Church History (Vol.1-3). J. H. Kurtz
(A.D. 222–235), seem to guarantee the earlier composition of the Chronicles. The author of the Κεστοί, too, by his quotation of Ps. xxxiv. 9 with the formula θεία ῥήματα, shows himself a Christian, and on the other hand, the author of the Chronicles says that at great cost he had made himself acquainted in Egypt with a celebrated secret book.
§ 31.9.
1 Methodius bishop of Olympus in Lycia, subsequently at Tyre, a man highly esteemed in his day, died as a martyr in A.D. 311. He was a decided opponent of the spiritualism prevailing in the school of Origen. His Συμπόσιον τῶν δέκα παρθένων is a dialogue between several virgins regarding the excellence of virginity written in eloquent and glowing language (transl. in Ante-Nicene Lib., Edin., 1870). Of his other works only outlines and fragments are preserved by Epiphanius and Photius. To these belong Περὶ αὐτεξουσίου καὶ ποθὲν κακά, a polemic against the Platonic-Gnostic doctrine of the eternity of matter as the ultimate ground and cause of sin, which are to be sought rather in the misuse of human freedom; the dialogues Περὶ ἀναστάσεως and Περὶ τῶν γεννητῶν, the former of which combats Origen’s doctrine of the resurrection, and the latter his doctrine of creation. His controversial treatise against Porphyry (§ 23, 3) has been completely lost.
2 The martyr Lucian of Samosata, born and brought up in Edessa, was presbyter of Antioch and co-founder of the theological school there that became so famous (§ 47, 1), where he, deposed by a Syrian Synod of A.D. 269, and persecuted by the Emperor Aurelian in A.D. 272, as supporter of bishop Paul of Samosata (§ 33, 8), maintained his position under the three following bishops (till A.D. 303) apart from the official church, and died a painful martyr’s death under the Emperor Maximinus in A.D. 312. That secession, however, was occasioned less perhaps through doctrinal and ecclesiastical, than through national and political, anti-Roman and Syrian sympathies with his heretical countrymen of Samosata. For though in the Arian controversy (§ 50, 1) Lucian undoubtedly appears as the father of that Trinitarian-Christological view first recognised and combated as heretical in his pupil Arius in A.D. 318, this was certainly essentially different from the doctrine of the Samosatian. About Lucian’s literary activity only the scantiest information has come down to us. His most famous work was his critical revision of the Text of the Old and New Testaments, which according to Jerome was officially sanctioned in the dioceses of the Patriarchs of Antioch and Constantinople, and thus probably lies at the basis of Theodoret’s and Chrysostom’s exegetical writings. Rufinus’ Latin translation of Eusebius’ Church History gives an extract from the “Apologetical Discourse” in which he seems to have openly confessed and vindicated his Christian faith before his heathen judge.
2. Church Fathers Writing in Latin.
§ 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