El presente artículo consta de dos partes. En la primera trataré de proponer una nueva hipótesis, basada en las distinciones formuladas por A. Ritschl, F. J. A. Hort y M. Simon y en la particularidad del cristianismo asirio, acerca de la naturaleza del judeocristianismo y sus divisiones. En la segunda trataré de ofrecer al lector una mirada al peculiar cristianismo asirio de los primeros siglos de la era común por medio de un resumen de los argumentos esgrimidos por Afraates (...) (fl. ca. 300-350 d.C.) en defensa de la divinidad de Cristo en su Demostración 17: Sobre Cristo en tanto que Hijo de Dios. (shrink)

Born and initially spread as a Jewish movement and unconnected with the classical world, Christianity became an identifiable religion in the mid-second century CE, above all due to its contacts with the Greek civilisation, from which it borrowed many ethical and ideological principles. nevertheless, Christianity only reached its whole identity after its transformation in religion, i.e., in the Roman sense of the word, when Christianity was became to be seen as a supernatural protection for both society and the Roman Empire. (...) With the consequent changes in its hierarchy, rituals, and beliefs, Christian religion thus lost its main Jewish and Hellenistic features. The Constantine’s reform and the religious policy of his successors definitely sealed this radical and far-reaching evolution as this paper will try to focus on in further details, highlighting the most decisive aspects and moments. (shrink)