The Movement persisted even after the deaths of Jesus/Judas. According to Josephus, the Fourth Philosophy, which Judas was associated with, didn't come to an end with his demise but instead flourished significantly (Ant. 18.1-10). This movement not only spread throughout the Roman Empire but also played a pivotal role in the war against Rome. Although its origins were in Jerusalem and Galilee, followers of Jesus/Judas were scattered across the Empire and faced immense hardships during the Jewish war.
In contrast, Paul’s Gentile churches were scattered across major urban centers, including Alexandria in Egypt. According to Christian tradition, St. Mark founded the Christian community there in the mid-first century A.D. Yet the traditional account depicts him as a heroic martyr, brutally killed by pagans, thereby sanctifying the Alexandrian Church. Historical evidence, however, tells a different story: early sources are silent about his death, the martyrdom narrative emerges only in later legendary embellishments, and strong political motives appear to have shaped its development. For this reason, many scholars regard Mark’s martyrdom not as history but as myth. Rather than a single eyewitness account, the tradition is better understood as a layered legend that evolved over centuries, serving Alexandrian Christians in their pursuit of apostolic legitimacy and Venetians in their quest for a patron saint.
The rapid growth of Christianity in Egypt has intrigued historians for years. One possible explanation for its swift acceptance lies in Alexandria itself. During the early Christian era, the city was a hub of learning and philosophy. Additionally, its sizable Jewish population might have been open to Christian teachings. Acts 18:24-25 mentions Apollos, a knowledgeable Jew from Alexandria, who fervently taught about Jesus, offering insight into the expanding Christian presence in the city.
The School of Alexandria, established in the mid-second century A.D., marked the inception of Christian higher education. Prominent figures like St. Clement of Alexandria, once a pagan, converted to Christianity and became a leading spiritual thinker, educator, and writer. Another influential Alexandrian scholar was Valentinus, whose interpretation of Christianity emphasized the embrace of divine knowledge, known as gnosis in Greek. This philosophical approach, termed Gnosticism, permeated early Christian communities in Egypt, where its gospels, including the enigmatic Gospel of Judas, circulated widely.
Perhaps that’s the reason the Christians were associated with the followers of Serapis, a Graeco-Egyptian God. In AD 134, Emperor Hadrian, after visiting Alexandria, wrote to his brother-in-law, Servianus, mentioning that in Egypt, worshippers of Serapis were considered Christians. Interestingly, individuals who identified as Bishops of Christ offered their vows to both Serapis and Christ. This historical context highlights the coexistence and intertwining of the Serapis and Christian traditions during that period. Thus, Alexandrians prostrated themselves before Serapis or Christ impartially. From the beginning of the reign of Commodus in 180, the Christian religion appeared firmly established in Alexandria, almost completely purified of its gnostic doctrines and all traces of paganism [93].
The worship of Serapis Christus persisted in various forms over centuries, leaving a lasting impact on contemporary religious practices. The Serapis cult gained immense popularity in Greece, Asia Minor, and Rome, eventually becoming the dominant faith. Baptism played a pivotal role in Serapis initiation, later drawing parallels with Christian baptism [94]. Serapis and Christ coexisted, often being interchangeable in the eyes of early Christians. Some individuals worshipped both figures, and even depictions of Isis with Horus were interpreted as representations of Mary with Jesus. The Church adopted the Serapis cult's baptismal ritual for its own initiation ceremonies, illustrating the deep interconnection between these traditions.
In a period when paganism and Christianity coexisted, there was cross-pollination between the two. The ancient Egyptian symbol for life, the ankh, a cross shape with an oval loop, influenced the development of the cross known as the crux ansata, used extensively in Coptic symbolism. The practice of forming the cross with fingers can be traced back to the 3rd century. However, the reverence for the cross as a symbol is historically recorded from the 4th century during the reign of Emperor Constantine the Great. According to Eusebius, Constantine's biographer, the emperor and his troops witnessed a luminous cross in the sky, accompanied by the Greek words "In this sign conquer." The authenticity of this account and Constantine's true conversion, whether sincere or a political tactic, remains a topic of scholarly debate.
In AD 324, Constantine gained complete authority over the empire, but tensions persisted between the city's pagan population and the Christian emperor. Eventually, Constantine left Rome permanently to establish an imperial city that would showcase his power and faith. Although some Christians regard him as a Christian Emperor, certain scholars speculate that he also practiced sun worship and embraced pagan symbols. Notably, he dedicated his triumphal arch in Rome to the Unconquered Sun and declared Sunday, the Day of the Sun, as a state holiday in 321, providing everyone a day off. Additionally, in 330, Constantine erected a statue in the forum depicting himself as the sun god. Upon his death in 337, Constantine was deified and became one of the pagan gods. Analysis of archaeological sites indicates that, like his predecessors, Constantine continued to perceive himself as a descendant of ancient deities throughout his reign as emperor of Rome.
In summary, the evolution of religious beliefs during this period was marked by a fascinating interplay of traditions, blending and coexisting in surprising ways. From the enduring movement associated with Jesus and Judas to the fusion of Serapis worship with early Christianity, the era witnessed a rich tapestry of spiritual synthesis. The development of iconic symbols, such as the ankh influencing the crux ansata, and the complex intermingling of rituals illustrate the adaptability and interconnectedness of ancient faiths.
Hence, it can be deduced that the rapid spread of Christianity was made possible by the followers of Serapis Christus who converted to Christianity after the Church incorporated the Serapis cult's baptismal ritual into its initiation ceremonies, emphasising the profound link between these religious customs. Additionally, certain Christian sects such as the Ebionites, a group of Jewish Christians who denied Jesus' divinity, were considered heretical.
Additionally, the pivotal role of figures like Constantine underscores the intersection of religion and politics, shaping the trajectory of religious practices. Through these historical threads, the era highlights the resilience of belief systems, their ability to coexist, and the profound impact they had on shaping the spiritual landscape of the time.
93. Otta (1999)
94. Faulkner (1964)
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