The Apostles placed tremendous emphasis on preaching in their ministry. This is all the more evident during the incident recounted in Acts: Were the Widows of hellenists (Jews of Greek Language and Culture of Dispersal), habitually [1]?Forgotten in daily distribution? (Acts 6,1).
Contrary to what has already been assumed, “forgotten” [2] or a less important provision for Greek widows [3] was not deliberate. The problem was really an overwork, adding to this the possible situation of a serious shortage of widows. [ 4]
- The apostles showed great discernment.
- There was much to be done.
- The Church was rooted and persevering in the doctrine of the Apostles (Acts 2:42).
- The numerical growth of converts was evident (Acts 6.
- 1).
- They had to continue teaching.
- Feeding the flock.
- It was a priority in their apostolic vocation.
- [5] They could not deviate from their main task.
- With the obvious risk of failing in both areas.
- So.
- Recognizing the problem and at the same time not being able to solve everything for themselves.
- They passed directly to the community the choice of “Seven men of good reputation.
- Full of spirit and wisdom.
- To whom would they entrust this service?(AT 6.
- 3).
- In detecting the problem.
- They acted with humility.
- Speed.
- And effectiveness.
- [6].
The election is over. The apostles then devoted themselves more specifically to another type of deacon:?Prayer and ministry (diakoni/a) of the Word? (In 6. 4), a function for which they were especially called: To preach the Word of God, always seeking discernment in God in everything. [7]
The Church of the New Testament quickly faced a series of persecutions, initially generated by the Jews. To name a few, we have the perpetrated against Estevao, who died stoned (Acts 7:1-60); that of Herod Agrippa I, who arrested Peter and beheaded James (Acts 12:1-3); Paul, the ancient persecutor of the Gospel, is the one who has suffered the most persecutions (Acts 9. 23-25. 29; 14. 2-7. 19; 16. 19-24; 17. 4-9, 13-15; 21. 30-32).
These persecutions were expected, though unintentional. Jesus Christ, in the first sermon or in the first sermon given to the multitude, speaks of persecution and suffering, does not present a colorful path, full of false hopes, but warns his listeners that if they wanted to follow their teachings, they must be willing to be slandered, defamed, and persecuted [8].
Therefore, it would be nothing new for those who have fidelity to God as a project of life:?So you chased (diw/kw) the prophets who lived before you?(Mt 5. 10). Subsequently, Stephen will make this accusation publicly to the Jews, indicating the frequent persecution situation imposed on God’s prophets: “Which of the prophets did your parents (diw/kw) not persecute?Did they kill those who had previously announced the Coming of the Righteous, of whom you have become traitors and murderers?(TO7. 52).
In addition to the guiding principles and identifiers of Christians, there are promises and also a brief description of the consequences of adopting this ethics of the Kingdom. Christians, with their values and teachings, are different and should therefore know that persecution awaits them.
This is very relevant. Christianity does not intend to be an improved version of the old man, rather there is a total transformation, born again, the Christian faith proposes a life in harmony with our new nature, hence the conflict of essence, therefore, of values, perspectives and behaviors.
Persecutions, therefore, according to the teachings of Jesus Christ, would not be provoked by a certain idiosyncrasies of the faithful, but rather by their desire to look like Christ, the last end of the Christian.
The hunger and thirst for justice that must characterize the citizen of the kingdom are totally abhorrent and at least uncomfortable for the world. It is impossible to live coherently in the world without revealing our true identity. By grace, we are who we are: citizens of the Kingdom. We are, in many ways, foreigners in this world, we are resident foreigners. This strangeness should not be sought, but will manifest itself naturally as we systematically assume the values of the Kingdom.
Interestingly, as the end of his mortal ministry approached, on the eve of his abandonment, Jesus said goodbye to his disciples, speaking of the Comforter and also of the tribulations they would suffer (Jn 13-16). Important and meaningful transition here: after talking about your suffering, do you see it as something overcome?what should serve as an encouragement to the disciples: “I have told them these things so that they may have peace in me. In the world, you’re going through afflictions, but in a good mood, have I beaten the world?(Jn 16:33).
