what did paul do to try and spread christianity

Christianity began as a Second Temple Judaic sect in the 1st century in the Roman province of Judea, from where it spread throughout and beyond the Roman Empire.

Origins [edit]

Christianity "emerged as a sect of Judaism in Roman Palestine"^[i] in the syncretistic Hellenistic earth of the get-go century Advertizement, which was dominated by Roman law and Greek culture.^[2] It started with the ministry building of Jesus, who proclaimed the coming of the Kingdom of God.^{[3] [web 1]} After his expiry by crucifixion, some of his followers are said to have seen Jesus, and proclaimed him to exist alive and resurrected past God.^{[4] [5] [6] [7] [8]} The resurrection of Jesus "signalled for earliest believers that the days of eschatological fulfillment were at hand,"^{[web 2]} and gave the impetus in certain Christian sects to the exaltation of Jesus to the status of divine Son and Lord of God'southward Kingdom^{[9] [spider web 2]} and the resumption of their missionary activity.^{[10] [11]}

Churchly Historic period [edit]

Traditionally, the years post-obit Jesus until the expiry of the last of the Twelve Apostles is called the Apostolic Age, after the missionary activities of the apostles.^[13] According to the Acts of the Apostles (the historical reliability of the Acts of the Apostles is disputed), the Jerusalem church building began at Pentecost with some 120 believers,^[fourteen] in an "upper room," believed past some to exist the Cenacle, where the apostles received the Holy Spirit and emerged from hiding following the death and resurrection of Jesus to preach and spread his message.^{[15] [16]}

The New Testament writings describe what orthodox Christian churches call the Great Committee, an result where they describe the resurrected Jesus Christ instructing his disciples to spread his eschatological bulletin of the coming of the Kingdom of God to all the nations of the world. The most famous version of the Great Committee is in Matthew 28:16–twenty, where on a mount in Galilee Jesus calls on his followers to make disciples of and baptize all nations in the proper noun of the Father, the Son, and the Holy Spirit.

Paul's conversion on the Road to Damascus is first recorded in Acts 9:thirteen–16. Peter baptized the Roman centurion Cornelius, traditionally considered the first Gentile convert to Christianity, in Acts 10. Based on this, the Antioch church was founded. It is too believed that it was there that the term Christian was coined.^[17]

Missionary action [edit]

After the death of Jesus, Christianity beginning emerged as a sect of Judaism equally adept in the Roman province of Judea.^[i] The outset Christians were all Jews, who constituted a Second Temple Jewish sect with an apocalyptic eschatology.^{[18] [19]}

The Jerusalem customs consisted of "Hebrews," Jews speaking both Aramaic and Greek, and "Hellenists," Jews speaking just Greek, perchance diaspora Jews who had resettled in Jerusalem.^[xx] With the first of their missionary activeness, early Jewish Christians also started to attract proselytes, Gentiles who were fully or partly converted to Judaism.^{[21] [note i]} Co-ordinate to Dunn, Paul's initial persecution of Christians probably was directed against these Greek-speaking "Hellenists" due to their anti-Temple mental attitude.^[22] Within the early Jewish Christian community, this also set them autonomously from the "Hebrews" and their Tabernacle observance.^[22]

Christian missionary activity spread "the Style" and slowly created early centers of Christianity with Gentile adherents in the predominantly Greek-speaking eastern half of the Roman Empire, and so throughout the Hellenistic world and even across the Roman Empire.^{[15] [23] [24] [25] [note 2]} Early Christian beliefs were proclaimed in kerygma (preaching), some of which are preserved in New Testament scripture. The early Gospel bulletin spread orally, probably originally in Aramaic,^[27] merely almost immediately also in Greek.^[28]

The telescopic of the Jewish-Christian mission expanded over time. While Jesus express his message to a Jewish audition in Galilea and Judea, after his decease his followers extended their outreach to all of Israel, and eventually the whole Jewish diaspora, believing that the Second Coming would only happen when all Jews had received the Gospel.^[29] Apostles and preachers traveled to Jewish communities effectually the Mediterranean Sea, and initially attracted Jewish converts.^[24] Within 10 years of the expiry of Jesus, apostles had attracted enthusiasts for "the Manner" from Jerusalem to Antioch, Ephesus, Corinth, Thessalonica, Cyprus, Crete, Alexandria and Rome.^{[30] [fifteen] [23] [31]} Over 40 churches were established by 100,^{[23] [31]} most in Asia Small, such equally the seven churches of Asia, and some in Greece and Italia.

