Although Tertullian utilized a knowledge of Roman law in his writings, his legal knowledge does not demonstrably exceed that of what could be expected from a sufficient Roman education.

# In soteriology, Tertullian does not dogmatize ; he prefers to keep silence at the mystery of the cross ( De Patientia, iii ).

Similar communal meals are attested also in the " Apostolic Tradition " often attributed to Hippolytus of Rome ( who does not use the term " agape ") and by Tertullian, who does.

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.

In his De praescriptione contra haereticos, Tertullian mentioned continence as one of the customs in Mithraism that he claimed were imitated from Christianity, but does not associate it specifically with the clergy.

Among Church writers Tertullian († 230 ) is the first to mention prayers for the dead, and not as a concession to natural sentiment, but as a duty: The widow who does not pray for her dead husband has as good as divorced him.

The Church Father Tertullian wrote, " And wherefore does this conclusion of the gospel affirm that these things were written unless it is that you might believe, it says, that Jesus Christ is the son of God?

We may say with Tertullian, an ancient Christian writer: “ the one who will be a man is one already ” ( Apologeticum IX, 8 ), there is no reason not to consider him a person from conception.

Tertullian, in his 2nd century defense of Christians, remarks how Christian love attracted pagan notice: " What marks us in the eyes of our enemies is our loving kindness.

For example, Tertullian ( 145 – 220 ) mentions the practice in his De Corona, but gives no details as to who practiced it or how it was practiced.

Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son.

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

The Coptic Church informs that the Fathers of the Church and scholars like St. Justin Martyr, Tertullian, St. Hippolytus, Origen, St. Ambrose, and St. Cyril of Jerusalem, spoke about the Holy Myron and how they received its use in anointing by tradition.

The Church Fathers, witnessed by the Muratorian Canon, Irenaeus ( c. 170 ), Clement of Alexandria, Origen, and Tertullian, held that the Gospel of Luke was written by Luke.

Joseph is referenced in apocryphal and non-canonical accounts such as the Acts of Pilate, a text often appended to the medieval Gospel of Nicodemus and The Narrative of Joseph, and mentioned in the works of early church historians such as Irenaeus ( 125 – 189 ), Hippolytus ( 170 – 236 ), Tertullian ( 155 – 222 ) and Eusebius ( 260 – 340 ), who added details not found in the canonical accounts.

Tertullian ( AD 155 – 222 ) wrote in Adversus Judaeos that Britain had already received and accepted the Gospel in his lifetime, writing of:

Many of the writings of these Gnostics, and a large number of excerpts from the writings of Valentinus, existed only in quotes displayed by their orthodox detractors, until 1945, when the cache of writings at Nag Hammadi revealed a Coptic version of the Gospel of Truth, which is the title of a text that, according to Irenaeus, was the same as the Gospel of Valentinus mentioned by Tertullian in his Against All Heresies.

"; the proper Latin quotation Credo quia absurdum est, is from the Christian apologist Tertullian ( c. 160 – c. 220 AD ), who rejected rationalism and accepted a Gospel which addressed itself to the " non-rational levels of perception.

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.

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 ".

The earliest confirmed written evidence for Christianity in Britain is a statement by Tertullian, c. 200 AD, in which he described " all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons, inaccessible to the Romans, but subjugated to Christ ".

The early Christian Berber author, Tertullian, writing in the third century, said that " Christianity could even be found in Britain.

* Tertullian: Tertullian was a philosopher before he converted to Christianity ; after that change of direction he remained a prolific writer in the second century A. D., and is commonly called the " Father of the Western Church.

For instance, Steven Cox and Kendell Easley list four separate approaches to a solution, ranging from a grammatical approach to the translation of the Greek word prote used in Luke to be read as " registration before Quirinius was governor of Syria " to archeological arguments and references to Tertullian that indicate that a " two step census " was performed, involving an early registration, given that Luke 2: 2 refers to the " first enrolment ".

Using this date, most scholars agree that Tertullian ’ s conversion to Christianity occurred sometime before 197 C. E, possibly around 195 C. E.

Of the charges of incest and adultery, Tertullian says that Christians are not guilty of them, for they refrain from adultery and from fornicating before marriage, thus ensuring that they are safe from incest.

Most scholars believe that Luke made an error in referring to the census but other scholars have attempted to reconcile its account with Matthew, ranging from a grammatical approach to the translation of the Greek word prote used in Luke to be read as " registration before Quirinius was governor of Syria " to archeological arguments and references to Tertullian that indicate that a " two step census " was performed, involving an early registration, given that Luke 2: 2 refers to the " first enrolment ".

Church Fathers Tertullian and Jerome held to traducianism and creationism, respectively, and pre-existence was condemned as heresy in the Second Council of Constantinople in AD 553.

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

Quintus Septimius Florens Tertullianus, anglicised as Tertullian ( c. 160 – c. 225 AD ), was a prolific early Christian author from Carthage in the Roman province of Africa.

Jerome says that Tertullian lived to a great age, but there is no reliable source attesting to his survival beyond the estimated year 225 AD.

Tertullian mentions a 1st-century AD case in which trees were used for crucifixion, but Seneca the Younger earlier used the phrase infelix lignum ( unfortunate wood ) for the transom (" patibulum ") or the whole cross.

46 – 120 AD ) mentions the practice, as do Tertullian, Orosius and Diodorus Siculus.

According to the Liber Pontificalis, it was first used in the first half of the fourth century, although Tertullian wrote an essay no later than 220 AD titled De Pallio ( On the Pallium ).

Around AD 213 in Adversus Praxeas ( chapter 3 ) Tertullian provided a formal representation of the concept of the Trinity, i. e. that God exists as one " substance " but three " Persons ": The Father, the Son and the Holy Spirit.

His theory of spurious origin involved Tertullian and Cyprian, and the interpretation by Augustine which led to the marginal note, and that marginal note was in the Bible text used by the author of the Confession of Faith at the Council of Carthage of 484 AD.

Descriptions of the statue have not survived ; its presence was last mentioned by the Church Father Tertullian ( Apologeticus 16. 6 ), who, in the late 2nd century AD, described it derisively as being nothing but " a rough stake, a shapeless piece of wood " ( Latin original: "

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.

Tertullian states that these Acts were written in honour of St Paul, by a presbyter of Asia, whose fraud was identified, and he was degraded from his office, at a date about AD 160.

In the 3rd century AD, Tertullian remarks the inevitable presence of Lares in pagan households as good reason to forbid marriage between pagan men and Christian women: the latter would be " tormented by the vapor of incense each time the demons are honored, each solemn festivity in honor of the emperors, each beginning of the year, each beginning of the month.

( 1 Sam. 10: 10, 11 ; 1 Sam. 19: 19-24 ) In 225 AD Tertullian speaks of " those who would deserve the excellent gifts of the spirit-and who ... by means of the Holy Spirit would obtain the gift of language, wisdom, and knowledge.

* Tertullian, Against Praxeas c. 213 AD