Tertullian, First Theologian of the West

Osborn, Eric

doi:10.1017/cbo9780511582882

Cited by 207 publications

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“…the prevalence of criminal records in the parents of delinquent children as opposed to nondelinquent children (Glueck and Glueck, 1950). In the Cambridge Study in Delinquent Development, the percentage of boys convicted up to age 20 rose linearly from no convicted parents (18%) to one convicted parent (42%) and two convicted parents (61 YO) (Farrington et al, 1975;Osborn and West, 1979;West and Farrington, 1977). Of the boys with criminal brothers, 50% were convicted, versus 19% of the boys with noncriminal brothers.…”

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confidence: 99%

The Familial Transmission of Criminal Convictions*

1997

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This article examines the familial transmission of criminal convictions in families in the Cambridge Study in Delinquent Development. Our main analyses focus on the 344 families in the Cambridge Study with two or more children. Criminal convictions were highly familial because convictions in a parent increased the risk of convictions in a child. Correlations between siblings were stronger in same‐sex siblings (.45 to .50) than in opposite‐sex ones (.27). Sibling correlations did not vary by birth order. Convictions of mothers and father correlated .55. Parent‐child correlations were about the same as within‐generation correlations between siblings. LISREL models were used to assess whether the effect of parental convictions on child convictions was direct or mediated through the quality of the family environment (i.e., supervision. child rearing, and family size). The best fitting LISREL models suggested a direct effect of parental convictions on child convictions, without any mediation by family environment. These data on fill biological siblings, however, did not permit separate estimation of family environmental versus genetic effects. One environmental effect appeared, however—a socialization effect among siblings; in families with three sons, there appeared to be mutual influence of one sibling on another. Also, regression models based on the boys suggested that family environmental variables did add to parental criminality.

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confidence: 99%

The Familial Transmission of Criminal Convictions*

1997

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“…The last example offered is that of Antony the Great (251 -356 CE), who was a hermit and Desert Father. This Christian monk from Egypt is considered to be the originator and father of organized Christian monasticism and is consequently known as the Father of All Monks [41], [42].…”

Section: Augustine Synthesisedmentioning

confidence: 99%

Christianity and Indigenisation in Africa

Masoga

Nicolaides

2021

THEOLOGY

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In a quest for greater coherence between parochial identities, culture and Christianity, there exists an African consciousness which seeks to indigenise and decolonise Christianity. Africans are profoundly religious people who view their faith as part of their way of life, as strengthening their cultures and providing a moral compass for daily living. In efforts to transform society, the Christian religion has played a significant role in the path to African development. Christianity in Africa dates to the very inception of the church. Africans consequently played a crucial role in establishing the doctrines and theology of the early church. While African Traditional religion (ATR) is paramount, it is the purpose of this article to suggest that the Christian faith has and continuous to play a significant role on the African continent in its development. While there are many indigenous African beliefs, these have been to a large extent supported by Christianity in a quest to systematize novel knowledge and promote peace and tolerance across the continent. Many Africans have sought facets of Christianity that are similar to their religious and personal practices and continue to do so. Thus, while there exist numerous similarities and also differences between Christianity and ATR, it is imperative to preserve old-style regional distinctiveness and Christianity as the unifying rudiments in nation building endeavours and in efforts to spread the gospel of Jesus Christ. Africans can and should come to comprehend the Triune Godhead as being consistent with their own spiritual consciousness and existential veracities. Indigenization of Christianity requires enculturation and essentially an understanding that it is indeed ecumenical and also embraces diversity and fundamentally requires viewing Holy Scriptures and the truths they propound as being applicable to any context and cultural milieu across the ages. Christians after all espouse a faith in the Ekklesia or body of Christ for all its people who are the Laos of God.