According to Fredriksen, when missionary early Christians broadened their missionary efforts, they also came into contact with Gentiles attracted to the Jewish religion. Eventually, the Gentiles came to be included in the missionary endeavour of Hellenised Jews, bringing "all nations" into the house of God.^[29] The "Hellenists," Greek-speaking diaspora Jews belonging to the early Jerusalem Jesus-move, played an important role in reaching a Gentile, Greek audience, notably at Antioch, which had a big Jewish community and meaning numbers of Gentile "God-fearers."^[21] From Antioch, the mission to the Gentiles started, including Paul'south, which would fundamentally change the character of the early Christian movement, eventually turning it into a new, Gentile religion.^[32] Co-ordinate to Dunn, within ten years after Jesus' expiry, "the new messianic motility focused on Jesus began to attune into something different ... it was at Antioch that we can begin to speak of the new movement as 'Christianity'."^[33]

Paul and the inclusion of Gentiles [edit]

Paul was responsible for bringing Christianity to Ephesus, Corinth, Philippi, and Thessalonica.^{[34] [ better source needed ]} According to Larry Hurtado, "Paul saw Jesus' resurrection as ushering in the eschatological fourth dimension foretold past biblical prophets in which the pagan 'Gentile' nations would turn from their idols and embrace the 1 true God of Israel (e.g., Zechariah 8:20–23), and Paul saw himself equally specially chosen by God to declare God'southward eschatological acceptance of the Gentiles and summon them to plough to God."^{[web three]} According to Krister Stendahl, the master concern of Paul's writings on Jesus' office and conservancy by faith is not the individual conscience of human sinners and their doubts near being called by God or not, but the main concern is the problem of the inclusion of Gentile (Greek) Torah-observers into God'due south covenant.^{[35] [36] [37] [web four]} "Hebrew" Jewish Christians opposed Paul'due south interpretations,^[38] as exemplified past the Ebionites. The relaxing of requirements in Pauline Christianity opened the manner for a much larger Christian Church, extending far across the Jewish community. The inclusion of Gentiles is reflected in Luke-Acts, which is an attempt to answer a theological problem, namely how the Messiah of the Jews came to have an overwhelmingly non-Jewish church; the answer it provides, and its fundamental theme, is that the message of Christ was sent to the Gentiles because the Jews rejected it.^[39]

Split with Judaism [edit]

There was a slowly growing chasm between Gentile Christians, and Jews and Jewish Christians, rather than a sudden split. Fifty-fifty though it is commonly thought that Paul established a Gentile church, it took centuries for a complete interruption to manifest. Growing tensions led to a starker separation that was most consummate by the time Jewish Christians refused to join in the Bar Khokba Jewish revolt of 132.^[twoscore] Certain events are perceived as pivotal in the growing rift between Christianity and Judaism.

Ante-Nicene menstruation (2nd-3rd century) [edit]

Roman Empire [edit]

 Spread of Christianity to AD 325

 Spread of Christianity to AD 600

Spread [edit]

Christianity spread to Aramaic-speaking peoples forth the Mediterranean coast and likewise to the inland parts of the Roman Empire,^[41] and beyond that into the Parthian Empire and the later Sasanian Empire, including Mesopotamia, which was dominated at different times and to varying extents by these empires. In Advertisement 301, the Kingdom of Armenia became the offset state to declare Christianity equally its land organized religion, post-obit the conversion of the Majestic House of the Arsacids in Armenia. With Christianity the dominant religion in some urban centers, Christians accounted for approximately x% of the Roman population by 300, co-ordinate to some estimates.^[42]

By the latter one-half of the second century, Christianity had spread westward throughout Media, Persia, Parthia, and Bactria. The twenty bishops and many presbyters were more of the social club of afoot missionaries, passing from place to place as Paul did and supplying their needs with such occupations as merchant or craftsman.

