The first Christians, as described in the first chapters of the Acts of the Apostles in the Bible, were all Jews either by birth or conversion (“proselytes” in Biblical terminology), and historians refer to them as Jewish Christians. The early Gospel message spread orally, probably originally in Aramaic, but almost immediately also in Greek. The New Testament’s Acts of the Apostles and Epistle to the Galatians record that the first Christian community centered on Jerusalem and that its leaders included Peter, James, the “brother of Jesus”, and John the Apostle.
After his conversion, Paul the Apostle claimed the title of “Apostle to the Gentiles”. Paul’s influence on Christian thinking is said to be more significant than that of any other New Testament author. By the end of the 1st century, Christianity began to be recognized internally and externally as a separate religion from Judaism which itself was refined and developed further in the centuries after the destruction of the Second Templein 70.
Numerous quotations in the New Testament and other Christian writings of the first centuries, indicate that early Christians generally used and revered the Hebrew Bible (the Tanakh) as religious text, mostly in the Greek (Septuagint) or Aramaic (Targum) translations.
Early Christians wrote many religious works, including the canon of the New Testament, which includes the canonical gospels, Acts, letters of the Apostles, and Revelation, and which were written before 120.
As the New Testament canon developed, the Pauline epistles, the canonical gospels and various other works were also recognized as scripture to be read in church. Paul’s letters, especially Romans, established a theology based on Christ rather than on the Mosaic Law, but most Christian denominations today still consider the “moral prescriptions” of the Mosaic Law, such as the Ten Commandments, Great Commandment, and Golden Rule, to be relevant. Early Christians demonstrated a wide range of beliefs and practices, many of which were later denounced as heretical.
Apostolic Age (1st century
Jewish Christianity (1st-2nd century)
The earliest followers of Jesus composed an apocalyptic, Second Temple Jewish sect, which historians refer to as Jewish Christianity.
Emerging Church (1st century)
The first part of the period, during the lifetimes of the Twelve Apostles, is called the Apostolic Age. Christian missionary activity spread Christianity to cities throughout the Hellenistic world and even beyond the Roman Empire. The relationship of Paul the Apostle and Judaism is still disputed although Paul’s influence on Christian thinking is said to be more significant than any other New Testament author.
Early Christians suffered under sporadic anti-Christian policies in the Roman Empire and percecution[note 1] as the result of local pagan populations putting pressure on the imperial authorities to take action against the Christians in their midst, who were thought to bring misfortune by their refusal to honour the gods.
Early Christian writers used their knowledge of Hellenic language and literature to oppose Hellenocentrism. Though early Christian apologetics certainly tackled the issue of Greek religion, the criticisms of early Christian early writers also extended to what The Oxford Handbook to the Second Sophistic describes as the “cultural privilege that was deemed to accrue from the mastery of the Greek language”. Tatian, a pupil of Justin Martyr, believed that Hellenic civilization was evil. He wrote about the privileged place of Attic Greek amongst the Greek dialects and mocked Greeks, comparing their minds to “the [leaky] jar of the Danaids”. In a more muted polemic text called the Legatio, Athenagoras contrasts what he believes is the goodness of illiterate Christians with those who “reduce syllogisms, and clear up ambiguities, and explain etymologies”.
Low and High Christology
Two fundamentally different Christologies developed in the early Church, namely a “low” or adoptionist Christology, and a “high” or “incarnation Christology.” The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship.[web 1]
Adoptionists, such as the Ebionites, considered him as at first an ordinary man, born to Joseph and Mary, who later became the Son of God at his baptism, his transfiguration, or his resurrection.
According to Hurtado, a proponent of an “Early High Christology,” most Christians identified Jesus as divine from a very early period, although holding a variety of competing views as to what exactly this implied. Early Christian views tended to see Jesus as a unique agent of God; by the Council of Nicaea in 325 he was identified as God in the fullest sense, being ‘of the same substance, essence or being’.
Some of the texts that would later be canonized as the New Testament several times imply or indirectly refer to the divine character to Jesus, though there is scholarly debate as to whether or not they call him God. Within 15–20 years of the death of Jesus, Paul, who authored the largest early expositions of Christian theology, refers to Jesus as the resurrected “Son of God”, the savior who would return from heaven and save his faithful, dead and living, from the imminent destruction of the world. The Synoptic Gospels describe him as the “Son of God”, though the phrase “Son of Man” (always placed in the mouth of Jesus himself) is more frequently used in the Gospel of Mark; born of the Virgin Mary by the agency of the Holy Spirit, and who will return to judge the nations. The Gospel of John identifies Jesus as the human incarnation of the divine Word or “Logos” (see Jesus the Logos) and True Vine. It is believed that the Book of Revelation depicts Jesus as “the Alpha and the Omega, the first and the last, the beginning and the end” (22:13), and applies similar terms to “the Lord God”: “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty'” (1:8).
