Open main menu

BeliefsEdit

EschatologyEdit

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.[1] Justin Martyr and Irenaeus were 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.[2][3][4] Irenaeus devoted Book V of his Against Heresies to a defense of the physical resurrection and eternal judgement.[5]

Other early premillennialists included Pseudo-Barnabas,[6] Papias,[7] Methodius, Lactantius,[8] Commodianus[9] Theophilus, Tertullian,[10] Melito,[11] Hippolytus of Rome and Victorinus of Pettau.[12][13] By the 3rd century there was growing opposition to premillennialism. Origen was the first to challenge the doctrine openly.[14] 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.[15] Eusebius said of the premillennialian, Papias, that he was "a man of small mental capacity" because he had taken the Apocalypse literally.[16]

PracticesEdit

Christian communities came to adopt some Jewish practices while rejecting others. Only Marcion proposed rejection of all Jewish practice, but he was excommunicated in Rome c. 144 and declared heretical by the growing proto-Orthodoxy.

SabbathEdit

According to Bauckham, the post-apostolic church contained diverse practices as regards the Sabbath.[17] 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.

Infant baptismEdit

Infant baptism was widely practised at least by the 3rd century,[18] 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.[19] 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.[19] In the 2nd century, Irenaeus, bishop of Lyons, may have referred to it.[20][21][22] 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.[23] However, Justin Martyr also seems to imply elsewhere that believers were "disciples from childhood", indicating, perhaps, their baptism.

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,[24][25] 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")[26] 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.[27]

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.[28]

Date of EasterEdit

Eastern and Western Mediterranean Christians had a history of differences and disagreements dating back to the 2nd century. Among the most significant early disagreements is the Quartodeciman controversy. Until the late 2nd century there was a difference in dating the celebration of the Christian Passover/Easter between Western churches and those of Asia Minor. The churches in Asia Minor celebrated it on the 14th of the Jewish month of Nisan, the day before Jewish Passover, regardless of what day of the week it fell on, as the Crucifixion had occurred on the day before Passover according to the Gospel of John. The Latins called them Quartodecimans, literally meaning 14'ers. At the time, the West celebrated Easter on the Sunday following the Jewish 14th of Nisan.

Victor, the bishop of Rome, attempted to declare the Nisan 14 practice heretical and excommunicate all who followed it.[29] On this occasion Irenaeus and Polycrates of Ephesus wrote to Victor. Irenaeus reminded Victor of his predecessor more tolerant attitude and Polycrates emphatically defended the Asian practice. Victor's "excommunication" of the Asians was apparently rescinded, and the two sides reconciled as a result of the intervention of Irenaeus and other bishops,including Tertullian. Both Tertullian and Irenaeus were pupils of Polycarp,who was a student of the Apostle John and, according to Polycarp's own written words, was also a "hearer" of the other Apostles. Polycarp was a bishop in Smyrna.

Eusebius later claimed that synods and conferences of bishops were convened, which ruled "without a dissenting voice" in support of Easter on Sunday. A uniform method of computing the date of Easter was not formally addressed until 325 at the First Council of Nicaea. Today, the date still varies between West and East, but this is because the West later adopted the Gregorian calendar over the Julian calendar.

MonasticismEdit

Institutional Christian monasticism seems to have begun in the deserts in 3rd century Egypt as a kind of living martyrdom. Anthony of Egypt (251-356) is the best known of these early hermit-monks. Anthony the Great (251-356) and Pachomius (c. 292–348) were early monastic innovators in Egypt, although Paul the Hermit (c.226/7-c.341) is the first Christian historically known to have been living as a monk. There is historical evidence that individuals were living the life later known as monasticism before the legalization of Christianity.

Anthony the Great was the first to specifically leave the world and live in the desert as a monk.[30] Anthony lived as a hermit in the desert and gradually gained followers who lived as hermits nearby but not in actual community with him. One such, Paul the Hermit, lived in absolute solitude not very far from Anthony and was looked upon even by Anthony as a perfect monk. This type of monasticism is called eremitical or "hermit-like."

As monasticism spread in the East from the hermits living in the deserts of Egypt to Palestine, Syria, and on up into Asia Minor and beyond, the sayings (apophthegmata) and acts (praxeis) of the Desert Fathers came to be recorded and circulated, first among their fellow monastics and then among the laity as well.