Various theories attempt to explain how Christianity managed to spread so successfully prior to the Edict of Milan (313). In The Rise of Christianity, Rodney Stark argues that Christianity replaced paganism chiefly because it improved the lives of its adherents in various ways.^[43] Dag Øistein Endsjø argues that Christianity was helped by its promise of a general resurrection of the dead at the end of the world which was uniform with the traditional Greek belief that true immortality depended on the survival of the body.^[44] Co-ordinate to Volition Durant, the Christian Church prevailed over paganism because it offered a much more attractive doctrine, and because the church building leaders addressed human needs amend than their rivals.^[45]

Bart D. Ehrman attributes the rapid spread of Christianity to five factors: (1) the hope of salvation and eternal life for everyone was an attractive alternative to Roman religions; (2) stories of miracles and healings purportedly showed that the one Christian God was more than powerful than the many Roman gods; (3) Christianity began as a grassroots movement providing hope of a improve futurity in the side by side life for the lower classes; (4) Christianity took worshipers away from other religions since converts were expected to surrender the worship of other gods, unusual in antiquity where worship of many gods was mutual; (5) in the Roman earth, converting one person often meant converting the whole household—if the caput of the household was converted, he decided the religion of his wife, children and slaves.^[46]

Persecutions and legalisation [edit]

There was no empire-broad persecution of Christians until the reign of Decius in the 3rd century.^{[spider web v]} Equally the Roman Empire experienced the Crisis of the Third Century, the emperor Decius enacted measures intended to restore stability and unity, including a requirement that Roman citizens affirm their loyalty through religious ceremonies pertaining to Imperial cult. In 212, universal citizenship had been granted to all freeborn inhabitants of the empire, and with the edict of Decius enforcing religious conformity in 250, Christian citizens faced an intractable conflict: any citizen who refused to participate in the empire-wide supplicatio was subject to the death penalty.^[47] Although lasting just a yr,^[48] the Decian persecution was a severe departure from previous purple policy that Christians were non to exist sought out and prosecuted as inherently disloyal.^[49] Even under Decius, orthodox Christians were subject to arrest only for their refusal to participate in Roman civic religion, and were not prohibited from assembling for worship. Gnostics seem not to have been persecuted.^[l]

Christianity flourished during the iv decades known every bit the "Little Peace of the Church", beginning with the reign of Gallienus (253–268), who issued the starting time official edict of tolerance regarding Christianity.^[51] The era of coexistence concluded when Diocletian launched the final and "Swell" Persecution in 303.

The Edict of Serdica was issued in 311 by the Roman emperor Galerius, officially catastrophe the Diocletianic persecution of Christianity in the East. With the passage in Advertisement 313 of the Edict of Milan, in which the Roman Emperors Constantine the Great and Licinius legalised the Christian religion, persecution of Christians by the Roman state ceased.^{[web 6]}

Bharat [edit]

According to Indian Christian traditional legends, following previous migration past Jews,^[52] Christianity arrived along the southern Indian Malabar Coast via Thomas the Apostle in 52 AD^[53] and from this came Thomasine Christianity. Merely there is no contemporary evidence for this. According to 3rd century Acts of Thomas, Thomas visited only the realm of Gondophares in Northwest India (which is now Pakistan). Although little is known of the immediate growth of the church, Bar-Daisan (Advertizement 154–223) reports that in his time there were Christian tribes in Northwest Republic of india, which claimed to accept been converted past Thomas and to have books and relics to prove it.^[54] Certainly past the time of the institution of the Sassanid Empire (AD 226), there were bishops of the Church building of the East in northwest India, Transitional islamic state of afghanistan and Baluchistan, with laymen and clergy alike engaging in missionary activity.^[53]

Late Antiquity (313-476) [edit]

Legalisation and Roman country religion [edit]

In 313, Constantine and Licinius issued the Edict of Milan, officially legalizing Christian worship. In 316, Constantine acted as a judge in a North African dispute concerning the Donatist controversy. More significantly, in 325 he summoned the Quango of Nicaea, effectively the first Ecumenical Council (unless the Council of Jerusalem is so classified), to deal mostly with the Arian controversy, but which also issued the Nicene Creed, which among other things professed a belief in One Holy Catholic Apostolic Church, the starting time of Christendom.

