1. And when the wonderful resurrection and ascension of our Saviour were already noised abroad, in accordance with an ancient custom which prevailed among the rulers of the provinces, of reporting to the emperor the novel occurrences which took place in them, in order that nothing might escape him, Pontius Pilate informed Tiberius of the reports which were noised abroad through all Palestine concerning the resurrection of our Saviour Jesus from the dead.
2. He gave an account also of other wonders which he had learned of him, and how, after his death, having risen from the dead, he was now believed by many to be a God. They say that Tiberius referred the matter to the Senate, but that they rejected it, ostensibly because they had not first examined into the matter (for an ancient law prevailed that no one should be made a God by the Romans except by a vote and decree of the Senate), but in reality because the saving teaching of the divine Gospel did not need the confirmation and recommendation of men.
3. But although the Senate of the Romans rejected the proposition made in regard to our Saviour, Tiberius still retained the opinion which he had held at first, and contrived no hostile measures against Christ.
4. These things are recorded by Tertullian, a man well versed in the laws of the Romans, and in other respects of high repute, and one of those especially distinguished in Rome. In his apology for the Christians, which was written by him in the Latin language, and has been translated into Greek, he writes as follows:
5. "But in order that we may give an account of these laws from their origin, it was an ancient decree that no one should be consecrated a God by the emperor until the Senate had expressed its approval. Marcus Aurelius did thus concerning a certain idol, Alburnus.
6. Tiberius, therefore, under whom the name of Christ made its entry into the world, when this doctrine was reported to him from Palestine, where it first began, communicated with the Senate, making it clear to them that he was pleased with the doctrine. But the Senate, since it had not itself proved the matter, rejected it. But Tiberius continued to hold his own opinion, and threatened death to the accusers of the Christians." Heavenly providence had wisely instilled this into his mind in order that the doctrine of the Gospel, unhindered at its beginning, might spread in all directions throughout the world.
230. Tertullian's father was a Roman centurion, and he himself became a lawyer and rhetorician in Rome. He was converted to Christianity probably between 180 and 190, and according to Jerome, became a presbyter and continued as such until middle life (whether in Rome or in Carthage we cannot tell; probably in the latter, for he certainly spent the later years of his life, while he was a Montanist, in Carthage, and also a considerable part of his earlier life, as his writings indicate), when he went over to Montanism (probably about 200 a.d.), and died at an advanced age (220+). That he was a presbyter rests only upon the authority of Jerome (de vir. ill. 53), and is denied by some Roman Catholic historians in the interest of clerical celibacy, for Tertullian was a married man. He wrote a great number of works,--apologetic, polemic, and practical--a few in Greek, but most of them in Latin,--and many of the Latin ones are still extant. The best edition of them is by Oehler, Leipzig, 1853, in three volumes. Vol. III. contains valuable dissertations upon the life and works of Tertullian by various writers. An English translation of his works is given in the Ante-Nicene Fathers, Vols. III. and IV. 1-125. Our main sources for a knowledge of his life are his own writings, and Jerome's de vir. ill. chap. 53. For a fuller account of Tertullian, see any of the larger Church histories, and especially a good monograph by A. Hauck, Tertullian's Leben und Schriften, Erlangen, 1877. For the literature, see Schaff's Church Hist. II. p. 818.