Quintus Septimius Florens Tertullianus, b.昆图斯septimius florens tertullianus ，乙 Carthage, c.155, d.迦太基， c.155 ，四 after 220, was one of the greatest Western theologians and writers of Christian antiquity.经过220个，是其中一个最大的西方神学家和作家的基督教文物。 Through his writings a witness to the doctrine and discipline of the early church in belief and worship is preserved.通过他的著作的见证学说和纪律的早期教会在信仰和崇拜，是保存。
An advocate in the law courts in Rome, Tertullian converted (c.193) to Christianity.一个主张，在法律上法庭，在罗马，戴尔都良改装（ c.193 ） ，以基督教。 About 207 he broke with the church and joined the Montanists (see Montanism) in Africa.约207打破了他与教会和加入montanists （见montanism ）在非洲。 Soon after, however, he broke with them and formed his own party, known as the Tertullianists.不久之后，不过，他打破了他们的意见，并形成了他自己的政党，称为该tertullianists 。
An extremist by nature, he had gone through a period of licentiousness during his early years, but later he advocated a severe asceticism and discipline that his followers found hard to emulate.一个极端主义本质上说，他曾经历了一段licentiousness在他的最初几年，但后来他主张一个严峻禁欲主义和纪律，他的信徒发现难以学习的好榜样。
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Tertullian's writings, notably Apologeticum, De praescriptione haereticorum, and De carne Christi, had a lasting effect on Christian thought, especially through those who, like Cyprian of Carthage, always regarded him as a "master."戴尔都良的著作，尤其是apologeticum ，德praescriptione haereticorum ，德肉基督教，有一个持久的影响，基督教思想，特别是通过那些像塞浦路斯的迦太基，一直视他为"师父" 。 He also greatly influenced the development of Western thought and the creation of Christian ecclesiastical Latin.他还极大地影响了西部大开发的思路和创造的基督教教会拉丁语。
Agnes Cunningham王春波坎宁安
Bibliography
参考书目
Barnes, TD,
Tertullian: A Historical and Literary Study (1971); Sider, RD, Ancient Rhetoric
and the Art of Tertullian (1971).巴恩斯，运输署，戴尔都良：历史与文学研究（ 1971年） ; sider
，研发，古代修辞学和艺术的戴尔都良（ 1971 ） 。
Tertullian (160?-220?) was the first important Christian ecclesiastical writer in Latin, whose work is remarkable for its blunt sarcasm, epigrammatic phrasing, aggressive partisan spirit, and skillful - though sometimes specious - reasoning.戴尔都良（ 160吗？ -220 ？ ）是第一个重要的基督教教会作家在拉丁美洲，他们的工作是了不起的，其钝冷嘲热讽， epigrammatic提法，侵略性党派的精神，过硬的本领-虽然有时会似是而非-推理。 Tertullian was born Quintus Septimius Florens Tertullianus in Carthage, the son of a Roman centurion.戴尔都良生于昆图斯septimius florens tertullianus在迦太基，他们儿子的一个罗马百人。 He trained for a career in law and practiced his profession in Rome.他的训练生涯，在法律和实践，他的职业在罗马。 Sometime between 190 and 195, while still in Rome, he became a convert to the Christian faith, and it is evident that he visited Greece and possibly Asia Minor.之间190和195 ，而仍然在罗马，他成为了皈依基督教信仰，很显然，他访问了希腊，并可能小亚细亚。 In 197 he returned to Carthage, where he married and became a presbyter of the church.在197 ，他返回迦太基，在那里他结婚，并成为presbyter的教会。 About 207 he aligned himself with Montanism, a sect that encouraged prophesying and espoused a rigorous form of asceticism.约207个不结盟他自己montanism ，教派，这极大地鼓舞预言和信奉严谨形式的禁欲主义。 The Montanists, increasingly in conflict with church authorities, were finally declared heretical.该montanists ，越来越多的冲突与教会当局，终于宣布异端邪说。
A zealous champion of Christianity, Tertullian wrote many theological treatises, of which 31 have survived.一热心的冠军是基督教，戴尔都良，写下了许多神学论文，其中31个活了下来。 In his various works he strove either to defend Christianity, to refute heresy, or to argue some practical point of morality or church discipline.在他的各项工作，他主张无论是捍卫基督教，反驳异端，或争辩一些实际的角度道德或教会的纪律。 His views on ethics and discipline, rigorously ascetic from the first, became progressively more harsh in his later works.他的观点对道德和纪律教育，严格苦行，从第一，逐步成为更苛刻，在他晚年作品。 After espousing Montanist doctrines, he was a severe critic of orthodox Christians, whom he accused of moral laxity.之后，不予montanist学说，他是一个严厉的批评正统的基督教徒，他被控犯有道德懈怠。
Tertullian profoundly influenced the later church fathers, especially Saint Cyprian - and through them, all Christian theologians of the West.戴尔都良，深刻地影响了后来教会的父亲，尤其是圣塞浦路斯-并通过他们，所有基督教神学家的西方国家。 Many of his works are accepted as orthodox by the Roman Catholic church and are included in the recognized body of patristic literature.他的许多作品已被接受为正统的，由罗马天主教教会，并包括在该认可机构的教父的著作。
Tertullian's writings demonstrate a profound knowledge of Greek and Latin literature, both pagan and Christian.戴尔都良的作品表现出深厚的希腊和拉丁文学，无论是异教徒和基督教。 He was the first writer in Latin to formulate Christian theological concepts, such as the nature of the Trinity.他是第一个作家在拉丁语制定基督教神学观念，如大自然的三位一体。 Having no models to follow, he developed a terminology derived from many sources, chiefly Greek and the legal vocabulary of Rome.没有模式，以跟随，他制定了一个术语来自许多来源，主要是希腊语和法律词汇的罗马。 His legal turn of mind imprinted on this newly minted theological language of the West a juridical character that has never been erased.他的法律之交的心态烙印在这个新崛起的神学语言，西部开发有一个法人人格产生了前所未有的擦除。
The most famous work by Tertullian is Apologeticus (197?), an impassioned defense of Christians against pagan charges of immorality, economic worthlessness, and political subversion.最有名的工作，戴尔都良是apologeticus （ 197 ？ ） ，是一个慷慨激昂的防卫基督徒对异教徒的收费是不道德，经济毫无价值，和政治颠覆。 Of his doctrinal treatises refuting heresy, the most important is De Praescriptione Hereticorum (On the Claims of Heretics), in which he argued that the church alone has the authority to declare what is and is not orthodox Christianity.他的理论研究论文批驳歪理邪说，其中最重要的就是德praescriptione hereticorum （关于索赔的异教徒） ，其中他认为教会就有管理局申报是什么，是不是正统基督教。 In other writings he strongly disapproved of second marriages, exhorted Christians not to attend public shows, and favored simplicity of dress and strict fasts.在其他的著作，他坚决不同意第二次结婚，嘱咐基督徒不出席公开表演，并扶植简单的着装和严格的斋戒。 Like all Montanists, Tertullian held that Christians should welcome persecution, not flee from it.象所有montanists ，戴尔都良认为，基督徒应该欢迎的迫害，而不是逃离。 Christian historians value many of his writings, especially De Baptismo (On Baptism) and De Oratione (On Prayer), for the light they throw on contemporary religious practices.基督教史学价值，他的许多著作，尤其是德baptismo （洗礼）和德oratione （祈祷） ，为轻，却是对当代宗教习俗。
Tertullian was an early Latin father of the church.戴尔都良是一个早期拉丁语父亲的教会。 He was born Quintus Septimus Florens Tertullianus at Carthage in modern Tunisia.他出生昆图斯septimus florens tertullianus在迦太基在现代突尼斯。 The son of pagan parents, he was sent to Rome to study law.儿子异教的家长，他被送往罗马，每年学法时间。 There he was converted to Christianity and rejected his licentious mode of life.在那里，他皈依了基督教，并拒绝了他的licentious模式的生活方式。 Returning to Carthage, he gave himself passionately to the propagation and defense of the gospel.回到迦太基，他给了自己充满激情，以传播和防御的福音。 Ultimately disenchanted with the laxity of the Roman Church, he broke away and espoused the rigorous asceticism and enthusiasm of Montanism.最终幻想不严的罗马教会，他打破和信奉严格的修炼和热情montanism 。
A man of vast erudition, he employed the classical rhetorical arts and freely cited Greek and Latin authors, although he disclaimed a reliance on Greek philosphy.一名男子的广大博学，他受雇于古典修辞艺术和自由引述希腊文和拉丁文作家，虽然他disclaimed只依赖于希腊哲学。 Increasingly he wrote in the Latin vernacular and became the first great Latin church father.越来越他写道：在拉丁语白话，并成为第一个伟大的拉丁美洲教会神父。 He set the concepts of Scripture in new language, and much of his terminology became normative in the theological discussions of the Western church.他提出的概念，经文在新的语言，和他的大部分术语的规范，成为在神学讨论的西方教会。 He was peculiarly apt at pithy sayings, the most famous of which is, "The blood of Christians is the seed of the church."他独有容易在口诀熟语，其中最著名的是"血的基督徒是基督信徒的种子" 。 It was Tertullian who coined the term "Trinity".这是戴尔都良杜撰的"三位一体" 。 His postulation that the God-head was "one substance consisting in three persons" helped spare the West much of the bitter Christological controversy that raged in the Eastern church.他假设说，神头是"一种物质构成的，在3人的"帮助备件西方许多痛苦基督论争议，肆虐在东部教会。
His view of original sin was also to influence Western theology profoundly.他认为原罪也影响西方神学深刻。 Probably because of his early Stoic training, Tertullian held that the soul was actually material and that both body and soul were procreated simultaneously by an individual's parents.大概是因为他的早期斯多葛培训，戴尔都良认为，灵魂实际上是物质和双方身体与灵魂被procreated同时由个人的父母。 The inclination to sin was thus transmitted from Adam to successive generations of progeny.倾向单，因此转发了由亚当来连续几代人的后代。
There are thirty-odd extant treatises by Tertullian.有三十多名现存的论文，由戴尔都良。 His Apology, addressed to Roman magistrates, defends Christians against slanderous charges and demands for them the same due process of law afforded to other citizens of the empire.他的道歉，给罗马行政官，基督徒辩护，对诽谤的指控，并要求他们同时法律正当程序给予其他公民的帝国。 Other works deal with pratical aspects of Christian living, vindications of Montanism, the failings of early Catholicism, and polemic arguments against the heathen and heretics.其他工程处理实用方面的基督徒生活， vindications的montanism ，通病早期天主教和论战论据反对异教徒和异端。 These latter writings contained powerful and innovative expressions of Christian dogma that came to be regarded as definitive for orthodoxy.这后者的著作包含强大的和创新的表达基督教的教条后来被视为明确为正统。 His Against Praxeas was famed in particular for its affirmation that Jesus Christ had two natures joined in one person.他对praxeas是著名的，尤其是它的誓词表示，耶稣基督有两个性质加入一人。
RC Kroeger and CC
Kroeger钢筋混凝土kroeger和CC kroeger
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
TD Barnes,
Tertullian: A Historical and Literary Study; GL Bray, Holiness and the Will of
God: Perspectives on the Theology of Tertullian; J. Morgan, The Importance of
Tertullian in the Development of Christian Dogma; RA Norris, Jr., God and World
in Early Christian Though; RE Roberts, The Theology of Tertullian; C. de L.
