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“Stand fast in the faith, and love one another, all of you, and be not offended at my sufferings.

(Last words of Saint Perpetua, as testified to by the eyewitness to her martyrdom, as preserved by Tertullian in The Passion of Saints Perpetua and Felicity.)”
― St. Perpetua

“For centuries after obtaining power during the reign of Constantine, Christians went on a censorship rampage that led to the virtual illiteracy of the ancient Western world and ensured that their secret would be hidden from the masses. The scholars of other schools/sects evidently did not easily give up their arguments against the historicizing of a very ancient mythological creature. We have lost the exact arguments of these learned dissenters because Christians destroyed any traces of their works. Nonetheless, the Christians preserved the contentions of their detractors through their own refutations.

For example, early Church Father Tertullian (c. 160-220 CE), an 'ex-Pagan' and a presbyter at Carthage, ironically admitted the true origins of the Christ story and other such myths by stating in refutation of his critics, 'You say we worship the sun; so do you. Interestingly, a previously strident believer and defender of the faith, Tertullian later renounced orthodox Christianity after becoming a Montanist.”
― D.M. Murdock, The Origins of Christianity and the Quest for the Historical Jesus Christ

“Neither can I call myself anything else than what I am, a Christian.

(Saint Perpetua, as preserved by Tertullian in The Passion of Saints Perpetua and Felicity.)”
― St. Perpetua

“But Tertullian insists that making choices is evil, since choice destroys group unity. To stamp out heresy, Tertullian says, church leaders must not allow people to ask questions, for it is “questions that make people heretics�� �� above all, questions like these: Whence comes evil? Why is it permitted? And what is the origin of human beings? Tertullian wants to stop such questions and impose upon all believers the same regula fidei, “rule of faith,�� or creed. Tertullian knows that the “heretics�� undoubtedly will object, saying that Jesus himself encouraged questioning, saying, “Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened to you�� (Matt. 7:7). But Tertullian has no patience with such people: “Where will the end of seeking be? The point of seeking is to find; the purpose in finding, to believe.�� Now that the church can provide a direct and simple answer to all questions in its rule of faith, Tertullian says, the only excuse for continuing to seek is sheer obstinacy:

Away with the one who is always seeking, for he never finds anything; for he is seeking where nothing can be found. Away with the one who is always knocking, for he knocks where there is no one to open; away with the one who is always asking, for he asks of one who does not hear.

The true Christian, Tertullian declares, simply determines to “know nothing ... at variance with the truth of faith.�� But when people “insist on our asking about the issues that concern them,�� Tertullian says, “we have a moral obligation to refute them. . . . They say that we must ask questions in order to discuss,�� Tertullian continues, “but what is there to discuss?�� When the “heretics�� object that Christians must discuss what the Scriptures really mean, Tertullian declares that believers must dismiss all argument over scriptural interpretation; such controversy only “has the effect of upsetting the stomach or the brain.”
― Elaine Pagels, The Origin of Satan: How Christians Demonized Jews, Pagans and Heretics

“If we ask why such a man lapsed into heresy, the psychological answer, for what it is worth, lies on the surface. He was incurably a logician, his whole temper was impatient of compromises, of halfway houses. And in the debate which probably went on in his age, as it does in most ages of the Church, between the people who want to screw up the standard of Church discipline and the people who would adjust it to the weakness of human nature, he inevitably found his true home among the extremists. Not because he was a saintly idealist, with Wesley's distrust of the 'almost Christian', but because his intellectual bias impelled him towards the party of consistency; he preferred rigorism, not because it was a harder rule to live by, but because it was an easier principle to defend. Where was the sense in belauding martyrdom, yet allowing Christians to take refuge in flight when persecution threatened? Why should absolution be refused to the man who had denied his faith under torture, and then granted to the adulterer, who could make no plea of duress? We do not know what personal or accidental motives may have contributed to his false decision; but it is not difficult, I think, to see that decision as congenial to the bent of his mind.”
― Ronald Knox, Enthusiasm: A Chapter in the History of Religion

“According to St. Augustine of Hippo (354��430), “The highest good, than which there is no higher, is God �� And consequently, if He alone is unchangeable, all things that He has made, because He has made them out of nothing, are changeable.�� Augustine also used the idea of logoi spermatikoi in the context of seminal reasons (rationes seminales, Latin from the Greek λόγοι σπερματικο�� or logoi spermatikoi), or “seedlike principles,�� “causal principles.�� Based on this theory, God created the world by inseminating the void with seed. Other Christian thinkers accepted the idea, including Justin Martyr (100��165), Athenagoras of Athens (133��190), Tertullian (155��220), Gregory of Nyssa (335��395), Bonaventure (1221��1274), Albertus Magnus (1200��1280), and Roger Bacon (1219/20��1292).”
― Dejan Stojanovic, ABSOLUTE