme. "Augustin, lecteur critique du De anima de Tertullien." In Tertullianus Afer, 231–58. Turnhout: Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.ipm-eb.4.00011.

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2

Chapot, Frédéric. "Le De anima de Tertullien et la tradition aristotélicienne." In Recherches sur les Rhétoriques Religieuses, 283–98. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.rrr-eb.4.00611.

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3

"De testimonio animae." In Die Abfassungszeit der Schriften Tertullians, 51–52. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463227470-014.

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4

Grillo, Luca. "Tertullian’s Attack on the Valentinians and the Rhetoric of Fake." In Animo Decipiendi?, 217–28. Barkhuis, 2019. http://dx.doi.org/10.2307/j.ctvggx27t.17.

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5

"Errata To The Original Edition." In Quinti Septimi Florentis Tertulliani De Anima, 653–54. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004169043.i-654.10.

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6

"Preliminary Material." In Quinti Septimi Florentis Tertulliani De Anima, i—lxxix. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004169043.i-654.2.

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7

"Text Of The Original Edition Quinti Septimi Florentis Tertulliani DE ANIMA, Edited With Introduction And Commentary." In Quinti Septimi Florentis Tertulliani De Anima, 1–593. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004169043.i-654.7.

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8

"Bibliography." In Quinti Septimi Florentis Tertulliani De Anima, 595–620. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004169043.i-654.8.

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9

"Indices." In Quinti Septimi Florentis Tertulliani De Anima, 621–51. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004169043.i-654.9.

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10

"27 Anima naturaliter Christiana – Beobachtungen zum philosophischen und theologischen Hintergrund der Seelenlehre Tertullians." In Studies on the Text of the New Testament and Early Christianity, 594–614. BRILL, 2015. http://dx.doi.org/10.1163/9789004300026_029.

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