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HISTORY of Christian Theology

Christianity in the First and Second Century: Growth, Persecution and Transformation

During the Apostolic period (spanning the life of the apostles, ending around 100 CE) and the early Patristic period (spanning the lives of the early Christian fathers who directly knew one or more of the apostles, ending around 150 CE), Christianity was transformed from a small localized Jewish cult into a rapidly growing multicultural religion. This new theology was able to sustain pressures from outside persecution and diverse internal conflicts involving cultural and theological disputes.

Early Jewish and Gentile Christianity

From its beginning, Christianity professed miraculous activity associated with a supernatural power they referred to as the Holy Spirit. After the miraculous physical resurrection of Jesus and his ascension to heaven, his followers met in Jerusalem on the Jewish festival day of Pentecost, when thousands of devout Jews from around the world gathered to worship. The multitude spoke a variety of foreign languages from their respective lands. The assembly heard a sound like the rushing of wind, light shone from Jesus’s followers like flames of fire, and when the apostles spoke, the people understood their words as if they were speaking in each listener’s own tongue. That day, three thousand Jews converted to Christianity. These Jewish Christians returned to their metropolitan areas and helped spread the Christian message in the Jewish community throughout the diaspora.

At first, Christianity was exclusively a Jewish movement. These Jewish Christians continued to observe the law of Moses but rejected the rabbinic interpretation of Jewish law. Their acceptance of Jesus as Lord led to charges of polytheism, and they were ostracized by the Jewish community. At the same time, they remained distinct from the growing number of gentile Christian converts, even though they accepted these gentile converts as Christians. They largely survived the Roman assault on Jerusalem by heeding Jesus’s warning to flee Jerusalem when they saw an invading army approach. They settled in Pella, a town on the other side of the Jordan River, and became known as the Nazarenes for their belief in Jesus of Nazareth. They remained a distinct Christian community for four centuries. Even though some of the Christian offshoots adopted an antisemitic theology in the second and third centuries, the Nazarenes were not regarded as heretics by the main Christian Church until the early fifth century, when it held that a person could not keep the law of Moses and also be a Christian. By 500 CE the community of Jewish Christians had disappeared.

Christianity spread to the non-Jewish world after a Jewish Pharisee named Saul—later changed to Paul—was struck blind from a vision while traveling on the road to Damascus to arrest the Jewish Christians. He was healed by the local Christian leader and converted to Christianity. He dedicated his life to spreading Christianity among the gentiles throughout the northern Mediterranean area and modern-day Turkey.

As the number of gentile converts increased, a dispute arose whether or not these gentile Christian converts needed to obey the Law of Moses, particularly the requirement of circumcision. The Christian leaders at the time called a council of the Church leaders to address this issue in Jerusalem. After Paul and others laid out their positions, the Church’s chief apostle, Peter, spoke. He explained why the gentile converts did not need to convert to Judaism and obey the law of Moses in order to be Christians in good standing. James, the brother of Jesus and apparently the senior local leader, made a motion for the council to accept Peter’s position as the rule for the Church, which was then adopted. Calling a council to resolve serious internal disputes regarding doctrine and practice became a tradition of the Christian Church that continues with the Roman Catholic Church to this day.

Growth and Persecution

The Romans were not particularly religious but were very concerned with maintaining order throughout their expanding empire. They believed that communal worship of their gods enhanced the stability of the city-state (polis). They were generally quite receptive to accepting the new religions of the people they conquered with a vague understanding that these new gods were the same as the Roman gods, just with different names. Romans offered this religious tolerance to the geographically and culturally wide-ranging subjects under their rule, expecting in return cursory offerings to the Roman pantheon of gods and an infrequent public acknowledgment of the emperor as “divine.” The Christians, like their Jewish counterparts, refused even this modest tolerance of polytheism. Jews appeased the Romans by offering sacrifice and daily prayers to their God, Jehovah, in favor of the emperor, but Christians were unable to offer any such compromise.

