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Význam termínu "ateista" sa v priebehu antiky menil.<ref name="Winiarczyk" /> Raní kresťania boli široko označovaní ako "ateisti", pretože neverili v existenciu grécko-rímskych božstiev.<ref name="Winiarczyk" /><ref name="Ferguson1993">{{cite book |last1=Ferguson |first1=Everett |title=Backgrounds of Early Christianity |date=1993 |publisher=William B. Eerdmans Publishing Company |location=Grand Rapids, Michigan |isbn=978-0-8028-0669-7 |pages=556–561 |edition=second}}</ref><ref name="Sherwin">{{cite journal |last1=Sherwin-White |first1=A.N. |title=Why Were the Early Christians Persecuted? – An Amendment |journal=Past and Present |volume=27 |date=April 1964 |issue=1 |pages=23–27 |jstor=649759|doi=10.1093/past/27.1.23 }}</ref> V časoch [[Rímske cisárstvo|Rímskeho cisárstva]] boli kresťania popravovaní za svoje všeobecné odmietanie [[Zoznam rímskych bohov|rímskych bohov]], no najmä [[Cisársky kult|cisárskeho kultu starovekého Ríma]].<ref name="Sherwin" /><ref name="Maycock">Maycock, A.L. and Ronald Knox (2003). ''[https://books.google.com/books?id=DmL8CljbqDwC Inquisition from Its Establishment to the Great Schism: An Introductory Study] {{Webarchive|url=https://web.archive.org/web/20151030191702/https://books.google.com/books?id=DmL8CljbqDwC |date=30 October 2015 }}''. {{ISBN|0-7661-7290-2}}.</ref> Existoval veľký konflikt medzi kresťanmi a pohanmi, v ktorom každá skupina obviňovala tú druhú z ateizmu, keďže nepraktikovala náboženstvo, ktoré tá druhá považovala za správne.<ref name="Duran">{{cite book |last1=Duran |first1=Martin |title=Wondering About God: Impiety, Agnosticism, and Atheism in Ancient Greece |date=2019 |publisher=Independently Published |location=Barcelona |isbn=978-1-08-061240-6 |pages=171–178}}</ref> Keď sa kresťanstvo stalo za vlády [[Theodosius I. (Byzantská ríša)|Theodosia I.]] v roku 381 štátnym náboženstvom Ríma, [[heréza]] sa stala zločinom.<ref name="Maycock" />
=== Raný stredovek a renesancia ===
During thePočas [[EarlyVčasný Middlestredovek|včasného Agesstredoveku]], thezažíval [[Islamicislamský worldsvet]] experienced asvoj [[IslamicZlatý Goldenvek AgeIslamu|Goldenzlatý Agevek]]. AlongSpoločne withs advancespokrokmi invo sciencevede anda philosophy,filozofii Arabprodukovali andarabské Persiana landsperzské producedúzemia outspokenotvorených rationalistsracionalistov anda atheistsateistov, includingako [[MuhammadAbu Isa al -Warraq]] (fl9. 9th centurystoročie), [[Ibn alar-RawandiRáwandí]] (827–911), [[MuhammadAbú Bakr Mohammed ibn ZakariyaZakaríja alar-Razi|Al-RaziRází]] (854–925), anda [[AlAbú al-Aláʾ al-MaʿarriMaʾarrí]] (973–1058). Al-Ma'arriarrí wrotepísal anda taughtučil, thatže religionnáboženstvo itselfsamotné was abolo "fablebájkou invented by thevymyslenou ancientspredkami"<ref name="Nicholson318">Reynold Alleyne Nicholson, 1962, ''A Literary History of the Arabs'', p. 318. Routledge</ref> anda thatže humansľudia wereboli "of twodvojakého sortstypu: thosetí withs brainsmozgom, butale nobez religionnáboženstva, anda thosetí withs religionnáboženstvom, butale nobez brainsmozgov."<ref>[http://www.sdsmt.edu/student-orgs/tfs/reading/freethought/islam.html Freethought Traditions in the Islamic World] {{webarchive |url=https://web.archive.org/web/20120214102422/http://www.sdsmt.edu/student-orgs/tfs/reading/freethought/islam.html |date=14. Februaryfebruár 2012 }} by FredFredom WhiteheadWhiteheadom; alsotiež quotedcitované inv Cyril Glasse, (2001), ''The New Encyclopedia of Islam'', pstr. 278. Rowman Altamira.