The city of Athens represents the centre of Greek philosophy and Hellenistic culture and civilisation. Following on from the Apostolic Fathers of the late first and early second century, the next generation of Christian leaders were called the "Apologists" and flourished roughly in the period 130-180 CE. Their focus was external, engaging the society around them. The word "apologist" is from the word “apologia” which means a defence in court. The apologists defended the Christian faith vis-à-vis the surrounding non-Christian world, and engaged with the culture to communicate the gospel to Jews and Gentiles.
The most prominent Apologist was Justin Martyr (100-165), a philosopher-become-Christian who grew up in Samaria (Holy Land), but was later at Rome where he was martyred. Justin's journey to faith involved various "philosophies", such as Stoicism, Aristotelianism and Platonism, but it was a chance meeting with an old man on a beach that convinced Justin that the Old Testament prophets were true philosophers, and that Christianity was the true philosophy. He was also impressed by the dignity with which Christian martyrs met their death. Justin wrote a Dialogue with Trypho (a Jewish rabbi), as well as two Apologies. Justin was a Gentile Christian defending the gospel vis-à-vis Jewish religion and Greek culture. Justin's arguments vis-a-vis Judaism appear to us to be unduly stark. He insisted that it was the Christian church, and not the Jews, who are God's chosen people and owners of the name "Israel". He did not hesitate to ascribe the sufferings of the Jewish people (e.g. the destruction of Jerusalem and the temple in AD 70) to their rejection of the Messiah.
Meanwhile, in communicating the gospel to the prevailing Greek culture, a key concept for Justin was LOGOS. "In the beginning was the Word (logos)”. In the culture and thinking of the time, the word "logos" (from which we derive the idea of "logic") was used to describe the rational principle underlying the universe. Justin spoke about the Logos in four ways: Christ was the Logos with the Father before time began, he was the word by which all things were created, he was the logos “sown” in both and Old Testament revelation and also Greek philosophy, and he is the incarnate logos (word) become flesh in Jesus Christ.
The most prominent Apologist was Justin Martyr (100-165), a philosopher-become-Christian who grew up in Samaria (Holy Land), but was later at Rome where he was martyred. Justin's journey to faith involved various "philosophies", such as Stoicism, Aristotelianism and Platonism, but it was a chance meeting with an old man on a beach that convinced Justin that the Old Testament prophets were true philosophers, and that Christianity was the true philosophy. He was also impressed by the dignity with which Christian martyrs met their death. Justin wrote a Dialogue with Trypho (a Jewish rabbi), as well as two Apologies. Justin was a Gentile Christian defending the gospel vis-à-vis Jewish religion and Greek culture. Justin's arguments vis-a-vis Judaism appear to us to be unduly stark. He insisted that it was the Christian church, and not the Jews, who are God's chosen people and owners of the name "Israel". He did not hesitate to ascribe the sufferings of the Jewish people (e.g. the destruction of Jerusalem and the temple in AD 70) to their rejection of the Messiah.
Meanwhile, in communicating the gospel to the prevailing Greek culture, a key concept for Justin was LOGOS. "In the beginning was the Word (logos)”. In the culture and thinking of the time, the word "logos" (from which we derive the idea of "logic") was used to describe the rational principle underlying the universe. Justin spoke about the Logos in four ways: Christ was the Logos with the Father before time began, he was the word by which all things were created, he was the logos “sown” in both and Old Testament revelation and also Greek philosophy, and he is the incarnate logos (word) become flesh in Jesus Christ.
There were also other dimensions of the Christian message which particularly resonated at that time, such as the message of eternal life, and the Lordship of Christ in a world seemingly dominated by uncontrollable dark forces.
Other Apologists of the second century included Athenagoras, Theophilus of Antioch, Tatian the Assyrian, Quadratus of Athens, Aristides of Athens, Melitus of Sardis and Hegesippus the Nazarene. Later, both Tertullian and Origen, who belong to a later Christian era, also produced apologetic works. Unlike other Christian apologists, rather than finding common ground with the popular philosophy of the day, Tertullian saw the truth of the Christian faith as something diametrically opposed to the wisdom of the world. He asked, "What has Jerusalem got to do with Athens?" Of the Christian faith, he wrote, "It is true because it is absurd."
