Scholarly Reflections
McDonnell, Kilian & Montague, George T. "Chapter Eight: Tertullian: African / Enthusiast / Rigorist." Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries. Collegeville, MN: The Liturgical Press, 1991, 94-105.
By the time of Tertullian (ca. 160-225), McDonnell says, the ideas of communion were present in North Africa. "For Tertullian, communion had its origin in that transcendent move of God toward the world in sending the Son, who in turn commissioned the apostles, who founded churches in various cities" (McDonnell & Montague 1991, 94). Communion, then, in McDonnell's view, extends to doctrinal commonality, held with various churches. At the same time, the understanding of the sacrament was central to that commonality. Christian initiation through baptism was seen as the means by which one became a participant in the full life of the church, one who would have communion with all Christians (McDonnell & Montague 1991, 95). Tertullian was clear that for those churches which had entered into heresy, there was no relation of communion and peace. They were to be considered "aliens" (McDonnell & Montague 1991, 95). McDonnell views this as a stand lacking in nuance, yet a valid foundation for understanding of the nature of Christian communion (McDonnell & Montague 1991, 96).
Catechumens, those desiring to join with the Church, received rigorous training. McDonnell observes that as early as Paul's letter to the Galatians those who taught were to be provided for (Galatians 6:6), and, as evidenced by the Didache, they had extensive studies to prepare (McDonnell & Montague 1991, 96). By the time of Tertullian the training may have lasted as long as three years. At the conclusion of their study, they would be baptized at Easter, be anointed with oil, have hands laid on them, and receive the eucharist (McDonnell & Montague 1991, 97). Ths was broadly understood as an invidation to the Holy Spirit to work in them.
Tertullian assumed the candidates for baptism would be adults. However, McDonnell notes, "infant baptism is practiced, against which Tertullian issues a minority report, saying quite boldly, 'Let them be made Christians when they are capable of knowing Christ'" (McDonnell & Montague 1991, 98). The practice of infant baptism was very common in North Africa by the close of the third century. Adults were taught to pray and eagerly expect spiritual gifts after being baptized (McDonnell & Montague 1991, 98). The expectation of Tertullian was that the Holy Spirit would be received upon the imposition of hands at baptism.
McDonnell observes that Tertullian, writing in Latin, uses the Greek term charism for this gift. This is significant as he is the earliest Latin author to use the word as a technical term for a gift of the Holy Spirit. It seems a very deliberate choice on his part (McDonnell & Montague 1991, 101).
In closing his chapter, McDonnell does remark that the spiritual gifts were expected in early Christianity, yet we have relatively little commentary on their use in daily life. This topic is one we can expect to be explored more in subsequent chapters (McDonnell & Montague 1991, 105).