Tertullian's Views Concerning Different Other Matters

"Tertullian," says Twisck, "exhorts Christian women, in a book written to his wife, not to enter into marriage relations with the heathen, saying that it is impossible for them to live long in peace and friendship. He says: 'What must the heathen husband think, when he sees, or hears it said, that his wife kisses on the cheek the first Christian she happens to meet?" '

"Again, in a book on patience, when speaking of the apostates and of withdrawing from them, he says that patience governs all manner of salutary doctrines, and remarks: 'What wonder, then, that it also serves toward repentance in those who are accustomed to come to the help of the apostate, whether it be man or wife, when they are separated from one another, and are nevertheless led, by such things as are lawful, to maintain their widowhood or widowerhood. It is patience that waits for repentance, hopes for it, and urges it upon those who would yet at some time attain to salvation. How great the benefit it confers upon both: the one it preserves from adultery, the other it reforms.'* Again he says: 'Do you think it is hard for a Christian to suffer? He would rather die himself than kill others; and if you strike a Christian, he glories in it.' [n168-2]

"Again: 'As the religion of others does not concern us, and neither profits nor harms us, therefore it does not become any one religion to force itself upon another, since it must be accepted willingly, and not by coercion, for what is required is the offering of a willing mind."' (This agrees with Exodus 25, 35 and 36. Chr. Leonh., book 1. Seb. Fir. in the Arke, folio 174. Stand der Religie, book 4. Grond. Bew., letter B. Menn. Sym. Doop. [n168-1] C., folio 8. Th. Imbroek, folio 28.).

"Again, Tertullian (in his fourth book against Marcion), quoting the words of Christ: This is my body, that is, a figure of my body, says: 'It would not have been a figure, had His body not been real; for a phantasm, or mere illusion, cannot have a figure or a shadow.' With this he means to prove that Christ had a real body; and what he here calls a figure, he, in the fifth book, calls a sacrament, in the express words: 'The bread and the cup.' Still more clearly he says in the first book: 'Neither did he despise or reject the bread, by which he represented or typified his body.' "

"He says: 'These words of Christ: This is my body, we must understand as though Christ had said: This is the sign and figure of My body. I pass over Dionysius Alexandrinus and Paulinus, who both treat the above sacrament in the same manner." ' Tertul. Apolog., chapter 39. Euseb., books 6 and 9. Daniel Saut., book 1, chapter 6.

"Again, Tertullian says: 'We must not seek the faith from the persons, but prove the persons by the faith." ' De Praescript., book 4. P. J. Twisck, Chron., 2nd book, page 53, columns 1 and 2.

NOTE. Tertullian taught at this time: "We have the apostles for authors, who established nothing according to their own inclination, but faithfully taught the nations that which they had received from God." Book 1, Praescript. [n168-4]

He writes further that "all churches are apostolic churches, though they may have been founded long after the time of the apostles, if only they have kinship with the doctrine." Book 1, Praesc. See Samuel heltius, in the Geslacht register der Roomscher Successie, second edition, 1649, pages 115, 116. [n168-5]

Tertullian says among other things: "The emperors would have believed in Christ, if the world had not prevented them; for they could not become Christians, because they had to serve the world, and carry on war." See Grondelijke Verklaringe Danielis ende Johannis, printed at Harlem, 1635, on Tertullian.

Vicecomes, in his first book on baptism, chapter 1, notes the following testimony from Tertullian (book 1, chapter 4): "There is no difference between those whom John baptized in Jordan and those Peter baptized in the Tiber." With this he intends to prove that in the first days of Christianity there were neither baptismal fonts nor churches. J. M., Baptism. Hist., page 276.

Again Tertullian says: "Thus, when we go into the water of baptism, we justly confess our sins and the Christian faith." Vicecom., book 4, chapter 7, and J. M., Baptism. Hist., page 277.

These last two passages from Tertullian we have brought forward over and above what was necessary, but they are not useless, since they confirm what we have said above about baptism; for by the first the superstition that used to be connected with the water, the baptismal font, and the church in which baptism was administered is removed, or at least (per consequentiam) disputed; and the second states that it is proper to confess our sins, and the Christian faith, at baptism. And with this he proves that it is not proper to be baptized without confessing one's sins and the Christian faith. What has been said is enough for those who understand. With this we take our leave of Tertullian.

In the year 224. Leonilla, a Christian grandmother, had three grandsons, Sosyphus, Cleosyphus, and Melosyphus. She begged Romigius to instruct the three boys in the Christian faith, and then baptize them. This was done in a godly manner. P. J. Twisck, Chron. for the year 224, 3rd book, page 60, column 1, from Grond. Bew., letter B. Also, Kort verhal van den loop der werelt, printed 1611, page 47.

