“Christ Himself Committed Robberies”

2021 ◽  
pp. 39-48
Author(s):  
David Lloyd Dusenbury
Keyword(s):  
Early Christianity ◽  
Broad Sense ◽  
Historical Significance ◽  
The Church

It is strange that historians of early Christianity and have not made more of this, but in the years before his death Rome’s last pagan emperor, Maximin Daia (or Daza), tried to halt Constantine’s Christian revolution by promulgating a text entitled Memoirs of Pilate. One of the last tactical moves of Rome’s last pagan emperor, therefore, centered on the figure of Pilate. What is more, Daia’s Memoirs of Pilate seem to have dramatized the Roman’s innocence. In a broad sense, we could say that the last political doctrine promulgated by Rome’s last pagan emperor was—the innocence of Pontius Pilate. It is Pilate’s name which seems to preside, in Daia’s eastern territories, during Rome’s final concerted persecution of the church. This chapter shows what we know about Daia’s Memoirs of Pilate, and why they are of world-historical significance.

scholarly journals Awal Moral Kristiani

2019 ◽  
Vol 19 (1) ◽  
pp. 98-114
Author(s):  
Edison R.L. Tinambunan
Keyword(s):  
Jesus Christ ◽  
Early Christianity ◽  
Way Of Life ◽  
Christian Life ◽  
Gregory The Great ◽  
Christian Morality ◽  
The Right ◽  
The Church

The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Christian morality was the development of the practice and the profound of what had been laid down before by the Fathers of the Church, with addition of the figure which is excelling in the life as Job, who had been interpreted by Gregory the Great. This writing is ended at this point, because the research is limited from the beginning up to the first development of Christian morality during the period of the Fathers of the Church.

scholarly journals ‘Einer Frau gestatte ich nicht, dass sie lehre‘ (1 Timotheus 2:12): Exegese – Hermeneutik – Kirche

2019 ◽  
Vol 75 (3) ◽  
Author(s):  
Christoph W. Stenschke
Keyword(s):  
New Testament ◽  
Early Christianity ◽  
Early Christian ◽  
Christian Communities ◽  
Timothy 2 ◽  
New Testament Studies ◽  
The Church

This article is an exercise in combining the exegesis, hermeneutical issues and application of 1 Timothy 2:12 in ecclesial contexts where this prohibition is still taken seriously as a Pauline injunction or, at least, as part of the canon of the Church. It surveys representative proposals in New Testament studies of dealing with this least compromising assertion regarding the teaching of women in early Christianity. It discusses the hermeneutical issues involved in exegesis and application and how one should relate this prohibition to other New Testament references to women and their role in the early Christian communities. In closing, the article discusses whether and how this assertion can still be relevant in contemporary contexts when and where women have a very different role in society and church.

Mapping Early Christianity

2003 ◽  
Vol 57 (2) ◽  
pp. 163-173 ◽  
Author(s):  
Loveday Alexander
Keyword(s):  
Hierarchical Model ◽  
Early Christianity ◽  
Mental Map ◽  
The Church ◽  
The Way

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.

“Your Obedience is Known to All” (Rom 16:19)

2015 ◽  
Vol 57 (3) ◽  
pp. 251-274
Author(s):  
Christoph W. Stenschke
Keyword(s):  
Early Christianity ◽  
The Self ◽  
The West ◽  
Christian Community ◽  
Community Of Faith ◽  
Full Support ◽  
Private Matter ◽  
The Church

In Romans does Paul refer on several occasions to Christians other than the addressees. This essay gathers these references and examines their function in the overall argument of the letter. It argues that these references to individual Christians, the Christians of whole regions or even the wider Christian community, play an important role for the self-representation of Paul. In addition, they serve to place the Roman audience in the wider community of faith in which Paul claims to be well rooted and accepted. Thus he deserves full support for his further mission in the West. His upcoming visit to them and his request for their future support is far from a mere private matter. Furthermore, these references contribute to our understanding of Paul’s understanding of the nature of the church and to understanding the translocal nature of early Christianity.

scholarly journals Does John 17:11b, 21−23 refer to church unity?

2011 ◽  
Vol 67 (1) ◽  
Author(s):  
Gert J. Malan
Keyword(s):  
Early Christianity ◽  
Separate Entity ◽  
John The Baptist ◽  
Jesus Prayer ◽  
Church Unity ◽  
Johannine Community ◽  
The Church

In ecumenical circles, John 17:11b, 21–23 has been understood as Jesus’ prayer for church unity, be it confessional or structural. This article questioned such readings and conclusions from historical, literary and sosio-cultural viewpoints. The Fourth Gospel’s language is identified as ’antilanguage’ typical of an ’antisociety’, like that of the Hermetic, Mandean and Qumran sects. Such a society is a separate entity within society at large, but opposes it. Read as a text of an antisociety, John 17:11b, 21–23 legitimises the unity of the separatist Johannine community, which could have comprised several such communities. This community opposed the Judean religion, Gnosticism, the followers of John the Baptist and three major groups in early Christianity. As text from the canon, this Johannine text legitimates tolerance of diversity rather than the confessional or structural unity of the church.

Battista Carioni da Crema (c.1460–1534) and the ‘Third Life’: Visions of Reform in Early Sixteenth-Century Italy*

2020 ◽  
Vol 135 (573) ◽  
pp. 303-336
Author(s):  
Querciolo Mazzonis
Keyword(s):  
Sixteenth Century ◽  
Fifteenth Century ◽  
Christian Life ◽  
Systematic Analysis ◽  
Religious Reform ◽  
Historical Significance ◽  
The Third ◽  
Spiritual Director ◽  
New Geography ◽  
The Church

Abstract This essay sheds new light on the spirituality and historical significance of the influential and controversial Dominican friar Battista Carioni da Crema (c.1460–1534). A popular spiritual writer, charismatic founder of devout associations such as the Barnabites, and a spiritual director of several well-known Catholic figures, including Gaetano Thiene, Battista’s significance has not yet been fully acknowledged. The essay considers his spirituality in the framework of reforming movements emerging in Italy in the first half of the sixteenth century. In dialogue with previous interpretations of Battista, the essay provides a novel and systematic analysis of his notion of perfection and concept of the Church. Synthesising ascetic and mystic spiritual influences rooted in the monastic and humanist culture of the fifteenth century, Battista presented a distinctive view of Christian life, which included an ecclesiological perspective and a new geography of the sacred. Defined as the ‘third life’ and conceived in a period of religious fluidity, it neither fitted emerging Lutheran ideas nor the orthodox Catholicism of the Roman Church. In addition, the essay argues that Battista’s proselytism can be seen as an attempt to reform society which preceded proposals for religious reform made by groups such as the Spirituali.

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