Early iconographyEdit

 
Christ Jesus,[31] the Good Shepherd, 3rd century.

Christian art emerged only relatively late. According to art historian André Grabar, the first known Christian images emerge from about AD 200,[32] though there is some literary evidence that small domestic images were used earlier. Although many Hellenised Jews seem, as at the Dura-Europos synagogue, to have had images of religious figures, the traditional Mosaic prohibition of "graven images" no doubt retained some effect. This early rejection of images, although never proclaimed by theologians, and the necessity to hide Christian practise from persecution, leaves few archaeological records regarding Early Christianity and its evolution.[33] The oldest Christian paintings are from the Roman Catacombs, dated to about 200, and the oldest Christian sculptures are from sarcophagi, dating to the beginning of the 3rd century.[33]

Diversity and proto-orthodoxyEdit

The development of doctrine, the position of orthodoxy, and the relationship between the various opinions is a matter of continuing academic debate. Since the Nicene Creed came to define the Church, the early debates have long been regarded as a unified orthodox position against a minority of heretics. Walter Bauer, drawing upon distinctions between Jewish Christians, Pauline Christians, and other groups such as Gnostics and Marcionites, argued that early Christianity was fragmented, with various competing interpretations. According to Bauer, orthodoxy and heresy do not stand in relation to one another as primary to secondary, but in many regions heresy was the original manifestation of Christianity.[34]

While Bauer's original thesis has been criticised, but Elaine Pagels and Bart Ehrman have further explicated the existence of variant Christianities in the first centuries. They see early Christianity as fragmented into contemporaneous competing orthodoxies.[35][36] Eamon Duffy notes that Christianity throughout the Roman Empire was "in a state of violent creative ferment" during the 2nd century. Orthodoxy, or proto-orthodoxy, existed alongside forms of Christianity that would become extreme deviance, or "heresy", in the near future. However, Duffy states that during this period the orthodox and unorthodox were sometimes difficult to distinguish and that Early Christianity in Rome had a wide variety of competing Christian sects.[37]

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.[38]

Growth of ChristianityEdit

Rodney Stark estimates that the number of Christians grew by approximately 40% a decade during the first and second centuries.[39] 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.[40]

Variant ChristianitiesEdit

The Ante-Nicene period saw the rise of a great number of Christian sects, cults and movements with strong unifying characteristics lacking in the apostolic period. They had different interpretations of Scripture, particularly the divinity of Jesus and the nature of the Trinity. Many variations in this time defy neat categorizations, as various forms of Christianity interacted in a complex fashion to form the dynamic character of Christianity in this era. The Post-Apostolic period was extremely diverse both in terms of beliefs and practices. In addition to the broad spectrum of general branches of Christianity, there was constant change and diversity that variably resulted in both internecine conflicts and syncretic adoption.[41]

These various interpretations were called heresies by the leaders of the Proto-orthodox church, but many were very popular and had large followings. Some of the major movements were:

Proto-orthodoxyEdit

Christianity differed from other Roman religions in that it set out its beliefs in a clearly defined way,[42] though the process of orthodoxy (right belief) was not underway until the period of the First seven Ecumenical Councils.

Irenaeus was the first to argue that his "proto-orthodox" position was the same faith that Jesus gave to the twelve apostles and that the identity of the apostles, their successors, and the teachings of the same were all well-known public knowledge. This was therefore an early argument supported by apostolic succession. Irenaeus first established the doctrine of four gospels and no more, with the synoptic gospels interpreted in the light of the Gospel of John.

Early attacks upon alleged heresies formed the matter of Tertullian's Prescription Against Heretics (in 44 chapters, written from Rome), and of Irenaeus' Against Heresies (ca 180, in five volumes), written in Lyons after his return from a visit to Rome. The letters of Ignatius of Antioch and Polycarp of Smyrna to various churches warned against false teachers, and the Epistle of Barnabas accepted by many Christians as part of Scripture in the 2nd century, warned about mixing Judaism with Christianity, as did other writers, leading to decisions reached in the first ecumenical council, which was convoked by Emperor Constantine at Nicaea in 325 in response to further disruptive polemical controversy within the Christian community, in that case Arian disputes over the nature of the Trinity.

