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Quintus Septimius Florens
Tertullianus, anglicized as Tertullian, (Ca. 155-230 A.D.)
Tertullian was an
early Church Leader, the first to write in Latin.
In his writing he often took stands against different heresies.
Later in life he converted to a
sect known as the "Montanists"
which had three new "prophets" (one man and two women) who
some contend were considered to be equal to Scripture, and who also rejected the
Trinity (if this is in fact the case, it would have made them not a "sect"
- "schismatics", but a non-Christian "cult"
- "heretics"). Others insist that they were
in fact orthodox, the prophecies being Biblical-type exhortations
only. Either way, the group was a reaction against the growing
worldliness and laxity in the established church.
Apparently the
Montanists were not rigorous enough for Tertullian, who
broke with them to found his own sect. He
was considered at the time to be a "schismatic" (member of
a separate sect), not a "heretic" (cult member).
We post here some
the writings of Tertullian as a leading apologist of his
time. They are useful historical sources on Christian
practice in his era (155-230 A.D.).
Despite
his schism, Tertullian continued to fight heresies,
especially Gnosticism; and by the doctrinal works thus produced he
became the teacher of Cyprian, the predecessor of Augustine
of Hippo,
who is considered to be the chief founder of Western Christian theology.
Excerpts from "On
Prayer" by Tertullian
Chapter 23. Of Kneeling
...Similarly, too, in the
period of Pentecost; which period we distinguish by the same solemnity
of exultation.
But who would hesitate every day to prostrate himself before
God, at least in the first prayer with which we enter on the daylight?
At fasts, moreover, and
Stations, no prayer should be made without kneeling, and the remaining
customary marks of humility; for (then)
we are not only praying, but deprecating, and making
satisfaction to God our Lord.
Touching times of prayer nothing at all has been prescribed,
except clearly
"to pray at every time and every place."
Chapter 24. Of Place for
Prayer
But how "in every
place,"
since we are prohibited
(from praying) in public?
In every place, he means,
which opportunity or even necessity, may have rendered suitable: for
that which was done by the apostles
(who, in jail, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet
that which was done by Paul,
who in the ship, in presence of all, "made thanksgiving to God."
Chapter 25. Of Time for
Prayer
Touching the time,
however, the extrinsic
observance of certain hours will not be unprofitable—those common
hours, I mean, which mark the intervals of the day—the third, the
sixth, the ninth—which we
may find in the Scriptures to have been more solemn than the rest.
The first infusion of the
Holy Spirit into the congregated disciples took place at
"the third hour."
Peter, on the day on which he experienced the vision of Universal
Community,
(exhibited) in that small vessel,
had ascended into the more lofty parts of the house, for
prayer's sake
"at the sixth hour."
-Acts 10:9
The same (apostle) was going
into the temple, with John, "at the ninth hour,"
when he restored the paralytic to his health.
Albeit these practices
stand simply without any precept for their observance, still it
may be granted a good thing to establish some definite presumption,
which may both add stringency to the admonition to pray, and may, as it
were by a law, tear us out from our businesses unto such a duty; so
that—what we read to have been observed by Daniel also,
in accordance (of course) with Israel's discipline—we pray at least
not less than thrice in the day, debtors as we are to Three—Father,
Son, and Holy Spirit: of course, in addition to our regular prayers
which are due, without any admonition, on the entrance of light and of
night.
But, withal, it becomes
believers not to take food, and not to go to the bath, before
interposing a prayer; for the refreshments and nourishments of the
spirit are to be held prior to those of the flesh, and things heavenly
prior to things earthly.
Chapter 26. Of the Parting
of Brethren
You will not dismiss a
brother who has entered your house without prayer. —"Have you seen,"
says Scripture, "a brother? you have seen your Lord;"
—especially
"a stranger,"
lest perhaps he be "an angel."
But again, when received
yourself by brethren, you will not make
earthly refreshments prior to heavenly, for your faith will forthwith be
judged. Or else how will you—according to the precept
Luke 10:5—say,
"Peace to this house,"
unless you exchange mutual peace with them who are in the
house?
Chapter 27. Of Subjoining a
Psalm
The more diligent in prayer
are wont to subjoin in their prayers the "Hallelujah,"
and such kind of psalms, in the closes of which the company respond...
__________________________________________________________
Photo of Skellig Michael Copyright © Irish Tourist Board.
(Text of Tertullian's
"On Prayer" is
in the Public Domain.) Commentary and Layout: Copyright © 2007
S.G.P. All Rights Reserved. __________________________________________________________
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Tertullian of Carthage
Ca. 155-230 A.D.
Augustine
of Hippo wrote that before Tertullian's death, he returned to the bosom of
the established Church (De Haeresibus, lxxxvi). Some
historians consider this to be unlikely.
His sect, the Tertullianists,
still had in the time of Augustine
a basilica in Carthage, but in that same period also returned back to
the established Church. ______________
Prayer: 200 A.D.
Kneeling,
prostration, for daily prayer; fasting.
"On the Lord's Day (i.e. Sunday) we consider it improper
to fast or to kneel; and we also enjoy this freedom from Pascha until
Pentecost" (Tertullian, "On the Crown", ch. 3).
St. Peter of Alexandria
(3rd cent—cf. his Canon XV in the Rudder), and the Apostolic
Constitutions (Book II, Ch. 59) also say the same thing.
Subsequently, the First Ecumenical Council
made
this legally binding by a special canon obligatory for the entire
Church: "Since there are some
persons who kneel in church on Sundays and on the days of Pentecost,
with a view to preserving uniformity in all parishes, it has seemed best
to the holy council for prayers to be offered to God while
standing" (Canon XX).
Christian prayer at
sunrise and sunset.
In Orthodox
Churches one kneels (or prostrates) during the week (to show
repentance for sins) but not in
Church on Sunday, the celebration of the Resurrection (to show
thankfulness for forgiveness of sin through Christ's triumph over death).
Here Tertullian is
saying there are no scripturally required "times of prayer" but
that we are to pray always and everywhere. He
recommends following (as "not...unprofitable") the
Jewish traditional (and the Apostle's New Testament) practice of
observance of prayer at the Third, Sixth, and Ninth hours of the day (our
9:00 A.M., Noon, and 3:00 P.M.). These (with others)
are observed by the Orthodox
Churches. These
times are the ones used in The Prayer Foundation ™
Daily
Prayer: Praying the Hours. The
Christian practice of prayer before meals. A
Christian practice of prayer before going to the (public) bath. A
Christian practice of prayer for/with visiting Christians at their
departure from a Christian home. A
Christian practice of making a blessing of "Peace to this
house" when visiting a home, based on Luke 10:5. Use
of Psalms
in prayer (see also: Athanasius:
Praying the Psalms;
Daily
Prayer: Praying the Hours). ______________ |
Tertullian
On
Prayer:
