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Journal articles on the topic 'Tertullianus'

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Published: 4 June 2021

Last updated: 4 February 2022

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1

Lane, Anthony. "Tertullianus Totus Noster? Calvin's Use Of Tertullian." Reformation & Renaissance Review 4, no. 1 (2002): 9–34. http://dx.doi.org/10.1558/rrr.v4i1.9.

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Hengstmengel, Joost. "Geloven omdat het absurd is. Tertullianus als wegbereider van het fideïsme?" NTT Journal for Theology and the Study of Religion 71, no. 3 (2017): 218–26. http://dx.doi.org/10.5117/ntt2017.71.218.heng.

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Summary The early-Christian writer Tertullian is commonly associated with the statement ‘credo quia absurdum’ ‐ I believe because it is absurd. However, this sentence (first ascribed to him in the early-modern period) cannot be found in Tertullian’s work. As this article seeks to demonstrate, the very idea behind it is neither in line with his conception of the relationship between faith and reason. The same Tertullian who decries the Greek philosophy of ‘Athens’ builds on Stoic views to reinforce and clarify his theological positions. Rather than as a total rejection of ancient philosophy, hi

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3

Nelson, M. "Die gebruik van dedicare en dedicator deur Tertullianus." Literator 6, no. 3 (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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Sider, Robert D., J. H. Waszink, and J. C. M. van Winden. "Tertullianus De Idololatria Critical Text, Translation and Commentary." American Journal of Philology 110, no. 4 (1989): 675. http://dx.doi.org/10.2307/295293.

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Handl, András. "Tertullianus on the Pericope Adulterae (John 7.53-8.11)." Revue d'Histoire Ecclésiastique 112, no. 1-2 (2017): 5–34. http://dx.doi.org/10.1484/j.rhe.5.113224.

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6

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 (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 contextua

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Kytzler, Bernhard. "Ehe und Familie in der frühlateinischen Apologetik (Minucius Felix, Tertullianus)." Vox Patrum 8 (August 16, 1985): 89–94. http://dx.doi.org/10.31743/vp.10422.

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8

Ambrozy, Marián. "Corporealism as an Ontological Position and Its Involvement in the Thought of Tertullian." Religions 12, no. 7 (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 Stoi

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Edwards, Jordan H. "Tertullian’s Views on Women." Evangelical Quarterly 90, no. 4 (2019): 317–25. http://dx.doi.org/10.1163/27725472-09004003.

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Tertullian was a brilliant author and defender of the faith in Roman North Africa during the early third century, but his views on women have not been equally well-received and often are dismissed entirely on the basis of a few statements. These statements, frequently taken out of context, have led many scholars to label him as the first Christian misogynist. However, Tertullian’s views on women are far more nuanced than he is given credit for by most interpreters. Rather than hating women and demeaning them as individuals, Tertullian instead viewed them through a particular lens of his cultur

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Otten, Willemien. "Christ's Birth of a Virgin Who Became a Wife: Flesh and Speech in Tertullian's De Carne Christi." Vigiliae Christianae 51, no. 3 (1997): 247–60. http://dx.doi.org/10.1163/157007297x00183.

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AbstractThis article explores the powerful efficacy of Tertullian's theological discourse in his treatise De came Christi. Departing from the conventional wisdom of evaluating early Christian theological texts according to their adherence to formal rhetorical models, which makes them vulnerable to postmodern criticism, this article advocates an alternative approach. It analyzes Tertullian's arguments by relating them directly to his central topic of discussion: the flesh of Christ. Tertullian's insistence on the physical concreteness of Christ's flesh, which connects Christ's human birth insep

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Wilhite, David E. "Was Marcion a Docetist? The Body of Evidence vs. Tertullian’s Argument." Vigiliae Christianae 71, no. 1 (2017): 1–36. http://dx.doi.org/10.1163/15700720-12341272.

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There is no credible evidence that Marcion was a docetist. Marcion’s alleged belief that Christ was a phantasm is found in accusations made by Tertullian, but these accusations are a form of reductio ad absurdum and not firsthand information on Marcion’s Christology. There are in fact remnants of data in Tertullian’s Adversus Marcionem, which point to Marcion’s teaching about the material flesh of Christ, a flesh that suffers and dies on the cross. Tertullian dismisses these artifacts as proof that Marcion was foolishly inconsistent: he taught docetism, but still accepted Christ’s suffering an

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Sidaway, Janet. "Tertullianus Afer: Tertullien et la littérature chrétienne d’Afrique. Edited by Jérôme Lagouanère and Sabine Fialon." Journal of Theological Studies 69, no. 1 (2018): 330–32. http://dx.doi.org/10.1093/jts/fly030.

