Marcionism was denounced by its opponents as heresy, and written against, notably by Tertullian, in a five-book treatise Adversus Marcionem, written about 208.

In addition, the Greek geographer Strabo, writing in the first century AD, refers to some Persian women veiling their faces ; and the early third-century Christian writer Tertullian clearly refers in his treatise The Veiling of Virgins to some pagan women of " Arabia " wearing a veil that covers not only their head but also the entire face.

In addition, the early third century Christian writer Tertullian, in his treatise The Veiling of Virgins, Ch.

James Johnson argued that A Modest Proposal was largely influenced and inspired by Tertullian ’ s Apology: a satirical attack against early Roman persecution of Christianity.

Christianity reached Armenia at an early date ; persecutions against Christians in 110, 230, and 287 were recorded by the outside writers Eusebius and Tertullian.

In support of his allegation, Bernard quotes Tertullian as writing against Praxeas: " The simple, indeed ( I will not call them unwise or unlearned ), who always constitute the majority of believers, are startled at the dispensation ( of the Three in One ), on the very ground that their very Rule of Faith withdraws them from the world's plurality of gods to the one only true God ; not understanding that, although He is the one only God, He must yet be believed in with His own economy.

Within the Pauline tradition, but after the time of the Apostolic Fathers proper, some authors addressed their works to people beyond the Christian community and defended the Christian religion against paganism, including Justin Martyr, Irenaeus, and Tertullian.

Helvidius appealed to the authority of Tertullian against the doctrine of Mary's perpetual virginity, to which Jerome ( c. 340-419 ) replied, of Tertullian, that he was " not a man of the church.

Irenaeus and Tertullian argued against Marcionism's elevation of Paul and stated that Peter and Paul were equals among the apostles.

It is structured as an appeal on behalf of the Christians and pleads “ for toleration of Christianity, attacking pagan superstition, rebutting charges against Christian morality, and claiming that Christians are no danger to the State but useful citizens ”.< ref >" Tertullian, Quintus Septimius Florens " The Concise Oxford Dictionary of the Christian Church.

4 June 2012 < http :// www. oxfordreference. com / views / ENTRY. html? subview = Main & entry = t95. e5690 ></ ref > Its readership is likely to have been composed of Christians, whose faith was reinforced through Tertullian's defense against rationalizations and rumours and who “ would have been hugely enheartened by Tertullian ’ s matchless confidence in the superiority of the Christian religion ”.

Here Tertullian mentions: Nero, and to a certain extent: Domitian, as examples of emperors who raged against the Christians through the use of unjust laws, simply for condemning “ some magnificent good ”.

After all he has demonstrated, Tertullian marvels at how the pagan prosecutors still claim that being a Christian is a crime against the empire.

Though these stories are considered historically questionable by modern scholars, Christianity must have reached Armenia at an early date as persecutions against Christians in 110, 230, and 287 were recorded by outside writers Eusebius and Tertullian.

Tertullian refers to the practice ( and that sponsors would speak on behalf of the children ), but argues against it, on the grounds that baptism should be postponed until after marriage.

) and mentioned by the Church Fathers Tertullian ( on extraction of confessions from criminals and on persisting Christian ' sacrilegers ' against the state religion ( Catholicism )) and St. Jerome ( 420 C. E.

It is attested as early as Tertullian, De baptismo 17: 5 ( c 190 ), who inveighed against its use in the advocacy of a woman's right to preach and to baptize.

Tertullian wrote a tract against them which has not survived.

Ambrose of Milan in the 4th century directs some of his comments in his De paradiso ( On the Garden of Eden ) against this sect, but whether the sect was still active or whether Ambrose had merely copied another now lost work of Tertullian on the same subject is unknown.

So many Catholic Christian apologists wrote treatises against Marcion after his death, in addition to the noted work of Tertullian, that it has been possible to reconstruct almost the whole of Marcion's Gospel of the Lord from their quotations.

Tertullian ( early 3rd century ), writing against Christians who participated in pagan festivals ( Saturnalia and New-year ), defended the Christian festivity of Lord's Day amidst the accusation of sun-worship, acknowledging that " to Sabbaths are strange " and unobserved.

