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HISTORY of Christian Theology

Constantine and Third-Century Christianity

Emperor Constantine changed Christianity. But it is as pointless to say that one person changed Christianity as it is to say one thread of an intricate tapestry defines it.

One needs to see the whole image on the tapestry in order to grasp the impact of an important detail. It is imperative that we have a basic understanding of Roman history and Christianity in the third and early fourth centuries in order to appreciate the role Constantine played in the evolution of Christianity and the trajectory that he set for the church during the Donatist controversy early during his reign.

Third-Century Rome

Conquest was the key to Rome’s prosperity and greatness. The spoils of war filled its treasury and provided more slaves to produce great infrastructure, architecture, and commodities. For example, the treasures and slaves that Titus brought back to Rome after quelling the Jewish uprising and destroying Jerusalem were largely used to build the great Colosseum in Rome. This all changed in the third century.

Rome met its match with the Sassanid Empire that was expanding on Rome’s eastern border. When Emperor Severus took his armies out east in 235 CE to recapture lands that had been lost, he and the empire were shocked when he was soundly defeated. He was then assassinated by his own people, leading to a period of Roman civil wars when the army tried to reassert the dominance of the Empire by installing their generals as emperors, replacing the former hereditary monarchy system. Instability replaced the order and security Rome had become accustomed to for centuries. In the three years after Severus’s assassination, Rome had six emperors: each was murdered and replaced by another general.

Odaenathus, a wealthy merchant out east, became upset with the Roman legions’ inability to handle the Sassanian advance, so he convinced the troops to follow him, and they recaptured a large part of fallen territory. He and his wife, Queen Zenobia, then set up their own kingdom independent of Rome. In 260, Postumus, the Roman governor over the area of modern France and Germany, followed suit and set himself up as the emperor of this territory, splitting the Roman Empire into three separate kingdoms. This weakness encouraged the barbarian Germanic tribes known as the Franks, Goths, and Vandals to attack as well. The Roman army kept promoting generals to emperors in a desperate attempt to counteract this collapse.

These military emperors in turn tried to reestablish a sense of Roman unity by reasserting their old pagan religion. The aristocratic class had long ago lost faith in these superstitious ideas, but the soldiers who faced death on a regular basis remained quite loyal to their traditional beliefs. Their gods required regular offerings as evidence of the community’s devotion. If everyone did not participate, then that god would be offended and punish the whole community. Consequently, participation in the public sacrifices was a civic duty that Christians refused to perform. This led to the persecution of Christians as enemies of the state.1

A major persecution began in 250 when Emperor Decius issued a decree requiring all adults in the empire to participate in public sacrifice or an offering of incense to the gods as a testament of their allegiance to the emperor. Everyone who participated received a written certificate confirming their compliance while those who refused were imprisoned, tortured, and executed. Over three thousand Christians chose martyrdom while others fled to hide in the countryside. Some bribed local magistrates in order to purchase the certificates without actually performing this pagan offering. Additionally, bishops were ordered to turn over scarce copies of the holy-writ that had been entrusted to them for safekeeping. Some complied under threat of death while others preferred the fate of a martyr. Even though this persecution was intense, it did not last long.

Less than a decade later, Emperor Valerian thought that eliminating the Christian leadership would be the best way to stop the growing Christian movement that Decius was unable to destroy. In 258, he ordered that all bishops be executed, all Christian senators and citizens be stripped of their property.  In addition, Christian civil officials who would not offer incense to the gods would be made slaves. Again, some bishops went into hiding while others, like Cyprian, the respected bishop of Carthage, chose death. Upon hearing his death sentence, Cyprian followed the examples of earlier martyrs and responded, “Thanks be to God,” immediately before he was beheaded. Valerian’s edict was rescinded two years later when his son became the emperor.

The last and by far the most intense persecution occurred from 303 to 312 under the reign of Emperor Diocletian. His relentless efforts were largely successful. Inscriptions from that time honor him “for having everywhere abolished the superstition of Christ” and extinguishing the name of Christians.2

With the exception of Gaul, streams of Christian blood flowed through the provinces of the Roman Empire. Everywhere the Christian temples lay in ruin, and the assemblies of worship were suspended. A large segment of the Christians had forsaken the provinces and had taken refuge among the barbarians. Such as were unwilling or unable to do this, kept themselves concealed, and were afraid for their lives if they appeared in public. The ministers of Christ were either slain, or mutilated and sent to the mines, or banished from the country. The avaricious magistrates had seized upon nearly all their church property and their private possessions. Many through dread of undergoing torture, made away with their own lives and many apostatized from the faith; and what remained of the Christian community consisted of weak, poor and timorous persons.3