The term “Logos” was used in Greek philosophy (see Heraclitus) and in Hellenistic Jewish religious writing (see Philo Judaeus of Alexandria) to mean the ultimate ordering principle of the universe. Those who rejected the identification of Jesus with the Logos, rejecting also the Gospel of John, were called Alogi (see also Monarchianism).
Ante-Nicene Period (c. 100-325)
After the death of John the Apostle (c. 100), early Christianity was guided by the Ante-Nicene Fathers until the Council of Nicaea (c.325). E
During the Ante-Nicene Period, following the Apostolic Age, a great diversity of views emerged simultaneously with strong unifying characteristics lacking in the apostolic period. Part of the unifying trend was an increasingly harsh anti-Judaism and rejection of Judaizers. Early Christianity gradually grew apart from Judaism during the first two centuries and established itself as a predominantly gentile religion in the Roman Empire.
According to Will Durant, the Christian Church prevailed over paganism because it offered a much more attractive doctrine and because the church leaders addressed human needs better than their rivals.
By the end of the third century proto-orthodoxy became dominant. It viewed Christian teachings as either orthodox or heterodox. Orthodox teachings were those that claimed to have the authentic lineage of Holy Tradition. All other teachings were viewed as deviant streams of thought and were possibly heretical. An important discussion in the past century among scholars of early Christianity is to what extent it is still appropriate to speak of “orthodoxy” and “heresy”. Higher criticism drastically altered the previous perception that heresy was a very rare exception to the orthodoxy. Some orthodox scholars argue against the increasing focus on heterodoxy. A movement away from presuming the correctness or dominance of the orthodoxy is seen as understandable, in light of modern approaches. However, these orthodox scholars feel that instead of an even and neutral approach to historical analysis that the heterodox sects are given an assumption of superiority over the orthodox movement.
Free will versus determinism
The early Christians opposed the deterministic views (e.g., fate) of Stoics, Gnostics, and Manichaeans that were prevalent in those first four centuries. Christians championed the concept of a relational God who interacts with humans rather than a Stoic or Gnostic God who unilaterally foreordained every event (yet Stoics still claimed to teach free will). Every early Christian author with extant writings who wrote on the topic prior to Augustine of Hippo (412) advanced human free choice rather than a deterministic God. Even Augustine taught traditional free choice until 412 when he reverted to his earlier Manichaean and Stoic deterministic training when battling the Pelagians. Only a few Christians accepted Augustine’s alteration of Christian free choice until the Protestant Reformation when both Luther and Calvin embraced Augustine’s deterministic teachings wholeheartedly.
Christian eschatology is the branch of theological study relating to last things, such as death, the end of the world and the judgement of humanity. Eschatological passages are found in the Christian Bible in the Old Testament Prophets, such as Isaiah and Daniel and in the New Testament, such as the Olivet discourse and the parable of The Sheep and the Goats in the Gospel of Matthew, in the General epistles, the Pauline epistles, and the Book of Revelation.
Some scholars believe that Jesus was an apocalyptic teacher prophesying that the end of the world and the Day of Judgement were imminent in sayings such as, “Repent, for the kingdom of heaven is at hand,” (Matthew 3:2, Matthew 4:17, Mark 1:15) and “this generation will not pass away until all these things take place”
The predominant eschatological view in the Ante-Nicene Period was Premillennialism, the belief of a visible reign of Christ in glory on earth with the risen saints for a thousand years, before the general resurrection and judgment. Justin Martyr and Irenaeuswere the most outspoken proponents of premillennialism. Justin Martyr saw himself as continuing in the “Jewish” belief of a temporary messianic kingdom prior to the eternal state. Irenaeus devoted Book V of his Against Heresies to a defense of the physical resurrection and eternal judgement.
Other early premillennialists included Pseudo-Barnabas, Papias, Methodius, Lactantius, Commodianus Theophilus, Tertullian, Melito, Hippolytus of Rome and Victorinus of Pettau. By the 3rd century there was growing opposition to premillennialism. Origen was the first to challenge the doctrine openly. Dionysius of Alexandria stood against premillennialism when the chiliastic work, The Refutation of the Allegorizers by Nepos, a bishop in Egypt, became popular in Alexandria, as noted in Eusebius’s, Ecclesiastical History. Eusebius said of the premillennialian, Papias, that he was “a man of small mental capacity” because he had taken the Apocalypse literally.
From the writings of early Christians, historians have tried to piece together an understanding of various early Christian practices including worship services, customs and observances. Early Christian writers such as Justin Martyr (100–165) described these practices.
