I am of the persuasion that Christianity is rapidly on the decline in the west. With the rise of Post modernity, scientific disagreements, political hostilities and cultural adversities the church has become a point of criticism in a world that is progressively finding us irrelevant. Should this alarm us and reciprocate fear within our ranks? By no means, rather we should realize how exciting it is to be a believer in the moments wherein we live.

Personally, living in a city and among a society that demands an intellectual contribution from Christians regarding an explanation for our beliefs, I have found it difficult to defend my faith against the demands for data that seem to be of absolute importance. Apparently, this is not the first time in history that we have faced such obstacles.

I've been reviewing the life of one of my favorite early church fathers, Quintus Septimus Florens Tertullianus. He faced a similar yet much more hostile situation in his day regarding poor opinions of the church from the perspective of unbelievers around him. Hence, he decided to share an opinion regarding the ignorance that people have on the values within the church. Reading this chapter of his book, AD Nationes will inspire you in two ways. First, it will inspire you to strive for what an authentic Christian community should reflect to the world around us. Secondly, it should encourage one to sharpen their understanding of how the church should be perceived within the world around us. Hope that you enjoy!

One proof of that ignorance of yours, which condemns while it excuses your injustice, is at once apparent in the fact, that all who once shared in your ignorance and hatred (of the Christian religion), as soon as they have come to know it, leave off their hatred when they cease to beignorant; nay more, they actually themselves become what they had hated, and take to hating what they had once been. Day after day, indeed, you groan over the increasing number of the Christians. Your constant cry is, that the state is beset (by us); that Christians are in your fields, in your camps, in your islands. You grieve over it as a calamity, that each sex, every age— in short, every rank— is passing over from you to us; yet you do not even after this set your minds upon reflecting whether there be not here some latent good. You do not allow yourselves in suspicions which may prove too true, nor do you like ventures which may be too near the mark. This is the only instance in which humancuriosity grows torpid. You love to be ignorant of what other men rejoice to have discovered; you would rather not know it, because you now cherish your hatred as if you were aware that, (with the knowledge,) your hatred would certainly come to an end. Still, if there shall be no justground for hatred, it will surely be found to be the best course to cease from the past injustice. Should, however, a cause have really existedthere will be no diminution of the hatred, which will indeed accumulate so much the more in the consciousness of its justice; unless it be, forsooth, that you are ashamed to cast off your faults, or sorry to free yourselves from blame. I know very well with what answer you usually meet the argument from our rapid increase. That indeed must not, you say, be hastily accounted a good thing which converts a great number ofpersons, and gains them over to its side. I am aware how the mind is apt to take to evil courses. How many there are which forsake virtuousliving! How many seek refuge in the opposite! Many, no doubt; nay, very many, as the last days approach. But such a comparison as this fails in fairness of application; for all are agreed in thinking thus of the evil-doer, so that not even the guilty themselves, who take the wrong side, and turn away from the pursuit of good to perverse ways, are bold enough to defend evil as good. Base things excite their fear, impious ones their shame. In short, they are eager for concealment, they shrink from publicity, they tremble when caught; when accused, they deny; even when tortured, they do not readily or invariably confess (their crime); at all events, they grieve when they are condemned. They reproach themselves for their past life; their change from innocence to an evil disposition they even attribute to fate. They cannot say that it is not a wrong thing, therefore they will not admit it to be their own act. As for the Christians, however, in what does their case resemble this? No one is ashamed; no one is sorry, except for his former (sins). If he is pointed at (for his religion), he glories in it; if dragged to trial, he does not resist; if accused, he makes no defence. When questioned, he confesses; when condemned, he rejoices. What sort of evil is this, in which the nature ofevil comes to a standstill?