The Cross, always incomprehensible and unimaginable to the disciples, a symbol of shame, humiliation, pain and apparent defeat, is an essential part of his victory. Without the cross, incarnation and resurrection are out of context. In fact, all his ministry, which involves his birth, resurrection, ascension and glorious return, finds meaning on the cross, so it should be noted that the cross can only be an ornament, but speaks to us of human sin, justice, holiness and the love of God. [
Without the cross of Christ, there is no gospel, no faith, and therefore there is no preaching.
Christ’s disciples should not be wrong, hence the Lord far from feeding them with material expectations said:
10 Blessed are the persecuted (diw/kw) [10] because of righteousness (dikaiosu/nh), for the kingdom of heaven is of them 11 Blessed are thou when, to me, they insult thee (o) neidi / zw), [11] and persecute thee (diw / kw), and, lying (yeu/ domai), [12] saying all evil (ponhro/j) [13] against you. 12 Rejoice (xai/rw) [14] and rejoice (a) gallia/w), because your reward (misqo/j) [15] is great in heaven; for thus they persecuted (diw/kw) the prophets who lived before you (Mt 5:10-12).
In this way, happy is man persecuted by his living and verbal witness, living according to the biblical precepts: Blessed are those who face opposition for their attachment to the Word in sincere and tenacious obedience to God.
To the Churches of Dispersal, in imminent persecution, Peter writes
14 If by the name of Christ thou art insulted (o) neidi /zw), thou art blessed: for the Spirit of glory and God rest upon thee. 15 Nevertheless, do not tolerate any of you as a murderer, thief, criminal, or meddling in the affairs of others; 16 But if you suffer as a Christian, do not be ashamed of it; rather, glorify God by that name (1P 4:14-16).
14 But even if thou suffer for the sake of righteousness (dikaiosu/nh), thou art blessed. Therefore, do not be frightened or frightened by its threats; 15 Rather, sanctify Christ, as Lord, in thy heart, always ready to answer whoever asks thee for the reason of the hope which is in thee (1Pe 3:14-15).
The persecution of the Church was inevitable: there was a conflict of unique values between the message of the gospel and the world. The values proposed by Christianity were unbearable for a pagan society. Loyalty to your Lord would inevitably lead to persecution. life would be to deny the Lord Jesus; However, for the true disciple, this option could never be considered.
In this way, Luke recounts the attitude of the Apostles when they were whipped and forbidden to preach to Christ:?(AT 5. 41). In the same way Paul recounts his sufferings: “saddened, but always happy (xai/rw)?(2Co 6. 10).
Peter guides and comforts the persecuted churches by presenting a eschatological vision: Rejoice (xai/rw) to the extent that you are partners in the sufferings of Christ, so that you too, in the revelation of his glory, may rejoice (xai/rw) exultant (a) gaul /w)?(1P 4. 13). [sixteen]
Bonhoeffer (1906–1945), writes masterfully
As Jesus says, Blessed, blessed, the world shouts, shouts!Yes, out!? But where? To the kingdom of heaven. Rejoice and rejoice, for your reward is great in heaven. There are poor people in the party room. God Himself will wipe away the tears of joy from his eyes and serve his supper to the hungry. Bodies are already transfigured, and the mantle of sin and repentance has been replaced by the white mantle of eternal justice. At this moment, the Church of the Persecuted Under the Cross perceives a call that begins from this eternal joy, the call of Jesus: blessed, blessed. [17]
As Paul writes to the Corinthians, Paul summarizes what he suffered for the gospel of Christ (2 Corinthians 11:23-33); however, there was a constant vision in him conveying a sense of pain and anguish. In prison, he wrote to the Philippians: “Do I still want, brethren, to know that what happened to me has contributed to the progress of the gospel?(Philippians 1:12) and besides, “Do you always rejoice in the Lord, I repeat, rejoice?(Fp 4. 4). The gospel continued its victorious path despite the obstacles put on it.
