Christianity in the ante-Nicene period
|Part of a series on|
Christianity in the ante-Nicene period was the time in Christian history up to the First Council of Nicaea. This article covers the period following the Apostolic Age of the first century, c. 100 AD, to Nicaea in 325 AD.
The second and third centuries saw a sharp divorce of Christianity from its early roots. There was an explicit rejection of then-modern Judaism and Jewish culture by the end of the second century, with a growing body of adversus Judaeos literature. Fourth- and fifth-century Christianity experienced pressure from the government of the Roman Empire and developed strong episcopal and unifying structure. The ante-Nicene period was without such authority and was more diverse. Many variations in this era defy neat categorizations, as various forms of Christianity interacted in a complex fashion. One variation was proto-orthodoxy which became the international Great Church and in this period was defended by the Apostolic Fathers. This was the tradition of Pauline Christianity, which placed importance on the death of Jesus as saving humanity, and described Jesus as God come to Earth. Another major school of thought was Gnostic Christianity, which placed importance on the wisdom of Jesus saving humanity, and described Jesus as a human who became divine through knowledge.
While the Jewish Christian church was centered in Jerusalem in the first century, Gentile Christianity became decentralized in the second century. Various local and provincial ancient church councils were held during this period, with the decisions meeting varying degrees of acceptance by different Christian groups. Major figures of the second century who were later declared by the developing proto-orthodoxy to be heretics were Marcion, Valentinius, and Montanus.
Although the use of the term Christian is attested in the Acts of the Apostles (80–90 AD), the earliest recorded use of the term Christianity (Greek: Χριστιανισμός) is by Ignatius of Antioch about 107 AD, who is also associated with modification of the sabbath, promotion of the bishop, and critique of the Judaizers.
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 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. 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 third 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.
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.
According to Bauckham, the post-apostolic church contained diverse practices as regards the Sabbath. It seems clear that some of the Early Church considered, in addition to keeping the weekly Sabbath, the importance of also worshipping on the Lord's Day. In the Didache, it states "But every Lord's day gather yourselves together, and break bread, and give thanksgiving."
Infant baptism was widely practised at least by the third 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 second century, Irenaeus, bishop of Lyons, may have referred to it. Additionally, Justin Martyr wrote about baptism in First Apology (written in the mid-second 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 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 third 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 second to early third centuries. The early Christian writings mentioned above, which date from the second and third century indicate that Christians as early as the second century did maintain such a practice.
Prayer and worship
In Apostolic Tradition, Hippolytus instructed Christians to pray seven times a day, "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion." Christians attended two liturgies on the Lord's Day, worshipping communally in both a morning service and evening service, with the purpose of reading the Scriptures and celebrating the Eucharist. Throughout the rest of the week, Christians assembled at the church every day for morning prayer (which became known as lauds) and evening prayer (which became known as vespers), while praying at the other fixed prayer times privately. This practice of seven fixed prayer times was done in the bodily positions of prostration and standing. Derived from the writings of Saint Paul, Christians employed the orans position in prayer too. A Christian cross on an eastern wall of a dwelling was used to mark the eastward direction of prayer.
Instituted in the New Testament, in the early Church, "the verbal exchange of 'peace' with a kiss appears to be a Christian innovation, there being no clear example in pre-Christian literature." The Holy Kiss was thus followed as a Christian teaching, not a cultural practice. The early Christian apologist Tertullian wrote that before leaving a house, Christians are to give the Holy Kiss and say "peace to this house". In early Christianity, "the kiss was shared in conjunction with the benedictions at the conclusion of worship services" though it soon "became associated with the Eucharist" and thus "its location during the worship service moved forward in time to the celebration of Communion." The Holy Kiss was seen as an essential part of preparing to partaking in the Eucharist:
Peace, reconciliation, and unity were the very essence of the church's life; without them communion would have been a sham. Bestowed by the Spirit and experienced in prayer, their liturgical expression—which pointed forward to the eucharist—was the holy kiss.
For the early Christians, the Holy Kiss "was associated with the peace and unity given by the Holy Spirit to the congregation." To guard against any abuse of this form of salutation, women and men were required to sit separately, and the kiss of peace was given only by women to women and by men to men, with closed mouths. Apostolic Tradition specified with regard to catechumens: "When they have prayed they shall not give the kiss of peace for their kiss is not yet holy" (18:3). As such, the Holy Kiss was distinguished as a ritual only to be partaken of by baptized Christians, with catechumens and non-Christians not being greeted this way (18:4).
Christianity in the ante-Nicene period continued the practice of female Christian headcovering (from the age of puberty onward), with early Christian apologist Tertullian referencing 1 Corinthians 11:2–10 and stating "So, too, did the Corinthians themselves understand [Paul]. In fact, at this day the Corinthians do veil their virgins. What the apostles taught, their disciples approve." Hippolytus of Rome specified the type of veil: "And let all the women have their heads covered with an opaque cloth, not with a veil of thin linen, for this is not a true covering."
The early Christian apologist Tertullian recorded that footwashing was a regular part of Christian worship in the ante-Nicene period. Footwashing was done with a basin "of water for the saints' feet" and a "linen towel". Being commanded in John 13, the early Church Fathers Augustine of Hippo and John Chrysostom held that footwashing is done in imitation of Jesus, a rite also being encouraged by Origen. The early Church Father Clement of Alexandria linked the new sandals given by to Prodigal Son with feetwashing, describing "non-perishable shoes that are only fit to be worn by those who have had their feet washed by Jesus, the Teacher and Lord." The early Church thus saw footwashing to be connected to repentance, involving a spiritual cleansing by Jesus.
Date of Easter
Eastern and Western Mediterranean Christians had a history of differences and disagreements dating back to the second century. Among the most significant early disagreements is the Quartodecimanism controversy. Until the late second 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. 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.
