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The first three centuries of the early church were a period of struggle, transition and growth. Recent attempts by historians and social scientists to understand this era have produced various and conflicting accounts. Indeed, some have sought to overturn the former consensus regarding which texts provide reliable evidence and how they should be interpreted. In The First Christian Centuries, Paul McKechnie, a classical scholar, examines some key issues in the current debate. Which ancient sources are reliable? What was the social makeup of the early Christian movement? What can we determine about the growth rate and persecution of first-century Christians? What do we know about the second generation of Christians? How should we assess the reliability of our various sources from the second and third centuries? What were the nature and extent of persecutions in the second and third centuries? What were the long-term consequences of Paul's making converts within the household of Caesar? Can we gain historical perspective on the diversity that traveled under the name Christian in the early centuries? How were women regarded and what roles did they play? And how was it that a Roman emperor, Constantine, was converted--and what were the implications for the Christian movement? The value of McKechnie's study lies not in providing a comprehensive narrative of the origins and growth of the early church. Rather, it lies in critically examining key historical issues in sustained conversation with contemporary scholarship and the ancient sources. McKechnie will be valued by both students and scholars of early Christianity as an intelligent and informed companion who offers repeated and valuable insights into this critical era of Christian beginnings.
The consequences of becoming a Christian in the early Christian movement is set apart from that move from any other religious affiliation. You could become a Mithraist or Isiac or whatever, and it made no difference to your previous religious activities and loyalties. You continued to take part in the worship of your inherited deities of household, city, nation. But if you became a Christian you were expected to desist from worship of all other deities. And the ubiquitous place of the gods in all spheres of social and political activity made that difficult, and made for potentially serious consequences if you did desist. Indeed, it made it difficult to know how you could function socially and politically (to use our terminology). This book explores the growth of adherents to early Christianity; that all across this early period people became adherents of Christianity in the face of the costs and consequences of doing so.
Recent research has made a strong case for the view that Early Christian communities, sociologically considered, functioned as voluntary religious associations. This is similar to the practice of many other cultic associations in the Greco-Roman world of the first century CE. Building upon this new approach, along with a critical interpretation of all available sources, this book discusses the social and religio-historical background of the weekly gatherings of Christians and presents a fresh reconstruction of how the weekly gatherings originated and developed in both form and content. The topics studied here include the origins of the observance of Sunday as the weekly Christian feast-day, the shape and meaning of the weekly gatherings of the Christian communities, and the rise of customs such as preaching, praying, singing, and the reading of texts in these meetings.
In 1900 many assumed the twentieth century would be a Christian century because Western "Christian empires" ruled most of the world. What happened instead is that Christianity in the West declined dramatically, the empires collapsed, and Christianity's center moved to Africa, Asia, Latin America, and the Pacific. How did this happen so quickly? Respected scholar and teacher Scott Sunquist surveys the most recent century of Christian history, highlighting epochal changes in global Christianity. He also suggests lessons we can learn from this remarkable global Christian reversal. Ideal for an introduction to Christianity or a church history course, this book includes a foreword by Mark Noll.
Charting the first six hundred years of the Christian movement, THE EARLY CHRISTIAN CENTURIES carries the reader from the world of second-temple Judaism to the Byzantine age, the rise of Islam, and the beginnings of medieval European polities.With a combination of rare tact and acuity, Philip Rousseau takes the measure of a generation of scholarship on early Christianity and the late Roman world. He stresses the importance of shifting historical consciousness, the continuity and development of ideas, and the urge for social respectability. Paying the greatest attention to the 'inner' components of Christian life, the resulting story captures fully the major figures: Paul, the gospel writers, the early 'apologists', and the great figures of the 'patristic' age, including the Cappadocian Fathers, Augustine and Gregory the Great.
"Magisterial. . . . A learned, brilliant and enjoyable study."—Géza Vermès, Times Literary Supplement In this exciting book, Paula Fredriksen explains the variety of New Testament images of Jesus by exploring the ways that the new Christian communities interpreted his mission and message in light of the delay of the Kingdom he had preached. This edition includes an introduction reviews the most recent scholarship on Jesus and its implications for both history and theology. "Brilliant and lucidly written, full of original and fascinating insights."—Reginald H. Fuller, Journal of the American Academy of Religion "This is a first-rate work of a first-rate historian."—James D. Tabor, Journal of Religion "Fredriksen confronts her documents—principally the writings of the New Testament—as an archaeologist would an especially rich complex site. With great care she distinguishes the literary images from historical fact. As she does so, she explains the images of Jesus in terms of the strategies and purposes of the writers Paul, Matthew, Mark, Luke, and John."—Thomas D’Evelyn, Christian Science Monitor