At first, Christianity was considered a small Jewish sect by the Romans and was hardly noticed. They were excused from the obligatory religious rituals required of Roman subjects throughout the empire. Consequently, the initial opposition to Christianity came from the leadership of the Jewish community, which had rejected it from the start and tried to extinguish the movement.1 Jewish rabbis began to widely include Christians in their liturgical curse on heretics (the Birkat haMinim, also referred to as the Twelfth Benediction) after Christians refused to participate in the First Jewish Revolt when Rome destroyed Jerusalem and the temple in 70 CE and in the Bar Kokhba revolt (132–136 CE). Afterwards, Christianity no longer could rely on the protective umbrella of Judaism. Additionally, as Christianity attracted numerous gentile converts, its ideas regarding peace, nonmaterialism, and social equality began to sound dangerous to the ruling class, leading to waves of imperial persecution over the next 250 years.2

The early Christians’ dedication to holiness necessitated a level of separation from pagan society and led to aggressive opposition to idolatry and its associated sexual activity. Many Christian converts ridiculed the Roman gods or referred to them as demons. Many of the popular non-scriptural Christian stories being passed around emphasized the supernatural power of the apostles to the diminution of the state’s authority. Some of these narratives also related the stories of women leaving their husbands and assuming leadership roles in the Christian community, contrary to the admonitions of Paul in his epistles. These stories further threatened the stability of the Roman household as well. Christianity’s egalitarian concepts were at odds with the entrenched stratified structure of Roman society, where obedience and honor flowed upward in hopes of obtaining favor in return. Couple this opposition to societal norms with the success of the Christians’ intense proselytizing efforts, and it is understandable why Christianity was oppressed by the state. What was surprising to the rulers, however, was how unwavering the Christians were under this oppression.

The persecution of Christians varied in intensity and by geography, like waves flowing over the Roman Empire. Persecution ranged from the ever-present social ostracization to economic sanctions, expropriation of property, torture, and even death. In 64 CE, Emperor Nero used the Christians in Rome as scapegoats for his burning much of Rome to make room for his ambitious development project. He rounded up the Christians in Rome, burned many of them as human torches to light the streets of Rome, and sentenced the rest to death by other horrific means. It is generally understood that Peter and Paul were both executed during Nero’s reign of terror. The next official record we have regarding the imperial attitude toward Christians came fifty-seven years later when Pliny the Younger, the new governor of Asia Minor (modern Turkey), sent a letter to Emperor Trajan seeking guidance on how to deal with Christians. He wrote:

I have never before participated in trials of Christians, so I do not know what offenses are to be punished or investigated, or to what extent. And I have been not a little hesitant as to whether there should be any distinction on account of age, or no difference recognized between the very young and the more mature. Is pardon to be granted for repentance, or if a man has once been a Christian is it irrelevant whether he has ceased to be one? Is the name itself to be punished, even without offenses, or only the offenses perpetrated in connection with the name?

Meanwhile, in the case of those who were denounced to me as Christians, I have followed the following procedure: I interrogated them as to whether they were Christians; those who confessed I interrogated a second and a third time, threatening them with punishment; those who persisted I ordered executed. For I had no doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished.3

A hallmark of the early Christians was their dedicated resolve to follow the Savior’s example and be faithful witnesses, even unto death. The word martyr actually means witness, with many early Christians rightfully earning that title. The ancient Christian martyrs testified that they drew closer to their Savior as they yoked their life to his and suffered with him, even unto death. They felt that suffering persecution enabled them to fuse a deep affinity with Jesus and, through this process, obtain greater unity with God in the hereafter.

We have records of two second-century bishops who expressed this sentiment when they were executed for being Christians. The first was Ignatius. He wrote to the Christians in Rome asking them not to intervene on his behalf when he arrived as a prisoner because “I will not only be called a Christian, but really be found to be one” through his death. “Let me be ground by the teeth of the wild beasts that I may become the bread of Christ,” referring to the Eucharist and the last supper before Jesus’s death. The second was Polycarp, bishop of Smyrna. Before his execution, he prayed, “I bless thee that thou hast granted me this day and hour, that I may share among the number of the martyrs in the cup of thy Christ,” again referring to unity with Christ obtained through the sacrament of the Lord’s Supper and the spilling of their blood. 4