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.

Developing Church-hierarchyEdit

A Church hierarchy seems to have developed by the late 1st century and early 2nd century.[43] (see Pastoral Epistles, c. 90–140[43]) 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."[44]

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 episkopoi (overseers); presbyteroi (elders),[45] as was the case with Jewish communities; and diakonoi (ministerial servants). Presbyters were ordained and assisted the bishop; as Christianity spread, especially in rural areas, the presbyters exercised more responsibilities and took distinctive shape as priests. Deacons also performed certain duties, such as tending to the poor and sick.

Ignatius of Antioch urged churches to adopt this structure, writing that "You cannot have a church without these." In the 2nd 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. 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.[46]

Important Church centersEdit

Jerusalem was an important church center up to 135.[47] It had the prestige of being the city of Christ's death and resurrection,[48] and was the center of the Apostolic Age, but it experienced decline during the years of the Jewish–Roman wars (66-135). 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.[49]

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.

The community and seat of the patriarchate according to Orthodox tradition was founded by St Peter and then given to St. Ignatius, in what is now Turkey.

Rome and the PapacyEdit

 
A scene showing Christ Pantocrator from a Roman mosaic in the church of Santa Pudenziana in Rome, c. 410 AD

Irenaeus of Lyons believed in the 2nd century that Peter and Paul had been the founders of the Church in Rome and had appointed Linus as succeeding bishop.[50]

The four Eastern patriarchs affirmed Saint Peter's ministry and death in Rome and the apostolic succession of Roman bishops. However, they perceived this as a mark of honor rather than an overarching authority over belief and practices, as they still considered themselves to be the final authorities in their own regions, see for example Metropolitan bishops and Pentarchy, yet still under the overall guidance of the bishop of Rome. Other patriarchs did turn to Rome for support in settling disputes, but they also wrote to other influential patriarchs for support in the same fashion. Outside of a few notable exceptions, the body of literature left from this period, and even as late as the 5th and 6th centuries, is said by Bernhard Schimmelpfennig to illustrate the generally limited scope of the Roman bishops' authority but acknowledged the authority nonetheless.[51]

William Kling states that by the end of 2nd century that Rome was a significant, if not unique, early center of Christianity, but held no convincing claim to primacy. The Petrine proof text first occurs historically in a dispute between Cyprian of Carthage and Pope Stephen. A bishop from Caesarea named Firmilian sided with Cyprian in his dispute, seething against Stephen's "insulting arrogance" and claims of authority based on the See of Peter. Cyprian's argument won out the day, with Pope Stephen's claims meeting rejection.[52]

Cyprian's claim was that bishops held the keys to the forgiveness of sins, with all bishops being the successors of Saint Peter. Jerome later took up the argument for the primacy of the Roman bishop in the 5th century, a position adopted by Pope Leo I.[53]

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.[54]

Development of the Christian CanonEdit

The books of the canon of the New Testament, which includes the Canonical Gospels, Acts, letters of the Apostles, and Revelation were written before 120 AD,[55] but not defined as "canon" until the 4th century.

The writings attributed to the apostles circulated amongst the earliest Christian communities. The Pauline epistles were circulating in collected forms by the end of the 1st century AD. Justin Martyr, in the early 2nd century, mentions the "memoirs of the apostles", which Christians called "gospels" and which were regarded as on par with the Old Testament.[56] A four gospel canon (the Tetramorph) was asserted by Ireanaeus, who refers to it directly.[57]

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.

Some theorize that the split of early Christianity and Judaism in the mid-2nd century eventually led to the determination of a Jewish canon by the emerging rabbinic movement,[58] 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).[59] 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.[58]

The oldest list of books for the New Testament canon is the Muratorian fragment dating to c. 170. It shows that by 200 there existed a set of Christian writings somewhat similar to what is now the 27-book New Testament, which included the four gospels.[60] Thus, while there was debate in the Early Church over the New Testament canon, the current books of the New Testament were accepted by almost all Christians by the middle of the 2nd century, with the exception of James, Hebrews, and 2nd Peter. However, these 3 books were also agreed upon and recognized as canon by church leadership shortly thereafter.[61] Following Eusebius, the disputed books are referred to as the Antilegomena.

