Early Christianity was rooted in Hellenistic Judaism and Jewish Messiahism in the first century. It begins with the Jewish eschatological hopes, and develops into the worship of a Jesus who was raised after his ministry in the world, death, and experience of the resurrection of Peter, James and Paul.
From the beginning, a number of interrelated but different Christian communities and interpretations of eschaton and life and death of Jesus flourished during the first and early second century CE, gradually departing from the Pharisees and other Jewish sects. From the first finally emerged "orthodox" Christianity, while the latter developed into Rabbinic Judaism.
Video Origins of Christianity
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Hellenism
Christianity emerged in the Hellenistic world of the first century syncretic M, dominated by Roman law and Greek culture. The Hellenistic culture had a profound impact on Jewish practices and practices, both in the Land of Israel and in the Diaspora. The entrance to Judaism gave rise to Hellenistic Judaism in the Jewish diaspora that sought to build Jewish-Hebrew religious traditions in the Hellenistic culture and language.
Hellenistic Judaism spread to Ptolemy of Egypt from the 3rd century BCE, and became famous after the Roman conquest of Greece, Anatolia, Syria, Judea and Egypt, until its decline in the century to-3 parallel to the resurrection of Gnosticism and early Christianity.
According to Burton Mack, the Christian vision of Jesus' death for the redemption of mankind is possible only in an immoral environment. According to Price, "Once it reached the land of Hellenistic, the story of Jesus attracted itself to some mythical motifs common to the syncretic religious atmosphere of the day."
Jewish sect
Judaism is now divided into antagonistic factions. The main camps were the Pharisees, Saducees, and Zealots, but also included other less influential sects, such as the Essenes. The first century BC and the 1st century AD saw a number of charismatic religious leaders, contributing to what would become the Mishnah of Rabbinic Judaism, including Johanan ben Zakkai and Hanina ben Sin. Jesus' ministry, according to the Gospel record, falls into the pattern of sectarian preachers or teachers with devoted disciples (students).
Although the Gospel contains the strong condemnation of the Pharisees, the Apostle Paul is proudly claiming to be Pharisees, and there is a clear influence of Hillel's interpretation of the Torah in the words of the Gospel. Confidence in the resurrection of the dead in the Messianic era is the core Phariseic doctrine.
Maps Origins of Christianity
Jesus
There is widespread disagreement among scholars about the details of Jesus' life mentioned in the Gospel accounts, and on the meaning of his teachings. Scholars often describe the difference between Jesus in history and Christ of faith, and two different notes can be found in this.
According to Christian denominations, the resurrection of Jesus' body after his death is an important event of the life and death of Jesus, as described in the Gospels and the Epistles. According to the gospels, the decades written after the events of his life, Jesus preached for one to three years at the beginning of the 1st century. His teaching ministry, healing the sick and disabled and performing miracles culminated in his crucifixion at the hands of the Roman rulers in Jerusalem. After his death, he appeared to his followers, raised from the dead. After forty days he ascended to Heaven, but his followers believed he would soon return to take the Kingdom of God and fill the rest of the Messianic prophecies such as the resurrection of the dead and the Last Judgment.
Critical scholarship has stripped most of the narratives about Jesus as a legend, and the mainstream view of history is that while the Gospels include many legendary elements, these are religious descriptions added to the stories of the historic Jesus crucified under the Roman ruler Pontius Pilate in 1st-century Roman province of Judea. His remaining disciples then believed that he was resurrected.
Five historical Jesus portraits are supported by mainstream scholars, apocalyptic prophets, charismatic healers, Cynical philosophers, Jewish Messiahs, and prophets of social change.
Confidence
Messiah/Christ
Early Christians regard Jesus as the Messiah, the promised king who will restore the kingdom and the independence of the Jews.
