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OF SOCIAL ISSUES AND HUMANITIES
The Greco Roman and Jewish Contributions to the Growth of
Earliest Christianity
Emeka C. Ekeke
Department of Religious and Cultural Studies, University of Calabar.
Email: [email protected]
Abstract
The emergence of Christianity in the Greco-Roman world was one of the most outstanding
things that happened in that era. It occurred at the most appropriate time in history, but was
misunderstood and persecuted by those who eventually contributed to its growth and
development. This paper examined the contributions of the Greco Roman and Jewish world to
the growth of Christianity. It showed that the Greeks contributed their culture which gave
Christianity its language—Greek, the language of its writings. The Romans, with their
outstanding political setup, helped Christianity to grow. The Jews on the other hand
contributed their religion to the growth of Christianity. The paper concludes that God prepared
the world to receive both Jesus and his church. Neither before nor after that time was the
world ever in such a state.
Keywords: Greeks contributions, Romans contributions, Jewish contributions, Growth;
Development of Christianity
1.
Introduction
Christianity did not appear in an
empty world; rather, it started in a world
with humans who had their cultures and
distinct
religious
lives.
Politically,
economically and culturally speaking, the
establishment of the Roman Empire was
one of the most outstanding and the
grandest political achievement of the turn
of the century. A careful comparison of the
various achievements of men like Alexander
the Great, Charlemagne and Napoleon
Bonaparte, one will have no option but to
conclude that the structures established by
Julius Caesar and his successor Augustus
Caesar surpass them all. During the reign of
Emperor Augustus a child was born to a
poor Jewish family who came from the
lineage of David. This child was named
Jesus. He was to rule a kingdom far greater
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than all the kingdoms of the world put
together including that of the Caesars. Lica
(2012 p.2) explains that “it is a striking fact
that almost synchronous with the planting
of the Roman Empire Christianity appeared
in the world. Although on a superficial
glance the Roman Empire may seem the
greatest enemy of early Christianity, and at
times a bitter persecutor, yet it was in many
ways the grandest preparation and in some
ways the best ally of Christianity. The
Caesars—whatever they may have been or
done prepared the way of the Lord.”
Many aspects in our contemporary
society have been affected influentially by
ancient Roman, Greek and Jewish
ingredients culturally, socially, religiously
and otherwise. Creation of law and justice;
development of democratic government
practices; influences in different languages,
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literature, arts and infrastructure; and city
planning are all the various areas where this
influence of Roman ideas is evident. Roman
influences, as well as Greek and Jewish,
have had considerable importance in the
spread of Christianity. The popular adage
“all roads lead to Rome” has so much to say
on what Rome has bequeathed to the
Western civilization.
From time immemorial, the firstcentury Christians has always applauded
their faith that the world was already
prepared for it. Perhaps the unstoppable
spread and growth of the Christian faith
have confirmed such claims and have made
it a reality. In this paper, this researcher
sees the Greco-Roman as those countries
that are directly or indirectly influenced by
the culture, language, religion and
governmental policies of ancient States of
Rome and Greece.
In the context of this discussion,
contributions are the different ways,
aspects and means through which the
Romans, Greeks, and Jews assisted in the
growth and spread of the earliest
Christianity or Christianity of the Stone Age.
Just like the Romans assisted legally and
politically, the Greeks assisted culturally and
intellectually since they were so rich in
cultural heritage and arts. The Jews
however gave alms to early Christianity
through their strict observance of the laws
of YAWEH; they laid the foundations of the
Old Testament as civilization has modified
it. Details of these various contributions are
our concern in this paper. The earliest or
early Christianity has to do with Christianity
practiced in the first, second and third
centuries even down to the fifth century.
This was the recorded beginning of
Christianity as a missionary religion; these
nations—Greeks, Romans, and Jews-—gave
this new religion taste and shelter that
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enhanced its spread as to what is
obtainable in our society today and the
world at large.
2. Roman Contributions to Early
Christianity
It should be noted that it was not as a result
of a mere coincidence or accident that the
gospel of the Lord Jesus Christ was freely
expressed in the Roman Empire. Kelly
(1967, p.1) explains that “the stage had
been set and planned by the almighty God
who directed and prepared the world for
these events.” Various instruments have
been used to prepare for the birth of
Christianity. In the Roman Empire, various
institutions were used as indicated below.