Early orthodox writings – Church FathersEdit

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. They are the early and influential theologians and writers in the early Christian Church, who had strong influence on the development of proto-orthodoxy. They produced two sorts of works: theological and "apologetic", the latter being works aimed at defending the faith by using reason to refute arguments against the veracity of Christianity.[62]

ApologistsEdit

In the face of criticism from Greek philosophers and facing persecution, Apologists wrote to justify and defend Christian doctrine. Justin Martyr's works represent the earliest surviving Christian "apologies" of notable size.

Apostolic FathersEdit

The earliest Church Fathers (within two generations of the Twelve apostles of Christ) are usually called the Apostolic Fathers, for reportedly knowing and studied under the apostles personally. Important Apostolic Fathers of the 2nd century include Pope Clement I (died 99), Ignatius of Antioch (c. 35 – c. 110), and Polycarp of Smyrna (c. 69 – c. 155). In addition, the Shepherd of Hermas is usually placed among the writings of the Apostolic Fathers although its author is unknown.[63]

Ignatius of Antioch (also known as Theophorus) was the third Bishop or Patriarch of Antioch and a student of the Apostle John. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of the theology of the earliest Christians. Important topics addressed in these letters include ecclesiology, the sacraments, the role of bishops, and Biblical Sabbath.[64] He is the second after Clement to mention Paul's epistles.[65]

Polycarp of Smyrna was a bishop of Smyrna (now İzmir in Turkey). It is recorded that he had been a disciple of John. The options for this John are John the son of Zebedee traditionally viewed as the author of the fourth Gospel, or John the Presbyter.[66] Traditional advocates follow Eusebius in insisting that the apostolic connection of Papius was with John the Evangelist, and that this John, the author of the Gospel of John, was the same as the Apostle John. Polycarp, c 156, tried and failed to persuade Anicetus, Bishop of Rome, to have the West celebrate Easter on 14 Nisan, as in the East. He rejected the pope's suggestion that the East use the Western date. In 155, the Smyrnans demanded Polycarp's execution, and he died a martyr. Legend states that the flames built to kill him refused to burn him, and that when he was stabbed to death; so much blood issued from his body that it quenched the flames around him.[65]

The Shepherd of Hermas was popular in the early church, considered a valuable book by many Christians, and considered canonical scripture by some of the early Church fathers.[67] It was written at Rome, in Greek. The Shepherd had great authority in the 2nd and 3rd centuries.[68] It was cited as Scripture by Irenaeus and Tertullian and was bound with the New Testament in the Codex Sinaiticus, and it was listed between the Acts of the Apostles and the Acts of Paul in the stichometrical list of the Codex Claromontanus. Other early Christians, however, considered the work to be apocryphal.

Greek FathersEdit

Those who wrote in Greek are called the Greek Church Fathers. Famous Greek Fathers of 2nd century (other than the Apostolic Fathers) include: Irenaeus of Lyons and Clement of Alexandria.

Irenaeus of Lyons (c.130–c.202 AD) was bishop of Lugdunum in Gaul, which is now Lyons, France. His writings were formative in the early development of Christian theology, and he is recognized as a saint by both the Eastern Orthodox Church and the Roman Catholic Church. He was a notable early apologetic. He was also a disciple of Polycarp, who was said to be a disciple of John the Evangelist. His best-known book, Against Heresies (c. 180) enumerated heresies and attacked them. Irenaeus wrote that the only way for Christians to retain unity was to humbly accept one doctrinal authority—episcopal councils.[65] Irenaeus was the first to propose that all four gospels be accepted as canonical.