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Filipowicz, Adam M. "Poglądy Tertuliana na temat początków życia ludzkiego i aborcji." Vox Patrum 48 (June 15, 2005): 41–54. http://dx.doi.org/10.31743/vp.8709.

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This dissertation takes analyses of Tertullian's treatise On the Soul in aspects of beginning human life and abortion in context of ancient Greek philosopher’s opinions. The article shows arguments which Tertullian used to prove that embryo have a soul so is alive and human life begins in moment of conception so man is not only body and is not only soul but is substantial union of flesh and corporal soul. The article also presents pronounces about conception of soul from psychical semen (Tertullian as tarducianist) and about abortion which Tertullian calls crime but permits as necessary in cas

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Kaufman, Peter Iver. "Tertullian on Heresy, History, and the Reappropriation of Revelation." Church History 60, no. 2 (1991): 167–79. http://dx.doi.org/10.2307/3167523.

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Tertullian understood the apostle Paul to have suggested there would always be heretics (1 Cor. 11:19), and he presumed God had supplied scripture for their use. Without sacred literature heretics would have nothing of consequence to misread. Without contests over critical passages, there could be no winners, no losers—no heretics.1 The difficulty, Tertullian acknowledged, was that heretics were the poorest of losers; they never conceded defeat. He advised against trying to take (or take back) scripture passage by passage. The only way to get the best of heretics and get on with the work of in

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McCruden, Kevin B. "Monarchy and economy in Tertullian's Adversus Praxeam." Scottish Journal of Theology 55, no. 3 (2002): 325–37. http://dx.doi.org/10.1017/s0036930602000340.

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This essay explores the deeper theological presuppositions foundational to Tertullian's defense of the Logos-theology in the Adversus Praxeam. After providing a brief description and historical contextualization of the monarchian argument that Tertullian opposes, this essay then explores the unique manner in which Tertullian attempts to redefine the notion of the divine monarchy through a renewed understanding of the divine economy. This essay proposes that Tertullian reflects upon the notion of the economy in a decidedly internal fashion, emphasizing the inner relations within the depths of t

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Cruciat, Diego. "Tertulliano e la filosofia." Augustinianum 56, no. 2 (2016): 347–66. http://dx.doi.org/10.5840/agstm201656222.

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Tertullian is an important participant in the early dialogue between Christian faith and Latin culture. The aim of this article is to provide some elements useful in reconstructing the idea of philosophia in the writings of this apologist, following a metaphilosophical approach. After briefly presenting the occurrences of philosophical terms (listed in the Appendix), the Author proposes that Tertullian conceives of philosophia as an erroneous form of knowledge, which is not capable of adequately dealing with reality. Considering Tertullian’s thought from a metaphilosophical perspective could t

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Flexsenhar, Michael. "Sought Out for Luxury, Castrated for Lust: Mistress-Slave Sex in Tertullian’s Ad Uxorem 2.8.4." Vigiliae Christianae 72, no. 5 (2018): 484–505. http://dx.doi.org/10.1163/15700720-12341372.

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Abstract While speaking to the women of his church about marriage, widowhood, and remarriage Tertullian of Carthage marshals a negative example of prosperous gentile women taking their own freedmen or slaves as their sexual partners. Common opinion is that this example was chiefly metaphorical, warning against mixed marriages between Christian women and non-Christian men. This article shows that Tertullian’s example of mistress-slave sex was a rhetorical trope also deployed in other early Christian writings that participated in a Roman literary discourse on household management (oikonomia). As

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Turek, Waldemar. "Godność ciała ludzkiego według Tertuliana. Analiza komentarzy do tekstów Rdz 1, 26-27; 2, 8; 1Kor 3, 16." Vox Patrum 63 (July 15, 2015): 63–75. http://dx.doi.org/10.31743/vp.3547.

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The present paper discusses the dignity of human body as treated in selected texts from Tertullian’s De resurrectione mortuorum and Adversus Marcionem. Because Tertullian argues primarily on the basis of Sacred Scripture, special consideration will be given to his exegesis of Genesis 1: 26-27 and 2: 8. Tertullian demonstrates that the creation of the human body is the direct work of God who creates it, precisely with the future Incarnation of his beloved Son already in mind. Tertullian describes, against Marcion, the dignity of the human body as ensuing from the gift of freedom which man rece

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Kołosowski, Tadeusz. "„Ubi tres, ecclesia est, licet laici". Duchowieństwo a laikat we wspólnocie kartagińskiej według Tertuliana." Vox Patrum 42 (January 15, 2003): 119–30. http://dx.doi.org/10.31743/vp.7147.