2.1
Legal Contribution
Religion was indeed vital to Romans.
Within the empire, Christianity was illegal
and, therefore, banned, and Christians were
severely punished. Before the emergence of
Christianity in the Roman Empire, there was
a strong legal preparation. Ajah (1989)
explains that during this time,
The Romans were the policeman of the
world and made sure there was no uprising,
lawlessness or bloodshed anywhere. Not
even the local governments or the native
laws and customs of any people could exert
capital punishment-all cases affecting
human lives had to be sanctioned by Rome
(p. 10).
The age in which the Church was founded in
the world was specially prepared and
arranged by God through the establishment
of special government such as the Roman
government for law and order so that the
then known world could have one law.
“Thus, all the world was under one law and
one judge” (Ajah 1989, p.9). With this
system, the gospel preachers could feel at
home anywhere they went, and they had
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safety. This is why Paul and all the gospel
preachers traveled around the world
preaching the gospel and every molestation
quailed.
In the early period, the church had
an empire-wide structure of government;
all the authorities within it were local in
command and character. The monarchial
bishops in large cities exercised ultimate
power of governance in the areas under
their control. But all that changed when
Constantine ascended the throne.
Boer (1976) writing in his book A
Short History of the Early Church confirms
that:
Three years after Constantine became
emperor in the west, he called a synod to
meet in the west, in Arles, Gaul, to represent
the whole of the West. Its purpose was
mainly to deal with the Donatist troubles in
North Africa. Eleven (11) years later, the
same emperor called the first ecumenical
council in Nicaea, from then on, holding of
councils became common in the life of the
church… they became important factors in
creating common belief, unity and order in
the church (p.135).
During the first period of the history of the
church, all matters of government, doctrinal
issues, internal misunderstandings and
matters of worship were settled by the
church. The state and its emperor however
had nothing to say about whatever went on
within the church.
The emperors that reigned before
Constantine knew the importance of
religion for the unity of their empire and
Constantine was not an exception; he saw
this as clearly as they did. Constantine
followed the steps of his predecessors in
the same policy but with one outstanding
difference. Boer (1976) further explains:
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For the earlier Emperors, Roman religion
was the unifying factor that they
encouraged, for Constantine, it was
Christianity. The pagan emperors built
pagan temples, Constantine built churches
and edifies for Christian worship (p. 138).
The deep and far-reaching consequences of
the relationship between Constantine and
the church which Constantine introduced
himself began almost from the time of his
victory over Maxentius in October 312. A
few months later, he helped the church
settle what is known as the Donatist
controversy which marked the beginning of
the relationship between Constantine and
the Christian church. The church and
Constantine therefore had a cordial
relationship as a result of Augustine’s
teaching concerning the church and
suppression by the government.
Commenting on the church and the
empire, Medley (2005) posits that
… demanding the permission of the Pope for
any such levy, this does not mean that he
clergy escaped taxation at the hands of the
state. It merely means that while the Pope
themselves heavily taxed them for purposes
which it was often difficult to describe as
religious, the price paid by the crowd for
leave to the tax the clergy was that large
portion of the money should find its way to
Rome (p. 26).
Even with the sudden acceptance of
Christianity by Emperor Constantine, the
church, however, did not depend solely on
the emperor for the day-to-day financing of
the church’s affairs. The church, however,
had several other sources of wealth. The
laity contributed to the needs of the church;
the church also had hands that generated
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revenues for it. Chief permanent sources of
money to the church were tithes, both the
lesser tithes on corn, wine, animals,
vegetables, and fruits. Other sources of
revenue for the church came from some
abandoned women, some beggars, soldiers
and some classes of traders through their
tithes and offerings. Medley (2005) argues
thus:
Most of the tithes had fallen into the hands
of layman by gifts from kings to feudal
tenants or from bishops to nobles and
others, in return for military protection.
