Early Christianity in the context of "Ministry of Jesus"

⭐ In the context of the Ministry of Jesus, the initial group of followers he gathered in Galilee played a crucial role in the emergence of what later movement?

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Early Christianity in the context of Jewish Christianity

Jewish Christians were the followers of a Jewish religious sect that emerged in Roman Judea during the late Second Temple period, under the Herodian tetrarchy (1st century AD). These Jews believed that Jesus was the prophesied Messiah and they continued their adherence to Jewish law. Jewish Christianity is the historical foundation of Early Christianity, which later developed into Nicene Christianity (which comprises the Roman Catholic, Eastern Orthodox, Oriental Orthodox, and Protestant traditions) and other Christian denominations.

Christianity started with Jewish eschatological expectations, and it developed into the worship of Jesus as the result of his earthly ministry in Galilee and Jerusalem, his crucifixion, and the post-resurrection experiences of his followers. Jewish Christians drifted apart from Second Temple Judaism, and their form of Judaism eventually became a minority strand within mainstream Judaism, as it had almost disappeared by the 5th century AD. Jewish–Christian gospels are lost except for fragments, so there is a considerable amount of uncertainty about the scriptures which were used by this group of Christians.

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Early Christianity in the context of Hypatia

Hypatia (born c. 350–370 – March 415 AD) was a Neoplatonist philosopher, astronomer, and mathematician who lived in Alexandria, at that time in the province of Egypt and a major city of the Eastern Roman Empire. In Alexandria, Hypatia was a prominent thinker who taught subjects including philosophy and astronomy, and in her lifetime was renowned as a great teacher and a wise counselor. Not the only fourth century Alexandrian female mathematician, Hypatia was preceded by Pandrosion. However, Hypatia is the first female mathematician whose life is reasonably well recorded. She wrote a commentary on Diophantus's thirteen-volume Arithmetica, which may survive in part, having been interpolated into Diophantus's original text, and another commentary on Apollonius of Perga's treatise on conic sections, which has not survived. Many modern scholars also believe that Hypatia may have edited the surviving text of Ptolemy's Almagest, based on the title of her father Theon's commentary on Book III of the Almagest.

Hypatia constructed astrolabes and hydrometers, but did not invent either of these, which were both in use long before she was born. She was tolerant toward Christians and taught many Christian students, including Synesius, the future bishop of Ptolemais. Ancient sources record that Hypatia was widely beloved by pagans and Christians alike and that she established great influence with the political elite in Alexandria. Toward the end of her life, Hypatia advised Orestes, the Roman prefect of Alexandria, who was in the midst of a political feud with Cyril, the bishop of Alexandria. Rumors spread accusing her of preventing Orestes from reconciling with Cyril and, in March 415 AD, she was murdered by a mob of Christians led by a lector named Peter.

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Early Christianity in the context of Vatican City

Vatican City, officially the Vatican City State (Italian: Stato della Città del Vaticano; Latin: Status Civitatis Vaticanae), often shortened as the Vatican, is a landlocked sovereign city-state. Ruled by the pope, it is an enclave within Rome and serves as the administrative centre of the Catholic Church. Vatican City is governed by the See of Rome, commonly known as the Holy See, itself a sovereign entity under international law, which maintains its temporal power, governance, diplomacy, and spiritual independence. Vatican is also used as a metonym for the Holy See, which is the central governing body of the Catholic Church and Vatican City, comprising the pope and the Roman Curia. The independent state of Vatican City came into existence in 1929 via the Lateran Treaty between the Holy See and the Kingdom of Italy, which spoke of it as a new creation, not as a vestige of the much larger Papal States (756–1870), which had previously encompassed much of Central Italy.

With an area of 48.99 hectares (121 acres) and a population of about 882 in 2024, it is the smallest sovereign state in the world both by area and by population. It is among the least populated capitals in the world. As governed by the Holy See, Vatican City State is an ecclesiastical or sacerdotal-monarchical state ruled by the pope, who is the bishop of Rome and head of the Catholic Church; the highest state functionaries are all Catholic clergy of various origins. The Holy See dates to early Christianity and is the principal episcopal see of the Catholic Church, which in 2018 had about 1.329 billion baptized Catholics in the world, in the Latin Church and 23 Eastern Catholic Churches. After the Avignon Papacy (1309–1377) the popes have mainly resided at the Apostolic Palace within what is now Vatican City, although at times residing instead in the Quirinal Palace in Rome or elsewhere.

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Early Christianity in the context of Seven ecumenical councils

In the history of Christianity, the first seven ecumenical councils are as follows: the First Council of Nicaea in 325, the First Council of Constantinople in 381, the Council of Ephesus in 431, the Council of Chalcedon in 451, the Second Council of Constantinople in 553, the Third Council of Constantinople from 680 to 681 and finally, the Second Council of Nicaea in 787.

These seven events represented an attempt by Church leaders to reach an orthodox consensus, restore peace and develop a unified Christendom. Among Eastern Christians the Eastern Orthodox, Oriental Orthodox, and Church of the East (Assyrian) churches and among Western Christians the Roman Catholic, Anglican, Utrecht and Polish National Old Catholic, and some Scandinavian Lutheran churches all trace the legitimacy of their clergy by apostolic succession back to this period and beyond, to the earlier period referred to as the Early Church.

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Early Christianity in the context of Spirituality

The meaning of spirituality has developed and expanded over time, and various meanings can be found alongside each other. Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man", oriented at "the image of God" as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during the Late Middle Ages to include mental aspects of life.

