he gives a succinct statement of the Christian

# With reference to the 'rule of faith', it may be said that Tertullian is constantly using this expression, and by it means now the authoritative tradition handed down in the Church, now the Scriptures themselves, and, perhaps, a definite doctrinal formula. While he nowhere gives a list of the books of Scripture, he divides them into two parts and calls them the instrumentum and testamentum (Adv. Marcionem, iv.1). He distinguishes between the four Gospels and insists upon their apostolic origin as accrediting their authority (De praescriptione, xxxvi; Adv. Marcionem, iv.1–5); in trying to account for Marcion's treatment of the Lucan Gospel and the Pauline writings he sarcastically queries whether the "shipmaster from Pontus" (Marcion) had ever been guilty of taking on contraband goods or tampering with them after they were aboard (Adv. Marcionem, v.1). The Scripture, the rule of faith, is for him fixed and authoritative (De corona, iii-iv). As opposed to the pagan writings they are divine (De testimonio animae, vi). They contain all truth (De praescriptione, vii, xiv) and from them the Church drinks (potat) her faith (Adv. Praxeam, xiii). The prophets were older than the Greek philosophers and their authority is accredited by the fulfilment of their predictions (Apol., xix-xx). The Scriptures and the teachings of philosophy are incompatible, insofar as the latter are the origins of sub-Christian heresies. "What has Athens to do with Jerusalem?" he exclaims, "or the Academy with the Church?" (De praescriptione, vii). Philosophy as pop-paganism is a work of demons (De anima, i); the Scriptures contain the wisdom of heaven. However Tertullian was not averse to using the technical methods of Stoicism to discuss a problem (De anima). The rule of faith, however, seems to be also applied by Tertullian to some distinct formula of doctrine, and he gives a succinct statement of the Christian faith under this term (De praescriptione, xiii).
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