In the first century Christians believed that Christ would soon fulfill his promise to return and that the end of the world was near; therefore, they saw no point in devoting time to learning. By the second century, however, these apocalyptic expectations were diminishing, and church leaders began to incorporate elements of Greek and Roman philosophy and learning into Christian teachings (see “The Spread of Christianity” in Chapter 6). They found support for this incorporation in the written texts that circulated among Christians. In the third and fourth centuries these texts were brought together as the New Testament of the Bible, with general agreement about most of what should be included but sharp disputes about some books. Although some of Jesus’s sermons as recorded in the Gospels (see “The Life and Teachings of Jesus” in Chapter 6) urged followers to avoid worldly attachments, other parts of the Bible advocated acceptance of existing social, economic, and political structures. Christian thinkers built on these, adapting Christian teachings to fit with Roman realities and Roman ideas to fit with Christian aims, just as Buddhist thinkers adapted Buddhist teachings when they spread them to Central Asia, China, Korea, and Japan (see Chapter 7).

Saint Jerome (340–419) translated the Old Testament and New Testament from Hebrew and Greek, respectively, into vernacular Latin. Called the Vulgate, his edition of the Bible served as the official translation until the sixteenth century. Familiar with the writings of classical authors such as Cicero and Virgil, Saint Jerome believed that Christians should study the best of ancient thought because it would direct their minds to God. He maintained that the best ancient literature should be interpreted in light of the Christian faith.

Christian attitudes toward gender and sexuality provide a good example of the ways early Christians first challenged and then largely adopted the views of their contemporary world. In his plan of salvation Jesus considered women the equal of men. Women were among the earliest converts to Christianity and took an active role in its spread, preaching, acting as missionaries, being martyred alongside men, and perhaps even baptizing believers. Some women embraced the ideal of virginity and either singly or in monastic communities declared themselves “virgins in the service of Christ.” All this initially made Christianity seem dangerous to many Romans who viewed marriage as the foundation of society and the proper patriarchal order.

Not all Christian teachings about gender were radical, however. In the first century male church leaders began to place restrictions on female believers. Women were forbidden to preach and were gradually excluded from holding official positions in Christianity other than in women’s monasteries. In so limiting the activities of female believers, Christianity was following well-established social patterns, just as it modeled its official hierarchy after that of the Roman Empire.

Christian teachings about sexuality also built on and challenged classical models. The rejection of sexual activity involved an affirmation of the importance of a spiritual life, but it also incorporated hostility toward the body found in some Hellenistic philosophies. Just as spirit was superior to matter, the thinking went, the mind was superior to the body. Though Christian teachings affirmed that God had created the material world and sanctioned marriage, most Christian thinkers also taught that celibacy was the better life and that anything that distracted one’s attention from the spiritual world performed an evil function. For most clerical writers (who were themselves male), this temptation came from women, and in some of their writings women themselves are portrayed as evil, the “devil’s gateway.”