Early Christian beliefs regarding baptism probably predate the New Testament writings. It seems certain that numerous Jewish sects and certainly Jesus’s disciples practised baptism, which became integral to nearly every manifestation of the religion of the Jews. John the Baptist had baptized many people, before baptisms took place in the name of Jesus Christ. Many of the interpretations that would later become orthodox Christian beliefs concerning baptism can be traced to apostles such as Paul, who likened baptism to being buried with Christ in his death (Romans 6:3–4; Colossians 2:12). On the basis of this description, it was supposed by some modern theologians that the early Christians practised baptism by submersion (Matthew 3:13–17). This interpretation is debated between those Christian denominations who advocate immersion baptism exclusively and those who practice baptism by affusion or aspersion as well as by immersion. Yet the Didache, one of the earliest Christian writings on liturgical practices, mentions that baptism may occur by pouring water on the head three times using the trinitarian formula (i.e., in the name of the Father, the Son, and the Holy Spirit). The Orthodox Church continues this practice, submerging the baptized and then pouring water on the head in that formula.
Infant baptism was widely practised at least by the 3rd century, but it is disputed whether it was in the first centuries of Christianity. Some believe that the Church in the apostolic period practised infant baptism, arguing that the mention of the baptism of households in the Acts of the Apostles would have included children within the household. Others believe that infants were excluded from the baptism of households, citing verses of the Bible that describe the baptized households as believing, which infants are incapable of doing. In the 2nd century, Irenaeus, bishop of Lyons, may have referred to it. Additionally, Justin Martyr wrote about baptism in First Apology (written in the mid-2nd century), describing it as a choice and contrasting it with the lack of choice one has in one’s physical birth. However, Justin Martyr also seems to imply elsewhere that believers were “disciples from childhood”, indicating, perhaps, their baptism. The Bishop Polycarp, himself a disciple of the Apostle John, stated at his martyrdom (168) that he had been in the “service of Christ” for eighty-six years. Other recorded dates from Polycarp’s life make it likely that eighty-six years was his age from birth as well. Joachim Jeremias concludes the following from these facts: “This shows at any rate that his parents were already Christians, or at least were converted quite soon after his birth. If his parents were pagans at his birth, he would have been baptized with the ‘house’ at their conversion. But even if his parents were Christians, the words ‘service of Christ for eighty-six years’ support a baptism soon after his birth rather than one as a child of ‘mature years’… for which there is no evidence at all.” The so-called Apostolic Tradition says to “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them.” If it was written by Hippolytus of Rome, Apostolic Tradition could be dated about 215, but recent scholars believe it to be material from separate sources ranging from the middle second to the fourth century, being gathered and compiled on about 375–400. The 3rd century evidence is clearer, with both Origen (calling infant baptism “according to the usage of the Church”) and Cyprian advocating the practice. Tertullian acknowledges the practice (and that sponsors would speak on behalf of the children), but, holding an unusual view of marriage, argues against it, on the grounds that baptism should be postponed until after marriage.
Interpretation of the baptismal practices of the early church is important to groups such as Baptists, Anabaptists, and the Churches of Christ who believe that infant baptism was a development that occurred during the late 2nd to early 3rd centuries. The early Christian writings mentioned above, which date from the 2nd and 3rd century indicate that Christians as early as the 2nd century did maintain such a practice.
Communal meals and Eucharist
According to Bauckham, the post-apostolic church contained diverse practices as regards the Sabbath. It is classically understood that Jews have tradition to observe Saturday as the Sabbath, due to Yahweh resting on the seventh day after creation. It is contested that worship on Sundays, as is now mostly common in the Christian movement, only shifted from Saturday because of Emperor Constantine. However, it seems clear that most of the Early Church did not consider observation of the Sabbath to be required or of eminent importance to Christians and in fact worshiped on Sunday. Ignatius of Antioch, who lived from around 30–108, mentions this in Chapter 9 of his “Epistle to the Magnesians” which is dated to around 101 AD. Justin Martyr, a disciple who lived between 110–165, wrote about this extensively in his “Dialogue With Trypho the Jew.”
Another mention of this by Justin Martyr is in his “Apologies” work Section 1:67 dated to around 140–150. Below is a portion of the text:
And on the day which is called Sunday there is an assembly in the same place of all who live in cities or in country districts; and the records of the apostles, or the writings of the prophets, are read as long as we have time… Sunday is the day on which we all hold our common assembly, because it is the day on which God, when he changed the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead.— (Justin Martyr, written 140, from “Apologies” 1:67)
Attitude towards women
The attitude of the Church Fathers towards women paralleled rules in Jewish law regarding a woman’s role in worship, although the early church allowed women to participate in worship—something that was not allowed in the Synagogue (where women were restricted to the outer court). The Deutero-Pauline First Epistle to Timothy teaches that women should remain quiet during public worship and were not to instruct men or assume authority over them. The Epistle to the Ephesians, which is also Deutero-Pauline, calls upon women to submit to the authority of their husbands.
Elizabeth A. Clark says that the Church Fathers regarded women both as “God’s good gift to men” and as “the curse of the world”, both as “weak in both mind and character” and as people who “displayed dauntless courage, undertook prodigious feats of scholarship”.