The most intense persecution occurred in the decade before Emperor Constantine enacted the Edict of Milan, which provided religious freedom throughout the empire in 313 CE. Paradoxically, the slaughter of Christians raised interest among the population as to why they remained so loyal to their beliefs. The more the empire spilled the blood of martyrs, the more Rome sowed the seeds of Christianity. Growth primarily occurred through individual conversion but also by having large families and living longer than the general population because of their healthier lifestyle. At first, Christianity primarily attracted women, the poor, and slaves.5 Over time, it steadily grew to include more members of the merchant class and, eventually, the upper class. Experts estimate that Christianity grew from its small beginnings at a steady rate of about 40 percent each decade to eventually comprise about 10 percent of the population of the Roman Empire when Constantine became emperor in 312 CE.6

Diverse Forms of Christianity

This rapid growth put strains on the Church’s efforts to maintain orthodoxy. At first, the apostles’ epistles dealt with maintaining unity and purity in the Church. They combated the efforts of Judaizers who insisted that the gentile converts needed to obey the Law of Moses. As the percentage of gentile membership increased, the emphasis shifted to fighting the influence of Greco-Roman beliefs and practices. As the number of gentile converts outstripped the number of Jewish members, the influence of Neoplatonism and other heretical ideas infiltrated the Church, giving birth to a number of popular heresies, including Gnosticism, Docetism, Adoptionism, Marcionism, and a hybrid religion called Manichaeism. These primarily fall under the large umbrella referred to as Gnosticism that mixed Christian theology with Greek philosophy and had a diminished view of the material world.8

The term Gnosticism refers to a broad spectrum of groups founded on a dualist view of existence. They viewed our physical bodies as prisons for our celestial souls which are the essence of our being. Our souls are a fragment of the eternal divine light but are trapped in the darkness of our dirty, corrupt, evil physical bodies. Because humans live in darkness, we forget our divine origins and live in ignorance. The only way to escape this world of doom is through the acquisition of knowledge regarding our true identity. Jesus did not come to earth to be crucified but to share this crucial knowledge. This is why they are referred to as Gnostics, which comes from a Greek word meaning knowledge. It means one who knows and is the opposite of an agnostic, or one who does not know.

Gnostics generally believed that there were three types of humans. The first group was referred to as mud people—notice the derogatory reference to the physical existence—who were hopelessly lost in materialism. On the other extreme were those who were completely self-aware of their chosen state as divine beings. In the middle were those who could choose to go either way. The middle group were the ones Gnostics tried to enlighten and were typically other members of the same local Christian congregations to which the Gnostics belonged. The Gnostics held that they had this quasi-secret special information. Some scholars think this belief in a predetermined categorization of human beings may have been the original source of a belief in predestination by many Christians.

Gnostics adopted Aristotle’s and Plotinus’s geocentric understanding of the universe. They believed that the world was round and the center of the physical universe. Crystal spheres surrounded the earth with the moon revolving around the earth on the closest sphere, followed by the planets, and then the stars. The Gnostic’s goal was to get past this physical cosmos to the eternal realm where time and matter did not exist. This was only possible through self-realization of our heavenly origin and acceptance of our identity as divine beings. The problem humans faced was that there were evil heavenly guardians who were trying to prevent people from escaping this material realm. So individuals needed to learn secret knowledge and esoteric interpretations of the Bible to get past these guardians and return to our divine origin. This also usually involved living an ascetic lifestyle with an emphasis on sexual purity and intense fasting to overcome the evil associated with our physical bodies.

Gnostics believed that there were many gods. Thus, many thought the God of the Jews was an ignorant and arrogant god who believed he was the only one. He was the one who created the material world that trapped humans in ignorance. He even forbade Adam and Eve from partaking of the fruit of the tree of knowledge. Jesus, accordingly, was not associated with this evil God of the Jews. Jesus’s body was not even human but was either a phantasm or was created out of some other celestial substance. His suffering was only an illusion and not real. This belief is referred to as Docetism. Another way Gnostics, and many Christians in general, tried to reconcile their Greco-Roman understanding regarding the fallen nature of temporal existence with early Christian beliefs was to claim that Jesus was adopted as the Son of God at his baptism, his resurrection, or his ascension. This is referred to as Adoptionism.