On Feb 27, 380, the Roman Empire officially adopted Trinitarian Nicene Christianity as its state religion.^[55] Prior to this appointment, Constantius 2 (337-361) and Valens (364-378) had personally favored Arian or Semi-Arianism forms of Christianity, but Valens' successor Theodosius I supported the Trinitarian doctrine every bit expounded in the Nicene Creed.

In the several centuries of state-sponsored Christianity that followed, pagans and heretical Christians were routinely persecuted by the Empire and the many kingdoms and countries that later occupied the place of the Empire,^[56] just some Germanic tribes remained Arian well into the Middle Ages.^[57]

Church of the East [edit]

Historically, the most widespread Christian church in Asia was the Church of the East, the Christian church building of Sasanian Persia. This church is oftentimes known as the Nestorian Church, due to its adoption of the doctrine of Nestorianism, which emphasized the disunity of the divine and human natures of Christ. It has also been known as the Persia Church, the Eastward Syrian Church, the Assyrian Church, and, in China, as the "Luminous Religion".

The Church building of the Due east developed well-nigh wholly apart from the Greek and Roman churches. In the 5th century, information technology endorsed the doctrine of Nestorius, Patriarch of Constantinople from 428 to 431, especially following the Nestorian Schism after the condemnation of Nestorius for heresy at the Starting time Council of Ephesus. For at to the lowest degree twelve hundred years the Church building of the East was noted for its missionary zeal, its high caste of lay participation, its superior educational standards and cultural contributions in less adult countries, and its fortitude in the face up of persecution.

Persian Empires [edit]

The Church of the East had its inception at a very early date in the buffer zone between the Parthian and Roman Empires in Upper Mesopotamia, and Edessa (now Şanlıurfa) in northwestern Mesopotamia was from apostolic times the principal eye of Syriac-speaking Christianity. When early Christians were scattered away because of persecution, some institute refuge at Edessa. The missionary motion in the E began which gradually spread throughout Mesopotamia and Persia and past AD 280. While the rulers of the Second Persian Empire (226-640) also followed a policy of religious toleration, to begin with, they later gave Christians the same condition as a bailiwick race. These rulers encouraged the revival of the ancient Persian dualistic organized religion of Zoroastrianism and established it as the state religion, with the upshot that the Christians were increasingly subjected to repressive measures. Nonetheless, it was not until Christianity became the state faith in the West that enmity toward Rome was focused on the Eastern Christians.

The metropolis of Seleucia causeless the title of "Catholicos", (Patriarch) and in AD 424 a council of the church at Seleucia elected the first patriarch to accept jurisdiction over the whole church building of the East, including India and Ceylon (Sri Lanka). The institution of an independent patriarchate with nine subordinate metropolises contributed to a more favorable attitude by the Persian government, which no longer had to fright an ecclesiastical brotherhood with the common enemy, Rome.

Fourth-century persecution [edit]

When Constantine converted to Christianity, and the Roman Empire which was previously violently anti-Christian became pro-Christian, the Persian Empire, suspecting a new "enemy within", became violently anti-Christian. The great persecution vicious upon the Christians in Persia about the year 340. Though the religious motives were never unrelated, the primary cause of the persecution was political.

It was about 315 that an ill-brash letter of the alphabet from the Christian emperor Constantine to his Persian counterpart Shapur 2 probably triggered the beginnings of an ominous alter in the Persian attitude toward Christians. Constantine believed he was writing to help his fellow believers in Persia merely succeeded merely in exposing them. He wrote to the immature shah:

I rejoice to hear that the fairest provinces of Persia are adorned with...Christians...Since you lot are so powerful and pious, I commend them to your care, and exit them in your protection^[1]". It was plenty to make any Persian ruler conditioned by 300 years of state of war with Rome suspicious of the emergence of a fifth column. Any lingering doubts must accept been dispelled when nearly 20 years after when Constantine began to gather his forces for state of war in the Due east. Eusebius records that Roman bishops were prepared to back-trail their emperor to "boxing with him and for him by prayers to God whom all victory gain".^[2] And across the border in Persian territory the forthright Western farsi preacher Aphrahat recklessly predicted on the footing of his reading of Old Testament prophecy that Rome would defeat Persia.^[3]