Diocletian was made emperor in 284 because of his military prowess and personal charisma. He ruled with an iron fist, stabilized the economy, and finally restored strength, unity, and stability to the empire. Diocletian realized that the empire was too large to be effectively governed by one individual, so he devised a brilliant solution. He split the empire in two, east and west, each with its own emperor, referred to as an Augustus, and a sub-emperor in training, referred to as a Caesar, thus creating a college of four emperors, all interconnected through marriage. It appeared that this innovative approach would ensure a smooth transition into the foreseeable future. However, it quickly fell apart. In 305, Diocletian was in bad health and decided to retire. He convinced his co-head emperor to step down at the same time so their two sub-emperors could simultaneously assume control and appoint their own new sub-emperors.

A snag occurred when the new emperor of the eastern part of the empire passed over his own son to be his successor in training and chose his nephew instead. He then imposed on the new western emperor, Constantine’s father, to do the same, who then chose Maxentius besides Constantine. This upset the army, and when Constantine’s father died a few months later, his troops declared Constantine the rightful emperor. Maxentius, who by then had been appointed the successor emperor for the west, refused to step down, resulting in military conflict between Constantine and both Maxentius and his ally, the emperor of the eastern portion of the empire.

Constantine

Constantine defeated Maxentius at the renowned Battle of Milvian Bridge in 312. Three years later, he defeated his rivals in the eastern half of the empire. Constantine purportedly had a dream or vision the night before the Battle of Milvian Bridge in which Jesus appeared to him and told him that if he put the first two letters of the title Christ (Cairo in Greek) on his banners, he would win the battle. Jesus purportedly said, “By this sign, thou shalt conquer.” After this victory, Constantine issued the Edict of Milan granting religious freedom throughout the empire, restoring the seized property to the Christian bishops, and conferring the same privileged status on them as held by pagan priests. Later, he granted favored status to Christianity, converted pagan temples into cathedrals, extended his role as head of the pagan Roman religion to become the de facto central authority of the Christian religion in his Empire, and declared himself the bishop of the Church over external affairs.  He also became a catechumen (a person in training for baptism), built Constantinople as a Christian city and his new capital, and was eventually baptized shortly before his death.


There is great ongoing debate regarding the veracity of Constantine’s purported vision. Many find it hard to believe because Constantine’s personal life mirrored that of Herod the Great. They both murdered their wives and their sons and butchered large numbers of their advisors; for Constantine, these events occurred after he purportedly had converted to Christianity. Additionally, this version of his victory was first recorded decades later by an historian who was obviously writing to please Constantine and put him in a good light; this same historian had omitted this detail in his earlier accounts of the battle. However, the Bible records stories of God giving tyrants dreams, i.e., Pharaoh and Nebuchadnezzar. We also have Roman coins from Constantine’s early reign depicting these letters on his banner, so this portion of the story likely occurred. This detail is important because the military carried banners bearing the image of their gods into battle. Some historians feel that Constantine added this insignia to gain obtain Christian support to gain an advantage in the battle, which is very unlikely.

Roman emperors often used their military victories as proof of their divine right to rule, so Constantine may simply have been adding a new twist to this old tradition. Others think that Constantine simply saw the resilience of Christianity throughout the whole multicultural empire and thought it was the rising tide that could unify his rule and replace the superstitious traditions from its various regions which many people no longer believed. In the ancient world, religion and the state were thoroughly integrated because rulers saw religion as an essential element needed to unify their society and solidify their reign.4

We know that Constantine looked favorably on Christianity, even if he was not fully converted. As a soldier, he may have simply admired the bravery and dedication of the martyrs. Most historians believe that a source of Constantine’s favorable opinion regarding Christianity was his mother, who was a Christian5, and his father, who refused to enforce Diocletian’s anti-Christian edicts in Gaul, where he ruled. Regardless, Constantine continued to use pagan images on coins, directed people to construct a pagan temple to worship Constantine’s ancestors, and generally demonstrated a mixed approach to religion. In reality, the truth is probably a combination of all of the above. Constantine may have been inspired by an impression or a dream that he later embellished. He probably hoped that Christianity would help him unify his empire. He probably was intrigued by Christian teachings and practices and believed some if not most of them. But, above all, he was the emperor, and reinforcing that position of authority was what really mattered.