The New Testament provides several examples of female leaders, including Phoebe, described as a servant (and in some Bible versions as a deaconess a Christian designated to serve with under the bishops and presbyters of the church in a variety of ways, in Corinth), Priscilla (an early missionary and wife of Aquila) and Lydia (who hosted a house church in the Asian city of Thyatira). While it’s quite clear these women were not ordained clerics, these women were very influential, and they are still venerated today.
Growth of 1st-century Christianity
Robert Williams posits that the “origin and earliest development of episcopacy and monepiscopacy and the ecclesiastical concept of (apostolic) succession were associated with crisis situations in the early church.”
Rodney Stark estimates that the number of Christians grew by approximately 40% a decade during the first and second centuries. This phenomenal growth rate forced Christian communities to evolve in order to adapt to their changes in the nature of their communities as well as their relationship with their political and socioeconomic environment. As the number of Christians grew, the Christian communities became larger, more numerous and farther apart geographically. The passage of time also moved some Christians farther from the original teachings of the apostles giving rise to teachings that were considered heterodox and sowing controversy and divisiveness within churches and between churches.
Roger Haight posits the development of ecclesiology in the form of “Early Catholicism” as one response to the problem of church unity. Thus, the solution to division arising from heterodox teaching was the development of “tighter and more standardized structures of ministry. One of these structures is the tri-partite form of church leadership consisting of bishops, elders and deacons that Ignatius of Antioch urged churches to adopt, writing that “You cannot have a church without these.” Over the course of the second century, this organizational structure became universal and continues to be used in the Catholic, Orthodox and Anglican churches as well as in some Protestant denominations.
Despite its mention of bishops, there is no clear evidence in the New Testament that supports the concepts of dioceses and monepiscopacy (i.e. the rule that all the churches in a geographic area should be ruled by a single bishop). Ronald Y. K. Fung claimed that scholars point to evidence that Christian communities such as Rome had many bishops and that the concept of monepiscopacy was still emerging when Ignatius was urging his tri-partite structure on other churches.
Christian groups and congregations first organized themselves loosely. In Paul’s time, although certain decisions by Elders and Apostles were binding, as in the Council of Jerusalem, there were no precisely delineated functions yet for bishops, elders, and deacons. A Church hierarchy, however, seems to have developed by the late 1st century and early 2nd century (see Pastoral Epistles, c. 90–140). These structures were certainly formalized well before the end of the Early Christian period, which concluded with the legalization of Christianity by Constantine’s Edict of Milan in 313 and the holding of the First Council of Nicea in 325, when the title of Metropolitan bishop first appears.
In the post-Apostolic church, bishops emerged as overseers of urban Christian populations, and a hierarchy of clergy gradually took on the form of episkopoi (overseers), presbyteroi (elders), and diakonoi (ministerial servants). This hierarchy emerged slowly and at different times for different locations. Clement, a 1st-century bishop of Rome, refers to the leaders of the Corinthian church in his epistle to Corinthians as bishops and presbyters interchangeably. The New Testament writers also use the terms “overseer” and “elder” interchangeably and as synonyms. The Didache (dated by most scholars to the early 2nd century), speaks of “appointing for yourself bishops and deacons”.
Disputes regarding the proper titles and roles of church leaders would later become one of the major causes of schism within the Christian Church. Such disputes include the roles of bishops and presbyters. Churches such as the Catholic and Orthodox use the word “priest” of all the baptized, but apply it in a more specific sense (“ministerial priesthood”) to bishops and presbyters and sometimes, somewhat loosely, treat “presbyter” and “priest” as synonyms, applying both terms to clergy subordinate to bishops. In congregational churches, the title “priest” is rejected, keeping only “presbyter” or “elder”. Some congregational churches do not include a role of bishop in their organizational polity.
Post-apostolic bishops of importance include Polycarp of Smyrna, Ignatius of Antioch and Clement of Rome. These men reportedly knew and studied under the apostles personally and are therefore called Apostolic Fathers. Each Christian community also had presbyters, as was the case with Jewish communities, who were also ordained and assisted the bishop; as Christianity spread, especially in rural areas, the presbyters exercised more responsibilities and took distinctive shape as priests. Lastly, deacons also performed certain duties, such as tending to the poor and sick. In the 2nd century, an episcopal structure becomes more visible, and in that century this structure was supported by teaching on apostolic succession, where a bishop becomes the spiritual successor of the previous bishop in a line tracing back to the apostles themselves.
By the end of the early Christian period, the church within the Roman Empire had hundreds of bishops, some of them (Rome, Alexandria, Antioch, “other provinces”) holding some form of jurisdiction over others.
Jerusalem was the first church and an important church center up to 135. The First Council of Nicaea recognized and confirmed the tradition by which Jerusalem continued to be given “special honour”, but did not assign to it even metropolitan authority within its own province, still less the extraprovincial jurisdiction exercised by Rome and the other sees mentioned above.
Constantinople came into prominence only after the early Christian period, being founded officially in 330, five years after the First Council of Nicaea, though the much smaller original city of Byzantium was an early center of Christianity largely due to its proximity to Anatolia.
