Tertullian Lived From (ca. 155–230)
The Christain Congregation was unscripturally Named Catholic in 106 –See Catholic#History_of_usage
More
about that in http://simplebibletruths.net/76.htm
Tertullian -He introduced the term Trinity
(Theophilius to Autolycus -115-181- introduced the word Trinity in his Book 2,
chapter 15 on the creation of the 4th day) as the Latin trinitas, to the
Christian vocabulary[2]
and also probably the formula "three
Persons, one Substance" as the Latin "tres Personae, una
Substantia" (itself from the Koine Greek
"treis Hypostases, Homoousios"),
and also the terms vetus testamentum ("old testament") and novum
testamentum ("new testament").For Full article Open http://en.wikipedia.org/wiki/Tertullian
No.3 of 5
Tertullian’s Main doctrinal
teachings are as follows:
No.3 Reads -God, who made the world out of nothing through his Son, the Word, has corporeity though he is a spirit (De praescriptione,
vii.; Adv. Praxeam, vii.). However Tertullian used 'corporeal' Corporeal substance-/Matter-only in the stoic sense, to mean something
with actual existence, rather than the later idea of flesh. 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 fully state the immanent
Trinity. His use of trinitas (Latin: 'Threeness') emphasised the
manifold character of God. In his treatise against Praxeas, who taught patripassianism
in Rome, he used the words, " Trinity and economy, persons and
substance." The Son is distinct from the Father, and the Spirit from
both the Father and the Son (Adv. Praxeam, xxv). "These three are
one substance, not one person; and it is said, 'I and my Father are one' in
respect not of the singularity of number but the unity of the substance." The
very names "Father" and "Son" indicate the distinction of
personality. The Father is one, the Son is one, and the Spirit is one (Adv.
Praxeam, ix). The question whether the Son was coeternal with the Father
Tertullian does not set forth in full clarity; and though he did not fully
state the doctrine of the immanence of the Trinity, he went a long distance in
the way of approach to it.[3]
http://en.wikipedia.org/wiki/Tertullian#Writings
No.3 of 5 the other
are below
Always keep in mind that GOD and all His Created Spiritual Beings are invisible to humans and explaining them is purely a mental Imaginary thoughts of the unbiblical word Godhead .The word "Godhead" was added and is a simple doublet of the less frequently occurring "Godhood." Both forms stand side by side in the Ancren Riwle (about 1225 AD), and both have survived until today, though not in equally common use.
The International Standard Bible Encyclopedia number=T3857 -
Open and Study these three Godhead
ISBE and Strong’s N0’S +--Godhead also Oneness.htm
Special Note about the fourth
and fifth centuries,
Punctuation and AllManuscriptsWereWrittenInAllCaps.htm
The earliest NT manuscripts show text
divided into paragraphs and sometimes (but not always) gaps between words.
Decimal points are often used at major sentence breaks, but not consistently. However
punctuation had almost completely disappeared from the great parchment
manuscripts of the fourth and fifth centuries,
so it is quite unlikely that any original punctuation has been transmitted
to us.
The punctuation that you
will find in modern editions of the NT is an editorial device intended to make
the text easier to read – which it does! But it should always be realized that
the text can be divided in other ways which might often change the meaning. Meaning must always
be determined from context.
From http://website.lineone.net/~nt.in.greek/ In
contents-also Read
Jesus as Θεός: Scriptural Fact or Scribal Fantasy?-http://www.bible.org/page.php?page_id=5030
Tertullian's
main doctrinal teachings are as follows:
1 Tertullian's main doctrinal teachings are as
follows: he soul was not preexistent, as Plato affirmed, nor subject to metempsychosis
or reincarnation,
as the Pythagoreans
held. In each individual it is a new product, proceeding equally with the body
from the parents, and not created later and associated with the body (De
anima, xxvii). This position is called traducianism
in opposition to 'creationism', or the idea that each soul is a fresh
creation of God. For Tertullian the soul is, however, a distinct entity and a
certain corporeity and as such it may be tormented in Hell (De anima,
lviii).
Tertullian
was a determined advocate of strict discipline and an austere code of practise,
and like many of the African fathers, one of the leading representatives of the
rigorist element in the early Church. These views may have led him to adopt Montanism
with its ascetic rigor
and its belief in chiliasm and the continuance of the prophetic gifts. In his
writings on public amusements, the veiling of virgins, the conduct of women,
and the like, he gives expression to these views.
On the
principle that we should not look at or listen to what we have no right to
practise, and that polluted things, seen and touched, pollute (De
spectaculis, viii, xvii), he declared a Christian should abstain from the
theater and the amphitheater. There pagan religious rites were applied and the
names of pagan divinities invoked; there the precepts of modesty, purity, and
humanity were ignored or set aside, and there no place was offered to the
onlookers for the cultivation of the Christian graces. Women should put aside
their gold and precious stones as ornaments (De cultu, v-vi), and
virgins should conform to the law of St. Paul for women and keep themselves
strictly veiled (De virginibus velandis). He praised the unmarried state
as the highest (De monogamia, xvii; Ad uxorem, i.3), called upon
Christians not to allow themselves to be excelled in the virtue of celibacy by
Vestal Virgins and Egyptian priests, and he pronounced second marriage a
species of adultery (De exhortations castitatis, ix).
Those
who believe Tertullian went to an unhealthy extreme in his counsels of
asceticism, might easily forgive him because of his moral vigor and the great
service he provided as an ingenious and intrepid defender of the Christian
religion. With Tertullian, as with Martin
Luther and John Wesley, Christianity was first and chiefly an
experience of the heart.
Because
of his schism with the Church, he, like the great Alexandrian Father, Origen, has failed
to receive the honor of canonization.
Tertullian
is occasionally considered as an example of the misogyny of the early Church
Fathers, on the basis of the contents of his 'De Cultu Feminarum,' section I.I,
part 2 (trans. C.W. Marx): "Do you not know that you are Eve? The judgment
of God upon this sex lives on in this age; therefore, necessarily the guilt
should live on also. You are the gateway of the devil; you are the one who
unseals the curse of that tree, and you are the first one to turn your back on
the divine law; you are the one who persuaded him whom the devil was not
capable of corrupting; you easily destroyed the image of God, Adam. Because of
what you deserve, that is, death, even the Son of God had to die.”
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Quintus
Septimius Florens Tertullianus, anglicised
as Tertullian, (ca. 155–230)
was a church leader and prolific author of Early Christianity. He also was a notable early Christian apologist. Tertullian, a Romanized African,[1]
was born, lived and died in Carthage, in what is today Tunisia.
Tertullian
denounced Christian doctrines he considered heretical,
but later in life adopted views that themselves came to be regarded as
heretical. He was the first great writer of Latin Christianity,
thus sometimes known as the "Father of the Latin Church". He
introduced the term Trinity (Theophilius to Autolycus - 115-181 - introduced the
word Trinity in his Book 2, chapter 15 on the creation of the 4th day) as the
Latin trinitas, to the Christian vocabulary[2]
and also probably the formula "three Persons, one Substance" as the
Latin "tres Personae,
una
Substantia" (itself from the Koine Greek
"treis Hypostases, Homoousios"),
and also the terms vetus testamentum ("old testament") and novum
testamentum ("new testament").
In his
Apologeticus,
he was the first Latin author who qualified Christianity as the 'vera religio',
and symmetrically relegated the classical Empire religion and other accepted
cults to the position of mere 'superstitions'. Tertullian adopted Montanist
practices late in his life and was associated with the heretical
Montanists.
It is probably due to this association that he has never been acknowledged as a
saint. [citation needed]