It is piddling wonder and so, that when the persecutions began shortly thereafter, the starting time accusation brought against the Christians was that they were aiding the Roman enemy. Shah Shapur II's response was to order double tax on Christians and to agree the bishop responsible for collecting it. He knew they were poor and that the bishop would be hard-pressed to notice the money. Bishop Simon refused to be intimidated. He branded the tax equally unjust and declared, "I am no tax collector just a shepherd of the Lord's flock." And so the killings began.

A second decree ordered the devastation of churches and the execution of clergy who refused to participate in the national worship of the lord's day. Bishop Simon was seized and brought earlier the shah and was offered gifts to brand a token obeisance to the sun, and when he refused, they cunningly tempted him with the hope that if he lone would apostatize his people would not be harmed, simply that if he refused he would be condemning not simply the church leaders but all Christians to destruction. At that, the Christians themselves rose upward and refused to have such deliverance equally shameful. So according to the tradition in the twelvemonth 344, he was led outside the city of Susa forth with a large number of Christian clergy. Five bishops and one hundred priests were beheaded earlier his eyes, and last of all he himself was put to death.^[4]

For the side by side two decades and more, Christians were tracked down and hunted from 1 end of the empire to the other. At times the pattern was a general massacre. More often, every bit Shapur decreed, it was intensively organized elimination of the leadership of the church, the clergy. The third category of suppression was the search for that part of the Christian community that was most vulnerable to persecution, Persians who had been converted from the national religion, Zoroastrianism. As we have already seen, the faith had spread offset amidst non-Persian elements in the population, Jews and Syrians. But by the beginning of the 4th century, Iranians in increasing numbers were attracted to the Christian religion. For such converts, church building membership could hateful the loss of everything – family unit, property rights, and life itself. Converts from the "national faith" had no rights and, in the darker years of the persecution, were often put to decease. One-time earlier the death of Shapur II in 379, the intensity of the persecution slackened. Tradition calls information technology twoscore-year persecution, lasting from 339 to 379 and ending only with Shapur'south death.

Caucasus [edit]

Christianity became the official religion of Armenia in 301 or 314,^[58] when Christianity was yet illegal in the Roman Empire. Some^{[ who? ]} claim the Armenian Churchly Church building was founded by Gregory the Illuminator of the late 3rd – early on 4th centuries while they trace their origins to the missions of Bartholomew the Apostle and Thaddeus (Jude the Apostle) in the 1st century.

Christianity in Georgia (aboriginal Iberia) extends back to the 4th century, if not earlier.^[59] The Iberian rex, Mirian III, converted to Christianity, probably in 326.^[59]

Aksum Empire (Eritrea and Ethiopia ) [edit]

According to the fourth-century Western historian Rufinius, it was Frumentius who brought Christianity to Federal democratic republic of ethiopia (the urban center of Axum) and served as its first bishop, probably shortly afterwards 325.^[60]

Germanic peoples [edit]

Christian states in 495 AD

The Germanic people underwent gradual Christianization from Late Antiquity. In the 4th century, the early procedure of Christianization of the various Germanic people was partly facilitated by the prestige of the Christian Roman Empire amongst European pagans. Until the decline of the Roman Empire, the Germanic tribes who had migrated there (with the exceptions of the Saxons, Franks, and Lombards, encounter below) had converted to Christianity.^[61] Many of them, notably the Goths and Vandals, adopted Arianism instead of the Trinitarian (a.k.a. Nicene or orthodox) beliefs that were dogmatically divers by the Church Fathers in the Nicene Creed and Council of Chalcedon.^[61] The gradual ascent of Germanic Christianity was, at times, voluntary, peculiarly amidst groups associated with the Roman Empire.