These alienated tithes Gregory VII tried to
recover but his need for help of the nobles
against the emperor forced him to stay his
hand, (Medley 2005, p. 25)
Another source of church wealth and
finance was what some pious men had
bequeathed to the church after their death.
Whenever the clergy are at the death bed
of any rich church member, it was an
opportunity to receive any bequeath that
may show itself in such occasion.
Any purchase by somebody who lays
claim to any property or any form of
financial arrangement agreed with those
fighting the crusade war became
advantageous to the laymen who used it as
spring board to raise fund for the military
expeditions in the name of God. They also
received individualized cash in the form of
gifts or as a thank-offering in every form of
ceremony be it baptism, burial ceremony or
extreme unction. The priests were the
people who could carry out these religious
ceremonies
without
appropriate
negotiation of the fee involved. This made
the church’s wealth to increase by the day.
Through
the
conversion
of
Constantine, many practices that were
inhuman and immoral ceased in the empire;
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although this conversion of his is not
recorded as complete or total, it was
however as part of fulfillment of the gospel
on his part to pave the way for this new
religion to spread all over his immediate
empire and the world at large. Constantine
had two remarkable experiences that
convinced him of the truth of Christianity
and altered the course of his life. He was
directed in his dream to mark “the heavenly
sign of God” on the shield of his soldiers.
This he did using the Chi-Rho symbol, which
is the first two letters of the Greek word for
Christ.
He recorded good success after
obedience to the “God” of the Christians
and from then onwards Constantine saw
and addressed himself as a Christian after
the complete victory at Milvian Bridge
outside Rome in AD 312. He became the
emperor of the western part of the empire;
he fully credited his huge victory to “the
God of the Christians,” He had challenged
the Christian God and that God had kept his
pledge. Therefore after his victory at the
Milvian Bridge his attitude toward
Christianity changed. State sacrifices to the
various gods were discontinued and he gave
the church a position of favor as he was
disposed to a humanitarian policy that
brought reforms which suggested a genuine
concern.
He allowed the people to have
freedom of worship and freedom of
movement and this gave the Christians
equal rights with the pagans and nonChristian Jews. All belongings confiscated
during the persecution were returned to
Christians. This ruling of Emperor
Constantine is usually known and addressed
as The Edict of Milan (33). Constantine
along with his devout mother, named
Helena, spearheaded the erection of new
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and very expensive structures and edifices
for worship. Boer (1976) argues that,
Before the year 400, there were forty large
churches in the city of Rome alone. Within
the churches, religious ceremony became
more complicated form. The architects,
musicians, artists, designers of furniture,
vestments and metal ware, the composers
of hymn and liturgies now found new means
to express their faith, not only spiritually but
outwardly with appeal to eye, ear and
imagination (Boer 1976, p. 141)
Constantine also legalized Sundays as
Christian worship day and rest. Although
this was in line with pagan practices, it was
however, accepted by the church and other
country people. It should also be noted that
Constantine did not elate his legislation to
Christian practice or to the fourth
commandment. He also selected Sunday in
its traditional and original pagan religious
name, the day of the sun, not the Sabbath
or the day of the Lord. It was accepted by
the pagans and even the Christians. Boer
(1976) explains it clearer thus:
Christians gave the natural sun a new
meaning by thinking of Christ the Sun of
Righteousness. Both Constantine and later
emperors, as well as church councils,
enacted additional Sunday legislation, it
was Constantine’s decree of 321 however,
that laid the basis for the universal
recognition of Sunday as a day of rest… in
the Christian community, public worship
was the chief activity on Sunday… selections
were read from the Gospels and the
Epistles. Sometimes, selections were read
from the prophets. The Psalms were also
sung . . . (Boer 1976, p. 143)
General Christianization of the empire by
Emperor Constantine caused many Romans
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to embrace Christian religion which they all
felt could bring them a “message of love”
and a better life in the turbulent world that
they fancied so much. Constantine again
held the degenerating empire together by
creating a new capital, Byzantium.