Institutional Christian monasticism seems to have begun in the deserts in third century Egypt as a kind of living martyrdom. Anthony the Great (251-356) was the first to specifically leave the world and live in the desert as a monk. 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 (also known as Paul of Thebes, c.226/7-c.341) lived in absolute solitude not very far from Anthony and was looked upon even by Anthony as a perfect monk. Paul had gone into the desert before Anthony, but to escape persecution rather than for the purpose of pursuing God. This type of monasticism is called eremitical or "hermit-like." Pachomius of Thebes (c. 292–348) is traditionally considered the founder of cenobitic monasticism, in which monks live in communities isolated from the world but not from each other.
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.
Christian art emerged only relatively late. According to art historian André Grabar, the first known Christian images emerge from about AD 200, 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 practice in order to avoid persecution, leaves few archaeological records regarding Early Christianity and its evolution. 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 third century.(
Diversity and proto-orthodoxy
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, only one of them eventually coming to dominate. While Bauer's original thesis has been criticised, 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.
Eamon Duffy notes that Christianity throughout the Roman Empire was "in a state of violent creative ferment" during the second century. Orthodoxy, or proto-orthodoxy, existed alongside forms of Christianity that they would soon consider deviant "heresy". Duffy considers the orthodox and unorthodox were sometimes difficult to distinguish during this period, and simply says that early Christianity in Rome had a wide variety of competing Christian sects.
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 neutral, but criticize historical analysis that assumes heterodox sects are superior to the orthodox movement.
Growth of Christianity
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. Classical writers mistook early congregations for burial or fraternal societies which had similar characteristics like divine worship, common meals, regular meetings, initiation, rules for conduct, and their own burial grounds.
Variations in theology
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 different Christology—questions about the divinity of Jesus and salvation from the consequences of sin—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.
These various interpretations were called heresies by the leaders of the proto-orthodox church, but many were very popular and had large followings. Part of the unifying trend in proto-orthodoxy was an increasingly harsh anti-Judaism and rejection of Judaizers. Some of the major movements were:
- Gnosticism – second to fourth centuries – reliance on revealed knowledge from an unknowable God, a distinct divinity from the Demiurge who created and oversees the material world. The Gnostics claimed to have received secret teachings (gnosis) from Jesus via other apostles which were not publicly known, or in the case of Valentinius from Paul the Apostle. Gnosticism is predicated on the existence of such hidden knowledge, but brief references to private teachings of Jesus have also survived in the canonic scripture (Mark 4:11) as did warning by the Christ that there would be false prophets or false teachers. Irenaeus' opponents also claimed that the wellsprings of divine inspiration were not dried up, which is the doctrine of continuing revelation.
- Marcionism – second century – the God of Jesus was a different God from the God of the Old Testament.
- Montanism – second century – a pentecostal movement initiated by Montanus and his female disciples, featuring prophetic continuing revelations from the Holy Spirit.
- Adoptionism – second century – Jesus was not born the Son of God, but was adopted at his baptism, resurrection or ascension.
- Docetism – second to third century – Jesus was pure spirit and his physical form an illusion.
- Sabellianism – third century – the Father, Son, and Holy Spirit are three modes of the one God and not the three separate persons of the Trinity.
- Arianism – third to fourth century – Jesus, while not merely mortal, was not eternally divine and was of some lesser status than God the Father.[note 1]
In the middle of the second century, the Christian communities of Rome, for example, were divided between followers of Marcion, Montanism, and the gnostic teachings of Valentinus.
Many groups were dualistic, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Proto-orthodox Christianity, on the other hand, held that both the material and spiritual worlds were created by God and were therefore both good, and that this was represented in the unified divine and human natures of Christ. Trinitarianism held that God the Father, God the Son, and the Holy Spirit were all strictly one being with three hypostases.
Christianity differed from other Roman religions in that it set out its beliefs in a clearly defined way, 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, the synoptic gospels and 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 (c. 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 second century, warned about mixing Judaism with Christianity, as did other writers, leading to decisions reached at the First Council of Nicaea, 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 hierarchy
In the post-Apostolic church, bishops emerged as overseers of urban Christian populations, and a hierarchy clergy gradually took on the form of episkopos (overseers, bishops), presbyters (elders), and then deacons (servants).
A hierarchy within Pauline Christianity seems to have developed by the late 1st century and early second century. (see Pastoral Epistles, c. 90–140) 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." While Clement and New Testament writers use the terms overseer and elder interchangeably, an episcopal structure becomes more visible in the second century.
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), 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.
Much of the official organizing of the ecclesiastical structure was done by the bishops of the church. This tradition of clarification can be seen as established by the Apostolic Fathers, who were bishops themselves.
The Catholic Encyclopedia argues that although evidence is scarce in the second century, the primacy of the Church of Rome is asserted by Irenaeus of Lyons' document Against Heresies (AD 189). In response to second century Gnostic teaching, Irenaeus created the first known document considered to be describing apostolic succession, including the immediate successors of Peter and Paul: Linus, Anacleutus, Clement, Evaristus, Alexander, and Sixtus. The Catholic Church considers these men to be the first popes, through whom later popes would claim authority. In apostolic succession, 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.
Important Church centers
Jerusalem was an important church center up to 135. It had the prestige of being the city of Jesus's death and reported resurrection, 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.
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 Papacy
Irenaeus of Lyons believed in the second century that Peter and Paul had been the founders of the Church in Rome and had appointed Linus as succeeding bishop.
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.
William Kling states that by the end of second 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.
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.
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.
Development of the Christian Canon
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, but not defined as "canon" by the orthodox mainstream 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 second century, mentions the "memoirs of the apostles", which Christians called "gospels" and which were regarded as on par with the Old Testament. A four gospel canon (the Tetramorph) was asserted by Ireanaeus, who refers to it directly.
Debates about scripture were underway in the mid-second 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 third 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-second century eventually led 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). There is a lack of direct evidence on when Christians began accepting their own scriptures alongside the Septuagint. Well into the second century Christians held onto a strong preference for oral tradition as clearly demonstrated by writers of the time, such as Papias.
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[vague] to what is now the 27-book New Testament, which included the four gospels.
By the early 200's, Origen of Alexandria may have been using the same 27 books as in the modern New Testament, though there were still disputes over the canonicity of Hebrews, James, II Peter, II John and III John, and Revelation, referred to as the Antilegomena (following Eusebius).
Early orthodox writings – Church Fathers
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.