Besides communicating the gospel, the apologists also explained, for the benefit of outsiders, what "goes on" in Christian church life, describing such practices as baptism and communion, which many would not have been familiar with, and which led to misunderstandings and suspicions.
Besides communicating the gospel, the apologists also explained, for the benefit of outsiders, what "goes on" in Christian church life, describing such practices as baptism and communion, which many would not have been familiar with, and which led to misunderstandings and suspicions.
There were various accusations levelled at Christians at this time. Because Christians did not worship the gods of the Graeco-Roman pantheon, and because Christians did not use images of God, they were called “atheists”. Failure to fully participate in social life permeated with paganism meant they were considered “enemies of the human race”. Refusing to worship Caesar as Lord resulted in suspicion that they were disloyal traitors. Misunderstandings over communion and informal evening fellowship meetings called “Love feasts” led many to believe that Christians sacrifice and eat children, or engage in immorality and incest (called "love feasts" in the early church). One critic of Christians, Celsus, writing around 170, accused them of recruiting from the lower, educated levels of society. To refined intellectuals, the Old Testament appeared coarse, and the New Testament involved honouring a convicted criminal (Jesus) and proclaiming bodily resurrection.
Meanwhile, the Christians of this time commended themselves and the gospel. Christians were known for living holy lives, for example being faithful in marriage, not committing infanticide and having a counter-cultural attitude to wealth, sharing with the needy and extending hospitality to strangers. Christians and the church were known for works of charity and care for the vulnerable. A particular service was to assist with dignified burial of the dead. (The catacombs, out-of-town networks of underground tunnels with burial spaces, became significant places for the Christian church; many of these are preserved for example at Rome.) Often the gospel reached new people thanks to the efforts of ordinary Christians commending the gospel to their neighbours, or reaching new places as travellers, traders or soldiers. Even martyrdom commended the gospel, raising the profile of the church and as the martyrs were considered to have died a noble death. The Apologists also succeeded in offering a plausible defence of the faith, “out-thinking” the surrounding culture.
By the start of the 200s, the growth of the Christian church had become a phenomenon. Tertullian wrote, “We are but of yesterday, and we have filled everything you have—cities, islands, forts, towns, exchanges, yes! and camps, tribes, decuries, palace, senate, forum. All we have left to you is the temples!” Almost certainly that growth was not uniform over the whole period. However, bearing that in mind, interestingly, it is estimated that the average rate of growth of the Christian church was in the region of just 3-5% per annum, but sustained over the period from the resurrection (approx. 30 CE) to the end of persecution in the years 311/313. For example, Rodney Stark's model proposes a rate of 3.4% per year.
By the mid to late 100s, the Christian faith had spread to places such as Carthage, North Africa (180?), Lyon in what is now France (140?), and Pityus on the Black Sea (a place of refuge from persecutions).
Meanwhile, the Christians of this time commended themselves and the gospel. Christians were known for living holy lives, for example being faithful in marriage, not committing infanticide and having a counter-cultural attitude to wealth, sharing with the needy and extending hospitality to strangers. Christians and the church were known for works of charity and care for the vulnerable. A particular service was to assist with dignified burial of the dead. (The catacombs, out-of-town networks of underground tunnels with burial spaces, became significant places for the Christian church; many of these are preserved for example at Rome.) Often the gospel reached new people thanks to the efforts of ordinary Christians commending the gospel to their neighbours, or reaching new places as travellers, traders or soldiers. Even martyrdom commended the gospel, raising the profile of the church and as the martyrs were considered to have died a noble death. The Apologists also succeeded in offering a plausible defence of the faith, “out-thinking” the surrounding culture.
By the start of the 200s, the growth of the Christian church had become a phenomenon. Tertullian wrote, “We are but of yesterday, and we have filled everything you have—cities, islands, forts, towns, exchanges, yes! and camps, tribes, decuries, palace, senate, forum. All we have left to you is the temples!” Almost certainly that growth was not uniform over the whole period. However, bearing that in mind, interestingly, it is estimated that the average rate of growth of the Christian church was in the region of just 3-5% per annum, but sustained over the period from the resurrection (approx. 30 CE) to the end of persecution in the years 311/313. For example, Rodney Stark's model proposes a rate of 3.4% per year.
By the mid to late 100s, the Christian faith had spread to places such as Carthage, North Africa (180?), Lyon in what is now France (140?), and Pityus on the Black Sea (a place of refuge from persecutions).
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