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Tertullian
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Though thoroughly conversant with the Greek theology, Tertullian was independent of its metaphysical speculation. He had learned from the Greek apologies, and forms a direct contrast to Origen. Origen pushed his idealism in the direction of Gnostic spiritualism. Tertullian, the prince of realists and practical theologian, carried his realism to the verge of materialism. This is evident from his ascription to God of corporeity and his acceptance of the traducian theory of the origin of the soul. He despised Greek philosophy, and, far from looking at Plato, Aristotle, and other Greek thinkers whom he quotes as forerunners of Christ and the Gospel, he pronounces them the patriarchal forefathers of the heretics (De anima, iii.).
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The most famous work of Tertullian was Apologeticom (Defense). This treatise was written in defense of Christians against pagan charges of immorality, economic worthlessness, and political subversion. (6) De Praescriptione haereticorum (On the Prescription of the Heretics) was the most important of his treatises refuting heresy. He argued that the church alone has the authority to declare what is and what is not orthodox Christianity. Tertullian, to his credit has written over thirty treatises. Most of his treatises were in the form of arguments where he was able to make use of his education in rhetoric, grammar, literature, philosophy, and law.
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Because of his fiery temperament and forceful convictions, nearly all of Tertullian's writings have polemic overtones. Church historian Phillip Schaff said of him: "He resembled a foaming mountain torrent rather than a calm, transparent river in the valley. His vehement temper was never fully subdued, although he struggled sincerely against it. He was a man of strong convictions, and never hesitated to express them without fear or favor. ...His polemics everywhere leave marks of blood. It is a wonder that he was not killed by the heathens, or excommunicated by the Catholics." [Philip Schaff, History of the Christian Church, vol. 2 (Grand Rapids: Wm. B. Eerdmans, 1910), pp.
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In order to fend off the relentless advance of Marcionism, Tertullian wrote a large tome, Adversus Marcionem (“Against Marcion”). This was a watershed document in Christian history (as had been Irenaeus’ Adversus Haeresis). Tertullian slowly built a case against Marcion’s sect, in a relentless, lawerly fashion (as one might expect of him). One of the hallmarks of Marcionism had been Marcion’s utter rejection of Judaic scripture; for Marcion, YHWH, the God of the Jews, was an evil being who had trapped human souls — beings of light — in the prison of the material world. Thus, according to Marcion, Judaic scripture had no place in the new religion. Furthermore, with the proliferation of Christian writings, Marcion had settled upon only a few as having any significance.
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Tertullian then gave himself fully to the defense of his newfound movement as an articulate spokesman. Like all Montanist, Tertullian held the belief that all Christians should welcome persecution as the martyrs did. The Montanist had increasing conflict with church authorities and finally was declared heretical. For Tertullian the Montanists were not strict enough for him. He broke away from them to found his own group, called the Tertullianists. This sect seemed to have existed until the 5th century in Africa.
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Tertullian was born in Carthage from heathen parents. no one knows the date of his birth. The guesses range from A.D. 145 to A.D. 160, although the earlier date is probably nearer the truth. His father was a Roman centurion in the army of Africa, something like an "aide-de-camp" to a higher officer. Because his father had higher aspirations for his son, Tertullian was prepared for civil service in the empire through training in jurisprudence and the art of forensic eloquence. His unusual intellectual abilities soon put him at the head of his peers.
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Tertullian