"Tracing the astonishing transformation that the early Christian church underwent - from sporadic niches of Christian communities surviving in the wake of a horrific crucifixion to sanctioned alliance with the state - Charles Freeman shows how freedom of thought was curtailed by the development of the concept of faith. The imposition of 'correct belief' and an institutional framework that enforced orthodoxy were both consolidating and stifling. Uncovering the church's relationships with Judaism, Gnosticism, Greek philosophy and Greco-Roman society, Freeman offers dramatic new accounts of Paul, the resurrection, and the church fathers and emperors."--BOOK JACKET.
Drawing on New Testament studies and recent scholarship on the expansion of the Christian church, Gary B. Ferngren presents a comprehensive historical account of medicine and medical philanthropy in the first five centuries of the Christian era. Ferngren first describes how early Christians understood disease. He examines the relationship of early Christian medicine to the natural and supernatural modes of healing found in the Bible. Despite biblical accounts of demonic possession and miraculous healing, Ferngren argues that early Christians generally accepted naturalistic assumptions about disease and cared for the sick with medical knowledge gleaned from the Greeks and Romans. Ferngren also explores the origins of medical philanthropy in the early Christian church. Rather than viewing illness as punishment for sins, early Christians believed that the sick deserved both medical assistance and compassion. Even as they were being persecuted, Christians cared for the sick within and outside of their community. Their long experience in medical charity led to the creation of the first hospitals, a singular Christian contribution to health care. "A succinct, thoughtful, well-written, and carefully argued assessment of Christian involvement with medical matters in the first five centuries of the common era . . . It is to Ferngren's credit that he has opened questions and explored them so astutely. This fine work looks forward as well as backward; it invites fuller reflection of the many senses in which medicine and religion intersect and merits wide readership."—Journal of the American Medical Association "In this superb work of historical and conceptual scholarship, Ferngren unfolds for the reader a cultural milieu of healing practices during the early centuries of Christianity."—Perspectives on Science and Christian Faith "Readable and widely researched . . . an important book for mission studies and American Catholic movements, the book posits the question of what can take its place in today's challenging religious culture."—Missiology: An International Review Gary B. Ferngren is a professor of history at Oregon State University and a professor of the history of medicine at First Moscow State Medical University. He is the author of Medicine and Religion: A Historical Introduction and the editor of Science and Religion: A Historical Introduction.
Written by experts in the field, the essays in this volume examine the early Christian book from a wide range of disciplines: religion, art history, history, Near Eastern studies, and classics.
This major work draws on current archaeological and textual research to trace the spread of Christianity in the first millennium. William Tabbernee, an internationally renowned scholar of the history of Christianity, has assembled a team of expert historians to survey the diverse forms of early Christianity as it spread across centuries, cultures, and continents. Organized according to geographical areas of the late antique world, this book examines what various regions looked like before and after the introduction of Christianity. How and when was Christianity (or a new form or expression of it) introduced into the region? How were Christian life and thought shaped by the particularities of the local setting? And how did Christianity in turn influence or reshape the local culture? The book's careful attention to local realities adds depth and concreteness to students' understanding of early Christianity, while its broad sweep introduces them to first-millennium precursors of today's variegated, globalized religion. Numerous photographs, sidebars, and maps are included.
An expert on early Christianity reveals how the early church invented stories of Christian martyrs—and how this persecution myth persists today. According to church tradition and popular belief, early Christians were systematically persecuted by a brutal Roman Empire intent on their destruction. As the story goes, vast numbers of believers were thrown to the lions, tortured, or burned alive because they refused to renounce Christ. But as Candida Moss reveals in The Myth of Persecution, the “Age of Martyrs” is a fiction. There was no sustained 300-year-long effort by the Romans to persecute Christians. Instead, these stories were pious exaggerations; highly stylized rewritings of Jewish, Greek, and Roman noble death traditions; and even forgeries designed to marginalize heretics, inspire the faithful, and fund churches. The traditional story of persecution is still invoked by church leaders, politicians, and media pundits who insist that Christians were—and always will be—persecuted by a hostile, secular world. While violence against Christians does occur in select parts of the world today, the rhetoric of persecution is both misleading and rooted in an inaccurate history of the early church. By shedding light on the historical record, Moss urges modern Christians to abandon the conspiratorial assumption that the world is out to get them.