</ref> DespiteNapriek theirtomu, beingže relativelyboli prolificpomerne writers,plodnými littleautormi ofsa theirz workich survives,práce mainlyzachovalo beingmálo, preservedhlavne throughvo quotationsforme andcitácií excerptsa inúryvkov laterv worksneskorších bydielach Muslimmoslimských [[ApologeticsApologetika|apologistsapologétov]], ktorí attemptingsa toich refutepokúšali themvyvracať.<ref>''Al-Zandaqa Wal Zanadiqa'', by Mohammad Abd-El Hamid Al-Hamad, first edition 1999, Dar Al-Taliaa Al-Jadida, Syria (Arabic)</ref> OtherĎalší prominentprominentní Goldenučenci Agezlatého scholarsveku haveboli beentakisto associatedspájaní withs rationalistracionalistickým thoughtmyslením anda atheismateizmom, ashoci well,súčasná althoughintelektuálna theatmosféra currentv intellectualislamskom atmospheresvete ina the Islamicmizivé worlddôkazy, andktoré theprežili scantz evidencetých thatčias survivesdo fromsúčasnosti, the eraspôsobila, makeže thistoto pointtvrdenie aje dnes contentiouspovažované oneza todaykontroverzné.
InV Europe,Európe thevčasného espousala ofklasického atheisticstredoveku viewsbolo washájenie rareateistického duringsvetonázoru thevzácne Early(pozri Middle Ages and [[Middle Ages]] (seeheslo [[MedievalStredoveká Inquisitioninkvizícia]]); [[metaphysicsmetafyzika]] anda theologyteológia wereboli thečo dominantsa intereststýka pertainingnáboženstva todominantnými oblasťami religionzáujmu.<ref name=">Zdybicka 2005, 4">{{harvnb|Zdybicka|2005|p=. 4}} </ref> ThereV were,tomto however,období movementstu withinvšak thisboli periodaktivity, thatktoré furtheredpodporovali heterodoxheterodoxné conceptions of thekoncepcie Christiankresťanského godboha, includingvrátane differingrôznych viewspohľadov ofna the natureprírodu, transcendence,transcendenciu anda knowabilitypoznateľnosť of GodBoha. IndividualsJednotlivci anda groupsskupiny, such asako [[Johannes Scotus Eriugena]], [[DavidDávid ofz DinantDinantu]], [[AmalricAmalrich ofz BenaBene]], and thea [[BrethrenBratia ofa thesestry Freeslobodného Spiritducha]] maintainedpodporovali Christiankresťanský viewpointssvetonázor withs [[pantheismPanteizmus|pantheisticpanteistickými]] tendenciestendenciami. [[Nicholas of Cusa]] held to a form of [[fideism]] he called ''[[De Docta Ignorantia|docta ignorantia]]'' ("learned ignorance"), asserting that God is beyond human categorization, and thus our knowledge of him is limited to conjecture. [[William of Ockham]] inspired anti-metaphysical tendencies with his [[nominalism|nominalistic]] limitation of human knowledge to singular objects, and asserted that the divine [[essence]] could not be intuitively or rationally apprehended by human intellect. Followers of Ockham, such as [[John of Mirecourt]] and [[Nicholas of Autrecourt]] furthered this view. The resulting division between [[Faith and rationality|faith and reason]] influenced later radical and reformist theologians such as [[John Wycliffe]], [[Jan Hus]], and [[Martin Luther]].<ref name="Zdybicka 2005 4" >{{harvnb|Zdybicka|2005|p=4}}</ref>
The [[Renaissance]] did much to expand the scope of free thought and skeptical inquiry. Individuals such as [[Leonardo da Vinci]] sought experimentation as a means of explanation, and opposed [[Appeal to authority|arguments from religious authority]]. Other critics of religion and the Church during this time included [[Niccolò Machiavelli]], [[Bonaventure des Périers]], [[Michel de Montaigne]], and [[François Rabelais]].<ref name="gordonstein" />
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