Shoritt, The Influence of Philosophy on the Mind of Tertullian; J. Quasten,
Patrology, II, 246-319; BB Warfield, Studies in Tertullian and Augustine;
ANF,III,IV.运输署巴恩斯，戴尔都良：历史与文学研究;吉尔布雷，成圣和上帝的意志：角度，对神学的戴尔都良的J.摩根的重要性，戴尔都良，在发展基督教教义;类风湿性关节炎诺里斯前些日子，上帝与世界在早期基督教虽;重新罗伯茨，神学戴尔都良;丙德属shoritt
，影响哲学头脑的戴尔都良的J. quasten ， patrology ，二， 246-319 ;
BB心跳沃菲尔德，研究戴尔都良和奥古斯丁;心钠素，三，四。
(QUINTUS SEPTIMIUS FLORENS TERTULLIANUS). （昆图斯septimius florens tertullianus ） 。
Ecclesiastical writer in the second and third centuries, b.教会作家，在第二和第三个世纪，乙 probably about 160 at Carthage, being the son of a centurion in the proconsular service.大概有160个在迦太基，身为父亲是一个百人，在proconsular服务。 He was evidently by profession an advocate in the law-courts, and he shows a close acquaintance with the procedure and terms of Roman law, though it is doubtful whether he is to be identified with a jurist Tertullian who is cited in the Pandects.他显然是由专业的一个主张，在法律上的壁球室，而他表明，密切同熟人的程序和职权罗马法，虽然这是令人怀疑他是否是要确定一名法学家戴尔都良谁是引用在pandects 。 He knew Greek as well as Latin, and wrote works in Greek which have not come down to us.他知道希腊语以及拉丁语，并亲笔题写工程希腊语，而没有来给我们。 A pagan until middle life, he had shared the pagan prejudices against Christianity, and had indulged like others in shameful pleasures.一异教，直到生命中，他分担异教徒的偏见，反对基督教，并沉迷与其他人一样，在可耻的乐趣。 His conversion was not later than the year 197, and may have been earlier.他的转化率不得迟于一年197 ，并可能已被较早。 He embraced the Faith with all the ardour of his impetuous nature.他拥抱的信念与所有的激情，他浮躁的性质。 He became a priest, no doubt of the Church of Carthage.他成为一名牧师，毫无疑问，该教会的迦太基。 Monceaux, followed by d'Ales, considers that his earlier writings were composed while he was yet a layman, and if this be so, then his ordination was about 200. monceaux ，其次是-麦芽啤酒后，如果认为他以前的著作组成，而他又是一个门外汉，如果这是这样，那么，他的排序是大约2 00人。 His extant writings range in date from the apologetics of 197 to the attack on a bishop who is probably Pope Callistus (after 218).他的著作现存的各种日期从护的197来袭击一名主教的人，可能是教宗callistus （后218 ） 。 It was after the year 206 that he joined the Montanist sect, and he seems to have definitively separated from the Church about 211 (Harnack) or 213 (Monceaux).这是经过了206年，他加入了montanist节，而且他似乎已明确地脱离教会约211 （的Harnack ）或213 （ monceaux ） 。 After writing more virulently against the Church than even against heathen and persecutors, he separated from the Montanists and founded a sect of his own.后，以书面形式更加virulently反对教会甚至比对异教徒和迫害者，他脱离montanists创立教派，他自己的。 The remnant of the Tertullianists was reconciled to the Church by St. Augustine.残存的tertullianists是调和送到教堂，由圣奥古斯丁。 A number of the works of Tertullian are on special points of belief or discipline.一些工程的戴尔都良是对特殊点的信仰或纪律。 According to St. Jerome he lived to extreme old age.据圣杰罗姆他活到极端的晚年。
The year 197 saw the publication of a short address by Tertullian, "To the Martyrs", and of his great apologetic works, the "Ad nationes" and the "Apologeticus".一年197看到出版一本简短的讲话戴尔都良" ，到烈士" ，以及他在致歉的伟大工程中， "专案nationes "和" apologeticus " 。 The former has been considered a finished sketch for the latter; but it is more true to say that the second work has a different purpose, though a great deal of the same matter occurs in both, the same arguments being displayed in the same manner, with the same examples and even the same phrases.前者被认为是完成了素描对于后者，但它是更为确实可以说，第二项工作已经有了一个不同的作战目的，但大量的同样的事情发生在两个相同的论点被显示，在相同的方式，用同样的例子，甚至同一短语。 The appeal to the nations suffers from its transmission in a single codex, in which omissions of a word or several words or whole lines are to be deplored.呼吁世界各国患有其传输中的一个单一的食品法典委员会，其中遗漏了一个字或几个字眼或整线，以痛惜。 Tertullian's style is difficult enough without such super added causes of obscurity.戴尔都良的作风，是够困难了，例如超级补充原因不了了之。 But the text of the "Ad nationes" must have been always rougher than that of the "Apologeticus", which is a more careful as well as a more perfect work, and contains more matter because of its better arrangement; for it is just the same length as the two books "Ad nationes".但该文的"广告nationes "必须一直粗糙比" apologeticus " ，这是一个更加谨慎，以及一个更加完善的工作，并含有更多的事，因为它更好的安排，因为它仅仅是个同样长度为两本书"专案nationes " 。
The "Ad nationes" has for its entire object the refutation of calumnies against Christians. "专案nationes " ，为整个物体的驳斥诽谤反对基督徒。 In the first place they are proved to repose on unreasoning hatred only; the procedure of trial is illogical; the offence is nothing but the name of Christian, which ought rather to be a title of honour; no proof is forthcoming of any crimes, only rumour; the first persecutor was Nero, the worst of emperors.摆在首位，他们被证实repose对unreasoning仇恨只会;程序的审判是不符合逻辑的;罪行，不过是名称的基督徒，其中应，而不是成为一个冠军的荣誉;没有证据证明是即将举行的任何罪案中，只有谣言;第一persecutor是Nero的，也是最坏的皇帝。 Secondly, the individual charges are met; Tertullian challenges the reader to believe in anything so contrary to nature as the accusations of infanticide and incest.其次，个别收费得到满足;戴尔都良的挑战读者相信什么，所以相反的性质，作为指控的女婴和乱伦。 Christians are not the causes of earthquakes and floods and famine, for these happened long before Christianity.基督徒是不是原因的地震，洪水和饥荒，因为这些发生之前很久了基督教。 The pagans despise their own gods, banish them, forbid their worship, mock them on the stage; the poets tell horrid stories of them; they were in reality only men, and bad men.异教徒看不起自己的神，放逐他们，不让他们的崇拜，模拟它们对舞台;诗人告诉惊悚故事，他们中，他们在现实中，只有男人和坏男人。 You say we worship an ass's head, he goes on, but you worship all kinds of animals; your gods are images made on a cross framework, so you worship crosses.你说我们崇拜的一个驴头，他继续下去，但你崇拜各种动物，你的神形象上取得了共识跨框架，所以你崇拜的地步。 You say we worship the sun; so do you.你说我们崇拜太阳，所以你。 A certain Jew hawked about a caricature of a creature half ass, half goat, as our god; but you actually adore half-animals.某犹太人兜售的一个漫画某种生物一半驴，半山羊，因为我们的上帝，但你实际上崇拜半动物。 As for infanticide, you expose your own children and kill the unborn.至于女婴，你揭露自己的孩子，并杀死胎儿。 Your promiscuous lust causes you to be in danger of the incest of which you accuse us.你滥交，情欲原因你可在危险的乱伦的，你指责我们。 We do not swear by the genius of Caesar, but we are loyal, for we pray for him, whereas you revolt.我们不宣誓，由天才的凯撒，但我们忠诚，为我们祈祷，为他，而你的反抗。 Caesar does not want to be a god; he prefers to be alive.凯撒并不想成为一个神，他却宁愿活着。 You say it is through obstinacy that we despise death; but of old such contempt of death was esteemed heroic virtue.你说这是通过一意孤行，我们鄙视死，但老人的这种蔑视的死因是尊敬英雄的美德。 Many among you brave death for gain or wagers; but we, because we believe in judgment.许多你们当中勇敢死刑获益或赌注，但我们，因为我们认为，在判断。 Finally, do us justice; examine our case, and change your minds.最后，我们做正义;审视我们的情况，并改变你的头脑。 The second book consists entirely in an attack on the gods of the pagans; they are marshalled in classes after Varro.第二本书组成，完全是在攻击神的异教徒，他们是在调动班后，沃罗。 It was not, urges the apologist, owing to these multitudinous gods that the empire grew.它不是，敦促代言人，由于这些众多的神说，帝国增长。
