𝐅𝐚𝐢𝐭𝐡𝐟𝐮𝐥𝐥𝐲 𝐃𝐞𝐥𝐢𝐯𝐞𝐫𝐞𝐝 𝐏𝐚𝐫𝐭 𝟑 (𝐂𝐨𝐫𝐞 𝐓𝐡𝐞𝐦𝐞𝐬 𝐨𝐟 𝐄𝐚𝐫𝐥𝐲 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐓𝐞𝐚𝐜𝐡𝐢𝐧𝐠)

 Core Themes of Early Christian Teaching

The early Christian movement was characterized by a distinct body of teaching rooted in the life, death, and resurrection of Jesus Christ. This teaching, handed down by the apostles, was both proclamatory and instructional in nature, commonly distinguished by the terms kerygma (the proclamation of the gospel) and Didache (the moral and theological instruction that followed conversion). Together, they formed a framework that guided the beliefs, behaviors, and organizational structures of early Christian communities.

At the heart of this teaching was the apostolic tradition, a body of content that was received from Christ and transmitted through the apostles to the churches (1 Cor. 15:3–5; 2 Thess. 2:15). Scholars such as C.H. Dodd emphasize that the kerygma consisted of key historical claims about Jesus—his fulfillment of prophecy, his death for sins, his resurrection, and exaltation—which served as the foundation of faith and baptismal confession.¹ This proclamation was not merely theological, but it carried an urgent call to repentance, faith, and community inclusion. Following the kerygma, the early church engaged in Didache, a structured form of ethical and doctrinal instruction for those already converted. This included moral exhortations (Rom. 12–13), relational guidance within the church and household (Eph. 5–6; Col. 3), and continued emphasis on holy living and good works (Titus 2–3).

The early Christians developed patterns of teaching that could be memorized, repeated, and reproduced. Abraham Malherbe notes that such patterns were foundational to the preservation of orthodoxy and were often embedded in creedal summaries and liturgical practices.² These teachings were protected as “sound doctrine” (1 Tim. 6:20; Titus 1:9), ensuring the community remained faithful amid cultural pressure and theological error. The content was deeply moral and ethical, shaping the lives of believers in their interpersonal relationships, public witness, and even in how they handled persecution.

Importantly, this instruction was relational and dialogical in style. Kevin Giles observes that teaching in the early church often involved reasoning, discussion, and interaction—particularly in households, synagogues, and public spaces (Acts 17:2; 18:4).³ The use of verbs like dialegesthai (to dialogue) and homilein (to speak with) suggests a method of teaching that engaged both the heart and mind. This relational model was closely linked to pastoral care, where leaders nurtured believers through encouragement, correction, and mentoring (1 Thess. 2:7–12). The qualifications for leadership emphasized moral character and doctrinal faithfulness (1 Tim. 3; Titus 1), reinforcing the vital role of teaching in sustaining the community.

Additionally, the household codes (Eph. 5:22–6:9; Col. 3:18–4:1) reflect the integration of Christian teaching into daily life. These codes guided family dynamics and social behavior in ways that reflected the gospel and countered prevailing cultural norms. Christian homes became centers for discipleship and mission, modeling the ethical outworking of Christian doctrine.

In conclusion, the early Christian teaching was a holistic system that combined proclamation, instruction, community formation, and moral transformation. It was faithfully preserved and transmitted through apostolic authority, relational teaching, and structured catechesis. These core themes laid the foundation for Christian identity and mission in the first century and continue to shape the church’s life and doctrine today.

Footnotes:

1. C.H. Dodd, The Apostolic Preaching and Its Developments (Harper and Row, 1962), pp. 17–31.
2. Abraham J. Malherbe, Paul and the Popular Philosophers (Fortress Press, 1989), pp. 57–78.
3. Kevin Giles, Patterns of Ministry Among the First Christians (Collins, 1989), pp. 33–45.