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Journal articles on the topic 'Early christianity'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Dijkstra, Jitse. "Early Christianity." Church History and Religious Culture 87, no. 3 (2007): 365–67. http://dx.doi.org/10.1163/187124107x232462.

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2

Alexander, Loveday. "Mapping Early Christianity." Interpretation: A Journal of Bible and Theology 57, no. 2 (April 2003): 163–73. http://dx.doi.org/10.1177/002096430005700205.

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It is no coincidence that the church in Luke's narrative bore the nickname “The Way.” The Evangelist's “mental map” of the early church's development is more fluid and open than the hierarchical model of later centuries.
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3

Pao, David W. "Early Christianity in the Lycus Valley. Ancient Judaism and Early Christianity 85. Early Christianity in Asia Minor 1." Bulletin for Biblical Research 26, no. 3 (January 1, 2016): 443–45. http://dx.doi.org/10.2307/26371491.

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4

Kloppenborg, John S. "Urchristentum, Primitive Christianity, Early Christianity, the Jesus Movement." Early Christianity 11, no. 3 (2020): 389. http://dx.doi.org/10.1628/ec-2020-0028.

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5

Matthews, Shelly, and Jennifer A. Glancy. "Slavery in Early Christianity." Journal of Biblical Literature 122, no. 4 (2003): 779. http://dx.doi.org/10.2307/3268085.

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6

Gi moon Jung. "Mission of Early Christianity." Journal of Classical Studies ll, no. 21 (December 2007): 147–68. http://dx.doi.org/10.20975/jcskor.2007..21.147.

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7

Strauss, Mark L. "Studies in Early Christianity." Bulletin for Biblical Research 17, no. 1 (January 1, 2007): 169–70. http://dx.doi.org/10.2307/26424201.

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8

Pao, David W. "Peter in Early Christianity." Bulletin for Biblical Research 26, no. 4 (January 1, 2016): 610–11. http://dx.doi.org/10.2307/26371561.

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9

Dagys, Jonas. "Logic and Early Christianity." Philosophica Critica 6, no. 2 (December 15, 2020): 72–78. http://dx.doi.org/10.17846/pc.2020.6.2.72-78.

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10

Chadwick, H. "Slavery in Early Christianity." English Historical Review 118, no. 475 (February 1, 2003): 165. http://dx.doi.org/10.1093/ehr/118.475.165.

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11

MARKOWSKI, MICHAEL. "Teachers in Early Christianity." Journal of Research on Christian Education 17, no. 2 (November 12, 2008): 136–52. http://dx.doi.org/10.1080/10656210802433335.

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12

Blanton, Thomas R. "Economics and Early Christianity." Religious Studies Review 43, no. 2 (June 2017): 93–100. http://dx.doi.org/10.1111/rsr.12896.

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13

Gould, Graham. "Book Review: Early Christianity." Theology 94, no. 761 (September 1991): 364–65. http://dx.doi.org/10.1177/0040571x9109400517.

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14

Humphries, Mark. "Book Reviews: Early Christianity." Irish Theological Quarterly 69, no. 3 (September 2004): 316–17. http://dx.doi.org/10.1177/002114000406900316.

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15

Tchervenkova, Ginka I. "Rhodopa and Early Christianity." Journal of Early Christian History 9, no. 2 (May 4, 2019): 74–97. http://dx.doi.org/10.1080/2222582x.2018.1554977.

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16

Vorster, Johannes. "Androgyny and Early Christianity." Religion and Theology 15, no. 1-2 (2008): 97–132. http://dx.doi.org/10.1163/157430108x308172.

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AbstractThe fusion of two sexes into one body has often been interpreted as symbolising humankind's yearning for unity, harmony and equality. Studies of early Christianity have 'discovered' in the imagery of the androgynous being a possibility for resisting the prevailing phallocratic Graeco-Roman culture, thereby portraying the first steps toward an egalitarian community. This article contests this 'discovery' and it is argued that the imagery of androgyny represents not a harmonious utopian future, but rather a discordant, chaotic present. As a matter of fact, the imagery of the androgyny represents phallogocentric discourses, using the notion of the deformed male body as strategy for its maintenance and reproduction.
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17

Graham, Daniel W., and James L. Siebach. "Philosophy and Early Christianity." FARMS Review of Books 11 (1999), no. 2 (January 1, 1999): 210–20. http://dx.doi.org/10.2307/44792823.