From the 6th century Advertising, Germanic tribes were converted (and re-converted) past missionaries of the Catholic Church building.^{[ commendation needed ]}

Many Goths converted to Christianity as individuals outside the Roman Empire. Nigh members of other tribes converted to Christianity when their respective tribes settled within the Empire, and most Franks and Anglo-Saxons converted a few generations subsequently. During the later centuries following the Fall of Rome, as schism between the dioceses loyal to the Pope of Rome in the Westward and those loyal to the other Patriarchs in the East, most of the Germanic peoples (excepting the Crimean Goths and a few other eastern groups) would gradually become strongly centrolineal with the Catholic Church in the West, particularly as a upshot of the reign of Charlemagne.

Goths [edit]

In the 3rd century, East-Germanic peoples migrated into Scythia. Gothic civilisation and identity emerged from various East-Germanic, local, and Roman influences. In the same menstruation, Gothic raiders took captives amongst the Romans, including many Christians, (and Roman-supported raiders took captives amidst the Goths).

Wulfila or Ulfilas was the son or grandson of Christian captives from Sadagolthina in Cappadocia. In 337 or 341, Wulfila became the beginning bishop of the (Christian) Goths. By 348, 1 of the (Pagan) Gothic kings (reikos) began persecuting the Christian Goths, and Wulfila and many other Christian Goths fled to Moesia Secunda (in modern Republic of bulgaria) in the Roman Empire.^{[62] [63]} Other Christians, including Wereka, Batwin, and Saba, died in later persecutions.

Between 348 and 383, Wulfila translated the Bible into the Gothic language.^{[62] [64]} Thus some Arian Christians in the w used the vernacular languages, in this example including Gothic and Latin, for services, as did Christians in the eastern Roman provinces, while nearly Christians in the western provinces used Latin.

Franks & Alemanni [edit]

The Franks and their ruling Merovingian dynasty, that had migrated to Gaul from the 3rd century had remained pagan at showtime. On Christmas 496,^[65] all the same, Clovis I following his victory at the Boxing of Tolbiac converted to the orthodox faith of the Cosmic Church and let himself be baptised at Rheims. The details of this event accept been passed down by Gregory of Tours.

Outside the Roman Empire [edit]

Christianity spread to other great pre-mod states, including the Kingdom of Aksum where as in the Roman Empire, in Armenia, and in Georgia, it became the state religion; in these areas information technology thrives to the present day. In others, such as the Sasanian Empire, the Tang dynasty in China, the Mongol Empire, and in many other areas, despite widespread success, it never became the land religion and is at present practiced past minor minorities.

Notes [edit]

1. ^ Catholic Encyclopedia: Proselyte: "The English language term "proselyte" occurs just in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts two:11; half-dozen:5; etc.), though the aforementioned Greek give-and-take is commonly used in the Septuagint to designate a greenhorn living in Judea. The term seems to accept passed from an original local and chiefly political sense, in which information technology was used as early as 300 BC, to a technical and religious pregnant in the Judaism of the New Testament epoch."
2. ^ Ecclesiastical historian Henry Hart Milman writes that in much of the start three centuries, even in the Latin-dominated western empire: "the Church building of Rome, and nigh, if non all the Churches of the Due west, were, if we may so speak, Greek religious colonies [see Greek colonies for the background]. Their linguistic communication was Greek, their organization Greek, their writers Greek, their scriptures Greek; and many vestiges and traditions evidence that their ritual, their Liturgy, was Greek."^[26]

Encounter as well [edit]

• Christian mission

References [edit]

