St. Cyprian of Carthage was one of the giants of the 3rd century North African church. Although his period of ministry was relatively short, ending with martyrdom, the influence he had on the Church, not only in Carthage, but throughout the Christian world was profound.

In these two essays, Cyprian deals with the problems presented by the "lapsed" -- those Christians who, under threat of persecution, renounced their faith in some manner. He also deals with the Unity of the Church under the authority of the See of Rome and the Successor of the Apostles. Sometimes, Cyprian is eisegeted in such as fashion as to suggest that the North African church was independant of Rome. Those who make such suggestions have simply not read nor understood Cyprian in his entirety. While it is true that he was a man of strong passion and conviction -- and was not hesitant to criticize the Bishop of Rome -- Rome held his submission and his obedience -- even when he felt Rome was in error.

A lesson, perhaps, that modern-day Catholics might do well to emulate.

A wonderful, necessary addition to any serious student of Church History.

Many Christians, both Protestant and Catholic, like to refer to St. Cyprian of Carthage to prover their points either for or the authority of the Papacy. It occurs to me that many of these apologists have not actually READ Cyprian! For those persons, and for all others interested in what he REALLY said and thought, read this scholarly translation of two of his more readily accessible works "The Lapsed" dealing with Christians who had broken under persecution, and "The Unity of the Catholic Church" dealing with his relationship as the bishop of a major city, with the Bishop of Rome.

Egeria, a nun on pilgrimage to the holy land in the late fourth or early fifth century, gives great first-hand descriptions of the liturgical life of the Jerusalem Church, other famous sites of devotion, and her return trip to Constantinople.

This book is of interest to archeologists, geographers, church historians, and liturgists. Another related book that I recently skimmed is "The Land Called Holy: Palestine in Christian History and Thought" by Robert Wilken. It is a readable account fo how Christians have engaged the land of Jesus and made it their own in every political, social, and religious sense. Enjoy!

Johannes Quasten may be the only known scholar who understands the facts and symbols of instrumental music in paganism and later Christianity. Quasten reviews many of the church Father's opposition to music as worship. He discusses the cultic purpose of sacrificial music and the struggle of Christianity in resisting the strong appeal of music in inducing a certain "feeling" confused as "spiritual." Music was a powerful tool in magical rituals such as divination. Quasten also discusses many of the paintings and statues. For instance, in explaining the harps in the book of Revelation he notes that "heaven" was the place of total joy and the lack of human responsibility. Therefore, images on tombs of the living offering instruments to the dead is their testimony that earthly trials are over. As David calls upon his harp or lyre to "awaken" Quasten speaks eloquently of the awakening or arousal ceremonies in connection with funerals. Others have noted that Amos, the prophet against Israel, condemned the Marzeach which was a feast with and for dead ancestors. I have owned this book for many years and find it an indispensible cross reference for personal reasearch from documents ranging from the Ancient Near Eastern Texts to the latest unwitting attempt to restore ancient pagan rituals in Christianity.

These are very good books to read as they give an insight into the teachings of the early church. They are in every respect akin to Gospels.

Don't be put off by 'Catholic' reviewers, who have in fact ignored that the Orthodox Church is descendant from these thinkers as well (hence it also is 'Catholic' - which just means universal). Thus when Clement urgres obey bishops he means ALL the bishops of the Christian community, not just the Bishop of Rome!

In these two Epistles, one by Pope St. Clement of Rome and the other by Bishop St. Ignatius of Polycarp, we see clear proof that the early Church was Catholic from the very beginning.

Clement, whom was traditionally held to have been ordained by Peter, gives us the first sign of the primacy of the Bishop of Rome. The entire epistle is one long charitable diatribe against a few people at the Church in Corinth who were causing division by disobediance to the church leaders. At the very end saying, "...should ay disobey what has been said by Him through us, let them understand that they will entangle themselves...in no small danger."

St. Ignatius, on the other hand, is even more explicit about adherence to Church leadership. To Ignatius, as continues to be so in the Catholic Church, the Bishops held the keys what the apostles had given to them, and to the Church, which Christ promised would not be defeated by the gates of Hell.

Also interesting is the fact that Ignatius gives testimony that the early Church held the Eucharist to be the body and blood of Christ. Lastly he alludes to Marriage as a sacrament, instructing that it must be "sanctified by the bishop" so that both sexes do not "fall into lust".