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.
The earliest Church Fathers (within two generations of the Twelve apostles of Christ) are usually called the Apostolic Fathers, for reportedly knowing and having studied under the apostles personally. Important Apostolic Fathers of the second 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.
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. He is the second after Clement to mention Paul's epistles.
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. 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.
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. It was written at Rome, in Greek. The Shepherd had great authority in the second and third centuries. 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.
Those who wrote in Greek are called the Greek (Church) Fathers. Famous Greek Fathers of second 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. 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 and was well-versed in pagan literature. 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. He combined Greek philosophical traditions with Christian doctrine and developed a Christian Platonism. He presented the goal of Christian life as deification, identified both as Platonism's assimilation into God and the biblical imitation of God.
According to tradition, Origen (184 – 253) was an Egyptian who taught in Alexandria, reviving the Catechetical School where Clement had taught. Using his knowledge of Hebrew, he produced a corrected Septuagint, and wrote commentaries on all the books of the Bible. In Peri Archon (First Principles), he articulated the first philosophical exposition of Christian doctrine. He interpreted scripture allegorically, showing Stoic, Neo-Pythagorean, and Platonic influences. Like Plotinus, he wrote that the soul passes through successive stages before incarnation as a human and after death, eventually reaching God. 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. 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. The patriarch of Alexandria at first supported Origen but later expelled him for being ordained without the patriarch's permission. He relocated to Caesarea Maritima and died there after being tortured during a persecution.
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 second 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. 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.
Church Fathers who wrote in Latin are called the Latin (Church) Fathers.
Tertullian (c.155–c.240 AD), who was converted to Christianity before 197, was a prolific writer of apologetic, theological, controversial and ascetic works. He wrote three books in Greek and was the first great writer of Latin Christianity, and so is sometimes known as the "Father of the Latin Church". He was evidently a lawyer in Rome and the son of a Roman centurion. Tertullian is said to have introduced the Latin term "trinitas" with regard to the Divine (Trinity) to the Christian vocabulary (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), 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" (true religion) and systematically relegated the classical Roman Empire religion and other accepted cults to the position of mere "superstitions". Tertullian denounced Christian doctrines he considered heretical, but later in life, Tertullian is thought by most to have joined the Montanists, a heretical sect that appealed to his rigorism.
Cyprian (200-258) was bishop of Carthage and an important early Christian writer. He was probably born at the beginning of the third 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.
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, calls upon women to submit to the authority of their husbands, even also the husband to his wife (mutual submission).
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".
Persecutions and legalization
There was no empire-wide persecution of Christians until the reign of Decius in the third century.[web 1] 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. Although lasting only a year, the Decian persecution was a severe departure from previous imperial policy that Christians were not to be sought out and prosecuted as inherently disloyal. 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.
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. 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 AD 313 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.[web 2]
Spread of Christianity
Christianity spread to Aramaic-speaking peoples along the Mediterranean coast and also to the inland parts of the Roman Empire, 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 state 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.
By the latter half of the second century, Christianity had spread east throughout Media, Persia, Parthia, and Bactria. The twenty bishops and many presbyters were more of the order of itinerant missionaries, passing from place to place as Paul did and supplying their needs with such occupations as merchant or craftsman.
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. Dag Øistein Endsjø argues that Christianity was helped by its promise of a general resurrection of the dead at the end of the world which was compatible with the traditional Greek belief that true immortality depended on the survival of the body. 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.
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 purportedly 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.
- Ante-Nicene Fathers (book)
- Ancient church councils (pre-ecumenical)
- Christianity and Judaism
- Christian martyrs
- Christian monasticism
- Chronological list of saints in the 2nd century
- Chronological list of saints in the 3rd century
- Descriptions in antiquity of the execution cross
- Diversity in early Christian theology
- Early centers of Christianity
- Early Christian art and architecture
- Great Church
- Hellenistic Judaism
- History of Calvinist-Arminian debate
- History of Christian theology
- History of Christianity
- History of Oriental Orthodoxy
- History of the Roman Catholic Church
- History of the Eastern Orthodox Church
- Historiography of early Christianity
- List of Church Fathers
- Persecution of Christians in the New Testament
- Persecution of Christians in the Roman Empire
- Split of Christianity and Judaism
- Timeline of Christian missions#Early Christianity
- Timeline of Christianity#Ante-Nicene period
- Timeline of Eastern Orthodoxy in Greece (33–717)
- Timeline of the Roman Catholic Church
This article has an unclear citation style. The reason given is: References, sources, web sources -- some footnote references, some not; many in "sources" aren't actually used. Hard to understand or verify. Consistency would go a long way to making this a better article.(November 2020)
- ^ Siker (2000). pp. 232–234.
- ^ The Diversity of Early Christianity
- ^ Langan, The Catholic Tradition (1998), pp.55, 115
- ^ Walter Bauer, Greek-English Lexicon
- ^ Ignatius of Antioch Letter to the Magnesians 10, Letter to the Romans (Roberts-Donaldson tr., Lightfoot tr., Greek text)
- ^ Schaff, Philip (1914) . History of the Christian Church. Vol. II: Ante-Nicene Christianity. Charles Scribner's Sons. p. 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.
- ^ Philippe Bobichon, Millénarisme et orthodoxie dans les écrits de Justin Martyr in: Mélanges sur la question millénariste de l’Antiquité à nos jours, M. Dumont (dir.) [Bibliothèque d'étude des mondes chrétiens, 11], Paris, 2018, pp. 61-82 online
- ^ 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" (access The 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 third 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
- ^ 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.
- ^ The Teaching of the Twelve Apostles to the Nations, known as The Didache. Legacy Icons. 2016. p. 12.
- ^ Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Infant Baptism
- ^ a b Richard Wagner, Christianity for Dummies (John Wiley & Sons 2011 ISBN 978-1-11806901-1)
- ^ "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. ISBN 978-0-19-521732-2.
- ^ Bradshaw, Paul; Johnson, Maxwell E.; Philips, L. Edwards (2002). The Apostolic Tradition: A Commentary. Hermeneia. Minneapolis: Fortress Press. ISBN 978-0-8006-6046-8.