Out of this fierce appeal and indictment was developed the grander "Apologeticus", addressed to the rulers of the empire and the administrators of justice.出于这种强烈的感召力和起诉书制定了宏伟的" apologeticus " ，给统治者的帝国和行政司法工作。 The former work attacked popular prejudices; the new one is an imitation of the Greek Apologies, and was intended as an attempt to secure an amelioration in the treatment of Christians by alteration of the law or its administration.前者的工作，攻击流行的偏见;新的，一个是模仿希腊的道歉，并打算为英国政府企图争取改善在治疗的基督徒所改建的法律或管理权。 Tertullian cannot restrain his invective; yet he wishes to be conciliating, and it breaks out in spite of his argument, instead of being its essence as before.戴尔都良不能约束他的invective ，但他希望得到调解，并打破了，尽管他的论点，而不是被它的本质一如以往。 He begins again by an appeal to reason.他再一次开始，由上诉的理由。 There are no witnesses, he urges, to prove our crimes; Trajan ordered Pliny not to seek us out, but yet to punish us if we were known; - what a paralogism!有没有证人，他呼吁，为了证明我们的罪;图拉真下令普林尼不寻求美，但还没有对我们来说就是惩罚，如果我们都是众所周知的; -什么是p aralogism！ The actual procedure is yet more strange.实际的程序是，但更奇怪的事。 Instead of being tortured until was confess, we are tortured until we deny.而不是被折磨，直到被承认，我们是折磨，直到我们坚决否认。 So far the "Ad Nationes" is merely developed and strengthened.迄今为止的"广告nationes " ，纯粹是发展和加强。 Then, after a condensed summary of the second book as to the heathen gods, Tertullian begins in chapter xvii an exposition of the belief of Christians in one God, the Creator, invisible, infinite, to whom the soul of man, which by nature is inclined to Christianity, bears witness.然后，在一个浓缩的总结了第二本书作为向异教徒神，戴尔都良开始在第十七章世界博览会的信仰基督徒的一神，造物主，无形的，无限的，以人的灵魂，人，在本质上是倾向基督教的见证。 The floods and the fires have been His messengers.洪水和火灾已被他的使者。 We have a testimony, he adds, from our sacred books, which are older than all your gods.我们有一个证词，他说，从我们神圣的书籍，其中年纪比你的神。 Fulfilled prophecy is the proof that they are divine.实现的预言是证明自己是神。 It is then explained that Christ is God, the Word of God born of a virgin; His two comings, His miracles, passion, resurrection, and forty days with the disciples, are recounted.这是当时解释说，耶稣就是上帝，上帝的话出生在日本一个处女，他的两个来来往往，他的神迹，有激情，复活， 45天后与弟子，是回忆。 The disciples spread His doctrine throughout the world; Nero sowed it with blood at Rome.门徒传播他的学说在整个世界; Nero的离间它与血液在罗马。 When tortured the Christian cries, "We worship God through Christ".当折磨基督教呼喊， "我们崇拜上帝透过基督" 。 The demons confess Him and they stir men up against us.恶魔招供他和他们挑起男人对付我们。 Next, loyalty to Ceasar is discussed at greater length than before.其次，忠诚，凯撒是讨论在更大的长度比以前。 When the populace rises, how easily the Christians could take vengeance: "We are but of yesterday, yet we fill your cities, islands, forts, towns, councils, even camps, tribes, decuries, the palace, the senate, the forum; we have left you the temples alone".当民众的崛起，如何方便的基督徒可以采取报复说： "我们都是，但到昨日为止，我们尚未填补你的城市，海岛，炮台，镇议会，甚至营地，部落， decuries ，故宫，参院论坛;我们已经离开你寺庙独善其身" 。 We might migrate, and leave you in shame and in desolation.我们可能远走他乡，离开你的耻辱和悲哀。 We ought at least to be tolerated; for what are we?我们应该至少被容忍，因为我们的身份是什么呢？ - a body compacted by community of religion, of discipline, and of hope. -一个机构，压实，由社区的宗教，有纪律的，并希望。 We meet together to pray, even for the emperors and authorities, to hear readings from the holy books and exhortations.我们一起祈祷，即使是皇帝和当局，听到读数从圣书和规劝。 We judge and separate those who fall into crime.我们判断，并单独那些属于犯罪的深渊。 We have elders of proved virtue to preside.我们有长辈的证明德主持。 Our common fund is replenished by voluntary donations each month, and is expended not on gluttony but on the poor and suffering.我们的共同基金，是补充自愿捐款，每一个月后，是不是花在吃喝玩乐上，但对穷人和痛苦。 This charity is quoted against us as a disgrace; see, it is said, how they love one another.这个慈善组织所引述的是对我们的一种耻辱;见，有人说，他们如何彼此相爱。 We call ourselves brethren; you also are our brethren by nature, but bad brethren.我们称自己的兄弟，你也是我们的弟兄，在本质上，但恶劣的谣言。 We are accused of every calamity.我们是被告的每一个灾难。 Yet we live with you; we avoid no profession, but those of assassins, sorcerers, and such like.然而，我们生活的你，我们避免无界，但对于刺客，巫师，等。 You spare the philosophers, though their conduct is less admirable than ours.你备件哲学家，虽然他们的行为是令人钦佩的少，比我们的。 They confess that our teaching is older than theirs, for nothing is older than truth.他们坦白地说，我们的教学是年纪比他们的，什么也没有，是年纪比真理。 The resurrection at which you jeer has many parallels in nature.复活在你jeer有许多相似之处性质。 You think us fools; and we rejoice to suffer for this.你认为我们是傻瓜;我们欣喜遭受这方面的规定。 We conquer by our death.我们征服了我们的死刑。 Inquire into the cause of our constancy.查究原因，我们恒常不变。 We believe this martyrdom to be the remission of all offences, and that he who is condemned before your tribunal is absolved before God.我们相信，这殉难将减免所有罪行，并表示他的人是谴责你之前，法庭开脱上帝面前。
These points are all urged with infinite wit and pungency.这两点都要求具有无穷智慧和辣味。 The faults are obvious.该故障是显而易见的。 The effect on the pagans may have been rather to irritate than to convince.对异教徒可能已相当激比，以说服。 The very brevity results in obscurity.非常简洁的结果不了了之。 But every lover of eloquence, and there were many in those days, will have relished with the pleasure of an epicure the feast of ingenious pleading and recondite learning.但每一个情人的口才，并有许多在那些日子，将有主义与快乐的一个epicure节日巧妙地哀求与recondite学习。 The rapier thrusts are so swift, we can hardly realize their deadliness before they are renewed in showers, with sometimes a blow as of a bludgeon to vary the effect.该剑杆织机的主旨是如此迅速，我们很难实现自己的致命之前，他们再次在骤雨，有时一个打击，作为一个胁迫，以不同的影响。 The style is compressed like that of Tacitus, but the metrical closes are observed with care, against the rule of Tacitus; and that wonderful maker of phrases is outdone by his Christian successor in gemlike sentences which will be quoted while the world lasts.作风是压缩这样的塔西佗，但格律关闭是观察与护理，对法治的塔西佗，并认为美好的制造商的短语是不甘示弱，由他的基督教继任gemlike句话，将引用，而世界为止。 Who does not know the anima naturaliter Christiana (soul by nature Christian); the Vide, inquiunt, ut invicem se diligant (see they exclaim, how they love one another), and the Semen est sanguis Christianorum (The blood of Christians is seed)?谁不知道该动物naturaliter的Christiana （灵魂本质基督教） ;影片， inquiunt ， UT斯达康invicem硒diligant （见他们惊叹，他们如何彼此相爱） ，以及精液我的血christianorum （的血是基督信徒的种子） ？ It was probably about the same time that Tertullian developed his thesis of the "Testimony of the Soul" to the existence of one God, in his little book with this title.它可能是大约同一时间戴尔都良说，发达国家他的论文的"证词的灵魂"存在的一个神，在他的小书与这个称号。 With his usual eloquence he enlarges on the idea that common speech bids us use expressions such as "God grant", or "If God will", "God bless", "God sees", "May God repay".与他一贯的口才，他扩大了对思想，共同投标的讲话，我们用词句，如"神金" ，或"如果上帝会" ， "愿上帝保佑" ， "上帝" ， "愿上帝报答" 。 The soul testifies also to devils, to just vengeance, and to its own immortality.灵魂证明，也为魔鬼，只是报复，并以自己的不朽。 Two or three years later (about 200) Tertullian assaulted heresy in a treatise even more brilliant, which, unlike the "Apologeticus", is not for his own day only but for all time.两三年后（约200 ）戴尔都良殴打异端在伤寒更加辉煌的，它不同于" apologeticus " ，是不是为他自己每天只，而是为所有人的时间。 