In these firsthand accounts of the early church, the spirit of Pentecost burns with prophetic force through the fog enveloping the modern church. A clear and vibrant faith lives on in these writings, providing a guide for Christians today. Its stark simplicity and revolutionary fervor will stun those lulled by conventional Christianity. The Early Christians is a topically arranged collection of primary sources. It includes extra-biblical sayings of Jesus and excerpts from Origen, Tertullian, Polycarp, Clement of Alexandria, Justin, Irenaeus, Hermas, Ignatius, and others. Equally revealing material from pagan contemporaries - critics, detractors, and persecutors - is included as well.

The African Q. Septimus Florens Tertullianus (ca. 150-222 CE), the great Christian writer, was born a soldier's son at Carthage, educated in Greek and Roman literature, philosophy, and medicine, studied law and became a pleader, remaining a clever and often tortuous arguer. At Rome he became a learned and militant Christian. After a visit to churches in Greece (and Asia Minor?) he returned to Carthage and in his writings there founded a Christian Latin language and literature, toiling to fuse enthusiasm with reason; to unite the demands of the Bible with the practice of the Church; and to continue to vindicate the Church's possession of the true doctrine in the face of unbelievers, Jews, Gnostics, and others. In some of his many works he defended Christianity, in others he attacked heretical people and beliefs; in others he dealt with morals. In this volume we present "Apologeticus" and "De Spectaculis."

Of Minucius, an early Christian writer of unknown date, we have only "Octavius," a vigorous and readable debate between an unbeliever and a Christian friend of Minucius, Octavius Ianuarius, a lawyer sitting on the seashore at Ostia. Minucius himself acts as presiding judge. Octavius wins the argument. The whole work presents a picture of social and religious conditions in Rome, apparently about the end of the second century.

Let us now see whether the apostle withal observes the norm of this name in accordance with Genesis, attributing it to the sex; calling the virgin Mary a woman, just as Genesis (does) Eve. For, writing to the Galatians, "God," he says, "sent His own Son, made of a woman,"(3) who, of course, is admitted to have been a virgin, albeit Hebion(4) resist (that doctrine). I recognise, too, the angel Gabriel as having been sent to "a virgin."(5) But when he is blessing her, it is "among women," not among virgins, that he ranks her: "Blessed (be) thou among women." The angel withal knew that even a virgin is called a woman.

For before her doors it stands, and by the example of its own stigma admonishes all others, and calls at the same time to its own aid the brethren's tears, and returns with an even richer merchandise--their compassion, namely--than their communion. And if it reaps not the harvest of peace here, yet it sows the seed of it with the Lord; nor does it lose, but prepares, its fruit. It will not fail of emolument if it do not fail in duty. Thus, neither is such repentance vain, nor such discipline harsh. Both honour God. The former, by laying no flattering unction to itself, will more readily win success; the latter, by assuming nothing to itself, will more fully aid.