From this it will be seen that at that time and place Christians were not in the habit of having their children or grandchildren baptized unless these had reached riper years and been instructed in the faith, which, when they confessed it, they were baptized upon. This should be kept in mind.

In the year 231. At this time there flourished as a writer the celebrated Origen, surnamed Adamantius, who, treating of baptism, writes as follows (Homily 6, super Ezechielem) on Ezekiel 16, verse 4: "'Neither were you washed in water to supple you,' and so on: We, who have received the grace of baptism in the name of Jesus Christ, are washed for salvation. [n168-6] Simon was washed, and when he had received baptism he continued with Philip; but not being washed for salvation, he was condemned by him who through the Holy Ghost said to him: 'Your money perish with you.' It is a matter of great importance that he who is washed be washed for salvation.

"Take careful heed to this, you catechumens, or learners, and prepare yourselves by what is told you while you are still under instruction and unbaptized, and then come to the washing of water, and be washed for salvation. But do not be washed as some are, who are washed, but not for salvation; like those who receive the water, but not the Holy Ghost.

"He who is washed for salvation receives the water and the Holy Ghost.

"Because Simon was not washed for salvation, he received the water, and not the Holy Ghost; for he thought he could purchase the gift of the Holy Ghost with money, in which he was not washed for salvation.

"That which we now read as having been spoken at Jerusalem is addressed to every sinful soul that seems to believe." Also, H. Mont. Nietigh., pages 36, 37.

The above words of Origen show the manner of baptism that prevailed in his time, namely, that the candidates for baptism were first catechumens, that is, learners, who were instructed in the faith, and had to prepare themselves to this end, before they were baptized. For when he says

"Take careful heed to this, you catechumens, or learners, and prepare yourselves by what is told you while you are still under instruction and unbaptized; and then come to the washing of water," and so on, what else is meant by it than that it confirms what John required of those who came to him to be baptized, saying: "Bring forth therefore fruits fit for repentance," Matthew 3, verse 8; that is, prepare yourselves by a true reformation of life, so that you may receive baptism worthily.

Then, on the words, Ezekiel 16, verse 5: "But you were cast out in the open field," and so on, he (Origen) comments as follows: "If we sin again after the washing of regeneration, we are cast away, according to the Word of God, in the day that we are born. Such are frequently found, who, after they have been washed by the washing of regeneration, do not bring forth fruits fit for repentance; nor do they live up to the mystery of baptism with more fear than they had while they were still catechumens, or learners; or with more love than they showed when they were still hearers of the Word; or with holier deeds than they did before. Beloved, observe what is said in the text: 'You were cast out in the open field, for the wickedness of your soul, in the day that you were born." ' H. Mont., same page as above.

By these words he confirms the meaning of his former statement, namely, "That those who are to be baptized must first be catechumens, or learners, and, being baptized, they must be truly regenerated;" and so he calls baptism "the washing of regeneration," just as Paul does, Titus 3, verse 5.

Moreover, he complains that those who were washed by the washing of regeneration did not bring forth fruits fit for repentance. By this he certainly means to say that the baptized person must be truly converted, and bring forth good fruits. But how can he be converted, that is, turn from his error, who has never erred? And how can it be required of him to bring forth good fruits, who cannot be accused of ever having brought forth bad fruits? So it is evident that he does not say this with reference to the baptism of infants, since these, having never erred or brought forth bad fruits, cannot, through baptism, be required to turn from error and bring forth better fruits than they have brought forth before.

That such baptism, accompanied with the mortifying of the flesh and resurrection to a new life, is taught and commended by Origen, is clearly expressed in his comments on Romans 6, verse 3: "Do you not know that so many of us as were baptized into Jesus Christ were baptized into his death?" where he says: "But it seems to me that the apostle in this chapter does not prefix even the words: 'Do you not know,' without a purpose. He thereby proves that at that time, that is, in the days of the apostles, it was not as it is now, that those who were baptized received only the outward figure of the mysteries, but that the power and intent of the same was also imparted to them, and this to those who understood it, and had been instructed concerning it: that those who are baptized are baptized into the death of Christ, and buried with Him by baptism; and that those who are baptized must walk in newness of life, even as Christ rose from the dead, through the glory of the Father." Also, H. Mont., page 37.

This is certainly stating plainly and unmistakably what baptism he is treating of,* namely, such a baptism as had its power and intent imparted to those who understood it; by which they were buried into the death; by which they were raised, to walk in newness of life, and so on; all of which are things that cannot be comprehended, much less undertaken and carried out, by infants. [n168-8] In this manner he speaks also in other places, as, for instance, in Homily 5, on the 4th and 5th chapters of the book of Joshua. Again, Homily 9, on the 8th and 9th chapters; Homily 15, on the 11th chapter. Also, Homily 7, on the 15th chapter of the book of Judges. B. Hist., page 291.