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tertullien : apologie

133. touchstone by which all the different opinions of succeedingteachers is to be proved. THAT THE GENTILES' HATRED TO THE CHRISTIANS IS NOTORIOUSLY Quis nisi Romanus Status? Consider this,1 0 you impartial judges, and go on with yourjustice, and while our soul is pouring out herself to God in thebehalf of the emperor, do you be letting out her blood. xi. There is a most bitter .sarcasm implied in these words, Hoc agite, that is," be intent upon your sacrifice, and wrack out the soul of a Christian while it ispraying to God for the life of the emperor; " wherein our author manifestlyalludes to the custom just now mentioned from Plutarch, that while the priestwas sacrificing, the crier or praeco went behind with these words, Hoc age, mindwhat you are about; for thus Plutarch tells us in Coriolano, Hence was Aerius accounted aheretic for meaning to innovate in so grand a point of discipline as the subordina- tion of bishops and presbyters. Can you say,then, that we must pay the same honours to his procurators andprefects and presidents, as to the emperor himself? son of Semele, the giver ofriches, etc. Tertullian's Apology for the Christians. Itaque non sine foro, non sine macello, non sine balneis, etc. And as we began, so we conclude all in prayer,and depart not like a parcel of heated bullies, for scouring thestreets and killing and ravishing the next we meet, but with thesame tenor of temperance and modesty we came, as men who havenot so properly been a-drinking as imbibing religion. That kind of treasury we have is not filled withany dishonourable sum, as the price of a purchased religion; everyone puts a little to the public stock, commonly once a month,2 orwhen he pleases, and only upon condition that he is both willingand able; for there is no compulsion upon any. Dicam plane Imperatorem Dominum. what, so many people to one lion ! Praesident probati quique Seniores, honorem istum non pretio sed testimonioadepti. BUT shall I tell you who the gentlemen be, if there be any in goodtruth, who make these heavy complaints of the unprofitableness of. Foederibus. apologie translation in French-Vietnamese dictionary. e9pta_ kai\ deka&th| tou~ Marti/on methllacen. This as- sembly of Christians therefore is deservedly ranked among unlawfulones, if it holds any resemblance with them ; and I will not say aword against condemning it, if any man will make good any onearticle against it which is charged upon other factions. Vid. Whoever has a mind to be more particularly acquainted 130         Tertullian's Apology for the Christians. Evang. that such lovely expressions of Christian charitycannot pass with some men without a censure; for look ye, saythey, how these Christians seem to love each other, when in theirhearts they hate each other to death ! not one of all these contemners ofdeath and cruelty in its several shapes have had their actionssullied with the imputation of despair and madness. All the primitive Fathers assert the same fact, with the sameassurance. Euseb. Vid. Orig. Quod vim maximam universo orbi imminentum, etc. For certainly it is a veryfine figure to see your houses upon holy days dressed up in thefashion of the stews. What! Secondly, ofcharging the primitive Fathers with Platonizing, a charge (as I have proved)they utterly deny, and on the contrary tax the philosophers with Christianizing,or stealing from the doctrine of Christ; which they wrested only to serve theirhypothesis, and without telling a word whence they had the notion ; and notonly the philosophers, but the heretics (says Tertullian) had got a trade ofblending philosophy and Christianity together. 10—. 39, p. 112, who by not seeing into the mystical meaning of theapostle's discourses, ran presently away with it as an apostolical tradition ; justperhaps as we find from the misunderstanding of our Saviour's words to St.Peter : " If I will that he tarry till I come, what is that to thee? Signif. 78          Reflect likewise upon the shortness of human punish- ment, which always ends with life; for this reason you see howlittle Epicurus valued any kind of torment, by laying down this forhis maxim of comfort, that a little pain is contemptible, and agreat one is not lasting. Thus thatgreat prelate. so again St. Jerome—Nisi, inquit, fuerit Romanum Imperium ante desolatum,et Antichristus praecessarit, Christus non veniet. What strongerevidence, what more sensible conviction, could the heathens have, than to seeand hear the gods they worshipped, howl and wail and fly, at the name ofChrist, and confess themselves to be all devils in the presence of theirworshippers? 