Clement of Alexandria (c.150–c.215) was a Christian theologian and the head of the noted Catechetical School of Alexandria. Clement is best remembered as the teacher of Origen. He used the term "gnostic" for Christians who had attained the deeper teaching of the Logos.[69] He developed a Christian Platonism.[65] He presented the goal of Christian life as deification, identified both as Platonism's assimilation into God and the biblical imitation of God.[69]

Origen (184 – 253) taught in Alexandria, reviving the Catechetical School where Clement had taught. Using his knowledge of Hebrew, he produced a corrected Septuagint,[65] and wrote commentaries on all the books of the Bible.[65] He interpreted scripture allegorically, showing Stoic, Neo-Pythagorean, and Platonic influences.[65] Like Plotinus, he wrote that the soul passes through successive stages before incarnation as a human and after death, eventually reaching God.[65] He imagined even demons being reunited with God. For Origen, God was not Yahweh but the First Principle, and Christ, the Logos, was subordinate to him.[65] His views of a hierarchical structure in the Trinity, the temporality of matter, "the fabulous preexistence of souls," and "the monstrous restoration which follows from it" were declared anathema in the 6th century.[70][71]

Hippolytus of Rome (c. 170–235 AD) was one of the most prolific writers of early Christianity. Hippolytus was born during the second half of the 2nd century, probably in Rome. Photius describes him in his Bibliotheca (cod. 121) as a disciple of Irenaeus, who was said to be a disciple of Polycarp, and from the context of this passage it is supposed that he suggested that Hippolytus so styled himself. However, this assertion is doubtful.[72] He came into conflict with the Popes of his time and for some time headed a separate group. For that reason he is sometimes considered the first Antipope. However he died in 235 or 236 reconciled to the Church and as a martyr.[citation needed]

Latin FathersEdit

Church Fathers who wrote in Latin are called the Latin Church Fathers. Tertullian was the first Latin Father and only well known such father of the 2nd century.

Tertullian (c.155–c.240 AD), who was converted to Christianity before 197, was a prolific writer of apologetic, theological, controversial and ascetic works,[73] and sometimes known as the "Father of the Latin Church".[74] He is said to have introduced the Latin term "trinitas" with regard to the Divine (Trinity) to the Christian vocabulary[75] (but Theophilus of Antioch already wrote of "the Trinity, of God, and His Word, and His wisdom", which is similar but not identical to the Trinitarian wording),[76] and also probably the formula "three Persons, one Substance" as the Latin "tres Personae, una Substantia" (itself from the Koine Greek "treis Hypostases, Homoousios"), and also the terms "vetus testamentum" (Old Testament) and "novum testamentum" (New Testament). In his Apologeticus, he was the first Latin author who qualified Christianity as the "vera religio" and systematically relegated the classical Roman Empire religion and other accepted cults to the position of mere "superstitions". Later in life, Tertullian is thought by most to have joined the Montanists, a heretical sect that appealed to his rigorism.[73]

Cyprian (200-258) was bishop of Carthage and an important early Christian writer. He was probably born at the beginning of the 3rd century in North Africa, perhaps at Carthage, where he received an excellent classical education. After converting to Christianity, he became a bishop in 249 and eventually died a martyr at Carthage.[citation needed]

Attitude towards womenEdit

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.[77] The Epistle to the Ephesians, which is also Deutero-Pauline, calls upon women to submit to the authority of their husbands.[78]

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".[79]

Persecutions and legalizationEdit

There was no empire-wide persecution of Christians until the reign of Decius in the third century.[80] As the Roman Empire experienced the Crisis of the Third Century, the emperor Decius enacted measures intended to restore stability and unity, including a requirement that Roman citizens affirm their loyalty through religious ceremonies pertaining to Imperial cult. In 212, universal citizenship had been granted to all freeborn inhabitants of the empire, and with the edict of Decius enforcing religious conformity in 250, Christian citizens faced an intractable conflict: any citizen who refused to participate in the empire-wide supplicatio was subject to the death penalty.[81] Although lasting only a year,[82] the Decian persecution was a severe departure from previous imperial policy that Christians were not to be sought out and prosecuted as inherently disloyal.[83] Even under Decius, orthodox Christians were subject to arrest only for their refusal to participate in Roman civic religion, and were not prohibited from assembling for worship. Gnostics seem not to have been persecuted.[84]

Christianity flourished during the four decades known as the "Little Peace of the Church", beginning with the reign of Gallienus (253–268), who issued the first official edict of tolerance regarding Christianity.[85] The era of coexistence ended when Diocletian launched the final and "Great" Persecution in 303.