Gnostic groups were generally enmeshed with the local Christian congregations, which could have various Gnostic variations operating within these organizations like study groups. However, some groups segregated themselves from the broader Christian community, such as the Coptic congregation, which wrote the collection of compositions found at Nag Hammadi. One leader, however, created his own new church that may have attracted an even greater following than the existing Christian Church. He was an organizational genius named Marcion.

Marcion’s ideas were similar to Gnosticism in many ways but he believed we are saved by faith alone, not by knowledge. He believed that there were two Gods: one the evil God of the Jews who created the physical world and the other good God who had nothing to do with this temporal world and was kind and merciful. Unlike Gnostics, Marcion taught that we actually belong to this evil material world, but we can escape it by believing in the good, loving, unknown God. Unlike orthodox Christian theology, in which Jesus comes to earth to redeem his own, Marcion taught that Christ came to earth out of selfless love to save people he had nothing to do with and to bring them to this unknown merciful God. This good God and Christ had no vested interest in our well-being. They simply desired to help us out of sheer mercy, and all we needed to do to be saved and escape this horrible world was to believe in Jesus Christ. Marcion likewise taught that Jesus did not have a human body but an angelic one that was not even born. Marcion rejected the bulk of the Jewish scriptures, of course, but supported his teachings with Paul’s epistles and parts of the book of Luke.

Marcion’s theology of free grace attracted a large following that rivaled the size of the existing Church throughout the Roman Empire. 9

Many of these Gnostic beliefs were incorporated into the theology of the Persian teacher Mani, who lived in the third century. Manichaeism became a major world religion in its own right, which taught that existence in this world consisted of evil and pain, similar to Buddhism. “In Manichaeism inner illumination reveals that the soul, which shares in the nature of God, has fallen into the evil world of matter and must be saved by means of the spirit or intelligence.”10 Christian forms of Manichaeism found their way into some Christian congregations but were rejected by the Church at large. Manichaeism survived within the Christian Church into the thirteenth century with the French Albigensian community which was later destroyed during the Crusades.

Christianity allegedly overcame Gnosticism:

Yet the very bitterest opponents of the [Gnostic] system were in measure tainted by its influence, and it is a matter for consideration how far the practice of monastic asceticism, and the doctrine of predestination—which divides men into two classes, the one born to salvation, the other to damnation—are because of the teaching, not of the Apostles, but of the heretic Manes.11

The Gnostic influence on Christianity can still be seen in various ways to this day, as reflected in the popular saying “You are a spiritual being having a temporal experience.” The impact of Gnosticism is evidenced by the Christian community’s wholesale acceptance of the Greek philosophical idea of an immaterial supreme being without a body, parts, or passions (emotions). The rejection of the earlier belief in a material God led to doctrinal conflicts regarding the nature of God which were not resolved until the end of the seventh century. At the time, the emperor ultimately imposed the creeds’ final version of the mystery of the Trinity and the mystery of the incarnation on the Church, over the objection of the majority of the patriarchs.

Another radical movement, Montanism, emerged in the early Christian Church, partially as a reaction to gnostic influence and its emphasis on rationality at the expense of an emotional relationship with the Divine. Montanism stressed the need for a revival within the Church and emphasized a personal experience with the Holy Spirit. The movement was founded by the prophet Montanus and was also referred to as the New Prophesy. Montanus had two female companions who also periodically prophesied and reflected the apocryphal writings of the time regarding the prophetic power of celibate women. The Montanus movement was known for its ecstatic behavior, including speaking in tongues, and its extreme ascetic lifestyle. This movement caught the attention of the influential Tertullian in Carthage and flourished for a while. Its demise occurred when a prophesy regarding the date of Jesus’s second coming was not fulfilled. 12

After the death of the apostles, the early Christian Church continued to grow in spite of persecution from without and turmoil within.

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Catholicism: A Journey to the Heart of the Faith

by Robert Barron

What is Catholicism? A two-thousand-year-old living tradition? A worldview? A way of life? A relationship? A mystery? In Catholicism, Bishop Robert Barron examines all these questions and more, seeking to capture the body, heart, and mind of the Catholic faith. Starting from the essential foundation of Jesus Christ’s Incarnation, life, and teaching, Bishop Barron moves through the defining elements of Catholicism—from sacraments, worship, and prayer, to Mary, the Apostles, and saints, to grace, salvation, heaven, and hell—using his distinct and dynamic grasp of art, literature, architecture, personal stories, Scripture, theology, philosophy, and history to present the Church to the world. Paired with his documentary film series of the same title, Catholicism is an intimate journey capturing “the Catholic thing” in all its depth and beauty. Eclectic, unique, and inspiring, Bishop Barron brings the faith to life for a new generation in a style that is faithful to timeless truths while simultaneously speaking in the language of contemporary life.

