Great Church

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The Church Fathers in an 11th-century depiction from Kyiv Otsy.jpg
The Church Fathers in an 11th-century depiction from Kyiv

The term "Great Church" (Latin : ecclesia magna) is used in the historiography of early Christianity to mean the period of about 180 to 313, between that of primitive Christianity and that of the legalization of the Christian religion in the Roman Empire, corresponding closely to what is called the Ante-Nicene Period. "It has rightly been called the period of the Great Church, in view of its numerical growth, its constitutional development and its intense theological activity." [1]

Contents

It has been defined also as meaning "the Church as defended by such as Ignatius of Antioch, Irenaeus of Lyons, Cyprian of Carthage, and Origen of Alexandria and characterized as possessing a single teaching and communion over and against the division of the sects, e.g., gnosticism, and the heresies". [2]

By the beginning of the fourth century, the Great Church or, as it was also called, the catholic (i.e., universal) Church, [3] already formed about 15% of the population of the Roman Empire and was ready both numerically and structurally, for its role as the church of the empire, becoming the state church of the Roman Empire in 380. [4] However, it would be wrong "to over-emphasize the new externals of the Church at the expense of historical continuity". [5] It was still the same Church.

Roger F. Olson says: "According to the Roman Catholic account of the history of Christian theology, the Great Church catholic and orthodox lived on from the apostles to today in the West and all bishops that remained in fellowship with the bishop of Rome have constituted its hierarchy"; [6] or, as the Catholic Church itself has expressed it, "This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure." [7]

The unbroken continuity of the Great Church is affirmed also by the Eastern Orthodox Church: "Orthodoxy regards the Great Church in antiquity (for most of the first millennium) as comprising, on one side, the Eastern Orthodox world (the Byzantine patriarchates presided over by the hierarch of the Church of Constantinople together with the Slavic Orthodox churches); and, on the other side, the Western Catholic Church, presided over by the hierarch of the Church of Rome." [8]

Emergence

Irenaeus (2nd century - c. 202) Saint Irenaeus.jpg
Irenaeus (2nd century c.202)

Lawrence S. Cunningham, and separately, Kugel and Greer state that Irenaeus's statement in Against Heresies Chapter X 1–2 (written c. 180 AD) is the first recorded reference to the existence of a "catholic Church" with a core set of shared beliefs as opposed to the ideas of dissident groups. [9] [10] Irenaeus states: [9]

The Church, though dispersed through the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: ... As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. ... For the churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the son, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth.

Cunningham states that two points in Irenaeus' writing deserve attention. First, that Irenaeus distinguished the Church singular from "the churches" plural, and more importantly, Irenaeus holds that only in the larger singular Church does one find the truth handed down by the apostles of Christ. [9]

At the beginning of the 3rd century the Great Church that Irenaeus and Celsus had referred to had spread across a significant portion of the world, with most of its members living in cities (see early centers of Christianity). [11] The growth was less than uniform across the world. The Chronicle of Arbela stated that in 225 AD, there were 20 bishops in all of Persia, while at approximately the same time, surrounding areas of Rome had over 60 bishops. [11] But the Great Church of the 3rd century was not monolithic, consisting of a network of churches connected across cultural zones by lines of communication which at times included personal relationships. [11]

The Great Church grew in the 2nd century and entered the 3rd century mainly in two empires: the Roman and the Persian, with the network of bishops usually acting as the cohesive element across cultural zones. [12] In 313, the Edict of Milan ended the persecution of Christians, and by 380 the Great Church had gathered enough followers to become the State church of the Roman Empire by virtue of the Edict of Thessalonica. [1]

Historical references

In Contra Celsum 5.59 and 5.61 the Church Father Origen mentions Celsus' late 2nd century use of the terms "church of the multitudes" or "great church" to refer to the emerging consensus traditions among Christians at the time, as Christianity was taking shape. [13] [14]

In the 4th century, as Saint Augustine commented on Psalm XXII, he interpreted the term to mean the whole world, writing: "The great Church, Brethren, what is it? Is a scanty portion of the earth the great Church? The great Church means the whole world." [15] Augustine continued to expound on how various churches all considered themselves "the great Church," but that only the whole world could be seen as the great Church. [15]

Theological underpinnings and separation

Emperor Constantine and bishops with the Creed of 381. Nicaea icon.jpg
Emperor Constantine and bishops with the Creed of 381.