- ^ 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 ISBN 978-0-521-81239-9), pp. 160–61).
- ^ a b Danielou, Jean (2016). Origen. Wipf and Stock Publishers. p. 29. ISBN 978-1-4982-9023-4.
Peterson quotes a passage from the Acts of Hipparchus and Philotheus: "In Hipparchus's house there was a specially decorated room and a cross was painted on the east wall of it. There before the image of the cross, they used to pray seven times a day ... with their faces turned to the east." It is easy to see the importance of this passage when you compare it with what Origen says. The custom of turning towards the rising sun when praying had been replaced by the habit of turning towards the east wall. This we find in Origen. From the other passage we see that a cross had been painted on the wall to show which was the east. Hence the origin of the practice of hanging crucifixes on the walls of the private rooms in Christian houses. We know too that signs were put up in the Jewish synagogues to show the direction of Jerusalem, because the Jews turned that way when they said their prayers. The question of the proper way to face for prayer has always been of great importance in the East.
- ^ Henry Chadwick (1993). The Early Church. Penguin. ISBN 978-1-101-16042-8.
Hippolytus in the Apostolic Tradition directed that Christians should pray seven times a day - on rising, at the lighting of the evening lamp, at bedtime, at midnight, and also, if at home, at the third, sixth and ninth hours of the day, being hours associated with Christ's Passion. Prayers at the third, sixth, and ninth hours are similarly mentioned by Tertullian, Cyprian, Clement of Alexandria and Origen, and must have been very widely practised. These prayers were commonly associated with private Bible reading in the family.
- ^ Weitzman, M. P. (7 July 2005). The Syriac Version of the Old Testament. Cambridge University Press. ISBN 978-0-521-01746-6.
Clement of Alexandria noted that "some fix hours for prayer, such as the third, sixth and ninth" (Stromata 7:7). Tertullian commends these hours, because of their importance (see below) in the New Testament and because their number recalls the Trinity (De Oratione 25). These hours indeed appear as designated for prayer from the earliest days of the church. Peter prayed at the sixth hour, i.e. at noon (Acts 10:9). The ninth hour is called the "hour of prayer" (Acts 3:1). This was the hour when Cornelius prayed even as a "God-fearer" attached to the Jewish community, i.e. before his conversion to Christianity. it was also the hour of Jesus' final prayer (Matt. 27:46, Mark 15:34, Luke 22:44-46).
- ^ a b Lössl, Josef (17 February 2010). The Early Church: History and Memory. A&C Black. p. 135. ISBN 978-0-567-16561-9.
Not only the content of early Christian prayer was rooted in Jewish tradition; its daily structure too initially followed a Jewish pattern, with prayer times in the early morning, at noon and in the evening. Later (in the course of the second century), this pattern combined with another one; namely prayer times in the evening, at midnight and in the morning. As a result seven 'hours of prayer' emerged, which later became the monastic 'hours' and are still treated as 'standard' prayer times in many churches today. They are roughly equivalent to midnight, 6 a.m., 9 a.m., noon, 3 p.m., 6 p.m. and 9 p.m. Prayer positions included prostration, kneeling and standing. ... Crosses made of wood or stone, or painted on walls or laid out as mosaics, were also in use, at first not directly as objections of veneration but in order to 'orientate' the direction of prayer (i.e. towards the east, Latin oriens).
- ^ Bradshaw, Paul F. (1 October 2008). Daily Prayer in the Early Church: A Study of the Origin and Early Development of the Divine Office. Wipf and Stock Publishers. p. 42. ISBN 978-1-60608-105-1.
- ^ González, Justo L. (30 June 2020). Teach Us to Pray: The Lord's Prayer in the Early Church and Today. Wm. B. Eerdmans Publishing. ISBN 978-1-4674-5958-7.
These words make it clear that Hippolytus is dealing both with prayers that are to take place at home or during the day's business and with the prayers and times of study that take place in the community of the church. The prayers upon rising, on the third hour either at home or away from it, and before going to bed at night are sometimes held in private and sometimes in the company of other believers in the same household. But Hippolytus refers to other gatherings which offer, besides prayer, an opportunity for instruction and inspiration. Thus, we see here the beginning of the practice of setting aside certain times for private prayer as well as others for communal prayer.
- ^ Bercot, David W. (28 December 2021). Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers. Tyndale House Publishers, Inc. ISBN 978-1-61970-168-7.
Morning and Evening Prayer were liturgical services held each day at the local church, during which psalms were sung and prayers were offered to God.
- ^ Beckwith, Roger T. (2005). Calendar, Chronology And Worship: Studies in Ancient Judaism And Early Christianity. Brill Academic Publishers. p. 193. ISBN 978-90-04-14603-7.
- ^ "Why an Evening Worship Service?". Christ United Reformed Church. 8 December 2010. Retrieved 6 October 2020.
- ^ Couchman, Judith (5 March 2010). The Mystery of the Cross: Bringing Ancient Christian Images to Life. InterVarsity Press. p. 85. ISBN 978-0-8308-7917-5.
Because early Christians were Jewish, they naturally lifted their hands in prayer, like the veiled orans figures in the catacombs. The apostle Paul advised the earliest Christians, "I want men everywhere to lift up holy hands in prayer, without anger or disputing" (1 Tim 2:8) and early church literature indicates the widespread practice of this prayer position. In the first through third centuries, Marcus Minucius Felix, Clement of Rome, Clement of Alexandria and Tertullian either advised Christians to lift up hands in prayer, or at least mentioned the practice.
- ^ Wainwright, Geoffrey (1997). For Our Salvation: Two Approaches to the Work of Christ. Wm. B. Eerdmans Publishing. p. 76. ISBN 978-0-8028-0846-2.
The piety shows itself in the informal signing of one's body with the sign of the cross, in what 1 Timothy 2:8 calls "lifting holy hands" in prayer (a gesture stretching from the orans pictures in the catacombs to modern Pentecostalism), in penitential or submissive kneeling, in reverential genuflections, in the ascetical practices suggested by the apostle Paul's athletic imagery (1 Cor. 9:24-27; 1 Tim. 6:6-16; 2 Tim. 4:7f).
