In his first major work which was based on his Phd. thesis, T. D. Barnes offers a striking revision of what was then current opinion on Tertullian. The book has of course two stated purposes: An historical and a literary study. Barnes states that no biography of Tertullian is possible. However, his historical analysis is keen. First of all, the author points out the dearth of information about North African Christianity prior to 150 C.E. and the sparseness of further information from the late second century C.E.
This places Tertullian as the first major Christian author west of Alexandria in Africa. He carefully demolishes Jerome's assertions that Tertullian was the son of a Roman military official and a priest of the Church. Based on his reconstruction of Tertullian literary corpus, Barnes assesses what can be known. For Barnes' observations about the nature of the persecution of Christians by the Romans, the book is worth reading alone. He sees persecution as random in time and location. It crops up here and there but almost continually by the time of Tertullian. A frightening picture of fear is mapped out. Persecution and the subsequent responses to it in Northern Africa ripped the Christian Church there into schismatic factions. This situation was only settled by the eventual Muslim conversion. And, Barnes correctly argues that Tertullian eventually embraced Montanism. This of course put him at odds with the Roman Church center which eventually designated Montanism as heretical. The sweep of historical analysis presented here is wide and thought provoking.
Why not five stars? The literary analysis is less persuasive. This was amply pointed out by A. Momigliano who was one of Barnes doctoral advisers in his review of this book many years ago. In spite of his Montanism, Tertullian had a lasting and profound effect on the Roman Church and its thought. Both Cyprian and Jerome credit him highly. However, Barnes gives Tertullian's theology far less attention than it deserves. His dating of the works of Tertullian's corpus is not argued with overwhelming force and is suspect. And lastly, Barnes proposes that Tertullian was a Christian Sophist which may be the weakest part of the work. However, all that being said, the two short reviews previous to this are right when they state that this is the place for all English speakers to start their study of Tertullian. There may be something in the French language that compares, but I do not read the language. It may also be the definitive starting point of any study of the early Christian Church in central north Africa. This is an immensely exciting book well worth reading and accessible to almost all.