heresies and heterodoxy of primitive Christianity are often just as much cross-currents (at least in a given cultural area) who gave birth that groups schismatics. The actual affiliations are also more complex than this scheme would suggest! Finally, sources of information available may be quite partisan (as the Acts of the Apostles or the writings of heresiologists the "Great Church", which does not claim to neutrality, but are put into perspective of history ).

Between the Hasidim , the Hellenists, Jews in the Diaspora , the Essenes , the Hasmonean , the Sadducees , the Pharisees , no unit of halakha nor doctrine exists, even though they all claim the Torah.

Judeo-Christians , Nazarenes , Ebionites and other Min after 135, are part of these movements .

In Syria-Palestine , which is not named yet the paleo-Christian was born into this nebulous spiritual and religious Judaism of the first century or Hellenistic Judaism that has not fully recovered from the period following the War of the Maccabees

The knowledge of the spiritual and intellectual development was made possible by :

• integration of Apocrypha in the corpus of sources of history,
• Discovering Rolls Qumran and Nag Hammadi
• deepening the work on the choice of texts comprising the New Testament Canon
• and by the outbreak of the Jewish historiography of the New Testament since the early 20th century and more since the Second World War. His interest in Judaism of the Second Temple in the 1st century marked a decisive step.

Insofar as it is cultural history, the whole sequence is difficult to establish and subject to debate. We found one, however, end of the article, derived from the article.

The historical debate

One is led to distinguish two perspectives:

• doctrinal statements, for example: Christianity begins with the birth of Jesus, his resurrection (for the links between Jesus and Christianity as Jesus contemporary exegesis ), at Pentecost, etc. ..
• historical hypotheses based on real facts, for example: Christianity begins after the broadcast of a message. Whatever the time of writing used for the epistles, the gospels, acts, must still wait for these documents were circulated. The first evidence of this movement is written in 140 when Marcion of Sinope arrives in Rome, knowing that there is no evidence specifically the movement of Paul's letters, nor for some of them they were sent, or for some other that their current form is their original form. Nevertheless, textual criticism , ie the careful assessment of the transmission of texts through the manuscript, helped to establish a reliable text of the writings of the New Testament , particularly Paul's letters (including a significant sample papyrus dates from the late second century and the early third century ).

Current research mainly focuses on spreading the message of Christianity, oral initially (as the book of Acts demonstrates), written thereafter. Dissemination of the Gospels and Epistles is debatable. It is believed that from the late first century, there were a number of sayings of Jesus that were circulating . 1 Clement also cites passages from the Gospels and Epistles of Paul . Marcion of Sinope , who was excommunicated at 144 in the church of Rome, lists the canonical writings he believes, based probably on a group pre-existing letters of Paul .

The start date of early Christianity

The debate on the question of the date of early Christianity still open consensus among Anglo-Saxon and European trend.

European School

The term "Judeo-Christian" appears in a chapter of the thesis of Professor Marcel Simon "Verus Israel" Study on relations between Christians and Jews in the Roman Empire (135-425). It was sustained before 1938 and conducted under the direction of Charles Guignebert. It examines the roots of Christian anti-Semitism through the Patristic Greek from Justin Martyr and Marcion of Sinope. It focuses in particular on the expression Vetus Verus Israel vs. Israel, a claim which he identifies supercessionism and at the turning of a section speculates on the margins between Judaism and what we call today ' hui "proto-Christianity" to which he devoted most of his career.

We must consider, in particular, his essay from 1938, Essay on the two heresies Jewish mentioned by Justin . The word heresy presents a retrospective interest in what Judaism is characterized by knowing maintain dissensus without creating schism , as evidenced by the Talmud.

His thesis translated into English and reprinted four times remains a reference work and, therefore, Europe, the separation between Judaism and Christianity dates from 135, namely the exile of the school of Yavneh in Pumbedita. That is why in Europe, we see things a little earlier. A consensus was built around a period stretching from the establishment of the School of Yavne the introduction of the Birkat ha-Minim in the late first century because the Nazarenes DO were not associated with the revolt of BarKochba ^, .

Marcel Simon represents the time the study of the history of Christianity out of apologetics to enter the critical and it is, as Cardinal Jean Danielou , however , in problems of anticipation and the subsequent and the orthodoxy of the error, the truth of syncretism that have proven to be false dilemmas .