- ^ a b c d e f g h i j k l m Stutzman, Paul Fike (1 January 2011). Recovering the Love Feast: Broadening Our Eucharistic Celebrations. Wipf and Stock Publishers. ISBN 978-1-4982-7317-6.
- ^ "The Head Covering or Prayer Veil: 1 Corinthians 11:1-16". Scroll Publishing Company. Retrieved 5 April 2022.
Around the year 200, at Carthage, North Africa, Tertullian wrote a tract entitled, "The Veiling of Virgins." Tertullian makes the argument that the passage applies to all females of age—not just to married women. … Earlier in his tract, Tertullian testified that the churches that were founded by the apostles did insist that both their married women and their virgins be veiled: Throughout Greece, and certain of its barbaric provinces, the majority of churches keep their virgins covered. In fact, this practice is followed in certain places beneath this African sky. So let no one ascribe this custom merely to the Gentile customs of the Greeks and barbarians. Moreover, I will put forth as models those churches that were founded by either apostles or apostolic men. … The Corinthians themselves understood him to speak in this manner. For to this very day the Corinthians veil their virgins. What the apostles taught, the disciples of the apostles confirmed. [Tertullian, The Veiling of Virgins The Ante-Nicene Fathers Vol. 4 pp. 27-29,33] … In summary, the early Christians practiced exactly what 1 Cor. 11 says: Men prayed with their heads uncovered. Women prayed with their heads veiled. Nobody disputed this—regardless of where they lived—Europe, Mid-East, North Africa, or the Far East. This written evidence of the course of performance of the early Christians is corroborated by the archaeological record. The pictures we have from the second and third centuries from the catacombs and other places depict Christian women praying with a cloth veil on their heads. Some of those pictures are shown below. So the historical record is crystal clear. It reveals that the early generation of believers understood the head covering to be a cloth veil—not long hair. As Tertullian indicated, even the women who did not wish to follow Paul's teaching were not claiming that Paul was talking about long hair. Rather, they simply wore a small cloth in minimal obedience to his teaching. Nobody in the early Church claimed that Paul's instructions were merely a concession to Greek culture. Nobody claimed that they had anything to do with prostitutes or pagan priestesses.
- ^ Bercot, David W. (1992). Common Sense: A New Approach to Understanding Scripture. Scroll Publishing Co. p. 68. ISBN 978-0-924722-06-6.
The historical evidence is strikingly clear. The record reveals that the early churches all understood Paul to be talking about a cloth veil, not long hair. … Hippolytus, a leader in the church in Rome around the year 200, compiled a record of the various customs and practices in that church from the generations that preceded him. His Apostolic Tradition contains this statement: "And let all the women have their heads covered with an opaque cloth, not with a veil of thin linen, for this is not a true covering." This written evidence of the course of performance of the early Christians is corroborated by the archaeological record. The pictures we have from the second and third centuries from the catacombs and other places depict Christian women praying with a cloth veil on their heads. So the historical record is crystal clear. It reveals that the early generation of believers understood the head covering to be a cloth veil—not long hair.
- ^ a b Fahlbusch, Erwin; Lochman, Jan Milic; Bromiley, Geoffrey William; Mbiti, John S.; Pelikan, Jaroslav; Barrett, David B.; Vischer, Lukas (1999). The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. p. 322. ISBN 978-90-04-11695-5.
- ^ Eusebius. "Church History". p. 5.24.
- ^ "The figure (…) is an allegory of Christ as the shepherd" André Grabar, "Christian iconography, a study of its origins", ISBN 0-691-01830-8
- ^ Andre Grabar, p.7
- ^ a b Grabar, p.7
- ^ Bauer, Walter (1971). Orthodoxy and Heresy in Earliest Christianity. ISBN 0-8006-1363-5.
- ^ Pagels, Elaine (1979). The Gnostic Gospels. ISBN 0-679-72453-2.
- ^ Ehrman, Bart D. (2005). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. ISBN 0195182499.
- ^ Duffy (2002), pg. 12.
- ^ Esler (2004). pp. 893–94.
- ^ Stark, Rodney (9 May 1997). The Rise of Christianity. HarperCollins. ISBN 978-0-06-067701-5. Retrieved 28 October 2012.
- ^ 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.
- ^ Wilken, Robert L. (1984). The Christians as the Romans saw them. New Haven: Yale University Press. p. 44 ISBN 0-300-03066-5.
- ^ Siker (2000). Pp 233–35.
- ^ R. Gerberding and J. H. Moran Cruz, Medieval Worlds (New York: Houghton Mifflin Company, 2004) p. 58
- ^ Herring, An Introduction to the History of Christianity (2006), p. 28
- ^ a b Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
- ^ 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.
- ^ presbyter. CollinsDictionary.com. Collins English Dictionary – Complete & Unabridged 11th Edition. Retrieved 6 October 2012.
- ^ Catholic Encyclopedia: The Pope
- ^ Langan, The Catholic Tradition (1998), p.107
- ^ Eamon Duffy, Saints and Sinners, ch.1
- ^ "Catholic Encyclopedia - List of Popes". New Advent. Retrieved 2006-12-12.
- ^ 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.
- ^ See, for example, Council of Jerusalem and Early centers of Christianity#Jerusalem.
- ^ Catholic Encyclopedia: Jerusalem (AD 71-1099)
- ^ "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).
- ^ 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."
- ^ Schimmelpfennig (1992), pp. 49–50.
- ^ Kling (2004), pp. 64, 66.
- ^ Barrett, et al (1999), pg 116.
- ^ 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).
- ^ 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.
- ^ Ferguson, pp.302–303; cf. Justin Martyr, First Apology 67.3
- ^ Ferguson, p.301; cf. Irenaeus, Adversus Haereses 3.11.8
- ^ a b 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."
- ^ H. J. De Jonge, "The New Testament Canon", in The Biblical Canons. eds. de Jonge & J. M. Auwers (Leuven University Press, 2003) p. 315
- ^ Noll, pp.36-37
- ^ Norman, The Roman Catholic Church an Illustrated History (2007), pp. 27–28
- ^ 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". Archived from the original on 2011-06-07. Retrieved 2013-01-25.
