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 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' -/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. 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 -
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.
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.”
• Have questions? Find out how to ask questions and get answers. •
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, 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 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.