Paul was convinced, and demonstrated in practice, that God empowers us to overcome the obstacles ahead.
Persecution did not end in the 1st century, the Church has been the target of physical, moral, intellectual, and spiritual attacks; however, in addition to these affronts, you can enjoy the comforting presence of the Holy Spirit, in fact, the Lord Jesus. he didn’t leave us orphaned; He himself is with us here and now, and forever (Jn 14:16-18 / Acts 9. 31). God also resurrected the Apologist Fathers committed to defending the Christian faith against persistent attacks on their teachings [18].
Another aspect I have just emphasized is that we cannot ignore the transformations that went through the world, reaching the epicenter of Christianity with the fall of Jerusalem (70 AD), the expansion of the Roman Empire, the various persecutions against Christians, formalization. Christianity, by Constantine and, later, with his fall. Great transformations, whose effects are somewhat lasting, interfere with preaching in the sense of model and, above all, content. It was so during the cyclical epidemics of the Black Plague in the Middle Ages, during the American Civil War, World War II, and it is not otherwise today in this period of pandemic and cultural redemocratization in our country. This is not my point of analysis, but, as I said, I just wanted to point it out. The point is that history can never be separated from social events. The phenomena are indicated in the story. Those who perceive and interpret them also live in history. There is no social gap in phenomena or in the historian who interprets them [19].
In the postpostlic period, homilies consisted of a simple popular ex display of a scripture passage read in the Congregation. This exhibition, which was informal?little or nothing to do with Greek rhetoric ?, was accompanied by reflections and moral exhortations. Justino’s description (100-167 A. D. ), made around 150, gives us an idea of what worship and preaching was like at the time:
The day called the sun (Sunday), [20] takes place an encounter of all who live in the cities or in the countryside, and there, as long as time permits, the Memoirs of the Apostles (four Gospels) [21] or the writings of the prophets. When the reader is finished, the president makes an exhortation and an invitation to imitate these beautiful examples. Then we all get up and raise our prayers. After finishing, as we have already said, bread, wine and water are offered, and the president, according to his strength, also raises his prayers and gratitude to God and all the people exclaims by saying, “Amen”. Then comes the distribution [22] and participation that is made in each of the foods consecrated by thanksgiving and sent to their absent [23] by the deaconos [24].
Over time, Christian preaching became more elaborate, gradually leaving its character to some informal extent. This transformation is mainly due to the following reasons: [25]
1) The spread of the Gospel among the Gentiles: In the Greco-Roman world, rhetoric was the crown of liberal education, gaining a strong emphasis in the 4th century. Well, if a preacher wanted to have a benevolent ear for his message, in a world with so much emphasis on oratory, his style would be fundamental.
2) Conversion of men already trained in rhetoric: Despite many persecutions, there was a period of intense missionary work on the part of the church, even counting on the disposition of many elders.
260-340 Caesarea, father of ecclesiastical history, summarized the missionary work of countless anonymous servants of God:
They made trips away from home and did the work of the evangelists, with the aim of preaching to all those who had not yet heard the word of faith and transmitting the divine gospel to them in writing; these men simply laid the foundations of faith in certain foreign places and appointed others pastors, whom they entrusted with caring for what was newly brought to the faith; then went to other regions and others with God’s grace and cooperation?[26].
Of these new converts, many became preachers, naturally using their oratory skills and rhetorical training to proclaim the gospel. After all, Greco-Roman culture was its culture [27], that is, it was deeply rooted in the most intimate aspects of human beings [28], and Christianity was a kind of counterculture. The paradox here is that you can, without realizing it, teach countercultural principles and values through the principles of your culture.
