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over to Christianity before 197, maybe motivated by the gallantry of Christian saints, and afterward came back to Carthage where he captivated his significant abilities for the benefit of the congregation. His marriage to a Christian is clear from his treatise tended to my wife. His appointment as a minister is less sure in spite of the fact that Jerome alluded to him as a center of life and presbyter of the congregation. Tertullian arranged himself as a layperson.
Tertullian was the most productive Latin journalist until Augustine and formed works that are contrite, polemical, and moral in nature. After years of guarding universal Christianity, in any case, he turned to Montanism, a Spirit-based development, which Tertullian called the New Prophecy and which underscored prescience, elate articulations and glossolalia, women in service, thorough profound quality, and eschatological desires. As stated by Augustine, Tertullian withdrew from the Montanists to establish his own particular gathering of Tertullianists, making yet an alternate break. The year and way of his demise are obscure, yet Jerome reported that he existed to a progressed age. Late grant has called into address much of what Jerome reported about Tertullian. Timothy David Barnes, specifically, destroyed Jeromes life history of Tertullian and reproduced a short anecdotal representation built exclusively with respect to Tertullians own particular revelations. According to Barnes, Tertullians surviving works secured a concise period from 196 to 212, permitting a conception date as late as 170 (Ward, pp. 137-139).
The explanations for Tertullians acknowledgement of Montanism remain a puzzle tohistorians. He offered no subtle elements in his surviving compositions, despite the fact that his lost treatise On Ecstasy potentially held such information. Jerome proposed that Tertullian was determined to Montanism by clash with Roman church. The trickiness of Jeromes confirmation that Tertullian was a
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