After his conquest, Constantine effectively imposed his role as Pontifex Maximus—the chief high priest of Rome’s pagan religion—onto Christianity. He became Christianity’s de facto central authority and organized the church to coincide with his civil government at all levels.

The Roman Empire was divided into four prefectures, containing thirteen dioceses, embracing one hundred and fourteen providences. Officers called praetorian prefects presided over the four prefectures, exarchs over the dioceses, and governors over the provinces. The bishops of Rome, Constantinople, Antioch and Alexandria, having gained pre-eminence over all other metropolitans were made to correspond with the four prefectures by Constantine, and assumed, before the end of the [fourth] century, the title of Patriarchs.6

For centuries, these four centers of power vied for dominance, ultimately leading to the east-west split of the Christian church in 1054 CE.

Third-Century Christianity

Fractured is the distinguishing characteristic of third-century Christianity. It is clear to any serious unbiased student of Christian history that there was no centralized authority in the Christian religion after the death of the apostles until Constantine. The influence of the various forms of Gnosticism that were intertwined with the Church had grown, creating spinoff groups. This prompted Irenaeus and other bishops and theologians to write treatises against heresies. The authority of the church rested with regional leaders creating differences in practices and beliefs throughout the church. Yet it continued to grow at an unprecedented rate during long periods of tolerance that were broken by short periods of intense persecution.7

Scholars estimate that in the year 150 CE, there were approximately 40,000 Christians in the entire Roman Empire, which had a population of roughly 60 million. At that time, the population of Rome itself, where the highest concentration of Christians lived, was around one million. The Christian population throughout the empire grew at a rapid rate: about 40 percent a decade, from about 1,000 Christians in the year 40 to about 7,500 in 100 CE; 200,0000 in 200 CE; 1,200,000 in 250 CE (2 percent of the population); 6,000,000 in 300 CE; to 33,000,000 in 350 CE, which was slightly over half the empire shortly after Constantine’s death.8

During the greater part of [the second] century, all the churches continued to be, as it was at first, independent of each other. . . . Each church was a kind of small republic governing itself by its own laws, enacted by or at least sanctioned by the people.9

Clement, the second or third bishop of Rome, wrote an epistle to the Corinthian church from which we learn that successor bishops were chosen from a local council of elders and were then sustained by a vote of the whole congregation they would govern. This pattern began to change in the third century with regional bishops assuming the power to appoint new bishops in their area. As Christianity expanded to the villages surrounding cities, a new hierarchy emerged. The large-city bishops began to be referred to as metropolitans (later, archbishops) and exercised authority over the other bishops in their region.10

As Church membership spread and questions of practice and doctrine arose, bishops would often seek counsel from other bishops, typically giving greater deference to the bishops of churches which had been set up by an apostle because of their close association with the only recognized central authority, the apostles. The bishops began to meet in regional councils (synods), with varying frequency depending on the area, to discuss issues of concern. In the third century, these synods changed from forums for collaborative discussion into legislative bodies that transformed their language of exhortation in early councils into commands by the end of the century.11

As the religion grew, the status of its bishops and officials increased, creating pride, ambition, and competition among the clergy. The renowned historian Milner observed that it is common for authors to represent that the great decline of Christianity occurred after its external establishment under Constantine. He continued:

But the evidence of history has compelled me to dissent from this view of things. In fact, we have seen that for a whole generation previous to the [Diocletian] persecution, few marks of superior piety appeared. … [Eusebius] speaks also of the ambitious spirit of many in aspiring to the offices of the Church, ill-judged and unlawful ordinations, the quarrels among confessors themselves, and the contentions excited by young demagogues in the very relics of the persecuted Church, and the multiplied evils which their vices excited among Christians. … It was not Christianity, but the departure from it, which brought on these evils.12

During this whole [third] century, the work of God, in purity and power, had been tending to decay. The connection with philosophers was one of the principal causes. … and ambition and covetousness had in general gained ascendency in the Christian Church.13

The historian Gibbon echoed this sentiment:

The presbyters aspired to the episcopal office, which every day became an object more worthy of their ambition. The bishops who contended with each other for ecclesiastical pre-eminence, appeared by their conduct to claim a secular and tyrannical power in the church.14

Bishop Cyprian lamented that the periods of peace and prosperity produced laxity and corruption in the church which he felt were the true cause of their periodic persecution. He wrote:

Long peace had corrupted the discipline divinely revealed to us, the heavenly chastisement hath raised up our faith. … Each had been bent on improving his patrimony; and had forgotten what believers had done under the apostles, and what they ought always to do:—they were brooding over the arts of amassing wealth:—the pastors and the deacons each forgot their duty: works of mercy were neglected, and discipline was at its lowest ebb.—Luxury and effeminacy prevailed: meretricious arts in dress were cultivated: fraud and deceit were practiced among the brethren. … [Church leaders] railed against one another with outrageous acrimony, and conducted quarrels with determined malice:—Even many bishops, who ought to be guides and patterns to the rest, neglecting the peculiar duties of their station, gave themselves up to secular pursuits:—They deserted their places of residence and their flocks: They traveled through distant providences in quest of pleasure and gain; gave no assistance to the needy brethren; but were insatiable in their thirst for money:—They possessed estates by fraud and multiplied usury … because we had despised the Lord’s directions, we were obliged to undergo a correction of our multiplied evils and a trial of our faith by severe remedies.15

The distinguished historian Mosheim reports that in the third century, the simple Christian worship service changed, with sermons following the rules of Grecian eloquence so they

were better adapted to call forth the admiration of the rude multitude who love display, than to amend the heart. And that no folly and no senseless custom might be omitted in their public assemblies, the people were allowed to applaud their orators, as had been practiced in the forums and theaters; nay, they were instructed to applaud the preachers.16

The unbaptized and members doing penance were forbidden to attend during the sacrament of the Lord’s Supper, “which practice it is well known, was derived from the pagan mysteries.”17 The belief that the bread and wine mystically transformed into the actual flesh and blood of Jesus became an early belief, and non-Christians warned others to avoid the weird Christians who drank human blood and ate human flesh during incestual orgies down in the catacombs where they worshipped.18

In the third century, incense began to be used as part of the Christian worship service, when just a hundred years before, it had been abhorred for being associated with idol worship.19 An influential bishop in the third century made changes because he

perceived that the ignorant and simple multitude persisted in their idolatry, on account of the sensitive pleasures and delights it afforded—he allowed them in the celebration of the holy martyrs to indulge themselves and give a loose to pleasure. . . . [H]e allowed them at the sepulchers of the martyrs on their fast days, to dance, to use sports, to indulge in conviviality, and do all things that the worshipers of idols were accustomed to do in their temples on their festival days, hoping that in the process of time, they would spontaneously come over to a more becoming and correct way of life.20

The fundamental Christian ritual, baptism, also underwent change. Baptism originally was administered by immersion for any individual who had confessed faith in Jesus Christ and repented of their sins. This rite was administered without delay to admit the convert into communion with the Christian church. Paul explained that baptism was symbolic of Jesus’s crucifixion, burial and resurrection in his epistles (Romans 6:3–5 and Colossians 2:12). The simplicity of the ordinance began to change in the second century when newly baptized converts in some areas were instructed to act like little children, and were fed milk and honey to emphasize their innocence after baptism being similar to that of a young child. Some places adopted parts of the Roman ceremony used to free slaves because the converts were being “freed” from servitude to Satan, and as new soldiers in Christ, they swore obedience to their leaders similar to the way new recruits did in the Roman army. Instead of baptizing converts immediately, they required them to engage in a lengthy catechism process and baptisms were only conducted twice a year on Easter and the Sunday associated with the day of Pentecost (Whitsuntide). By the third century, the priests in some areas conducted exorcisms before the converts entered the baptismal font. Afterwards, the convert was given a white robe and a crown. In the fourth century, the ceremony was conducted under the light of candles, and salt was placed on the tongue of each new convert as a symbol of purity and wisdom, with the addition of a double anointing of oil before and after the baptism.21

The first baptisms by sprinkling occurred in the third century for those who were infirm and unable to be baptized by immersion22. Bishop Cyprian made the first exception for a heretic named Novatus who sought rebaptism shortly before his death.23

This practice was initially resisted by the clergy and laity. The historian Eusebius (270–340) quoted Cornelius, the bishop of Rome, objecting to a person who was baptized by sprinkling being ordained to the priesthood: “All the clergy and many of the laity resisted it, since it was not lawful that one baptized in his sick bed by aspersion, as he was, should be promoted to any order of the clergy.”24

