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now the authoritative tradition handed down in the Church, now the Scriptures themselves, and perhaps also a definite doctrinal formula. While he nowhere gives a list of the books of Scripture, he divides them into two parts and calls them the inr strumentum and testamentum (Adv. Marcionem, iv. 1). He distinguishes between the four Gospels and insists upon their apostolic origin as accrediting their authority (De prcescriptione, xxxvi.; Adv. Marcionem, iv. 1-5); in trying to account for Marcion's treatment of the Lucan Gospel and the Pauline writings he sarcastically queries whether the " shipmaster from Pontus " (Marcion) had ever been guilty of taking on contraband goods or tampering with them after they were aboard (Adv. Marcionem, v. 1). The Scripture, the rule of faith, is for him fixed and authoritative (De corona, iii.-iv.). Aa opposed to the pagan writings they are divine (De testimonio animee, vi.). They contain all truth (De prcescriptione, vii., xiv.) and from them the Church drinks (potat) her faith (Adv. Praxeam, xiii.). The prophets were older than the Greek philosophers and their authority is accredited by the fulfilment of their predictions (Apol., xix.-xx.). The Scriptures and the teachings of philosophy are incompatible. " What has Athens to do with Jerusalem? " he exclaims, " or the Academy with the Church? " (De preeseriptione, vii.). Human philosophy is a work of demons (De anima, i.) ; the Scriptures contain the wisdom of heaven. The rule of faith, however, seems to be also applied by Tertullian to some distinct formula of doctrine, and he gives a succinct statement of the Christian faith under this term (De prcescriptione, xiii.).

IV. Moral Principles: Tertullian was a determined advocate of strict discipline and an austere code of practise, one of the leading representatives of the Puritanic element in the early Church. These views led him to adopt Montanism with its ascetic rigor and its belief in chiliasm and the continuance of the prophetic gifts. In his writings on public amusements, the veiling of virgins, the conduct of women, and the like, he gives expression to these views. On the principle that we should not look at or listen to what we have no right to practise, and that polluted things, seen and touched, pollute (De spectaculis, viii., xvii.), he declared a Christian should abstain from the theater and the amphitheater. There pagan religious rites were applied and the names of pagan divinities invoked; there the precepts of modesty, purity, and humanity were ignored or set aside, and there no place was offered to the onlookers for the cultivation of the Christian graces. Women should put aside gold and precious stones as ornaments (De cultu, v.-vi.), and virgins should conform to the law of St. Paul for women and keep themselves strictly veiled (De virginibus velandis). He praised the unmarried state as the highest (De monogamia, xvii.; Ad uxorem, i. 3), called upon Christians not to allow themselves to be excelled in the virtue of celibacy by vestal virgins and Egyptian priests, and he pronounced second marriage a species of adultery (De exhortations castitatis, ix.). If Tertullian went to an unhealthy extreme in his counsels of asceticism, he is easily forgiven when one recalls his own moral vigor and his

BInLIOQRAPHY: Editions of the works of Tertullian are numerous. The editio princeps by Beatua Rhenanus appeared at Basel, 1521, 3d ed., 1539. Others are by M. Mesnarts, Paris, 1545; S. Gelenius, Basel, 1550; R. L. de la Barre, Paris, 1580; J. von Wouwer, Frankfort, 1803 and 1812; J. Pamelius, Paris, 1608 and elsewhere later; J. A. Semler, Halls, 1770-78; E. F. Leopold, Leipsic, 1839-41; in MPL, vo1s. i.-ii.; one of the best is by F. Oehler, 3 vole., Leipsic, 1853-54; another is in the CSEL, Reifferacheid and G. Wissowa, Vienna, 1890 sqq., continued by A. Kroymann in new ed., 1906 sqq., who is also issuing .editions of separate works, Tiibingen, 1907 sqq.; of. the letter's QucesEiones Tertullianx, Innsbruck, 1598. Eng. transl. of the " Works " in ANF, vole. iii, iv. The editions of separate works are too numerous to give here.