I challenge Catholics to read these letters--they essential to the faith. I also challenge other Christians to truly recognize what the early Church was like, and to end that which divided us 500 years ago.

If you ever wanted documentary PROOF whether or not the earliest christians were Catholic (90 A.D.-107 A.D.), read this book. Apostolic Succession, obedience to the deacons, priests and bishops, real presence of Christ's body and blood in the Eucharist, the primacy of the Bishop of Rome, the worldwide unity and Oneness of the Church, salvation that works through love, and NOT by faith alone. Not a SHRED of sola fide or sola scriptura anywhere. St. Ignatius of Antioch actually knew St. John the Beloved Disciple and the Blessed Virgin Mary and he is the first guy we have to record the term 'catholic church'. Clement wrote while St. John was still alive. It's a short book, the translation is modern, easy and fun to read, with enough notes to keep a layman happy. Jimmy Swaggert is always challenging Catholics to read the Church Fathers. I repeat that challenge to anybody. These are the two earliest saints we have, and it's obvious Swaggert never read either of these guys, or he would have seen on every page that they're both Catholic bishops. He makes that challenge because he knows it's an empty threat; nobody in his congregation is ever gonna bother to read the real sources. Especially you guys who don't like this review, I challenge YOU to read this book in it's entirety, and see if I speak the truth. And in the light of these, the first christian witnesses we have, go back and read the letters to Timothy, Titus, John 6, Ephesians, Colossians, James, Matthew, and you will see the bible teaches these doctrines exactly the same way these saints do... and the way the Church has always taught them, from the first century to the twenty-first century.

Quasten reviews the life and works of every Christian writer from the apostolic fathers to the end of the Patristic period. An extensive bibliography is given, containing editions of the work, translations and studies. Attention is also paid to manuscript traditions for the works. The detail is fullest for the earlier writers - later ones are still treated in a lot of detail, but volume constrains the data somewhat.

Vol I - From the Apostolic Creed to Irenaeus.

Vol II - The Ante-Nicene Literature after Irenaeus.

Vol III - The Golden age of Greek Patristic Literature.

Vol IV - The Golden Age of Latin Patristic Literature.

The first three volumes date to the mid-1950's - the last to 1986. Consequently the bibliography for the earlier volumes needs to be updated by reference to a comprehensive bibliography such as L'Annee Philologique for each author and work.

The work is a triumph of detail and essential as a starting point and reference for anyone interested in the Fathers. It is easily the quickest way to discover what works were written by which father, and where to get an edition/translation of it. Even for specialists, it will be useful as a first point of investigation. A book to return to again and again. Recommended, with the only qualification being the age of the first 3 volumes.

The subject of the work is the origin of the world, and therefore creation. Hermogenes, a second century painter, cod-stoic, and heretic, following Stoic ideas, believed that matter was coeternal with God. Tertullian was by no means unwilling to make use of Stoic technical concepts himself, but drew the line at importing Stoic religious ideas in preference to the biblical teaching; and so was led to write this work. This volume is the translation made by J.H. Waszink, the eminent Dutch scholar. Waszink also published the Latin text from which this translation was made: Tertullianus: Adversus Hermogenem liber. Ed. by J.H. Waszink. (Stromata patristica et Mediaevalia). Utrecht, 1956. He went on to publish a text and German translation of Tertullian's work De Anima, also against Hermogenes, in which he established the definitive edition of that difficult work and make real progress in understanding the difficult terminology involved.

Waszink was primarily a philologist of considerable reputation, and his text is oriented at solving the many problems which the inadequate state of the manuscripts pose for a work on so obscure a subject.

The translation is the most recent in English of the work. At points it can be a little stilted, since the subject is difficult, English was not Waszink's first language, and in any event he wanted to give the literal meaning, not a paraphrase. However it is superior to the only other English version available, the 19th century Ante-Nicene Fathers version based on the now very dated and inferior Oehler text. The notes are philological rather than theological.

The most up to date version of both text and translation is the new Sources Chretiennes Latin-French text. However Waszink's translation will be the standard where quotation in English is a desideratum.

In summary, a good workmanlike translation of a little-known work.