3) Focus on rhetoric: this argument is based on the precedent: although in the first century the separation between Christian preaching and rhetoric had a clear distinction (see: 1Co 2. 4,5), from the 2nd century the differences became increasingly diffuse. While rhetoric did not occupy the same prominent place as, for example, in the Quintilian era (around 35-100 AD), it was prominent in schools. In the early Middle Ages, rhetoric would have a new life, when from the 5th century it would end grammar and logic, Trivium?a preparatory course at the Quadrivium (Arithmetic, Geometry, Astronomy and Music). The Trivium and quadrivium were the seven liberal arts (?Libero deigning arts?); this is: History, Rhetoric, Logic, Arithmetic, Music, Astronomy and Geometry.
In the 4th century, we found Lactancio (c. 240-c. 320), the “Christian Cicero”, speaking of the simplicity of the Gospel in relation to the rhetorical complexity of philosophers who have beauty, but not true [29].
Have the historical testimonies we have had since the second century inform us that despite persecution, Christians have given their often martyred testimony?In fact the Greek word? Martyr? Means?Witness ??, we also see that his behavior was contagious through different behavior, which sought to be guided by the Word of God.
Here it becomes appropriate to transcribe part of an anonymous document, apparently written at the end of the second century, entitled Letter to Diognetus, which consisted of an explanation of Christian thought, conduct and faith, addressed to a pagan who, impressed by Christianity testimony, wanted to know more about this religion. [30]
Christians, in fact, are not distinguished from other men, neither by their land, nor by language or customs. In fact, they don’t live in their own cities, they don’t speak a foreign language, and they don’t have a particular way of life. Their doctrine was not invented by them, thanks to the talent and speculation of curious men, and they profess, like others, no human teaching. On the contrary, living in Greek and barbarian cities, according to the fate of each one, and adapting to the customs of the place in terms of clothing, food and others, they bear witness to an admirable and undoubtedly paradoxical way of life. They live in their homeland, but as strangers; they participate in everything as Christians and support everything as strangers. Every foreign homeland is its homeland and every homeland is foreign. They marry like everyone else and have children, but they do not abandon their newborns. They shared the table, but not the bed; they are in the flesh, but they do not live according to the flesh; they live on earth, but have their citizenship in heaven; Obey the laws; they love everyone and are persecuted by everyone (?). The Jews fight them as strangers, the Greeks persecute them, and those who hate them do not know the reason for their hatred. [31]
Despite a history of discrimination, persecution and martyrdom, Christianity has developed. In the 4th century, Emperor Constantine (280-337) promulgated the edict of Milan (313), in which he declared an end to the persecution of Christians and the return of In 330, Constantine inaugurated the city of Constantinople by transferring the capital of Rome to the new city.
In a letter to Eusébio, Bishop of Caesarea, Constantine requesting the preparation of 50 Bibles for the new capital, he reveals something about the growing number of Christians and churches:
With the help of God’s providence, our Savior, many have joined the very holy Church of the city that bears my name, so it seems very convenient that, responding to the rapid progress of the city in all its aspects, the number of churches also increases. [33]
4) The decline of Judeo-Christian and Jewish preachers: We have here, in my opinion, another effect of the first two reasons. Jewish-style preaching gave way to a more elaborate preaching, modeled in the Greek and Roman aesthetic sense.
Among the men who converted to Christianity and contributed to the art of preaching, we stand out: Clement of Alexandria (about 150 to 215); Tertullian (about 150-220); Origins (185-254); Lactano (about 240-320); Cipriano (200-285); Basilio Magnus (circa 330-379); Arnbio (c. 255 to 330), master of rhetoric in Sicca, in the Roman province of Africa; Chrysostome (about 347-407); Gregory of Nissa (c. 335-394); Ambrose (340-397); Joel de Antoco (347-407) and Augustine of Hippo (354-430).