It is called "Liber de praescriptione haereticorum".这是所谓的" liber德praescriptione haereticorum " 。 Prescription now means the right obtained to something by long usage.处方现在意味着有权得到的东西，由长期使用。 In Roman law the signification was wider; it meant the cutting short of a question by the refusal to hear the adversary's arguments, on the ground of an anterior point which must cut away the ground under his feet.在罗马法的意义，是更广泛，它指的是短切的一个问题，由拒绝听取对方的论点，在地面上的一个点前必须削减远离地面下他的脚。 So Tertullian deals with heresies: it is of no use to listen to their arguments or refute them, for we have a number of antecendent proofs that they cannot deserve a hearing.所以戴尔都良涉及异端邪说：它是没有用的，以听取他们的论点或驳斥他们，因为我们有若干antecendent证据，他们不能值得进行聆讯。 Heresies, he begins, must not astonish us, for they were prophesied.异端邪说，他开始时，绝不能擎着我们，因为他们预言。 Heretics urge the text, "Seek and ye shall find", but this was not said to Christians; we have a rule of faith to be accepted without question.异端敦促文本中， "求你们会发现" ，但是，这不是说基督徒，我们有一个法治的信仰被接受，没有问题。 "Let curiosity give place to faith and vain glory make way for salvation", so Tertullian parodies a line of Cicero's. "让我们的好奇心，让地方信仰与众人让路，为救赎" ，因此戴尔都良模仿的路线，西塞罗的。 The heretics argue out of Scripture; but, first, we are forbidden to consort with a heretic after one rebuke has been delivered, and secondly, disputation results only in blasphemy on the one side and indignation on the other, while the listener goes away more puzzled than he came.该异端争辩出来的经文，但第一，我们是禁止的CONSORT与邪教组织后，一训斥已经交付，第二，争议的结果，只有在亵渎，另一边愤慨于其他，而听者云离多困惑比他来了。 The real question is, "To whom does the Faith belong? Whose are the Scriptures? By whom, through whom, when and to whom has been handed down the discipline by which we are Christians? The answer is plain: Christ sent His apostles, who founded churches in each city, from which the others have borrowed the tradition of the Faith and the seed of doctrine and daily borrow in order to become churches; so that they also are Apostolic in that they are the offspring of the Apostolic churches. All are that one Church which the Apostles founded, so long as peace and intercommunion are observed [dum est illis communicatio pacis et appellatio fraternitatis et contesseratio hospitalitatis]. Therefore the testimony to the truth is this: We communicate with the apostolic Churches".真正的问题是： "谁不属于信仰吗？谁是会念经？由谁来做，通过谁，在何时及向谁一直流传的纪律，其中我们是基督徒吗？答案很简单：基督派他的门徒，世卫组织成立的教会在每一个城市中，从这些别人都借用了传统的信仰和种子的学说和日常借阅，以便能成为教会，所以他们也都是使徒，因为他们的子孙，使徒教会所有是一个教会，其中使徒成立后，只要和平与交流得到遵守[达姆弹预测illis通信pacis等appellatio fraternitatis等contesseratio hospitalitatis ] ，所以证言事实是这样的：我们与使徒教会" 。 The heretics will reply that the Apostles did not know all the truth.该异端会回答说使徒们并不知道所有的真相。 Could anything be unknown to Peter, who was called the rock on which the Church was to be built?什么可以知道彼得，被称为岩石上教堂是建？ or to John, who lay on the Lord's breast?或约翰，他躺在主的乳房？ But they will say, the churches have erred.不过，他们会说，教会有偏差。 Some indeed went wrong, and were corrected by the Apostle; though for others he had nothing but praise.其实有些地方出了错，并作出更正，使徒，虽然没有别人，他只是赞许。 "But let us admit that all have erred:- is it credible that all these great churches should have strayed into the same faith"? "但是，让我们承认，所有有偏差： -它是可信的，所有这些伟大的教堂应该有误闯同样的信念"吗？ Admitting this absurdity, then all the baptisms, spiritual gifts, miracles, martyrdoms, were in vain until Marcion and Valentinus appeared at last!承认这一谬论，则所有的洗礼，心灵的礼物，屡创奇迹， martyrdoms ，均徒劳无功，直至marcion和valentinus出现在最后！ Truth will be younger than error; for both these heresiarchs are of yesterday, and were still Catholics at Rome in the episcopate of Eleutherius (this name is a slip or a false reading).真相将年龄小于误差;这两heresiarchs是昨天，还是天主教徒在罗马主教的eleutherius （这个名字是一个滑动或虚假读） 。 Anyhow the heresies are at best novelties, and have no continuity with the teaching of Christ.反正该异端邪说正处于最好的新奇，也没有连贯性与教学的喊声。 Perhaps some heretics may claim Apostolic antiquity: we reply: Let them publish the origins of their churches and unroll the catalogue of their bishops till now from the Apostles or from some bishop appointed by the Apostles, as the Smyrnaeans count from Polycarp and John, and the Romans from Clement and Peter; let heretics invent something to match this.或许有些异端可能声称使徒古物：我们回答说：让他们出版的起源及其教会和unroll中央定价目录的，他们的主教到现在，从使徒或由一些主教任命由使徒，为smyrnaeans指望从利卡尔普致斐利和约翰，以及入乡随俗，从克莱门特和彼得，让异教徒发明的东西，以配合这一点。 Why, their errors were denounced by the Apostles long ago.所以，他们的错误谴责，也遭到使徒不久前。 Finally (36), he names some Apostolic churches, pointing above all to Rome, whose witness is nearest at hand, - happy Church, in which the Apostles poured out their whole teaching with their blood, where Peter suffered a death like his Master's, where Paul was crowned with an end like the Baptist's, where John was plunged into fiery oil without hurt!最后（ 36 ） ，他的名字有些使徒教会，指着上面都到罗马，其证人是就近在手， -快乐教堂，其中使徒倾注了自己的整体教学与他们的血液，而彼得遭受了死刑一样，他的主人的，当保罗被冠以同一个完像浸信会的，而约翰陷入火热油而不伤害！ The Roman Rule of Faith is summarized, no doubt from the old Roman Creed, the same as our present Apostles' Creed but for a few small additions in the latter; much the same summary was given in chapter xiii, and is found also in "De virginibus velandis" (chapter I).罗马统治的信仰是总结，毫无疑问，从旧的罗马信条，同时作为我们目前的使徒们的信条，但对于少数小增补后者;得多，同时简要给出在第十三章，并还发现，在"德virginibus velandis " （第一章） 。 Tertullian evidently avoids giving the exact words, which would be taught only to catechumens shortly before baptism.戴尔都良显然是避免给予确切的话，这将不仅教给慕道者不久之前的洗礼。 The whole luminous argument is founded on the first chapters of St. Irenæus's third book, but its forceful exposition is not more Tertullian's own than its exhaustive and compelling logic.整个夜光论点是成立于第一章圣irenæus的第三本书，但其有力的论述，是不是更戴尔都良的自己比，其详尽和令人信服的逻辑。 Never did he show himself less violent and less obscure.没他表明自己少暴力少模糊。 The appeal to the Apostolic churches was unanswerable in his day; the rest of his argument is still valid.向终审使徒教会是无法回答，在他的一天;其余他的说法仍然有效。