Pagan Christianity?

Pagan Christianity?: Exploring the Roots of Our Church Practices

by Frank Viola and George Barna

Have you ever wondered why we Christians do what we do for church every Sunday morning? Why do we “dress up” for church? Why does the pastor preach a sermon each week? Why do we have pews, steeples, and choirs? This ground-breaking book, now in affordable softcover, makes an unsettling proposal: most of what Christians do in present-day churches is rooted, not in the New Testament, but in pagan culture and rituals developed long after the death of the apostles. Coauthors Frank Viola and George Barna support their thesis with compelling historical evidence and extensive footnotes that document the origins of modern Christian church practices. In the process, the authors uncover the problems that emerge when the church functions more like a business organization than the living organism it was created to be.

The Story of the Christian Church

The Story of the Christian Church

by Jesse Lyman Hurlbut

No institution has spanned more centuries and more continents than the Christian church. Its dramatic story is one of bloodshed and peace, corruption and purity. Here Dr. Hurlbut retells this story in an objective, concise, and clear style, emphasizing the spirit of the church, its growth and maturation, and the causes leading to historic events and their resulting influence. Accurate, up-to-date, and vividly presented, Hurlbut's Story of the Christian Church traces the six general periods of church history from A.D. 30 to the present day. A concluding section, covering the period since Dr. Hurlbut's death, has been added in this revised edition, thus giving the reader a complete, easily understood overview of the Christian church. Designed for two audiences, this book contains outlines and references in the margins to aid the student or teacher along with a continuous narrative and numerous illustrations for the general reader. It is ideal for Sunday school use, since it includes suggested outlines and review questions for each chapter at the end of the book.

History of the Christian Church, 8 volumes

History Of The Christian Church (The Complete Eight Volumes In One)

by Philip Schaff

A monumental work tracing the development of Christianity from its inception to the modern era. Spanning eight volumes condensed into one comprehensive edition, Schaff meticulously examines the growth of Christian doctrine, the evolution of church institutions, and the profound impact of key figures and events on global religious history. Through detailed scholarship and engaging narrative, Schaff provides readers with a thorough understanding of Christianity's journey through the centuries, making this work an essential resource for scholars and enthusiasts alike.

The Lessons of History

The Lessons of History

by Will and Ariel Durant

A concise survey of the culture and civilization of mankind, The Lessons of History is the result of a lifetime of research from Pulitzer Prize–winning historians Will and Ariel Durant. With their accessible compendium of philosophy and social progress, the Durants take us on a journey through history, exploring the possibilities and limitations of humanity over time. Juxtaposing the great lives, ideas, and accomplishments with cycles of war and conquest, the Durants reveal the towering themes of history and give meaning to our own.

1 Tad R. Callister, The Inevitable Apostasy and the Promised Restoration, (Salt Lake City: Deseret Book Company, 2006), 15–18.

2 Callister, The Inevitable Apostasy, 18–23.

3 Pliny’s Letter to Trajan About Christians (Epistulae X. 96) (ca. 111).

4 Bart D. Ehrman, After the New Testament: The Writings of the Apostolic Fathers, The Teaching Company, 2005.

5 William R. Cook, The Lives of Great Christians, The Teaching Company, 2007, Lecture 3. Tad R. Callister, The Inevitable Apostasy, 24.

6 Origen, Contra Celsum, 3:44.

7 The following sources provided material for this section: Luke Timothy Johnson, The History of Christianity: From the Apostles to the Dawn of the Reformation, (The Teaching Company, 2012), Lecture 1; Bart D. Ehrman, From Jesus to Constantine: A History of Early Christianity, The Teaching Company, 2004, Lectures 1–16; William R. Cook, The Lives of Great Christians, The Teaching Company, 2007, Lectures 2–3; B. H. Roberts, Outlines of Ecclesiastical History, 115–218; James Talmage, The Great Apostasy, Deseret Book Company, 1909; James L. Barker, Apostasy From the Divine Church, Kate Montgomery Barker, 1960.

