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Christianity in the 1st century

Etymology

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Origins

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Jewish–Hellenistic background

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Life and ministry of Jesus

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Sources

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Historical person

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Ministry and eschatological expectations

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Death and resurrection

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Jewish Christianity

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After the death and resurrection of Jesus, Christianity first emerged as a sect of Judaism as practiced in the Roman province of Judea.[1] The first Christians were all Jews, who constituted a Second Temple Jewish sect with an apocalyptic eschatology. Among other schools of thought, some Jews regarded Jesus as Lord and resurrected messiah, and the eternally existing Son of God,[2][3][note 1] expecting the second coming of Jesus and the start of God's Kingdom. They pressed fellow Jews to prepare for these events and to follow "the way" of the Lord. They believed Yahweh to be the only true God,[5] the god of Israel, and considered Jesus to be the messiah (Christ), as prophesied in the Jewish scriptures, which they held to be authoritative and sacred. They held faithfully to the Torah,[note 2] including acceptance of Gentile converts based on a version of the Noachide laws.[note 3]

The Jerusalem ekklēsia

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James the Just, whose judgment was adopted in the apostolic decree of Acts 15:19–29

The New Testament's Acts of the Apostles and Epistle to the Galatians record that an early Jewish Christian community[note 4] centered on Jerusalem, and that its leaders included Peter, James, the brother of Jesus, and John the Apostle.[6] The Jerusalem community "held a central place among all the churches," as witnessed by Paul's writings.[7] Reportedly legitimised by Jesus' appearance, Peter was the first leader of the Jerusalem ekklēsia.[8][9] Peter was soon eclipsed in this leadership by James the Just, "the Brother of the Lord,"[10][11] which may explain why the early texts contain scant information about Peter.[11] According to Lüdemann, in the discussions about the strictness of adherence to the Jewish Law, the more conservative faction of James the Just gained the upper hand over the more liberal position of Peter, who soon lost influence.[11] According to Dunn, this was not an "usurpation of power," but a consequence of Peter's involvement in missionary activities.[12] The relatives of Jesus were generally accorded a special position within this community,[13] which also contributed to the ascendancy of James the Just in Jerusalem.[13]

According to a tradition recorded by Eusebius and Epiphanius of Salamis, the Jerusalem church fled to Pella at the outbreak of the First Jewish–Roman War (AD 66–73).[14]

The Jerusalem community consisted of "Hebrews," Jews speaking both Aramaic and Greek, and "Hellenists," Jews speaking only Greek, possibly diaspora Jews who had resettled in Jerusalem.[15] According to Dunn, Paul's initial persecution of Christians probably was directed against these Greek-speaking "Hellenists" due to their anti-Temple attitude.[16] Within the early Jewish Christian community, this also set them apart from the "Hebrews" and their Tabernacle observance.[16]

Gentile Christianity

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Growth of early Christianity

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Paul and the inclusion of Gentiles

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Conversion

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Inclusion of Gentiles

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Persecutions

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Beliefs

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Creeds and salvation

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Christology

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The cross and the resurrection gave Jesus a new importance and led to the development of Christology or a theology of Jesus.[17]

Eschatological expectations

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Angels and Devils

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Practices

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Baptism

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Communal meals and Eucharist

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Liturgy

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Literature

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Split of early Christianity and Judaism

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Notes

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  1. ^ According to Shaye J.D. Cohen, Jesus's failure to establish an independent Israel, and his death at the hands of the Romans, caused many Jews to reject him as the Messiah.[4] Jews at that time were expecting a military leader as a Messiah, such as Bar Kohhba.
  2. ^ Perhaps also Jewish law which was being formalized at the same time
  3. ^ Acts 15 and Acts 21
  4. ^ Hurtado: "She refrains from referring to this earliest stage of the "Jesus-community" as early "Christianity" and comprisedof "churches," as the terms carry baggage of later developments of "organized institutions, and of a religion separate from, different from, and hostile to Judaism" (185). So, instead, she renders ekklēsia as "assembly" (quite appropriately in my view, reflecting the quasi-official connotation of the term, often both in the LXX and in wider usage)."[web 1]

References

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  1. ^ Burkett 2002, p. 3.
  2. ^ McGrath 2006, p. 174.
  3. ^ Cohen 1987, pp. 167–68.
  4. ^ Cohen 1987, p. 168.
  5. ^ G. Bromiley, ed. (1982). The International Standard Bible Encyclopedia, "God". Fully Revised. Vol. Two: E-J. Eerdmans Publishing Company. pp. 497–99. ISBN 0-8028-3782-4.
  6. ^ Galatians 2:9, Acts 1:13
  7. ^ Hurtado 2005, p. 160.
  8. ^ Pagels 2005, p. 45.
  9. ^ Lüdemann & Özen 1996, p. 116.
  10. ^ Pagels 2005, pp. 45–46.
  11. ^ a b c Lüdemann & Özen 1996, pp. 116–17.
  12. ^ Bockmuehl, Markus N. A. (2010), The Remembered Peter: In Ancient Reception and Modern Debate, Mohr Siebeck, p. 52
  13. ^ a b Taylor 1993, p. 224.
  14. ^ Eusebius, Church History 3, 5, 3; Epiphanius, Panarion 29,7,7–8; 30, 2, 7; On Weights and Measures 15. On the flight to Pella see: Bourgel, Jonathan (2010). "The Jewish Christians' Move from Jerusalem as a pragmatic choice". In Dan Jaffe (ed.). Studies in Rabbinic Judaism and Early Christianity. Leyden: Brill. pp. 107–138.; P. H. R. van Houwelingen, "Fleeing forward: The departure of Christians from Jerusalem to Pella," Westminster Theological Journal 65 (2003), 181–200.
  15. ^ Dunn 2009, pp. 246–47.
  16. ^ a b Dunn 2009, p. 277.
  17. ^ Schnelle 2020, p. 85.

Sources

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Printed sources

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Web-sources

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