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When early Christians were scattered abroad because of persecution, some found refuge at Edessa. The missionary movement in the East began which gradually spread throughout Mesopotamia and Persia and by AD 280. While the rulers of the Second Persian Empire (227-640) also followed a policy of religious toleration, to begin with, they later gave ...
Early Christianity, otherwise called the Early Church or Paleo-Christianity, describes the historical era of the Christian religion up to the First Council of Nicaea in 325. Christianity spread from the Levant , across the Roman Empire , and beyond.
The Jews of Alexandria had produced a Greek translation of their Hebrew Bible between the third and first centuries BC which the apostles and early Christians used. [36] [37] Unlike Judaism, Christianity has no sacred language. [38] In the early centuries, the languages most used to spread Christianity were Latin, Greek, and Syriac (a form of ...
Early Christianity spread in the Greek/Roman world and beyond as a 1st-century Jewish sect, [19] which historians refer to as Jewish Christianity. It may be divided into two distinct phases: the apostolic period , when the first apostles were alive and organizing the Church, and the post-apostolic period , when an early episcopal structure ...
During the Age of Discovery, the Catholic Church inaugurated a major effort to spread Christianity in the New World and to convert the Native Americans and other indigenous people. The missionary effort was a major part of, and a partial justification for the colonial efforts of European powers such as Spain , France and Portugal .
Christianity in the 1st century continued the practice of female Christian headcovering (from the age of puberty onward), with early Christian apologist Tertullian referencing 1 Corinthians 11:2–10 and stating "So, too, did the Corinthians themselves understand [Paul]. In fact, at this day the Corinthians do veil their virgins.
Plus: What will happen to Syria’s religious minorities? Home & Garden. News
Historian and archaeologist Timothy E. Gregory has written in "The Survival of Paganism in Christian Greece: A Critical Essay" that J. M. Speiser successfully argued this was the situation throughout the country, and "rarely was there any significant contact, hostile or otherwise" between Christians and pagans in Greece.