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As historiography, the scholarly consensus is that Luke–Acts presents a skewed picture of the hardships faced by the early church. While evidence for isolated incidents has been found, [3] [4] there exists no historical evidence for systematic persecution of early Christians by either Jews [5] [6] or the Romans.
Instituted in the New Testament, in the early Church, "the verbal exchange of 'peace' with a kiss appears to be a Christian innovation, there being no clear example in pre-Christian literature." [151] The Holy Kiss was thus followed as a Christian teaching, not a cultural practice. [151]
[94] [95] Christians and other religious minorities thus faced religious discrimination and persecution in that they were banned from proselytising (for Christians, it was forbidden to evangelize or spread Christianity) in the lands invaded by the Arab Muslims on pain of death, they were banned from bearing arms, undertaking certain professions ...
The Roman Catholic Church and the Eastern Orthodox Church reject Hume's argument against miracles outright with the teachings of St. Gregory Palamas, who postulated that Reason alone was not sufficient to understand God's energies (activities such as miracles) and essence, but faith was. [143]
The development of doctrine, the position of orthodoxy, and the relationship between the early Church and early heretical groups is a matter of academic debate. Before the 12th century, Christianity gradually suppressed what it saw as heresy, usually through a system of ecclesiastical sanctions, excommunication, and anathema. Later, an ...
In the early 5th century two advocates in Constantinople, Socrates Scholasticus and Sozomen, and a bishop, Theodoret of Cyrrhus, Syria, wrote continuations of Eusebius' church history, establishing the convention of continuators that would determine to a great extent the way history was written for the next thousand years.
A. N. Sherwin-White records that serious discussion of the reasons for Roman persecution of Christians began in 1890 when it produced "20 years of controversy" and three main opinions: first, there was the theory held by most French and Belgian scholars that "there was a general enactment, precisely formulated and valid for the whole empire, which forbade the practice of the Christian religion.
Early Christians gathered in small private homes, [2] known as house churches, but a city's whole Christian community would also be called a "church"—the Greek noun ἐκκλησία (ekklesia) literally means "assembly", "gathering", or "congregation" [3] [4] but is translated as "church" in most English translations of the New Testament.