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“…Vaunted as the ''first theologian of the West,'' Tertullian produced treatises on the incarnation, the trinity, and the nature of divine creation, which made an indelible impact on the formation of Western Christianity (Osborn, 1997). 9 Yet during his own lifetime, Tertullian often found himself arguing with other Christians, inside and outside of his community, about the veracity of a physical resurrection and the salvation of human flesh (Burrus, 2008: 52;Osborn, 1997: 107).…”

Section: Tertullian On the Salvation Of The Fleshmentioning

confidence: 99%

“…9. The title is from Osborn (1997); for a discussion of Tertullian's reception in the West, see Osborn 1997: 167; cf. also Barnes (1971), who considers biographic information about Tertullian in Jerome and Eusebius, 3-21.…”

Section: Concluding Thoughts: Wear the Armor Of Your Shame!mentioning

confidence: 99%

‘‘Wear the Armor of Your Shame!’’: Debating Veiling and the Salvation of the Flesh in Tertullian of Carthage

Daniel-Hughes

2010

Studies in Religion/Sciences Religieuses

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In the early third century, Tertullian (approx. 150-220 C.E.) penned On the Veiling of Virgins to cajole unveiled virgin women to cover their heads. While scholars have read the treatise primarily as evidence of his misogyny or his attempt to establish a male ecclesiology, this article examines it as evidence of a debate between Tertullian and virgin women in Carthage over the nature of a woman's flesh and the possibility of its transformation. Employing Judith Butler's conception of performativity, I consider how Tertullian connects veiling to his conception of the salvation of the flesh, and why he perceives the virgins' unveiling a visible contestation (or, in Butler's terms, a performative undoing) of that vision. For Tertullian, the flesh is both corruptible and shameful and only transformed through Christ's death and resurrection. Across his writings, women's flesh serves as evidence of the degradation of the human condition. The notion that women's flesh indicates sordidness also underlies his complaint against the virgins who ''expose'' their heads. In On the Veiling of Virgins, Tertullian employs a host of cultural discourses-most especially the notion that a woman's head indicates her genitalia, and materialistic conceptions of vision that cast the gaze as erotic and intrusive-in order to establish veiling as the outward sign of a Christian woman's shame. Ultimately, however, connecting his vision of salvation to the performance of veiling, he reveals why unveiling threatens this link. When virgins refuse to veil, they suggest that their flesh does not signal shame, but instead reveals their exalted spiritual status.Ré sumé : Au début du troisième siècle, Tertullien (env. 150-220 de l'ère chrétienne) a écrit un traité pour persuader les vierges non voilées de se couvrir la tête. Les Downloaded from universitaires ont surtout considéré Du voile des vierges comme la preuve de la misogynie de l'auteur ou de ses tentatives pour instituer une ecclésiologie masculine. Dans mon article, j'envisage toutefois cet écrit comme la preuve d'un débat entre Tertullien et les Carthaginoises sur la nature de la chair de la femme et sa possibilité de transformation. À partir du concept de performativité élaborée par Judith Butler, j'examine comment Tertullien relie le port du voile à sa propre conception du salut de la chair, et la raison pour laquelle il voit le refus des femmes vierges de porter le voile comme une contestation manifeste (ou, selon les mots de J. Butler, une non-action performative) de sa vision des choses. Pour Tertullien, la chair est à la fois corruptible et honteuse et ne peut être transformée que par la mort et la résurrection du Christ. Dans tous ses écrits, la chair de la femme prouve la dégradation de la condition humaine. Sa notion de la sordidité de la chair féminine est également sous-jacente dans ses récriminations contre les vierges qui exposent leur tête. Dans Du voile des vierges, Tertullien recourt à une série de discours culturels -plus particulièrement l'idée que la tête de la femme re...

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Tertullian, First Theologian of the West

Cited by 207 publications

References 0 publications

The Familial Transmission of Criminal Convictions*

The Familial Transmission of Criminal Convictions*

Christianity and Indigenisation in Africa

‘‘Wear the Armor of Your Shame!’’: Debating Veiling and the Salvation of the Flesh in Tertullian of Carthage

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