The soul is not superior to the body

Our present subject concerns the soul, and the point is to prevent the insidious ascription of a superiority to the intellect or understanding. Now, although the objects which are touched by the intellect are of a higher nature, since they are spiritual, than those which are embraced by the senses, since these are corporeal, it will still be only a superiority in the objects—as of lofty ones contrasted with humble—not in the faculties of the intellect against the senses. For how can the intellect be superior to the senses, when it is these which educate it for the discovery of various truths?

…Two conclusions therefore follow from what we have said: (1) That the intellect is not to be preferred above the senses, on the (supposed) ground that the agent through which a thing exists is inferior to the thing itself; and (2) that the intellect must not be separated from the senses, since the instrument by which a thing’s existence is sustained is associated with the thing itself.

Tertullian
A Treatise on the Soul
Chapter XVIII

God addresses the soul of man to turn it toward him

In short, philosophers themselves, and medical men, even when it is their purpose to discourse about the mind, do in every instance inscribe on their title-page and table of contents, “De Anima” (“A treatise on the soul”).  And that you may also have God’s voucher on the subject, it is the soul which He addresses; it is the soul which He exhorts and counsels, to turn the mind and intellect to Him. It is the soul which Christ came to save; it is the soul which He threatens to destroy in hell; it is the soul (or life) which He forbids being made too much of; it is His soul, too (or life), which the good Shepherd Himself lays down for His sheep. It is to the soul, therefore, that you ascribe the supremacy; in it also you possess that union of substance, of which you perceive the mind to be the instrument, not the ruling power.

Tertullian
A Treatise on the Soul
Chapter XIII

The soul, or nous, is a faculty which possesses knowledge

In like manner the mind also, or animus, which the Greeks designate ΝΟΥΣ, is taken by us in no other sense than as indicating that faculty or apparatus which is inherent and implanted in the soul, and naturally proper to it, whereby it acts, whereby it acquires knowledge, and by the possession of which it is capable of a spontaneity of motion within itself, and of thus appearing to be impelled by the mind, as if it were another substance, as is maintained by those who determine the soul to be the moving principle of the universe—the god of Socrates, Valentinus’ “only-begotten” of his father Bythus, and his mother Sige.

…We, however, affirm that the mind coalesces with the soul,—not indeed as being distinct from it in substance, but as being its natural function and agent.

Tertullian
A Treatise on the Soul
Chapter XII

The soul awaits the last judgement after death. Christ preached to the souls in Hades.

But what is that which is removed to Hades after the separation of the body; which is there detained; which is reserved until the day of judgment; to which Christ also, on dying, descended? I imagine it is the souls of the patriarchs.

Tertullian
A Treatise on the Soul
Chapter VII

Christians do not believe in a preexistent or eternal soul

After settling the origin of the soul, its condition or state comes up next.  For when we acknowledge that the soul originates in the breath of God, it follows that we attribute a beginning to it.  This Plato, indeed, refuses to assign to it, for he will have the soul to be unborn and unmade. We, however, from the very fact of its having had a beginning, as well as from the nature thereof, teach that it had both birth and creation.

Tertullian
A Treatise on the Soul
Chapter IV

Tertullian claims that belief in the soul must have come from the Jewish scriptures first

But, clearly, since the Scriptures of God, whether belonging to Christians or to Jews, into whose olive tree we have been grafted—are much more ancient than any secular literature, (or, let us only say, are of a somewhat earlier date, as we have shown in its proper place when proving their trustworthiness); if the soul have taken these utterances from writings at all, we must believe it has taken them from ours, and not from yours, its instruction coming more naturally from the earlier than the later works.

Tertullian
The Soul’s Testimony
Chapter V

People continue to exist as disembodied souls after death and before the resurrection

Even now, as the matter refers to thy opinion on a point the more closely belonging to thee, in so far as it bears on thy personal well-being, we maintain that after life has passed away thou still remainest in existence, and lookest forward to a day of judgment, and according to thy deserts art assigned to misery or bliss, in either way of it for ever; that, to be capable of this, thy former substance must needs return to thee, the matter and the memory of the very same human being: for neither good nor evil couldst thou feel if thou wert not endowed again with that sensitive bodily organization, and there would be no grounds for judgment without the presentation of the very person to whom the sufferings of judgment were due. That

Tertullian
The Soul’s Testimony
Chapter IV

Mary descended from David

And that the virgin of whom it behoved Christ to be born (as we have above mentioned) must derive her lineage of the seed of David, the prophet in subsequent passages evidently asserts. “And there shall be born,” he says, “a rod from the root of Jesse”—which rod is Mary—“and a flower shall ascend from his root: and there shall rest upon him the Spirit of God, the spirit of wisdom and understanding, the spirit of discernment and piety, the spirit of counsel and truth; the spirit of God’s fear shall fill Him.”

Tertullian
Against the Jews
Chapter IX

Christ is the seal of all prophecy and vision — nothing new is to come

And (then) “righteousness eternal” was manifested, and “an Holy One of holy ones was anointed”—that is, Christ—and “sealed was vision and prophet,” and “sins” were remitted, which, through faith in the name of Christ, are washed away for all who believe on Him. But what does he mean by saying that “vision and prophecy are sealed?” That all prophets ever announced of Him that He was to come and had to suffer. Therefore, since the prophecy was fulfilled through His advent, for that reason he said that “vision and prophecy were sealed;” inasmuch as He is the signet of all prophets, fulfilling all things which in days bygone they had announced of Him. For after the advent of Christ and His passion there is no longer “vision or prophet” to announce Him as to come. In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event “sealed is vision and prophecy,” that is, confirmed.  And justly does the evangelist write, “The law and the prophets (were) until John” the Baptist. For, on Christ’s being baptized, that is, on His sanctifying the waters in His own baptism, all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent “seals visions and prophecy.”

Tertullian
Against the Jews
Chapter VIII

Christ’s name is everywhere worshipped as God and Lord

But Christ’s Name is extending everywhere, believed everywhere, worshipped by all the above-enumerated nations, reigning everywhere, adored everywhere, conferred equally everywhere upon all. No king, with Him, finds greater favour, no barbarian lesser joy; no dignities or pedigrees enjoy distinctions of merit; to all He is equal, to all King, to all Judge, to all “God and Lord.” Nor would you hesitate to believe what we asseverate, since you see it taking place.

Tertullian
Against the Jews
Chapter VII