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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.
The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father's will on earth, and then was taken back up into heaven whence he had originally come," [web 16] [137] and from where he appeared on earth.
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 ...
This may also have been related to material problems: The early church received donations for the poor from the other new Christian communities (Gal 2:10; Acts 11:29). With their election, the Hellenists in the early church evidently received the right to distribute it and thus a certain degree of autonomy.
Jesus did not accomplish what Israel's prophets said the Messiah was commissioned to do: He did not deliver the covenant people from their Gentile enemies, reassemble those scattered in the Diaspora, restore the Davidic kingdom, or establish universal peace (cf. Isa. 9:6–7; 11:7–12:16, etc.). Instead of freeing Jews from oppressors and ...
This did not change until the fifth century when the Church of the East broke off from the Church of the West. [72] Zoroastrian elites continued viewing the Christians with enmity and distrust throughout the fifth century with threat of persecution remaining significant, especially during war against the Romans.
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.