The epoch of the Great Church witnessed the development of key theological concepts which now form the fabric of the religious beliefs of the large majority of Christians. [1]

Relying on Scripture, prevailing mysticism and popular piety, Irenaeus formalized some of the attributes of God, writing in Against Heresies Book IV, Chapter 19: "His greatness lacks nothing, but contains all things." [16] Irenaeus also referred to the early use of the "Father, Son and Holy Spirit" formula which appeared as part of Christian Creeds, writing in Against Heresies (Book I Chapter X): [17]

The Church ... believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit.

Around 213 AD in Adversus Praxeas (chapter 3) Tertullian provided a formal representation of the concept of the Trinity, i.e., that God exists as one "substance" but three "Persons": The Father, the Son and the Holy Spirit. [18] [19] Tertullian also discussed how the Holy Spirit proceeds from the Father and the Son. [18] The First Council of Nicaea in 325 and later the First Council of Constantinople in 381 then formalized these elements. [20]

In 451, all the bishops of the Great Church were ordered to attend the Council of Chalcedon to discuss theological issues that had emerged. [21] This turned out to be a turning point at which the Western and Eastern churches parted ways based on seemingly small Christological differences, and began the fracturing of the claim to the term Great Church by both sides. [21] [22] [23]

Modern theories on the formation of the Great Church

Official Catholic publications, and other writers, sometimes consider that the concept of the "Great Church" can be found already in the Epistles of Paul, such as in "This is my rule in all the churches" (1 Corinthians 7:17) and in the Apostolic Fathers such as the letters of Ignatius of Antioch. [24] Exegesis has even located the ecclesia magna in the Latin Vulgate translations of the "great congregation" (kahal rab) of the Hebrew Bible. [25] This interpretation was also offered by Pope Benedict XVI, [26] and by Martin Luther. [27]

Dennis Minns (2010) considers that the concept of a "Great Church" was developed by polemical heresiologists such as Irenaeus. [28] The presentation of early Christian unity and orthodoxy (see Proto-orthodox Christianity), and counter presentation of groups such as those sects labelled "Gnostic", by early heresiologists such as Irenaeus is questioned by modern historians. [29]

Roger E. Olson (1999) uses the term to refer to the Great Church at the time of the Council of Chalcedon (451) when the Patriarch of Constantinople and Bishop of Rome were in fellowship with each other. [30]

In contrast to "Jewish Christianity"

The term is contrasted with Jewish Christians who came to be more and more clearly separated from the Great Church. [31] Wilhelm Schneemelcher and others writing on New Testament Apocrypha distinguish writings as being sectarian or from the Great Church. [32] [33]

Gabriele Waste (2005) is among German scholars using similar references, where the "Große Kirche" ("Great Church") is defined as "Ecclesia ex gentibus" (Church of the Gentiles) in comparison to the "Ecclesia ex circumcisione" (Church of the Circumcision). [34]

In the anglophone world, Bruce J. Malina (1976) contrasted what he calls "Christian Judaism" (usually termed "Jewish Christianity") with "the historically perceived orthodox Christianity that undergirds the ideology of the emergent Great Church." [35] [36]

In francophone scholarship, the term Grande Église (Latin: Ecclesia magna) has also been equated with the "more hellenized" as opposed to "Judaizing" sections of the early church, [37] and the Bar Kokhba revolt is seen as a definitive stage in the separation between Judaism and the Christianity of the "Grande Église". [38] Those stressing this binary view of early Christianity include Simon Claude Mimouni and François Blanchetière.

See also

Related Research Articles

Gnosticism Collection of religious ideas and systems among early Christian and Jewish sects

Gnosticism is a collection of religious ideas and systems which originated in the late 1st century CE among Jewish and early Christian sects. These various groups emphasised personal spiritual knowledge (gnosis) above the orthodox teachings, traditions, and authority of the church. Viewing material existence as flawed or evil, Gnostic cosmogony generally presents a distinction between a supreme, hidden God and a malevolent lesser divinity who is responsible for creating the material universe. Gnostics considered the principal element of salvation to be direct knowledge of the supreme divinity in the form of mystical or esoteric insight. Many Gnostic texts deal not in concepts of sin and repentance, but with illusion and enlightenment.

History of Christianity Development and growth of the Christian religion

The history of Christianity concerns the Christian religion, Christian countries, and the Church with its various denominations, from the 1st century to the present.

Irenaeus 2nd-century Greek bishop and saint

Irenaeus was a Greek bishop noted for his role in guiding and expanding Christian communities in what is now the south of France and, more widely, for the development of Christian theology by combating heresy and defining orthodoxy. Originating from Smyrna, he had seen and heard the preaching of Polycarp, the last known living connection with the Apostles, who in turn was said to have heard John the Evangelist.

