IV.

Apologetic

The arrangement I have adopted in editing these Edinburgh Translations of Tertullian is a practical one. It will be found logical and helpful to the student, who is referred to the Prefatory pages of this volume for an Elucidation of the difficulties, with which any arrangement of these treatises is encumbered. For, first, an attempt to place them in chronological order is out of the question;^[154] and, second, all efforts to separate precisely the Orthodox from the Montanistic or Montanist works of our author have hitherto defied the acumen of critics. It would be mere empiricism for me to attempt an original classification in the face of questions which even experts have been unable to determine.

If we bear in mind, however, a few guiding facts, we shall see that difficulties are less than might appear, assuming our object to be a practical one. (1.) Only four of these essays were written against Orthodoxy; (2.) five more are reckoned as wholly uncertain, which amounts to saying that they are not positively heretical. (3.) Again, five are colourless, as to Montanism, and hence should be reputed Orthodox. (4.) Of others, written after the influences of Montanism had, more or less, tainted his doctrine, the whole are yet valuable and some are noble defences of the Catholic Faith. (5.) Finally eight or ten of his treatises were written while he was a Catholic, and are precious contributions to the testimony of the Primitive Church.

From these facts, we may readily conclude that the mass of Tertullian’s writings is Orthodox. Some of them are to be read with caution; others, again, must be rejected for their heresy; but yet all are most instructive historically, and as defining even by errors “the faith once delivered to the Saints.” I propose to note those which require caution as we pass them in review. Those written against the Church are classed by themselves, at the end of the list, and all the rest may be read with confidence. A most interesting inquiry arises in connection with the quotations from Scripture to be found in our author. Did a Latin version exist in his day, or does he translate from the Greek of the New Testament and the LXX? A paradoxical writer (Semler) contends that Tertullian “never used a Greek ms.” (see Kaye, p. 106.) But Tertullian’s rugged Latin betrays everywhere his familiarity with Greek idioms and forms of thought. He wrote, also, in Greek, and there is no reason to doubt that he knew the Greek Scriptures primarily, if he knew any Greek whatever. Possibly we owe to Tertullian the primordia of the Old African Latin Versions, some of which seem to have contained the disputed text 1 John v. 7; of which more when we come to the Praxeas. For the present in the absence of definite evidence we must infer that Tertullian usually translated from the LXX, and from the originals of the New Testament. But Mosheim thinks the progress of the Gospel in the West was now facilitated by the existence of Latin Versions. Observe, also, Kaye’s important note, p. 293, and his reference to Lardner, Cred. xxvii. 19.

II.

(Address to Magistrates, cap. i., p. 17.)

The Apology comes first in order, on logical grounds. It is classed with our author’s orthodox works by Neander, and pronounced colourless by Kaye. It is the noblest of his <page 57>productions in its purpose and spirit, and it falls in with the Primitive System of Apologetics. I have placed next in order to it several treatises, mostly unblemished, which are of the same character; which defend the cause of Christians against Paganism, against Gentile Philosophy, and against Judaism; closing this portion by the two books Ad Nationes, which may be regarded as a recapitulation of the author’s arguments, especially those to be found in the Apology. In these successive works, as compared with those of Justin Martyr, we obtain a fair view of the progressive relations of the Church with the Roman Empire and with divers antagonistic systems in the East and West.

III.

(History of Christians, cap. ii., p. 18.)

The following Chronological outline borrowed from the Benedictines and from Bishop Kaye, will prove serviceable here.^[155]

Tertullian born (circa) a.d. 150.

Tertullian converted (surmise) 185.

Tertullian married (say) 186.

Tertullian ordained presbyter (circa) 192.

Tertullian lapsed (circa) 200.

Tertullian deceased (extreme surmise) 240.

The Imperial history of his period may be thus arranged:

Birth of Caracalla a.d. 188.

Birth of Geta 189.

Reign of Severus 193.

Defeat of Niger 195.

Caracalla made a Cæsar 196.

Capture of Byzantium 196.

Defeat of Albinus 197.

Geta made a Cæsar 198.

Caracalla called Augustus 198.

Caracalla associated in the Empire 198.

War against the Parthians 198.

Severus returns from the war 203.

Celebration of the Secular Games 204.

Plautianus put to death (circa) 205.

Geta called Augustus 208.

War in Britain 208.

Wall of Severus 210.

Death of Severus 211.

IV.

(Tiberius, capp. v. and xxiv., pp. 22 and 35.)

A fair examination of what has been said on this subject, pro and con, may be found in Kaye’s Tertullian,^[156] pp. 102–105. In his abundant candour this author leans to the doubters, but in stating the case he seems to me to fortify the position of Lardner and Mosheim. What the brutal Tiberius may have thought or done with respect to Pilate’s report concerning the holy victim of his judicial injustice is of little importance to the believer. Nevertheless, as matter of history it deserves attention. Great stress is to be placed on the fact that Tertullian was probably a jurisconsult, familiar with the Roman archives, and influenced by <page 58>them in his own acceptance of Divine Truth. It is not supposable that such a man would have hazarded his bold appeal to the records, in remonstrating with the Senate and in the very faces of the Emperor and his colleagues, had he not known that the evidence was irrefragable.

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Contents

Elucidations.

I.

II.

III.

IV.