1 Tertullian's Thus then he expresses his zealwith a justifiable primitive warmth, p. 17—"Whatever other cases allow of,certainly the defence of religion by arms is never to be admitted ; for the nature ofthe Christian religion is such that it excludes all carnal weapons from its defence.And when I consider how expressly Christ forbids His disciples to resist evil,Matt. Where is the philo- sopher who can so clearly demonstrate the true good as to fix the notion beyonddispute? L Apologetique de Tertullien: Apologie Du Christianisme (2e Edition) (Religion) by Tertullien. therefore you may be said to be nothing before you were in being, cap. This wasalways the way of heretics and designing men, set on foot, says our author, andcarried on by the agency of the spirits of darkness. They willsurely collect the whole stock of malicious power into one effort forthe defence of themselves and the kingdom of darkness. xi. Eccles. Hence that of Silius—. 19—Quid pulchriusest, quam vivere optatibus cunctis, et vota non sub Custode nuncupantibus ?" In the meantime, I cannot but take notice of the strange in- credulity of some men, who notwithstanding they are convinced ofthe excellency of our sect, which they are notoriously sensible ofby their conversation and dealings with us, yet they will not beconvinced that Christianity is of diviner original than mere humanphilosophy. ROMAN RELIGION. Oh, never-to-be-forgotten example of Athenianwisdom ! ; manifestatur veritas nostra,quod usu jam et de commercio innotuit, non utiq. Vid. It is all at most but human wisdom, andthat (as Tertullian says) is as subject to error as human power is to contempt,and both consequently subject to dispute. And it is this, that weare of opinion that the conflagration of the universe which is nowat hand, and is likely to flame out in the conclusion of this century,and to be such a horrid scene of misery, is retarded by this inter- position of the Roman prosperity;1 and therefore we desire not to, 1 It was the doctrine and example of their sufferingMaster which made them content to go this rugged way to heaven ; and 1cannot but think this extraordinary, supernatural patience, a mighty, strong, andmoving argument for the truth of Christianity, to see its professors in suchnumbers, and for some ages, so willingly comply with a religion which, asTertullian says, taught men they must choose rather to be killed than to kill.But because the measures of Christian obedience to the supreme powers are no- where better argued and more clearly stated both from Scripture and antiquity,and from these passages, than by the Right Reverend and learned Bishop of Sarumhimself in his four Conferences, printed at Glasgow in the year 1673, Irecommend the reader for fuller satisfaction on this head to those excellentdialogues. Thus, that judicious person inhis very laborious and very valuable History of Set Forms of Prayer, p. 243,which I had not the satisfaction to see till it was too late to add any improve- ments from him to my own remarks upon that passage, Sine monitore quia dePectore, and therefore I recommend the reader to his eighth chapter, p. 95,where he will find this phrase largely and substantially treated. Accordingly, philo- sophers affect truth only in appearance, and this affectation putsthem upon corrupting her, for the glorious vanity of a name; butChristians are heartily and violently set upon pure truth, andperform her commands sincerely, as men who have nothing to carefor here, but in order to their salvation hereafter; and thereforeChristians, both in respect of conscience and discipline, notwith- standing your comparison, are very different persons. with what loads of laurel did they signalize their gates on. Evang., where in the fifth chapter, lib. AUGUSTUS,1 the founder of the Roman Empire, would by no meansadmit of the style of Dominus, or lord, for this is the surname ofGod. But what if I do not frequent your festivals, I hope I may be aman, and have hands and feet for the public at that time as wellas any other. Besides, we have not a wordof complaint against the Christians from Tuscany or Campania, whenHeaven shot his flames upon Volsinium, and Vesuvius dischargedhis upon Pompeium. 