Early Christians wrote many religious works, including the canon of the New Testament, which includes the Canonical Gospels, Acts, letters of the Apostles, and Revelation were written before 120 AD.
Debates about scripture were underway in the mid-2nd century, concurrent with a drastic increase of new scriptures, both Jewish and Christian. Debates regarding practice and belief gradually became reliant on the use of scripture other than what Melito referred to as the Old Testament, as the New Testament canon developed. Similarly, in the 3rd century a shift away from direct revelation as a source of authority occurred, most notably against the Montanists. “Scripture” still had a broad meaning and usually referred to the Septuagint among Greek speakers or the Targums among Aramaic speakers or the Vetus Latina translations in Carthage. Beyond the Torah (the Law) and some of the earliest prophetic works (the Prophets), there was not agreement on the canon, but this was not debated much at first. By the mid-2nd century, tensions arose with the split of early Christianity and Judaism, which some theorize led eventually to the determination of a Jewish canon by the emerging rabbinic movement, though, even as of today, there is no scholarly consensus as to when the Jewish canon was set. For example, some scholars argue that the Jewish canon was fixed earlier, by the Hasmonean dynasty (140–137 BC).
A problem for scholars is that there is a lack of direct evidence on when Christians began accepting their own scriptures alongside the Septuagint. Well into the 2nd century Christians held onto a strong preference for oral tradition as clearly demonstrated by writers of the time, such as Papias.
Koine Greek spread all over the Empire, even up the Rhone valley of Gaul; Roman satirists complained that even Rome had become a Greek city. Thus the Greek translation of the Hebrew Scriptures (the Septuagint) was the dominant translation (even the Peshitta appears to be influenced). Later Jerome would express his preference for adhering strictly to the Hebrew text and canon, but his view held little currency even in his own day. It was not until the Protestant Reformation that substantial numbers of Christians began to reject those books of the Septuagint which are not found in the Jewish Masoretic Text, referring to them as biblical apocrypha. In addition, some New Testament books were also disputed, known as the Antilegomena.
Fathers of the church
Since the end of the 4th century, the title “Fathers of the Church” has been used to refer to a more or less clearly defined group of ecclesiastical writers who are appealed to as authorities on doctrinal matters. Orthodoxy of doctrine, holiness of life, approval by the Church and antiquity are traditionally considered conditions for classification as a Father of the Church, but modern writers sometimes include Tertullian, Origen and a few others.
Spread of Christianity
In 301, the Kingdom of Armenia became the second state to declare Christianity as its official religion, following the conversion of the Royal House of the Arsacids in Armenia. The Armenian Apostolic Church is the world’s oldest national church.
Despite sometimes intense persecutions, the Christian religion continued its spread throughout the Mediterranean Basin.
Various theories attempt to explain how Christianity managed to spread so successfully prior to the Edict of Milan (313). Some Christians saw the success as simply the natural consequence of the truth of the religion and of the direct intervention of God. However, similar explanations are claimed for the spread of, for instance, Islam and Buddhism. In The Rise of Christianity, Rodney Stark argues that Christianity triumphed over paganism chiefly because it improved the lives of its adherents in various ways. Another factor, more recently pointed out, was the way in which Christianity combined its promise of a general resurrection of the dead with the traditional Greek belief that true immortality depended on the survival of the body, with Christianity adding practical explanations of how this was going to actually happen at the end of the world.Mosheim (1693–1755) saw the rapid progression of Christianity as due to two factors: translations of the New Testament and the Apologies composed in defence of Christianity. Edward Gibbon (1737–1794), in his classic The History of the Decline and Fall of the Roman Empire (1776–1789), discusses the topic in considerable detail in his famous Chapter Fifteen, summarizing the historical causes of the early success of Christianity as follows: “(1) The inflexible, and, if we may use the expression, the intolerant zeal of the Christians, derived, it is true, from the Jewish religion, but purified from the narrow and unsocial spirit which, instead of inviting, had deterred the Gentiles from embracing the law of Moses. (2) The doctrine of a future life, improved by every additional circumstance which could give weight and efficacy to that important truth. (3) The miraculous powers ascribed to the primitive church. (4) The pure and austere morals of the Christians. (5) The union and discipline of the Christian republic, which gradually formed an independent and increasing state in the heart of the Roman empire.”
- Catholic Encyclopedia: Proselyte: “The English term “proselyte” occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreigner living in Judea. Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 BC, to a technical and religious meaning in the Judaism of the New Testament epoch.”
- Ehrman 2012, pp. 87–90.
- Jaeger, Werner (1961). Early Christianity and Greek Paideia. Harvard University Press. pp. 6, 108–09. ISBN9780674220522. Retrieved 26 February 2015.
- Galatians 2:9, Acts 1:13; See Historical reliability of the Acts of the Apostles for details
- Oxford Dictionary of the Christian Church ed. F.L. Lucas (Oxford) entry on Paul
- Cohen, Shaye J.D. (1988). From the Maccabees to the MishnahISBN0-664-25017-3 pp. 224–225
- Stuart 2014.
