Tertullian, an early Christian theologian (circa 155–240 AD), is often considered one of the first significant Latin theologians. His eschatological views, including his understanding of the Millennium, reflect his broader theological framework, which combined scriptural exegesis with the cultural and philosophical context of his time.
Tertullian and Millennialism
Tertullian is generally regarded as a proponent of chiliasm, the early Christian belief in a literal thousand-year reign of Christ on earth following His second coming. This interpretation of Revelation 20:1-6 was common among many early Christians. Specifically:
Literal Thousand-Year Reign: Tertullian believed that after the resurrection of the righteous, there would be a literal reign of Christ on earth lasting a thousand years. This period was envisioned as a time of peace, justice, and the fulfillment of God’s promises to His people.
Emphasis on Resurrection: In works like Against Marcion and Against Hermogenes, Tertullian emphasized the bodily resurrection, which aligns with the chiliastic hope of a restored and glorified humanity living under Christ’s rule.
Earthly Focus: Tertullian interpreted passages like Revelation 20 in a manner consistent with a future earthly kingdom, viewing this as a direct continuation of God’s redemptive purposes in history.
Jerusalem as the Center: Like other early chiliasts, Tertullian saw Jerusalem as central to this millennial kingdom, where Christ would establish His reign.
The Millennium in Tertullian’s Adversus Marcionem, Book 3
Tertullian spoke of the Millennium in his denunciations of the heretic Marcion.
In Adversus Marcionem, Book 3, Chapter 24, he endorses an allegorical interpretation of the restoration of Judea as being spiritually applicable to Christ and the Church, and discourages seeing this as happening exactly as described in Scripture:
As for the restoration of Judaea, which the Jews, misguided by the names of towns and territories, hope for exactly as described, it would be tedious to explain how the allegorical interpretation of it is spiritually applicable to Christ and the Church and to the possession and enjoyment of it. I have discussed this in another work, which I entitle Of the Hope of the Faithful.
Tertullian then claims that there will be an earthly kingdom before believers are taken to heaven. The order of this according to him: the resurrection, 1,000 years on earth in the New Jerusalem, and then heaven.
At present too it would be superfluous, not least because we are not discussing an earthly but a heavenly promise. For we do profess that even on earth a kingdom is promised us: but this is before we come to heaven, and in a different polity—in fact after the resurrection, for a thousand years, in that city of God’s building, Jerusalem brought down from heaven, which the apostle declares is our mother on high: and when he affirms that our politeuma, our citizenship, is in heaven, he is evidently locating it in some heavenly city.
He adds that there was a sign given in his days of a city suspended from the sky for 40 days in Judea which was more or less visible depending on the time of day.
This is the city which Ezekiel knows, and the apostle John has seen: and the word of the new prophecy, which is attached to our faith, bears witness to it, having even prophesied that for a sign there would also be an image of the city made present to view, before its actual manifestation. This prophecy was recently fulfilled, during the expedition to the East: for it is admitted, even on heathen men’s evidence, that in Judaea for forty days there was a city suspended from the sky at the break of morning, that the whole fashion of the ramparts faded out as day advanced, and at other times it suddenly disappeared.
The saints will receive spiritual blessings in this city as repayment for what we’ve suffered in this earth to that point.
This city we affirm has been provided by God for the reception of the saints by resurrection, and for their refreshment with abundance of all blessings—spiritual ones—in compensation for those which in this world we have either refused or been denied. For it is both just, and worthy of God, that his servants should also have joy in that place where they have suffered affliction in his name.
Certain saints will rise earlier than others during this literal thousand years, then the world will be destroyed, then the saints will be changed into angelic substance, and finally we’ll be in the heavenly kingdom.
