New Testament History

Between 50 and 90 CE, the various writings that comprise the New Testament were written, including the four Gospels, the Acts of the Apostles, the Epistles of Paul, and other letters to more general communities of the early Church. But what is recognized as the 26 books of the New Testament today, in literally hundreds of English translations, actually took several more centuries to be determined as "canonical" by the Church.

The New Testament Apocrypha refers to texts written by early Christians that were not included in the Bible used by the main branches of Christianity today. These texts vary in subject matter, with some being accounts of Jesus, others being about the nature of God, and still others being accounts and teachings of Jesus' apostles. What makes them fascinating is not just the history behind why they are considered non-canonical, but what they tell us about the early Church and early Christianity. Moreover, they offer insight into what sources were used to write them, and whether they shared the same sources as the texts that comprise the Bible today. Given their historical and religious importance, there is still a fierce debate over the authenticity of many of these texts.

Luke opens The Book of Acts with this: “The first account I composed, Theophilus, about all that Jesus began to do and teach, until the day when he was taken up to heaven, after he had by the Holy Spirit given orders to the apostles whom He had chosen.” (Acts 1:1-2) Luke’s Gospel documents all that Jesus began to do and teach in his physical body from his birth through his resurrection. His second account, the Book of Acts, tells what Jesus continued to do and teach through the ministry of the Holy Spirit in his new, mystical body, the Church.

It’s not often that you come across a document of such religious and historical importance as The Septuagint Genesis – in fact its significance would be hard to overstate. But what is the Septuagint? Well, its name refers to the “seventy’ (actually 72) translators – six from each tribe of Israel – who translated the Hebrew Scriptures into Greek, the primary language of Jews in Egypt at the time. This, the oldest and arguably most important translation, was the version of The Bible that Jesus himself would have read – and the one from which almost all the New Testament’s writers were quoting.

Alexandria was the epicenter of Hellenic learning in the ancient Mediterranean world, yet little is known about how Christianity arrived and developed in the city during the late first and early second century CE. In this volume, M. David Litwa employs underused data from the Nag Hammadi codices and early Christian writings to open up new vistas on the creative theologians who invented Christianities in Alexandria prior to Origen and the catechetical school of the third century.

How did the movement founded by Jesus transform more in the first 75 years after his death than it has in the 2,000 years since? This book tells the story of how the Christian movement, which began as relatively informal, rural, Hebrew- and Aramaic-speaking, and closely anchored to the Jewish synagogue, became primarily urban, Greek-speaking, and gentile by the early second century, spreading through the Greco-Roman world with a mission agenda and church organization distinct from its roots in Jewish Galilee.

Much of the contemporary discussion of the Jesus tradition has focused on aspects of oral performance, storytelling, and social memory, on the premise that the practice of communal reading of written texts was a phenomenon documented no earlier than the second century CE. Brian J. Wright overturns that premise by examining evidence that demonstrates communal reading events in the first century.

Two thousand years ago, a former construction worker wanders around the back streets of a third-rate country in the Roman Empire. For a couple of years, he preaches in obscure parables. He never writes anything down. He has a handful of close disciples—all of whom run away when he is arrested. He dies in ignominious agony, nailed to a cross as a criminal. That should be the end of that sad tale.

The New Testament starts with the three Gospel books of Matthew, Mark, and Luke. These three are known as the Synoptic Gospels. Gospel means “Good News,” and Synoptic refers to the fact that all three give an account of the same general events from the same point of view. The fourth book, John, is distinctly different from the three Synoptic Gospels and includes much information not in the other three Gospels. The four Gospels differ in what stories they include and how the stories are told. None of the four Gospels are meant to be a complete, detailed life of Jesus.

James was possibly the first New Testament book written, probably penned in the very late 40s AD. It is generally accepted that the book was written by James, the leader of the Jerusalem Church, also known as James the brother of Jesus. From the very first, some people objected to having James in the New Testament. Martin Luther pushed for its exclusion (as well as some other books) because he thought it crossed some Protestant doctrines.