Works dealing more or less closely with the life of Tertullian are: Grotemeyer, Ueber Tertullien's Leben and Schreften, Kempen, 1883-85; J. Kaye, The Ecclesiastical History of the Second and Third Centuries, new ed., Cambridge, 1889; G. Boissier, La Fin du paganisme, i. 259 sqq., Paris, 1891; H. Leelercq, L'Afrique chrT;tienne, vol. i., Paris, 1904; W. Walker, Greatest Men of the Christian Church, Chicago, 1905; DCB, iv. 818-884 (by Pussy; elaborate); Schaff, Christian Church, ii. H18-833 et passim; Neander, Christian Church, vol. i., passim; and in general the works on the church history and history of , doctrine of the period.

On his writings and doctrine consult: J. A. Nosselt, De vera ceEate ac doctrine scriptorum Tertulliani, Halls, 1768; W. Miinacher, Darstellung der moralischen Ideen des Clemens von Alexsndrien and des Tertxdlian, Helmstedt, 1796; F. C. H. Schwegler, Der Montanismus, Tiibingen, 1841; K. Hesaelberg, TerEullian's Lehre entwickelt aus semen Schriften, vol. 1, Leben and Schriften, Dorpat, 1848; J. A. W. Neander, Antignosticus oder Geist des Tertullian and Einleitung in dessen Sehriften, Berlin, 2d ed., 1849; G. Uhlhorn, Fundaments ehronologim Tertullisnx, GSttingen, 1852; A. Cr~s, Les Idees de Tertullien Sur la tradition ecclesiastique, Strasburg, 1855; P. DaurTs, Etude sur l'apologetique de Tertullien, Strasburg, 1855; F. A. Burekhardt, Die Seelenlehre des Tertullian, Budissin, 1857; C. Vials, Tertullien considers comme apologists, Strasburg, 1857; H. Mauehon, Exposition critique,des opinions de Tertullien our l'oripine et la nature du P&U, Strasburg, 1559; V. Bordes, Expose critique des opinions de Tertullien our la rFdemption, Strasburg, 1860; P. Gottwald, De monEanismo Tertulliani, Breslau, 1862; J. Donaldson, Critical Hist. of Christian Literature and Doctrine, 3 vole., London, 18846; J. Pelet, Essai sur l'Apologeticua de TerEullien, Strasburg, 1868; C. A. H. Kellner, in TQ, Iii (1570), 547-556, liii (1871), 58509; K. Ronsch, Das neue Testament Tertullians aus den SchrifEen des Letzteren reconstruirE, Leipsic, 1871; C. E. Treppel, Tertullien, 2d ed., Paris, 1872; F. Boehringer, Die Kirche Christi, 2 vole.. 2d ed., Zurich, 1873; K. Leimbaeh, BeiErage zur Abendmahlslehre TertulLians, Goths, 1874; G. Caueanus, TerLullien et is montanisme, Genwe, 1876; G. N. Bonwetseh, Die Sclariften Tertullians, Bonn, 1875; A. Harnaek, in ZKG, ii f1878). 572-583; idem, Die griechische Uebersetzung des APologeEicus Terlullians, Leipsic, 1892; idem, Litteratur, i. 867-887, ii. 2 passim; F. Oehninger, Tertullian and seine Auferatehungslehre, Augsburg, 1878; J. de Soyres, Montanism and the Primitive Church, London, 1578: F. Nielsen, Tertullian's Ethik, Copenhagen, 1879; G. R. Hauaehild, Die rationale Psychologie and Erkenntnistkeorie Tertulliana, Frankfort, 1880; G. N. Bonwetsch, Die Geachickte des Montanismus, Erlangen, 1881; W. Belek, G eschichte des Montanismus, Leipsic, 1883; G. Ludwig, Tertullian's Ethik, Leipsic, 1885; L. Atzberger, Geschichte der christliclzen Eschatologie der vornicknischen ZeiE, Freiburg, 1886; L. Lehanneur, Le Traits de Tertullien contre lee Valentiniens, Caen, 1886; M. Klusamann, Curarum Tertullianearum partieulee, Halls, 1887; T. Zahn, Geschichte des neutestamentlichen Kanons, i. 51 sqq., 105 sqq., 585 sqq., ii. 449 sqq., Leipsic, 1889-92; P. Corssen,