A series of short works addressed to catechumens belong also to Tertullian's Catholic days, and fall between 200 and 206.一连串的短期工程，给慕道者，也属于以戴尔都良的天主教天，秋季介于200和206 。 "De spectaculis" explains and probably exaggerates the impossibility for a Christian to attend any heathen shows, even races or theatrical performances, without either wounding his faith by participation in idolatry or arousing his passions. "德spectaculis " ，并可能夸大不可能为一个基督教出席任何异教徒表明，即使竞赛或文艺演出，缺少任何一个打伤了他的信仰所参与偶像崇拜或唤起他的激情。 "De idololatria" is by some placed at a later date, but it is anyhow closely connected with the former work. "德idololatria " ，是由一些放置在稍后的日期，但它是无论如何也紧密相连，与前任的工作。 It explains that the making of idols is forbidden, and similarly astrology, selling of incense, etc. A schoolmaster cannot elude contamination.它解释说，作出的偶像是被禁止的，同样星象，卖香等，校长不能躲避污染。 A Christian cannot be a soldier.基督徒不能算是一个战士。 To the question, "How am I then to live?", Tertullian replies that faith fears not famine; for the Faith we must give up our life, how much more our living?对于这项问题， "我怎么那么生活吗？ " ，戴尔都良的答复，信仰不怕饥荒;信念，我们必须放弃我们的生活，更何况我们的生活？ "De baptismo" is an instruction on the necessity of baptism and on its effects; it is directed against a female teacher of error belonging to the sect of Gaius (perhaps the Anti-Montanist). "德baptismo "是一个教学上的必要性洗礼和它的影响，这是针对一名女教师的误差属于该教派的gaius （或许反montanist ） 。 We learn that baptism was conferred regularly by the bishop, but with his consent could be administered by priests, deacons, or even laymen.我们得知的洗礼，被授予定期由主教，但经其同意，可以由牧师，执事，或什至是外行。 The proper times were Easter and Pentecost.适当时间分别为复活节和五旬。 Preparation was made by fasting, vigils, and prayers.准备发了言斋戒，守夜仪式，并为他们祈祷。 Confirmation was conferred immediately after by unction and laying on of hands.确认被授予后，立即由unction和铺设上的手中。 "De paenitentia" will be mentioned later. "德paenitentia会提到" 。 "De oratione" contains aan exposition of the Lord's Prayer, totius evangelii breviarium. "德oratione "载aan博览会的主祷文， totius evangelii breviarium 。 "De cultu feminarum" is an instruction on modesty and plainness in dress; Tertullian enjoys detailing the extravagances of female toilet and ridiculing them. "去培养feminarum "是一个指示谦虚质朴，在服饰;戴尔都良享有详述extravagances的女卫生间，嘲笑他们。 Besides these didactic works to catechumens, Tertullian wrote at the same period two books, "Ad uxorem", in the former of which he begs his wife not to marry again after his death, as it is not proper for a Christian, while in the second book he enjoins upon her at least to marry a Christian if she does marry, for pagans must not be consorted with.除了这些说教性工程，以慕道者，戴尔都良写道，在同一时期的两本书" ，专案uxorem " ，在前者，而他不禁问道：他的妻子没有结婚又是在他死后，因为这是不恰当的基督徒，而在第二本书，他嘱咐她至少要嫁给一名基督徒，如果她不娶，为异教徒绝不能consorted 。 A little book on patience is touching, for the writer admits that it is an impudence in him to discourse on a virtue in which he is so conspicuously lacking.有些书上的耐心是感动，为作家承认，它是一个，竟在他的话语是一种美德，而他是那么显眼缺少的。 A book against the Jews contains some curious chronology, used to prove the fulfilment of Daniel's prophecy of the seventy weeks.一本书，反对犹太人载有一些好奇的年表，用来证明履行丹尼尔的预言的72周。 The latter half of the book is nearly identical with part of the third book against Marcion.下半年这本书几乎相同，其中部分三本书对marcion 。 It would seem that Tertullian used over again what he had written in the earliest form of that work, which dates from this time.这似乎是戴尔都良用一次又一次的是什么，他写的最早的形式开展这项工作，这种日期从这个时间。 "Adversus Hermogenem" is against a certain Hermogenes, a painter (of idols?) who taught that God created the world out of pre-existing matter. "相反hermogenem " ，是针对某一hermogenes ，一个画家（的偶像？ ）的人告诉我们，上帝创造了世界摆脱原先存在的问题。 Tertullian reduces his view ad absurdum, and establishes the creation out of nothing both from Scripture and reason.戴尔都良降低了他的看法作戏，并建立了建立了从无到有，从经文和理由。
The next period of Tertullian's literary activity shows distinct evidence of Montanist opinions, but he has not yet openly broken with the Church, which had not as yet condemned the new prophecy.今后一个时期的戴尔都良的文学活动表明鲜明的证据montanist意见，但他尚未公开打破了受教育者与教堂，其中还没有谴责了新的预言。 Montanus and the prophetesses Priscilla and Maximilla had been long dead when Tertullian was converted to belief in their inspiration. montanus和prophetesses priscilla和maximilla已久死的时候，戴尔都良转化为信仰，他们的灵感。 He held the words of Montanus to be really those of the Paraclete, and he characteristically exaggerated their import.他的话montanus要真正做到这些的paraclete ，他的特点就是夸大其进口。 We find him henceforth lapsing into rigorism, and condemning absolutely second marriage and forgiveness of certain sins, and insisting on new fasts.我们发现他从此陷入rigorism ，并谴责绝对第二次婚姻与宽恕的某些罪孽，并坚持对新的斋戒。 His teaching had always been excessive in its severity; now he positively revels in harshness.他的教学一直是过分的，其严重性，现在他积极revels在苛刻。 Harnack and d'Alès look upon "De Virginibus velandis" as the first work of this time, though it has been placed later by Monceaux and others on account of its irritated tone.的Harnack和D' alès看待"德virginibus velandis "作为第一工作，只是这一次，它已被放在稍后由monceaux和其他方面就考虑到它的恼火的语调。 We learn that Carthage was divided by a dispute whether virgins should be veiled; Tertullian and the pro-Montanist party stood for the affirmative.我们知道，迦太基是除以争端是否处女应含蓄;戴尔都良和亲montanist党的主张是肯定的。 The book had been preceded by a Greek writing on the same subject.这本书已被之前有一个希腊语写作就同一议题。 Tertullian declares that the Rule of Faith is unchangeable, but discipline is progressive.戴尔都良宣称法治的信仰是一成不变的，而是纪律是渐进的。 He quotes a dream in favour of the veil.他援引一个梦想赞成面纱。 The date may be about 206.该日期可能约206 。 Shortly afterwards Tertullian published his largest extant work, five books against Marcion.不久之后，戴尔都良出版了自己的最大现存的工作，五本书对marcion 。 A first draft had been written much earlier; a second recension had been published, when yet unfinished, without the writer's consent; the first book of the final edition was finished in the fifteenth year of Severus, 207.第一份草稿已着墨甚多，早前;第二recension已出版了，当尚未完成，如果没有作者的同意;第一本书的最终版本完成于15年塞维鲁， 207 。 The last book may be a few years later.在最后一本书中可能是一个数年后的事。 This controversy is most important for our knowledge of Marcion's doctrine.这项争议是最重要的是，我们的知识marcion的教义。 The refutation of it out of his own New Testament, which consisted of St. Luke's Gospel and St. Paul's Epistles, enables us to reconstitute much of the heretic's Scripture text.该驳的是出于他自己的新约圣经，其中的圣卢克的福音和圣保禄的书信，使我们得以重新很多邪教的经典文本。 The result may be seen in Zahn's, "Geschichte des NT Kanons", II, 455-524.结果，可以看出在zahn的， "历史馆万新台币kanons " ，第二章， 455-524 。 A work against the Valentinians followed.一项工作对valentinians其次。 It is mainly based on the first book of St. Irenæus.这主要是基于一本书圣irenæus 。 In 209 the little book "De pallio" appeared.在209个小书"德pallio "出现了。 Tertullian had excited remark by adopting the Greek pallium, the recognized dress of philosophers, and he defends his conduct in a witty pamphlet.戴尔都良曾兴奋句话采用希腊语大脑皮层，承认着装的哲学家，而他辩护，他的行为在一个诙谐的小册子。 A long book, "De anima", gives Tertullian's psychology.长期以来书， "德动物" ，让戴尔都良的心理。 He well describes the unity of the soul; he teaches that it is spiritual, but immateriality in the fullest sense he admits for nothing that exists, - even God is corpus.他形容好团结的灵魂，他教导我们，它是精神的，但在非物质完全意义，他也承认，对于任何事情存在， -即使是上帝的语料库。 Two works are against the docetism of the Gnostics, "De carne Christi" and "De resurrectione carnis".两部作品都是对docetism的gnostics ， "德肉圣体"和"去resurrectione carnis " 。 Here he emphasizes the reality of Christ's Body and His virgin-birth, and teaches a corporal resurrection.在这里他强调，现实的基督身体和他的处女生育，并教导一名下士复活。 But he seems to deny the virginity of Mary, the Mother of Christ, in partu, though he affirms it ante partum.但他似乎否认童贞玛利亚的，母亲的基督，在partu ，但他申明这前厅partum 。 He addressed to a convert who was a widower an exhortation to avoid second marriage, which is equivalent to fornication.