Bernard Muller wrote: ↑Sun Nov 05, 2017 2:25 pm
Eusebius did not say much about Tertullian. He just quoted him only on 'historical details' and named only one work, his Apology:
9. Tertullian also has mentioned Domitian in the following words:
"Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished." (HC, 3.20)
3. We have taken our account from the Latin Apology of Tertullian which we mentioned above. The translation runs as follows:
And indeed we have found that search for us has been forbidden. For when Plinius Secundus, the governor of a province, had condemned certain Christians and deprived them of their dignity, he was confounded by the multitude, and was uncertain what further course to pursue. He therefore communicated with Trajan the emperor, informing him that, aside from their unwillingness to sacrifice, he had found no impiety in them.
4. And he reported this also, that the Christians arose early in the morning and sang hymns unto Christ as a God, and for the purpose of preserving their discipline forbade murder, adultery, avarice, robbery, and the like. In reply to this Trajan wrote that the race of Christians should not be sought after, but when found should be punished. Such were the events which took place at that time. (HC, 3.33)
5. Tertullian is a 'trustworthy witness' of these things [lol]. In the 'Apology for the Faith', which he addressed to the Roman Senate, and which work we have already mentioned, he confirms the history with 'greater and stronger proofs'.
6. He writes that there are still extant letters of the most intelligent Emperor Marcus in which he testifies that his army, being on the point of perishing with thirst in Germany, was saved by the prayers of the Christians. And he says also that this emperor threatened death to those who brought accusation against 'us'.
7. He adds further:
"What kind of laws are those which impious, unjust, and cruel persons use against us alone? Which Vespasian2, though he had conquered the Jews, did not regard; which Trajan partially annulled, forbidding Christians to be sought after; which neither Adrian, though inquisitive in all matters, nor he who was called Pius sanctioned."
But let any one treat these things as he chooses; we must pass on to what followed. (HC, 5.5)
The reason why Eusebius treated Tertullian that way is probably because he became a "heretic"[?] .
There are a few references to Trajan there; some seem out of context.
There is hardly any meaningful history.
2 There is no indication Vespasian knew Jesus-believing Christians, but Tacitus reported he knew 'Bishops of Christ' in the temple of the cult of Serapis, and Suetonius reported he entered the temple of Serapis in 'The Life of Vespasian' 7.
Throughout Eusebius’ Ecclesiastical History there are references to Marcionites and those who wrote works against them, most notably the works of Irenaeus and Justin.[35] Eusebius also includes Irenaeus’ recounting how the Bishop Polycarp encountered Marcion and called him the “Firstborn of Satan.”[36]
[35] These include Hegesippius (IV.22), Dionysius of Corinth (IV.23), Theophilus of Antioch (IV.24), Philip and Modestus (IV.25), Rhodo (V.13), Apolinarius (V.16), and Christian in Syria (IV.30). For references to Irenaeus and Justin see IV.10-12, IV.29; V.8 and IV. 10-12, 18, respectively.
By the reign of emperor Commodus (180 – 192), Marcionism was divided into various opinions with various leaders; among whom was Apelles, whom Rhodo describes as: "...priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing principle, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon".
But others, among whom were Potitus and Basilicus, held to two principles, as did Marcion himself. Others consider that there [are/were] three natures. Of these, Syneros was the leader and chief.[6]
Bernard Muller wrote: ↑Sun Nov 05, 2017 2:25 pmEusebius did not say much about Tertullian. He just quoted him only on historical details and named only one work, his Apology....
The reason for this is not difficult to discern. Andrew Carriker writes on pages 261-262 of The Library of Eusebius of Caesarea:
Eusebius quotes four times from Tertullian’s Apologia 5 and once from Apologia 2. In his introduction to the first quotation of Tertullian (HE II.2.4) Eusebius indicates that he is using a Greek translation of the Apologia. There is no reason to think that Eusebius knew this work in its original Latin, for he seems in general to have been ignorant of Latin literature.
Now examine De Viris Illustribus supposedly written by Jerome at the end of the 4th century, again there is no mention of "Against Marcion by Tertullian however at least 8 other persons are named who wrote against heretics and Marcion.
"Against Marcion" attributed to Tertullian was not yet fabricated up to at least the end of the 4th century.
"Against Marcion" attributed to Tertullian is a forgery or false attribution.
Notice what I bolded. Jerome only named what Tertullian wrote against the (catholic) church.