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18

Laird, Benjamin P. "Authorities in Early Christianity." Expository Times 135, no. 4 (January 2024): 173–74. http://dx.doi.org/10.1177/00145246231221385.

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19

Jung, Gi Moon. "Charity and Early Christianity." Journal of Western History 68 (May 31, 2023): 195–221. http://dx.doi.org/10.16894/jowh.68.7.

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20

Wheatley, Alan Brent. "Slavery in Early Christianity (review)." Journal of Early Christian Studies 11, no. 3 (2003): 427–28. http://dx.doi.org/10.1353/earl.2003.0054.

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21

PETROSYAN, Nelli. "Cultural Characteristic of Early Christianity." wisdom 2, no. 7 (December 9, 2016): 211. http://dx.doi.org/10.24234/wisdom.v2i7.160.

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The article presents the cultural characteristic of early Christianity in Armenia. In the end of the 3rd century Christianity had a large number of followers. Christianity gave an opportunity to resist with national unity the external invaders and protect national independence and autonomy. Assessing correctly the situation, in 301 Tiridates III (287-330) by the initiative of Gregory the Illuminator declared Christianity as a state religion in Armenia. Gregory the Illuminatore could show that only due to Christianity it was possible to ensure the further history of Armenian people. He also explained the philosophical-anthropological bases of that religion, contrasting that with the visible simplicity of polytheism. The adoption of Christianity was a powerful twist in country’s external and internal policy but it rejected by the religious aspect the faith of the centuries, the pagan culture and literature. But nevertheless, remained only pre-Christian spiritual and cultural values which were created by people. Christianity created its culture, literature, school. In Armenia constructed Christian churches, next to them were opened Christian churches in Greek and Assyrian languages. In the history of the Christian culture 4th and 5th centuries historical situations were the most important factors for the development of Early Medieval Armenian art and ecclesiastical literature and oriented its essence and uniqueness giving impetus to the creation of high bibliographic monuments.
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22

PETROSYAN, Nelli. "Cultural Characteristic of Early Christianity." WISDOM 7, no. 2 (December 9, 2016): 211–15. http://dx.doi.org/10.24234/wisdom.v7i2.160.

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The article presents the cultural characteristic of early Christianity in Armenia. In the end of the 3rd century Christianity had a large number of followers. Christianity gave an opportunity to resist with national unity the external invaders and protect national independence and autonomy. Assessing correctly the situation, in 301 Tiridates III (287-330) by the initiative of Gregory the Illuminator declared Christianity as a state religion in Armenia. Gregory the Illuminatore could show that only due to Christianity it was possible to ensure the further history of Armenian people. He also explained the philosophical-anthropological bases of that religion, contrasting that with the visible simplicity of polytheism. The adoption of Christianity was a powerful twist in country’s external and internal policy but it rejected by the religious aspect the faith of the centuries, the pagan culture and literature. But nevertheless, remained only pre-Christian spiritual and cultural values which were created by people. Christianity created its culture, literature, school. In Armenia constructed Christian churches, next to them were opened Christian churches in Greek and Assyrian languages. In the history of the Christian culture 4th and 5th centuries historical situations were the most important factors for the development of Early Medieval Armenian art and ecclesiastical literature and oriented its essence and uniqueness giving impetus to the creation of high bibliographic monuments.
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23

Jensen, Robin Margaret. "Women Officeholders in Early Christianity (review)." Journal of Early Christian Studies 10, no. 1 (2002): 135–38. http://dx.doi.org/10.1353/earl.2002.0006.