It was Origins who initiated the transition journey of informal “homily”, for the most elaborate sermon. However, Augustine, in his book De Doctrina Christiana (397-427), who had the greatest influence on the Christian preaching of that period, who took Paul as a “model of eloquence” [34], followed Aristotle and Cicero closely. He established a relationship between the principles of rhetorical theory and the task of preaching, making the necessary adaptations [35]. He insisted, following Cicero, this preaching has three purposes: to instruct (twelve); Please (delectare) and Persuade (flectere), emphasizing the latter. [36]
Augustine also emphasized the need for an agreement between the life and words of the preacher, as well as the need for prayer in preparation for the sermon:
Whoever wants to know and teach must first learn all that must be taught and acquire the talent of speech according to a man of the Church; But at the very moment of speaking, let him think of these words of the Lord, which apply particularly to the willing heart: when you give yourself, no matter how or what you will talk about, because it is not you who will speak at that time, but the Spirit of your Father will speak in you [37].
[1] The verb paraqewre/w imperfect, suggests the idea of something frequent and usual. This verb appears only here (Acts 6. 1) in the New Testament.
[2] That’s what Barclay thinks. (William Barclay, Commented On The New Testament, Buenos Aires: La Aurora, 1974, v. 7, p. 60).
[3] Calvin advances this possibility (John Calvin, Commentary on the Acts of the Apostles, Grand Rapids, Michigan: Baker Book House, (Calvin?S Commentaries), 1996 (reprinted), v. 18/2, (At 6. 1), p. 231).
[4] See: I. H. Marshall, Facts: Introduction and Commentary, Sao Paulo: Christian World; New Life, 1982, p. 123; John R. W. Stott, The Message of Facts, Sao Paulo: ABU Editora, 1994, p. 133; Simon Kistemaker, New Testament Commentary: Acts, Sao Paulo: Christian Culture, 2006, v. 1, 295.
[5] Therefore, when the Apostles put the preaching of the gospel first, we infer that no obedience pleases God more than that; at the same time, however, the difficulty is highlighted when they say they cannot do both tasks. Aren’t we in any way superior to them? (John Calvin, Commentary upon the Acts of the Apostles, Grand Rapids, Michigan: Baker Book House, (Calvin?S Commentaries), 1996 (reprinted), v. 18/2, (in 6. 2), p. 234).
[6] It is a sign of prudence and pity to worry about quickly stopping evil in the incubator and not delaying the discovery of a cure for him. Because, after all the dissensions and all the rivalries have regained their strength, do they become a hard-to-heal wound, Performer Calvin (John Calvin, Commentary on the Acts of the Apostles, Grand Rapids, Michigan: Baker Book House, (Calvin?Comments S), 1996 (reprinted), v. 18/2, (in 6. 2), pp. 231-232).
[7] Stott, lamenting the lack of modern seriousness towards the Word, said that if we adopt this same apostolic agenda, . . . would involve for most of us a radical restructuring of our agenda and schedule, including a considerable delegation of other responsibilities to lay leaders, but would it express a genuine New Testament conviction about the essential nature of the pastorate?(John Stott, I Believe in Preaching, Sao Paulo: Editora Vida, 2003, p. 132).
[8] Barclay highlights this characteristic of the Lord, calling it “Absolute Honor” (William Barclay, Commented on The New Testament, Buenos Aires: La Aurora, 1973, v. 1, (Mt 5. 10-12), p. 120).
[9] See: David Martyn Lloyd-Jones, A Nation under the Wrath of God: Studies in Isaiah 5, 2. Ed. Rio de Janeiro: Textus, 2004, p. 222.
[10] The noun?Persecucion? (Diwgmo /j?Hunt?) It involves the symbolic figure of a hunted animal, of a hunted prey, of tireless and ruthless torment. This word refers more specifically to persecutions promoted by the enemies of the gospel; always refers to persecution on religious grounds (see Mk 4. 17; Hch 8. 1; 13. 50; Rom 8. 35; 2 Tim 3. 11). The verb Diw/kw is systematically used for those who persecute Jesus, the disciples, and the Church (Mt 5. 10-12; Lk 21. 12; Jn 5. 16; 15. 20) Luke uses this same verb to describe Paul’s persecution of the Church (Acts 22. 4; 26. 11; 1Co 15. 9; Gal 1. 13. 23; Fil 3. 6), being also the word used by Jesus Christ when he asked Saul why they were chasing him (AT9. 4-5 / AT22. 7-8 / 26,14-15). Paul says he used to pursue the church (Phil 3:6), but now he has gone to the finish line (Phil 3:12,14). The author of Hebrews says that we must seek peace and sanctification (Hebrews 12:14). Peter teaches the same about peace (1 P. 3. 11).
