Quite
some years ago I read with a friend of mine writings by Tertullian. She was
working on het PhD on church history and needed help with Latin. I duly
translated and annotated some texts and one of these is Ad Martyres, of which I give chapter 1. Tertullian (Quintus
Septimius Florens Tertullianus 160-225) was a Christian writer living at
Carthage. He was the first who wrote
about theological issues in Latin in any quantity and much ecclesiastical Latin
is coined by him.
His
treatises give a fascinating insight into North African Christianity and the 31
surviving texts are not only important for historians of theology but also for
historians of the later Roman Empire as they give glimpses of daily life and
customs of an area not well attested in literature around 200. Tertullian was a polemic writer,
warning strongly against Christian maidens walking unveiled (De virginis velandis), using makeup (De cultu feminarum) and against public
shows and performances (De spectaculis). He must have had a
difficult and irascible character – not uncommon amongst theologians (and not
only ancient) - and turned away from mainstream Christianity to the sect of the
Montanists, Pentecostals avant la lettre,
who did not recognize the authority of priests and bishops and allowed women to
preach. One reason could be that Tertullian was probably a layman himself and
maybe he found is superior intellect colliding with people in power, but less
gifted. However, this is speculation on my part.
His Ad Martyres is a consolation for
Christians taken into custody during the persecution under Severus around 202. He
uses the word martyr for those who
had to testify their faith and not justfor those already martyred. It is a
short treatise consisting of 4 chapters and apart from spiritual consolation it
is also a warning against dissent amongst those facing martyrdom: in the face
of a certain death some were willing to give up their faith.
The
first chapter is not that loaded with theological language and quotes from
Scripture. What makes this chapter interesting is the mentality it reflects:
vivid imaginary of the Devil and reverence for martyrs. This is especially
clear in the last sentence, in which the martyrs are assigned the power to
forgive those Christians who have elapsed from their faith and now repent that.
In mainstream Christianity only priests and bishops could do that, but in more
sectarian circles and doubtlessly too in the vision of many common Christians,
martyrs to be stood nearer to God than the clergy and had therefor special
powers. The tombs of martyrs, especially in North Africa, became holy sites and
had special powers. The nearer one was buried to those graves, the closer to
God and the more chance for a place in heaven. More magical thinking than firm
belief!
Tertulliani
ad martyres. c.1
I. [1]
Inter carnis alimenta, benedicti martyres designati, quae vobis et domina mater
ecclesia de uberibus suis et singuli fratres de opibus suis propriis in
carcerem subministrant, capite aliquid et a nobis quod faciat ad spiritum
quoque educandum. Carnem enim saginari et spiritum esurire non prodest. Immo,
si quod infirmum est curatur, aeque quod infirmius est neglegi non debet
designati: martyrs were seen as chosen by God.
domina mater ecclesia: the first time the church is
described as `mother’.
caro: Tertullian contrasts caro
and spiritus. The flesh, being part
of this world is negatively valued.
singuli fratres: Prisoners had to be sustained by their family
and friends and Christians who were rich enough supported those in prison.
sagino: to fatten
esurio: to be hungry
infirmius: the spirit is weaker than the flesh and
Tertullian knew very well that at least some would in the face of death give up their faith.
[2] Nec
tantus ego sum, ut vos alloquar; verumtamen et gladiatores perfectissimos non
tantum magistri et praepositi sui, sed etiam idiotae et supervacui quique
adhortantur de longinquo, ut saepe de ipso populo dictata suggesta profuerint.
praepositus: leader
idiotae et supervacui: common and worthless people
de longinquo: from a distance (The whole passage gives a
good picture of what was happening at a
gladiator contest: people shouting to their favourite gladiator.)
[3]
Inprimis ergo, benedicti, «nolite contristare Spiritum sanctum», qui vobiscum
introiit carcerem. Si enim non vobiscum nunc introisset, nec vos illic hodie
fuissetis. Et ideo date operam ut illic vobiscum perseveret et ita vos inde
perducat ad Dominum.
nolite contristare Spiritum sanctum: Eph. 4,10
contristo: to sadden
[4]
Domus quidem diaboli est et carcer, in qua familiam suam continet. Sed vos ideo
in carcerem pervenistis, ut illum etiam in domo sua conculcetis. Iam enim foris
congressi conculcaveratis.
Domus quidem diaboli est et carcer: the prison is also the house of
the devil as especially here there was the last temptation for Christians to give up their faith.
familiam suam: those Christians who gave up their faith
conculco (conculcare):
to trample down
foris: outside prison
[5] Non
ergo dicat: «In meo sunt, temptabo illos vilibus odiis, defectionibus, aut
inter se dissensionibus.» Fugiat conspectum vestrum, et in ima sua delitescat
contractus et torpens, tamquam coluber excantatus aut effumigatus. Nec illi tam
bene sit in suo regno, ut vos committat, sed inveniat munitos et concordia
armatos: quia pax vestra bellum est illi.
ima sua: i.e. the depth of hell
delitesco: to hide away
torpeo: to be stiff
coluber colubri (m.): snake
excantatus aut effumigatus: snakes were driven away by using
charms or smoke.
committo: to
bring together for a fight
[6] Quam
pacem quidam in ecclesia non habentes a martyribus in carcere exorare
consueverunt. Et ideo eam etiam propterea in vobis habere et fovere et
custodire debetis, ut, si forte, et aliis praestare possitis.
quam pacem: i.e. admission to the liturgy and the rituals
of the church
eam (pacem)
Translation
T. Herbert BINDLEY, The Epistle of the Gallican Churches : Lugdunum and Vienna
- with an appendix containing Tertullian's Address to Martyrs and The Passion
of St. Perpetua. Translated with
introduction and notes. SPCK, London
(1900) pp. 51-61
I.
Amongst the provisions for the body which not only our lady mother, the Church,
from her own bosom, but also individual brethren from their own private resources
supply to you in your prison, blessed martyrs1 designate, accept something from
me too, |p52 which may serve to nourish your spirit also. For it is not well
for the body to be filled and for the spirit to hunger. Surely if that which is
weak receives attention, that which is weaker ought still less to be neglected.
Not that I have any claims to address you; yet to the most skilled gladiators,
not only experts and their own trainers give advice, but even non-professionals
and any chance onlookers from outside the ring, so that hints suggested from
the very crowd have often proved profitable.
First of
all, then, blessed ones, grieve not the Holy Spirit (Eph. iv. 30) Who hath
entered with you into the prison. For if He had not entered in with you, you yourselves
would not be there to-day. Therefore give heed that He may remain there with
you, and so may He lead you thence to the Lord.
The
prison is also the devil’s house wherein he keepeth his own family. But ye have
come into the prison to trample on him in his own house. For already have ye
trampled on him, having engaged with him outside. Let him not then say, “They
are in my house; I will tempt them with petty quarrels, failings, and mutual
strifes.” Let him fly from your sight and skulk away into his own abyss, coiled
up and torpid like a charmed or out-smoked snake. Nor let him so prosper in his
own kingdom as to set you at variance, but let him find you fortified and armed
with concord; because your peace is war to him. And this “peace” some in the
Church having lost, have been wont to entreat from martyrs in prison.2Wherefore
also on this account you ought to have it in yourselves, and to cherish it and
guard it, so that you may be able to give it, it may be, to others also.
A site
with all extent works in Latin and translation:
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