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Ebionites Jewish Christian sect sworn to poverty that existed during the early centuries of the Common Era

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Cerinthus was an early Gnostic, who was prominent as a heresiarch in the view of the early Church Fathers. Contrary to the Church Fathers, he used the Gospel of Cerinthus, and denied that the Supreme God made the physical world. In Cerinthus' interpretation, the Christ descended upon Jesus at baptism and guided him in ministry and the performing of miracles, but left him at the crucifixion. Similarly to the Ebionites, he maintained that Jesus was not born of a virgin, but was a mere man, the biological son of Mary and Joseph.

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Jewish Christian Members of the Jewish movement that later became Christianity

Jewish Christians were the followers of a Jewish religious sect that emerged in Judea during the late Second Temple period (first-century). The Nazarene Jews integrated the belief of Jesus as the prophesied Messiah and his teachings into the Jewish faith, including the observance of the Jewish law. The name may derive from the city of Nazareth, or from prophecies in Isaiah and elsewhere where the verb occurs as a descriptive plural noun, or from both. Jewish Christianity is the foundation of Early Christianity, which later developed into Christianity. Christianity started with Jewish eschatological expectations, and it developed into the worship of a deified Jesus after his earthly ministry, his crucifixion, and the post-crucifixion experiences of his followers. Modern scholarship is engaged in an ongoing debate as to the proper designation for Jesus' first followers. Many see the term Jewish Christians as anachronistic given that there is no consensus on the date of the birth of Christianity. Some modern scholars have suggested the designations "Jewish believers in Jesus" or "Jewish followers of Jesus" as better reflecting the original context.

Heresy in Christianity Formal denial or doubt of a core doctrine of the Christian faith

Heresy in Christianity denotes the formal denial or doubt of a core doctrine of the Christian faith as defined by one or more of the Christian churches.

History of Christian theology

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<i>Against Heresies</i> (Irenaeus) Work of Christian theology written in Greek by Irenaeus

Against Heresies, sometimes referred to by its Latin title Adversus Haereses, is a work of Christian theology written in Greek about the year 180 by Irenaeus, the bishop of Lugdunum.

History of Eastern Christianity

Christianity has been, historically a Middle Eastern religion with its origin in Judaism. Eastern Christianity refers collectively to the Christian traditions and churches which developed in the Middle East, Egypt, Asia Minor, the Far East, Balkans, Eastern Europe, Northeastern Africa and southern India over several centuries of religious antiquity. It is contrasted with Western Christianity which developed in Western Europe. As a historical definition the term relates to the earliest Christian communities and their long standing traditions that still exist.

Heresy Belief or theory that is strongly at variance with established belief or customs

Heresy is any belief or theory that is strongly at variance with established beliefs or customs, in particular the accepted beliefs of a church or religious organization. The term is usually used in reference to violations of important religious teachings, but is also used of views strongly opposed to any generally accepted ideas. A heretic is a proponent of heresy.

Christianity in the ante-Nicene period period following the Apostolic Age to the First Council of Nicaea in 325

Christianity in the ante-Nicene period was the time in Christian history up to the First Council of Nicaea. This article covers the period following the Apostolic Age of the first century, c.100 AD, to Nicaea in 325 AD.

Outline of Christianity Overview of and topical guide to Christianity

The following outline is provided as an overview of and topical guide to Christianity:

Historiography of early Christianity is the study of historical writings about early Christianity, which is the period before the First Council of Nicaea in 325. Historians have used a variety of sources and methods in exploring and describing Christianity during this time.

Diversity in early Christian theology

Traditionally in Christianity, orthodoxy and heresy have been viewed in relation to the "orthodoxy" as an authentic lineage of tradition. Other forms of Christianity were viewed as deviant streams of thought and therefore "heterodox", or heretical. This view was challenged by the publication of Walter Bauer's Rechtgläubigkeit und Ketzerei im ältesten Christentum in 1934. Bauer endeavored to rethink Early Christianity historically, independent from the views of the current church. He stated that the 2nd-century church was very diverse and included many "heretical" groups that had an equal claim to apostolic tradition. Bauer interpreted the struggle between the orthodox and heterodox to be the "mainstream" Church of Rome struggling to attain dominance. He presented Edessa and Egypt as places where the "orthodoxy" of Rome had little influence during the 2nd century. As he saw it, the theological thought of the "Orient" at the time would later be labeled "heresy". The response by modern scholars has been mixed. Some scholars clearly support Bauer's conclusions and others express concerns about his "attacking [of] orthodox sources with inquisitional zeal and exploiting to a nearly absurd extent the argument from silence." However, modern scholars have critiqued and updated Bauer's model.