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24

Buell, Denise Kimber. "Race and Universalism in Early Christianity." Journal of Early Christian Studies 10, no. 4 (2002): 429–68. http://dx.doi.org/10.1353/earl.2002.0061.

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25

Fitzgerald, Allan D. "St. Joseph in Early Christianity." Augustinian Studies 32, no. 1 (2001): 157–58. http://dx.doi.org/10.5840/augstudies200132117.

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26

Boone, Mark J. "Early Christianity in North Africa." Augustinian Studies 40, no. 2 (2009): 303–4. http://dx.doi.org/10.5840/augstudies200940228.

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27

Wilhite, Shawn J. "Ancient Education and Early Christianity." Bulletin for Biblical Research 27, no. 3 (January 1, 2017): 445–46. http://dx.doi.org/10.5325/bullbiblrese.27.3.0445.

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28

VAN DER WERF, A. M. "Christianity in Early Meijji Japan." Orientalia Lovaniensia Periodica 30 (January 1, 1999): 151–88. http://dx.doi.org/10.2143/olp.30.0.583581.

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29

ROUWHORST, Gerard. "Christian Initiation in Early Christianity." Questions Liturgiques/Studies in Liturgy 87, no. 1 (January 1, 2006): 100–119. http://dx.doi.org/10.2143/ql.87.1.2017748.

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30

Arkhangelskaya, Natalia O. "A. HERZEN ON EARLY CHRISTIANITY." Bulletin of the Moscow State Regional University (Philosophy), no. 4 (2018): 38–48. http://dx.doi.org/10.18384/2310-7227-2018-4-38-48.

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31

Martin, D. "Review: Slavery in Early Christianity." Journal of Theological Studies 54, no. 2 (October 1, 2003): 732–35. http://dx.doi.org/10.1093/jts/54.2.732.

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32

Treadgold, Warren. "Review Article: Imaginary Early Christianity." International History Review 15, no. 3 (September 1993): 535–45. http://dx.doi.org/10.1080/07075332.1993.9640655.

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33

Mendelson, Alan. "Early Christianity and Hellenistic Judaism." History: Reviews of New Books 26, no. 1 (October 1997): 37. http://dx.doi.org/10.1080/03612759.1997.10525322.

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34

Crews, Clyde F. "Book Review: Early American Christianity." Review & Expositor 83, no. 4 (December 1986): 623–24. http://dx.doi.org/10.1177/003463738608300411.

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35

Lumley, William. "The Logos in Early Christianity." Theology 102, no. 810 (November 1999): 424–30. http://dx.doi.org/10.1177/0040571x9910200605.

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36

Grover, Paul. "Ancient Education and Early Christianity." International Journal of Christianity & Education 23, no. 2 (March 14, 2019): 249–50. http://dx.doi.org/10.1177/2056997119836387.

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37

Ferguson, Everett. "Spiritual Circumcision in Early Christianity." Scottish Journal of Theology 41, no. 4 (November 1988): 485–97. http://dx.doi.org/10.1017/s0036930600031768.

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Modern ecumenical discussions and liturgical reform have given new interest to the ceremonies of Christian initiation. The Reformed churches have traditionally held the view that baptism takes the place of circumcision in the economy of salvation. The interpretations of circumcision in early Christian and patristic literature would suggest a modification, or at least a nuance, to that view.
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38

Vuolanto, Ville. "Ancient Education and Early Christianity." Journal of Early Christian History 7, no. 2 (May 4, 2017): 112–15. http://dx.doi.org/10.1080/2222582x.2017.1389287.

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39

Wheeler-Reed, David. "The ‘Uniqueness’ of Early Christianity." Expository Times 128, no. 9 (May 11, 2017): 441–42. http://dx.doi.org/10.1177/0014524617698926.

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40

Panteleev, Aleksey. "MIRACLE, MAGIC AND EARLY CHRISTIANITY." Odysseus. Man in History 30, no. 1 (July 12, 2023): 35–59. http://dx.doi.org/10.32608/1607-6184-2023-30-1-35-59.