The baptism of heretics who sought fellowship with the established Christian church became a hotly contested dispute in the third century and played a role in the Donatist controversy which arose near the end of the century. The Eastern churches and the North African churches required individuals who had been baptized into a heretical Christian spinoff religion (typically a Gnostic derivative such as Marcionism and Manichaeism) to be rebaptized in order to be in fellowship with their church and participate in the sacrament of the Lord’s Supper and other sacraments. This requirement is similar to the typical current Protestant approach that accepts the baptism of other Protestant denominations but not LDS (Mormon) or Jehovah’s Witnesses baptisms because they deem them to be heretical. However, the bishop of Rome did not require a heretic to be rebaptized if he was previously baptized in the name of the Father, Son, and Holy Ghost, regardless of who performed the ordinance. Some of the letters debating this issue between Bishop Cyprian and Bishop Stephen (both of whom were referred to as popes of their geographical areas) and others are extant, wherein Cyprian contends for the tradition of equality and independence of the bishops. This dispute settled down somewhat in the late third century as the regional bishops generally acknowledged the right of each to govern as he deemed appropriate, until it was reignited by the Donatist controversy.

The North African Church

Christianity arrived later to North Africa than to other areas of the Roman Empire, but it spread rapidly across all social classes during the third century. The zeal associated with new converts was ingrained in the psyche of the church. Martyrdom was a significant feature of Christianity in North Africa from the start. The memory of twelve Christians who were executed near Carthage in 180 CE became a rallying call similar to the way “Remember the Alamo” did for early Americans. Tertullian, in Alexandria, penned the famous words that “the blood of the martyrs was the seed of Christianity’s growth.” He taught that the saints needed to prepare for the imminent second coming of Jesus and the end of the world. Strict adherence to the commandments was essential, and one must be prepared to die for their faith at any moment. The father of the influential Origen (who became the head of the renowned Christian school in Alexandria when he was only seventeen years old) died a martyr when Origen was a young man. Origen later castrated himself as a sign of his devotion to God. One of the most moving martyrdom stories is found in the diary kept by Perpetua, a well-educated twenty-two-year-old nursing mother as she and her pregnant companion, Felicitas, awaited their martyrdom.  Her heartrending and courageous words galvanized a generation of believers at the start of the third century, and still touch hearts to this day.25

During the imperial persecution between 250 and 258 CE, many Christians buckled under the intense pressure and complied with the civil demand to make an offering to the pagan gods. These individuals were referred to as the “lapsed.” After the persecution ended, many of these individuals desired to return to full fellowship in the Christian Church, to the consternation of many of the Christians who had remained faithful and suffered through the persecution. It just didn’t seem fair. So the bishops began to require the lapsed to perform acts of public penance to demonstrate their contrition and satisfy the faithful members’ demand for justice. This was a major step in the development of the Catholic practice of penance which requires sinners to perform works to satisfy the demands of justice. This practice later became part of a major theological dispute that split Christianity during the Protestant Reformation.

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“The genius of Alister E. McGrath is his remarkable ability to write in a clear, concise, and lucid manner that draws both teachers and students to participate with the great thinkers of the Christian tradition, past and present. Education and illumination are the abundant fruits of this massive, well-organized text, which is sure to appeal to a wide range of Protestant, Catholic, and Orthodox audiences. For this we are indebted to the author.” Dennis Ngien, Professor of Systematic Theology, Tyndale University College and Seminary, Toronto, Canada. “For sheer comprehensiveness, clarity, and coherence, Alister McGrath has produced the definitive textbook. Always accurate and engaging, students are gently introduced to the gift of Theology in a memorable way.” Ian S. Markham, Dean and President of Virginia Theological Seminary.

The Christian Theology Reader

The Christian Theology Reader

by Alister E. McGrath

Regarded as the leading text in Christian theology for the last 25 years, Alister E. McGrath’s The Christian Theology Reader is now available in a new 5th edition featuring completely revised and updated content. It brings together more than 350 readings from over 200 sources that chart 2,000 years of Christian history, situates each reading within the appropriate historical and theological context with its own introduction, commentary, and study questions, includes new readings on world Christianity and feminist, liberation, and postcolonial theologies, as well as more selections by female theologians and theologians from the developing world, and contains additional pedagogical features, such as new discussion questions and case studies, and a robust website with new videos by the author to aid student learning. It is designed to function as a stand-alone volume, or as a companion to Christian Theology: An Introduction, 6th edition, for a complete overview of the subject.

