The Conflict of Religions in the Early Roman Empire

by T. R. Glover

In passing, one remark may be made in view of what is said sometimes of Tertullian and his conception of religion. "To Tertullian the revelation through the Christ is no more than a law."[[134]] There is truth in this criticism, of course; but unless it is clearly understood that Tertullian drew the distinction, which this passage of the Apology and others suggest, between Natural law, as conceived by the Stoics, and civil law as regarded by a Propraetor, he is likely to be misjudged. He constantly slips into the lawyer's way of handling law, for like all lawyers he is apt to think in terms of paper and parchment; but he draws a great distinction, not so familiar to judges and lawyers—as English daily papers abundantly reveal—between the laws of God or Nature and the laws of human convention or human legislatures. The weak spot was his belief in the text of the Scriptures as the ultimate and irrefragable word and will of God, though even here, in his happier hours, when he is not under stress of argument, he will interpret the divine and infallible code, not by the letter, but by the general principles to be observed at once in Nature and the book. Legis injustæ honor nullus est[[135]] is not the ordinary language of a lawyer.

The odious charges brought by the vulgar against the Christians then, as now in China, and used for their own purposes by men who really knew better, he shows to be incredible. No one has the least evidence of any kind for them, and yet Christian meetings are constantly surprised. What a triumph would await the spy or the traitor who could prove them! But they are not believed, or men would harry the Christians from the face of the earth (c. 8). As to the idea that Christians eat children to gain eternal life—who would think it worth the price? No! if such things are done, by whom are they done? He reminds his fellow-countrymen that in the reign of Tiberius priests of Saturn were crucified in Africa on the sacred trees around their temple—for the sacrifice of children. And then who are those who practise abortion? "how many of those who crowd around and gape for Christian blood?" And the gladiatorial shows? is it the Christians who frequent them?

Atheism and treason were more serious charges. "You do not worship the gods." What gods? He cannot mention them all—"new, old, barbarian, Greek, Roman, foreign, captive, adoptive, special, common, male, female, rustic, urban, nautical and military"—but Saturn at any rate was a man, as the historians know. But they were made gods after they died. Now, that implies "a God more sublime, true owner (mancipem), so to speak, of divinity," who made them into gods, for they could not of course have done it themselves; and meanwhile you abolish the only one who could have. But why should he?—"unless the great God needed their ministry and aid in his divine tasks"—dead men's aid! (c. 11). No, the whole universe is the work of Reason; nothing was left for Saturn to do, or his family. It rained from the beginning, stars shone, thunders roared, and "Jove himself shuddered at the living bolts which you put in his hand." Ask the spiders what they think of your gods and their webs tell you (c. 12). To-day a god, to-morrow a pan, as domestic necessity melts and casts the metal. And the gods are carried round and alms begged for them—religio mendicans—"hold out your hand, Jupiter, if you want me to give you anything!"[[136]] Does Homer's poetry do honour to the gods (c. 14)—do the actors on the stage (c. 15)?

Christians are not atheists. They worship one God, Creator, true, great, whose very greatness makes him known of men and unknown.[[137]] Who he is, and that he is one, the human soul knows full well—O testimonium animæ naturaliter Christianæ! But God has other evidence—instrumentum litteraturæ. He sent into the world men "inundated with the divine spirit" to proclaim the one God, who framed all things, who made man, who one day will raise man from the dead for eternal judgment. These writings of the prophets are not secret books. Anyone can read them in the Greek version, which was made by the seventy elders for Ptolemy Philadelphus. To this book he appeals,—to the majesty of Scripture, to the fulfilment of prophecy.

Zeno called the Logos the maker of all things—and named him Fate, God, mind of Jove, Necessity. Cleanthes described him as permeating all things. This the Christians also hold to be God's Word, Reason and Power—and his Son, one with him in being, Spirit as He is Spirit. This was born of a Virgin, became man, was crucified and rose again. Even the Cæsars would have believed on Christ, if Cæsars were not needful to the world, or if there could be Christian Cæsars.[[138]] As for the pagan gods, they are dæmons, daily exorcised into the confession of Christ.

