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Context: This Was Originally A College Assignment, So When You See “This Week” That Is Referring To Class. (Originally Published June 26th, 2022)
The significance of aspects within biblical times such as; political, philosophical and religious movements are where we find the origin of Christianity itself. It’s very root we know is credited to the influences, tradition and movements that we learned this week. These are very important because they brought the birth and spread of the Christianity that we know and follow today. But, what were these particular movements and influences that paved a way and birthed Christianity?
First, the Christianity we know today originated in ancient Greece. This was because of Greek leader Alexander The Great, Alexander wanted to spread the Greek language and culture across the globe. In John Gallego’s words “He began a campaign of going throughout the word and establishing Greek culture” (Gallego 2018) To his success, he was able to make the standard language of talk amongst the educated in conquered areas Greek. Meaning, in order to become an educated citizen you must learn Greek.
Other ways he spread Greek culture was by establishing Greek cities known as Polis, these cities were duplicate in the sense that they were all similar in architecture and structure. A place where citizens could meet each other as well as debate. These cities helped spread Christianity due to Alexander The Great’s idea of religious syncretism, which was the idea of not oppressing or forcing conquered places to follow (at the time) the current Greek gods. Instead, including their gods into the Greek pantheon and thus allowing Christianity to exist and spread freely without oppression or imposement of Greek gods.
This background also gives us a little insight on the early developments of Christianity, such as why the entire New Testament was all written in Greek as well as the manuscripts.
Next, we now know that the Greek language was the standard language during this time period. But there is a question we must ask, how was the growth and influence of early Christian works able to spread vastly throughout the now Roman dominated region?
Pax Romana (Meaning Roman Peace) spanning 27-180 BCE was a time for peace and prosperity throughout the land of the Roman Empire. Meaning, this allowed Christianity to prosper due to Rome’s development of some of the sturdiest built roads at its time as well as an amazing postal system. Which would mean, Paul’s letters which helped develop the New Testament would only take a matter of weeks to reach Jerusalem from Corinth safely.
To add on, According to Baker Academic “conditions in the first century were just right for the spread of Christianity. There was relative peace, a common language (Greek), some level of social order enabling safe travel, and an increasing network of roads and sea routes.” (Baker 2013) This paints a picture for just how perfect timing Rome’s developments were for the ideas of Christianity to spread throughout the world.
Sadly, this time period was not all sunshine and rainbows and in fact had its negatives. The politics in Rome caused a massive disenfranchised citizenry among Rome, corrupt figures such as Domitian (AD 81-96) who was extremely cruel to early Christians. This was also period in time where there were a large number slaves and displaced people. In Baker Academic words “the empire was beginning a downward political and moral spiral.” (Baker 2013)
Unfortunately, war and heavy taxation caused a loss of personal worth and resentment among the Roman people. On the lighter side of things, these aspects actually paved a way for early Christianity to spread due to the Roman people seeking for meaning or self worth through religion.
Finally, the religious movements during the birth and spread of Christianity really show insight on its early days. Early religious movements would be considered heretical now but remember, the 27 books we have in the New Testament today were not just fully accepted at first. Movements such as Marcionism, which was a movement that rejected the Old Testament and saw the god in the Old Testament as an inferior deity. Thus, Jesus came on the scene to free mankind from the authority of this god in the Old Testament and reveal to us the new superior god of mercy.
Luckily within the third or fourth century, these heretical movements would slowly fade and churches would begin to slowly canonize the 27 books of the New Testament.
Eusebius of Caesarea (260AD-340AD), would accept all except one book, that one being revelations. Voorwinde states “Apart from his hesitation on Revelation Eusebius’ New Testament is identical to ours.” (Voorwinde 1995) This proves to us that the church was getting so close to what we consider the New Testament.
Athanasius Of Alexandria (296-373), a Greek church father, lists all 27 books as canon to the New Testament. He states “These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these.” (Eerdmans 1957)
In Conclusion, the importance and significance within the origin of Christianity is due to the political, philosophical and religious movements at the time. The examples we have gone over in this report, helped spread the massive influence such as the amazing postal systems and excellent roads as well as the famine and negativity creating a want for a religion. Thus, making the path for the Christianity that we all know of today.
References
Yarbrough, Robert W., and Walter A. Elwell. Encountering the New Testament (Encountering Biblical Studies) : a Historical and Theological Survey, Baker Academic, 2013. ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/jessup/detail.action?docID=3117266.
Voorwin, S. (n.d.). The Formation of the New Testament Canon. http://www.bible-Researcher.com. http://www.bible-researcher.com/voorwinde1.html
Gallegos, John.
Christian Foundations NT Lecture
Athanasius, “From Letter XXXIX,” A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, second series, volume 4, edited by P. Schaff and H. Wace, Grand Rapids: Eerdmans, 1957, 552.
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