他给皈依者是一个鳏夫，一个嘱咐，以避免第二次婚姻，这相当于私通。 This work, "De exhortatione castitatis", implies that the writer is not yet separated from the Church.这项工作， "德exhortatione castitatis " ，暗示作者是尚未脱离教会。 The same excessive rigour appears in the "De corona", in which Tertullian defends a soldier who had refused to wear a chaplet on his head when he received the donative granted to the army on the accession of Caracalla and Geta in 211.同时过分严格地出现在"德电晕" ，其中戴尔都良维护军人，他们曾拒绝穿chaplet对他的头部，当他收到赠与给军队就加入caracalla和木屐在211 。 The man had been degraded and imprisoned.该名男子已退化和监禁。 Many Christians thought his action extravagant, and refused to regard him as a martyr.许多基督教徒认为他的行动奢侈了，并拒绝把他视为烈士。 Tertullian not only declares that to wear the crown would have been idolatry, but argues that no Christian can be a soldier without compromising his faith.戴尔都良不仅宣称要戴皇冠，将已偶像崇拜，但辩称并没有基督教可以是一个士兵又不损害他的信仰。 Next in order is the "Scorpiace", or antidote to the bite of the Scorpion, directed against the teaching of the Valentinians that God cannot approve of martyrdom, since He does not want man's death; they even permitted the external act of idolatry.其次秩序，是" scorpiace " ，或解毒剂给咬的蝎子，针对教学中的valentinians神是不能批准的烈士，因为他不希望名男子的死因，他们甚至不允许外部行为的盲目崇拜。 Tertullian shows that God desires the courage of the martyrs and their victory over temptation; he proves from Scripture the duty of suffering death for the Faith and the great promises attached to this heroism.戴尔都良表明上帝欲望勇气的烈士和他们战胜诱惑，他证明了，从经文中的责任，痛苦，死亡，为信仰和伟大的诺言附于本英雄主义。 To the year 212 belongs the open letter "Ad scapulam", addressed to the proconsul of Africa who was renewing the persecution, which had ceased since 203.至212属于公开信"广告scapulam " ，给proconsul非洲的人是自强不息的迫害，这已不再是自203 。 He is solemnly warned of the retribution which overtakes persecutors.他严正警告的报应超越迫害者。 The formal secession of Tertullian from the Church of Carthage seems to have taken place either in 211 or at the end of 212 at latest.正式分裂国家的戴尔都良从教会的迦太基似乎都发生在211或年底的212最晚。 The earlier date is fixed by Harnack on account of the close connection between the "De corona" of 211 with the "De fuga", which must, he thinks, have immediately followed the "De corona".较早的日期是固定的Harnack就交代之间的密切联系， "德冠"的211与"德风雅" ，它必须，他认为，有紧接着"德冠" 。 It is certain that "De fuga in persecutione" was written after the secession.可以肯定的是， "德风雅在persecutione "字样后，闹分裂。 It condemns flight in time of persecution, for God's providence has intended the suffering.它谴责飞行时间的迫害，因为上帝的眷顾已打算痛苦。 This intolerable doctrine had not been held by Tertullian in his Catholic days.这种不可忍受的学说已经没有举行，由戴尔都良在他的天主教天。 He now terms the Catholics "Psychici", as opposed to the "spiritual" Montanists.他现在而言，天主教徒， " psychici " ，反对"精神" montanists 。 The cause of his schism is not mentioned.导致他的分裂是没有提及。 It is unlikely that he left the Church by his own act.这是他不太可能离开教堂，由他自己的行为。 Rather it would seem that when the Montanist prophecies were finally disapproved at Rome, the Church of Carthage excommunicated at least the more violent among their adherents.而它似乎当montanist预言终于同意在罗马教会的迦太基驱逐至少有更多的暴力当中，他们附和。 After "De fuga" come "De monogamia" (in which the wickedness of second marriage is yet more severely censured) and "De jejunio", a defence of the Montanist fasts.之后， "风雅德"来"德monogamia " （在这种邪恶的第二次婚姻，但更严厉地责难） ， "德jejunio " ，这是一个防御的montanist斋戒。 A dogmatic work, "Adversus Prazean", is of great importance.教条化工作" ，相反prazean " ，是非常重要的。 Praxeas had prevented, according to Tertullian, the recognition of the Montanist prophecy by the pope; Tertullian attacks him as a Monarchian, and develops his own doctrine of the Holy Trinity (see MONARCHIANS and PRAXEAS). praxeas阻止，据戴尔都良，承认该montanist谶由教宗;戴尔都良攻击他是一个monarchian ，并发展自己的学说的圣三一（见monarchians和praxeas ） 。 The last remaining work of the passionate schismatic is apparently "De pudicitia", if it is a protest, as is generally held, aagainst a Decree of Pope Callistus, in which the pardon of adulterers and fornicators, after due penance done, was published at the intercession of the martyrs.最后剩下的工作激情schismatic显然是"德pudicitia " ，如果这是一个抗议，为的是普遍召开， aagainst一项法令，教宗callistus ，其中赦免的奸淫和fornicators ，在经过适当的忏悔做了，发表在该干涉的烈士。 Monceaux, however, still supports the view which was once commoner than it now is, that the Decree in question was issued by a bishop of Carthage. monceaux但是，我们仍支持这样的观点，这个曾经commoner比它现在是，该法令的问题，是由一位主教的迦太基。 In any case Tertullian's attribution of it to a would-be episcopus episcoporum and pontifex maximus merely attests its peremptory character.在任何情况下戴尔都良的归属，它变成一场悲剧，成为episcopus episcoporum和日Bishop鲆只是证明了最初的蛮横性格。 The identification of this Decree with the far wider relaxation of discipline with which Hippolytus reproaches Callistus is uncertain.鉴定这项法令与更广泛的放宽，纪律与hippolytus责备callistus是不确定的。
The argument of Tertullian must be considered in some detail, since his witness to the ancient system of penance is of first-rate importance.争论的戴尔都良，必须考虑在一些细节，因为他见证了古代制度的忏悔是一流的重要性。 As a Catholic, he addressed "De paenitentia" to catechumens as an exhortation to repentance previous to baptism.作为一名天主教徒，他对"德paenitentia "慕道者作为嘱咐悔改以前，以洗礼。 Besides that sacrament he mentions, with an expression of unwillingness, a "last hope", a second plank of salvation, after which there is no other.此外圣餐，他提到，表达了不愿意，这是一次"最后的希望" ，这是一个第二个木板的救赎后，有没有其他的。 This is the severe remedy of exomologesis, confession, involving a long penance in sackcloth and ashes for the remission of post-baptismal sin.这是严重的补救措施exomologesis ，认罪，所涉及的一个长期忏悔在sackcloth及灰烬，为缓解后的洗礼单。 In the "De pudicitia" the Montanist now declared that there is no forgiveness for the gravest sins, precisely those for which exomologesis is necessary.在"德pudicitia " montanist现在宣称有没有宽恕就为最严重的罪过，正是那些为exomologesis是必要的。 It is said by some modern critics, such as Funk and Turmel among Catholics, that Tertullian did not really change his view on this point the writing of the two treatises.有人说，一些现代的批评者，如方克和turmel天主教徒，戴尔都良并未真正改变他的观点在这一点上写的两论文。 It is pointed out that in "De paenitentia" there is no mention of the restoration of the penitent to communion; he is to do penance, but with no hope of pardon in this life; no sacrament is administered, and the satisfaction is lifelong.据指出，在"德paenitentia " ，但没有提到恢复该忏悔，以共融的，他是做忏悔，但无任何希望赦免这辈子也没有圣餐管理，并满足终身。 This view is impossible.这种看法是不可能的。 Tertullian declares in "De pud."戴尔都良申明，在"德pud " 。 That he has changed his mind and expects to be taunted for his inconsistency.他已经改变了主意，并预期这将是嘲弄他不一致的情况。 He implies that he used to hold such a relaxation, as the one he is attacking, to be lawful.他暗示说，他用的要举行这样一次放松，因为一个他是要打，是合法的。 At any rate in the "De paen."无论如何，在"德paen " 。 he parallels baptism with exomologesis, and supposes that the latter has the same effect as the former, obviously the forgiveness of sin in this life.他的平行线的洗礼与exomologesis ，并假设，即后者具有同等效力，因为前者，显然赦罪在此生活。 Communion is never mentioned, since catechumens are addressed; but if exomologesis did not eventually restore all Christian privileges, there could be no reason for fearing that the mention of it should act as an encouragement to sin, for a lifelong penance would hardly be a reassuring prospect.共融，是从来没有讲过的，因为慕道者都得到处理;但如果exomologesis没有最终恢复所有基督徒的特权，不可能有任何理由，怕一提到它应作为一种激励，以单，为一个终身忏悔，将难以保证前景看好。 No length is mentioned, evidently because the duration depended on the nature of the sin and the judgment of the bishop; had death been the term, this would have been emphatically expressed.没有长提到，显然是因为时间长短依赖于大自然的罪恶和判断主教;去世了，一直来看，这将有重点表达。 Finally.最后。 And this is conclusive, it could not be insisted on that no second penance was ever allowed, if all penance was lifelong.这是结论性的，它不能坚持，没有第二个忏悔，是以往任何时候都不允许，如果所有的忏悔是终身。