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The article describes the continuity between pagan and Christian views on miracle and magic and examines the dialogue about miracles that unfolded between them in the 2nd – 3rd centuries. The author explores such issues as the ancient Greek or Roman and Jewish traditions concerning sorcerers, the terms for describing miracle workers and sorcerers, evidence from early Christian literature of miracles in the Apostolic period and later, the role of miracles in the spreading of Christianity, and the controversy between Christians and pagans, especially Origen and Celsus, about the nature of the miracles performed by Christ and his followers. Special attention is paid to miracles in hagiographic works. They can be found in a number of texts, and their character — omens of imminent death, visions, the gift of the ability to endure torture — is “non-public”, which distinguishes them from what can be seen in the ancient writings or in apocryphal Acts of the Apostles. We believe that the appeal to miracles is more typical of texts addressed to an external pagan audience rather than to a Christian one.
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41

Gebelt, Jiří. "Ritual Studies and Early Christianity." Studia theologica 26, no. 1 (July 8, 2024): 75–97. http://dx.doi.org/10.5507/sth.2023.061.

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42

Foster, Paul. "Book Review: Palaeographical Evidence and Background for Early Christianity; New Documents Illustrating Early Christianity." Expository Times 116, no. 4 (January 2005): 141. http://dx.doi.org/10.1177/001452460511600422.

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43

Webb, Lee. "Voices of Early Christianity: Documents from the Origins of Christianity." Theological Librarianship 7, no. 1 (November 10, 2013): 79–80. http://dx.doi.org/10.31046/tl.v7i1.318.

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44

Moses, Robert E. "Tangible Prayer in Early Judaism and Early Christianity." Journal for the Study of the Pseudepigrapha 25, no. 2 (November 24, 2015): 118–49. http://dx.doi.org/10.1177/0951820715621200.

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45

Helleman, Wendy Elgersma. "New Horizons in the Study of Early African Christianity." Vox Patrum 81 (March 15, 2022): 127–56. http://dx.doi.org/10.31743/vp.12958.

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Teaching early Christianity in Nigeria and elsewhere in Africa since 2002, has convinced this author how important it is for African Christians to know of the deep roots of Christianity in Africa, and recognize the important early African theologians, Tertullian, Origen, Athanasius and Augustine, just to name a few. This argument has a significant precedent among 19th century African Christians encouraged by the unbroken presence of Christianity from antiquity in Ethiopia. In the US, Thomas Oden promoted the study of pre-Islamic Christian Africa through the Centre for Early African Christianity, and publications like the series, Ancient Christian Commentary on Scripture. This Centre has also encouraged universities in Africa to get involved in deciphering archeological materials and documents from North African sites as evidence for Christianity from its earliest days; the study of such documents has recently been established at the University of Jos (Plateau State, Nigeria). These initiatives are doubly significant because Christianity is growing phenomenally throughout Africa and is often accused of being “mile wide and an inch deep”.
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46

Dunn, Geoffrey D. "Ecclesiology in Early North African Christianity." Augustinianum 57, no. 2 (2017): 371–401. http://dx.doi.org/10.5840/agstm201757225.

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47

Matsunaga, K. "K. Tsuchido : Early Christianity and Judaism." THEOLOGICAL STUDIES IN JAPAN, no. 38 (1999): 67–73. http://dx.doi.org/10.5873/nihonnoshingaku.1999.67.

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48

White, L. Michael. "Shifting sectarian boundaries in early Christianity." Bulletin of the John Rylands Library 70, no. 3 (September 1988): 7–24. http://dx.doi.org/10.7227/bjrl.70.3.2.

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49

Quispel, Gilles, C. W. Hedrick, and Robert Hodgson. "Nag Hammadi, Gnosticism and Early Christianity." Vigiliae Christianae 42, no. 2 (June 1988): 198. http://dx.doi.org/10.2307/1583924.

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50

McKnight, Scot. "Early Christianity and Its Sacred Literature." Bulletin for Biblical Research 14, no. 1 (January 1, 2004): 144–48. http://dx.doi.org/10.2307/26422703.

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