Editing Early Christianity

'''Early Christianity''' is commonly defined as the [[Christianity]] of the roughly three centuries ([[Christianity in the 1st century|1st]], [[Christianity in the 2nd century|2nd]], [[Christianity in the 3rd century|3rd]], early [[Christianity in the 4th century|4th]]) between the [[Crucifixion of Jesus]] (c. 30) and  the [[First Council of Nicaea]] (325). The major [[primary source]] for the 1st century (the [[Apostolic Age]]) is the ''[[Acts of the Apostles]]'', but its [[Historical reliability of the Acts of the Apostles|historical accuracy is disputed]]. 

At first, the church was centered in [[Jerusalem in Christianity|Jerusalem]], and leaders included [[James the Just|James]], [[Simon Peter|Peter]], and [[John the Apostle|John]].<sup>[1]</sup> Following the [[Great Commission]], the missionary activity of the [[Apostle (Christian)|Apostles]], including [[Paul the Apostle|Paul of Tarsus]], spread Christianity to cities throughout the [[Hellenistic]] world, such as [[Alexandria]] and [[Antioch]], and also to [[Ancient Rome|Rome]]<sup>[2]</sup> and even beyond the [[Roman Empire]]. The term "Christian" was first applied to members of the [[Christian Church|church]] at Antioch according to [[Acts 11:26]]. The [[New Testament]] includes [[Pauline epistles|letters written by Paul]] to churches, such as those in [[Thessalonica]] and [[Corinth]], during the years 50-62<sup>[3]</sup>, see also [[Seven Churches of Asia]]. Christians continued to revere the [[Hebrew Bible]], using the [[Septuagint]] translation that was in general use among [[Koine Greek|Greek]]-speakers, or the [[Targums]] in use among [[Aramaic]]-speakers, but [[Development of the New Testament canon|added to it their own writings]]. 

In 70 the [[Siege of Jerusalem (70)|Second Temple was destroyed]], and in c. 135 Jews were banned from the [[Aelia Capitolina|renamed]] city after the [[Bar Kokhba revolt]].  Among those who left the city were most of the Christian population.<sup>[2]</sup> Following this time, early [[History of early Christianity|Church historian]] [[Eusebius of Caesarea]] records that ethnically Jewish leadership of the church in [[Jerusalem in Christianity|Jerusalem]] (literally those "of the [[Circumcision controversy in early Christianity|circumcision]]") was replaced by Gentile leadership.<sup>[4]</sup>  Similarly, [[Claudius]] expelled the Jews from Rome in 49, though [[Nero]] allowed their return but turned against Christians after the [[Great Fire of Rome]] of 64, the beginning of [[Persecution of Christians|persecution]] by Roman authorities.<sup>[5]</sup> Historians debate whether or not the Roman government distinguished between Christians and Jews prior to Nerva's modification of the [[Fiscus Judaicus]] in 96. (From then on, practising Jews paid the tax, Christians did not.)<sup>[6]</sup>

Christianity spread further during the [[Christianity in the 2nd century|second century]]. Notable leaders and writers of this time include [[Irenaeus]] of [[Lyon]],<sup>[5]</sup> [[Polycarp]] of [[Smyrna]], [[Ignatius of Antioch]],<sup>[5]</sup> [[Clement of Rome]], and [[Justin Martyr]]. During the [[Christianity in the 3rd century|third century]], Christianity further increased in numbers ([[Robin Lane Fox]] suggests that Christians composed about 2% of the Empire by 250<sup>[5]</sup>). Teachers of this period, including [[Origen]] in [[Alexandria]] and [[Tertullian]] in [[Carthage|North Africa]], expressed in their writings doctrines such as that of the [[Trinity]].  [[Anthony the Great]] and others established [[Christian monasticism]], and [[Gregory the Illuminator]] was responsible for [[Armenia]] becoming the first officially Christian country.  Following the [[Constantine I and Christianity|conversion]] of [[Constantine I|Constantine the Great]] (just prior to the [[Battle of the Milvian Bridge]] in 312), the [[Roman Empire]] tolerated Christianity with the [[Edict of Milan]] in 313, leading later to the adoption of Christianity as the [[state religion]] in 380 by [[Theodosius I]] and the rise of [[Christendom]] in the [[Byzantine empire]].