For the full understanding of Tertullian's doctrine we must know his division of sin into three classes.为全面了解戴尔都良的学说，我们必须知道他的分工单分为三个班。 There are first the terrible crimes of idolatry, blasphemy, homicide, adultery, fornication, false witness, fraud (Adv. Marc., IV, ix; in "De Pud." he substitutes apostasy for false witness and adds unnatural vice).有第一次的可怕罪行的偶像崇拜，亵渎，凶杀，奸淫，私通，作假见证，诈骗（ adv.马克，第四，第九，在"德pud " ，他的代替品叛教为作假见证，并增加了非自然副） 。 As a Montanist he calls these irremissible.作为一个montanist他呼吁这些irremissible 。 Between these and mere venial sins there are modica or media (De Pud.., I), less grave but yet serious sins, which he enumerates in "De Pud.", xix: "Sins of daily committal, to which we are all subject; to whom indeed does it not occur to be angry without cause and after the sun has set, or to give a blow, or easily to curse, or to swear rashly, or break a contract, or lie through shame or necessity? How much we are tempted in business, in duties, in trade, in food, in sight, in hearing! So that, if there were no forgiveness for such things, none could be saved. Therefore there will be forgiveness for these sins by the prayer of Christ to the Father" (De Pud., xix).这与仅仅venial罪孽有modica或媒体（德pud .. ，我） ，较不严重，但严重的罪过，他还列举了在"德pud " ， 19条： "罪孽每天在承担责任方面，这是我们都主题;向谁确实不发生被愤怒的理由和经过太阳已定，或给一个打击，也可轻易咒骂，或轻率地宣誓，或打破一项合同，或者通过所在的耻辱还是必然？如何我们非常有诱惑，在业务，在职责，在贸易方面，在食品，在视线，在听证会！这么说，如果没有宽恕这种事情，没有一个可以拯救，所以会有宽恕这些罪孽所祈祷基督的父亲" （德pud ，十九） 。
Another list (De pud., vii) represents the sins which may constitute a lost sheep, as distinguished from one that is dead: "The faithful is lost if he attend the chariot races, or gladiatorial combats, or the unclean theatre, or athletic shows, or playing, or feasts on some secular solemnity, or if he has exercised an art which in any way serves idolatry, or has lapsed without consideration into some denial or blasphemy".另一份名单（德pud ，七） ，代表罪孽，这可能构成对亡羊，作为杰出的，从以往一个已死： "忠诚是失去了，如果他参加了马车比赛，或gladiatorial作战，或在不洁的戏剧，或竞技由此可见，或玩，或宴上一些世俗的严肃性，或者，如果他有行使一种艺术，其中以任何方式服务于偶像崇拜，或已失效，没有考虑到一些被剥夺或亵渎" 。 For these sins there is forgiveness, though the sinner has strayed from the flock.这些罪过是宽恕，虽然罪人已偏离了羊群。 How is forgiveness obtained?如何获得宽恕？ We learn this only incidentally from the words: "That kind of penitence which is subsequent to faith, which can either obtain forgiveness from the bishop for lesser sins, or from God only for those which are irremissible" (ib.,xviii).我们了解，这只是凑巧，从词：她说： "这类忏悔，这是以后的信仰，这既可以得到宽恕，由主教为较轻的罪，或由神只为那些都是irremissible " （ ib. ，十八） 。 Thus Tertullian admits the power of the bishop for all but "irremissible" sins.因此，戴尔都良坦承权力的香港教区所有，但" irremissible "的罪孽。 The absolution which he still acknowledges for frequent sins was obviously not limited to a single occasion, but must have been frequently repeated.该赦免，他仍承认，为频繁的罪过，显然是不局限于单一的场合，但必须是被经常重复。 It is not even referred to in "De paen", which deals only with baptism and public penance for the gravest sins.它甚至没有提到的"德paen " ，其中仅涉及到的洗礼和公共忏悔为最严重的罪孽。 Again, in "De pud.", Tertullian repudiates his own earlier teaching that the keys were left by Christ through Peter to His Church (Scorpiace, x); he now declares (De pud., xxi) that the gift was to Peter personally, and cannot be claimed by the Church of the Psychici.再次，在"德pud " ，戴尔都良否定自己先前的教学钥匙留下，由基督透过彼得向他的教会（ scorpiace ， x ）的，他现在宣布（德pud ，二十一）表示，礼物是彼得亲自，并不能声称由教会的psychici 。 The spiritual have the right to forgive, but the Paraclete said: "The Church has the power to forgive sins but I will not do so, lest they sin afresh."精神都有权原谅，但paraclete说： "教会有权力原谅的罪过，但我不会这样做，以免他们重新单" 。
The system of the Church of Carthage in Tertullian's time was therefore manifestly this: Those who committed grievous sins confessed them to the bishop, and he absolved them after due penance enjoined and performed, unless the case was in his judgment so grave that public penance was obligatory.该系统的教会的迦太基在戴尔都良的时候，因此，显然是这样的：那些犯下的罪过他人供认，他们向主教，而他开脱，他们在经过适当的忏悔，并责成执行，除非该案件中，他的判断非常严重，公开忏悔是强制性的。 This public penance was only allowed once; it was for protracted periods, even sometimes until the hour of death, but at the end of it forgiveness and restoration were promised.本次公开忏悔，只被允许一次，它是对旷日持久的时期，有时甚至直到一小时的死因，但在去年底，它宽恕和修复的承诺。 The term was frequently shortened at the prayer of martyrs.一词经常被缩短，在祈祷的烈士。 Of the lost works of Tertullian the most important was the defence of the Montanist manner of prophesying, "De ecstasi", in six books, with a seventh book against Apollonius.该失去的作品，戴尔都良最重要的是，辩方的montanist地预言， "德ecstasi " ，在六书，一本书的第七对apollonius 。 To the peculiarities of Tertullian's views which have already been explained must be added some further remarks.以特有的戴尔都良的意见，其中有一些已经被解释，还必须加上一些进一步的言论。 He did not care for philosophy: the philosophers are the "patriarchs of the heretics".他的亲舅舅不爱的哲学：哲学家，是" patriarchs的异端" 。 His notion that all things, pure spirits and even God, must be bodies, is accounted for by his ignorance of philosophical terminology.他的概念，即一切事物，白酒，甚至上帝，必须在机构，是按他的无知的哲学术语。 Yet of the human soul he actually says that it was seen in a vision as tender, light, and of the colour of air!然而，人的心灵，他其实是说，它被认为是在一个远景，作为投标，质量轻，对颜色的空气！ All our souls were contained in Adam, and are transmitted to us with the taint of original sin upon them, - an ingenious if gross form of traducianism.我们所有的心灵载亚当，并传达给我们的污点原罪后，他们-一个巧妙的，如果毛的形式t raducianism。 His Trinitarian teaching is inconsistent, being an amalgamation of the Roman doctrine with that of St. Justin Martyr.他的三位一体的教学是不一致的，被合并的罗马学说与圣贾斯汀烈士。 Tertullian has the true formula for the Holy Trinity, tres Personae, una Substantia.戴尔都良有真正的公式，圣三一tres人，乌纳substantia 。 The Father, Son, and Holy Ghost are numerically distinct, and each is God; they are of one substance, one state, and one power.父亲，儿子，和圣灵数值鲜明，互为上帝，他们是同一个实质，一个国家，一个政权。 So far the doctrine is accurately Nicene.到目前为止，该学说是准确nicene 。 But by the side of this appears the Greek view which was one day to develop into Arianism: that the unity is to be sought not in the Essence but in the origin of the Persons.