8 Callister, The Inevitable Apostasy, 30–48.

9 Phillip Cary, History of Christian Theology, The Teaching Company, 2009, Lecture 6; Phillip Cary, Philosophy and Religion in the West, (The Teaching Company, 1999), Lecture 7; Luke Timothy Johnson, The History of Christianity: From the Apostles to the Dawn of the Reformation, (The Teaching Company, 2012), Lecture 6; James L. Barker, Apostasy From the Divine Church, Kate Montgomery Barker, 1960, 152–161.

10 Britannica, s.v. “Manichaeism,”  https://www.britannica.com/topic/Manichaeism.

11 Foakes-Jackson, History of the Christian Church to A.D. 461, p 129.

12 James L. Barker, Apostasy From the Divine Church, Kate Montgomery Barker, 1960, 155–157.

Links to more articles:

Justin Martyr:

https://www.academia.edu/43000215/SD%C3%9C_38_Justin_Martyr

https://www.academia.edu/91092264/Justin_teacher_philosopher_and_martyr

https://www.academia.edu/53248716/Justin_Martyr_His_Works_And_Influence

https://www.academia.edu/31573515/The_God_of_Justin_Martyr

https://www.academia.edu/40227008/The_Apology_of_St_Justin_Martyr

https://www.academia.edu/38359716/JUSTIN_MARTYR_c_100_165_

https://www.academia.edu/50804844/Texts_and_studies_on_Justin_Martyr_with_links_to_full_texts

https://www.academia.edu/31854380/ANF01_The_Apostolic_Fathers_with_Justin_Martyr_and_Irenaeus

Irenaeus:

https://www.academia.edu/31854380/ANF01_The_Apostolic_Fathers_with_Justin_Martyr_and_Irenaeus

https://www.academia.edu/36776336/Irenaeus_of_Lyons

https://www.academia.edu/33990174/CHURCH_AUTHORITY_AND_BIBLICAL_INTERPRETATION_FORMS_OF_AUTHORITATIVE_HERMENEUTICS_IN_IRENAEUS_AND_TERTULLIAN

https://www.academia.edu/91998776/Irenaeus_on_Divine_Ascent

https://www.academia.edu/35023148/Irenaeus_Christology_of_Mixture

https://www.academia.edu/35023147/Irenaeus_on_Creation

https://www.academia.edu/41913881/Epistemological_Authority_In_The_Polemic_Of_Irenaeus

https://www.academia.edu/42776462/The_Covenant_Idea_in_Ante_Nicene_Theology_PhD_Thesis_University_of_Edinburgh_1995_

https://www.academia.edu/19350517/CHALLENGES_AGAINST_CHRISTIANITY_JUDAISM_ROMAN_STATE_HERESIES_SCHISMS_INTELLECTUAL_CURRENTS_ETC_AND_EFFECTS

Ignatius of Antioch:

https://www.academia.edu/86854966/To_Die_for_God_Sacrifice_Eucharist_and_Martyrdom_in_Ignatius_of_Antioch

https://www.academia.edu/8843106/Ignatius_of_Antioch

https://www.academia.edu/5261164/A_synopsis_of_Ignatius_of_Antioch_and_ps_Ignatius

https://www.academia.edu/42933591/Apostolic_Christology_of_Ignatius_of_Antioch
https://www.academia.edu/39808890/Ignatius_of_Antioch_Bishop_of_Syria

https://www.academia.edu/31311537/Faith_and_Love_in_Ignatius_of_Antioch

Polycarp:

https://www.academia.edu/76411738/Death_in_Smyrna_The_Martyrdom_of_Polycarp_as_Urban_Event

https://www.academia.edu/7052892/Polycarps_Epistle_to_the_Philipians_and_the_Martyrdom_of_Polycarp
https://www.academia.edu/8843112/Polycarp?source=swp_share

