Note (return) — Chapter II

Tertullian followed Irenæus in every particular. He also interpreted the (Romish) baptismal confession, represented it, thus explained, as the regula fidei,41 and transferred to the latter the attributes of the confession, viz., its apostolic origin (or origin from Christ), as well as its fixedness and completeness.42 Like Irenæus, though still more stringently, he also endeavoured to prove that the formula had descended from Christ, that is, from the Apostles, and was incorrupt. He based his demonstration on the alleged incontestable facts that it contained the faith of those Churches founded by the Apostles, that in these communities a corruption of doctrine was inconceivable, because in them, as could be proved, the Apostles had always had successors, and that the other Churches were in communion with them (see under C). In a more definite way than Irenæus, Tertullian conceives the rule of faith as a rule for the faith,43 as the law given to faith,44 also as a "regula doctrinæ" or "doctrina regulæ" (here the creed itself is quite plainly the regula), and even simply as "doctrina" or "institutio."45 As to the content of the regula, it was set forth by Tertullian in three passages.46 It is essentially the same as in Irenæus. But Tertullian already gives prominence within the regula to the creation of the universe out of nothing,47 the creative instrumentality of the Logos,48 his origin before all creatures,49 a definite theory of the Incarnation,50 the preaching by Christ of a nova lex and a nova promissio regni cœlorum,51 and finally also the Trinitarian economy of God.52 Materially, therefore, the advance beyond Irenæus is already very significant. Tertullian's regula is in point of fact a doctrina. In attempting to bind the communities to this he represents them as schools.53 The apostolic "lex et doctrina" is to be regarded as inviolable by every Christian. Assent to it decides the Christian character of the individual. Thus the Christian disposition and life come to be a matter which is separate from this and subject to particular conditions. In this way the essence of religion was split up—the most fatal turning-point in the history of Christianity.