This fascinating and lively book provides the first comprehensive discussion of the production, circulation, and use of books in early Christianity. It explores the extent of literacy in early Christian communities; the relation in the early church between oral tradition and written materials; the physical form of early Christian books; how books were produced, transcribed, published, duplicated, and disseminated; how Christian libraries were formed; who read the books, in what circumstances, and to what purposes. Harry Y. Gamble interweaves practical and technological dimensions of the production and use of early Christian books with the social and institutional history of the period. Drawing on evidence from papyrology, codicology, textual criticism, and early church history, as well as on knowledge about the bibliographical practices that characterized Jewish and Greco-Roman culture, he offers a new perspective on the role of books in the first five centuries of the early church.
Who Created Christianity? is a collection of essays by top international Christian scholars who desire to reinforce the relationship that Paul had with Jesus and Christianity. There is a general sense today among Christians in certain circles that Paul's teachings to the early Christian church are thought to be "rogue," even clashing at times with Jesus' words. Yet these essays set out to prove that the tradition that Paul passes on is one received from Jesus, not separate from it. The essays in this volume come from a diverse and international group of scholars. They offer up-to-date studies of the teachings of Paul and how the specific teachings directly relate to the earlier teachings of Jesus. This volume explores with even greater focus than ever before the tradition from which Paul emerges and the specific teachings that are part of this tradition. This collection of essays proposes a complementary work to the work of David Wenham and his thesis that Paul was indeed not the founder of Christianity or the creator of Christian dogma; instead he was a faithful disciple and a conveyer of a prior Christian tradition. Includes essays by well-known Christian scholars such as Craig Blomberg, Alister McGrath, N. T. Wright, Michael Bird, Greg Beale, and more: Paul and Jesus: Issues of Continuity and Discontinuity in Their Discussion by Stanley E. PorterHow and Why Paul Invented "Christian Theology" by N. T. WrightThe Origins of Paul's Gospel by Graham H. TwelftreeWhen Paul Met Jesus: How an Idea Continues to Be Lost in History Past and Present by Stanley E. PorterPaul and the Jesus Tradition: An Old Question and Some New Answers by Rainer RiesnerContinuity and Development in the Ministries of Jesus and of Paul by Christoph W. StenschkePaul's Significant Other in the "We-Passages" by Joan E. TaylorWhose Gospel Is It Anyway? The Glory of Christ in the Prophetic Ministry of Paul according to His "My Gospel" and "Our Gospel" by Aaron W. WhiteDavid Wenham, "The Little Apocalypse," Paul--and Silas by Bruce ChiltonThe Parallels between 1 and 2 Thessalonians against the Background of Ancient Parallel Letters and Speeches by Armin D. BaumMetanoia Jesus, Paul, and the Transformation of the Believing Mind by Alister McGrathYou Would Not Believe If You Were Told: Eschatological Unbelief in Early Christian Apologetics by Peter TurnillPaul on Food and Jesus on What Really Defiles: Is There a Connection? by Craig A. EvansGospel Women Remembered by Sarah HarrisWomen in the Pauline Epistles: Lessons from the Jesus Tradition by Erin HeimTwelve Theses on Matthew and Paul: The Jewish Gospel and the Apostle to the Gentiles by Michael F. BirdPaul and the Paternoster: Some Mainly Matthew Observations about a Pauline Prayer by Nathan RidlehooverThe Rediscovery of David Wenham's Rediscovery: Reflections on a Pre-Markan Eschatological Discourse Thirty-Six Years on by Craig BlombergPortraits of Jesus and Paul through the Lukan Lens by Steve Walton"Every Sin That a Person Commits Is Outside the Body" (1 Corinthians 6:18b): Paul's Likely Dependence on the Jesus Tradition by John NollandJesus Is Lord: The Rhetorical Appropriation of the Teaching of Jesus in 1 Corinthians 5 by Peter DavidsThe Temple and Anti-Temple at Colossae by Greg BealeFilling up What Is Lacking in Christ's Afflictions: Isaiah's Servant and Servants in Second Temple Judaism and Colossians 1:24 by Holly Beers
Laurie Guy provides an illuminating, broad-brush survey of the early church in its first four centuries. Readers get to witness the emergence of Great Tradition Christianity as themes unfold over time regarding women, persecution and martyrdom, asceticism and monasticism, eucharist and baptism, doctrine and the ecumenical councils.
"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.