He likewise adopted judicial
protection for the poor, and he curbed
inflation under Theodosius 1. The
acceptance of Christianity and religious
reformation in the Roman Empire
constituted a force which disrupted the
empire; when the disasters in the Roman
Empire made life insecure and unbearable,
men turned away from the civic gods which
they made and believed it had some
connection with political misfortunes to the
new religious concepts which were
identified with Christian religion. The
continuous wars, economic distress, and
social revivification witnessed by the
Romans during crisis of the third century
prompted many to develop unpatriotic and
disloyal attitude towards the emperor and
the Roman state; they had no other option
than to join Christians (8). Thus, Christianity
had many converts and it spread all through
the empire.
Geoffrey (1992) also holds the view
that because of the “warm treatment
Constantine showered on the Christians,
this attracted many pagans to Christianity
so as to enjoy some benefits the Christians
enjoyed through Constantine’s reign” (p.
35).
Further laws were enacted which introduced
a truly Christian morality and in which
nearly every relation in human society was
altered. It was forbidden to brand slaves
and criminals on the face because men were
made in image of God, crucifixion of slaves
was abolished, gladiational shows were
prohibited, unwanted babies were no longer
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put to death and attempts were made to
stabilize marriage by severely punishing
cases of sexual immorality (Geoffrey 1992:
p. 33).
The Christian congregation also benefited
financially, materially, and physically from
the emperor’s patronage. New copies of the
Holy Scripture were made readily available;
various of clergymen were given positions
of state importance and were exempted
from paying taxes on their lands. This was a
privilege already accorded and enjoyed by
pagan priests. Constantine also gave a fixed
proportion of the empires revenue aside for
Christian charity and alms-giving projects
(Geoffrey 1992 p. 33)
Constantine
also
encouraged
Christian pilgrimages to the Holy Land and
his mother, Helena restored a position of
honor zealously searched for the ancient
Christian sites; according to the recorded
tradition, she discovered the true cross on
which Christ had been crucified
They met in secret via “underground
tombs” that were out of sight. Christianity
took another shape in AD 313 under the
Edict of Milan by Emperor Constantine. He
made it a legal religion. It was no longer a
thing of shame to be called a Christian but a
name with much pride. They were granted
freedom of speech and freedom of
movement, decreased taxation and
received grants from the government. This
edict of Emperor Constantine aided greatly
in promoting Christianity with millions of
pagan converts. In AD 391, monotheism
was legalized and other gods were seen as
illegal and were destroyed (Houghton 1980,
p. 56)
2.2
Contributions of Road Network
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When the Roman government was
constructing their roads they had no
knowledge it was going to pave the way for
the spread of Christianity. This allowed a
free passage of individuals from one place
to another and hence gave Christianity new
converts. Even a persecutor like Paul
became a fervent soul winner for the faith.
The gold region of Rome added in making
the faith appealing. This study reveals that
the events of the Roman times prove
beyond all reasonable doubt “that time and
chance alone were not responsible for
conditions in the world between 4 B.C. and
100 A.D” (Kelly 1967, p. 2).
Speaking about the Roman road
network, Ajah (1989, p. 9) asserts that “the
Romans developed an excellent system of
roads radiating out from the golden
milestone in the Roman forum to all parts
of the empire. The main roads were built of
concrete to serve for ages. They went
straight over hills and dale to the farthest
part of the empire”
Roman road network simplified
commercial activities in the empire; the
roads linked various cities, continents and
settlements and aided the rapid spread of
the gospel and gave the faith numerous
converts. The great city of Rome was a
melting point and contact of thousands of
people. These newly constructed roads
aided the missionaries’ activities to go on
smoothly
without
hindrances
or
obstructions of carrying the gospel around.
Settlements were free and fair with the
commercial liability in Rome, exchange of
pleasantries was a basis for a good
conservation that converted many people
even foreigners who did business, in Rome
to be friendly with Christians and their
teachings. Preaching of gospel became a
daily routine, and this was widely
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acceptable as even the emperor made no
complaints.
At this period in history the network of
roads brought about a great interaction
between different races including what Lica
(2012, p. 3) calls “mutual exchange of
thought.” Through this exchange of ideas
and thought various peoples in the empire
could share so much of what they had in
common. Not only did they share material
things but also spiritual things. Christians
who were artisans and common traders saw
this growth and network of roads as a
veritable instrument in sharing the gospel of
Jesus wherever they went. Lica (2012)
explains that these Christians “while they
bought and sold the things that perish, they
did not lose an opportunity of spreading the
gospel. The state of the Roman Empire,
linguistically, was favorable to the highest
degree for the spread of Christianity” (p.3).