Jewish messianism has its roots in apocalyptic literature from the 2nd century BC to the 1st century BC, promising an anointed or future messenger of the "kingdom of God" to restore the "Kingdom of God" of Israel, replacing the foreign rulers of the time. This relates to the Maccabean Revolution directed against Seleucid. Following the fall of the Hasmonean empire, it was directed against the Roman government in the Judean Province, which, according to Josephus, began with the formation of the Zealots and Sicarii during the Quirinius Census (6 AD), although full-scale open rebellion did not occur until the First Jewish-Roman War in 66 CE.
Awakening
According to the New Testament, some Christians reported that they met Jesus after his crucifixion. They argue that he has been raised (the belief in the resurrection of the dead in the Messianic age is the core teaching of the Pharisees), and will soon return to the Kingdom of God and fulfill the remnant of the Messiah's prophecy as the resurrection of the dead and the Final Judgment.
Awakening Experience
1 Corinthians 15: 3-9 gives an early testimony, conveyed to Paul, about the atonement of Jesus and the appearance of the resurrected Christ to "Cephas and the twelve", and to "James [...] and all the apostles", may reflect the combination of two early Christian groups:
3 For I have sent you first of all that I also received: that Christ died for our sins according to the scriptures;
4 and that he was buried; and that he was resurrected on the third day according to the scriptures; 5 and that he appeared to Cephas; then to twelve; 6 then he appears on five hundred brothers at once, among them the largest part remains until now, but some sleep;
7 then he appeared to James; then to all the apostles,
8 and lastly, for the birth of [the newborn] child, he appeared to me too.
According to Geza Vermes, the concept of resurrection forms the "first stage of the faith in his exaltation", which is "the apex of Christ's triumph". The primary concern of early communities is the expected return of Jesus, and the entry of believers into the kingdom of God with a changed body.
According to Ehrman, the experience of the resurrection is a response to the desillusion of Jesus' death. According to Ehrman, some of his followers claim to have seen him alive, producing many stories that convince others that Jesus has risen from the dead and venerated to Heaven.
According to Paula Fredriksen, Jesus' impact on his followers was so great that they could not accept the implied failure of his death. According to Fredricksen, before his death, Jesus created among his followers the conviction that the kingdom of God and the resurrection of the dead were imminent, that with few exceptions (John 20: 24-29) when they saw him shortly after his execution, they had no doubt that he had been resurrected , and the general resurrection of the dead is imminent. This particular belief is compatible with the Judaism of the Second Temple.
According to Johan Leman, resurrection must be understood as a sense of Jesus' presence even after his death, especially during ritual meals that resumed after his death. His early followers regarded him as a righteous man and a prophet, who were therefore resurrected and exalted. Later, the Messianistic, Isaiah, apocalyptic, and eschatological expeditions were mixed in the experience and understanding of Jesus, who came to be expected to return to earth.
Body awakening
One thing that is debated is how Christians believe in the resurrection of the body, which is "a relatively new development in Judaism." According to Dag ÃÆ'ËÅ"istein EndsjÃÆ'¸, "The idea of ​​the resurrection of the flesh is, as we have seen, not known to certain passages of Judaism in ancient times," but Paul rejects the idea of ​​the resurrection of the body, and it can also be found in the plot of Jewish thought where it is formed. According to Porter, Hayes and Tombs, the Jewish tradition emphasizes a sustainable spiritual existence rather than the resurrection of the body.
However, the origin of this idea is usually traced to Jewish beliefs, a view against Stanley E. Porter. According to Porter, Jewish Christian thought and subsequently influenced by Greek thought, is an "assumption about the resurrection" to be found, which may be adopted by Paul. According to Ehrman, most of the alleged parallels between Jesus and the idolatrous gods exist only in modern imagination, and there is no "story of another born of a virgin mother and who died as a penance and then raised from the dead."
Exaltation and deification
According to Ehrman, the central question in the study of Jesus and early Christianity is how a human person can be deified in a short time. Jewish Christians such as Ebionite have Adoptionist Christology and regard Jesus as the Messiah while rejecting his divinity, while other Christian schools of thought regard Jesus as the "total divine figure", called "High Christology." How quickly is the carnal Jesus regarded as God incarnate as a matter of scientific debate.
