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The term Early Christianity here refers to Christianity of the period after the Death Of Jesus in the early 30s and before the First Council Of Nicaea in 325 . The term is sometimes used in a narrower sense of just the very first followers ( Disciples ) of Jesus Of Nazareth and the faith as preached and practiced by the Twelve Apostles , their contemporaries, and their immediate successors, also called the Apostolic Age . Early Christians split off definitively from Rabbinic Judaism , wrote the books that would become the New Testament , developed the first Christian Biblical Canons , defended Christian beliefs against criticism by other Roman Religion s, survived various persecutions, denounced Christian heresies, and developed church hierarchy. What started as a religious movement within Second Temple Judaism became, by the end of this period, the favored religion of the Roman Empire under Constantine The Great (leading later to the rise of a Christendom ), as well as a significant new religion outside of the empire. The First Council of Nicaea marks the end of this era and the beginning of the period of the First Seven Ecumenical Councils (325 - 787). ORIGIN OF CHRISTIANITY AS A DISTINCT RELIGION See Also: Origins of Christianity The followers of Jesus composed an apocalyptic as it did to the contests between political parties [ Sadducees , Pharisees , Essenes , Zealots ]. It was then that a disciple of Hillel , the venerable Johanan Ben Zakkai , founded a new home for Jewish Law in Jabneh (Jamnia), and thus evoked a new intellectual life from the ruins of a fallen political existence. The College At Jabneh , which at once constituted itself the successor of the Great Sanhedrin of Jerusalem by putting into practise the ordinances of that body as far as was necessary and practicable, attracted all those who had escaped the national catastrophe and who had become prominent by their character and their learning." Christianity established itself as a predominantly Gentile religion that spanned the Roman Empire and beyond. BELIEFS Early Christian beliefs were based on the Apostolic preaching ('' Kerygma ''), considered to be preserved in Tradition and, according as was produced, in New Testament scripture.In recent centuries some have posited for parts of the New Testament Dates as late as the third century, early Christians attributed it to the Apostles themselves and their contemporaries (such as Mark and Luke). Christology Divinity of Christ See Also: Logos Early Christians identified Jesus Christ as in some way divine.This was noticed even by non-Christians, as seen in the correspondence, in about 112, between a provincial governor and the emperor ( Ancient History Sourcebook ). Adoptionism considered him as a human being who became divine later in life, but the belief that he was always divine was given strong expression in the opening of the Gospel Of John , where he is referred to as the "Logos" (see Jesus The Logos ), and as being divine even before "becoming flesh". The term "Logos" was used in Greek philosophy and in Jewish religious writing (see , '' The Catholic Encyclopedia Volume I'', 1907. As indicated in the Gospel of John itself, which states that "the Word (Logos) was with God ", Christians distinguished Christ the Logos from God, as they did when they called him " Son Of God ". Trinity See Also: Trinitarianism The Trinity does not explicitly appear in the New Testament. However, the Father, Son, and Holy Spirit were associated and interpolated in various New Testament passages.''. 'Jesus Christ, who is the Saviour. . . sent by God "in these last days," and who stands with God himself in a union special and unique.' According to the Eastern Orthodox tradition, the trinity was revealed to the disciples by revelation and in religious visions called Theoria "[http://www.orthodoxfaith.com/spirituality_difference.html The Difference Between Orthodox Spirituality and Other Confessions]", Metropolitan Hierotheos Vlachos , OrthodoxFaith.com 2003. "Thus the disciples of Christ acquired the knowledge of the Triune God in theoria (vision of God) and by revelation. It was revealed to them that God is one essence in three hypostases." during the Theophany and the Transfiguration Of Jesus called the Tabor Light or uncreated light. The close of the early Christian era is defined as the First Council of Nicea, which gave the trinity its dogmatic form. But the term "trinity" and concepts related to the trinity existed earlier in the church. The phrase "Father, Son, and Holy Spirit" became common, especially at baptism. Another trinitarian formula, "Glory to the Father, through the Son, in the Holy Spirit," was common even before the , '' The Catholic Encyclopedia '' Volume XV, 1912. The Council used the Greek term '', Paul Of Samosata , and Alexander Of Alexandria . Various Christian writings refer to Jesus as a man and as God, but it was this Council that gave official sanction to the common Trinity formulation using this term. Eschatology Kingdom of God Early Christians looked forward to the Return Of Jesus as Judge Of The World , to the Resurrection Of The Dead , and to Eternal Life in a Perfected World . The general term for this set of beliefs is Parousia (or Second Coming). Apologists defended the resurrection of the dead against pagan philosophers, who considered the soul worthy of perfection but not the body. Origen, however, promoted a Platonic viewpoint and denied the physical resurrection. Early Christians commonly believed that Christ would rule a thousand-year kingdom prior to the general resurrection, (a belief known as chiliasm or , (Peabody, MA: Hendrickson, n.d.). "The most striking point in the eschatology of the ante-Nicene age is the prominent chiliasm, or millenarianism, that is 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 judgement. It was indeed not the doctrine of the church embodied in any creed or form of devotion, but a widely current opinion of distinguished teachers, such as Barnabas, Papias, Justin Martyr, Irenaeus, Tertullian, Methodius, and Lactantius, while Caius, Origen, Dionysius the Great, Eusebius (as afterwards Jerome and Augustin) opposed it." Early Christians believed that the saved received various divine rewards corresponding to their holiness. While all the saved would gain eternal life in Christ, not all of them would live in heaven. Cosmology Early Christians understood "Heaven" to be literally the divine world above the sky. They sometimes described the souls of the dead waiting underground for the general resurrection. They described gehenna (roughly, hell) as a subterranean fire. The belief that souls of the dead occupied some physical place below heaven was nearly universal in the Roman Empire. Prayer for the dead That early Christians prayed for the dead, believing that the dead were thereby benefitted, is attested from at least the second century, and celebration of the , ''The Catholic Encyclopedia'' Volume XII, 1911. Both , stated that the souls of the elect immediately entered paradise unless not yet purified, in which case they passed into a state of punishment, a penal fire, which is to be conceived as a place of purification. Adolph Harnack , ''History of Dogma'' vol. 2, trans. Neil Buchanan (London: Williams & Norgate, 1905) p. 377 ( read online ). Hades The Greek word " Hades ", which, like the Hebrew word " Sheol ", is generally used of the abode where the dead are reckoned to be, appears several times in the New Testament., , , , , , , . In the parable of the rich man and poor Lazarus (), the dead rich man "in Hades" (), speaks of being "tormented in this flame" (), and is said to be separated by a "great gulf" from Abraham (), in whose Bosom Lazarus is said to be placed (). The word "Hades" was used in (as in the Septuagint ) to translate the word "sheol" of the Hebrew text of the Psalm there quoted. Early Church Fathers who wrote in Greek, such as . - Agreed perfectly. But here there is no question of interpretation, only of objective facts. What better than the actual texts to show that the word "Hades" was in fact used in the New Testament? What better than the actual text of Rufinus to show that in fact he did use "infernus" to translate "Hades"? --> Angels and Satan Early Christians understood angels to be active in supporting the church and Satan to be actively opposed to it. Hippolytus, for example, recounts angels physically scourging the first antipope to force him to repent.'' Church History '' 5.28.7-12, in this gospel; see also v. 47, for example, and Introduction." The word "angel" is derived from Greek '''', the basic meaning of which is "messenger". Visitations from the "angel of the LORD" in the Old Testament are taken by many to be pre-Incarnation manifestations of Christ." Who is the angel of the Lord? ", gotQuestions?.org. " An Angel You Ought to Know ", , '' Trinity Journal '' 15:2 (Fall 1994): 221–250. ORTHODOXY AND HETERODOXY Traditionally, Orthodoxy and Heresy have been viewed in relation to the "orthodoxy" as an authentic lineage of tradition. Other forms of Christianity were viewed as deviant streams of thought and therefore " Heterodox ", or heretical. This view was dominant until the publication of Walter Bauer 's ''Rechtgläubigkeit und Ketzerei im ältesten Christentum'' in 1934. Bauer endeavored to rethink early Christianity historically, independent from the views of the church. He stated that the early church was very diverse and included many "heretical" groups that had an equal claim to apostolic tradition. Bauer interpreted the struggle between the orthodox and heterodox