The Edict of Serdica was issued in 311 by the Roman emperor Galerius, officially ending the Diocletianic persecution of Christianity in the East. With the passage in 313 AD of the Edict of Milan, in which the Roman Emperors Constantine the Great and Licinius legalised the Christian religion, persecution of Christians by the Roman state ceased.[86]

Spread of ChristianityEdit

 
  Spread of Christianity to AD 325
  Spread of Christianity to AD 600

Christianity spread to Aramaic-speaking peoples along the Mediterranean coast and also to the inland parts of the Roman Empire,[87] and beyond that into the Parthian Empire and the later Sasanian Empire, including Mesopotamia, which was dominated at different times and to varying extents by these empires. In AD 301, the Kingdom of Armenia became the first to declare Christianity as its state religion, following the conversion of the Royal House of the Arsacids in Armenia. With Christianity the dominant faith in some urban centers, Christians accounted for approximately 10% of the Roman population by 300, according to some estimates.[88]

Various theories attempt to explain how Christianity managed to spread so successfully prior to the Edict of Milan (313). In The Rise of Christianity, Rodney Stark argues that Christianity replaced paganism chiefly because it improved the lives of its adherents in various ways.[89] 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.[90] 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.[91]

Bart D. Ehrman attributes the rapid spread of Christianity to five factors: 1) the promise of salvation and eternal life for everyone was an attractive alternative to Roman religions; 2) stories of miracles and healings showed that the one Christian God was more powerful than the many Roman gods; 3) Christianity began as a grassroots movement providing hope of a better future in the next life for the lower classes; 4) Christianity took worshipers away from other religions since converts were expected to give up the worship of other gods, unusual in antiquity where worship of many gods was common; 5) in the Roman world, converting one person often meant converting the whole household: if the head of the household was converted, he decided the religion of his wife, children and slaves.[92]

