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“Tertullian on Philosophy and Christianity - Latin Text with English translation”

De Praescriptione Haereticorum,  7

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Click here to read at earlychurchtexts.com in the original Latin (with dictionary lookup links). The English translation below is from the ANF series.

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Relevant books
available at Amazon

Studies

 

Eric Francis Osborn
Tertullian, First Theologian of the West

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Tertullian: A Historical and Literary Study
Timothy David Barnes

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Early Christian Thinkers: The Lives and Legacies of Twelve Key Figures
Paul Foster
(A helpful chapter)

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The Early Christian World
P.F. Esler, with a helpful chapter by David Wright

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Tertullian and the Church
David Rankin

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 Ancient Rhetoric and the Art of Tertullian (Oxford theological monographs)

Robert D. Sider

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David E. Wilhite

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Translations

 Tertullian (The Early Church Fathers)
Geoffrey D. Dunn

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 Disciplinary, Moral And Ascetical Works
R. Arbesmann, E.J. Daly, and E. A. Quain, eds.

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 Tertullian: Apologetical Works, & Minucius Felix: Octavius
Emily J. Daly, trans.

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 28. Tertullian: Treatises on Penance: On Penitence and On Purity (Ancient Christian Writers)
W.P. Le Saint, trans.

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 13. Tertullian: Treatises on Marriage and Remarriage: To His Wife, An Exhortation to Chastity, Monogamy (Ancient Christian Writers)
W.P. Le Saint, trans.

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 Christian and Pagan in the Roman Empire: The Witness of Tertullian (Selections from the Fathers of the Church)
Robert D. Sider, ed.

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 Tertullian, Cyprian, And Origen On The Lord's Prayer (St. Vladimir's Seminary Press Popular Patristics Series)
Alistair Stewart-Sykes, ed.

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 24. Tertullian: The Treatise against Hermogenes (Ancient Christian Writers)
J.H. Waszink, trans.

 

These are “the doctrines” of men and “of demons” produced for itching ears of the spirit of this world’s wisdom: this the Lord called “foolishness,” and “chose the foolish things of the world” to confound even philosophy itself. For (philosophy) it is which is the material of the world’s wisdom, the rash interpreter of the nature and the dispensation of God. Indeed heresies are themselves instigated by philosophy. From this source came the Æons, and I known not what infinite forms, and the trinity of man in the system of Valentinus, who was of Plato’s school. From the same source came Marcion’s better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again by the heretics and the philosophers; the same arguments are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valentinus has very lately proposed—Whence comes God? Which he settles with the answer: From enthymesis and ectroma. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those “fables and endless genealogies,” and “unprofitable questions,” and “words which spread like a cancer?” From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, “See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.” He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,” who had himself taught that “the Lord should be sought in simplicity of heart.” Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our primary faith, that there is nothing which we ought to believe besides.
 

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This is the original Latin text from De Praescriptione Haereticorum
Tertullian on philosophy and Christianity.
What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church?

Migne Latin
Patrologiae Latinae Cursus Completus
Patrologia Latina

 

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