What started as a religious movement within first century Judaism therefore became, by the end of this period, the favored religion of the [[Roman Empire]], as well as a significant religion outside the empire.<sup>[5]</sup> 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.<sup>[7]</sup> 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).

==History==
''See Also [[History of early Christianity]]''

=== Jewish Christians ===
''See Also [[Jewish Christians]]''

[[Image:Saint James the Just.jpg|thumb|left|150px|James, brother of Jesus.]]

Jesus and most of his original followers were Jews or Jewish [[proselyte]]s. According to many historians, these first followers viewed Jesus as a charismatic preacher and healer, who prophesized the imminent restoration of God's kingdom on earth.<sup>[8]</sup>  Some of the first followers of Jesus composed a sect of first-century [[Judaism]] marked by their belief in Jesus' prophecy, and other teachings of his; according to Christian theology, they more specifically believed that [[Jesus]] of Nazareth was the long-awaited [[Messiah]]<sup>[9]</sup> ([[Acts 2:22]]-[[Acts 2:36|36]]), and that the [[Kingdom of God]] either [[Full Preterism|had come]] or [[Parousia|would soon come]],<p>[10]</sup> in [[Messianic prophecy|fulfilment of expectation]] ([[Acts 19:8]]). 

Practice among the groups that followed Jesus included those who were strictly Jewish, including the [[Jerusalem in Christianity|Church leaders in Jerusalem]], and those strongly [[proselyte|attracted to Jewish belief]].<sup>[9]</sup> This movement was centered around Jerusalem and led by [[James the Just]]. The Acts of the Apostles asserts "''All the believers were united and shared everything with one another.They made it their practice to sell their possessions and goods and to distribute the proceeds to anyone who was in need."'' They held faithfully to the [[Torah]] and [[Halacha|Jewish law]] which included acceptance of [[Proselytes|Gentile converts]] based on what appears to be a version of the [[Seven Laws of Noah#First Century CE.2C Acts 15|Noachide laws]] ([[Acts 15]] and [[Acts 21]]). In Christian circles, "Nazarene" later came to be used as a label for those faithful to Jewish law, in particular for a certain [[Nazarene (sect)|sect]]. These Jewish Christians, originally a central group in Christianity, were not at first declared to be unorthodox, but were later excluded and denounced, as [[Judaizers]]. Some Jewish Christian groups, such as the [[Ebionite]]s, were considered to have unorthodox beliefs, particularly in relation to their views of Christ and Gentile converts. The [[Nazarene (sect)|Nazarene]]s, holding to orthodoxy except in their adherence to Jewish law, were not deemed heretical until the dominance of [[orthodoxy]] in the fourth century. The Ebionites may have been a splinter group of Nazarenes, with disagreements over Christology and leadership. After the condemnation of the Nazarenes, "Ebionite" was often used as a general pejorative for all related "heresies".<sup>[11]</sup><sup>[12]</sup> At the other extreme were [[Marcionism|Marcionists]] who rejected all things Jewish.

Jewish Christians eventually constituted a separate community from the [[Pauline Christianity|Pauline Christians]] and that they remained part of the Jewish community. There was a post-Nicene "double rejection" of the Jewish Christians by both Gentile Christianity and Rabbinic Judaism. It is believed that there was no direct confrontation, or persecution, between Gentile and Judaic Christianity. However, by this time the practice of Judeo-Christianity was diluted, both by internal schisms and external pressures. The traditional understanding is that the original Jewish Christianity continued until the fifth century, after which there are no more references to Jewish followers of the Jesus movement.<sup>[13]</sup> Those remaining fully faithful to Halacha became purely Jews, while those adhering to the Christian faith joined with Gentile, Graeco-Roman, [[Pauline Christianity]].  Gentile Christianity remained the sole strand of orthodoxy and imposed itself on the previously Jewish Christian sanctuaries, taking full control of those houses of worship by the end of the fifth century.<sup>[14]</sup> Yet, even today, there are Christian groups that claim to be [[Jewish Christians#Contemporary Jewish Christians|Contemporary Jewish Christians]].