- Bart D. Ehrman (1997). The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press. p. 8. ISBN978-0-19-508481-8.
The New Testament contains twenty-seven books, written in Greek, by fifteen or sixteen different authors, who were addressing other Christian individuals or communities between the years 50 and 120 (see box 1.4). As we will see, it is difficult to know whether any of these books was written by Jesus’ own disciples.
- Esler (2004). pp. 893–94.
- Ehrman 2006, p. 318.
- Cook 2011, pp. 138ff.
- Croix 1963, pp. 105–152.
- Johnson, Aaron P. (2017-12-28). “Early Christianity and the Classical Tradition”. The Oxford Handbook to the Second Sophistic. doi:10.1093/oxfordhb/9780199837472.013.43. Retrieved 2018-07-24.
- Kinzig, Wolfram (2005). “Tatian”. The Oxford Classical Dictionary. Oxford University Press. ISBN978-0-19-860641-3. Retrieved 2018-07-24.
- Browning, W. R. F. (2009). “Tatian”. A Dictionary of the Bible. Oxford University Press. ISBN978-0-19-954398-4. Retrieved 2018-07-24.
- Ehrman 2014, p. 125.
- Loke 2017.
- Ehrman 2014.
- Talbert 2011, p. 3-6.
- Mack 1997.
- Larry Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, (Eerdmans, 2005), p. 650.
- Larry Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, (Eerdmans, 2005), p. 204.
- Brown, Raymond E. (1965). “Does the New Testament call Jesus God?”(PDF). Theological Studies. 26: 545–73.
- “Alogi or Alogoi“, Early Church.org.uk.
- “Alogi“, Francis P. Havey, The Catholic EncyclopediaVolume I, 1907.
- Durant 2011.
- Esler (2004). pp. 893–94.
- McIntire, C.T. (2005). “Free Will and Predestination: Christian Concepts”. In Jones, Lindsay. The Encyclopedia of Religion. 5(2nd ed.). Farmington Hills, MI: Macmillan Reference. pp. 3206–3209.
- Dihle, Albrecht (1982). The Theory of Will in Classical Antiquity. Berkeley, CA: University of California Press. p. 152.
- Wilson, Kenneth (2018). Augustine’s Conversion from Traditional Free Choice to “Non-free Free Will”: A Comprehensive Methodology. Tübingen: Mohr Siebeck. pp. 93–94, 273–274.
- Wilson, Kenneth (2018). Augustine’s Conversion from Traditional Free Choice to “Non-free Free Will”: A Comprehensive Methodology. Tübingen: Mohr Siebeck. pp. 281–294.
- Martin, Luther (1963). Lehman, Helmut, ed. Luther’s Works. 48. Translated by Krodel, Gottfried. Fortress Press. p. 24.
- Calvin, John (1927). “A Treatise on the Eternal Predestination of God”. Calvin’s Calvinism. Translated by Cole, Henry. London: Sovereign Grace Union. p. 38.
- Ehrman, Bart D.Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press, 1999. ISBN978-0195124743.
- Matt 3:2
- Matt 4:17; Mark 1:15
- Matt 24:34
- Phillip Schaff, History of the Christian Church, 2:614.
- Johannes Quasten, Patrology, Vol. 1 (Westminster, Maryland: Christian Classics, Inc.), 219. (Quasten was a Professor of Ancient Church History and Christian Archaeology at the Catholic University of America) Furthermore according to the Encyclopedia of the Early Church “Justin (Dial. 80) affirms the millenarian idea as that of Christians of complete orthodoxy but he does not hide that fact that many rejected it.” M. Simonetti, “Millenarism,” 560.
- “Dialogue with Trypho (Chapters 31-47)”. Newadvent.org. Retrieved 2014-01-24.
- Justin never achieved consistency in his eschatology. He seemed to believe in some sense that the Kingdom of God is currently present. This belief is an aspect of postmillennialism, amillennialism and progressive dispensationalism. In Justin’s First Apology he laments the Romans’ misunderstanding of the Christians’ endtime expectations. The Romans had assumed that when Christians looked for a kingdom, they were looking for a human one. Justin corrects this misunderstanding by saying “For if we looked for a human kingdom, we should also deny our Christ, that we might not be slain and we should strive to escape detection, that we might obtain what we expect.” (1 Apol. 11.1-2; cf. also Apol. 52; Dial. 45.4; 113.3-5; 139.5) See Charles Hill’s arguments in Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. Additionally however, Philip Schaff, an amillennialist, notes that “In his two apologies, Justin teaches the usual view of the general resurrection and judgment, and makes no mention of the millennium, but does not exclude it.” Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 383. Grand Rapids: Eerdmans, 2001.
- Against Heresies 5.32.