1. ^ ^{a b} Burkett 2002, p. 3.
2. ^ Mack 1995.
3. ^ Christianity: an introduction past Alister Due east. McGrath 2006 ISBN 978-1-4051-0901-7 pp. 16–22
4. ^ Grant 1977, p. 176.
5. ^ Maier 1975, p. 5.
6. ^ Van Daalen, p.41
7. ^ Kremer, pp. 49–50
8. ^ Ehrman 2014.
9. ^ Ehrman 2014, pp. 109–ten.
10. ^ Koester 2000, pp. 64–65. sfn mistake: no target: CITEREFKoester2000 (help)
11. ^ Vermes 2008a, pp. 151–52. sfn error: no target: CITEREFVermes2008a (help)
12. ^ Bargil Pixner, The Church building of the Apostles institute on Mount Zion, Biblical Archaeology Review xvi.3 May/June 1990, centuryone.org Archived 2018-03-09 at the Wayback Auto
13. ^ August Franzen, Kirchengeschichte, Freiburg, 1988: twenty
14. ^ Acts 1:13–15
15. ^ ^{a b c} Vidmar 2005, pp. 19–20.
16. ^ Schreck, The Essential Catholic Canon (1999), p. 130
17. ^ Acts 11:26
18. ^ McGrath 2006, p. 174.
19. ^ Cohen 1987, pp. 167–68. sfn error: no target: CITEREFCohen1987 (help)
20. ^ Dunn 2009, pp. 246–47.
21. ^ ^{a b} Dunn 2009, p. 297.
22. ^ ^{a b} Dunn 2009, p. 277.
23. ^ ^{a b c} Hitchcock, Geography of Religion (2004), p. 281
24. ^ ^{a b} Bokenkotter, p. xviii.
25. ^ Franzen 29
26. ^ "Greek Orthodoxy – From Apostolic Times to the Nowadays 24-hour interval". ellopos.cyberspace.
27. ^ Ehrman 2012, pp. 87–90. sfn error: no target: CITEREFEhrman2012 (help)
28. ^ Jaeger, Werner (1961). Early on Christianity and Greek Paideia. Harvard University Press. pp. half dozen, 108–09. ISBN978-0674220522 . Retrieved 26 February 2015.
29. ^ ^{a b} Fredriksen 2018. sfn error: no target: CITEREFFredriksen2018 (help)
30. ^ Duffy, p. 3.
31. ^ ^{a b} Bokenkotter, A Concise History of the Catholic Church (2004), p. eighteen
32. ^ Dunn 2009, p. 302.
33. ^ Dunn 2009, p. 308.
34. ^ Cross & Livingstone 2005, pp. 1243–45. sfn error: no target: CITEREFCrossLivingstone2005 (help)
35. ^ Stendahl 1963. sfn mistake: no target: CITEREFStendahl1963 (help)
36. ^ Dunn 1982, p. n.49. sfn error: no target: CITEREFDunn1982 (help)
37. ^ Finlan 2001, p. two. sfn error: no target: CITEREFFinlan2001 (aid)
38. ^ Cross & Livingstone 2005, p. 1244. sfn error: no target: CITEREFCrossLivingstone2005 (assistance)
39. ^ Burkett 2002, p. 263.
40. ^ Davidson, p. 146
41. ^ Michael Whitby, et al. eds. Christian Persecution, Martyrdom and Orthodoxy (2006) online edition
42. ^ Hopkins(1998), p. 191
43. ^ Stark, Rodney (1996). The Rise of Christianity. Princeton University Press. ISBN978-0691027494.
44. ^ Dag Øistein Endsjø. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan 2009.
45. ^ Durant 2011. sfn error: no target: CITEREFDurant2011 (aid)
46. ^ Ehrman, Bart D. (29 March 2018). "Within the Conversion Tactics of the Early on Christian Church". History. A+E Networks. Retrieved five April 2019.
47. ^ Allen Brent, Cyprian and Roman Carthage (Cambridge Academy Printing, 2010), p. 193ff. et passim; G.E.M. de Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, edited past Michael Whitby and Joseph Streeter (Oxford University Printing, 2006), p. 59.
48. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 107.
49. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 40.
50. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, pp. 139–140
51. ^ Françoise Monfrin, entry on "Milan," p. 986, and Charles Pietri, the entry on "Persecutions," p. 1156, in The Papacy: An Encyclopedia, edited by Philippe Levillain (Routledge, 2002, originally published in French 1994), vol. ii; Kevin Butcher, Roman Syria and the Near East (Getty Publications, 2003), p. 378.
52. ^ Yisrael, Muzeon (1995). The Jews of India: A Story of Three Communities. ISBN978-9652781796.
53. ^ ^{a b} A.E. Medlycott, Republic of india and The Apostle Thomas, pp. 1–71, 213–97; M.R. James, Apocryphal New Testament, pp. 364–436; Eusebius, History, chapter 4:xxx; J.N. Farquhar, The Apostle Thomas in N India, chapter 4:30; 5.A. Smith, Early History of India, p. 235; Fifty.W. Dark-brown, The Indian Christians of St. Thomas, pp. 49–59
54. ^ A. East. Medlycott, India and The Apostle Thomas, pp.18–71; M. R. James, Counterfeit New Testament, pp.364–436; A. E. Medlycott, India and The Campaigner Thomas, pp.i–17, 213–97; Eusebius, History, affiliate 4:xxx; J. N. Farquhar, The Apostle Thomas in Due north India, chapter 4:xxx; V. A. Smith, Early History of Bharat, p.235; Brown 1956, pp. 49–59 harvnb error: no target: CITEREFBrown1956 (help)
55. ^ Ehler, Sidney Zdeneck; Morrall, John B (1967). Church and Land Through the Centuries: A Collection of Historic Documents with Commentaries. p. 6. ISBN9780819601896.
56. ^ Ramsay MacMullen, Christianity and Paganism in the Fourth to Eighth Centuries, Yale Academy Press, September 23, 1997
57. ^ "Christianity Missions and monasticism", Encyclopædia Britannica Online
58. ^ Armenian History, Chapter III ^{[ permanent dead link ]}
59. ^ ^{a b} "Georgia, Church building of." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford Academy Press. 2005
60. ^ Catholic Encyclopedia: Ethiopia
61. ^ ^{a b} Padberg 1998, 26
62. ^ ^{a b} Philostorgius via Photius, Image of the Ecclesiastical History of Philostorgius, volume 2, affiliate 5.
63. ^ Auxentius of Durostorum, Letter of Auxentius, quoted in Heather and Matthews, Goths in the Fourth Century, pp. 141-142.
64. ^ Auxentius of Durostorum, Letter of Auxentius, quoted in Heather and Matthews, Goths in the Fourth Century, p. 140.
65. ^ 497 or 499 are also possible; Padberg 1998: 53