In modern times, the term has spread to other religious traditions. It broadened to refer to a wider range of experiences, including a range of esoteric and religious traditions. Modern usages tend to refer to a subjective experience of a sacred dimension, and the "deepest values and meanings by which people live", often in a context separate from organized religious institutions. This may involve belief in a supernatural realm beyond the ordinarily observable world, personal growth, a quest for an ultimate or sacred meaning, religious experience, or an encounter with one's own "inner dimension" or spirit.

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Early Christianity in the context of Libya

Libya, officially the State of Libya, is a country in the Maghreb region of North Africa. It borders the Mediterranean Sea to the north, Egypt to the east, Sudan to the southeast, Chad to the south, Niger to the southwest, Algeria to the west, and Tunisia to the northwest. With an area of almost 1.8 million km (700,000 sq mi), Libya is the fourth-largest country in Africa and the Arab world, and the 16th-largest in the world. The country claims 32,000 square kilometres of southeastern Algeria, south of the Libyan town of Ghat. The capital and largest city is Tripoli, located in the northwest and contains over a million of Libya's 7 million people.

Libya has been inhabited by Berbers since the late Bronze Age as descendants from Iberomaurusian and Capsian cultures. In classical antiquity, the Phoenicians established city-states and trading posts in western Libya, while several Greek cities were established in the East. Parts of Libya were variously ruled by Carthaginians, Numidians, Persians, and Greeks before the entire region became a part of the Roman Empire. Libya was an early centre of Christianity. After the fall of the Western Roman Empire, the area of Libya was mostly occupied by the Vandals until the 7th century when invasions brought Islam to the region. From then on, centuries of Arab migration to the Maghreb shifted the demographic scope of Libya in favour of Arabs. In the 16th century, the Spanish Empire and the Knights Hospitaller occupied Tripoli until Ottoman rule began in 1551. Libya was involved in the Barbary Wars of the 18th and 19th centuries. Ottoman rule continued until the Italo-Turkish War in 1911, which resulted in Italy occupying Libya and establishing two colonies: Italian Tripolitania and Italian Cyrenaica, later unified in the Italian Libya colony from 1934 to 1943.

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Early Christianity in the context of Paganism

Paganism (from Latin paganus 'rural, rustic', later 'civilian') is a term first used in the fourth century by early Christians for people in the Roman Empire who practiced polytheism, or ethnic religions other than Christianity, Judaism, and Samaritanism. In the time of the Roman Empire, individuals fell into the pagan class either because they were increasingly rural and provincial relative to the Christian population, or because they were not milites Christi (soldiers of Christ). Alternative terms used in Christian texts were hellene, gentile, and heathen. Ritual sacrifice was an integral part of ancient Greco-Roman religion and was regarded as an indication of whether a person was pagan or Christian. Paganism has broadly connoted the "religion of the peasantry".

During and after the Middle Ages, the term paganism was applied to any non-Christian religion, and the term presumed a belief in false gods. The origin of the application of the term "pagan" to polytheism is debated. In the 19th century, paganism was adopted as a self-descriptor by members of various artistic groups inspired by the ancient world. In the 20th century, it came to be applied as a self-descriptor by practitioners of modern paganism, modern pagan movements and polytheistic reconstructionists. Modern pagan traditions often incorporate beliefs or practices, such as nature worship, that are different from those of the largest world religions.

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Early Christianity in the context of Pauline Epistles

The Pauline epistles, also known as Epistles of Paul or Letters of Paul, are the thirteen books of the New Testament attributed to Paul the Apostle, although the authorship of some is in dispute. Among these epistles are some of the earliest extant Christian documents. They provide an insight into the beliefs and controversies of early Christianity. As part of the canon of the New Testament, they are foundational texts for both Christian theology and ethics.

Most scholars believe that Paul actually wrote seven of the thirteen Pauline epistles (Galatians, Romans, 1 Corinthians, 2 Corinthians, Philemon, Philippians, 1 Thessalonians), while three of the epistles in Paul's name are widely seen as pseudepigraphic (1 Timothy, 2 Timothy, and Titus). Whether Paul wrote the three other epistles in his name (2 Thessalonians, Ephesians and Colossians) is widely debated. These latter six epistles are believed by some scholars to have come from followers writing in his name, using material from Paul's surviving letters and letters written by him that no longer survive. The Epistle to the Hebrews, although it does not bear his name, was traditionally considered Pauline (although Rome questioned its authorship), but from the 16th century onwards opinion steadily moved against Pauline authorship and few scholars now ascribe it to Paul, mostly because it does not read like any of his other epistles in style and content and because the epistle does not indicate that Paul is the author, unlike the others.

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Early Christianity in the context of Second Temple Judaism

Second Temple Judaism is the Jewish religion as it developed during the Second Temple period, which began with the construction of the Second Temple around 516 BCE and ended with the destruction of Jerusalem in 70 CE. This period was marked by the emergence of multiple religious currents as well as extensive cultural, religious, and political developments among Jews. It saw the progression of the Hebrew Bible canon, the synagogue, and Jewish eschatology. Additionally, the rise of Christianity began in the final years of the Second Temple period.

According to Jewish tradition, authentic prophecy (נְבוּאָה, Nevu'ah) ceased during the early years of the Second Temple period; this left Jews without their version of divine guidance at a time when they felt most in need of support and direction. Under Hellenistic rule, the growing Hellenization of Judaism became a source of resentment among Jewish traditionalists who clung to strict monotheistic beliefs. Opposition to Hellenistic influence on Jewish religious and cultural practices was a major catalyst for the Maccabean Revolt against the Seleucid Empire. Following the establishment of the Hasmonean dynasty, traditional Judaism was reasserted by the Maccabees across the Land of Israel as they expanded their independent territory. The later years of the Second Temple period saw the development of several Jewish messianic ideas. From c. 170 BCE to 30 CE, five successive generations of the Zugot headed the Jews' spiritual affairs.

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