102          But this also (says our author in the words following) was the habit of the stews ;and lib. taij gunaici\ pare/xein nekro_n lou&ein. and animated with one and the same hope. En su lugar, nuestro sistema considera aspectos como lo reciente que es la reseña y si el reseñador compró el artículo en Amazon. THAT THE CAUSES OF PUBLIC EVILS ARE MOST MALICIOUSLY lib. Tertullian's Apology for the Christians. TO CALL THE EMPEROR BY THE TITLE OF GOD. 1 The Holy Scriptures being confessedlyof divine authority, the most effectual way of doing mischief is not to descrythem, but to put a crown on their head and a reed in their hands, and to bow-before them, and cry, " Hail King of the Jews ! " between a disciple of Greece and of heaven ? Yet even this same philosopher after he had given such aninstance of his true wisdom in denying the divinity of your gods,yet notwithstanding this (such was the inconstancy of the man) he. But now if a Christianshall affirm that man shall be made man again after death, andCaius rise the very same Caius again, he is in danger of beingmobbed, and having all the sticks and stones in the street presentlyabout his ears. 134 pages. 7, Gen. xlvi. If Tiber overflows,1 I,calls Plato, to_n 9Ebrai/wn But you seem to be ignorant that the geniiare called demons, and from thence by a diminutive word demonia,that is, little devils. Ille etiam qua prisca Fides stat Regia, nobisAurea Tarpeia ponet Capitolia rupe. fwsi\ kai\ stefanw&masi, by illuminationsand coronets of flowers. kai\ qu~sai kai\ diaswzesqai. But the principals and abettors ofthis wicked conspiracy against Severus which are daily detected,and picked up as the gleanings after a vintage of rebellion.3 Blessme ! Vid. fwnh_, tou~to pra&tte, prose/xein keleu&ousa toij i9eroij, kai\ mhde\n From hence also it is that philosophy has beenproscribed some countries, as Thebes, Sparta, and Argos, for themonstrous issue she produced from the adulterous mixture ofdivine truths with human inventions; and no wonder, since (as Ihave said) these philosophers were men of glory only, and drivenon with the lust of eloquence. Alexandrian Chronic, Evan. But the meanest mechanic amongChristians apprehends God, and can answer the question, and canassign substantial reasons, and very sensibly explain himself uponall these disquisitions about the divine nature; though Platoaffirms it to be so difficult to find out the Creator of the universe,and when found, to express himself intelligibly upon that subject.But if you make a challenge between Christians and heathens, inpoint of morals, let us enter the lists, and begin with chastity; andin the trial of Socrates I read one article of the Athenians againsthim for sodomy; but a Christian keeps inviolably to one sexand one woman. 35, tells us that the Gentile philosophers, being. O exaltation of mind ! We could also make a terrible war upon you without arms, orfighting a stroke, by being so passively revengeful as only to leaveyou; for if such a numerous host of Christians should but retirefrom the empire into some remote region of the world, the loss ofso many men of all ranks and degrees would leave a hideous gap,and a shameful scar upon the government; and the very evacuationwould be abundant revenge. Besides, it was a custom, and taken noticeof by Plutarch, that while the priest was officiating, for another to go behindhim with this admonition, Hoc age quod agis, "Be sure to mind what you areabout;" and this perhaps might be the monitor. Vid. Free shipping for many products! Barrow, a truly moderate and good man, in his excellent discourse concern- ing the unity of the Church, says, " That all Christians are one by a specificalunity of discipline, resembling one another in ecclesiastical administrations,which are regulated by the indispensable sanctions and institutions of theirsovereign. mhde\ xreian a0sxoli/aj. cap. 1 Now this is an error (if it be one) whereinTertullian stands not alone, but in the good company of Papias Bishop ofHierapolis, Irrcneus Bishop of Lyons, Justin Martyr, Nepos, Apollinaris,Victorious, Lactantius, and Severus Gallus, with many others. For a Christian upon hisknees to his God is in a posture of defence against all the evilsyou can crowd upon him. I shall not here enter intothe necessary qualifications of a perfect rule of faith, and prove such qualificationsto be in Holy Scripture, but observe only, that supposing philosophers to be inthe right, yet all their reasonings were but the reasonings of mere men, andtherefore fallible. Shorten my thread of life, good Jove ! 