The major reasons for the building
of these networks of roads were to link the
then civilized world together. It was also to
serve as highway for the Roman legions and
the imperial escort. To crown it all, it
became a highway for the gospel to reach
the rest of the world. Lica (2012) adds that
they “were of equal service to the early
missionaries, and when churches began to
spring up over the empire, these roads
greatly facilitated that church organization
and brotherhood which strengthened the
church to overcome the empire” (p.3).
2.3
Contribution of Military Garrison
This was the instrument of making
law, peace and order. Many of the soldiers
were converted to Christianity and they
took the Gospel to their various stations
when posting requires them to do so (Boer
1976, p. 52).
In Rome, the military men worked
based on the laws and principles given by
Constantine, and since he was fully in
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support of Christianity, they obeyed and he
had a peaceful reign which was a
comfortable atmosphere for the spread of
the gospel. Thus it gave Christianity many
converts and recorded development. There
were originally no standing forces; however,
the citizens themselves preformed the
military services just like other civic duties
whenever they were summoned by their
magistrate or their able emperor. This
brought about the admission of the lower
class into the ranks by Marius in 107BC.
These citizens who performed the civic duty
of defending their country were extremely
loyal to their authorities; this obedience, in
turn, enabled the soldiers to adhere strictly
to the laws governing their empire, which
Christianity was one of such. They heartily
accepted this new religion as commanded
by Emperor Constantine and aided in the
spread and protection of the faith and its
adherents.
Green (1995) argues that “this
political favor granted by Emperor
Constantine aided endlessly in the spread of
Christianity all through the empire and
recorded great success in that era” (p. 102).
2.4
Pax Romana: Roman Peace
Jackson and Lake (1920) in their
three-volume work explain the Roman
policy of maintaining peace around the
empire, thus
The reason why Pompey left so many
kingdoms and principalities still standing in
Asia Minor and Syria, instead of dividing the
whole region between the Aegean and the
Euphrates, the Euxine and Arabia Petraea,
into provinces supervised and governed by
proconsuls and proprietors, was that
following the traditional policy of the
Republic, he thought to make as few
changes as possible, consistent with Roman
interests, and to avoid the expenditures
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which would have been necessitated by a
large increase in the number of provincial
governors and of the Roman armies of
occupation (p. 183)
An outstanding characteristic of the Roman
Empire is “peace.” Romans enjoyed
peaceful living as a lifestyle. They did not
experience wars of any kind because the
military garrisons stationed in different
areas stopped them easily before they
spread. It was during the reign of Caesar
Augustus that the policy of Pax Romana or
“Roman Peace” was inaugurated. This
policy ushered in more than two centuries
of unequalled and unprecedented stability
marked by economic and cultural growth
that could not be paralleled in the history of
human history. The near absence of military
conflict during this time was behind this
achievement. The peace of Rome was a
ground for the uninterruptable spread of
Christianity. It also gave room to the free
flow of travelers, traders and Christian
missionaries. Freedom of movement and
safety was fully granted and it was enjoyed
by the citizens and visitors.
Jackson and Lake (1920) argue that
“the Roman never interfered with those
religions of their allies and dependents
which neither sanctioned practices nor
stimulated policies detrimental to the wellbeing of the Commonwealth” (p. 185).
It is a well known fact that any
society that is peaceful records success all
the way. Rome was not an exception, it was
a peaceful empire, this peace aided greatly
in the flow of the gospel and it was a
smooth ground for Christian missionaries’
activities that had to reach the ends of the
earth. It is also believed that Pax Romana
was common to Rome and its environment.
Peace was an instrument that grounded the
primary basis of the fact that being all the
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activities that Christianity ventured, it was
predestined and this was why the empire
was peaceful for the spread of the gospel.
3.
