Chapter III. 487 —The Great Offence in the Christians Lies in Their Very Name. The Name Vindicated.
Since, therefore, you who are in other cases most scrupulous and persevering in investigating charges of far less serious import, relinquish your care in cases like ours, which are so horrible, and of such surpassing sin that impiety is too mild a word for them, by declining to hear confession, which should always be an important process for those who conduct judicial proceedings; and failing to make a full inquiry, which should be gone into by such as sue for a condemnation, it becomes evident that the crime laid to our charge consists not of any sinful conduct, but lies wholly in our name. If, indeed, 488 any real crimes were clearly adducible against us, their very names would condemn us, if found applicable, 489 so that distinct sentences would be pronounced against us in this wise: Let that murderer, or that incestuous criminal, or whatever it be that we are charged with, be led to execution, be crucified, or be thrown to the beasts. Your sentences, however, 490 import only that one has confessed himself a Christian. No name of a crime stands against us, but only the crime of a name. Now this in very deed is neither more nor less than 491 the entire odium which is felt against us. The name is the cause: some mysterious force intensified by your ignorance assails it, so that you do not wish to know for certain that which for certain you are sure you know nothing of; and therefore, further, you do not believe things which are not submitted to proof, and, lest they should be easily refuted, 492 you refuse to make inquiry, so that the odious name is punished under the presumption of (real) crimes. In order, therefore, that the issue may be withdrawn from the offensive name, we are compelled to deny it; then upon our denial we are acquitted, with an entire absolution 493 for the past: we are no longer murderers, no longer incestuous, because we have lost that name. 494 But since this point is dealt with in a place of its own, 495 do you tell us plainly why you are pursuing this name even to extirpation? What crime, what offence, what fault is there in a name? For you are barred by the rule 496 which puts it out of your power to allege crimes (of any man), which no legal action moots, no indictment specifies, no sentence enumerates. In any case which is submitted to the judge, 497 inquired into against the defendant, responded to by him or denied, and cited from the bench, I acknowledge a legal charge. Concerning, then, the merit of a name, whatever offence names may be charged with, whatever impeachment words may be amenable to, I for my part 498 think, that not even a complaint is due to a word or a name, unless indeed it has a barbarous sound, or smacks of ill-luck, or is immodest, or is indecorous for the speaker, or unpleasant to the hearer. These crimes in (mere) words and names are just like barbarous words and phrases, which have their fault, and their solecism, and their absurdity of figure. The name Christian, however, so far as its meaning goes, bears the sense of anointing. Even when by a faulty pronunciation you call us “Chrestians” (for you are not certain about even the sound of this noted name), you in fact lisp out the sense of pleasantness and goodness. 499 You are therefore vilifying 500 in harmless men even the harmless name we bear, which is not inconvenient for the tongue, nor harsh to the ear, nor injurious to a single being, nor rude for our country, being a good Greek word, as many others also are, and pleasant in sound and sense. Surely, surely, 501 names are not things which deserve punishment by the sword, or the cross, or the beasts.
Comp. The Apology, cc. i. and ii.111:488
Hæc ratio est.111:492
i.e., the name “Christians.”111:495
By the “suo loco,” Tertullian refers to The Apology.111:496
Χρηστός means both “pleasant” and “good;” and the heathen founded this word with the sacred name Χριστός.111:500