91. Now thislast, whom Pliny calls the custos, or overseer, seems not unlikely to be themonitor alluded to by Tertullian. world ? Select. After all, had the Roman gods been the dispensers of king- doms, the ancient Jews had never risen to such an ascendant as toreign in defiance of all the common deities all the world over; towhich god of the Jews you yourself have offered sacrifices, and towhose temple you have presented gifts ; and which nation for a longtime you honoured with your alliance ; - and which, let me tell you,you had never reigned over had they not finally filled up themeasure of their sins with their sin against Jesus Christ. With what zeal did they preachtheir crucified Master before Sanhedrim and Senate, in the face of all the dis- couraging tortures witty malice could invent! This doctrine, I suppose, came from theschool of the Grecian Socrates, or the Roman Cato, those wisest ofsages, who accommodated their friends with their own wives, wiveswhich they espoused for the sake of children of their own begetting,as I imagine, and not of other folks. For if in anyplace truth appeared in its native simplicity without the disguise oftype or metaphor, worldly wisdom, instead of submitting her faith,blended the certainties of revelation with her own philosophicuncertainties; for having dipped in the Holy Scripture, and foundthere is no other God but one, they presently divided into variousspeculations about the divine nature, some asserting it to be incor- poreal, others corporeal, as the Platonics and Stoics; some com- posing him of atoms, and others of numbers, as Epicurus and. 99. to have been styled god; a flattery not only most fulsome, but of amost destructive influence to both parties. DISCOURSE WITH HIMSELF. We should see these wishes, I say, in theirhearts for Caesar's death, even in the moment that their mouths arefull of cry for Caesar's life, according to that of the poet:1. French language. Bishop Bilson, in his Christian Subject, with greatmodesty says, "This seems to be meant of the miraculous gift of prayer, whichdured in the Church unto his time." you were with the same ease: made something out of nothing. Nay, many of them not only snarl, but hark aloudagainst the emperors, and you bear it very contentedly; and notonly so, but give them statues and pensions instead of throwingthem to the beasts for so doing; and all this, no doubt, with greatreason, because they go by the name of philosophers, and notChristians,—a name2 which gives no disturbance to the demons,and how should it ? It is plain, in fact, from the sad state of darkness whichoverspread the world at the coining of our Saviour, that human reason unassistedwas not sufficient for the establishment of true moral righteousness, or to makeone entire and perfect system of the law of nature. Ciceron. I Sam.xxxi. But for us who are stark cold and dead to all the glories uponearth, what occasion can we have for caballings? TO THE PUBLIC. Phaleg. SPIonic font, free from here. They wereProbati Seniores, men of age, and publicly approved for their life and conversa- tion. Whence, if not from the booksof our sacred mysteries ? Andreally we cannot help it; for in good truth we are not able torelieve such a parcel of beggars, both of gods and men ; we thinkit very well if we can give to those that ask; and I will pass myword that if Jupiter will but hold out his hand, he shall fare as wellas any other beggar. Antrum Jovis in Creta visitur. 1 Democritus by puttingout his eyes, because he could not look upon a woman withinnocence, and was not easy within the bounds of chastity, suffici- ently published his incontinence by his cure; but a Christian can. de\ me/gaj h9gemw&n eu0 ou0ranw|~ O inconsiderate Apollo!was you bewitched thus to ungod yourself, by crying up such a onefor the wisest of men, who cried down the whole race of heathengods ? filo&sofon. Cels.lib. Vid. That which we render the multitude of No, is in the original Amon de No. viii. Observat. Did we evercome together to the ruin of any one person ? i.pp. No se ha podido añadir el producto a la lista de deseos. Fishers of men must converse withmultitudes, to spread their nets to greater advantage and for larger draughts;and we find by all the apologists that they caught as many by their examples,and preached as powerfully with their lives, as their sermons. CONCERNING THE MALICE AND PERVERSENESS OF THE JUDGES, IN However, if your templewardens have reason to complain against Christians, the public, Iam sure, has not, but on the contrary very great reason to thank usfor the customs we pay with the same conscience as we abstainfrom stealing. angels into Abraham's bosom, so they concluded that every righteous soul in the Apologie du Manteau 50 et martyr (l'an 252) 122 Avis à Scapula 30 CHAP. CONCERNING THE DISCIPLINE OF CHRISTIANS AND THEIR EMPLOYMENT AND WAYS OF LIVING. 