Greek Contributions to Early
Christianity
Prior to the coming of the Romans,
Alexander the Great had spread the Grecian
culture around the world. This culture
contributed to a large extent in the
expansion of Christianity in its earliest
years. In this part of the paper, a
consideration is given to the contributions
of Greek to the advancement of
Christianity.
3.1
Philosophical Contributions
Alexander the Great and his military
expeditions, conquering of many nations
and settlement in all the conquered lands
brought about the Hellenization of the then
world. Hellenization was the policy of
spreading Grecian culture around the world
and the conversion of all the peoples of the
world into the Greek way of life. One aspect
of that culture which greatly influenced the
world was Greek philosophy. Over the years
Greek philosophy developed with a total
rejection of all forms of polytheism. Many
philosophers including Plato and others
mocked and ridiculed polytheism of the
masses which were anthropomorphic and
crude in nature. Latourette (1980) avers
that,
Plato’s
highest
idea
was
strictly
monotheism, although he presented it in his
own way. Goddess which some identified as
a personal creator – God. Aristotle had
identified a simple prime mover that is
above change and decay, and immaterial
final cause (Latourette 1980, p. 92).
He further explains that in the sixth century
BC, Xenophanes another Greek philosopher
declares that “many gods exist according to
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custom but only one true God exist
according to nature” (p. 98).
Plato also held the view that there
are two worlds; the visible world and the
invisible world. The visible world is the
shadow of the real world. He further
stressed that reality is not temporal, but it is
spiritual and eternal. This idea of Plato
favors Christianity and its teachings of
heaven and earth and also the Trinity.
Another Hellenistic philosopher, whose
view, though not Christian, but was a
rejection of the pantheistic religious
ideology of the time, was Plotinus. GriffithDickson (2005) explains that he “speaks of
‘The One’ who does not create the world
the way the Jewish, Christian or Muslim
God does. Instead, timelessly rather than at
a point in time, it overflows” (p. 125)
The most acceptable apex of this
influence of adopted Greek philosophy in
Roman Empire was stoicism. Shelley (2008)
defines Stoicism as “the system of thought
that the fatherhood of God and the
brotherhood of man and held to a high
code of ethics, elements that were also
prominent in Christian teachings” (p. 93).
Green
(1995)
narrates
that
Hellenistic philosophy had a complex
interaction with early Christianity. This
conflict is recorded in Paul’s encounters
with the epicurean and stoic philosophers in
Acts 17:18, his diatribe against Greek
philosophy in 1 Corinthians 1:18-31, and his
warnings against philosophy in Colossians
2:8 (p.92). He further avers that “despite
their differences, Christianity spread wider
and throughout the Hellenic world. An
increasing number of church leaders and
officials became educated in Greek
philosophy and this aided the development
of early Christianity” (Green 1995, p. 64).
However,
the
dominant
philosophical tradition of the Greco-Roman
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world during this era was mainly stoicism.
This philosophy according to Starr (1991)
“taught that destructive emotions resulted
from errors in judgment and that a moral or
‘intellectually perfect’ person would not
suffer such emotions. Stoics are concerned
with the active relationship between cosmic
determination and human freedom and the
belief that it is virtuous to maintain a ‘will’
called ‘prohairesis’ that is according with
nature. Stoics made their philosophy their
way of life. They believed in an individual
behavior and not ordinary words” (Starr
1991, p. 66). Platonism affirms to the
existence of abstract objects which “exist”
in a third realm distinct both from the
sensible external world and from the
internal world of consciousness. This is the
opposite of norminalism.
Christianity simply accepted Plato’s
teaching and incorporated it as it conforms
to some biblical teachings and epicureanism
(the belief that pleasure is the greatest
good but achieved through modesty. This
was part of Christian ethics and Christian
theology.
Clement of Alexandria, one earlysecond-century writer demonstrated Greek
thought in learning and in writing.
Philosophy has been given to the Greek as
their own kind of covenant, their foundation
for the philosophy of Christ the philosophy
of the Greeks contained the basic elements
of that genuine and perfect knowledge
which is higher than human even those
spiritual objects (Shelley 2008, p. 56).
The fusion of Platonic and Aristotelian
theology with Christianity that brought
about the concept of strict omnipotence,
omniscience or benevolence became well
known and understood. This shaped early
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Christian thought and gave tasty ingredients
to the faith.