- ^ EPISTLE OF IGNATIUS TO THE MAGNESIANS, chapter IX
- ^ a b c d e f g h i j k Durant, Will (1944). Caesar and Christ. The Story of Civilization: Part III. Simon and Schuster.
- ^ Lake 1912
- ^ McDonald & Sanders, The Canon Debate, Appendix D-1
- ^ "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.).
- ^ a b "Clement of Alexandria." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
- ^ George Sarton (1936). "The Unity and Diversity of the Mediterranean World", Osiris 2, p. 406-463 .
- ^ 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)
- ^ The Anathematisms of the Emperor Justinian Against Origen (Schaff, op. cit.)
- ^ About Caesarea
- ^ Cross, F. L., ed., "The Oxford Dictionary of the Christian Church" (Oxford University Press 2005)
- ^ a b Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Tertullian
- ^  Vincent of Lerins in 434AD, Commonitorium, 17, describes Tertullian as 'first of us among the Latins' (Quasten IV, p.549)
- ^ Catholic Encyclopedia: Tertullian
- ^ Tillich, Paul (1972). A History of Christian Thought. Touchstone Books. pp. 43. ISBN 0-671-21426-8.
- ^ To Autolycus, Book 2, chapter XV
- ^ "1 Timothy 2 NIV". BibleGateway. Retrieved 7 October 2012.
- ^ "Ephesians 5 NIV". Retrieved 7 October 2012.
- ^ Clark, Elizabeth Ann (1983). Women in the Early Church. Liturgical Press. p. 15. ISBN 978-0-8146-5332-6.
- ^ 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.
- ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 107.
- ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 40.
- ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, pp. 139–140
- ^ Françoise Monfrin, entry on "Milan," p. 986, and Charles Pietri, entry on "Persecutions," p. 1156, in The Papacy: An Encyclopedia, edited by Philippe Levillain (Routledge, 2002, originally published in French 1994), vol. 2; Kevin Butcher, Roman Syria and the Near East (Getty Publications, 2003), p. 378.
- ^ Michael Whitby, et al. eds. Christian Persecution, Martyrdom and Orthodoxy (2006) online edition
- ^ Hopkins(1998), p. 191
- ^ Stark, Rodney (1996). The Rise of Christianity. Princeton University Press. ISBN 978-0691027494.
- ^ Dag Øistein Endsjø. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan 2009.
- ^ Durant 2011.
- ^ Ehrman, Bart D. (29 March 2018). "Inside the Conversion Tactics of the Early Christian Church". History. A+E Networks. Retrieved 5 April 2019.
- Berard, Wayne Daniel. When Christians Were Jews (That Is, Now). Cowley Publications (2006). ISBN 1-56101-280-7
- Bird, Michael F. (2017), Jesus the Eternal Son: Answering Adoptionist Christology, Wim. B. Eerdmans Publishing
- Bermejo-Rubio, Fernando (2017), "The Process of Jesus' Deification and Cognitive Dissonance Theory", Numen, 64 (2–3): 119–152, doi:10.1163/15685276-12341457
- Boatwright, Mary Taliaferro & Gargola, Daniel J & Talbert, Richard John Alexander. The Romans: From Village to Empire. Oxford University Press (2004). ISBN 0-19-511875-8
- Bockmuehl, Markus N. A. (2010), The Remembered Peter: In Ancient Reception and Modern Debate, Mohr Siebeck
- Bokenkotter, Thomas (2004), A Concise History of the Catholic Church, Doubleday, ISBN 0-385-50584-1
- Bourgel, Jonathan (2010), "The Jewish Christians' Move from Jerusalem as a Pragmatic Choice", in Jaffé, Dan (ed.), Kaiphas: der Hohepriester jenes Jahres : Geschichte und Deutung, BRILL, ISBN 978-90-04-18410-7; see also academia.edu
- Burkett, Delbert (2002), An Introduction to the New Testament and the Origins of Christianity, Cambridge University Press, ISBN 978-0-521-00720-7
- Cook, John Granger (2011). Roman Attitudes Toward the Christians: From Claudius to Hadrian. Mohr Siebeck. ISBN 978-3-16-150954-4.
- Croix, G. E. M. de Sainte (1963). "Why Were The Early Christians Persecuted?". Past and Present. 26 (1): 6–38. doi:10.1093/past/26.1.6.
- Croix, G. E. M. de Sainte (2006), Whitby, Michael (ed.), Christian Persecution, Martyrdom, And Orthodoxy, Oxford University Press, ISBN 0-19-927812-1
- Davidson, Ivor J., The Birth of the Church: From Jesus to Constantine, A.D. 30-312, Baker Books (2004)
- Dauphin, C. "De l'Église de la circoncision à l'Église de la gentilité – sur une nouvelle voie hors de l'impasse". Studium Biblicum Franciscanum. Liber Annuus XLIII (1993).
- De Conick, April D. (2006), "What Is Early Christian and Jewish Mysticism?", in De Conick, April D. (ed.), Paradise Now: Essays on Early Jewish and Christian Mysticism, SBL, ISBN 9781589832572
- Dunn, James D.G., Jews and Christians: The Parting of the Ways, A.D. 70 to 135, Wm. B. Eerdmans Publishing (1999), ISBN 0-8028-4498-7
- Dunn, James D.G. (1982), The New Perspective on Paul. Manson Memprial Lecture, 4 november 1982
- Dunn, James (1992), Jews and Christians, Wm. B. Eerdmans Publishing, ISBN 978-0-8028-4498-9
- Dunn, James D.G. (2009), Christianity in the Making Volume 2: Beginning from Jerusalem, Wm. B. Eerdmans Publishing
- Durant, Will (2011). Caesar and Christ: The Story of Civilization. Simon and Schuster. ISBN 978-1-4516-4760-0.