97. say that we look upon ourselves under a necessity to honour theemperor as a person of God's election; so that I may verydeservedly say that we have much the greatest share in Caesar, asbeing made emperor by our God. We pray then without a monitor, because dePectore, from the heart; which may either signify that we repeat not our prayersaloud after the priest, as you do, but join with him in our soul; or else, that wecan say our prayers by heart, and so have no occasion for such a monitor, andthen de Pectore answers exactly to Arnob. thefoundress of Carthage bequeathed herself to the fire, to avoid asecond marriage; O monument of chastity ! yuxh~j u9po_ plh_qouj kai\\ ad Felicem—Quod ad ipsumvidemus divina Auctoritate descendere, uti Sacerdos plebe praesente sub omniumoculis deligatur, et dignus atque idoneus publico judicio et testimonio comprobetur.Agreeable to the practice of the apostles, who left it to the congregation as themost competent judges to choose fitting men, and then they ordained them tothe office of deacon by prayer and laying on of hands. Andis not the whole herd of condemned wretches which some publicbenefactors1 keep alive for the entertainment of the amphitheatre,are not they all of your religion? v. cap. Now then let me advise you to believe the devils when they speaktrue of themselves, you who are used to credit them in their lies;for no man is a fool to such a degree as to be at the pains of lyingto his disgrace, but only to his reputation ; and one is a thousandtimes apter to believe men when they confess to their disadvantagethan when they deny for interest. Romanos pro merito Religiositatis diligentissimae in tantum Sublimitatis elatos.That the Roman greatness war not owing to the Roman religion, Prudentiusproves at large, lib. Butwhat philosopher is compelled to sacrifice or swear by your gods,or to hang out a parcel of insignificant lights at noonday upon yourfestivals ? ii. ta_ dida&gmata oi9 meterxo&menoi ou0k ei1rgontai CONCERNING THE ODIOUS TITLE OF CHRISTIAN. spirits will do so much at the impulse of men, what will they notdo by their own impulse, and for their own interest ? And where is now the similitude between a philosopherand a Christian ? 111. stake down their lives for one another, when inwardly they could cutone another's throats ! ThusOvid, speaking of the ancient simplicity, says—. Aquarioli. And that this was the case seems very probable fromthat of Pliny, lib. Reflect upon yourself, O man ! Quis Poetarum, qui non omnino de Prophetarum fonte potaverit? aras. THAT THE HEATHEN POETS AND PHILOSOPHERS STOLE MANY OF THEIR NOTIONS FROM THE HOLY SCRIPTURES. since they are above all men living, andthe living surely are above the dead. ii.—"And now ye know whatwithholdeth, that he might be revealed in his time," etc. 10, p. 1011 which is still a further proof that the passage sine monitoreought not to be understood of extempore prayer. THAT THE CHRISTIAN DOCTRINE OUGHT NOT TO BE PERSECUTED,                       25 :"Behold, I will punish the multitude of No, and Pharaoh and Egypt with theirgods." This uponall occasions he shows to be the distinguishing character of Christians, this hetriumphs upon, and therefore concludes the period with non-resistance like anorator who gradually rises higher and higher, and clinches all with that he thinksmost likely to leave the deepest impression. 2 L'Apologétique: Apologie du christianisme écrite en l'an 197 après J.-C. (French Edition) eBook: Tertullien, Waltzing, Jean-Pierre: Amazon.es: Tienda Kindle So far was this martyr from thinking thatexcommunication was little more than the loss of a grace-cup, or the Churchministers refusing him that bread and wine which was not bought with his, butother men's money. And arc not these matters of fact, not of reason, whereinChristians and heathens could not be imposed upon ? Apology for the Christians. Lactantius is not a little severe with Cicero upon thisvery score, for thus he delivers himself in his second book de Origine Erroris,sec. 15, p. 131. CONCERNING THE GOD OF CHRISTIANS BY WHOM KINGS REIGN,                 Corpus sumus de conscientia Religionis, et Disciplinae Unitate. v. Epigr. CONCERNING THE BIRTH AND CRUCIFIXION OF JESUS CHRIST. are met together, and regulated with so much discipline and order,such a meeting, I say, is not to be called factious, but as orderlyan assembly as any of your courts. Be pleased now, if you Omnia indiscreta sunt apud nos, etc. For ancientuncultivated Rome1 is ancienter than many of your gods. THE antiquity1 of the divine writings which I have alreadyestablished would be a proper topic to insist upon here, in orderto convince you that those writings have been the treasury of allsucceeding wisdom; and this topic I would pursue at large, was itnot for fear of swelling this Apology to a volume. 