[11] The meaning of the word is to rebuke, insult, censor. The word doesn’t indicate a bad attitude per se, the question is for you.
[12] The meaning of the word is to deceive with lies
[13] Early Christians, for example, were accused of cannibalism by the words of the Supper (?Eat and drink?); (for the ‘feast of love’, ‘ag’pe’ when Christians greet each other with a holy kiss); incendiary (due to eschatological preaching); dissolution of the family (division in the family when not all converted to Christianity) and rebellion (does not participate in the worship of the emperor, political instrument to maintain the unity of the empire) (See: William Barclay, commented The New Testament, Buenos Aires: La Aurora, 1973, v. 1, (Mt 5. 10-12), p. 123-125). All these accusations were closed, gradually creating an atmosphere of indisposition, common sense opposite to Christians (see: Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine: The Rise of the Catholic Tradition 100-600, Volume 1, Sao Paulo: Shedd Publications, 2014, p. 48ss. ).
[14] The verb is imperfect, xai/rete, indicating an incomplete action as it is still being performed for its final purpose. In this case, the recommended joy should be continuous.
[15] The word reward, which also has the meaning of reward (Mt 5:46; 6,2,5,16; Jn 4. 36); salary (Mt 20. 8; Lk 10. 7; Rm 4. 4; 1Tm 5. 18; Tg 5. 4); Price (at 1. 18); price (2P 3:15) and even greed (Thu 11), focuses not on our works, but on the mercy of God who expects it, in this bliss we face the heavenly values that must enlighten and guide our values: “For them is the kingdom of heaven?(Mt 5. 10). Hence Paul’s instruction to the Colossus: “Wherefore, if ye have risen with Christ, seek the things above, where Christ lives, seated at the right hand of God. Think of the things above, not the things here on earth; 3 For ye are dead, and thy life is hidden with Christ in God. 4 When Christ, which is our life, manifests himself, shall thou also be manifested with him in glory?(Cl 3. 1-4).
[16] Paul also wrote to the Thessalonians when they faced persecution: “Always rejoice (xai/rete)?(1Q 5. 16 / Fp 3. 1; 4. 4).
[17] Dietrich Bonhoeffer, Discipleship, 2nd ed. Sao Leopold, RS. : Synodal, 1984, p. 63.
[18] See: Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine: The Rise of the Catholic Tradition 100-600, Volume 1, Sao Paulo: Shedd Publications, 2014, p. 33-85.
[19] From my history perspective, see: file: /// C: / Users / hermi / Downloads / 10286-Text do artigo-41816-1-10-20170403. pdf (see 12. 09. 2020).
[20] Cf. Justino of Rome, I Apollogia, Sao Paulo: Paulus, 1995, 67. 7. This practice has become a common place in the New Testament, perpetuated in the Christian Church, and in the 2nd century we found abundant documentation attesting to Sunday (See: Didache, XIV. 1; The Epistle of Barnabas, XV. In: Alexander Roberts; James Donaldson, eds. , Ante-Nicene Fathers, 2. Ed. Peabody, Massachusetts: Hendrickson Publishers, 1995, v. 1 , p. 147 Letters of the Holy Inacio of Antioquia, Petrapolis, RJ. : Voices, 1970, Letter to Magnesium, 9, p. 53).
[21] This expression of Justin refers to the Gospels, as he says: “Was it what the Apostles wrote in the Memoirs, which are called The Gospels?. ?(Justin of Rome, I Apollogia, 66. 3).