Christianity: The First Three Thousand Years

Christianity: The First Three Thousand Years

by Diarmaid MacCulloch

The New York Times bestseller and definitive history of Christianity for our time—from the award-winning author of The Reformation and Silence. A product of electrifying scholarship conveyed with commanding skill, Diarmaid MacCulloch's Christianity goes back to the origins of the Hebrew Bible and encompasses the globe. It captures the major turning points in Catholic, Protestant, and Orthodox history and fills in often neglected accounts of conversion and confrontation in Africa, Latin America, and Asia. MacCulloch introduces us to monks and crusaders, heretics and reformers, popes and abolitionists, and discover Christianity's essential role in shaping human history and the intimate lives of men and women. And he uncovers the roots of the faith that galvanized America, charting the surprising beliefs of the founding fathers, the rise of the Evangelical movement and of Pentecostalism, and the recent crises within the Catholic Church. Bursting with original insights and a great pleasure to read, this monumental religious history will not soon be surpassed.

Ancient Christianities

Ancient Christianities: The First Five Hundred Years

by Paula Fredriksen

How, over the course of five centuries, one particular god and one particular Christianity came to dominate late Roman imperial politics and piety. The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities, Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state.

Catholicism: A Journey to the Heart of the Faith

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.

Eusebius The Church History

Eusebius: The Church History

by Paul L. Maier, trans.

This new, highly affordable paperback edition includes Maier's best-selling translation, historical commentary on each book of The Church History, and ten maps and illustrations. Often called the "Father of Church History," Eusebius recorded crucial information about the lives of Jesus' disciples, the development of the New Testament, Roman politics, and the persecution of early Christians.

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 Bart D. Ehrman, From Jesus to Constantine: A History of Early Christianity, The Teaching Company, 2004, Lectures 11–13.

2 Talmage, The Great Apostasy, Dessert Book, 1909, citing Milner, Church History, Cent. IV., ch. 1:38.

3 Quoted by Murdock in Mosheim. See Mosheim Eccl. Hist. Vol I, p 210.

4 Tarmo Toom, An Expedient Doctrine: Separation of Church and State in the Donatist Controversy, Vol. 20 No. 1 (2020): Journal of European Baptist Studies; citing E. Durkheim, Elementary Forms of Religious Life, trans. By C. Cosman (Oxford: Oxford University Press, 2001; first published 1912), p. 46.

5 Historians concur that his mother, Hellen, was a Christian, but Eusebius wrote that Constantine converted his mother in the same book where he first mentions the vision prior to the Battle of Milvian Bridge, both apparent exaggerations to make Constantine look better. Eusebius, de veta Constantine I, iii, ch. 47

6 Roberts, Outlines of Ecclesiastical History, 156.

7 Bart D. Ehrman, From Jesus to Constantine: A History of Early Christianity, The Teaching Company, 2004, Lectures 15–16.

8 The Growth of Christianity in the Roman Empire, Ann Harbor Public Schools; downloaded 1-5-2024; https://www.a2schools.org/cms/lib/MI01907933/Centricity/domain/2403/hum-pdf/Growth-of-Chr.pdf.

9 Mosheim, Ecclesiastical History, Vol I, Book ii, Cent ii, part ii, ch. ii.

10 Bart D. Ehrman, From Jesus to Constantine: A History of Early Christianity (The Teaching Company, 2004), Lecture 20.

11 Roberts, Outlines of Ecclesiastical History, pg 169, citing, Gibbon, Decline and Fall, ch. xv.

12 Talmage, The Great Apostasy, p 89–90; quoting, Milner, Church History, Cent. IV, ch. 1.

13 Milner, Church History, Cent. III, ch. 17.

14 Talmage, The Great Apostasy, pg 92; quoting Gibbon, Decline and Fall of the Roman Empire, ch. XVI.

15 Milner, Church History, Cent. III, ch. 8; see also Eusebius, Ecclesiastical History, Book VIII, ch. 1.

16 Roberts, Outlines of Ecclesiastical History, pg 173 citing Mosheim.

17 Roberts, Outlines of Ecclesiastical History, pg 144 citing Mosheim, Ecclesiastical History vol. I, book 1, cent. Iii, part 2, ch iv. See also Tad R. Callister, The Inevitable Apostasy and the Promised Restoration, (Salt Lake City: Deseret Book Company, 2006), 242–245, 252.

18 Christianity.com, Why Early Christians Were Despised, 8-18-2023, https://www.christianity.com/church/church-history/why-early-christians-were-despised-11629610.html.

