We may picture to ourslves how in many a pagan household, in the Forum, in the army and civil service, gentle, pitying men and women would be found who would shield and shelter these seemingly fanatical and earnest adherents of a despised religion; but in many cases there would be no loving, pitying ones who would strive to throw a kindly veil over what seemed to them such strange, such unpatriotic and even disloyal conduct. Then would assuredly follow arrest—imprisonment—exile—the deadly mines, where the condemned toiled in a hopeless, dreary captivity. Not unfrequently torture and death would be the guerdon of the devoted Christian under circumstances of awful pain and mortal agony.
It is out of this class that the martyrs mostly came. It was to embolden and encourage these that the little known "Schools of Martyrdom" were formed, where very earnest Christians were trained to endure all and suffer for the Name's sake.[1]
The ascetics, however, were in the minority. There was another school in the primitive Church, strict certainly in its instructions, but more ready to make allowances; less uncompromising in its views of the everyday Christian life; less literal in its interpretation of the Divine Master's words.
This gentler and more practical school is well represented in the works still preserved to us of several of the great teachers of early Christianity. A very conspicuous example of this school of teaching is the famous Dialogue put together by the North African Latin writer, Minucius Felix. The generally received date of the writing is circa A.D. 160, in the reign of the Emperor Marcus Antoninus. It is a work of peculiar charm. One scholar terms it "a golden Book"; another (Renan) styles it "the pearl of Apologetic literature."
It is cast in the form of a dialogue held by three persons on the then beautiful seashore of Ostia. The speakers are real historic characters of some rank and position in the Roman world in the middle years of the second century. The arguments adduced by the pagan Cæcilius are supposed to be a reproduction of a lost work of Fronto, the tutor and friend of the Emperor Marcus. The refutation of Octavius the wealthy Christian merchant, which follows and which con-*
- ↑ On these "Schools of Martyrdom," see below, p. 198 foll.
