![]() Gibbon, while not a fan of the Christian faith, did mention the role of virtuous Christian living, but he also stated that one of the primary reasons why Christianity “obtained so remarkable a victory over the established religions of the earth” was due to “the miraculous powers of the primitive church.” He stated further, “he supernatural gifts very frequently brought about the conviction of infidels unbelievers.” 8 So inseparable was the presence of miracles from the task of evangelism that some historians have noted the Greeks used the phrase, “spectators of a miracle” to define a Christian convert. 6 Even the great church father Augustine is quoted as saying, “I should not be a Christian, but for the miracles.” 7 Edward Gibbon, author of the The Decline and Fall of the Roman Empire, listed five reasons for the remarkable and rapid growth of Christianity. ![]() People did not choose to become followers of Christ because of the social status or psychological benefits afforded by the Christian faith rather, they embraced Christianity primarily because of the persuasive influence of the miracles (particularly exorcisms and healings) that were experienced and attested to through the Mediterranean world. Nor was it the loving relationships between believers. It was not the endorsement of the state, the promise of prosperity, or even the church’s care of the poor in the community. MacMullen and other such notables concluded that the best explanation for the rapid expansion of Christianity in the first three centuries was not due to the church’s strategic use of literature distribution or the friendliness and kindness of the missionaries. They were so clearly designed to back up the claims of the preached word.” 5 In his book Evangelism in the Early Church, Michael Green wrote, “It is an interesting fact arising from all this evidence that exorcisms were done in an evangelistic context. Chrysostom, who wrote around AD 390, stated, “Miracles are not for believers, but for unbelievers to increase the number of proselytes.” 4 Irenaeus noted that those who had been cleansed from evil spirits as a result of miracles frequently both believed and joined themselves to the church. “These gifts were first bestowed upon us, the apostles, when we were about to preach the gospel to every creature for the conviction of unbelievers, that those who the word did not persuade, the power of signs might put to shame for signs are not for us who believe, but for the unbelievers, both for the Jews and Gentiles.” 3 As a result, assembled crowds, every man of them on the first hearing, eagerly espoused piety toward the maker of all things.” 2Īpostolic Constitutions, an ancient document attributed to Hippolytus of Rome in AD 235, highlights the early church’s understanding of the role of miracles. with God’s favor and help, since wonderful miracles were wrought by them in those times also through the Holy Spirit. “From the very beginning, Jesus’ disciples followed him instantly, without instructions new adherents, by supernatural actions, were won to instantaneous belief.” 1Įusebius of Caesarea (260–341), the first of the great church historians, observed that the early Christians were “evangelizing. He noted repeated accounts of “mass conversions” in the early years, which were directly attributed to the miracles performed by the evangelists and saints. Ramsay MacMullen, professor of classics and history at Yale University, exhaustively researched the oldest surviving documents to discover why Christianity was so quickly embraced by five million people within the first three centuries. In researching the role of miracles in the first three centuries of the church, history points to the Holy Spirit’s empowering of believers to perform miracles, signs, and wonders as being the single greatest factor contributing to the rapid expanse of the Christian faith in the first three hundred years. ![]()
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