However, Professor Simon intended to limit its study to the period 135-425. A whole school is now focused on the earlier period, more indistinct. For example, Francis Blanchetire his studies with the early Christian missionaries were they? (30-135) and his investigation into the Jewish roots of the Christian movement (30-135), both published in the CERF in recent years in which he raises the issue of progressive differentiation. This progressive differentiation is also the subject of the work of other researchers such as Dan Jaffe , Simon Claude Mimouni , Enrico Norelli , Pouderon Benard , Daniel Marguerat , Dominique Cerbeleaud.

This question is the focus of the Anglo-Saxon school.

School Anglo Saxon

In this case, well developed in Anglo-Saxon researchers gathered at the symposium "The Ways That Never hand" early Christianity is the period of the councils; ago, is a proto-Christianity (or palochristianisme), in fact, a specific form of Judaism recruited from among the members of the most common eschatological messianism.

End of Early Christianity

• For the European School, a primitive Christianity ended at the end of the apostolic period while early Christianity ends with the Council of Nicaea (325),
• For the Anglo-Saxon school, it does not set a closing date of the paleo-Christian. We try to define the moment of separation between early Christianity and Hellenistic Judaism.

This separation occurs on dates varying according to regions are sometimes observed long after the end of councils Christological common practice despite the fact that apologists , known to Irenaeus and Tertullian , hold practices for Judaizing heresy. However, whether to set a date, this cycle would end at the earliest:

• West, at the Council of Toledo banned processions common with Jews,
• in the East, the disappearance of Quartodecimans , in the 9th century of the Common Era.

Sources

Long to the early history of Christianity was difficult

• one hand, the lack of written sources, especially since they were artificially reduced by the set of criteria such as "heterodox literature because minority so minor" or the anachronistic game types such as "orthodox / heretic "or" canonical / non-canonical " . This methodological criteria became obsolete as soon as we realized they were anachronistic : orthodoxy is emerging only in the 4th century.
• On the other hand, the effects of the modernist crisis in which some churches seek to prohibit any historical study and critical in both the evangelical Protestantism that in Catholicism

Christian Literature

In this section, the names "Christian literature" and "Jewish literature" are used only because the traditional means as well. For the period, the Christian Greek literature are, in fact, Jewish literature of the Greek language

The First Century

• The New Testament
• The epistles of Paul of Tarsus (7 letters regarded as authentic, the First Epistle to the Thessalonians (c. 51) to the Epistle to the Romans (circa 56-57)
• The Acts of the Apostles themselves want the history of the movement during the first years after the death of Christ.

Second century

Literature patristic (90-160 AD.). These texts, non- canonical , are concerned with education and preaching.

• traditionally attributed to the letter Clement of Rome
• the Didache (or Teaching of the Apostles)
• Letters of Ignatius of Antioch
• the Epistle of Barnabas
• The Shepherd of Hermas

Literature Contemporary Jewish Writing in the New Testament

In addition these materials are well known:

• the Apocrypha books and inter-testamentary
• various books of the Talmud , which they have been written between the ^Second and the ^Sixth Century, reflect the stories of oral literature although older
• but also contemporary works as those profane, philosophical and theological, of Philo of Alexandria and those of chronic to Flavius Josephus ,

which can be supplemented by other historians Latin or Greek including the many stories church whose most famous is perhaps that of Eusebius of Caesarea.

"To understand early Christianity, it is necessary to study Judaism, not only as it existed in the inter-testamentary period, such as the background of Christianity, but as a vital religious and social force during the first centuries of the Common Era. Its presence as an independent religion next to Christianity during this period helped to shape the context in which Christianity developed " .

Secondary Sources

See below, Bibliography.

Vocabulary

Number of terms must be clarified because they were used for controversial policies in the various schisms .

Am Ha Aretz

Early Christianity

Early Christianity is an expression that must be taken with caution. The place of origin to the end of the apostolic period presupposes Jesus of Nazareth will start a new religion, that there is no evidence.

Similarly, locating the end of primitive Christianity in the late councils Christological assumes that the creation and development of a dogmatic corpus is an intrinsic necessity of Christianity. The development of Christological doctrine does not address the intrinsic necessity of Christianity but the institutionalization under the leadership of the emperors, from Constantine to Justinian.

Following the crisis Meletians and the difficulties of finding a successor to the bishop of Alexandria, the Arianism is a space almost "media" where to develop. The debate is similar to the disorder in favor of irregularities in the election of the bishop and the Council of Nicaea was summoned Arius to try. It will be the same for other councils and they will soon realize that each council creates a schism .

God-fearing

An early church?

It should first define the term " Church "which originally refers to a community of Christians . The question that arises is whether there was a form of structure or authority had power to legislate (or an opinion) on issues that would inevitably arise in the various Christian communities.

