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I'd be more interested in this if it was a peer-reviewed journal entry rather than a non-peer reviewed book written for the masses.
As is typical of academic publication, Professor Moss' book follows years of scholarship. Her website is here:
http://theology.nd.e...candida-r-moss/
Peer review often takes a different form for journals than for books. In both cases, the actual work of scholarly examination is done
after publication, by the entire community who is interested, rather than the small number of designated reviewers, paid or volunteer, vocational or occasional, whose main concern is compliance with the editorial policies of the publisher.
Despite the luridness of the thread's title (a recurrent problem with threads of this type from that OP - sorry to be critical of another member, but it is a fact), Professor Moss doesn't deny that early Christians were persecuted, but rather asserts that the situation is and was exaggerated and spun to advantage. Nor is her view in any way peculiar to her; she just studies that aspect of Early Christianity more than others do.
It is obvious that there was persecution. We have pagan witness to it. We also have Christian witness, Augustine of Hippo, that not all Christians bought into the suicidal ethos, and that this reluctance was as a source of division in the community, just like doctrinal disputation. The same source seems comfortable with state-sponsored murder of his Christian religious opponents. Well, they think they are Christians, and Augustine, unable to persuade them otherwise, will show them who is the real follower of Jesus, by any means he can.
The points of living diagreement are the number of victims, when, where, to what extent and on what occasions denying Christ was an alternative to death, why denying Christ was interesting to civil authority, and the complicity of some Christians in their own deaths ("suicide by cop").
Our species has often controlled its numbers by the peculiar form of birth control that is slaughtering adults on the pretext of imagined religious difference, and there are few religious groups of great age who have not both given and received the blessing of martyrdom.
The principal really interesting thing about early Christianity martyrdom is that it is offered as if it were some kind of evidence that the historical claims of a Jesus-Apostolic core are true. This leads to the fascinating spectacle of allegedly "
sola scriptura" Protestants citing non-canonical sources, at best something like
1 Clement and often something closer to the utterly woo-woo
Acts of Peter, to support the proposition that this barely historically attested first generation were mostly killed for not recanting, and "wouldn't die for a lie."
A close second in interest is that the early martydom legends, both what actually occurred and the spin then and now, illustrates one of the long-lived tensions in the Christian movement between its character as a frank and open death cult on the one hand, and its often-realized potential to be an undemanding palliative for personal anxieties about intense personal experience of every kind, of which death is one.