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Tertullian war durch den ganzen Zeitraum seines Lebens und Schaffens der Sprecher der Diszipłin. Er bemerkte in der christlichen Gemeinschaft diese, die leiten sie, und andere, die sind ihnen unterordnen. Bischofe, Priester und Diakone gehoren zu erster Gruppe. Die Bischofe leiten besonders die Kirche und sie sind Seelsorger. Sie bewahren auch „munera sacerdotałia". Diesem Gesetz des Bischofs verleugnete Tertullian niemals deutlich. Als zweite, separate Gruppe in der christlichen Gemeinschaft spezifiziert Tertullian die Laien. „Laici", ein mal verheiratete Manner, die zu „ordo Ecclesie" (Kirch

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Wysocki, Marcin. "Eschatologiczna nagroda w pismach Tertuliana." Vox Patrum 52, no. 2 (2008): 1269–79. http://dx.doi.org/10.31743/vp.6500.

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Tertullian (ca. 155-225) very often is described as a rigorist, who is burning with vengeance. Although for him the coming end is above all a time of reckoning., in his writings, as „the theologian of the hope” - as Erie Osborn has called him - a lot of thoughts about future reward can be found. In this paper the Tertullian’s teaching about eschatological reward is presented. Among his ideas of the future life the idea of resurrection of the body is found as the most important. And as the result of it Tertullian amplifies his teaching about heaven, as the being with God and Christ, as the banq

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Brennan, Robert. "Has a Frog Human a Soul? – Huxley, Tertullian, Physicalism and the Soul, Some Historical Antecedents." Scottish Journal of Theology 66, no. 4 (2013): 400–413. http://dx.doi.org/10.1017/s0036930613000215.

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AbstractMuch theology presupposes a metaphysical spirit or soul, the existence of which has been questioned in contemporary neurobiological research. Green, Murphy and others argue for alternatives to metaphysical description. If the neuroscience is correct and the soul, if it exists, is not metaphysical then many theological descriptions will need serious revision or possibly even abandonment. One such theological description, directly affected and long considered to be an essential part of Christianity, is God's personal self-communication to humans. This has traditionally been understood to

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Roth, Dieter. "Did Tertullian Possess a Greek Copy or Latin Translation of Marcion's Gospel?" Vigiliae Christianae 63, no. 5 (2009): 429–67. http://dx.doi.org/10.1163/157007208x383583.

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AbstractIn his significant work on Marcion, Adolf von Harnack was the first to advance the view that Tertullian employed a Latin translation of Marcion's Euangelion when writing Adversus Marcionem. This view was quickly embraced and subsequently accepted by numerous scholars throughout the twentieth century. However, several scholars, most recently those focusing on Marcion's Apostolikon, have argued against the various attempts to advance Harnack's view. In particular, Ulrich Schmid's recent study of both the similarities and differences of the vocabulary of Tertullian's citations from his ow

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Paschke, Boris A. "Tertullian on Liturgical Prayer to Christ: New Insights from De Spect. 25.5 and Apol. 2.6." Vigiliae Christianae 66, no. 1 (2012): 20–29. http://dx.doi.org/10.1163/157007211x563534.

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Abstract So far, scholarship on early Christian liturgical prayer to Christ has neglected two relevant texts of Tertullian: De Spect. 25.5 and Apol. 2.6. This article points out that both texts reflect Tertullian’s awareness and approval of the liturgical practice of addressing Christ in prayer. It is suggested that in the pre-Arian period, liturgical prayer to Christ was more accepted, prevalent, and established than is commonly held in scholarship.

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Harrison, Peter. "“I Believe Because it is Absurd”: The Enlightenment Invention of Tertullian'sCredo." Church History 86, no. 2 (2017): 339–64. http://dx.doi.org/10.1017/s0009640717000531.

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Tertullian is widely regarded as having originated the expressionCredo quia absurdum (est)(I believe because it is absurd) and the phrase often appears in contemporary polemics about the rationality of religious belief. Patristic scholars have long pointed out that Tertullian never said this or meant anything like it. However, little scholarly attention has been paid to the circumstances in which this specific phrase came into existence and why, in spite of its dubious provenance, it continues to be regarded by many as a legitimate characterization of religious faith. This paper shows how Tert

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Atkins, Jed W. "Tertullian on ‘The Freedom of Religion’." Polis: The Journal for Ancient Greek and Roman Political Thought 37, no. 1 (2020): 145–75. http://dx.doi.org/10.1163/20512996-12340261.