The Against Marcion is lost, as is the Refutation of all Heresies to which Justin himself refers in Apology, i. 26 ; Hegesippus, besides perhaps Irenaeus and Tertullian, seems to have used it.

Examples of the Western text are found in Codex Bezae, Codex Claromontanus, Codex Washingtonianus, the Old Latin ( i. e., Latin translations made prior to the Vulgate ), as well as in quotations by Marcion, Tatian, Irenaeus, Tertullian and Cyprian.

Tertullian ( Against Marcion 4: 8 ) records that " for this reason the Jews call us ' Nazarenes '.

In about 200 AD, Tertullian wrote ( Against Marcion IV.

* Evans, Ernest ( comments and translation ): Tertullian, Against Marcion ( Oxford University Press, 1972 ).

Even so, many scholars ( including Henry Wace ) claim it is possible to reconstruct and deduce a large part of ancient Marcionism through what later critics, especially Tertullian, said concerning Marcion.

According to Tertullian and other writers of the mainstream Church ( which scholars refer to as Proto-orthodox Christianity ), the movement known as Marcionism began with the teachings and excommunication of Marcion around 144.

Tertullian claimed Marcion was the first to separate the New Testament from the Old Testament.

Tertullian, along with Epiphanius of Salamis, also charged that Marcion set aside the gospels of Matthew, Mark and John, and used Luke alone.

Tertullian cited Luke 6: 43-45 ( a good tree does not produce bad fruit ) and Luke 5: 36-38 ( nobody tears a piece from a new garment to patch an old garment or puts new wine in old wineskins ), in theorizing that Marcion set about to recover the authentic teachings of Jesus.

( This is a separate question to Marcion's " canon ", which included only edited versions of Luke and the Pauline epistles ; according to Tertullian, Marcion " omitted " the Epistle to the Hebrews and the Pastoral Epistles.

Tertullian wrote about Marcion gnostics in his work Against Marcion indicating that there they believed in baptism of the dead.

The question is indeed curious whether Marcion knew these three letters and rejected them as Tertullian says, since in 1 Timothy 6: 20 " false opposing arguments " are referred to, with the word for " opposing arguments " being " antithesis ", the name of Marcion's work, and so whether it is a subtle hint of Marcion's heresy.

The late 2nd-century writer Tertullian noted that Marcion, " expunged the Gospel of Luke all the things that oppose his view ... but retained those things that accord with his opinion ".

# ‘ An Early Metacommentary: Tertullian ’ s Against Marcion ’, in Reading from Right to Left: Essays on the Hebrew Bible in Honour of David J.

It was coined by Tertullian in his work Adversus Praxeas, Chapter I, " By this Praxeas did a twofold service for the devil at Rome: he drove away prophecy, and he brought in heresy ; he put to flight the Paraclete, and he crucified the Father.

In the statement of the Trinity, Tertullian was a forerunner of the Nicene doctrine, approaching the subject from the standpoint of the Logos doctrine, though he did not state the immanent Trinity.

As regards the question whether the Son was coeternal with the Father, many believe that Tertullian did not teach that.

Praxeam, I ) that a Roman bishop did send some conciliatory letters to the Montanists, but these letters, says Tertullian, were subsequently recalled.

The fact that chariot racing became linked to the imperial majesty meant that the Church did not prevent it, although gradually prominent Christian writers, such as Tertullian, began attacking the sport.

There was no full consensus on the doctrine of perpetual virginity within the early Church by the end of the second century, e. g. Tertullian ( c. 160 – c. 225 ) did not teach the doctrine ( although he taught virgin birth ), but Irenaeus ( c. 130 – c. 202 ) taught perpetual virginity, along with other Marian themes.

The Catholic Encyclopedia " New Advent " writes: It is true that it is easy to suppose Tertullian and Hippolytus to have misrepresented the opinions of their opponents, but it cannot be proved that Cleomenes was not a follower of the heretical Noetus, and that Sabellius did not issue from his school ; further, it is not obvious that Tertullian would attack Callistus under a nickname.

Tertullian, in De Spectaculis 30, mentions that in addition to the theory that the disciples stole the body the theory that the gardener did the deed such that " his lettuces might come to no harm from the crowds of visitants the body.