- ”Among the Apostolic Fathers Barnabas is the first and the only one who expressly teaches a pre-millennial reign of Christ on earth. He considers the Mosaic history of the creation a type of six ages of labor for the world, each lasting a thousand years, and of a millennium of rest, since with God ‘one day is as a thousand years.’ Millennial Sabbath on earth will be followed by an eight and eternal day in a new world, of which the Lord’s Day (called by Barnabas ‘the eighth day’) is the type” (accessThe Epistle of Barnabas here). Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 382.
- “Introductory Note to the Fragments of Papias”. Ccel.org. 2005-07-13. Retrieved 2014-01-24.
- Insruct. adv. Gentium Deos, 43, 44.
- According to the Encyclopedia of the Early Church“Commodian (mid 3rd c.) takes up the theme of the 7000 years, the last of which is the millennium (Instr. II 35, 8 ff.).” M. Simonetti, “Millenarism,” 560.
- Against Marcion, book 3 chp 25
- Simonetti writes in the Encyclopedia of the Early Church “We know that Melito was also a millenarian” regarding Jerome‘s reference to him as a chiliast. M. Simonetti, “Millenarism,” 560.
- Note this is Victorinus of Pettau not Marcus Piav(v)onius Victorinus the Gaelic Emperor
- In his Commentary on Revelation and from the fragment De Fabrica Mundi (Part of a commentary on Genesis). Jerome identifies him as a premillennialist.
- “Origen (Princ. II, 2-3)) rejects the literal interpretation of Rev 20-21, gives an allegorical interpretation of it and so takes away the scriptural foundation of Millenarism. In the East: Dionysius of Alexandria had to argue hard against Egyptian communities with millenarian convictions (in Euseb. HE VII, 24-25). M. Simonetti, “Millenarism” in Encyclopedia of the Early Church, Translated by Adrian Walford, Volume 1 (New York: Oxford University Press, 1992), 560. It is doubtless that Origen respected apostolic tradition in interpretation. It was Origen himself who said “Non debemus credere nisi quemadmodum per successionem Ecclesiae Dei tradiderunt nobis” (In Matt., ser. 46, Migne, XIII, 1667). However as it is noted in The Catholic Encyclopedia “Origen has recourse too easily to allegorism to explain purely apparent antilogies or antinomies. He considers that certain narratives or ordinances of the Bible would be unworthy of God if they had to be taken according to the letter, or if they were to be taken solely according to the letter. He justifies the allegorism by the fact that otherwise certain accounts or certain precepts now abrogated would be useless and profitless for the reader: a fact which appears to him contrary to the providence of the Divine inspirer and the dignity of Holy Writ.”
- “NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine”. Ccel.org. Retrieved 2014-01-24.
- Eusebius, Historia Ecclesiastica. 3.39.13
- Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Infant Baptism
- Richard Wagner, Christianity for Dummies (John Wiley & Sons 2011 ISBN978-1-11806901-1)
- “He (Jesus) came to save all through means of Himself—all, I say, who through Him are born again to God and children, infants, and boys, and youths, and old men” (Adversus Haereses, ii, 22, 4)
- Paul King Jewett, Infant Baptism and the Covenant of Grace, (Eerdmans 1978), p. 127.
- “Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone.”“The First Apology, Chapter 61”. New Advent. Retrieved 14 December 2013.
- Bradshaw, Paul F. (2002). The Search for the Origins of Christian Worship. Oxford University Press. pp. 78–80. ISBN978-0-19-521732-2.
- Bradshaw, Paul; Johnson, Maxwell E.; Philips, L. Edwards (2002). The Apostolic Tradition: A Commentary. Hermeneia. Minneapolis: Fortress Press. ISBN978-0-8006-6046-8.
- Homilies on Leviticus 8.3.11; Commentary on Romans 5.9; and Homily on Luke 14.5
- “The delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary … that the sponsors likewise should be thrust into danger? … For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence” (On Baptism 18).
- “The Didache, representing practice perhaps as early as the beginning of the second century, probably in Syria, also assumes immersion to be normal, but it allows that if sufficient water for immersion is not at hand, water may be poured three times over the head. The latter must have been a frequent arrangement, for it corresponds with most early artistic depictions of baptism, in Roman catacombs and on sarcophagi of the third century and later. The earliest identifiable Christian meeting house known to us, at Dura Europos on the Euphrates, contained a baptismal basin too shallow for immersion. Obviously local practice varied, and practicality will often have trumped whatever desire leaders may have felt to make action mime metaphor” (Margaret Mary Mitchell, Frances Margaret Young, K. Scott Bowie, Cambridge History of Christianity, Vol. 1, Origins to Constantine (Cambridge University Press 2006 ISBN978-0-521-81239-9), pp. 160–61).
- R. J. Bauckham (1982). D. A. Carson, ed. “Sabbath and Sunday in the Post-Apostolic church”. From Sabbath to Lord’s Day. Zondervan: 252–98
- “1 Timothy 2 NIV”. BibleGateway. Retrieved 7 October2012.