- Eddy, Paul Rhodes; Boyd, Gregory A. (2007), The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition, Baker Academic, ISBN 978-0-8010-3114-4
- Ehrman, Bart D. (2003), Lost Christianities: The Battles for Scripture and the Faiths We Never Knew, Oxford University Press, ISBN 978-0-19-972712-4
- Ehrman, Bart D. (2006). Whose Word is It?: The Story Behind Who Changed The New Testament and Why. A&C Black. ISBN 978-0-8264-9129-9.
- Ehrman, Bart (2006b), Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend, Oxford University Press, USA, ISBN 0-19-530013-0
- Ehrman, Bart D. (2008). A Brief Introduction to the New Testament. Oxford University Press. ISBN 978-0-19-536934-2.
- Ehrman, Bart D. (2012). Did Jesus Exist?: The Historical Argument for Jesus of Nazareth. HarperCollins. ISBN 978-0-06-208994-6.
- Ehrman, Bart (2014), How Jesus became God: The Exaltation of a Jewish Preacher from Galilee, Harper Collins
- Elwell, Walter; Comfort, Philip Wesley (2001), Tyndale Bible Dictionary, Tyndale House Publishers, ISBN 0-8423-7089-7
- Esler, Philip F. The Early Christian World. Routledge (2004). ISBN 0-415-33312-1
- Fee, Gordon; Stuart, Douglas (2014). How to Read the Bible for All Its Worth: Fourth Edition. Zondervan. ISBN 978-0-310-51783-2.
- Ferguson, Everett, "Factors leading to the Selection and Closure of the New Testament Canon", in The Canon Debate. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002)
- Finlan, Stephen (2004), The Background and Content of Paul's Cultic Atonement Metaphors, Society of Biblical Literature
- Fredriksen, Paula (2018), When Christians Were Jews: The First Generation, Yale University Press
- Harris, Stephen L. Understanding the Bible. Mayfield (1985). ISBN 0-87484-696-X.
- Henderson, John B. (1998). The Construction of Orthodoxy and Heresy: Neo-Confucian, Islamic, Jewish, and Early Christian Patterns. Albany, NY: State University of New York Press. ISBN 9780791437599.
- Hinson, E. Glenn The Early Church: Origins to the Dawn of the Middle Ages. Abingdon Press (1996). ISBN 0-687-00603-1.
- Hunt, Emily Jane. Christianity in the Second Century: The Case of Tatian. Routledge (2003). ISBN 0-415-30405-9
- Hurtado, Larry (2005), Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, Eerdmans
- Jacomb-Hood, Anthony. Rediscovering the New Testament Church. CreateSpace (2014). ISBN 978-1978377585
- Keck, Leander E. Paul and His Letters. Fortress Press (1988). ISBN 0-8006-2340-1
- Koester, Helmut (2000), Introduction to the New Testament, Vol. 2: History and Literature of Early Christianity, Walter de Gruyter
- Komarnitsky, Kris (2014), "Cognitive Dissonance and the Resurrection of Jesus", The Fourth R Magazine, 27 (5)
- Kubitza, Heinz-Werner (2016), The Jesus Delusion: How the Christians created their God: The demystification of a world religion through scientific research, Tectum Wissenschaftsverlag
- Leman, Johan (2015), Van totem tot verrezen Heer. Een historisch-antropologisch verhaal, Pelckmans
- Loke, Andrew Ter Ern (2017), The Origin of Divine Christology, vol. 169, Cambridge University Press, ISBN 978-1-108-19142-5
- Lüdemann, Gerd; Özen, Alf, De opstanding van Jezus. Een historische benadering (Was mit Jesus wirklich geschah. Die Auferstehung historisch betrachtet), The Have/Averbode
- Mack, Burton L. (1988), "The Congregations of the Christ", A Myth of Innocence: Mark and Christian Origins, Fortress Press, ISBN 978-0-8006-2549-8
- Mack, Burton L. (1995), Who wrote the New Testament? The making of the Christian myth, Harper San Francisco, ISBN 978-0-06-065517-4
- Mack, Burton L. (1997) , Wie schreven het Nieuwe Testament werkelijk? Feiten, mythen en motieven, Uitgeverij Ankh-Hermes
- Moss, Candida (2012). "Current Trends in the Study of Early Christian Martyrdom". Bulletin for the Study of Religion. 41 (3): 22–29. doi:10.1558/bsor.v41i3.22. Archived from the original on 2014-02-25. Retrieved 2020-02-22.
- Netland, Harold (2001), Encountering Religious Pluralism: The Challenge to Christian Faith & Mission, InterVarsity Press
- Noll, Mark A., Turning Points, Baker Academic, 1997
- Pagels, Elaine (2005), De Gnostische Evangelien (The Gnostic Gospels), Servire
- Pelikan, Jaroslav Jan. The Christian Tradition: The Emergence of the Catholic Tradition (100–600). University of Chicago Press (1975). ISBN 0-226-65371-4
- Price, Robert M. (2000), Deconstructing Jesus, Prometheus Books, ISBN 9781573927581
- Pritz, Ray A., Nazarene Jewish Christianity From the End of the New Testament Period Until Its Disappearance in the Fourth Century. Magnes Press – E.J. Brill, Jerusalem – Leiden (1988).
- Richardson, Cyril Charles. Early Christian Fathers. Westminster John Knox Press (1953). ISBN 0-664-22747-3.
- Stark, Rodney.The Rise of Christianity. Harper Collins Pbk. Ed edition 1997. ISBN 0-06-067701-5
- Stambaugh, John E. & Balch, David L. The New Testament in Its Social Environment. John Knox Press (1986). ISBN 0-664-25012-2.
- Stendahl, Krister (1963), "The Apostle Paul and the Introspective Conscience of the West" (PDF), The Harvard Theological Review, 56 (3): 199–215, doi:10.1017/S0017816000024779, S2CID 170331485
- Tabor, James D. "Ancient Judaism: Nazarenes and Ebionites", The Jewish Roman World of Jesus. Department of Religious Studies at the University of North Carolina at Charlotte (1998)
- Talbert, Charles H. (2011), The Development of Christology during the First Hundred Years: and Other Essays on Early Christian Christology. Supplements to Novum Testamentum 140., BRILL
- Taylor, Joan E. Christians and the Holy Places: The Myth of Jewish-Christian Origins. Oxford University Press (1993). ISBN 0-19-814785-6.