37—"And it came to pass in those days,that she (Tabitha) was sick and died; whom when they had washed, theylaid her in an upper chamber.". But then it is tobe remembered that this was an opinion they laid no stress upon, for JustinMartyr confesses, and without any censure, that there were many sincere anddevout Christians who did not hold it, and many others also of the same mindwith himself, and so leaves it as a matter indifferent. So that Christianity and philosophy differ just as much as heavenand earth, as a name that can do everything, and a mere empty title. Vid. Now what is to be done with a man who knows himself in anerror, and yet knowingly dashes upon a rock, that the people may do so too ?who pulls out his own eyes to secure others in darkness; who neither deserveswell of those he permits to wander, nor of himself, whom he associates withpractices he condemns; who makes no use of his wisdom for the regulation ofhis life, but wilfully entangles himself to ensnare others, whom as the wiserperson he was obliged to rescue from error. 306, 307, 369. 5 ; 2 Kings xxiii. The overflow- ing of Tibet was looked upon as an ill omen, as we see by that of Horace. Accordingly, if they found any- thing in our divine digests1 which hit their fancies, or might serve. 109. forewarning us what we are to expect, or by bringing to our mindsthe predictions already fulfilled. A FURTHER ACCOUNT OF CHRISTIAN LOYALTY, AND THEIR REFUSING TO CALL THE EMPEROR BY THE TITLE OF GOD. of discipline constituted by divine appointment. cap. For what business has a man to be socurious about Caesar's life, who has no design against it, or expecta- tions from it? 59. But after all,supposing these hymns to have been extempore, yet it is granted on all handsthat the season of miracles and inspiration was not over in Tertullian's time, andtherefore it is great contempt of authority and presumption in them to pray thesame way, till they can prove they have the same gifts, especially since theyfind all such effusions censured and forbid by the Council of Laodicea alreadycited. Nicetes lookup Polycarp into their coach, they attempted to persuade him off of his resolu- tion to suffer, in this form of Vid. Traduction littérale par J.P. Waltzing (1914) FOOLISH FANCY. Was it not for fear of swelling this tract beyondthe bounds of an Apology, Tertullian says, he would enter into a particular proofof the antiquity of the Holy Scriptures. [Hebrew],brass and a dragon. [Hebrew] signifies both a bull and a wall, and because it is not conceivable perhaps how a mere soul should Valer. He was the god who took care of oaths, hence that of Plautus inAsinar, Per Divum Fidium quaeris. a0melh&sate. 8—. Now he could not deliver in these particulars as a proofof the Christian loyalty, unless they prayed constantly for these things, and thatmust be by a constant settled form ; for extempore prayer is as uncertain as thewind, and could have been no evidence in this or any other case. Butyou had best see to it whether this does not concur to the makingup of another article of irreligion against you—namely, to deprivemen of the liberty of worshipping after their own way, and to inter- dict them the option of their deity; so that I must not worship thegod I would, but am forced to worship the god I would not; andyet it is agreed upon on all hands, that forced or unwilling servicesare not grateful either to God or man; and for this reason even theEgyptians are tolerated in their superstition, which is the veryvanity of vanities : they are permitted to make gods of birds andbeasts, and to make it capital to be the death of any of these kindsof deities. Itis true, indeed, we are not against suffering, when the Captain of oursalvation calls us forth to suffer: but let me tell you, it is with us inour Christian warfare as it is with you in yours, we choose to suffer asyou choose to fight;1 but no man chooses fighting for fighting sake,because he cannot engage without fear and hazard of life. ———Huc undique Troia Gaza, These Christian meetings, ubi congregabantur oraturi,et verbi divini interpretationem accepturi, ac sacras Syntaxes, habituri, theycalled Conventicula. Tertullian's Apology for the Christians. Themob, I say, who acted with the furies of a Bacchanal spare noteven a dead Christian, but tear him from the quiet of a tomb, thesacred refuge of death, and mangle the body, hideously deformedalready, and rotting to pieces ; and in this rueful condition dragit about the streets. For though your superstitious. Why are not theywho are of the like profession with us put upon the same officeswith us, and which we for refusing run the risk of our lives ? The loutra_ panu&stata (as Electra in Euripides calls it), extreme washings, or wash- ing the dead bodies, was counted so necessary a thing, that towards the conclusionof Plato's Phado, sec. pure void, and animated it with that spirit which is the universal And all the lucid interval theyhave for this devilish enjoyment is but until the day of judgment."

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