Page:The Classical Heritage of the Middle Ages.djvu/233

vni] CHRISTIAN PROSE 215 grasp of at least the Christian side of the situation. Their writings were not modelled on the work of Origen or Justin. The earliest, apparently, is the much-admired Octavitis of Minucius Felix. This is in form a Ciceronian dialogue, and argues for Chris- tianity from a general theistic stoical standpoint. Specifically Christian themes are hardly touched. Style and language are classical ; there is no approach to a Christian style or vocabulary. No more than the Greek-writing Justin does the Latin-writing Minucius break with classic culture, but only with polytheism. Tertullian, however, stands for the Christian revolt against everything classical or pagan. He denounces pagan literature and philosophy as well as pagan superstition and the tyrannical suppression of Christianity by the pagan government. As a writer he is extraordinarily indi- vidual and original. His mind is filled with Christian thoughts, and his masterful endeavors to express them in a language not yet fitted to Christianity made him the great originator of a Christian Latin diction. But passionately as he was a Christian and greatly as he was himself, his style and literary habits were affected by his study of Roman law and the art of rhetoric. He is as much a rhetor as Apuleius, know- ing every latest trick of word-twisting. His writings abound in marvellous antitheses, in rhythms and in rhymes. A virtuoso in the advocate's art, he was a creator of Christian arguments, some sophistical, but all impassioned and full of power. His works were a store for later apologists. Tertullian had declared that no misfortune could