jacobtaylor
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- Feb 11, 2011
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What you quoted from the Catholic Encyclopedia does not even say that Tertullian was questioning apostolic succession. What you quoted was Terullian questioning Mary's virginity and that he developed his own doctrine of the Holy Trinity as well as classes of sin. But nowhere does it mention apostolic sucession. The one I gave quoted Tertullian supporting apostolic succession.
Selene every word in the quote brackets is from the Catholic Encyclopedia labeled Tertullian on this page. http://www.newadvent...then/14520c.htm
Along with much I did not post.
In fact the link you posted was from Tertullian as well. http://mb-soft.com/b...xv/tertulle.htm
look and read the heading. The Prescription Against Heretics - Tertullian
From the sixth paragraph. This indicates the churches were in disagreement, the solution according to Tertullian was to produce letters of succession, non of which exist today If in fact they did at all. This is Tertullian's witness they did. Its nothing more than one catholic supporting there choice. The argument IMO is nothing more mans endeavor to capture Gods hand and place in the hands of men. The point is the chuches were in disagreement, that disagreement was resolved threw letters that presumably carried Gods authority. After that it these letters of authority became Roman law 150 years latter.
The heretics will reply that the Apostles did not know all the truth. Could anything be unknown to Peter, who was called the rock on which the Church was to be built? or to John, who lay on the Lord's breast? But they will say, the churches have erred. Some indeed went wrong, and were corrected by the Apostle; though for others he had nothing but praise. "But let us admit that all have erred:— is it credible that all these great churches should have strayed into the same faith"? Admitting this absurdity, then all the baptisms, spiritual gifts, miracles, martyrdoms, were in vain until Marcion and Valentinus appeared at last! 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). Anyhow the heresies are at best novelties, and have no continuity with the teaching of Christ. 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. Why, their errors were denounced by the Apostles long ago. 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! 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). Tertullian evidently avoids giving the exact words, which would be taught only to catechumens shortly before baptism. 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. Never did he show himself less violent and less obscure. The appeal to the Apostolic churches was unanswerable in his day; the rest of his argument is still valid.