to be the "mainstream" Roman church struggling to attain dominance. He presented Edessa and Egypt as places where the "orthodoxy" of Rome had little influence during the second century. As he saw it, the theological thought of the Orient at the time would later be labeled "heresy". The response by modern scholars has been mixed. Some scholars clearly support Bauer's conclusions and others express concerns about his possible bias. More moderate responses have become prominent and Bauer's theory is generally accepted. However, modern scholars have critiqued and updated Bauer's model.Hunt (2003). Pp 10-11. Heresies Perhaps one of the most important discussions among scholars of early Christianity in the past century is to what extant it is appropriate to speak of "orthodoxy" and "heresy". Higher Criticism drastically altered the previous perception that heresy was a very rare exception to the orthodoxy. Bauer was particularly influential in the reconsideration of the historical model. During the 1970s, increasing focus on the effect of social, political and economic circumstances on the formation of early Christianity occurred as Bauer's work found a wider audience. Some scholars argue against the increasing focus on heresies. A movement away from presuming the correctness or dominance of the orthodoxy is seen as understandable, in light of modern approaches. However, they feel that instead of an even and neutral approach to historical analysis that the heterodox sects are given an assumption of superiority over the orthodox movement. The current debate is vigorous and broad. While it is difficult to summarize all current views, general statements may be made, remembering that such broad strokes will have exceptions in specific cases.Esler (2004). Pp 893-894. Adoptionism See Also: Adoptionism Many second century Christians believed that Jesus had been a man whom God had adopted as the Son.'' History of Dogma '' II.III.3, Adolf Von Harnack . "Jesus was either regarded as the man whom God hath chosen, in whom the Deity or the Spirit of God dwelt, and who, after being tested, was adopted by God and invested with dominion, (Adoptian Christology); or Jesus was regarded as a heavenly spiritual being (the highest after God) who took flesh, and again returned to heaven after the completion of his work on earth (pneumatic Christology)." This outlook appears in The Shepherd Of Hermas and, according to some scholars, in ''Mark'' and in the epistles of Paul. This Christology conflicted directly with Trinitarian Christology. Arianism See Also: Arianism Arianism was a prominent heresy in early Christianity, founded by Arius . Gnosticism See Also: Gnosticism Valentinius Early in the common era, several distinct religious sects, some of them Christian, adhered to an array of beliefs that would later be termed Gnostic . The most successful Christian Gnostic was the priest Valentinus (c. 100 - c. 160), who founded a Gnostic church and developed an elaborate cosmology. Gnostics considered the material world to be a prison created by a fallen or evil spirit, the god of the material world (called the Demiurge ). Gnostics identified the God of the Hebrew Bible as this demiurge. Secret knowledge (gnosis) was said to liberate one's soul to return to the true God in the realm of light. Valentinus and other Christian gnostics identified Jesus as the Savior, a spirit sent from the true God into the material world to liberate the souls trapped there. While some elements that appear to be Gnostic are found in early Christian writing, orthodox Christianity labeled Gnosticism a heresy and rejected its dualistic cosmology and its vilification of the material world and the creator of the material. Gnosticism's stance was that the God of the Old Testament was not the true God. It was considered to be the Demiurge and either fallen, as taught by Valentinus (c. 100 - c. 160) or evil, as taught by the Sethian s and Ophites . The , it was contrary to the author's intention that some elements were interpreted in more or less Gnostic ways that the Johannine epistles (1-3 John) felt it necessary to correct.''The Community of the Beloved Disciple'', Raymond E. Brown , Paulist Press. (French translation: ''La communauté du disciple bien-aimé'' Les Éditions du Cerf, Paris 1983 ISBN 2-204-02000-1) The Gospel Of Thomas has some Gnostic elements but lacks the full Gnostic cosmology. The scene in John in which "doubting Thomas" ascertains that the resurrected Jesus is physical refutes the Gnostic idea that Jesus returned to spirit form after death. The written gospel draws on an earlier oral tradition associated with Thomas. Some scholars argue that the Gospel of John was meant to oppose the beliefs of that community.''Beyond Belief'', Elaine Pagels , 2003. |
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