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Abstract Tertullian first coined the phrase ‘the freedom of religion’. This article considers what this entails. I argue that Tertullian’s discussion of religious liberty derives its theoretical significance from his creative repurposing of the Roman idea of liberty as non-domination. Tertullian contends that the Roman magistrates’ treatment of Christian citizens and loyal subjects amounts to tyrannical domination characterized by the absence of the traditional conditions for non-domination: the rule of law, rule in and responsive to the interests of the people, and citizens’ rights. On his re

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de Boer, E. A. "Tertullian on “Barnabas’ Letter to the Hebrews” in De pudicitia 20.1-5." Vigiliae Christianae 68, no. 3 (2014): 243–63. http://dx.doi.org/10.1163/15700720-12341168.

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In De pudicitia Tertullian, quoting from Hebrews 6, refers to the Barnabae titulus ad Hebraeos. This piece of primary evidence on the authorship of the Letter to the Hebrews has not received the attention it deserves. Consideration of this piece of evidence serves to clarify our understanding of the development of the diverging ascriptions, and moreover reveals some possible reasons for this divergence. The Barnabas tradition can be followed until the end of the fourth century in Spain and France. Comparison of De paenitentia and De pudicitia shows that Hebrews features only late in Tertullian

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Litfin, Bryan M. "Tertullian on the Trinity." Perichoresis 17, no. 1 (2019): 81–98. http://dx.doi.org/10.2478/perc-2019-0012.

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Abstract Tertullian is often portrayed as a prescient figure who accurately anticipated the Nicene consensus about the Trinity. But when he is examined against the background of his immediate predecessors, he falls into place as a typical second-century Logos theologian. He drew especially from Theophilus of Antioch, Justin Martyr, and Irenaeus of Lyons. At the same time, Tertullian did introduce some important innovations. His trinitarian language of ‘substance’ and ‘person’, rooted in Stoic metaphysics, offered the church a new way to be monotheistic while retaining the full deity and consub

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Dunn, Geoffrey. "Rhetoric and Tertullian's De Virginibus Velandis." Vigiliae Christianae 59, no. 1 (2005): 1–30. http://dx.doi.org/10.1163/1570072053623414.

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AbstractTertullian's de Virginibus Velandis is not simply a somewhat neglected ascetic treatise but a rhetorical treatise about asceticism. The use of classical rhetoric as a modern interpretative tool for early Christian literature is common, although, as witnessed in an article recentlyin this journal, not without its critics. In this deliberative treatise Tertullian argued from Scripture (3.5c-6.3), natural law (7.1-8.4) and Christian discipline (9.1-15.3) that from puberty Christian female virgins ought to be veiled when in public. The custom of some Carthaginian virginsnot being veiled wh

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Pap, Levente. "Stoic Virtues in Tertullian’s Works and Their Relation to Cicero." Acta Universitatis Sapientiae, Philologica 6, no. 1 (2014): 7–16. http://dx.doi.org/10.1515/ausp-2015-0001.

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Abstract Q. S. F. Tertullian was one of the most prominent writers and apologists of the early Christian Church. He had two important goals with his works: on the one hand, to introduce, according to the spirit of the age, the Christian teachings embedded in contemporary Roman culture; on the other hand, to highlight and emphasize the difference between the Christian teachings and the pagan ideas. This dichotomy is characteristic of his ethical teachings as well: while he emphasizes the importance of the Christian virtues, he does not forget about their philosophical background either. Tertull

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Radler, Charlotte. "The Dirty Physician: Necessary Dishonor and Fleshly Solidarity in Tertullian's Writings." Vigiliae Christianae 63, no. 4 (2009): 345–68. http://dx.doi.org/10.1163/157007208x389884.

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AbstractThis article examines Tertullian's multifaceted notion of physician and his views of illness and redemptive healing, particularly his arresting re-appropriation of dirt and dishonor as the basis for restoration against Marcion's alleged conception of a pure and spiritual salvation. Tertullian inverts the dominant value paradigm by rendering the shameful and dishonorable circumstances of the flesh as the necessary signifiers of truth and redemption. His creative reconfiguration of healing through filth and shame redraws early Christian discourse on embodiment and corrects facile typolog

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Filipowicz, Adam M. "Chrześcijaństwo a reinkarnacja i metempsychoza w świetle polemiki Tertuliana z Platonem." Vox Patrum 55 (July 15, 2010): 189–212. http://dx.doi.org/10.31743/vp.4335.