Geoffrey (1992) is of the view that
Greco-centrism held a popular view that the
earth was the center of the universe and
the sun, moon and stars revolve round the
earth. Propounded by Ptolemy, a Greek
with fusion of Greek and Hebrew thought
couple with the rise of Catholic Church.
Geocentric thought was accepted into
church theological thought (Geoffrey 1992,
p. 93).
3.2
Cultural Contribution
The Greeks were full of cultural
heritage as part of their history. In
conquering the Hellenistic world, the
Romans absorbed and adapted numerous
facets of that era of civilization. Language
was the leading factor and the most
important of this adaptation. Geoffrey
(1992) concludes that “Alexander the Great
had made vernacular Greek, Koine, the
common tongue of the east, under the
Roman Empire. It became the common
tongue of the west” (p.94). This utmost
presence of a nearly universal language of
communication and exchange of ideas
meant Christianity could spread rapidly.
Since this new sect used this language in
writing, passing on of ideas was also
enhanced by this language and its very
nature. Geoffrey (1992) further explains
that “the language was already equipped
with a large philosophical and theological
vocabulary which made it especially suited
to the spread of a religious message” (p.61).
The Greeks are known worldwide as people
with a very rich cultural heritage. This is
reflected in their art work, exhibitions, art
and crafts, portraits, dress code, language,
houses and structures, architecture, food
dishes and worship. All these styles and
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ways of life favored the Christians although
some were modified.
Culture is manmade, not static; it is
unique, and this means that every culture
passes through changes and modifications
as it interacts with other cultures, and some
form of it gives way to newer cultures and
blends with it, which is known as
acculturation. Christianity did not fall into a
dry land; it interacted with different
cultures and imbibed some of its teachings
and practices, just the ones that were
favorable, however. Greek culture favored
most of Christian teachings, which drew
many converts to the faith and made it a
popular religion. Christianity and Greek
culture did not conflict; they were rather
complementary
and
suited
their
environment. The languages spoken by the
Greeks ware also considerable to the new
faith and they understood it; it however
aided in disseminating the gospel. It was a
vital element of the Greek culture that also
favored the new faith.
The lifestyle of the Greeks as part of
their culture also favored the Christian faith.
The Greeks were hospitable and friendly.
They happily accepted the new faith and
lived peacefully with Christians. They had a
free lifestyle devoid of hatred for their
fellow humans. This was a good
atmosphere for the spread of the gospel
and acceptance of the faith.
4. Jewish Contributions to Early
Christianity
God greatly used the nation of Israel
to prepare the world for the arrival of the
young religion “Christianity” which was
about to shake the world. The scripture
explains: “But when the time had fully
come, God sent his Son, born of a woman,
born under law, to redeem those under law,
that we might receive the full rights of sons”
( Gal 4, 4,5 NIV). The Jewish nation became
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a veritable tool through which God passed
to bring to birth his Son and eventually the
Church. This part of the paper looks at the
various contributions of Jewish nation to the
establishment and growth of earliest
Christianity.
4.1
Biblical
(Old
Testament)
contribution
Jews held the view that their God
never keeps the truth far away from them.
He had always revealed the truth in every
circumstance they face. They do not search
aimlessly for this truth, it has been revealed
to them through the help of the scriptures
“Torah”. These holy sacred writings are
made available in Greek and Hebrew
languages which were very common (Duke
2010, p. 16). The Jews believed the Old
Testament was solely given solely to them.
They adhered strictly to these laws of
YAWEH and offenders were severely
punished. This aided in developing the
Christian faith.
The greatest heritage Christianity
derived from Judaism was the Old
Testament. These thirty-nine books are
highly valued and preserved by the Jews.
Josephus, one of the greatest Jewish
historians affirms this when he says:
How firmly we have given credit to those
books of our own nation is evident by what
we do; for during so many ages as have
already passed, no one has been so bold as
either to add anything to them or take
anything from them, or to make any change
in them; but it becomes natural to all Jews,
immediately and from their very birth, to
esteem those books to contain divine
doctrines, and to persist in them, and, if
occasion be, willingly to die for them.
