WE are accustomed, for the purpose of shortening argument, to lay down the rule against heretics of the lateness of their date. For in as far as by our rule, priority is given to the truth, which also foretold that there would be heresies, in so far must all later opinions be prejudged as heresies, being such as were, by the more ancient rule of truth, predicted as (one day) to happen. Now, the doctrine of Hermogenes has this taint of novelty. He is, in short, a man living in the world at the present time; by his very nature a heretic, and turbulent withal, who mistakes loquacity for eloquence, and supposes impudence to be firmness, and judges it to be the duty of a good conscience to speak ill of individuals. Moreover, he despises God’s law in his painting, maintaining repeated marriages, alleges the law of God in defence of lust, and yet despises it in respect of his art. He falsities by a twofold process—with his cautery and his pen. He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks, and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes. However, never mind the man, when it is his doctrine which I question. He does not appear to acknowledge any other Christ as Lord, though he holds Him in a different way; but by this difference in his faith he really makes Him another being,—nay, he takes from Him everything which is God, since he will not have it that He made all things of nothing. For, turning away from Christians to the philosophers, from the Church to the Academy and the Porch, he learned there from the Stoics how to place Matter (on the same level) with the Lord, just as if it too had existed ever both unborn and unmade, having no beginning at all nor end, out of which, according to him, the Lord afterwards created all things.

Tertullian (c. AD 160 - 225) was one of the first theologians of the Western Church & ranks among the most prominent of the early Latin fathers. His wide-ranging literary output offers a valuable insight into the Christian Church at a crucial stage in its development.

A major reappraisal of the theology of the second-century Christian thinker, Tertullian.

This collection of representative works in early Latin theology includes works by Tertullian, Cyprian, Ambrose, and Jerome. Long recognized for the quality of its translations, introductions, explanatory notes, and indexes, the Library of Christian Classics provides scholars and students with modern English translations of some of the most significant Christian theological texts in history. Through these works--each written prior to the end of the sixteenth century--contemporary readers are able to engage the ideas that have shaped Christian theology and the church through the centuries.

This book presents a critical evaluation of the doctrine of the Trinity, tracing its development and investigating the intellectual, philosophical and theological background that shaped this influential doctrine of Christianity. Despite the centrality of Trinitarian thought to Christianity and its importance as one of the fundamental tenets that differentiates Christianity from Judaism and Islam, the doctrine is not fully formulated in the canon of Christian scriptural texts. Instead, it evolved through the conflation of selective pieces of scripture with the philosophical and religious ideas of ancient Hellenistic milieu. Marian Hillar analyzes the development of Trinitarian thought during the formative years of Christianity from its roots in ancient Greek philosophical concepts and religious thinking in the Mediterranean region. He identifies several important sources of Trinitarian thought heretofore largely ignored by scholars, including the Greek middle-Platonic philosophical writings of Numenius and Egyptian metaphysical writings and monuments representing divinity as a triune entity.

From the perspectives of a laywoman, a bishop, and a theologian, he looks at connections between prophetic phenomena - on the rise in Carthage at that time and in decline elsewhere - and ecclesiastical expectations.