In early Christianity, the faithful follow a master, just as the Pharisees schools model , the memory of it passes through the invocation of an apostle to the origin of a particular regional church. Indications of what could be the organization of practices of the early followers of Jesus of Nazareth appear through Acts of the Apostles.

History of the concept of early Church

The early church is a concept that appears in two stages:

• in the period preceding the Cathar movement: a series of movements for the poverty of the Church (Roman Catholic, at the time) poverty preach by example by referring to "the early church." At the same time is the idea that Jesus was born into poverty.
• the further elaboration of the concept is that of Luther, who claims that his reform was a return to early church

In fact, the "Primitive Church" does not exist historically. There is no Church in the contemporary sense of the term before the institutionalization that makes Constantine Christianity is primarily made up of local communities considered more or less heretical to Judaism from the phase Yavne. When they organize themselves, there is not the church but the local assembly around its ancient presbyters and the bishops. They are schools of thought imitating Greek schools of philosophy whose proper name is "aeres" (see etymology in heresy )

The idea of the unity of the church of origin, with heresies that come after, is a doctrine peculiar to Catholic centralism. According to Walter Bauer , historically heresies are the source of Christianity ^, .

Some theologians, all current evangelicalism, are opposed to the thesis of Walter Bauer ^, .

Hellenists

According to the theology or the history and describe them, the Hellenists are a different definition.

• for Christian theology , it is a group of Christians of the early Church (that of Jerusalem according to the Acts of the Apostles) consists of Greek-speaking Jews, but living in Palestine, then read the Torah and other biblical writings in the translation of the LXX.
• for history, since the first century and the kings Ptolemaic , especially Antiochus III and IV, derived from the Greek Hellenistic which means the Greek way of life and opposes which means the Judean lifestyle .

To understand this term, we must go back to the conquest of Alexander, who left in Judea and Samaria of Greek kings and the Revolt of the Maccabees. This is both a devout Jewish revolt against the Greek dynasty of the Seleucids / Sup>, and an internal conflict between the Jewish people traditionalists opposed to the evolution of Jewish tradition in contact with Greek culture and Hellenistic Jews are more favorable to multiculturalism. This episode is the second century BC. BC, between -175 and -140.

These Jews read the Bible in Greek and no longer engaged in the circumcision. In this context, one understands more easily

Minim

Some have long ptendu that term meant Christians. It appears that it means any kind of sectarian knowing that every yeshiva could excommunicate another .

Pharisees

Due to various curses pronounced on the Pharisees in the gospels , the traditional interpretation and, more specifically, theological trend, most often attributed to the Judaism of the Pharisees normative ^first century. Judaism is opposed then crystallized in the standards to a Christianity of emancipating the law by making unlimited confidence in the interpretations of the Fathers of the Church traditionally given both in the letter to the Romans that in the letter to the Galatians .

Yet many historians agree that the image of the Pharisees as presented in the Gospels bears no relation to how lived and behaved the Pharisees of Jesus' time. Normative Judaism is certainly the work of the Pharisees at the time of Yavneh , which codify the practice of 613 mitzvos before which they are not formalized .

Moreover, the role of the Pharisees (Hebrew: Perushim, en: separate), is prominent after the destruction of the temple so that the organization and redesigning the ritual in the absence of the Temple they introduce in Yavne, save the Judaism destruction .

Finally, some commentators are beginning to draw a portrait of Jesus as master of his disciples followed Pharisee or, at least, Hasid, that is to say, a pile . This configuration of a master followed was known as disciples of the Pharisees .

Religio legal and religio illicita

It has long been said that Judaism was a religio legitimate as Christianity superstitio was classified by the Romans and the Christians have claimed status. In the analysis, it appears that the term religio lawful is attested by Tertullian and the only Roman religion was the lawful status of religio

Religion and religious mother daughter

This expression is a theological perspective . It attempts to trace the beginnings of Christianity to the preaching of Jesus. It emerges when a parent religion, Judaism, imagine monolithic image of Christianity from the period of Christological councils and that Christianity is a religion daughter.

It comes from Tertullian in his commentary on Genesis referring to the rivalry of Esau and Jacob. ^In the third century, he sees "the Jews" in Esau and "Church" by Jacob . He said one of the two peoples must defeat the other.

The historical picture of Judaism in the ^first century is more complex, one might have guessed as the Talmud points out the existence of 24 sects : According to Daniel Boyarin , "if we talk in terms of family ties, We need to evoke a twin birth of Christianity and rabbinic Judaism, considered both forms of Judaism, not a genealogy in which a religion-Judaism - would be the mother of the other - Christianity " .

The various strands Paleo-Christian and pre-rabbinic

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