References

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  2. The A to Z of the Orthodox Church . Rowman & Littlefield; 2010. ISBN   978-0-8108-7602-6. p. 143.
  3. Robert W. Allison, "Early Christianity: Diversity, Conflict, Self-Definition and Dominance" (The Wabash Center)
  4. Pahner p. 378
  5. Rahner p. 375
  6. Roger E. Olson. The Story of Christian Theology: Twenty Centuries of Tradition Reform . InterVarsity Press; 1 April 1999. ISBN   978-0-8308-1505-0. p. 278.
  7. Lumen gentium , 8
  8. John Anthony McGuckin. The Eastern Orthodox Church: A New History . Yale University Press; 17 March 2020. ISBN   978-0-300-25217-0. p. 7.
  9. 1 2 3 An Introduction to Catholicism by Lawrence S. Cunningham (Feb 16, 2009) ISBN   0521846072 p. 4–5
  10. Early Biblical Interpretation by James L. Kugel and Rowan A. Greer (Jan 1, 1986) ISBN   0664250130 p. 109.
  11. 1 2 3 History of the World Christian Movement: Volume 1: Earliest Christianity To 1453 by Dale T. Irvin and Scott Sunquist(Jan 10, 2002) ISBN   0567088669 pp. 103–107.
  12. History of the World Christian Movement: Volume 1: Earliest Christianity To 1453 by Dale T. Irvin and Scott Sunquist (January 10, 2002) ISBN   0567088669 pp. 107–109.
  13. Birth of the Church by I. Davidson (Apr 22, 2005) ISBN   1854246585 p. 381
  14. History of the World Christian Movement: Volume 1: Earliest Christianity To 1453 by Dale T. Irvin and Scott Sunquist (January 10, 2002) ISBN   0567088669 pp. 102–103
  15. 1 2 Expositions on the Book of Psalms Volume I by Augustine of Hippo Henry Parker, Oxford, 1847 p. 159
  16. Irenaeus of Lyons by Eric Francis Osborn (Nov 26, 2001) ISBN   0521800064 pp. 27–29
  17. Vickers, Jason E. Invocation and Assent: The Making and the Remaking of Trinitarian Theology. Wm. B. Eerdmans Publishing, 2008. ISBN   0-8028-6269-1 pp. 2–5
  18. 1 2 The Trinity by Roger E. Olson, Christopher Alan Hall 2002 ISBN   0802848273 pp. 29–31
  19. Tertullian, First Theologian of the West by Eric Osborn (4 Dec 2003) ISBN   0521524954 pp. 116–117
  20. Life in the Trinity: An Introduction to Theology with the Help of the Church Fathers by Donald Fairbairn (Sep 28, 2009) ISBN   0830838732 pp. 48–50
  21. 1 2 Pocket History of Theology by Roger E. Olson and Adam C. English (Nov 14, 2005) ISBN   0830827048 Intervarsity Press pp. 46–47
  22. Christ in Christian Tradition by Aloys Grillmeier, Theresia Hainthaler and Pauline Allen (Aug 1995) ISBN   0664219977 pp. 1–2
  23. Christian Community in History Volume 1 by Roger D. Haight (Sep 16, 2004) ISBN   0826416306 pp. 212–213
  24. Monsignor David Bohr, Archbishop Timothy M. Dolan The Diocesan Priest: Consecrated and Sent Collegeville, Minnesota: Liturgical Press, 2009)2010 p42 "The term ordinatio was originally used in Rome for appointing civil 17 Certainly the concept of the "Great Church" can be found already in the epistles of St. Paul (e.g., 1 Cor 7:17) and in the letters of St. Ignatius of Antioch."
  25. Telesphor Smyth-Vaudry Peter's name: or, A divine credential in a name 1909 p84 "26) — "I will give thanks to thee in a great Church." (Ps. 34. 18.) — "I have declared thy justice in a great Church" (Ps. 39. 10). So divinely universal is the "great Church" — the Ecclesia magna — prophesied by David, that her very enemies ..."
  26. Joseph Ratzinger, Pope Benedict XVI, Michael J. Miller -Dogma and Preaching: Applying Christian Doctrine to Daily Life 2011 p18 "... which the ecclesia, or perhaps the ecclesia magna (Ps 22 [21]:25) constitutes the audience. In the New Testament there is a change—necessarily so, inasmuch as now the psalm with its situation emerges from the hypothetical and indefinite ..."
  27. Gregory of Tours: History and Society in the Sixth Century 2001 -p. 164 "The 'ecclesia magna' (according to Luther, the 'great commonality' Cgro8e Gemeine')) of Hist, n 34 refers to Psalm 35, v. 18; on the 'universalis aeclesia' of Hist, rv 42: 474, 1, see p. 166, n. 44, below. 36 Hist, n 23: 68, 17f.; see also Chapter 3 ..."