- “Ephesians 5 NIV”. Retrieved 7 October 2012.
- Elizabeth Ann Clark (1983). Women in the Early Church. Liturgical Press. p. 15. ISBN978-0-8146-5332-6.
- “Romans 16:1–2 (New International Version)”. Retrieved 17 February 2013.
- “Romans 16:3–5 (New International Version)”. Retrieved 17 February 2013.
- “Acts 16:40 (New International Version)”. Retrieved 17 February 2013.
- “Acts 16:14–15 (New International Version)”. Retrieved 17 February 2013.
- “Did the Early Church have Deaconesses?”. Catholic Answers. YouTube. Retrieved: 31 March 2014.
- “Did the Apostles Establish the Office of Deaconess?”. The Christian Post. 3 April 2013. Retrieved 31 March 2014.
- Williams, Robert Lee (2005). Bishop Lists: Formation of Apostolic Succession of Bishops in Ecclesiastical Crises. Gorgias Press LLC. p. 6. ISBN978-1-59333-194-8. Retrieved 28 October 2012.
- Stark, Rodney (9 May 1997). The Rise of Christianity. HarperCollins. ISBN978-0-06-067701-5. Retrieved 28 October2012.
- Haight, Roger D. (16 September 2004). Christian Community in History Volume 1: Historical Ecclesiology. Continuum International Publishing Group. pp. 83–84. ISBN978-0-8264-1630-8. Retrieved 26 October 2012.
The churches were becoming ever more distant from their origins in space and time. They were growing and with growth came new or false teachings, the sources of controversy and division.
- Haight, Roger D. (16 September 2004). Christian Community in History Volume 1: Historical Ecclesiology. Continuum International Publishing Group. pp. 83–84. ISBN978-0-8264-1630-8. Retrieved 26 October 2012.
- Ronald Y.K. Fung as cited in John Piper; Wayne Grudem (8 August 2006). Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Crossway. p. 254. ISBN978-1-4335-1918-5. Retrieved 28 October 2012.
- Apostolic Presbyterianism – by William Cunningham and Reg Barrow
- Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
- presbyter. CollinsDictionary.com. Collins English Dictionary – Complete & Unabridged 11th Edition. Retrieved 6 October 2012.
- Philip Carrington, The Early Christian Church (2 vol. 1957) online edition vol 1; online edition vol 2
- Metzger, Bruce. The canon of the New Testament. 1997
- Catechism of the Catholic Church, 1120
- Catechism of the Catholic Church, 1554
- Catechism of the Catholic Church, 1562–1568
- Canon VI of the First Council of Nicea, which closes the period under consideration in this article, reads: “Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop …” As can be seen, the title of “Patriarch“, later applied to some of these bishops, was not used by the Council: “Nobody can maintain that the bishops of Antioch and Alexandria were called patriarchs then, or that the jurisdiction they had then was co-extensive with what they had afterward, when they were so called” (ffoulkes, Dictionary of Christian Antiquities, quoted in Volume XIV of Philip Schaff’s The Seven Ecumenical Councils).
- See, for example, Council of Jerusalem and Early centers of Christianity#Jerusalem.
- “Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan” (Canon 7).
- White (2004). pp. 446–47.
- Philip R. Davies, in The Canon Debate, p. 50: “With many other scholars, I conclude that the fixing of a canonical list was almost certainly the achievement of the Hasmonean dynasty.”
- Swete’s Introduction to the Old Testament in Greek, p. 112
- Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article “Fathers of the Church”
- Ephesians 5–6, Magnesians 2, 6–7, 13, Trallians 2–3, Smyrnaeans 8–9
- Vidmar, The Catholic Church Through the Ages (2005), pp. 19–20
- Hitchcock, Geography of Religion (2004), p. 281, quote: “By the year 100, more than 40 Christian communities existed in cities around the Mediterranean, including two in North Africa, at Alexandria and Cyrene, and several in Italy.”
- Bokenkotter, A Concise History of the Catholic Church(2004), p. 18, quote: “The story of how this tiny community of believers spread to many cities of the Roman Empire within less than a century is indeed a remarkable chapter in the history of humanity.”
- Franzen 29
- Cheetham, Samuel (1905). A History of the Christian Church During the First Six Centuries. Macmillan and Co. p. 58.
- Lockyer, Herbert (1988). All the Apostles of the Bible. Zondervan. p. 260. ISBN0310280117.
- Michael Whitby, et al. eds. Christian Persecution, Martyrdom and Orthodoxy (2006) online edition
- Rodney Stark. The Rise of Christianity. Princeton: Princeton University Press 1996.
- Dag Øistein Endsjø. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan 2009.
- Moishem, Johann Lorenz von, The Ecclesiastical History of the Second and Third Centuries : Illustrated from the Writings of Tertullian, F. & J. Rivington, London, 1845, p. 106
- Gibbon, Edward, History of the Decline and Fall of the Roman Empire, Chapter Fifteen. in 6 volumes at the Internet Archive.
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