===Apostolic Age===
[[File:Saint-Paul.JPG|thumb|right|120px|Saint Paul, Byzantine ivory relief (c. 600)]]
''See Also [[Apostolic Age]]''
The apostolic period between the years [[30 AD|30]] and [[130 AD]] produced writings attributed to the direct followers of Jesus Christ, and is traditionally associated with the apostles and apostolic times. In the traditional history of the Christian church, the Apostolic Age was the foundation upon which the entire church's history came to be based.<sup>[15]</sup> 

The [[Desposyni]] (relatives of Jesus) lived in [[Nazareth]] during the first century. The relatives of Jesus were accorded a special position within the early church, as displayed by the leadership of James in Jerusalem.<sup>[16]</sup>

Earliest Christianity took the form of a Jewish [[eschatology|eschatological]] faith. The [[book of Acts]] reports that the early followers continued daily [[Jewish Temple|Temple]] attendance and traditional [[Mizrah#Mizrah in Jewish homes|Jewish home prayer]]. Other passages in the [[New Testament]] gospels reflect a similar observance of traditional Jewish piety such as [[fasting]], reverence for the [[Torah]] and observance of [[Jewish holiday|Jewish holy days]]. The earliest form of Jesus's religion is best understood in this context.<sup>[17]</sup><sup>[18]</sup>

Disputes over the Mosaic law generated intense controversy in early Christianity. This is particularly notable in the mid-1st century, when the [[Circumcision controversy in early Christianity|circumcision controversy]] came to the fore. The issue was addressed at the [[Council of Jerusalem]] where [[Saint Paul (apostle)|the apostle Paul]] made an argument that circumcision was not a necessary practice, vocally supported by Peter, as documented in [[Acts 15]]. This position received widespread support and was summarized in a letter circulated in [[Antioch]]. Yet, four years after the Council of Jerusalem, Paul had to write to the Galatians about the issue, which had become a serious controversy in their region. According to [[Alister McGrath]], a proponent of [[Paleo-orthodoxy]], Paul considered it a great threat to his doctrine of salvation through faith and addressed the issue with great detail in [[Galatians 3]].<sup>[19]</sup><sup>[20]</sup>

===Spread among Gentiles===
''See Also [[Paul of Tarsus and Judaism]]''

The "Twelve Apostles", and [[Paul the Apostle]] who called himself the "Apostle to the Gentiles"<sup>[21]</sup>, also gained converts among the gentiles (non-Jews), following the [[Great Commission]]'s decree to "go and make [[Disciple (Christianity)|disciples]] of all nations". The leaders of the church affirmed Paul's mission to the Gentiles at the [[Council of Jerusalem]], ''c'' 49. Paul met with great success preaching to Gentiles, and Gentiles became an increasingly large part of the Christian population. In [[Galatians 2:11]]-[[Galatians 2:14|14]] (the [[Incident at Antioch]]<sup>[22]</sup>) Paul portrays Peter as impeding his efforts.<sup>[3]</sup> The author of Acts portrays Paul as a torah-observant Jew and does not mention this dispute with Peter.<sup>[23]</sup> Also, in [[Acts 11:1]]-[[Acts 11:18|18]], it is Peter who first actively welcomes Gentiles into the Church, and in [[Acts 15]] it is Peter who argues the gentile case at the ''Council of Jerusalem'' (for the parallel in Judaism, see [[Noachide law]], for the parallel in modern Christianity, see [[Dual-covenant theology]]).
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[[Category:Patristics]]
[[Category:Judeo-Christian topics]]
[[Category:New Testament history]]
[[Category:Ancient Christianity]]
[[Category:Christian history]]

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