See alsoEdit

ReferencesEdit

  1. ^ Schaff, Philip (1914) [1882]. History of the Christian Church. Vol. II: Ante-Nicene Christianity. Charles Scribner's Sons. p. 614.
  2. ^ 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.
  3. ^ "Dialogue with Trypho (Chapters 31-47)". Newadvent.org. Retrieved 2014-01-24.
  4. ^ 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.
  5. ^ Against Heresies 5.32.
  6. ^ ”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" (access The Epistle of Barnabas here). Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 382.
  7. ^ "Introductory Note to the Fragments of Papias". Ccel.org. 2005-07-13. Retrieved 2014-01-24.
  8. ^ Insruct. adv. Gentium Deos, 43, 44.
  9. ^ According to the Encyclopedia of the Early ChurchCommodian (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.
  10. ^ Against Marcion, book 3 chp 25
  11. ^ 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.
  12. ^ Note this is Victorinus of Pettau not Marcus Piav(v)onius Victorinus the Gaelic Emperor
  13. ^ In his Commentary on Revelation and from the fragment De Fabrica Mundi (Part of a commentary on Genesis). Jerome identifies him as a premillennialist.
  14. ^ “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."
  15. ^ "NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine". Ccel.org. Retrieved 2014-01-24.
  16. ^ Eusebius, Historia Ecclesiastica. 3.39.13
  17. ^ 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
  18. ^ Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Infant Baptism
  19. ^ a b Richard Wagner, Christianity for Dummies (John Wiley & Sons 2011 ISBN 978-1-11806901-1)
  20. ^ Cite error: The named reference ReferenceA was invoked but never defined (see the help page).
  21. ^ "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)
  22. ^ Paul King Jewett, Infant Baptism and the Covenant of Grace, (Eerdmans 1978), p. 127.
  23. ^ "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.
  24. ^ Bradshaw, Paul F. (2002). The Search for the Origins of Christian Worship. Oxford University Press. pp. 78–80. ISBN 978-0-19-521732-2.
  25. ^ Bradshaw, Paul; Johnson, Maxwell E.; Philips, L. Edwards (2002). The Apostolic Tradition: A Commentary. Hermeneia. Minneapolis: Fortress Press. ISBN 978-0-8006-6046-8.
  26. ^ Homilies on Leviticus 8.3.11; Commentary on Romans 5.9; and Homily on Luke 14.5
  27. ^ "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).
  28. ^ "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 ISBN 978-0-521-81239-9), pp. 160–61).
  29. ^ Eusebius. "Church History". p. 5.24.
  30. ^ Paul of Thebes had gone into the desert before Anthony; however, he went not for the purpose of pursuing God but to escape persecution.
  31. ^ "The figure (…) is an allegory of Christ as the shepherd" André Grabar, "Christian iconography, a study of its origins", ISBN 0-691-01830-8
  32. ^ Andre Grabar, p.7
  33. ^ a b Grabar, p.7
  34. ^ Bauer, Walter (1971). Orthodoxy and Heresy in Earliest Christianity. ISBN 0-8006-1363-5.
  35. ^ Pagels, Elaine (1979). The Gnostic Gospels. ISBN 0-679-72453-2.
  36. ^ Ehrman, Bart D. (2005). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. ISBN 0195182499.
  37. ^ Duffy (2002), pg. 12.
  38. ^ Esler (2004). pp. 893–94.
  39. ^ Stark, Rodney (9 May 1997). The Rise of Christianity. HarperCollins. ISBN 978-0-06-067701-5. Retrieved 28 October 2012.
  40. ^ Haight, Roger D. (16 September 2004). Christian Community in History Volume 1: Historical Ecclesiology. Continuum International Publishing Group. pp. 83–84. ISBN 978-0-8264-1630-8. 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.
  41. ^ Siker (2000). Pp 233–35.
  42. ^ Herring, An Introduction to the History of Christianity (2006), p. 28
  43. ^ a b Cite error: The named reference Harris was invoked but never defined (see the help page).
  44. ^ Williams, Robert Lee (2005). Bishop Lists: Formation of Apostolic Succession of Bishops in Ecclesiastical Crises. Gorgias Press LLC. p. 6. ISBN 978-1-59333-194-8. Retrieved 28 October 2012.
  45. ^ presbyter. CollinsDictionary.com. Collins English Dictionary – Complete & Unabridged 11th Edition. Retrieved 6 October 2012.
  46. ^ Haight, Roger D. (16 September 2004). Christian Community in History Volume 1: Historical Ecclesiology. Continuum International Publishing Group. pp. 83–84. ISBN 978-0-8264-1630-8. Retrieved 26 October 2012.
  47. ^ See, for example, Council of Jerusalem and Early centers of Christianity#Jerusalem.
  48. ^ Catholic Encyclopedia: Jerusalem (AD 71-1099)
  49. ^ "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).
  50. ^ Irenaeus Against Heresies 3.3.2: the "...Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. ...The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate."
  51. ^ Schimmelpfennig (1992), pp. 49–50.
  52. ^ Kling (2004), pp. 64, 66.
  53. ^ Barrett, et al (1999), pg 116.
  54. ^ 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).
  55. ^ Bart D. Ehrman (1997). The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press. p. 8. ISBN 978-0-19-508481-8. 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.