[b]Tertullian[/b] the presbyter, now regarded as chief of the Latin writers after Victor and Apollonius, was from the city of Carthage in the province of Africa, and was the son of a proconsul or Centurion, a man of keen and vigorous character, he flourished chiefly in the reign of the emperor Severus and Antoninus Caracalla and wrote many volumes which we pass by because they are well known to most. I myself have seen a certain Paul an old man of Concordia, a town of Italy, who, while he himself was a very young man had been secretary to the blessed Cyprian who was already advanced in age. He said that he himself had seen how Cyprian was accustomed never to pass a day without reading Tertullian, and that he frequently said to him, "Give me the master," meaning by this, Tertullian. He was presbyter of the church until middle life, afterwards driven by the envy and abuse of the clergy of the Roman church, he lapsed to the doctrine of Montanus, and mentions the new prophecy in many of his books.
He composed, moreover, directly against the church, volumes: On modesty, On persecution, On fasts, On monogamy, six books On ecstasy, and a seventh which he wrote Against Apollonius. He is said to have lived to a decrepit old age, and to have composed many small works, which are not extant.
Cordially, Bernard
Your post does not show that "Against Marcion" attributed to Tertullian was known to the supposed Jerome or was written before the end of the 4th century.
Examine Church History attributed to Eusebius alleged to have been written in the 4th century.
There is nothing about Tertullian's Against Marcion" however there is mention of at least 9 persons who wrote against the heretics and Marcion.
Justin ---Church History 4.11.8
Quadratus---Church History 4.23.4
Theophilus ---Church History 4.24.3
Irenaeus--- Church History 4.25
Philip---Church History 4.25
Modestus---Church History 4.25
Bardesanes---Church History 5.13.1
Rhodo---Church History 5.13.1
Hippolytus---Church History 6.22.2.
Eusebius did not say much about Tertullian. He just quoted him only on historical details and named only one work, his Apology:
9. Tertullian also has mentioned Domitian in the following words: "Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished." (HC, 3.20)
3. We have taken our account from the Latin Apology of Tertullian which we mentioned above. The translation runs as follows: And indeed we have found that search for us has been forbidden. For when Plinius Secundus, the governor of a province, had condemned certain Christians and deprived them of their dignity, he was confounded by the multitude, and was uncertain what further course to pursue. He therefore communicated with Trajan the emperor, informing him that, aside from their unwillingness to sacrifice, he had found no impiety in them.
4. And he reported this also, that the Christians arose early in the morning and sang hymns unto Christ as a God, and for the purpose of preserving their discipline forbade murder, adultery, avarice, robbery, and the like. In reply to this Trajan wrote that the race of Christians should not be sought after, but when found should be punished. Such were the events which took place at that time. (HC, 3.33)
5. Tertullian is a trustworthy witness of these things. In the Apology for the Faith, which he addressed to the Roman Senate, and which work we have already mentioned, he confirms the history with greater and stronger proofs.
6. He writes that there are still extant letters of the most intelligent Emperor Marcus in which he testifies that his army, being on the point of perishing with thirst in Germany, was saved by the prayers of the Christians. And he says also that this emperor threatened death to those who brought accusation against us.
7. He adds further:
"What kind of laws are those which impious, unjust, and cruel persons use against us alone? Which Vespasian, though he had conquered the Jews, did not regard; which Trajan partially annulled, forbidding Christians to be sought after; which neither Adrian, though inquisitive in all matters, nor he who was called Pius sanctioned." But let any one treat these things as he chooses; we must pass on to what followed. (HC, 5.5)
The reason why Eusebius treated Tertullian that way is probably because he became a "heretic".
Cordially, Bernard
What you say makes little or no sense. You seem not to realise that the supposed Eusebius stated Tertullian is a trustworthy witness and a distinguished man of high repute.
Church History 2.2.4.
These things are recorded by Tertullian, a man well versed in the laws of the Romans, and in other respects of high repute, and one of those especially distinguished in Rome.
It makes no sense for the supposed Eusebius to claim Tertullian was a man of high repute and a trustworthy witness when he made references to the Apology but did not mention that he wrote against Marcion because he became a supposed heretic.
In addition, Jerome was supposedly writing about the illustrious lives of ecclesiastical writers who published memorable writings.
De Viris Illustribus
You have urged me, Dexter, to follow the example of Tranquillus in giving a systematic account of ecclesiastical writers, and to do for our writers what he did for the illustrious men of letters among the Gentiles, namely, to briefly set before you all those who have published any memorable writing on the Holy Scriptures, from the time of our Lord's passion until the fourteenth year of the Emperor Theodosius.
No-one knew of any writing called "Against Marcion" attributed to Tertullian even after Jerome or at least up to 393 CE.
Tertullian's "Against Marcion" is a forgery or false attribution manufactured after 393 CE.
