Famous phrase very appropriate to bring us closer to early christianity or protocristianismo:<\/p>\n\n\n\n
\n\u201cThe blood of the martyrs is the seed of christians.\u201d<\/strong>
\u2014 Tertullian (century II d.C.)<\/em><\/p>\n<\/blockquote>\n\n\n\nThis sentence, uttered by one of the first christian apologists, sums up the paradox of christianity: the more you tried to destroy it, the more it grew.<\/p>\n\n\n\n
Protocristianismo \/ early Christianity: full and detailed study<\/h1>\n\n\n\n
Here's a dossier synthetic but comprehensive early christianity (approx. first century\u2013the beginning of the IV). Includes chronology, sources, beliefs, practices, organization, expansions, doctrinal disputes, persecution, biblical canon, archaeology and heritage. Quote primary sources and academic at the bottom of each block.<\/p>\n\n\n\n
1) definition and periodization<\/h2>\n\n\n\n
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- Temporal scope.<\/strong> Often spans from the Jesus movement (ca. 30) and the apostolic age until the legalization<\/strong> of christianity in the roman Empire (Edicts 311-313) and the threshold of Nicaea (325). In the academic practice, it is useful to distinguish: phase apostolic<\/strong> (ca. 30-70), subapost\u00f3lica<\/strong> (70-150) and II\u2013III centuries<\/strong> (150-300). This division responds to changes in authority, texts, and ecclesiastical organization. Overview in Britannica<\/strong>.<\/li>\n<\/ul>\n\n\n\n
2) historical Sources earliest<\/h2>\n\n\n\n
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- Roman authors.<\/strong>\n
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- Tacit<\/strong> he says that after the fire of Rome (64), Nero<\/strong> he blamed the christiani<\/em> and struck them; specifies that the name comes from \u201cChristus\u201d, which is executed under Pontius Pilate<\/strong> (c. 30-33).<\/li>\n\n\n\n
- Pliny the Younger<\/strong> query the emperor Trajan<\/strong> (111-113) on how to prosecute christians: describes meetings at dawn, \u201ca hymn to Christ as to a god\u201d, and rules to not pursue without a formal complaint. Response of Trajan confirms policy not to \u201cchase\u201d but punish<\/strong> if they persist.<\/li>\n\n\n\n
- Suetonius<\/strong> mentions riots \u201cat the instigation of Chrestus<\/em>\u201d and the expulsion of jews by Claudio<\/strong> (49), and alludes to the punishment of christians under Nero<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
- Jewish authors.<\/strong>\n
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- Flavius Josephus<\/strong> contains two passages about Jesus (Testimonium Flavianum<\/em>, Ant. 18.3.3) and on Santiago<\/strong>the brother of Jesus (Ant. 20.9.1). The majority of specialists consider the core<\/strong> the Testimonium<\/em> partially true<\/strong> with tweens christian post.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
- Christian sources primitive.<\/strong>\n
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- Authentic letters of Paul<\/strong> (50) and the gospels (70-100). The most ancient manuscripts preserved<\/strong> include P52<\/strong> (excerpt from John, dated ca. 125-175), test of circulation very early.<\/li>\n\n\n\n
- Didache<\/strong> (late s. I\u2013beginnings s. II): manual of morals, liturgy (Eucharist and baptism) and local organization. Preserves eucharistic prayers very simple.<\/li>\n\n\n\n
- Ignatius of Antioch<\/strong> (ca. 110): testimony structure triple<\/strong> (bishop, priests-deacons) in several churches.<\/li>\n\n\n\n
- Eusebius of Caesarea<\/strong> (early fourth century), Ecclesiastical History<\/strong>summarizes traditions, lists, and disputes earlier.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n
3) Traits doctrinal nuclear and diversity, early<\/h2>\n\n\n\n
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- Christology and soteriology.<\/strong> From the year 50, Paul proclaims to The crucified and risen jesus<\/strong> as Lord<\/strong>; in the s. II appear formulations diverse (e.g., Irenaeus<\/strong>: wrap; other: accents \u201cvictorious\u201d on the defeat of the powers). This core is further corroborated by the liturgical use that describes Pliny<\/strong> (\u201csing to Christ as to a god\u201d).<\/li>\n\n\n\n
- Internal diversity.<\/strong> In the centuries I\u2013II co-existed currents judeo-christian<\/strong> (e.g., ebionites<\/strong>), pauline<\/strong> and schools gnostic<\/strong>; the finding of the Nag Hammadi library<\/strong> (1945) showed gospels and treated cutting gnostic (Thomas, Philip, etc), expanding our understanding of this plurality.<\/li>\n<\/ul>\n\n\n\n
4) Practices and community life<\/h2>\n\n\n\n