19 Roberts, Outlines of Ecclesiastical History, 174 citing Tertullian’s Apology XLII.

20 Roberts, Outlines of Ecclesiastical History, 180, citing Nyssen’s Life of Gregory Thaumaturus.

21 Roberts, Outlines in Ecclesiastical History, 139–140.

22 Roberts, Outlines in Ecclesiastical History, 141, citing Cyprian’s Epistles, letter 76.

23 Roberts, Outlines in Ecclesiastical History, 141, citing Eusebius Eccl. Hist. b. vi. ch. 43.

24 Callister, The Inevitable Apostasy, 234, citing Eusebius, Ecclesiastical History, 6:266.

25 John Whitehouse, The Course of the Donatist Schism in Late Roman North Africa, Liverpool University Press 2018, p 21.

IMAGES:

The Vision of Constantine, by Stylianos Stavrakis, c. 1725–1786, Byzantine and Christian Museum, Athens, Greece, [PD-old-100]

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Links to more articles:

Origen:

https://www.academia.edu/90225691/Philanthropia_as_God_s_Loving_Kindness_Origen_of_Alexandria_and_His_Theology_of_Love

https://www.academia.edu/91531483/More_Than_Initiation_Baptism_According_to_Origen_of_Alexandria

https://www.academia.edu/36021924/Tertullian_and_Origen_on_the_Trinity

https://www.academia.edu/94892893/Angels_of_History_Origen_and_Eusebius_as_Paradigms_for_the_Theology_of_History_in_Erik_Peterson_Jean_Dani%C3%A9lou_and_Karl_L%C3%B6with

https://www.academia.edu/94973663/Gods_Unity_and_Unity_with_God_Interpretations_of_John_17_in_the_Fourth_Century

Tertullian:

https://www.academia.edu/24427435/The_significance_and_impact_of_Tertullian_on_the_early_Church

https://www.academia.edu/40213011/Tertullian

https://www.academia.edu/37682890/Church_Authority_and_Biblical_Interpretation_Forms_of_Authoritative_Hermeneutics_in_Irenaeus_and_Tertullian

https://www.academia.edu/24427435/The_significance_and_impact_of_Tertullian_on_the_early_Church

https://www.academia.edu/533942/Critique_of_Tertullian_Apology

https://www.academia.edu/25664079/Trinitarian_Tension_in_Tertullian

https://www.academia.edu/71351627/Baptism_and_Original_Sin_according_to_Tertullian

https://www.academia.edu/38360454/Wilhite_Ancient_African_Christianity_An_Introduction_to_a_Unique_Context_and_Tradition_London_Routledge_Press_2017_108_35_Chapter_4_Tertullian_
https://www.academia.edu/95452266/Philosophy_and_Christianism_in_Alexandria_from_the_1st_century_A_D_to_the_6th_century_A_D_Conciliation_of_the_two_traditions

Cyprian:

https://www.academia.edu/8209280/Cyprian_on_Apostasy_and_Unity

https://www.academia.edu/79909171/Tertullian_and_Cyprian

https://www.academia.edu/13676983/Tertullian_Cyprian_and_Augustine_Foundations_of_Western_Theology

https://www.academia.edu/8969904/Cyprian_and_his_Role_as_the_Faithful_Bishop_in_Response_to_the_Lapsed_the_Martyrs_and_the_Confessors_Following_the_Decian_Persecution

https://www.academia.edu/15901803/Persecution_and_Martyrdom_in_the_Early_Church_History_Motives_and_Theology

Historians:

https://www.academia.edu/94892893/Angels_of_History_Origen_and_Eusebius_as_Paradigms_for_the_Theology_of_History_in_Erik_Peterson_Jean_Dani%C3%A9lou_and_Karl_L%C3%B6with

https://www.academia.edu/4587443/Church_History_Outline

https://www.academia.edu/12513192/A_History_of_Early_Christian_Literature

https://www.academia.edu/93999380/Church_Fathers_From_Clement_of_Joseph_Ratzinger

https://www.academia.edu/31384654/The_Significance_of_the_Edict_of_Milan_in_Edward_Siecienski_Constantine_Religious_Faith_and_Imperial_Policy_London_2017_27_56

https://www.academia.edu/93671322/AN_EMPEROR_INTERVENES_CONSTANTINE_RESHAPES_CATHOLIC_CHRISTIANITY_AND_ITS_SCRIPTURES

https://www.academia.edu/7936875/The_Religion_of_Constantine_I_An_Analysis_of_the_Modern_Scholarly_Hypotheses_and_Interpretations_of_the_Contemporary_Evidence

https://www.academia.edu/6409490/Authentic_or_Refashioned_A_Study_on_Constantine_The_Great_s_Christianity

https://www.academia.edu/9614608/From_Sinner_to_Saint_Seeking_a_Consistent_Constantine

https://www.academia.edu/35191233/Constantinian_Shift_The_Truth_or_a_Myth_Vox_Patrum_34_2014_t_61_39_53

