post-apostolic

Phil. 6 is not evidence of the post-apostolic origin of 2 Peter.

The Post-Apostolic period was extremely diverse both in terms of beliefs and practices.

It appears to have been practiced in the early centuries of post-apostolic Christianity, though the evidence is scant.

According to Bauckham, the post-apostolic church contained diverse practices as regards the Sabbath.

These and other early texts helped to shape the trajectory of Christian response to the phenomenon of defection in the post-apostolic era.

Overall, his rumination on martyrdom reflects the countercultural attitudes of Christianity during this post-apostolic era.

The post-apostolic period concerns the time roughly after the death of the apostles when bishops emerged as overseers of urban Christian populations.

Post-apostolic, or Ante-Nicene, Fathers defined and defended Christian doctrine.

He found traces of a keen conflict of parties in the post-apostolic age, which have passed into the mainstream of Early Christian historiography.

These advocates point to what they see as similarities between Hellenistic philosophy and post-Apostolic Christianity, by examining the following factors:

Justin Martyr (c100-165 A.D.) was indeed the earliest and most significant of these post-Apostolic church apologists.

The use of the verb kôluein is interesting because it has associations with baptism both in the New Testament and in the post-apostolic Church.

Common to all restorationism is the belief that the Church Fathers or post-apostolic church leadership changed the beliefs and practices of the early church without authorization.

Pope Pius IX is elected pope, beginning the longest reign in the history of the post-apostolic papacy.

Kuyper argued that 'theology' is the task of the post-apostolic church while Vos argued that Paul himself is the model theologian.

In the period of post-Apostolic Christianity, baptism and the Eucharist required the prior riddance of both unclean spirits and illness.

His principal theological work was Das nachapostolische Zeitalter (The Post-Apostolic Age) (2 vols., 1846).

This is a departure from the mainstream Christian definition of omnipotence and omniscience, which Mormons believe was changed by post-apostolic theologians in the centuries after Christ.

Major cities such as Rome, Ephesus, Antioch and Corinth served as foundations for the expansive spread of Christianity in the post-apostolic period.

The time when most of the apostles had died and their jobs as leaders of the Christian communities in the cities had been taken over by bishops, is called post-apostolic period.

Post-apostolic bishops of importance include Polycarp of Smyrna, Clement of Rome, and Ignatius of Antioch.

Post-apostolic Christian writers struggled with the question of the identity of Jesus and the Logos, but the Church's doctrine never changed that Jesus was the Logos.

New Church, the Jehovah's Witnesses, and similar groups, accept the Christian Scriptures in whole or in part, but reject post-Apostolic statements such as the Nicene Creed.

Mormons assert that the classification of deity in terms of a substance was a post-apostolic corruption, and that God differs from humans not in substance, but in intelligence.

Mormons do not distinguish God as a separate ontological species from humans, a concept they believe was originated by post-apostolic theologians who incorporated elements of Greek philosophy into Christian doctrine.