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- Baptism and Eucharist.<\/strong> The Didache<\/strong> teaches about baptism by immersion (or infusion if there is not enough water) and conserves eucharistic prayers sober (cap 9-10). Justin Martyr<\/strong> (ca. 150) describes the Sunday assembly: readings, homily, and prayers, the kiss of peace, bread and wine \u201ceucharisted\u201d, and collection.<\/li>\n\n\n\n
- Rhythm and discipline.<\/strong> Meetings weekly<\/strong> (first day), fasting<\/strong> and charity<\/strong> organized. Pliny testifies meeting \u201cin fixed day before dawn\u201d and oath moral (not to steal, not to commit adultery).<\/li>\n\n\n\n
- Spaces of worship.<\/strong> Predominance of house-church<\/strong>. The domus ecclesiae<\/strong> of Dura-Europos<\/strong> (Syria, 233-256) is the archaeological example best preserved pre-constantiniano, with room for assembly and baptistery<\/strong> with fresh.<\/li>\n<\/ul>\n\n\n\n
5) Organization and leadership<\/h2>\n\n\n\n
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- The gifts of the spirit to charges stable.<\/strong> In the century, I passed of apostles, prophets and teachers priests\/ep\u00edscopos (supervisors)<\/strong> and deacons<\/strong> local. At the beginning of s. II, Ignacio<\/strong> it testifies to the monarchy episcopal<\/strong> in many cities, with the presbytery and deacons subordinates. Britannica<\/strong> summarizes the functions and evolution.<\/li>\n\n\n\n
- Urban network.<\/strong> Structure city-church<\/strong> (ep\u00edscopo local) connected by correspondence and synods occasional (e.g., disputes over the date of Easter\/\u201cquartodecimans\u201d).<\/li>\n\n\n\n
- Female participation.<\/strong> The fonts mentioned deaconesses and widows<\/strong> with a role of assistance and catechesis; figures as Phoebe<\/strong> (Rom 16) and the tradition of Key<\/strong> (Minutes apocryphal) reflect meaningful spaces, although the institutional development tended to clericalizing<\/strong> leadership. (Synthesis of panorama in Britannica and Apostolic Fathers).<\/li>\n<\/ul>\n\n\n\n
6) Relationship with judaism and \u201cparting of the ways\u201d<\/h2>\n\n\n\n
The movement was born in the judaism of the Second Temple<\/strong>; the destruction of Jerusalem (70), and the growing incorporation of gentiles accelerated the differentiation<\/strong>. References Claudio<\/strong> and disturbances \u201cby Chrestus\u201d point to internal tensions in the jewish diaspora of Rome to the middle of the s. I.<\/p>\n\n\n\n
7) doctrinal Disputes and answers<\/h2>\n\n\n\n
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- \u201cHeresies\u201d and apologists.<\/strong> Marcion<\/strong>, gnostics<\/strong> (Valentine, Basilides), montanists<\/strong>, etc arouse responses Irenaeus<\/strong>, Tertullian<\/strong>, Origins<\/strong> and others. Literature apologetics<\/strong> (e.g., Justin, Apology<\/em> I<\/strong>) explains faith and worship to authorities and philosophers.<\/li>\n<\/ul>\n\n\n\n
8) Persecution: scope and documentation<\/h2>\n\n\n\n
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- Century I:<\/strong> repression local<\/strong> (Rome 64, Nero), attested to by Tacit<\/strong> and Suetonius<\/strong>.<\/li>\n\n\n\n
- Century II:<\/strong> Pliny\u2013Trajan<\/strong> set praxis: do not look for them actively, but punish<\/strong> persistence.<\/li>\n\n\n\n
- Century III:<\/strong> first measures imperial general<\/strong>. Decio<\/strong> (250) requires pamphlets of sacrifice (libelli<\/em>), preserved in egyptian papyri; whoever refuses is sanctioned. Valeriano<\/strong> (257-260) and then the Great Persecution<\/strong> of Diocletian<\/strong> (303-311) intensify the pressure.<\/li>\n<\/ul>\n\n\n\n
9) Formation of the canon of the New Testament<\/h2>\n\n\n\n
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- II\u2013III centuries:<\/strong> collections cuatrievangelio<\/strong> and pauline letters<\/strong> circulate widely; the Fragment Muratoriano<\/strong> (Latin text which probably reflects a list romana the end of s. (II) shows the crystallization of the books, accepted and discussed.<\/li>\n\n\n\n
- Eusebio<\/strong> (I have 3.25) distinguishes between \u201crecognized\u201d, \u201ccontested\u201d and \u201cspurious\u201d.<\/li>\n\n\n\n
- Letter Festal 39 of Athanasius<\/strong> (367) offers the first list exact of 27 books<\/strong> the NT such as today, a milestone in the fixation canonical (although the reception full was progressive).<\/li>\n<\/ul>\n\n\n\n
10) Manuscripts and transmission of textual<\/h2>\n\n\n\n
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- Papyrus early.<\/strong> P52<\/strong> (Jn 18, ca. 125-175), P46<\/strong> (the pauline epistles, early third century) and others display format codex<\/strong> (do not roll) adopted by christians from the early.<\/li>\n\n\n\n
- Great codices<\/strong> (s. IV): Sinaiticus<\/strong> and Vatican<\/strong>testimony of a NT wide and relatively stabilized (context eusebian).<\/li>\n<\/ul>\n\n\n\n
