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§ 31.10. The Church Teachers of North Africa.—Quintus Septimius Florens Tertullianus [Tertullian] was the son of a heathen centurion of Carthage, distinguished as an advocate and rhetorician, converted somewhat late in life, about A.D. 190, and, after a long residence in Rome, made presbyter at Carthage in A.D. 220. He was of a fiery and energetic character, in his writings as well as in his life pre-eminently a man of force, with burning enthusiasm for the truth of the gospel, unsparingly rigorous toward himself and others. His “Punic style” is terse, pictorial and rhetorical, his thoughts are original, brilliant and profound, his eloquence transporting, his dialectic clear and convincing, his polemic crushing, enlivened with sharp wit and biting sarcasm. He shows himself the thoroughly accomplished jurist in his use of legal terminology and also in the acuteness of his deductions and demonstrations. Fanatically opposed to heathen philosophy, though himself trained in the knowledge of it, a zealous opponent of Gnosticism, in favour of strict asceticism and hostile to every form of worldliness, he finally attached himself, about A.D. 220, to the party of the Montanists (§ 40, 3). Here he found the form of religion in which his whole manner of thought and feeling, the energy of his will, the warmth of his emotions, his strong and forceful imagination, his inclination to rigorous asceticism, his love of bald realism, could be developed in all power and fulness, without let or hindrance. If amid all his enthusiasm for Montanism he kept clear of many of its absurdities, he had for this to thank his own strong common sense, and also, much as he affected to despise it, his early scientific training. He at first wrote his compositions in Greek, but afterwards exclusively in Latin, into which he also translated the most important of his earlier writings. He is perhaps not the first who treated of the Christian truth in this language (§ 31, 12a), but he has been rightly recognised as the actual creator of ecclesiastical Latin. His writings may be divided into three groups.

1 Apologetical and Controversial Treatises against Jews and Pagans, which belong to his pre-Montanist period. The most important and instructive of these is the Apologeticus adv. Gentes, addressed to the Roman governor. A reproduction of this work intended for the general public, less learned, but more vigorous, scathing and uncompromising, is the treatise in two books entitled Ad Nationes. In the work Ad Scapulam, who as Proconsul of Africa under Septimius Severus had persecuted the Christians with unsparing cruelty, he calls him to account for this with all earnestness and plainness of speech. In the book, De testimonio animæ he carries out more fully the thought already expressed in the Apologeticus c. 17 of the Anima humana naturaliter christiana, and proves in an ingenious manner that Christianity alone meets the religious needs of humanity. The book Adv. Judæos had its origin ostensibly in a public disputation with the Jews, in which the interruptions of his audience interferes with the flow of his discourse.

2 Controversial Treatises against the Heretics. In the tract De præscriptione hæreticorum he proves that the Catholic church, because in prescriptive possession of the field since the time of the Apostles, is entitled on the legal ground of præscriptio to be relieved of the task of advancing proof of her claims, while the heretics on the other hand are bound to establish their pretensions. A heresiological appendix to this book has been erroneously attributed to Tertullian (see § 31, 3). He combats the Gnostics in the writings: De baptismo (against the Gnostic rejection of water baptism); Adv. Hermogenem; Adv. Valentinianos; De anima (an Anti-Gnostic treatise, which maintains the creatureliness, yea, the materiality of the soul, traces its origin to sexual intercourse, and its mortality to Adam’s sin); De carne Christi (Anti-Docetic): De resurrectione carnis Scorpiace (an antidote to the scorpion-poison of the Gnostic heresy); finally, the five books, Adv. Marcionem. The book Adv. Praxeam is directed against the Patripassians (§ 33, 4). In this work his realism reaches its climax at c. 7 in the statement: “Quis enim negabit, Deum corpus esse, etsi Deus spiritus est? Spiritus enim corpus sui generis in sua effigie,”—where, however, he is careful to state that with him corpus and substantia are identical ideas, so that he can also say in c. 10 de carne Christi: “Omne quod est, corpus est sui generis. Nihil est incorporate nisi quod non est.”