  28. Denis Minns Irenaeus: An Introduction 2010 p17 "In this book I have presumed that there was a reality corresponding to the term 'the Great Church', and that, by and large, Irenaeus represents it. This is a convenient simplification, but a simplification nonetheless. If we can speak of a 'Great Church' at all, this is at least partly because polemical theologians like Irenaeus identified certain views as incompatible with Christian truth and declared those who held them to be beyond Christian fellowship."
  29. James L. Kugel, Rowan A. Greer Early Biblical interpretation 1986 p119 "The Gnostics are thought of as a perverse mirror image of the Great Church with their own succession of teachers and their own Rule of faith. ... Instead, we must understand what happened as the gradual emergence of unity out of diversity."
  30. Roger E. Olson The Story of Christian Theology: Twenty Centuries of Tradition & ... 1999 p. 251 "PART V A Tale of Two Churches The Great Tradition Divides Between East & West Up to this point the story of Christian theology has been the story of a relatively unified Great Church, both catholic and orthodox. We have seen how heresies ... After the council, the Great Church was identified with the bishops in fellowship with the emperor and patriarch of Constantinople in the East and the bishop of Rome (also considered a patriarch) in the West, and these three usually maintained ..." p278 "According to the Roman Catholic account of the history of Christian theology, the Great Church catholic and orthodox lived on from the apostles to today in the West and all bishops that remained in fellowship with the bishop of Rome have"
  31. Theological dictionary of the New Testament. Gerhard Kittel, Gerhard Friedrich – 1966 Vol. 3 – p. 518 EKKLESIA "48 As Jewish Christians came to be more and more clearly separated from the Great Church, it is probable that they called both their assemblies and their places of assembly auvccycoyi!|. In the very earliest period all Christians, both Jew and ..."
  32. Wilhelm Schneemelcher, R. McL. Wilson New Testament Apocrypha: Writings Relating to the Apostles ...- 2003 – p. 414 Acts of Peter and The Twelve Apostles "... of consideration: a) from the content and tenor of the text it is difficult to understand it as a product of the Great Church; it is ... The special way in which the ideal of poverty is presented in ActPt makes one instinctively think of the Ebionites. b) ..."
  33. Alois Grillmeier Christ in Christian tradition (1965), vol. 1, p. 45 "Besides such Targumim, it seems that the existence of Jewish-Christian Midrashim, paraphrases of the Old Testament, can also be proven. It is further claimed that the early Christian sources, whether Jewish-Christian or from the great Church,"
  34. Minemosyne – p. 251 "Diese bildeten die „Ecclesia ex circumcisione", der später die aus den Heidenvölkern herkommende „Große Kirche" oder „Ecclesia ex gentibus" gegenüberstand. Die Judenchristen, zu denen die Edelsten der Nation gehörten, umfaßten ..."
  35. Edwin K. Broadhead Jewish Ways of Following Jesus: Redrawing the Religious Map of ... 2010 – p. 33 "1) Jewish Christianity is "the historically perceived orthodox Christianity that undergirds the ideology of the emergent Great Church."16 2) Judaism refers to rabbinic, Pharisaic Judaism. 3) Christian Judaism is, in a first century context, "a phase ...
  36. B. J. Malina, Jewish Christianity or Christian Judaism: Toward a hypothetical Definition', JSJ 8 (1976), pp.
  37. Revue théologique de Louvain Fondation universitaire de Belgique 2005– 36 p. 229 "Plutôt que des membres de la Grande Église séduits par le prosélytisme juif, ces chrétiens sont vraisemblablement les héritiers ..."
  38. Revue des études juives: 2004 v163 p. 43 "... la révolte de Bar Kokhba a donc constitué une étape définitive dans la séparation entre le judaïsme et la «Grande Église». ... S.C. Mimouni, Le judéo-christianisme ancien, op. cit., et D. Marguerat, «Juifs et chrétiens: la séparation», in J.-M."