Describes the social setting of the early Christians, looks at the Greek and Roman ethical traditions, and explains the moral formation of the beginning Christian movement

By the time Christianity became a political and cultural force in the Roman Empire, it had come to embody a new moral vision. This wise and eloquent book describes the formative years--from the crucifixion of Jesus to the end of the second century of the common era--when Christian beliefs and practices shaped their unique moral order. Wayne A. Meeks examines the surviving documents from Christianity's beginnings (some of which became the New Testament) and shows that they are largely concerned with the way converts to the movement should behave. Meeks finds that for these Christians, the formation of morals means the formation of community; the documents are addressed not to individuals but to groups, and they have among their primary aims the maintenance and growth of these groups. Meeks paints a picture of the process of socialization that produced the early forms of Christian morality, discussing many factors that made the Christians feel that they were a single and "chosen" people. He describes, for example, the impact of conversion; the rapid spread of Christian household cult-associations in the cities of the Roman Empire; the language of Christian moral discourse as revealed in letters, testaments, and "moral stories"; the rituals, meetings, and institutionalization of charity; the Christians' feelings about celibacy, sex, and gender roles; and their sense of the end-time and final judgment. In each of these areas Meeks seeks to determine what is distinctive about the Christian viewpoint and what is similar to the moral components of Greco-Roman or Jewish thought.

F. Hock -- Paul's thorn and cultural models of affliction / Susan R. Garrett -- Light on Paul from the Testaments of the twelve patriarchs? / M. de Jonge -- God's new family in Thessalonica / Abraham J. Malherbe -- Parents and children in the letters of Paul / O. Larry Yarbrough -- Matthew and the spirit / Leander E. Keck -- The problem of perjury in Greek context : prolegomena to an exegesis of Matthew 5:33; 1 Timothy 1:10; and Didache 2.3 / John T. Fitzgerald -- The social world of James : literary analysis and historical reconstruction / Luke Timothy Johnson -- The footwashing in John 13:6-11 : transformation ritual or ceremony? / Jerome H. Neyrey -- Rich and poor, proud and humble in Luke-Acts / David L. Balch -- Visualizing the "real" world of Acts 16: toward construction of a social index / L. Michael.

Translated selections of writings on ethics by Arius Didymus, Cicero, Crates, Demetrius of Phalerum, Dio Chrysostom, Diogenes, Diogenes Laertius, Epictetus, Epicurus, Hierocles, Horace, Isocrates, Julian, Lucian of Samosata, Maximus of Tyre, Melissa, Musonius Rufus, Pliny the Younger, Plutarch, Seneca, Sextus Empiricus, and Theano, and from the Gnomologium Vaticanum, Oxyrhynchus Papyrus, and Pythagorean Sentences.

Recent scholarship has challenged post-Reformation ideas about the early Christian doctrines of salvation. This ground-breaking book draws together the conclusions of recent scholarship into a compelling and clear view of the early Christian paradigm of salvation. It presents the case that the early Christians focussed not on Christ's death on the cross or 'saving faith', but on moral transformation. They saw Jesus as God's appointed teacher, prophet, and leader, who died as a martyr in order to teach them a new way of life. Their paradigm of salvation centred upon this way of life taught by Jesus, and on following faithfully his example and teachings. Part 1: 'How the Gospels present Jesus' explores the way in which the early Christians understood the teaching of Jesus. It highlights five themes of Jesus' message: economics and wealth, moral purity, social equality, the temple system, and physical and spiritual affliction. It shows why people viewed Jesus as a divinely appointed teacher, prophet, and leader, and saw his death as a martyrdom for his cause and movement. Part 2: 'Doctrines of the early Christians' presents the key early Christian doctrines of salvation and shows why several post-Reformation doctrines conflict with their views. It shows that the early Christians believed God's final judgment is made on the basis of character and conduct. They believed that by following Jesus and transforming their lives morally, they would obtain positive judgment and resurrection. This part shows how the early Christians' ideas of faith, justification, forgiveness and grace all fit into this paradigm. Part 3: 'The importance of Jesus' looks at why the early Christians considered Jesus so significant; they focussed on the moral transformation he brought to their lives. This part highlights what they believed Jesus achieved for them, and how they used sacrificial language to explain these beliefs. It explores the evidence for viewing Jesus' death as a martyrdom, and for seeing his resurrection as equally important. Part 4: 'Ideas throughout history' shows that Christians held this paradigm of salvation for several centuries. It outlines the key changes that occurred from the 4th century through to the Reformation, which moved tradition away from the early Christian ideas. Finally, it offers a critique of modern post-Reformation doctrines of salvation.

This book provides both a short history of Christian ethics and looks at itsbasic sources as they arise from Judaism, Greco-Roman ethics, andChristianity

Theissen inquires into the correlation between the theological and ethical convictions of the first Christians as well as the social realities of the world in which they lived. He expands the form-critical inquiry into the Sitz im Leben of early Christian texts to ask about the significance of early Christian convictions in society.

This book offers an engrossing portrayal of the early years of the Christian movement from the perspective of the Romans.

In The Myth of Persecution, Candida Moss, a leading expert on early Christianity, reveals how the early church exaggerated, invented, and forged stories of Christian martyrs and how the dangerous legacy of a martyrdom complex is employed today to silence dissent and galvanize a new generation of culture warriors. According to cherished church tradition and popular belief, before the Emperor Constantine made Christianity legal in the fourth century, early Christians were systematically persecuted by a brutal Roman Empire intent on their destruction. As the story goes, vast numbers of believers were thrown to the lions, tortured, or burned alive because they refused to renounce Christ. These saints, Christianity's inspirational heroes, are still venerated today. Moss, however, exposes that the "Age of Martyrs" is a fiction—there was no sustained 300-year-long effort by the Romans to persecute Christians. Instead, these stories were pious exaggerations; highly stylized rewritings of Jewish, Greek, and Roman noble death traditions; and even forgeries designed to marginalize heretics, inspire the faithful, and fund churches. The traditional story of persecution is still taught in Sunday school classes, celebrated in sermons, and employed by church leaders, politicians, and media pundits who insist that Christians were—and always will be—persecuted by a hostile, secular world. While violence against Christians does occur in select parts of the world today, the rhetoric of persecution is both misleading and rooted in an inaccurate history of the early church. Moss urges modern Christians to abandon the conspiratorial assumption that the world is out to get Christians and, rather, embrace the consolation, moral instruction, and spiritual guidance that these martyrdom stories provide.