(Josephus 1987, p. 398)
4.2. Jewish Religious Contributions
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Jewish strict monotheism contrasts other
religious sect in the Roman world. They
worshiped in extreme confidence what they
considered the true God. They also had
covenants with the true God which
strengthened their relationship with him.
They were expecting a political
messiah that would conquer their enemies
but Jesus was too humble to be called their
“Messiah.” Their culture, language, and
religion were strictly founded on their moral
code based on the standards and teachings
of the Ten Commandments and Jewish law.
Sacrifice of atonement was possible for
anyone who faulted. Christians taught that
Jesus, the Savior of the world, had fulfilled
the requirement of purifying sins of all
mankind through the salvation event of
crucifixion. They believed greatly on
Sabbath observation and alms-giving which
Christianity incorporated, and it developed
Christian thought.
During the era of Babylonian
captivity people were not allowed entrance
into the Temple to worship because the
Temple was destroyed. So synagogue
worship was instituted to aid the worship of
YAWEH. Regularity was evident in singing,
worshipping, and reading from Holy
Scriptures. Synagogue of the Jews thus
became the preaching house of early
Christians and it helped in spreading the
gospel.
There was dialogue between
Hellenistic culture and civilization. This
began with translation of the Hebrew
Scriptures into Greek via Septuagint (LXX).
This impacted greatly in the literary
traditions and developed Christianity with
thousands of converts to the faith.
Duke (2010) argues that the Jewish
religion was not a flexible one. They
practiced strict monotheism, with no
interference of any sort. But Christianity
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adopted their style of worshipping one true
God but practiced a rather flexible
monotheism giving room for the
accommodation of the Trinity (p. 67).
The Jews observed strictly the laws
of YAWEH as given to them in the Torah.
They believed that YAWEH does not
compromise with humans and humans
could incur his wrath if they did not follow
his teachings accordingly. YAWEH was a
God of justice. But Christianity of the New
Testament sees God as a merciful God who
tolerates all human actions, forgives and
gives all a second chance. The Jews,
however, gave the basis for the strict
observance of the biblical principles and
obedience to the sayings of the prophets.
This is still evident despite thousands of
denominations in the Christian faith; the
Bible is the literary book used. The biblical
interpretations of the laws of God by the
Jews aided the spiritual development of
early Christianity; their strict obedience to
YAWEH’s laws gave rise to intense Christian
living in the early church, although still
practiced today.
Conclusion
At the start of the first century, the
Greco-Roman world was very polytheistic.
During this period, people so believed in all
forms of gods and goddesses. The Jews
were the major exceptions to this because
of their belief in a sole God, JHWH, and a
few other sects, such as the dualist
Zoroastrians.
Christianity was, therefore, born in a
world where religion was fully tolerated in
the Greco-Roman world. So many
preparations were made that led to the
growth and development of Christianity. In
this paper, it was submitted that the Greeks
contributed philosophically and culturally to
the development of Christianity, while the
Romans with their network of roads, law,
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OF SOCIAL ISSUES AND HUMANITIES
and policy of Pax Romana (Roman Peace)
and garrison of Roman legion enabled
Christianity to develop. Finally, the
researcher submitted that the Jewish
people with their religion became the
immediate cornerstone that strengthened
Christianity and enabled it to grow.
Although the new religion was not
universally accepted at the early stage,
Constantine the Great made positive
reforms that rebranded Christianity and
legalized its existence with his Edict of Milan
in AD 313. Christians, like any other sects,
were subjected to martyrdom, hatred,
criticism and persecutions. In spite of all
these hindrances and obstacles in sight,
Christianity rapidly spread in the Roman
Empire and the entire world.
A part of the various reasons for its
proliferation was its historical context
surrounding its birth, ranging from political
influence of the Romans, intellectual
influence and cultural prowess of the
Greeks and the religious contributions of
the Jewish nation. These influences cannot
be overemphasized. They have rebranded,
reshaped and seasoned Christianity to what
it is in our contemporary world. Although
still undergoing change as every culture
adapts and readjusts it teachings to suit its
present situation, the real essence and
practice of Christianity has not been lost.
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