3 Practical and Ascetical Treatises. His pre-Montanist writings are characterized by moderation as compared with the fanatical rigorism and scornful bitterness against the Psychical, i.e. the Catholics, displayed in those of the Montanist period. To the former class belong: De oratione (exposition of the Lord’s Prayer); De baptismo (necessity of water baptism, disapproval of infant baptism); De pœnitentia; De idolatria; Ad Martyres; De spectaculis; De cultu feminarum (against feminine love of dress); De patientia; Ad uxorem (a sort of testament for his wife, with the exhortation after his death not to marry again, but at least in no case to marry an unbeliever). To the Montanist period belong: De virginibus velandis; De corona militis (defending a Christian soldier who suffered imprisonment for refusing to wear the soldier’s crown); De fuga in persecutione (which with fanatical decision is declared to be a renunciation of Christianity); De exhortatione castitatis and De monogamia (both against second marriages which are treated as fornication and adultery); De pudicitia (recalling his milder opinion given in his earlier treatise De pœnitentia, that every mortal sin is left to the judgment of God, with the possibility of reconciliation); De jejuniis adv. Psychicos (vindication of the fasting discipline of the Montanists, § 40, 4); De pallio (an essay full of wit and humour in answer to the taunts of his fellow-citizens about his throwing off the toga and donning the philosopher’s mantle, i.e. the Pallium, which even the Ascetics might wear).78

§ 31.11. Thascius Cæcilius Cyprianus [Cyprian], descended from a celebrated pagan family in Carthage, was at first a teacher of rhetoric, then, after his conversion in A.D. 245, a presbyter and from A.D. 248 bishop in his native city. During the Decian persecution the hatred of the heathen mob expressed itself in the cry Cyprianum ad leonem; but he withdrew himself for a time in flight into the desert in A.D. 250, from whence he guided the affairs of the church by his Epistles, and returned in the following year when respite had been given. The disturbances that had meanwhile arisen afforded him abundant opportunity for the exercise of that wisdom and gentleness which characterized him, and the earnestness, energy and moderation of his nature, as well as his Christian tact and prudence all stood him in good stead in dealing, on the one hand, with the fallen who sought restoration, and on the other, the rigorous schismatics who opposed them (§ 41, 2). When persecution again broke out under Valerian in A.D. 257 he was banished to the desert Curubis, and when he returned to his oppressed people in A.D. 258, he was beheaded. His epoch-making significance lies not so much in his theological productions as in his energetic and successful struggle for the unity of the church as represented by the monarchical position of the episcopate, and in his making salvation absolutely dependent upon submission to episcopal authority, as well as in the powerful impetus given by him to the tendency to view ecclesiastical piety as an opus operatum (§ 39). As a theologian and writer he mainly attaches himself to the giant Tertullian, whose thoughts he reproduces in his works, with the excision, however, of their Montanist extravagances. Jerome relates that no day passed in which he did not call to his amanuensis: Da magistrum! In originality, profundity, force and fulness of thought, as well as in speculative and dialectic gifts, he stands indeed far below Tertullian, but in lucidity and easy flow of language and pleasant exposition he far surpasses him. His eighty-one Epistles are of supreme importance for the Ch. Hist. of his times, and next to them in value is the treatise “De unitate ecclesiæ” (§ 34, 7). His Liber ad Donatum s. de gratia Dei, the first writing produced after his conversion, contains treatises on the leadings of God’s grace and the blessedness of the Christian life as contrasted with the blackness of the life of the pagan world. The Apologetical writings De idolorum vanitate and Testimonia adv. Judæos, II. iii., have no claims to independence and originality. This applies also more or less to his ascetical tracts: De habitu virginum, De mortalitate, De exhortatione martyrii, De lapsis, De oratione dominica, De bono patientiæ, De zelo et livore, etc. His work De opere et eleemosynis specially contributed to the spread of the doctrine of the merit of works.79

§ 31.12. Various Ecclesiastical Writers using the Latin Tongue.