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The aim of this article is to show what the standpoint of Christianity in first centuries was among pagan conviction and teaching about reincarnation and metempsychosis. The author of this dissertation analyses Tertullian’s treatise On the Soul in context of Plato’ Dialogues. The first part of article puts in order meaning of terms: life after the death, immortality, resurrection, metempsychosis, metensomatosis, palingenesis, reincarnation, pre-existence of the soul. In the second part are discussed most important aspects of Plato’ view on the soul. Then are presented arguments (15) which Tert

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Ensor, Peter. "Tertullian and penal substitutionary atonement." Evangelical Quarterly 86, no. 2 (2014): 130–42. http://dx.doi.org/10.1163/27725472-08602003.

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This article argues that the writings of Tertullian imply that Christ’s atoning death on the cross was a work of penal substitution. Having noted the importance of the cross in Tertullian’s thought, the contexts in which references to the cross are found in his writings, and the salvific effects which he attributes to the cross, the article examines some specific passages which are most naturally understood to imply a penal substitutionary understanding of the significance of the cross. The article therefore strengthens the view, already held on the grounds of similar studies of the atonement

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Malamud, Martha. "Double, Double: Two African Medeas." Ramus 41, no. 1-2 (2012): 161–89. http://dx.doi.org/10.1017/s0048671x00000308.

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When Seneca's Medea flies off in her serpent-drawn chariot, shedding ruin, heartbreak and death and leaving it all behind her on the stage, we are too stunned to wonder where she might be headed. As it turns out, this enterprising exile continued her career with great success in Roman Africa. This essay considers two remarkable Later Roman Medeas: Hosidius Geta's early third (?) century tragedy Medea and Dracontius' late fifth century epyllion Medea. Both were products of the flourishing, experimental, literary culture of Roman Africa that produced such writers as Apuleius, Tertullian, Augusti

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Sutcliffe, Ruth. "To Flee or Not to Flee? Matthew 10:23 and Third Century Flight in Persecution." Scrinium 14, no. 1 (2018): 133–60. http://dx.doi.org/10.1163/18177565-00141p10.

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Abstract When faced with persecution, Christians behaved in a range of ways, from confessing and accepting (or even provoking) martyrdom to apostasising. Another option was to flee. Tertullian’s perspective on flight varied with the rhetorical purposes of his writings. Other third century writers, notably Clement, Origen and Cyprian, argued that flight was a viable option in order to make life safer for those left behind, to avoid being complicit in the persecutors’ sin and for preservation in order to continue one’s work and witness. All four cited or alluded to Matthew 10:23 in support of th

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Handl, András, and Anthony Dupont. "Who was Agrippinus?" Church History and Religious Culture 98, no. 3-4 (2018): 344–66. http://dx.doi.org/10.1163/18712428-09803001.

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AbstractIt is generally assumed that Agrippinus was one of the earliest known bishops of Carthage, if not the earliest. He probably presided over the first recorded council of bishops in North Africa around AD 220. It was presumably Agrippinus who opposed Tertullian when the latter attacked the church’s practice of forgiving sexual sins in his work De pudicitia. This article will first provide a historical overview of the development of what has become the commonly accepted image of Agrippinus, combining the hypotheses just mentioned, and will then re-examine the extant sources and popular arg

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Mitchell, Margaret. "Christian Martyrdom and the "Dialect of the Holy Scriptures": The Literal, the Allegorical, the Martyrological." Biblical Interpretation 17, no. 1-2 (2009): 177–206. http://dx.doi.org/10.1163/156851508x383430.

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AbstractThis paper seeks to test a venerable scholarly and popular commonplace: that the ideology of religious martyrdom is based upon and further reflects a literal or even hyper-literal interpretation of Scriptures. Through two test-cases from late antique Christian writings, Tertullian's scorpiace and Origen's exhortatio ad martyrium, I seek to demonstrate the inadequacy of the literal/allegorical dichotomy to comprise and comprehend the complex, ingenious ways in which "the dialect of the holy Scriptures" (Origen's phrase) is claimed to speak in one unambiguous voice that instructs the Chr

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Leyerle, Blake. "Tertullian's Chameleon." Journal of Roman Studies 109 (September 25, 2019): 275–89. http://dx.doi.org/10.1017/s0075435819000923.