This is the manner of the heavenly kingdom: within the space of its thousand years is comprised the resurrection of the saints, who arise either earlier or later according to their deserts: after which, when the destruction of the world and the fire of judgement have been set in motion, we shall be changed in a moment into angelic substance, by virtue of that supervesture of incorruption, and be translated into that heavenly kingdom
Tertullian believed that God’s promise to Abraham of abundant descendants would be fulfilled in this millennial kingdom. He also points to the fulfillment of promises made to both Jacob and Esau in the same way.
When, after that first promise by which it is to be as the sand for multitude, Abraham’s seed is also designed to be as the number of the stars, are not these the intimations of an earthly as well as a heavenly dispensation?
When Isaac blesses his son Jacob with the words, God give to thee of the dew of heaven and of the fatness of the earth, are not these indications of both kinds of bounty?
In fact one must here take note even of the structure of the blessing itself. For in respect of Jacob, who is the type of God’s later and more honourable people, that is, of ourselves, the first promise is of the dew of heaven, the second of the fatness of the earth. For we ourselves are first invited to heaven when we are rent away from the world, and so it appears afterwards that we are also to obtain earthly ones.
But to Esau he promises an earthly blessing, and appends a heavenly one, when he says, Thy habitation shall be from the fatness of the earth and from the dew of heaven. For the Jew’s covenant is in Esau, as they are the sons prior by birth but inferior in affection, and having begun with earthly benefits through the law, is afterwards by an act of faith led to heavenly things through the gospel.
Then he addressed Jacob’s ladder and asserted that it points to Christ who is the temple of God and the gate of heaven.
But when Jacob dreams of a ladder set firm on earth up to heaven, and of angels some ascending and others descending, and of the Lord standing above it, shall we perchance be rash in our interpretation that by this ladder it is indicated that a road to heaven, by which some arrive there, but from which others fall away, has been set up by the Lord’s judgement?
Why then, when he had woken up and had at first been shaken by the dread of the place, did he betake himself to an interpretation of the dream? Having said, How dreadful is this place, he adds, This is none other but the house of God, and this is the gate of heaven. For he had seen Christ the Lord, who is the temple of God and also the gate, for by him we enter heaven.
And certainly he would not have mentioned a gate of heaven if in the Creator’s dispensation there were no entry into heaven. But there is a gate which lets us in, and a way which leads us there, already laid down by Christ. Of him Amos says, Who buildeth up his ascent into heaven, surely not for himself alone, but also for those of his who will be with him. And thou shalt bind them upon thee, it says, like adornment upon a bride. Thus at those who by that ascent are making their way to heavenly kingdoms, the Spirit marvels, saying, They fly as those that are hawks, as the clouds fly, and as the nestlings of doves, towards me, meaning, in simplicity, like doves. For we shall be taken up into the clouds to meet the Lord, the apostle says, when that Son of man, of whom Daniel speaks, comes in the clouds, and so shall we ever be with the Lord, so long as he is both on earth and in heaven: and, because of the ungrateful of both promises, he calls even the very elements to witness, Hear O heaven, and give ear O earth.
Context of Tertullian’s Views
Tertullian’s chiliastic views were likely influenced by his proximity to the early Jewish-Christian tradition, which often emphasized the fulfillment of Old Testament promises in a tangible, earthly sense. His eschatology also reflects the challenges faced by Christians under Roman persecution, as the hope of Christ’s millennial reign offered consolation and a vision of ultimate vindication.
Relation to Later Theology
As Christian theology developed, millennial views like Tertullian’s became less dominant, particularly with the rise of allegorical interpretations championed by figures such as Augustine of Hippo. Augustine’s amillennialism, which interpreted the Millennium as symbolic of the current Church age, gradually became the dominant eschatological framework in Western Christianity.
In summary, Tertullian taught a chiliastic view of the Millennium, expecting a literal thousand-year reign of Christ on earth. His teachings reflect the early Christian hope for a tangible and victorious kingdom of God following Christ’s return. This belief, however, was later supplanted by more symbolic interpretations as the Church’s theology matured.
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