https://www.academia.edu/10579424/The_Life_of_Polycarp?source=swp_share

https://www.academia.edu/36955077/St_Polycarp_and_Socrates?source=swp_share

https://www.academia.edu/37639062/the_Letter_of_Polycarp

Clement of Rome:

https://www.academia.edu/73556838/The_Christology_of_Clement_of_Rome_and_Ignatius_of_Antioch

https://www.academia.edu/12255009/Clement_of_Rome_and_Ignatius_of_Antioch_on_Grace

https://www.academia.edu/89225958/Clement_of_Rome_as_Seen_Through_an_Apostolic_Paradigm

https://www.academia.edu/27991021/_Clement_of_Rome_Oxford_Research_Bibliographies_Oxford_Oxford_University_Press_2016_www_oxfordbibliographies_com

Docetism:

https://www.academia.edu/55282211/What_is_Docetism

https://www.academia.edu/570941/Docetism_K%C3%A4semann_and_christology_Why_historical_criticism_cant_protect_christological_orthodoxy

https://www.academia.edu/6378055/Marys_Virginity_in_partu_and_Tertullians_anti_Docetism_Reconsidered

https://www.academia.edu/78244814/The_Greek_and_Jewish_Origins_of_Docetism_A_New_Proposal

https://www.academia.edu/9622253/Docetism_and_Incarnation_Translation_of_the_central_theses_of_Doketismus_und_Inkarnation_Francke_Verlag_T%C3%BCbingen_2014

Adoptionism:

https://www.academia.edu/81594503/The_end_of_early_Christian_adoptionism_A_note_on_the_invention_of_adoptionism_its_sources_and_its_current_demise

https://www.academia.edu/43621756/Adoptionism_Filioque_and_Kyivan_Metropolitanate

https://www.academia.edu/39194338/The_Shepherd_of_Hermas_Androgyny_Adoptionism_and_Monotheism_As_Exegetical_Keys

https://www.academia.edu/77043634/The_Last_Christology_of_the_West_Adoptionism_in_Spain_and_Gaul_785_820

https://www.academia.edu/36106125/_Galen_and_the_Theodotians_Embryology_and_Adoptionism_in_the_Christian_Schools_of_Rome_Studia_Patristica_81_2017_51_63

Gnosticism:

https://www.academia.edu/4539226/Gnosticism

https://www.academia.edu/4681387/Gnosticism

https://www.academia.edu/10468574/Gnosticism

https://www.academia.edu/39828254/Gnosticism

https://www.academia.edu/5416721/Gnosticism_in_Early_Christian_Belief

https://www.academia.edu/8935070/The_Origin_of_Gnosticism

https://www.academia.edu/44925692/Church_Heresies_Gnosticism

https://www.academia.edu/34056151/Gnosticism_Disputed_Major_Debates_in_the_Field

https://www.academia.edu/22836607/Providence_Creation_and_Gnosticism_According_to_the_Gnostics

https://www.academia.edu/38144382/Temple_Theology_Gospel_of_John_and_Gnosticism

https://www.academia.edu/57654351/PEARSON_Birger_A_Gnosticism_Judaism_and_Early_Christianity

https://www.academia.edu/529242/REVIEW_Ancient_Gnosticism_Traditions_and_Literature_by_Birger_Pearson

Marcionism:

https://www.academia.edu/6465268/Separatio_Legis_Et_Evangelii_Marcionism_And_Tertullians_Monotheistic_Critique

https://www.academia.edu/26591852/On_the_Road_to_Marcionism_Franz_Rosenzweigs_Early_Theology

https://www.academia.edu/19343343/Summary_of_Some_Alternating_Competing_Christian_Theologies_Gnosticism_Marcionism_and_Irenaeus_Rebuttals

https://www.academia.edu/35003853/The_Polemic_of_Individualized_Appellation_in_Late_Antiquity_Creating_Marcionism_Valentinianism_and_Heresy

https://www.academia.edu/63996138/Camplani_Handout_first_part_Authoritative_Scriptures_on_the_Fringes_of_Eastern_Christian_Culture_The_Syriac_speaking_Area_between_Marcionism_and_Institutional_Churches

