Pt. 16 – Into to Early 3rd Century
190 – 230 AD
Reading
Church History – pg. 74 – 77
The Story of Christianity – pg. 71-78
Clement of Alexandria – Alexandria; N. Arica
a.k.a. Titus Flavius Clemens
“Let us remove the ignorance and darkness that spreads like a mist over our sight, and let us get a vision of the true God.”
“…we who have become the disciples of God have received the only true wisdom…apprehended and proclaimed.”
“…deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts”.
“But it has been God’s fixed and constant purpose to save the flock of men: for this end the good God sent the good Shepherd”.
“I urge you to be saved. This Christ desires. In one word. He freely bestows life on you. And who is He? Briefly learn. The Word of Truth, the Word of incorruption, that regenerates man by bringing him back to the truth – the goad that urges salvation. He who expels destruction and pursues death. He who builds up the temple of God in men, that He may cause God to take up His abode in men”.
– Clement of Alexandria, Exhortation To The Pagans (chapter 11)
See, https://www.christianitytoday.com/history/people/evangelistsandapologists/clement-of-alexandria.html
Bardaisan of Edessa – Greece
BARDAISAN (or Bardesanes) of Edessa (154–222 ce) was a philosopher, an ethnographer, and the first Syriac Christian theologian, later regarded as unorthodox.
Only a few events are known about the life of Bardaisan (Bar Dayṣān, or “son of [the local river] Dayṣān”). He attended the court of the king of Edessa, Abgar VIII (176–211), and probably fled from Edessa to Armenia after Abgar IX was taken prisoner by the Romans in 216. Bardaisan had a son who introduced metrical hymns in Syriac, which were imitated by later Syriac poets. Edessene Christianity of his time did not have a hierarchical structure, but was divided into various groups, such as the Jewish-Christians, the “orthodox” Christian minority, the Gnostics, and the Marcionites, who later came into conflict with Bardaisan and his school.
What can be ascribed to Bardaisan shows his familiarity with both Greek philosophy (Platonism, Stoicism) and Hellenistic astrological and ethnographic culture (works on India and Armenia are mentioned by some sources). In Edessa, Bardaisan founded a circle in which scientific and religious questions were freely debated. Only in the fifth century did Bishop Rabbula succeed in eradicating the Bardesanites from Edessa.
The sources for the doctrines of the Bardesanites include The Book of the Laws of the Countries, preserved in Syriac and probably written in that language, and quoted by later Greek authors in an ancient Greek version. This work has the literary form of a dialogue between Bardaisan and his disciples and deals with the relation between free will and fate. In the dialogue, Bardaisan declares that two factors affect human life: (1) nature (kyānā), namely, the natural constitution (to be born, grow up, procreate, grow old, and die); and (2) fate (ḥelqā); that is, the accidents that can either reinforce or oppose the natural constitution (e.g., wealth, poverty, illness). Humans, whose bodies undergo the influence of both nature and fate, in their quality of God’s images are provided with free will (ḥērūtā), which is placed in the intellect—a conception in which Jewish and Christian elements are mingled with Aristotelian philosophy. To prove this assumption, Bardaisan delivers a speech, well known in late antiquity, where, by describing the customs and the laws of different peoples (including Jews and Christians), he shows their independence from fate. The last sentences indicate that fate and its elements are part of the order imposed by God after a crisis that took place among the original entities.
See, https://hugoye.bethmardutho.org/article/hv21n1possekel
Tertullian – Carthage, N. Africa
See, https://www.tertullian.org/
Church History (pg.64-66; 71; 79); Story of Christianity (pg.73 77)
Though he died almost 18 centuries ago, Tertullian is often quoted today in theological and apologetics circles. But what did this man believe, and what did he ultimately contribute to historic Christianity? Here’s your crash course on the life and accomplishments of Tertullian—and why he still matters today.
Who Was Tertullian?
Tertullian (c. 160–220) was a North African church father and was likely born in the ancient city of Carthage. His parents were pagans, and his father served as a Roman centurion. He was educated in the subjects of law and rhetoric and was an engaging writer. He converted to Christianity in midlife. Living in the early days in which Christians suffered from persecution, Tertullian wrote a theological treatment on the subject of martyrdom (To the Martyrs). He was a unique, bold, and rather temperamental apologist and polemicist for early Christianity at a time when the faith was encountering a hostile Roman culture.
What Did Tertullian Write?
Tertullian was a prolific author of more than 30 books, but perhaps his two most important apologetics books are The Apology and To the Nations. In both works, Tertullian defends Christianity from the criticisms made by Romans, and he critiques heretical teachings that challenged historic Christianity. Most of his writings have survived through the centuries, though some have been lost.
What Did Tertullian Believe?
Tertullian affirmed the truth of historic Christianity, and perhaps the following are his three most important Christian apologetics contributions:
- Tertullian was one of the earliest Latin authors to use the word “Trinity” (Trinitas). In his Trinitarian theology, he described God as three persons in one substance. While this did not reflect complete Nicene orthodoxy, Tertullian’s views were a very important step in that direction.
- Tertullian critiqued the influential heretical movements of Gnosticism (a religious philosophy that affirmed esoteric knowledge and dualism—a view that spirit was good, but matter was evil) and Marcionism (a religious philosophy that affirmed Jesus as the savior and Paul as his chief apostle but rejected the Hebrew Bible and the God of Israel).
- Tertullian boldly defended Christian beliefs and practices from Roman caricature and distortions. For example, the Romans misunderstood why Jesus died a criminal’s death of crucifixion, and they sought to paint it in a negative light.
Tertullian was a courageous defender of the Christian faith at a time when it could have easily cost him his life. However, he is somewhat controversial for his tendency to strongly emphasize the paradoxical nature of Christian truth, and he was perhaps excessively critical of philosophy, as is reflected in his famous statement: “What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?”
Why Does Tertullian Matter Today?
While Tertullian is criticized for his connection to and support of Montanism (a schismatic end-times prophecy sect), it doesn’t appear that he ever departed from historic Christianity. He was the first important Christian leader to write extensively in the Latin language, and for that reason, he is considered the “Father of Latin Christianity.” Tertullian is important to remember today because he had deep convictions and was not afraid to defend Christianity, even under threat of persecution. He was also deeply concerned that the followers of Christ in his time lived holy and obedient lives unto God and thus emphasized this in his preaching and writings.
Writings
The Apology – On Idolatry – De Spectaculis (The Shows); De Corona (The Chaplet) – To Scapula – Ad Nationes An Answer to the Jews;
The Soul’s Testimony; A Treatise on the Soul; The Prescription Against HereticsAgainst Hermogenes; Against the Valentinians;
On the Flesh of Christ; On the Resurrection of the Flesh; Against Praxeas; Scorpiace; Appendix (Against All Heresies) (spurious)
On Repentance; On Baptism ; On Prayer; Ad Martyras; The Martyrdom of Perpetua and Felicity (sometimes ascribed to Tertullian)
Of Patience; On the Pallium; On the Apparel of Women; On the Veiling of VirginsTo His Wife; On Exhortation to Chastity;
On Monogamy; On Modesty; On Fasting; De Fuga in Persecutione