Philippians 2: 6-11 contains the so-called chanting of Christ, which describes Jesus as a heavenly being incarnate and then exalted:
5 Have this thought in you, which is also in Christ Jesus:
6 which, which is in the form of God, counts not on equality with God something to grasp,
7 but emptied himself, taking the form of a slave, made in the flesh of a man;
8 and is found in fashion as a man, he humbles himself, becomes obedient [even] to death, yes, the death of the cross.
9Wherefore, God greatly exalted him, and gave him a name which is above all names;
10 that in the name of Jesus every knee should bow, from [objects] in heaven and [things] on earth and [things] under the earth,
11 and that every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
According to Dunn, the background of this singing is highly controversial. Some see it as influenced by the Greek worldview. while others argue for Jewish influence. According to Dunn, the song contrasts with Adam's sin and disobedience. Dunn further notes that the singing can be seen as a three-stage Christology, beginning with the "pre-historical early stage or mystical pre-existence," but considers the contrast of humility as the central theme.
This faith of the incarnate and glorious Christ was part of the Christian tradition several years after his death and more than a decade before the writing of Paul's letters. According to Dunn, the background of this singing is highly controversial. Some see it as influenced by the Greek worldview,
According to the history of religious schools there are various early Christian communities, Christian Jews, Hellenistic Jewish Christians, and Gentile Christians, from which a fully divine belief in Christ emerged, under the influence of a mystery cult in the Greek world. According to Burton L. Mack, early Christian communities began with the so-called "Jesus" movements of new religious movements centered on a human teacher called Jesus. A number of these "Jesus movements" can be seen in early Christian writings. According to Mack, in these Jesus movements develops in 25 years of the conviction that Jesus is the Messiah, and has risen from the dead.
According to Erhman, the Gospel shows the development of "low Christology" to "high Christology". However, "High Christology" seems to have been part of the Christian tradition several years after his death, and more than a decade before the writing of Paul's letters, which is the oldest Christian writing. According to Martin Hengel, as summarized by Jeremy Bouma, Paul's letters already contain a fully developed Christology, shortly after Jesus' death, including references to his pre-existence. According to Hengel, the Gospel of John shows the developments built upon this early high Christology, combining it with the tradition of Jewish wisdom, in which Wisdom personified down into the world. While this "Logos Christology" is recognizable for Greek metaphysics, it does not come from pagan sources, and Hengel rejects the notion of influence of the "Hellenistic mystery cult or Gnostic redeeming myth".
The early Christian group
According to Ehrman, some early Christianity existed in the first century AD, which developed various Christian traditions and denominations, including proto-orthodoxy. According to Dunn, four types of early Christianity can be seen: Jewish Christianity, Hellenistic Christianity, Apocalyptic Christianity, and early Catholicism.
Jewish Christianity
The Jerusalem Church - James the Just
Paul's letters include creeds, or creeds, of belief in the exalted Christ who precedes Paul, and provide important information about the early faith of the Jerusalem Church around James, the 'brother of Jesus'. This group glorifies the risen Christ, who has appeared to some, as in Philippians 2: 6-11, the so-called hymn of Christ, which describes Jesus as incarnate and then exalted firmly.
According to the fourth-century church father Eusebius and Epiphanius, the Jewish Christians of Jerusalem fled to Pella before the beginning of the first Jewish-Roman war (66-73 AD).
Ebionit
Ebionite was a Jewish Christian movement that existed during the early centuries of the Christian Era. They regard Jesus as the Messiah while rejecting his divinity and virgin birth, and insisting on the necessity of following Jewish law and rituals. They use the Ebionite Gospel, one of the Judeo-Christian Gospels; The book of Hebrews Matthew begins in chapter 3; adored James the brother of Jesus (James the Just); and rejected the Apostle Paul as an apostate of the Law.
