Human misfortune as instruction for endurance

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Tertullian is closing his treatise by turning from examples of voluntary pagan endurance to the involuntary sufferings that befall all people, arguing that if people endure such things for human causes, Christians should not hesitate to endure them for God.

But let us set aside these examples of constancy that come from vanity. Let us turn to the contemplation of the human condition itself, so that those things may also instruct us—if any things are to be undergone steadfastly which have been accustomed to happen even to the unwilling. For how many times have fires burned people alive? How many times have wild beasts, slipped from their cages, devoured human beings both in their own forests and in the middle of cities? How many have been killed by robbers with the sword, by enemies even on the cross—tortured first, and indeed destroyed by every insult? There is no one who cannot suffer for a human being's sake what he hesitates to suffer in God's cause. For this purpose, indeed, let the present times be examples for us: how many persons, and of what kinds, report unexpected deaths—unexpected given their birth, their dignities, their bodies, and their ages—for a human being's sake, either from the man himself, if they have acted against him, or from his adversaries, if they have stood for him.

Latin

Sed haec exempla constantiae omittamus de affectatione venientis. Convertamur ad ipsam condicionis humanae contemplationem, ut et illa nos instruant, si qua constanter adeunda sint quae et invitis evenire consueverunt. Quotiens enim incendia vivos cremarunt? quotiens ferae et in silvis suis et in mediis civitatibus elapsae caveis homines devoraverunt? quot a latronibus ferro, ab hostibus etiam cruce extincti sunt, torti prius, immo et omni contumelia expuncti? Nemo non etiam hominis causa pati potest quod in causa dei pati dubitat. Ad hoc quidem vel praesentia nobis tempora documenta sint, quantae qualesque personae inopinatos natalibus et dignitatibus et corporibus et aetatibus suis exitus referunt hominis causa, aut ab ipso, si contra cum fecerint, aut ab adversariis eius, si pro eo steterint.

About this text

Tertullian writes to Christians in prison who may die for their faith, to strengthen them for what lies ahead.

Tertullian (c. 155–c. 220) wrote this short treatise to Christians in prison awaiting possible martyrdom. He was a Christian writer in Carthage, and the work likely dates from the early years of Roman persecution, around 197 AD, though some place it during the persecution of 202–203 AD. He wrote to encourage and strengthen imprisoned believers, offering spiritual nourishment to accompany the physical food supplied by the church.

The letter addresses Christians held in prison for their faith. Tertullian urges them to preserve peace and unity among themselves, since discord would give the devil a victory in his own house. He reframes the prison as a place of spiritual retreat rather than punishment, arguing that the world itself is a darker prison and that Christians have already renounced it. He presents their imprisonment as training for the spiritual contest of martyrdom, comparing it to the strict discipline of athletes and soldiers.

A reader will meet many pagan examples of endurance: Lucretia, Mucius, Heraclitus, Empedocles, Peregrinus, Dido, Hasdrubal's wife, Regulus, Cleopatra, and an unnamed Athenian courtesan. Tertullian argues that if pagans endured or even sought out bitter sufferings for earthly fame, through mental affliction, or through involuntary misfortune, Christians should gladly endure them for truth and salvation. Key terms include "martyrs," "prison," "spirit," "flesh," "world," "contest," "glory," "vanity," "retreat," "training ground," "prize," and "crown." He quotes the apostle Paul from 1 Corinthians and alludes to Matthew. The Lacedaemonians are the Spartans, and the tortoise formation is a Roman military maneuver in which soldiers locked shields together.

New English from the Latin base text; no published English used as wording.

Printed text used

Translated from Quinti Septimii Florentis Tertulliani Quae Supersunt Omnia Tertullian Franz Oehler T. O. Weigel Leipzig 1853 (Latin)

This work has passed this project's source check. This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.