Montanism:

https://www.academia.edu/27317663/Early_Montanism_and_Voluntary_Martyrdom

https://www.academia.edu/49445510/Old_notes_about_Montanism

https://www.academia.edu/17394580/The_Original_Condemnation_of_Asian_Montanism

https://www.academia.edu/1976919/IS_MONTANISM_A_HERETICAL_SECT_OR_PENTECOSTAL_ANTECEDENT

https://www.academia.edu/78624520/Women_Office_Holders_in_Montanism

https://www.academia.edu/26471353/Fake_Prophecy_and_Polluted_Sacraments_Ecclesiastical_and_Imperial_Reaction_to_Montanism

https://www.academia.edu/26782976/Perpetua_Montanism_and_Christian_Ministry_in_Carthage_c_203_C_E

https://www.academia.edu/19362676/Montanism_and_its_Implications_on_the_Bauer_Ehrman_Thesis

https://www.academia.edu/10577839/_The_Marriage_of_Montanism_and_Millennialism_in_E_A_Livingstone_ed_Studia_Patristica_XXVI_Leuven_Peeters_Press_1993_142_148

https://www.academia.edu/41686405/Montanism_and_the_Cult_of_the_Martyrs_in_Roman_North_Africa_Reassessing_the_Literary_and_Epigraphic_Evidence

Neo-Platonism:

https://www.academia.edu/37177448/Neo_Platonism_An_Introduction

https://www.academia.edu/88256840/TRUTH_AND_CONTRADICTION_IN_CHRISTIAN_NEO_PLATONISM

https://www.academia.edu/91017790/Tight_Neo_Platonist_Henology_and_Slack_Christian_Ontology_Christianity_as_an_Imperfect_Neo_Platonism

https://www.academia.edu/49230219/_Neo_Platonism_and_the_Cappadocian_Church_Fathers_philosophy_V_N_Tatakes_approach

https://www.academia.edu/42787178/Plotin_and_Neo_Platonism_Metaphysics_and_Experience_Mysticism_and_Philosophy

https://www.academia.edu/4472458/Boethius_and_Benedict_Signs_of_Christian_Neo_Platonism_in_the_Rule_of_St_Benedict

https://www.academia.edu/29819087/The_Wisdom_of_God_as_Ars_Dei_in_St_Augustine_between_Neo_Platonism_and_Christianity

https://www.academia.edu/29470258/Christianitys_Content_Neo_Platonism_in_the_Middle_Ages_Its_Theoretical_and_Theological_Appeal

Manichaeism:

https://www.academia.edu/75074586/Eastern_Roman_Manichaeism

https://www.academia.edu/10085981/MANICHAEISM_IN_AUGUSTINES_SERMONS

https://www.academia.edu/8823062/Mani_Manichaeism_a_comprehensive_overview_

https://www.academia.edu/38489173/Manichaeism_and_Early_Christianity_doc

https://www.academia.edu/34854104/The_Leap_of_the_Soul_in_Manichaeism

https://www.academia.edu/8741099/Augustines_Critique_of_Manichaeism_The_Case_of_Confessions_3_10

https://www.academia.edu/87218489/Augustine_and_Manichaeism_in_the_Latin_West

https://www.academia.edu/39897608/Manichaeism_and_Gnosticism_in_the_Panopolitan_Region_between_Lykopolis_and_Nag_Hammadi

https://www.academia.edu/44725002/_Editorial_Formative_Exchanges_in_Late_Antique_Eurasia_1_Zoroastrianism_Manichaeism_Judaism_and_Christianity_

https://www.academia.edu/84024783/MANICHAEISM_AND_THE_REVELATION_OF_THE_MAGI_SYRIAC_CHRISTIANITIES_IN_LATE_ANTIQUE_MESOPOTAMIA

https://www.academia.edu/6196316/Eliminating_and_Solving_the_Problem_of_Evil_Mani_Manichaeism_and_the_Attempted_Refutations_of_Augustine_of_Hippo

https://www.academia.edu/44118985/Manichaeism_and_Early_Christianity_Selected_Papers_from_the_2019_Pretoria_Congress_and_Consultation_Edited_by_Johannes_van_Oort_Leiden_Boston_Brill_2021

IMAGES:

The fresco of Pentecost by August Müller, Church Dreifaltigkeitskirche, Bern, Switzerland.

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