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For Antichrist is not overthrown but by the brightness of Christ's coming. As for us, we run not for succour to the fire, as these men's guise is, but we run to the Scriptures; neither do we reason with the sword, but with the Word of God: and therewith, as saith Tertullian "do we feed our faith; by it do we stir up our hope, and strengthen our confidence."
Tertullian was right when he said Credo quia absurdum et quia impossibile est, for there is an irreconcilable repugnancy in their natures between reason and belief; therefore, "My son, give thyself to the Lord with thy whole heart and lean not to thy own understanding." Such is the substance of this remarkable work.
I cannot but think that Sojourner with the same culture might have spoken words as eloquent and undying as those of the African Saint Augustine or Tertullian. How grand and queenly a woman she might have been, with her wonderful physical vigor, her great heaving sea of emotion, her power of spiritual conception, her quick penetration, and her boundless energy!
He, like God, baptizes some, that is, his own believing and faithful followers, and promises the putting away of sins by baptism; and if I remember rightly Mithras there signs his soldiers upon their foreheads, celebrates the oblation of bread, introduces a representation of the resurrection, and places the crown beyond the sword." Elsewhere Tertullian writes:
Basil reduced the objects of cloathing to two, namely, "Honesty and necessity," that is, to decency and protection. Tertullian laid it down as a doctrine that a Christian should not only be chaste, but that he should appear so outwardly. "The garments which we should wear, says Clemens of Alexandria, should be modest and frugal, and not wrought of divers colours, but plain."
The fathers of the Christian church, Tatian, Hermas, Theophilus, and Tertullian, believing that all the truth was contained in Christianity, utterly condemned the philosophy and religion of the Greeks and consequently the poetry which, according to Greek popular belief, was the inspired vehicle for its presentation.
Apologetically, Tertullian, a Christian Father, remarked: "Some think our God is the Sun." There were excuses perhaps for those that did. Adonai, a Hebrew term for the Almighty, is a plural. It means lords. But the lords indicated were Baalim who were Lords of the Sun. Moreover, when the early Christians prayed, they turned to the East.
"I know nothing of the monks of the eighth century and their poetry, but I do know something of Tertullian, and you mean to tell me that you admire his style those harsh chopped-up phrases and strained antitheses." "I should think I did.
It was long before the Latin Christian writers extricated themselves from this embarrassment, for the 'Salutificator' of Tertullian, the 'Sospitator' of another, assuredly did not satisfy the need. The strong good sense of Augustine finally disposed of the difficulty. Nec quaerant grammatici quam sit Latinum, sed Christiani, quam verum.
But no such cause can be shown. If "antiquity" permitted Eusebius, Origen, Tertullian, Irenæus, to argue for the reception of this book into the canon and the rejection of that, upon rational grounds, "antiquity" admitted the whole principal of modern criticism.
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