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AbstractTertullian's treatise De pallio is the briefest and most difficult of the North African's works. Its purpose, ostensibly, is to advocate for a change in clothing from the toga to the pallium. This sartorial shift functions, in turn, as a metaphor for conversion to the philosophical life, which, at the end of the treatise, is revealed to be the Christian life. Towards the centre of the work, Tertullian turns to nature to support his argument, citing the example of five different animals. This essay analyses his description of the chameleon, arguing that it is a riddle: drawing on the na

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Adkin, Neil. "Tertullian’s New Words." Classical Review 51, no. 1 (2001): 55–56. http://dx.doi.org/10.1093/cr/51.1.55.

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Ferguson, Everett. "Tertullian." Expository Times 120, no. 7 (2009): 313–21. http://dx.doi.org/10.1177/0014524609103464.

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Dunn, Geoffrey D. "Tertullianus Afer. Tertullien et la littérature chrétienne d'Afrique. Edited by Jérôme Lagouanère and Sabine Fialon . (Instrvmenta Patristica et Mediaevalia, 70.) Pp. 380 incl 1 table. Turnhout: Brepols, 2015. €110. 978 2 503 55578 2." Journal of Ecclesiastical History 68, no. 3 (2017): 592–94. http://dx.doi.org/10.1017/s0022046917000252.

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Jakielaszek, Jarosław. "Strategie tekstowe apologetyki chrześcijańskiej (Tertulian, "Apologetyk" 16)." Vox Patrum 50 (June 15, 2007): 307–12. http://dx.doi.org/10.31743/vp.6662.

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The paper examines a group of subjunctive clauses attested in Tertullian’s works, which seem to deviate from the rules of consecutio temporum. Earlier researchers assumed that the unusual pattern follows from brachylogy, otherwise frequent in Tertullian’s writings. It is argued that in fact such clauses obey the rules of the Classical period and there is no need to explain their behavior as resulting from a brachylogical expression.

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Kitzler, Petr. "Ex uno homine tota haec animarum redundantia. Ursprung, Entstehung und Weitergabe der individuellen Seele nach Tertullian." Vigiliae Christianae 64, no. 4 (2010): 353–81. http://dx.doi.org/10.1163/004260310x12544604214272.

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AbstractThe purpose of this article is to examine Tertullian’s opinions on the origin, beginning and transmission of the human soul. These opinions cannot be considered as representing a coherent and systematic doctrine which is evidenced not only by some inner inconsequences and contradictions but also by the fact that Tertullian’s reasoning is to a great extent motivated by the efforts to refute the arguments of his opponents. The core of Tertullian’s “doctrine”—the distinction between the Spirit of God (spiritus) and his breath ( flatus), the latter being the very substance of the human sou

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Jang, Jae-Myung. "Montanism and Tertullianism." Theological Perspective 205 (June 30, 2019): 200–224. http://dx.doi.org/10.22504/tp.2019.06.205.200.

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Adkin, Neil. "Tertullian’s De spectaculis and Jerome." Augustinianum 46, no. 1 (2006): 89–94. http://dx.doi.org/10.5840/agstm20064617.

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Adkin, Neil. "Tertullian’s De idololatria and Jerome." Augustinianum 33, no. 1 (1993): 11–30. http://dx.doi.org/10.5840/agstm1993331/22.

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Dunn, G. D. "A survey of Tertullian's soteriology." Sacris Erudiri 42 (January 2003): 61–86. http://dx.doi.org/10.1484/j.se.2.300303.

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McNally, Richard J. "Tertullian's motto and Callahan's method." Journal of Clinical Psychology 57, no. 10 (2001): 1171–74. http://dx.doi.org/10.1002/jclp.1083.

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Tuggy, Dale. "Tertullian the Unitarian." European Journal for Philosophy of Religion 8, no. 3 (2016): 179–99. http://dx.doi.org/10.24204/ejpr.v8i3.1693.

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Tertullian is often celebrated as an early trinitarian, or at least a near- trinitarian, proto-trinitarian, or trinitarian with unfortunate ‘subordinationist’ tendencies. In this paper I shall show that Tertullian was a unitarian, and not at all a trinitarian.

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Harrison, Carol. "Book Reviews : Tertullian." Expository Times 109, no. 8 (1998): 247. http://dx.doi.org/10.1177/001452469810900815.

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ARKINS, BRIAN. "YEATS AND TERTULLIAN." Notes and Queries 35, no. 3 (1988): 341—a—341. http://dx.doi.org/10.1093/nq/35-3-341a.

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