User:Ltwin/Sandbox 27
Christianity in the 1st century
Etymology
[edit]Origins
[edit]Jewish–Hellenistic background
[edit]Life and ministry of Jesus
[edit]Sources
[edit]Historical person
[edit]Ministry and eschatological expectations
[edit]Death and resurrection
[edit]Jewish Christianity
[edit]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
[edit]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
[edit]Growth of early Christianity
[edit]Paul and the inclusion of Gentiles
[edit]Conversion
[edit]Inclusion of Gentiles
[edit]Persecutions
[edit]Beliefs
[edit]Creeds and salvation
[edit]Christology
[edit]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
[edit]Angels and Devils
[edit]Practices
[edit]Baptism
[edit]Communal meals and Eucharist
[edit]Liturgy
[edit]Literature
[edit]Split of early Christianity and Judaism
[edit]Notes
[edit]- ^ 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.
- ^ Perhaps also Jewish law which was being formalized at the same time
- ^ Acts 15 and Acts 21
- ^ 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
[edit]- ^ Burkett 2002, p. 3.
- ^ McGrath 2006, p. 174.
- ^ Cohen 1987, pp. 167–68.
- ^ Cohen 1987, p. 168.
- ^ 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.
- ^ Galatians 2:9, Acts 1:13
- ^ Hurtado 2005, p. 160.
- ^ Pagels 2005, p. 45.
- ^ Lüdemann & Özen 1996, p. 116.
- ^ Pagels 2005, pp. 45–46.
- ^ a b c Lüdemann & Özen 1996, pp. 116–17.
- ^ Bockmuehl, Markus N. A. (2010), The Remembered Peter: In Ancient Reception and Modern Debate, Mohr Siebeck, p. 52
- ^ a b Taylor 1993, p. 224.
- ^ 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.
- ^ Dunn 2009, pp. 246–47.
- ^ a b Dunn 2009, p. 277.
- ^ Schnelle 2020, p. 85.
Sources
[edit]Printed sources
[edit]- Barnett, Paul (2002). Jesus, the Rise of Early Christianity: A History of New Testament Times. InterVarsity Press. ISBN 0-8308-2699-8.
- Berard, Wayne Daniel (2006), When Christians Were Jews (That Is, Now), Cowley Publications, ISBN 1-56101-280-7
- Bermejo-Rubio, Fernando (2017). Feldt, Laura; Valk, Ülo (eds.). "The Process of Jesus' Deification and Cognitive Dissonance Theory". Numen. 64 (2–3). Leiden: Brill Publishers: 119–152. doi:10.1163/15685276-12341457. eISSN 1568-5276. ISSN 0029-5973. JSTOR 44505332. S2CID 148616605.
- Bird, Michael F. (2017), Jesus the Eternal Son: Answering Adoptionist Christology, Wim. B. Eerdmans Publishing
- Blomberg, Craig L. (1987), The Historical Reliability of the Gospels, Leicester, UK: Inter-Varsity Press, ISBN 9780877849926, OCLC 15415029, 2nd ed. 2007
- Boatwright, Mary Taliaferro; Gargola, Daniel J.; Talbert, Richard John Alexander (2004), The Romans: From Village to Empire, Oxford University Press, ISBN 0-19-511875-8
- Bokenkotter, Thomas (2004), A Concise History of the Catholic Church (Revised and expanded ed.), Doubleday, ISBN 0-385-50584-1
- Bond, Helen K. (2012). The Historical Jesus: A Guide for the Perplexed. Bloomsbury Academic. ISBN 9780567125101.
- Brown, Schuyler. The Origins of Christianity: A Historical Introduction to the New Testament. Oxford University Press (1993). ISBN 0-19-826207-8
- Boyarin, Daniel (2012). The Jewish Gospels: the Story of the Jewish Christ. The New Press. ISBN 978-1-59558-878-4.
- Bromiley, Geoffrey W., ed. (1979). International Standard Bible Encyclopedia: A-D. Vol. 1 (Fully Revised ed.). Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co. ISBN 0-8028-3781-6.
- Burkett, Delbert (2002), An Introduction to the New Testament and the Origins of Christianity, Cambridge University Press, ISBN 978-0-521-00720-7
- Chilton, Bruce; Evans, Craig A., eds. (2002). Authenticating the Activities of Jesus. BRILL. ISBN 978-0391041646.
- Cohen, Shaye J.D. (1987), From the Maccabees to the Mishnah, The Westminster Press, ISBN 0-664-25017-3
- Cox, Steven L.; Easley, Kendell H. (2007), Harmony of the Gospels, B&H Publishing, ISBN 978-0-8054-9444-0
- Craig, A. Evans (2001). Jesus and His Contemporaries: Comparative Studies. BRILL. ISBN 978-0391041189.
- 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: Oxford University Press, ISBN 0-19-927812-1
- Cross, F. L.; Livingstone, E. A., eds. (2005), The Oxford Dictionary of the Christian Church (3rd Revised ed.), Oxford: Oxford University Press, doi:10.1093/acref/9780192802903.001.0001, ISBN 978-0-19-280290-3
- Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. ISBN 978-0-06-061662-5.
- Cullmann, Oscar (1949), The Earliest Christian Confessions, translated by J. K. S. Reid, London: Lutterworth
- Cullmann, Oscar (1966), A. J. B. Higgins (ed.), The Early Church: Studies in Early Christian History and Theology, Philadelphia: Westminster
- Cwiekowski, Frederick J. (1988), The Beginnings of the Church, Paulist Press
- Dauphin, C. (1993), "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, archived from the original on 2013-03-09
- Davidson, Ivor (2005), The Birth of the Church: From Jesus to Constantine, AD 30-312, Oxford
{{citation}}
: CS1 maint: location missing publisher (link) - Davies, W. D. (1965), Paul and Rabbinic Judaism (2nd ed.), London
{{citation}}
: CS1 maint: location missing publisher (link) - Draper, JA (2006). "The Apostolic Fathers: the Didache". Expository Times. Vol. 117, no. 5.
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- Dunn, James D. G. (1999), Jews and Christians: The Parting of the Ways, AD 70 to 135, Wm. B. Eerdmans Publishing, ISBN 0-8028-4498-7
- Dunn, James D. G. "The Canon Debate". In McDonald & Sanders (2002).
- Dunn, James D. G. (2003), Christianity in the Making: Jesus Remembered, vol. 1, Wm. B. Eerdmans Publishing, ISBN 978-0-8028-3931-2
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- Dunn, James D. G. (Autumn 1993). "Echoes of Intra-Jewish Polemic in Paul's Letter to the Galatians". Journal of Biblical Literature. 112 (3). Society of Biblical Literature: 459–77. doi:10.2307/3267745. JSTOR 3267745.
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Web-sources
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