1 The Roman attorney Minucius Felix, probably of Cirta in Africa, wrote under the title of Octavius a brilliant Apology, expressed in a fine Latin diction, in the form of a conversation between his two friends the Christian Octavius and the heathen Cæcilius, which resulted in the conversion of the latter. It is matter of dispute whether it was composed before or after Tertullian’s Apologeticus, and to which of the two the origin of thoughts and expressions common to both is to be assigned. Recently Ebert has maintained the opinion that Minucius is the older, and this view has obtained many adherents; whereas the contrary theory of Schultze has reached its climax in assigning the composition of the Octavius to A.D. 300–303, so that he is obliged to ascribe the Octavius as well as the Apologeticus to a compiler of the fourth or fifth century, plagiarizing from Cyprian’s treatise De idolorum vanitate!

2 Commodianus [Commodus], born at Gaza, was won to Christianity by reading holy scripture, and wrote about A.D. 250 his Instructiones adv. Gentium Deos, consisting of eighty acrostic poems in rhyming hexameters and scarcely intelligible, barbarous Latin. His Carmen apologeticum adv. Jud. et Gent. was first published in 1852.

3 The writings of his contemporary the schismatical Novatian of Rome (§ 41, 3) show him to have been a man of no ordinary dogmatical and exegetical ability. His Liber de Trinitate s. de Regula fidei is directed in a subordinationist sense against the Monarchians (§ 33). The Epistola de cibis Judaici repudiates any obligation on the part of Christians to observe the Old Testament laws about food; and the Epistola Cleri Romani advocates milder measures in the penitential discipline.

4 Arnobius was born at Sicca in Africa, where he was engaged as a teacher of eloquence about A.D. 300. For a long time he was hostilely inclined toward Christianity, but underwent a change of mind by means of a vision in a dream. The bishop distrusted him and had misgivings about admitting him to baptism, but he convinced him of the honesty of his intentions by composing the seven books of Disputationes adv. Gentes. This treatise betrays everywhere defective understanding of the Christian truth; but he is more successful in combating the old religion than in defending the new.

5 The bishop Victorinus of Pettau (Petavium in Styria), who died a martyr during the Diocletian persecution in A.D. 303, wrote commentaries on the Old and New Testament books that are no longer extant. Only a fragment De fabrica mundi on Gen. i. and Scholia on the Apocalypse have been preserved.

6 Lucius Cœlius Firmianus Lactantius († about A.D. 330), probably of Italian descent, but a pupil of Arnobius in Africa, was appointed by Diocletian teacher of Latin eloquence at Nicomedia. At that place about A.D. 301 he was converted to Christianity and resigned his office on the outbreak of the persecution. Constantine the Great subsequently committed to him the education of his son Crispus, who, at his father’s command, was executed in A.D. 326. From his writings he seems to have been amiable and unassuming, a man of wide reading, liberal culture and a warm heart. The purity of his Latin style and the eloquence of his composition, in which he excels all the Church Fathers, has won for him the honourable name of the Christian Cicero. We often miss in his writings grip, depth and acuteness of thinking; especially in their theological sections we meet with many imperfections and mistakes. He was not only carried away by a fanatical chiliasm, but adopted also many opinions of a Manichæan sort. The Institutiones divinæ in seven bks., a complete exposition and defence of the Christian faith, is his principal work. The Epitome div. inst. is an abstract of the larger works prepared by himself with the addition of many new thoughts. His book De mortibus persecutorum (Engl. trans. by Dr. Burnett, “Relation of the Death of the Primitive Persecutors.” Amsterdam, 1687), contains a rhetorically coloured description of the earlier persecutions as well as of those witnessed by himself during his residence in Nicomedia. It is of great importance for the history of the period but must be carefully sifted owing to its strongly partisan character. Not only the joy of the martyrs but also the proof of a divine Nemesis in the lives of the persecutors are regarded as demonstrating the truth of Christianity. The tract De ira Dei seeks to prove the failure of Greek philosophy to combine the ideas of justice and goodness in its conception of God. The book De opificio Dei proves from the wonderful structure of the human body the wisdom of divine providence. Jerome praises him as a poet; but of the poems ascribed to him only one on the bird phœnix, which, as it rises into life out of its own ashes is regarded as a symbol of immortality and the resurrection, can lay any claim to authenticity.