GENERAL INTRODUCTION
I
LIFE OF TERTULLIAN
QUINTUS SEPTIMIUS FLORENS TERTULLIANUS was born of heathen parentage at Karthage in the middle of the second century, and was educated as a lawyer and rhetorician in that "nursery of advocates."1 Some portion of his life was spent in Rome, and Eusebius' statement that he was intimately versed in Roman Law is amply justified by his writings, which bristle with legal phraseology, and often display the acuteness of a special pleader making the most of his brief.2
His conversion has been variously dated between 185 and 196. He was ordained presbyter, and was married but childless. His fervid African tempera- ment, not guiltless of impatience (which he bewails, de patientia, i), made him an enthusiastic and eloquent champion of whatever cause he took up. He wrote fluently both in Greek and Latin. The jealousy of the Roman clergy, probably provoked
1 nutricula causidicorum Africa, Juvenal, VII, 148.
2 Some modern writers are inclined to identify him with an otherwise unknown Tertullian who is mentioned in the index to the Pandects as the author of two works on Roman jurisprudence.
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GENERAL INTRODUCTION |
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by Tertullian's dislike and mistrust of their laxity of discipline, led him to embrace the stricter rule of the Montanists (c. 202-203), and finally to assail ordinary Churchmen as unspiritual (207). But he was never excommunicated, although his arrogant attacks upon the Church, coming from so gifted a teacher, became, as St. Vincent of Lerins tells us (Common. 18), a severe trial to the faithful, and as Hilary says (in Matth. 5), his later error natur- ally cast some discredit on the authority of his approved writings.
Tertullian lived to a great age (Jerome, de viris illustribus, 53), and his death may be placed about 230-240.
Happily the two treatises given in this little volume were written when Tertullian was still a loyal member of the Church : the De Testimonio Animae in 197, and the De Praescriptione Haereticorum in the following year.
II
THE KARTHAGINIAN SCHOOL OF APOLOGISTS
THE Puritan mind and spirit were never more effectively illustrated and expressed than by our North African author. He saw in the develop- ment of pagan thought and religion nothing but a pernicious falsification and obscuring of the Divine Light and Truth : in the pagan mysteries nothing but the devil's anticipation or imitation of the Christian Sacraments (Chap. XL.). The narrowness of view which regarded all pre- Christian endeavour as the result of the rival effort of God's opponent to enslave the human intellect,
and deter it from the knowledge of the Truth, is expressed in the statement that Athens and Jeru- salem, the Church and the Academy, had nothing in common (Chap. VII).
Far different was the comprehensive and sym- pathetic attitude of the Alexandrian Apologists, who delighted to trace in the history and philo- sophy of the past those yearnings after and approximations to the Truth which constituted in the history of mankind a preparation for Christi- anity. Against Tertullian's sharp antithesis between pagan thought and Christian revelation we may place the wise saying of Clement that "the true scribe brings all kinds of learning into the Gospel net," or Origen's teaching that it was "mete to take the spoils of the Aegyptians for the furniture of the Tabernacle." By the side of these early and almost contemporaneous opinions we may place the noble comment of the ecclesiastical historian Socrates on 1 Thess. v. 21: "What is good, wherever it may be, is the property of the Truth " (H. E. iii. 16).
Tertullian does not stand quite alone in his identification of the heathen gods with the daemons (de test. an. 2; Apol. 23). The idea was often present in the minds of the Apologists and others, and may be detected in Justin Martyr (Apol. i. 5), and later in Athanasius (de incarn. V. Dei, 30, 47). It is common in the Clementine writings and is the ground of St. Paul's warnings to the Corinthians.1 But his extraordinary views about the corporeality of the soul and the material nature of the resurrec- tion body are curiously indicative of a mind steeped in realism, and faint to respond to spiritual ideals.
1 1 Cor. x. 20 f.
To him incorporeal means non-existent, and hence the soul, nay, GOD Himself, must have some kind of body (de carne Christi,
11).
III
THE CREED OF THE NORTH AFRICAN CHURCH
IN Chap. XIII Tertullian sets out the Rule of Faith, which can easily be thrown into the form of the following familiar clauses. The words in italics are supplied from the Creed as given in de virg. vel. i, and adv. Prax. i.
We believe in One GOD Almighty, the Creator of the world,
And in His Son Jesus Christ,
Born of the Virgin Mary,
Suffered under Pontius Pilate,
Was crucified, dead and buried.
Rose again the third day from the dead,
Ascended into heaven,
Sitteth at the right hand of the Father,
Shall come with glory to judge the quick and the dead,
In the Holy Spirit,
The resurrection of the flesh,
Life eternal.
IV
TERTULLIAN'S STYLE AND LATINITY
THESE have been dealt with and illustrated so fully by Woodham, Kaye, Fuller (in D.C.B.),
Bonwetsch, and a host of more recent English, French and German editors, that I will permit myself only a few words as to my own translation. Tertullian's vocabulary is often archaic and more often forced, and his love of epigram and antithesis sometimes involves his style in harshness and obscurity. His sententious aphorisms are inimi- tably his own, and render him one of the most difficult writers to represent in a translation. Epigram, assonance, condensation, concentration are impossible to reproduce in any other language. Especially is his perilous use of irony conspicuous in these two treatises. St. Vincent of Lerins wrote of him that "almost every word was an aphorism, almost every sentence a victory." To which I am inclined to add, Non, nisi ex ipso Tertulliano, Tertullianum potes interpretari. The text I have used for the De Testimonio Animae is that printed by Oehler (Leipsic, 1853), and for the De Praescrip- tione Haereticorum that of the Oxford University Press (edited by myself, 1893).
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