The distinctive features of the Ebionite Gospel include the absence of the virgin birth and the genealogy of Jesus; an Adoptionist Christology, in which Jesus was chosen to be the Son of God at His baptism; the abolition of Jewish victims by Jesus; and advocating vegetarianism.
Christian
The Nazarenes originated as a sect of first century Judaism. The first use of the term "Christian sect" is in the Book of Acts in the New Testament, where Paul is accused of being the leader of the Nazarene sect group ("??????????????????? The term then refers only to the followers of "Yeshua Natzri" (Jesus of Nazareth), but in the first to the fourth centuries the term was used for the followers of Jesus who were closer to Judaism than most Christians They are described by Epiphanius of Salamis and later mentioned by Jerome and Augustine of Hippo, who make the difference between the Christians in their time and the "Christians" mentioned in Acts 24: 5.
The Nazarenes are similar to the Ebithites, because they consider themselves Jews, maintain obedience to the Mosaic Law, and only use the Aramaic language (Hebrew Gospel), rejecting all the Canonical Gospel. However, unlike the half Ebionite, they received the Birth of the Virgin.
The Hebrew Bible is a syncretic Judeo-Christian gospel, a lost text; only the fragments survive as brief quotes by early Church fathers and in apocryphal writings. Those fragments contain Jesus' pre-existence tradition, incarnations, baptisms, and possible temptations, along with some of his remarks. Typical features include a Christology characterized by the conviction that the Holy Spirit is the Divine Mother of Jesus; and the first resurrection appearance for James, the brother of Jesus, shows a high regard for James as the leader of the Jewish Christian church in Jerusalem. It was probably compiled in Greek in the first decade of the 2nd century, and is believed to have been used by Greek-speaking Greek Jews in Egypt during that century.
The Christian Gospel is the title given to the fragments of one of the lost Jewish-Christian Gospels of Matthew that were partially reconstructed from Jerome's writings.
Hellenistic Christianity - Paul
The Apostle Paul presents, in his letters, Hellenistic Christianity. According to Ehrman, "Paul's message, in short, is a Jewish apocalyptic proclamation with a serious Christian twist."
The early Christian community in Jerusalem, led by James the Just, had a powerful influence on Paul. Fragments of their belief in the exalted and deified Jesus, the so-called Mack as "the cult of Christ," can be found in Paul's writings. According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but later repented. He adopted the name of Paul and began preaching among the Gentiles, adopting the title "Apostle to the Gentiles." He persuaded the leaders of the Jerusalem Church to permit Gentiles liberated from most of the Jewish commands in the Jerusalem Council, which paved the way for a much larger Christian Church, extending far beyond the Jewish community.
While Paul was inspired by early Christian apostles, his writings describe their teachings, and also provide different interpretations of other doctrines as documented in the canonical Gospels, the early Stories and the rest of the New Testament, such as the Letter of James.
Jewish Christians, including Ebionites and Christians, reject Paul for deviating from normative Judaism.
Hellenistic Influence
The Talmud scholar Daniel Boyarin argues that Paul's theology of the spirit is more rooted in Hellenistic Judaism than is generally believed. In a Radical Jew, Boyarin argues that the Apostle Paul incorporated the life of Jesus with Greek philosophy to reinterpret the Hebrew Bible in terms of Platonic opposition between the ideal (the real) and the (wrong) material. Judaism is a material religion, where membership is based not on faith but the descendants of Abraham, physically characterized by circumcision, and focuses on how to live this life properly. Paul sees in the risen symbol of Jesus, possibly as a spiritual savior rather than a physical being. He used this messianic idea to debate a religion in which all people - not just the descendants of Abraham - can worship the Lord Abraham. Unlike Judaism, which holds that it is the only proper religion of the Jews, Christian Paul claims to be the right religion for all people.