但由侧面看来，这对希腊的共识，这是一天要发展成为arianism ：即团结，是要寻求不是在本质上，但在原产地的人。 He says that from all eternity there was reason (ratio) in God, and in reason the Word (Sermo), not distinct from God, but in vulva cordis.他说，从所有永恒存在的理由（比） ，在上帝，并在理由字（ sermo ） ，而不是有别于上帝，但在外阴cordis 。 For the purpose of creation the Word received a perfect birth as Son.为宗旨的创作一词收到一个完美出生的儿子。 There was a time when there was no Son and no sin, when God was neither Father nor Judge.曾经有一段时间，有没有儿子，并没有罪恶时，上帝既不是父亲也不是法官。 In his Christology Tertullian has had no Greek influence, and is purely Roman.在他的christology戴尔都良一直没有希腊语的影响，纯粹是罗马。 Like most Latin Fathers he speaks not of two Natures but of two Substances in one Person, united without confusion, and distinct in their operations.最喜欢拉父亲，他不说话的两个性质，而且这两种物质集中于一人，无混乱，而鲜明的，在他们的行动。 Thus he condemns by anticipation the Nestorian, Monophysite, and Monothelite heresies.就这样，他谴责所期待的景教， monophysite ， monothelite异端邪说。 But he seems to teach that Mary, the Mother of Christ, had other children.但他似乎教导玛丽时，母亲的救世主，也有其他儿童。 Yet he makes her the second Eve, who by her obedience effaced the disobedience of the first Eve.但是，他让她第二次前夕，她服从effaced不服从的第一个除夕夜。 Tertullian's doctrine of the Holy Eucharist has been much discussed, especially the words: "Acceptum panem et distributum discipulis corpus suum illum fecit, hoc est corpus meum dicendo, id est, figura corporis mei".戴尔都良的教义的圣体圣事已多有讨论，特别是一句： " acceptum panem等distributum discipulis语料库他们的illum fecit ，专案预计参加语料库meum dicendo ，身份证美东时间figura corporis梅" 。 A consideration of the context shows only one interpretation to be possible.考虑到背景显示，只有一个解释，是不可能的。 Tertullian is proving that Our Lord Himself explained bread in Jer., xi, 19 (mittamus lignum in panem ejus) to refer to His Body, when He said, "This is My Body", that is, that bread was the symbol of His Body.戴尔都良，是要证明我们的主自己的解释，面包在哲，喜， 19 （ mittamus lignum在panem ejus ）提及他的身体时，他说： "这是我的身体" ，这就是说，面包是象征他体。 Nothing can be elicited either for or against the Real Presence; for Tertullian does not explain whether the bread is the symbol of the Body present or absent.什么事情也引起了支持或反对的真正存在;戴尔都良没有解释究竟是面包象征着身体现在还是缺席。 The context suggests the former meaning.背景提示前者的意义。 Another passage is: Panem, quo ipsum corpus suum repraesentat.另一条通道是： panem ，现状ipsum语料库他们的repraesentat 。 This might mean "Bread which stands for His Body", or "Presents, makes present".这可能意味着， "面包主张他的身体" ，或"礼物，使得目前的" 。 D'Ales has calculated that the sense of presentation to the imagination occurs seven times in Tertullian, and the similar moral sense (presentation by picture, etc.) occurs twelve times, whereas the sense of physical presentation occurs thirty-three times. -麦芽啤酒已计算出的责任感向想象力发生7次，在戴尔都良，以及类似的道德感（介绍图片等） ，发生1 2次，而意义上的物理演示发生3 3次。 In the treatise in question against Marcion the physical sense alone is found, and fourteen times.在论文中的问题，对marcion物理意义上仅发现，在14倍。 A more direct assertion of the Real Presence is Corpus ejus in pane censetur (De orat., vi).一个更直接断言的真实存在是语料库ejus在窗格censetur （德orat ，六） 。 As to the grace given, he has some beautiful expressions, such as: "Itaque petendo panem quotidianum, perpetuitatem postulamus in Christo et individuitatem a corpore ejus" (In petitioning for daily bread, we ask for perpetuity in Christ, and indivisibility from His body. - Ibid.).至于宽限期，给出了他的一些美丽的词句，如： " itaque petendo panem quotidianum ， perpetuitatem postulamus在christo等individuitatem一corpore ejus " （在信访日常面包时，我们会问，永远在基督里，和不可分割性，从他的身体-同上） 。 A famous passage on the Sacraments of Baptism, Unction, Confirmation, Orders and Eucharist runs: "Caro abluitur ut anima maculetur; caro ungitur ut anima consecretur; caro signatur ut et anima muniatur; caro manus impositione adumbratur ut et anima spiritu illuminetur; caro corpore et sanguine Christi vescitur ut et anima de Deo saginetur" (The flesh is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed [with the cross], that the soul, too, may be fortified; the flesh is shadowed with the imposition of hands, that the soul also may be illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may have its fill of God - "Deres. Carnis.", viii).一位著名的通道对圣礼的洗礼， unction ，确认，订单和圣体圣事背道而驰： "卡罗abluitur当动物maculetur ;卡罗ungitur当动物consecretur ;卡罗病毒码超声等动物muniatur ;卡罗马努斯impositione adumbratur超声等动物spiritu illuminetur ;卡罗corpore等乐观基督教vescitur超声等动物德迪奥saginetur " （肉洗干净，为了使灵魂，可清洗;肉中刺，是不信任，认为灵魂可能consecrated ;肉中刺签署[两岸] ，即灵魂，也可设防;肉中刺，是跟踪与强加之手，即灵魂，也可能会发亮的，由精神;肉中刺饲料对人体和血液基督的，即灵魂同样可能有其填写的上帝-" d eres。 c arnis" ，第八节） 。 He testifies to the practice of daily communion, and the preserving of the Holy Eucharist by private persons for this purpose.他证明了实践的日常交流，以及维护的圣体圣事是由个人作此用途。 What will a heathen husband think of that which is taken by his Christian wife before all other food?什么才会异教徒的丈夫认为这是采取由他的基督教妻子摆在了所有其他的食物？ "If he knows that it is Bread, will he not believe that it is simply what it is called?" "如果他知道这是面包，将他不相信这是单纯的是什么所谓的" ？ This implies not merely the Real Presence, but transubstantiation.这意味着不只是真实存在，但陷于变体说。 The station days were Wednesday and Friday; on what other days besides Holy Mass was offered we do not know.站内被周三和周五上有哪些其他的日子，除了圣群众提供了，我们不知道。 Some thought that Holy Communion would break their fast on station days; Tertullian explains: "When you have received and reserved the Body of the Lord, you will have assisted at the Sacrifice and have accomplished the duty of fasting as well" (De oratione, xix).一些代表认为，圣餐，将打破他们快就站天;戴尔都良解释说： "当你收到并保留身体的主，你将有帮助，在牺牲和所取得的成绩，当值的禁食，以及" （德oratione ，十九） 。 Tertullian's list of customs observed by Apostolic tradition though not in Scripture (De cor., iii) is famous: the baptismal renunciations and feeding with milk and honey, fasting Communion, offerings for the dead (Masses) on their anniversaries, no fasting or kneeling on the Lord's Day and between Easter and Pentecost, anxiety as to the falling to the ground of any crumb or drop of the Holy Eucharist, the Sign of the Cross made continually during the day.戴尔都良的名单海关遵守使徒传统虽然不是在经文（德肺心病，三） ，是著名的：洗礼放弃和饲养与牛奶和蜂蜜，空腹共融，产品为死（群众）对他们的周年庆，不空腹或跪对主的一天之间，复活节和五旬，焦虑，以跌落到地面上的任何胶粉或辍学的圣体圣事，标志两岸取得不断在白天进行。
Tertullian's canon of the Old Testament included the deuterocanonical books, since he quotes most of them.戴尔都良的佳能的旧约包括次经书，因为他寻获，他们大多数。 He also cites the Book of Enoch as inspired, and thinks those who rejected it were wrong.他还引用了这本书的伊诺克作为启发，并认为那些拒绝它错了。 He seems also to recognize IV Esdras, and the Sibyl, though he admits that there are many sibylline forgeries.他似乎也认识到四埃斯德拉斯和sibyl ，但他也承认，有许多知未来的伪造的。 In the New Testament he knows the Four Gospels, Acts, Epistles of St. Paul, I Peter (Ad Ponticos), I John, Jude, Apocalypse.在新约圣经，他知道四名福音，行为，书信的圣保罗，我彼得（公元ponticos ） ，我约翰，犹大书，启示。 He does not know James and II Peter, but we cannot tell that he did not know II, III John.他不知道詹姆斯和彼得，但我们不能告诉他