https://www.academia.edu/39743279/Kate_Cooper_Constantine_the_Populist_Journal_of_Early_Christian_Studies_27_2019_241_70

https://www.academia.edu/21291266/Constantine_and_Episcopal_Banishment_Continuity_and_Change_in_the_Settlement_of_Christian_Disputes

https://www.academia.edu/4905515/Constantine_s_Summus_Deus_and_the_Nicene_Unus_Deus_Imperial_Agenda_and_Ecclesiastical_Conviction

https://www.academia.edu/5371660/In_hoc_signo_vinces_The_Original_Context_of_the_Vision_of_Constantine

https://www.academia.edu/20235579/Constantine_and_the_Miraculous?source=swp_share
https://www.academia.edu/69794806/Eusebius_on_Constantine_Truth_and_Hagiography_at_the_Milvian_Bridge

https://www.academia.edu/25027535/Constantine_and_the_Donatists_Exploring_the_Limits_of_Religious_Toleration
https://www.academia.edu/49510236/Assess_the_role_of_Constantine_at_the_council_of_Nicaea

https://www.academia.edu/3664709/Emperor_Constantine_and_the_theology_of_Christianity_from_his_autocracy_to_the_second_Ecumenical_Council

Method of selecting priests and bishops:

https://www.academia.edu/41627928/Bishops_and_Presbyters_or_Priests_and_their_Ministries_in_the_Holy_Scripture

https://www.academia.edu/37409565/Life_Worship_Faith_and_Ministry_of_the_Early_Church

https://www.academia.edu/6553186/Baptism_and_Ordination_understanding_the_priesthood_of_baptism

https://www.academia.edu/1397709/Development_of_the_Concept_and_Practice_of_Ordination_in_the_New_Testament_and_the_Early_Church

https://www.academia.edu/32319460/The_Authority_of_Elders_in_the_NT

Geographical hierarchical units:

The Easter Controversy:

Baptism of infants and by sprinkling:

https://www.academia.edu/86892150/An_Evaluation_of_Infant_Baptism

https://www.academia.edu/7564663/_A_Critical_Evaluation_of_Infant_Baptism_

https://www.academia.edu/1823199/Believers_Baptism_Sign_of_the_New_Covenant_in_Christ

https://www.academia.edu/35347125/Covenant_Creation_and_Children_A_Response_to_David_Gibsons_Critique_of_Credobaptism

https://www.academia.edu/6332716/Nicholas_Temple_Conversion_and_Political_Expedience_Imperial_Themes_in_the_Early_Christian_Baptistery_Annales_del_Instituto_de_Investigaciones_Esteticas_24_80_pp_5_45

https://www.academia.edu/86892150/An_Evaluation_of_Infant_Baptism

https://www.academia.edu/7564663/_A_Critical_Evaluation_of_Infant_Baptism_

https://www.academia.edu/1823199/Believers_Baptism_Sign_of_the_New_Covenant_in_Christ

https://www.academia.edu/35347125/Covenant_Creation_and_Children_A_Response_to_David_Gibsons_Critique_of_Credobaptism
https://www.academia.edu/6332716/Nicholas_Temple_Conversion_and_Political_Expedience_Imperial_Themes_in_the_Early_Christian_Baptistery_Annales_del_Instituto_de_Investigaciones_Esteticas_24_80_pp_5_45

Pageantry incorporated:

https://www.academia.edu/19350882/DEVELOPMENTS_WITHIN_CHRISTIANITY

https://www.academia.edu/43237901/The_end_of_ancient_Christianity

https://www.academia.edu/78530951/Priests_and_Textiles_religious_meaning_of_clothes_and_accessories_in_Ancient_Rome

https://www.academia.edu/33326285/Recovering_Ancient_Ecclesiology_Recovering_Ancient_Ecclesiology_The_Place_of_the_Altar_and_the_Orientation_of_Prayer_in_the_Early_Latin_Church

https://www.academia.edu/6644696/Ancient_Christian_Worship_Early_Church_Practices_in_Social_Historical_and_Theological_Perspective

https://www.academia.edu/19671282/The_Changing_Shape_of_Liturgy_From_earliest_Christianity_to_the_end_of_Late_Antiquity

https://www.academia.edu/92374406/Liturgy_and_architecture_from_the_early_church_to_the_Middle_Ages

https://www.academia.edu/5013198/Early_Christianity

https://www.academia.edu/9946961/Ancient_Greek_Philosophy_and_The_Foundations_Of_Christianity

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