But the charge of Atheism may be retorted. Are not the pagans guilty of Atheism, at once in not worshipping the true God and in persecuting those who do? As a rule they conceive, with Plato, of a great Jove in heaven surrounded by a hierarchy of gods and dæmons.[[139]] But, as in the Roman Empire, with its Emperor and its procurators and prefects, it is a capital offence to turn from the supreme ruler to the subordinate, so "may it not involve a charge of irreligion to take away freedom of religion, to forbid free choice of divinity, that I may not worship whom I will?" Every one else may; but "we are not counted Romans, who do not worship the god of the Romans. It is well that God is God of all, whose we are, whether we will or no. But with you it is lawful to worship anything whatever—except the true God."

But the gods raised Rome to be what she is. Which gods? Sterculus? Larentina? Did Jove forget Crete for Rome's sake—Crete, where he was born, where he lies buried?[[140]] No, look to it lest God prove to be the dispenser of kingdoms, to whom belong both the world that is ruled and the man who rules. Some are surprised that Christians prefer "obstinacy to deliverance"—but Christians know from whom that suggestion comes, and they know the malevolence of the dæmon ranks, who are now beginning to despair since "they recognize they are not a match for us" (c. 27).

For the Emperor Christians invoke God, the eternal, the true, the living. They look up, with hands outspread, heads bared, and from their hearts, without a form of words, they pray for long life for the Emperor, an Empire free from alarms, a safe home, brave armies, a faithful senate, an honest people and a quiet world (c. 30). They do this, for the Empire stands between them and the world's end. (It was a common thought that the world and Rome would end together.) Christians however honour Cæsar as God's vice-gerent; he is theirs more than any one's, for he is set up by the Christians' God. They make no plots and have no recourse to magic to inquire into his "health" (c. 35).[[141]] In fact "we are the same to the Emperors as to our next-door neighbours. We are equally forbidden to wish evil, to do evil, to speak evil, to think evil of anyone." So much for being enemies of the state (c. 36).

Christians do not retaliate on the mob for its violence, though, if they did, their numbers would be serious. "We are but of yesterday, and we have filled everything, cities, islands, camps, palace, forum," etc.; "all we have left you is the temples." But "far be it that a divine school should vindicate itself with human fire, or grieve to suffer that wherein it is proved" (c. 37). Christians make no disturbances and aspire to no offices. They are content to follow their religion and look after the poor, the shipwrecked, and men in mines and prisons. "See how they love each other!" say the heathen.[[142]] They are not, as alleged, the cause of public disasters; though if the Nile do not overflow, or if the Tiber do, it is at once Christianos ad leonem! But they are "unprofitable in business!" Yes, to pimps, poisoners and mathematicians; still they are not Brahmans or solitaries of the woods, exiles from life, and they refuse no gift of God. "We sail with you, take the field with you, share your country life, and know all the intercourse of arts and business" (cc. 42, 43). They are innocent, for they fear God and not the proconsul. If they were a philosophic school, they would have toleration—"who compels a philosopher to sacrifice, to renounce, or to set out lamps at midday to no purpose?" Yet the philosophers openly destroy your gods and your superstitions in their books, and win your applause for it—and they "bark at your princes." He then points out how much there is in common to Christians and philosophers, and yet (in a burst of temper) how unlike they are. No, "where is the likeness between the philosopher and the Christian? the disciple of Greece and of heaven? the trafficker in fame and in life? the friend and the foe of error?" (c. 46). The Christian artisan knows God better than Plato did. And yet what is knowledge and genius in philosopher and poet, is "presumption" in a Christian! "Say the things are false that protect you—mere presumption! yet necessary. Silly! yet useful. For those who believe them are compelled to become better men, for fear of eternal punishment and hope of eternal refreshment. So it is inexpedient to call that false or count that silly, which it is expedient should be presumed true. On no plea can you condemn what does good" (c. 49).

Yet, whatever their treatment, Christians would rather be condemned than fall from God. Their death is their victory; their "obstinacy" educates the world; and while men condemn them, God acquits them. That is his last word—a deo absolvimur (c. 50).