[22] The distribution of the elements of the Last Supper was not done indiscriminately, but only to believers, as he explains:?This food is called the Eucharist among us, in which no one can participate, unless we believe that our teachings are True wash in the bath that brings remission of sins and regeneration and lives according to what Christ taught?(Justin of Rome, I Apollogia, 66. 1). Similar criterion we have in Didaqu, IX. 5: “But no one should eat or drink your Thanksgiving except those who have been baptized in the name of the Lord. For the Lord also said of it, “Don’t give dogs what is holy?”
[23] Calvin, even without mentioning this passage, shows that he has restrictions on this practice (see: J. Calvin, The Institutes, IV. 17. 39).
[24] Justin of Rome, I Apollogia, 67
[25] See: John A. Broadus, Preparing and Delivering Sermons, p. 9-10; Ralph G. Turnbull, Baker’s Dictionary of Practical Theology, seventh edition, Grand Rapids, Michigan: Baker Book House, 1980, 51-52; Edwin C. Dargan, A History of Preaching, Grand Rapids, MI. : Baker Book House, 1954, v. 1, p. 29ss. John Stott, Sao Paulo: Editora Vida, 2003, p. 15-21. for a more complete study, see Old’s magnificent work (1933-2016): Hugh O. Old, The Reading and Preaching of the Scriptures in the Worship of the Christian Church: Vol. 2?The Patristic Age, Grand Rapids, MI. : Eerdmans, 1998.
[26] Eusebio de Cesarea, Historia Ecclesiastica, Madrid: La Editorial Catolica, S. A. , (Library of Christian Authors, 349), 1973, c. 1, III. 37. 2-3.
[27] Culture is organized according to the intrinsic relationships of world knowledge, life and experiences of the mind and practical orders in which the ideals of our conduct are performed, in which the psychic structural complex is expressed, which also determines precisely the philosophical conception of the world?(Wilhelm Dilthey, The Essence of Philosophy, 3rd ed. Lisbon: Editorial Presenca, (1984), p. 138).
[28] See: Johannes Hessen, Philosophy of Values, 5th ed. Coimbra: Armsnio Amado, editor, Sucessor, 1980, p. 246.
[29] See, for example: Breastfeeding, The Divine Institutes, III. In: Alexander Roberts; James Donaldson, editor Ante-Nicene Fathers, Peabody, Massachusetts: Editors Hendrickson, © 1994, v. 7, p. 69ss.
[30] See: Letter to Diogneto, I: In: Apologist Fathers, Sao Paulo: Paulus, 1995, p. 19. The author is not identified. It was supposed to be Pantene of Alexandria, the Square of Athens and Hippolytus, among others. Diognetus, would be the guardian of Emperor Marcus Aurélio or Cláudio Diogenes, who was prosecutor of Alexandria between the end of the second and early 3rd century. (See: J. Quasten, Patrology, Madrid: La Editorial Catolica (Library of Christian Authors, 206), 1968, v. 1, p. 245-249 and JB Lightfoot, Los Padres Apostolicos, Barcelona: CLIE, (nd), pages 597 to 600.
[31] Letter to Diogneto, V. 1-11. 17: In: Apologist Fathers, Sao Paulo: Paulus, 1995, p. 22-23.
[32] As for an estimated study of the growth of Christianity in the first centuries, supported by good sources, see: Rodney Stark, The Growth of Christianity: A Sociologist Considers History, Sao Paulo: Paulus, 2006, p. 13-37 .
[33] 2teced, The Life of Constantine, IV. 36: In: Philip Schaff; Henry Wace, editor Nice and Post-Nicene Fathers of Christian Church, Grand Rapids, Michigan: Eerdmans, (reprinted), (Second Series), 1978, v. 1, 549.
[34] Augustine, Christian Doctrine, Sao Paulo: Paulinas, 1991, IV. 7. 15. P. 228.
[35] See, for example, Augustine, Christian Doctrine, IV. 19. 35. P. 248-249; IV. 19. 37. P. 250-251
[36] Augustine, Christian Doctrine, IV. 12. 27ss. P. 239ss
[37] Augustine, Christian Doctrine, IV. 16. 32. P. 245.