11) Geography, languages and sociology<\/h2>\n\n\n\n
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- Expansion<\/strong> from Judea-Galilee to Syria<\/strong> (Antioch), Asia Minor<\/strong>, Greece<\/strong>, Rome<\/strong> and Egypt<\/strong> already in the s. I\u2013II; in the s. III consolidates the shaft Rome\u2013Alexandria\u2013Cartago<\/strong> and communities siriacas and coptic-egyptian.<\/li>\n\n\n\n
- Languages:<\/strong> koine Greek<\/strong> predominates; arise traditions Latin<\/strong>, syriac<\/strong> and coptic<\/strong>. Overview in manuals of history and Eusebio<\/strong>.<\/li>\n<\/ul>\n\n\n\n
12) Archaeology and material culture<\/h2>\n\n\n\n
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- House-church<\/strong> (Dura-Europos), catacombs<\/strong> (Rome) with symbols (fish, anchor, prayerful), baptisterios<\/strong> with biblical iconography. Dura-Europos is key as single<\/strong> building christian assembly pre-constantinian definitely identified and preserved archaeologically.<\/li>\n<\/ul>\n\n\n\n
13) Ethics and ethos community<\/h2>\n\n\n\n
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- Moral commitments<\/strong> (no stealing, no adultery, truthfulness, mutual aid) are listed in Pliny<\/strong> and the Didache<\/strong>; the practice of charity<\/strong> and assistance<\/strong> the poor, widows and orphans was distinctive and strengthened networks of solidarity.<\/li>\n<\/ul>\n\n\n\n
14) Tensions and \u201corthodoxy\u201d pop-up<\/h2>\n\n\n\n
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- Front Marcion<\/strong> (canon reduced, antithesis Law-Gospel) and gnostics<\/strong> (soteriolog\u00edas esoteric), bishops and theologians developed a \u201crule of faith\u201d<\/strong> public (creed) and a succession<\/strong> teacher\/bishops as a guarantee against doctrines itinerant. Eusebio<\/strong> preserves lists of bishops and stories antiher\u00e9ticos; Irenaeus<\/strong> systematizes the rule.<\/li>\n<\/ul>\n\n\n\n
15) Towards the institutionalization (late s. III\u2013early fourth century)<\/h2>\n\n\n\n
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- After the Great Persecution<\/strong> (303-311), christianity emerges with structure episcopal<\/strong> consolidated corpus canon<\/strong> almost set, urban network<\/strong> extensive and a theology<\/strong> with a basic consensus (trinitarian monotheism in gestation). The way to the era constantinian<\/strong> it will transform public life, the architecture, and the literary production. Synthesis Britannica<\/strong>.<\/li>\n<\/ul>\n\n\n\n
\n\n\n\nAnnexes key thematic<\/h2>\n\n\n\n
What to learn from the liturgical texts oldest<\/h3>\n\n\n\n
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- Didache 9-10<\/strong> offers first eucharistic prayers<\/strong>: thanksgiving on chalice<\/strong> and the bread<\/strong>, accent community (\u201cgather your Church to the ends of the earth\u201d). They are simple, no developments in sacramental later.<\/li>\n\n\n\n
- Justin Martyr<\/strong> (ca. 150) describes the Sunday mass<\/strong>: readings \u201cof the apostles and prophets\u201d, a homily, prayer in common, a kiss of peace offerings, great prayer, and fellowship sent to absent. It is the the first \u201cx-ray\u201d<\/strong> full of Sunday worship.<\/li>\n<\/ul>\n\n\n\n
(B) documentary Evidence of persecution universal (s. III)<\/h3>\n\n\n\n
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- The libelli<\/strong> 250 (e.g., papyrus Teadelfia<\/strong>, Berlin; and Oxyrhynchus) prove the state requirement<\/strong> of sacrifice and to get certified under Decio<\/strong>\u2014not a mere local hostility.<\/li>\n<\/ul>\n\n\n\n
C) Canon and authority<\/h3>\n\n\n\n
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- The Fragment Muratoriano<\/strong> reflects a process<\/strong>: general acceptance of the 4 gospels, Facts<\/em>, pauline letters, and other; doubts about some (e.g., Revelation<\/em> of Peter). Eusebio<\/strong> put tags (\u201chomologoumena\u201d\/\u201cantilegomena\u201d). Athanasius (367)<\/strong> it enshrines the listing 27<\/strong>; his reception was gradual.<\/li>\n<\/ul>\n\n\n\n
\n\n\n\nConclusion<\/h2>\n\n\n\n
Primitive christianity was not monolithic: it was born as messianic jewish movement<\/strong> which, in contact with the greco-roman world, it evolved into a Church urban transimperial<\/strong>. Your cohesion<\/strong> came from: (1) a core kerygm\u00e1tico<\/strong> (death and resurrection of Jesus as Lord), (2) practices<\/strong> shared (baptism, Eucharist, Sunday), (3) network episkopal<\/strong> that ensured continuity and discipline, and (4) a corpus of writings<\/strong> discerned progressively in dialogue\/clash with alternative doctrinal. The documentation roman (Tacitus, Pliny, Suetonius), jewish (Josephus), christian (Didache, Ignatius, Justin martyr, Eusebius), the