Sources [edit]

Published sources

• Burkett, Delbert (2002), An Introduction to the New Attestation and the Origins of Christianity, Cambridge University Printing, ISBN978-0-521-00720-7
• Van Daalen, D. H., The Real Resurrection, London: Collins, 1972
• Dunn, James D. M. (2009), Christianity in the Making: Beginning from Jerusalem, vol. 2, Wm. B. Eerdmans Publishing, ISBN978-0-8028-3932-9
• Ehrman, Bart (2014), How Jesus became God: The Exaltation of a Jewish Preacher from Galilee, Harper Collins
• Grant, K. (1977), Jesus: An Historian's Review of the Gospels, New York: Scribner's
• Kremer, Jakob, Die Osterevangelien – Geschichten um Geschichte, Stuttgart: Katholisches Bibelwerk, 1977
• Mack, Burton L. (1995), Who wrote the New Testament? The making of the Christian myth, HarperSan Francisco, ISBN978-0-06-065517-iv
• Maier, P. L. (1975), "The Empty Tomb as History", Christianity Today
• McGrath, Alister E. (2006), Christianity: An Introduction, Wiley-Blackwell, ISBNane-4051-0899-1
• Vidmar (2005), The Cosmic Church Through the Ages

Spider web-sources

1. ^ Due east.P. Sanders, Jaroslav Jan Pelikan, Jesus, Encyclopedia Britannica
2. ^ ^{a b} Larry Hurtado (December four, 2018), "When Christians were Jews": Paula Fredriksen on "The First Generation"
3. ^ [Larry Hurtado (Baronial 17, 2017 ), "Paul, the Pagans' Apostle"
4. ^ Stephen Westerholm (2015), The New Perspective on Paul in Review, Direction, Spring 2015 · Vol. 44 No. 1 · pp. 4–15
5. ^ Martin, D. 2010. "The 'Afterlife' of the New Testament and Postmodern Estimation" Archived 2016-06-08 at the Wayback Machine (lecture transcript Archived 2016-08-12 at the Wayback Automobile). Yale Academy.
6. ^ "Persecution in the Early Church". Religion Facts. Retrieved 2014-03-26 .

Further reading [edit]

• Bart Ehrman (2018), The Triumph of Christianity: How a Forbidden Organized religion Swept the World

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Source: https://en.wikipedia.org/wiki/Spread_of_Christianity

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