Philology and Authorship in thePassio Sanctarum Perpetuae et Felicitatis

Abstract

The martyrs whose suffering and death is recorded in thePassio Sanctarum Perpetuae et Felicitatishave been revered for almost two millennia. The Church has signaled its high regard with the inclusion of Perpetua and Felicitas in thecanon missae.The praise for these young Carthaginian converts was immediate. Beginning with Tertullian and including luminaries like Augustine and Quodvuldeus, leaders of the African church acknowledged these youthful Christians as models of Christian self-sacrifice; their triumph, the courage of spirit over the dread of death. For Tertullian, their act of confident self-immolation was the apogee of Christian fortitude. In his discussion of the location of the eternal dwelling place for those who die in Christ, Tertullian, inDe Anima, called the young Roman woman Vibia Perpetua “the most courageous martyr” of the Church. His comment, at least partly intended to stiffen the resolve of his threatened congregation, is difficult to reconcile with the normative status accorded at this time to the figure of Stephen in Acts (cf. Acts 6–7). His remark might be a flight of characteristic hyperbole. It might suggest, however, that the traditional role of the proto-martyr Stephen was not yet canonical in Carthage. Conversely, if Tertullian has already moved from orthodoxy, it might represent a deliberate attempt on his part to elevate the narrative of thePassioover the incident in Acts, thus privileging Montanist belief in the power of the Holy Spirit's continuing revelation. There is certainly evidence for the latter position in the anonymous editor's opening remarks in thePassioitself.

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