The differentiation of the early Christian Church during the Sub-Apostolic period (c AD 65-100) from its Jewish roots may have contributed to its unmolested growth by late first century Roman authorities. Notwithstanding the sporadic persecutions under Domitian, Trajan, and Hadrian, Christians, still small in number, experienced relative peace and tolerance. The destruction of Jerusalem by Titus provided the break between the early Christian Church and Judaism. Additionally, apologist Orthodox Jews viewing Christianity as a threat, further drove the wedge between Christian communities that tended to see themselves more and more as a Gentile Church.
The Early Jewish Connection
Barbara Levick, in her book on the life of Vespasian, argues that the loss of Jerusalem in AD 70 changed the direction of a Christian community that had still, largely, identified itself with Jewish traditions, rituals, and customs, albeit tailored to the Pauline theology of Jesus as the Messiah. “No longer would converts to Christianity look to Jerusalem as the centre of the church.” Levick continues that the punitive Roman actions in Palestine, which included the destruction of the temple, “encouraged the sect to develop into a Gentile phenomenon.” Panels on the arch of Titus, found in the Roman Forum still today, detail this destruction.
The early Christian Church was strongest in the East. The fruits of Paul’s missionary journeys, Christian communities could be found in all of the major cities. W. H. C. Friend writes that, “The province of Asia emerged as the area where Christianity was strongest, with Ephesus as its radial point.” Long identified with Paul and Timothy, Ephesus is also strongly related to John. In his letters to the seven churches of Asia, Ephesus came first. Ephesus also had a large Jewish community, the largest in western Anatolia, according to Fatih Cimok.
Domitian Deifies Himself Before Death
John’s Apocalypse or Revelation has been dated to the period coinciding with the reign of the Emperor Domitian. Scholars believe this may be significant in that John’s writings are particularly harsh regarding Rome, the “great whore of Babylon.” Prior to Domitian, emperors were deified after death, Vespasian having commented on his death bed that he must be turning into a god. Domitian, however, wanted to be addressed as “lord and god” or “our Master and our God” (dominus et dues). Friend adds that Domitian also had a “pathological suspicion of anything but the most orthodox religion.” He exiled his own niece for “atheism” and “lapsing into Jewish customs.”
These charges are significant and demonstrate that Christians were still being identified as a fringe Jewish sect. The charge of atheism presumed a rejection of accepted Roman religion. Not until Trajan (AD 98-177) and Hadrian (117-138) would Christians be fully differentiated from Jews. Christian refusal to accept Domitian as “master and god” precipitated the first significant persecution since Nero and the Great Fire of Rome. It was said that Rome became, “drunk with the blood of the saints.”
Unlike the other emperors of the Flavian Dynasty, Domitian was a thoroughly cruel and immoral ruler. Suetonius details the cruelties in his Twelve Caesars (#11). Since Ephesus was the chief city in the eastern part of the Empire for Christian leadership and direction, the resultant persecutions might have been exacerbated by the building of a temple dedicated to Domitian. Suetonius, however, does not mention the Christians and most scholars believe that the persecution was not widespread.
The Post Apostolic Church
The post Apostolic Church grew quietly and was left unhindered by Rome, at least until Domitian. Until the fall of Jerusalem, it retained its Jewish roots. As Friend states, “until the close of the New Testament period, the church claimed to be Israel.” With constant punitive actions against Jerusalem and Palestine, the Christian communities of the east were forced to reidentify themselves. This resulted in a second century Gentile Church.
Sources:
Roland H. Bainton, Christianity (New York: American Heritage, 1985).
Fatih Cimok, The Seven Churches (Istanbul: A Turizm Yayinlari, 2001).
W. H. C. Friend, The Rise of Christianity (Philadelphia: Fortress Press, 1984).
Barbara Levick, Vespasian (London: Routledge, 1999).
Suetonius, The Twelve Caesars (New York: Penguin Books, 1984).
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