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After speaking of Hermogenes as "he", he says:
ANF03. Latin Christianity: Its Founder, Tertullian - Christian Classics Ethereal Library
I maintain that the substance existed always with its own name, which is God; the title Lord was afterwards added, as the indication indeed6156 of something accruing. For from the moment when those things began to exist, over which the power of a Lord was to act, God, by the accession of that power, both became Lord and received the name thereof. Because God is in like manner a Father, and He is also a Judge; but He has not always been Father and Judge, merely on the ground of His having always been God. For He could not have been the Father previous to the Son, nor a Judge previous to sin. There was, however, a time when neither sin existed with Him, nor the Son; the former of which was to constitute the Lord a Judge, and the latter a Father. In this way He was not Lord previous to those things of which He was to be the Lord. But He was only to become Lord at some future time: just as He became the Father by the Son, and a Judge by sin, so also did He become Lord by means of those things which He had made, in order that they might serve Him.
Tertullian says something like this elsewhere:
In disharmony with the present Catholic church, according to Tertullian the Son's beginning was when God said "Let there be light."[Klotsche, E.H. The History of Christian Doctrine (Baker Book House; GR, Mi. 1949), p.54.]
By quoting little snippets out-of-context one can prove almost anything.
Tertullian Apology Chapter 21
We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled.
Tertullian, Against Praxeas, Chapter 8
The Word, therefore, is both always in the Father, as He says, I am in the Father; and is always with God, according to what is written, And the Word was with God; and never separate from the Father, or other than the Father, since I and the Father are one. This will be the prolation, taught by the truth, the guardian of the Unity, wherein we declare that the Son is a prolation from the Father, without being separated from Him. For God sent forth the Word, as the Paraclete also [pg.1094] declares, just as the root puts forth the tree, and the fountain the river, and the sun the ray. For these are προβολαι, or emanations, of the substances from which they proceed.
We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled.
Tertullian, Against Praxeas, Chapter 8
The Word, therefore, is both always in the Father, as He says, I am in the Father; and is always with God, according to what is written, And the Word was with God; and never separate from the Father, or other than the Father, since I and the Father are one. This will be the prolation, taught by the truth, the guardian of the Unity, wherein we declare that the Son is a prolation from the Father, without being separated from Him. For God sent forth the Word, as the Paraclete also [pg.1094] declares, just as the root puts forth the tree, and the fountain the river, and the sun the ray. For these are προβολαι, or emanations, of the substances from which they proceed.
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