  56. ^ Ferguson, pp.302–303; cf. Justin Martyr, First Apology 67.3
  57. ^ Ferguson, p.301; cf. Irenaeus, Adversus Haereses 3.11.8
  58. ^ a b White (2004). pp. 446–47.
  59. ^ 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."
  60. ^ H. J. De Jonge, "The New Testament Canon", in The Biblical Canons. eds. de Jonge & J. M. Auwers (Leuven University Press, 2003) p. 315
  61. ^ The Cambridge History of the Bible (volume 1) eds. P. R. Ackroyd and C. F. Evans (Cambridge University Press, 1970) p. 308
  62. ^ Norman, The Roman Catholic Church an Illustrated History (2007), pp. 27–28
  63. ^ For a review of the most recent editions of the Apostolic Fathers and an overview of the current state of scholarship, see Timothy B. Sailors, "Bryn Mawr Classical Review: Review of The Apostolic Fathers: Greek Texts and English Translations". Retrieved 2013-01-25.
  64. ^ EPISTLE OF IGNATIUS TO THE MAGNESIANS, chapter IX
  65. ^ a b c d e f g h i Durant, Will (1944). Caesar and Christ. The Story of Civilization: Part III. Simon and Schuster.
  66. ^ Lake 1912
  67. ^ McDonald & Sanders, The Canon Debate, Appendix D-1
  68. ^ "The Pastor of Hermas was one of the most popular books, if not the most popular book, in the Christian Church during the second, third and fourth centuries. It occupied a position analogous in some respects to Bunyan's Pilgrim's Progress in modern times." (F. Crombie, translator of Schaff, op. cit.).
  69. ^ a b "Clement of Alexandria." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  70. ^ The Anathemas Against Origen, by the Fifth Ecumenical Council (Schaff, Philip, "The Seven Ecumenical Councils", Nicene and Post-Nicene Fathers, Series 2, Vol. 14. Edinburgh: T&T Clark)
  71. ^ The Anathematisms of the Emperor Justinian Against Origen (Schaff, op. cit.)
  72. ^ Cross, F. L., ed., "The Oxford Dictionary of the Christian Church" (Oxford University Press 2005)
  73. ^ a b Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Tertullian
  74. ^ The 'Noddy' guide to Tertullian Vincent of Lerins in 434AD, Commonitorium, 17, describes Tertullian as 'first of us among the Latins' (Quasten IV, p.549)
  75. ^ Tillich, Paul (1972). A History of Christian Thought. Touchstone Books. p. 43. ISBN 0-671-21426-8.
  76. ^ To Autolycus, Book 2, chapter XV
  77. ^ "1 Timothy 2 NIV". BibleGateway. Retrieved 7 October 2012.
  78. ^ "Ephesians 5 NIV". Retrieved 7 October 2012.
  79. ^ Clark, Elizabeth Ann (1983). Women in the Early Church. Liturgical Press. p. 15. ISBN 978-0-8146-5332-6.
  80. ^ Martin, D. 2010. "The "Afterlife" of the New Testament and Postmodern Interpretation Archived 2016-06-08 at the Wayback Machine (lecture transcript Archived 2016-08-12 at the Wayback Machine). Yale University.
  81. ^ Allen Brent, Cyprian and Roman Carthage (Cambridge University Press, 2010), p. 193ff. et passim; G.E.M. de Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, edited by Michael Whitby and Joseph Streeter (Oxford University Press, 2006), p. 59.
  82. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 107.
  83. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 40.
  84. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, pp. 139–140
  85. ^ Françoise Monfrin, entry on "Milan," p. 986, and Charles Pietri, entry on "Persecutions," p. 1156, in The Papacy: An Encyclopedia, edited by Philippe Levillain (Routlege, 2002, originally published in French 1994), vol. 2; Kevin Butcher, Roman Syria and the Near East (Getty Publications, 2003), p. 378.
  86. ^ "Persecution in the Early Church". Religion Facts. Retrieved 2014-03-26.
  87. ^ Michael Whitby, et al. eds. Christian Persecution, Martyrdom and Orthodoxy (2006) online edition
  88. ^ Hopkins(1998), p. 191
  89. ^ Stark, Rodney (1996). The Rise of Christianity. Princeton University Press. ISBN 978-0691027494.
  90. ^ Endsjø, Dag Øistein (2009). Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. ISBN 978-0230617292.
  91. ^ Durant 2011.
  92. ^ Ehrman, Bart D. (29 March 2018). "Inside the Conversion Tactics of the Early Christian Church". History. A+E Networks. Retrieved 5 April 2019.

Further readingEdit

  • Barrett, David B., Bromiley, Geoffrey William & Fahlbusch, Erwin. The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing (1999). ISBN 0-8028-2415-3.
  • Duffy, Eamon. Saints and Sinners: A History of the Popes. Yale University Press (2002). ISBN 0-300-09165-6.
  • Kling, David William. The Bible in History: How the Texts Have Shaped the Times. Oxford University Press (2004). ISBN 0-19-513008-1.
  • Schimmelpfennig, Bernhard. The Papacy. James Sievert, translator. Columbia University Press (1992). ISBN 0-231-07515-4.
  • Siker, Jeffrey S. "Christianity in the Second and Third Centuries", Chapter Nine in The Early Christian World. Philip F. Esler, editor. Routledge (2000). ISBN 0-415-24141-3.
History of Christianity: Ante-Nicene Period
Preceded by:
Apostolic
Age
Ante-Nicene
Period
Followed by:
Christianity in
late antiquity
BC 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th
11th 12th 13th 14th 15th 16th 17th 18th 19th 20th 21st