- Thiede, Carsten Peter. The Dead Sea Scrolls and the Jewish Origins of Christianity. Palgrabe Macmillan (2003). ISBN 1-4039-6143-3
- Valantasis, Richard. The Making of the Self: Ancient and Modern Asceticism. James Clarke & Co (2008) ISBN 978-0-227-17281-0.
- Vermes, Geza (2008a), The Resurrection, London: Penguin
- Vermes, Geza (2008b), The Resurrection: History and Myth, New York: Doubleday, ISBN 978-0-7394-9969-6
- Vidmar (2005), The Catholic Church Through the Ages
- White, L. Michael. From Jesus to Christianity. HarperCollins (2004). ISBN 0-06-052655-6.
- Wilson, Barrie A. How Jesus Became Christian. New York: St. Martin's Press, (2008).
- Wright, N.T. The New Testament and the People of God. Fortress Press (1992). ISBN 0-8006-2681-8.
- Wylen, Stephen M. The Jews in the Time of Jesus: An Introduction. Paulist Press (1995). ISBN 0-8091-3610-4.
- ^ 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.
- ^ "Persecution in the Early Church". Religion Facts. Archived from the original on 2014-03-25. Retrieved 2014-03-26.
- Barrett, David B., Bromiley, Geoffrey William & Fahlbusch, Erwin. The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing (1999). ISBN 0-8028-2415-3.
- Berard, Wayne Daniel. When Christians Were Jews (That Is, Now). Cowley Publications (2006). ISBN 1-56101-280-7.
- Boatwright, Mary Taliaferro & Gargola, Daniel J & Talbert, Richard John Alexander. The Romans: From Village to Empire. Oxford University Press (2004). ISBN 0-19-511875-8.
- Bockmuehl, Markus N.A. The Cambridge Companion to Jesus. Cambridge University Press (2001). ISBN 0-521-79678-4.
- Bourgel, Jonathan, From One Identity to Another: The Mother Church of Jerusalem Between the Two Jewish Revolts Against Rome (66-135/6 EC). Paris: Éditions du Cerf, collection Judaïsme ancien et Christianisme primitive, (French). ISBN 978-2-204-10068-7
- Bourgel, Jonathan, The Jewish Christians’ Move from Jerusalem as a pragmatic choice, in: Dan JAFFÉ (ed), Studies in Rabbinic Judaism and Early Christianity, (Leyden: Brill, 2010), p. 107-138.
- Brown, Schuyler. The Origins of Christianity: A Historical Introduction to the New Testament. Oxford University Press (1993). ISBN 0-19-826207-8.
- Duffy, Eamon. Saints and Sinners: A History of the Popes. Yale University Press (2002). ISBN 0-300-09165-6.
- Dunn, James D.G. Jews and Christians: The Parting of the Ways, AD. 70 to 135. Wm. B. Eerdmans Publishing (1999). ISBN 0-8028-4498-7.
- Dunn, James D.G. The Cambridge Companion to St. Paul. Cambridge University Press (2003). ISBN 0-521-78694-0.
- Dunn, James D.G. Unity and Diversity in the New Testament: An Inquiry into the Character of Earliest Christianity. SCM Press (2006). ISBN 0-334-02998-8.
- Edwards, Mark (2009). Catholicity and Heresy in the Early Church. Ashgate. ISBN 9780754662914.
- Ehrman, Bart (2018), The Triumph of Christianity: How a Forbidden Religion Swept the World, Oneworld Publications
- Elwell, Walter A. & Comfort, Philip Wesley. Tyndale Bible Dictionary. Tyndale House Publishers (2001). ISBN 0-8423-7089-7.
- Esler, Philip F. The Early Christian World. Routledge (2004). ISBN 0-415-33312-1.
- Fletcher, Richard. The Conversion of Europe. From Paganism to Christianity 371-1386 AD. University of California Press (1997).
- Freedman, David Noel (Ed). Eerdmans Dictionary of the Bible. Wm. B. Eerdmans Publishing (2000). ISBN 0-8028-2400-5.
- Keck, Leander E. Paul and His Letters. Fortress Press (1988). ISBN 0-8006-2340-1.
- Kling, David William. The Bible in History: How the Texts Have Shaped the Times. Oxford University Press (2004). ISBN 0-19-513008-1.
- MacMullen, Ramsay. Christianizing the Roman Empire, AD 100-400. Yale University Press (1986). ISBN 0-300-03642-6
- Mills, Watson E. Acts and Pauline Writings. Mercer University Press (1997). ISBN 0-86554-512-X.
- von Padberg, Lutz E. Die Christianisierung Europas im Mittelalter. Reclam (2008).
- Pelikan, Jaroslav Jan. The Christian Tradition: The Emergence of the Catholic Tradition (100-600). University of Chicago Press (1975). ISBN 0-226-65371-4.
- 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.
- Tabor, James D. "Ancient Judaism: Nazarenes and Ebionites", The Jewish Roman World of Jesus. Department of Religious Studies at the University of North Carolina at Charlotte (1998).
- Russell, James C. The Germanization of Early Medieval Christianity: A Sociohistorical Approach to Religious Transformation. Oxford University Press (1994). ISBN 0-19-510466-8.
- Thiede, Carsten Peter. The Dead Sea Scrolls and the Jewish Origins of Christianity. Palgrabe Macmillan (2003). ISBN 1-4039-6143-3.
- Trombley, Frank R. Hellenic Religion and Christianization c. 370-529. Brill (1995). ISBN 90-04-09691-4
- White, L. Michael. From Jesus to Christianity. HarperCollins (2004). ISBN 0-06-052655-6.
- Wright, N.T. The New Testament and the People of God. Fortress Press (1992). ISBN 0-8006-2681-8.
- Wylen, Stephen M. The Jews in the Time of Jesus: An Introduction. Paulist Press (1995). ISBN 0-8091-3610-4.
- Vermes, Geza (2012), Christian Beginnings: From Nazareth to Nicaea, AD 30-325, Penguin
- PBS Frontline: The First Christians, Frontline From Jesus to Christ