By drawing the Platonic distinction between material and ideal, Paul shows how the spirit of Christ can give all people the way to worship God who had been worshiped only by Jews and Jews, even though the Jews claimed he was the only one- the only God. Paularin's Pauline roots in Hellenistic Judaism and insists that Paul is fully Jewish, but argues that Pauline's theology makes his version of Christianity appealing to Gentiles. Boyarin also sees this Platonic reworking of both Jesus 'teachings and Pharisees' Judaism as essential for the rise of Christianity as a different religion, thereby justifying Judaism without Jewish law.
Proto-Gnosticism - Marcionites
Marcionism is a belief system of early Christian dualism that originated from the teachings of Marcion of Sinope in Rome around the year 144. Marcion asserts that Paul is the only apostle who has correctly understood the new message of salvation delivered by Christ.
Marcion believes that Jesus is the savior sent by God, and the Apostle Paul is the main apostle, but he rejects the Hebrew Scriptures and the God of Israel. The Marcionists believe that the wrathful Hebrew God is a separate and lesser entity than the most forgiving God of the New Testament. This belief is in some ways similar to Gnostic Christian theology; in particular, both are dualistic, that is, they place opposing deities, powers, or principles: higher, spiritual, and "good", and others are inferior, material, and "evil" (cf. Manichaeism). This dualism is contrary to other Christian and Jewish views that "evil" has no independent existence, but is a "good" privacy or lack, the same view by Jewish theologian Moses Maimonides.
The split of early Christianity and Judaism
Several Jewish sects were known to have existed during the 1st century: the Essenes, Pharisees, Sadducees, Zealots, and Christians. After the destruction of the Second Temple in 70 AD, most of these sects disappeared, but Christianity and the Pharisees survived, with Christianity gradually becoming a separate religion, and the Pharisees developed into Rabbinic Judaism, or simply Judaism. Instead of a sudden split, there was a gulf that slowly developed between Christians and Jews in the 1st century, and it took centuries for a complete rest to manifest.
According to the historian Shaye Cohen, the separation of Christianity from Judaism is a process, not an event, in which the church becomes increasingly pagan, and the less Jewish. According to Cohen, early Christianity was no longer a Jewish sect when it stopped observing Jewish practices. According to Cohen, most of Jesus' teachings can be understood and accepted in terms of Judaism of the Second Temple; What distinguishes Christians from Jews is their faith in Christ as the resurrected Messiah. The belief in the raised messiah is unacceptable to Rabbinic Judaism, and the Jewish authorities have long used this to explain the gap between Judaism and Christianity. The failure of Jesus to establish the Kingdom of God and his death at the hands of the Romans aborted his messianic claims to the Hellenistic Jews (see for comparison: the prophet and the false prophet ).
According to Cohen, this process ended in 70 CE, after the first Jewish-Roman war, when various Jewish sects disappeared and Pharisa Judaism developed into Rabbinic Judaism and Christianity emerged as a different religion. Many historians have argued that the Gospels took their final form after the Great Revolution and the destruction of the Temple, though some authors wrote Mark's authorship in the 60s, and need to be understood in this context. They regarded Christians as well as the Pharisees as a competing movement within Judaism that convincingly broke out only after the Bar Kokhba rebellion, when the successors of the Pharisees claimed hegemony over all Judaism, and - at least from a Jewish perspective. - Christianity emerged as a new religion.
However, Robert Goldenberg asserts that it is increasingly accepted among scholars that at the end of the 1st century CE, there are not two separate religions called "Judaism" and "Christianity". According to Philip Jenkins, until the end of the second century, Christianity and Judaism had many similarities, and Christian denominations were still deeply divided into meanings and interpretations of their own faith.
See also
- The mythical theory of Christ
- Christianity and Hellenistic philosophy
- Hellenises
- Criticism is higher
- History of early Christianity
- The History of Judaism
- Karaite Judaism
Note
References
Source
Further reading
Mitt, Burton L. (1995), Who wrote the New Testament? The making of Christian myths , HarperSan Francisco, ISBN 978-0-06-065517-4
External links
- History of Christianity , Encyclopedia Britannica
- The Origin of Christianity , patheos.com
- originsofchristianity.net
Source of the article : Wikipedia
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