The Apology (Apologeticus)

TERTULLIAN’S DEFENCE OF THE CHRISTIANS AGAINST THE HEATHEN

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Chap. I. If it is not permitted even to you, who are the governors of the Roman Empire, seated on a lofty and conspicuous tribunal, which I might almost call the very summit of our state; if, I say, even you may not openly investigate and judge in the presence of both parties, what are the real facts in the case of the Christians; if in this instance alone your authority is either afraid or ashamed to make public inquiry with regard to the scrupulous observance of justice; if, finally, as has recently happened, the persecution of this sect, having been too much exercised in trials connected with households, has blocked up the way to defence—, then let the truth be permitted to reach your ears, if only by the hidden path of silent literature. She asks no mercy in her case, because she does not feel any surprise either as to her circumstances. She knows that her part is that of a foreigner upon earth, that amongst aliens she easily finds enemies, while she has her race, her home, hope, welcome and honour in heaven. One thing only does she eagerly desire in the meantime, namely that she be not condemned without being known. What loss is herein inflicted on the laws, which are absolute masters in their own realm, if she should be heard? Or will this make them boast all the more of their power, in that they condemn the truth even when they have heard it? Further, if they should condemn it unheard, besides the odium attached to unfair dealing, they will also earn the suspicion of a certain complicity, by their refusal to hear what, if heard, they could not condemn. This then is the first proof that we lay before you of the injustice of your hatred towards the name of Christian. This unfairness is at once exaggerated and refuted by the same plea that seems to excuse it, namely ignorance. For what could be more unfair than that men should hate that of which they know nothing, even if the fact deserve this hatred? For then only does the fact deserve hatred, when it is already ascertained whether it deserves it. In default of the knowledge of its deserts, whence can the justice