The Origins of Christianity and the New Testament. Rebecca I. Denova
the Apostles), fourteen letters assigned to Paul, seven letters assigned to others, and one apocalyptic text known as the Book of Revelation.
Scholars debate the dates of some of the texts (some in the second century), but they all demonstrate teachings of various communities in the first century. Learning to read these texts in relation to the people and the societies that produced them is the goal of this book.
The Academic Discipline of Religious Studies
Religious Studies is a relatively new discipline in the academy (in the past seventy years). It is important to recognize the differences between Theology (the study of God) and Religious Studies. Theology involves the study of the nature of God and the way in which God and humans interact. Theologians address such issues from a preconceived faith conviction. There are thousands of books and articles on the theological study of Jesus and the New Testament.
Religious Studies (often referred to as “the academic study of religion”) focuses on the origins of religious authority (institutions), beliefs, rituals, sacred texts, and ethics. Absent value judgments of which religions are “right” or “wrong,” Religious Studies analyzes the people and societies who created religious traditions and the way in which they function.
Religious Studies utilizes a “multidisciplinary” approach and methodology that incorporates all the liberal arts and social sciences: classics, history, literature, anthropology, archaeology, sociology, philosophy, and psychology. In addition, the study of religion analyzes economics, politics, ethnic studies, ritual, gender studies, the arts, global studies, and cross-cultural approaches. Religious Studies explores the human experience of religion in specific cultures over time, as a “system of meaning.” This is the approach that is utilized in the following chapters. Working in tandem, a Religious Studies approach also sheds light on theological issues.
Features of this Textbook
Chapter I summarizes the post-Enlightenment approach to the study of the Bible and the three phases of “The Quest for the Historical Jesus” in the last century. The chapter also includes shared terminology and methodology in the study of ancient religions. Modern criteria for uncovering the “historical Jesus” are outlined in the first chapter.
Chapter II, “The History of Israel,” is a short history of Jews and Judaism, as revealed in the Jewish Scriptures. This history is crucial for positioning Jesus as a Jew in the first century. The gospels consistently call upon this history to frame the teachings of Jesus. Israel underwent a major paradigm shift after the conquests of Alexander the Great (330 bce). The cultural changes in this period are collectively known as “Hellenism” (after Hellas, the eponymous founder of Greece). These cultural elements are also incorporated into the New Testament.
The earliest texts of the New Testament are Paul’s letters, which were written in the 50s and 60s of the first century. Chronologically they should be placed prior to the gospels. However, most readers prefer to cover the story of Jesus in the gospels first; Paul provides very little information about the ministry. The second reason to examine Paul’s letters after the gospels is that he laid the groundwork for the later letters in the New Testament and what eventually became Christian dogma by the end of the first century.
After reviewing the history of Judaism up to the first century, Chapter III examines the first gospel in “The Gospel of Mark” (“The Apocalyptic Jesus”). We examine the way in which Mark structured his story in alignment with the Scriptures and the events of the Jewish Revolt (66–73 ce).
“The Gospel of Matthew” (The “New Moses”), Chapter IV, is perhaps the best-known of the gospels (particularly through the translation of the King James Bible in 1601). This chapter includes an exposition on the “nativity stories” of both Matthew and Luke (to avoid repetition later). Matthew also has the most “kingdom parables,” and we will examine these as they relate to Matthew’s portrait of Jesus.
Chapter V, “The Gospel of Luke” (“The Compassionate Jesus”), introduces the background of a two-volume work that is the longest document in the New Testament. It is also familiar for Luke’s unique parables (“The Good Samaritan” and “The Prodigal Son”). We explore the rationale for this opus and the unique ways in which Luke structured his story.
Chapter VI, “The Acts of the Apostles,” continues Luke’s story with this sequel to his gospel. Acts relates the progress of Christian missions as the message of Jesus was conveyed to the cities of the Eastern Roman Empire after his death.
The Stranger from Heaven, Chapter VII, differs significantly from the others in both style and structure. John’s preface is one of the most famous in the New Testament, coalescing the deification of Jesus that began shortly after his death. John’s gospel is the origin of the concept of “the Incarnation” of Jesus.
Chapter VIII, “Paul: Apostle to the Gentiles,” examines the way in which Paul contributed to Christian dogma with his arguments on how Christian believers could participate in “the Law of Moses,” and yet have a new identity. Often referred to as “the true founder of Christianity,” there are probably more books on Paul now than Jesus. One of the most complicated characters in the New Testament, Paul’s attitude toward Judaism continues to undergo modern analysis.
The details of Paul’s communities in Chapter IX (“Paul and the First Christians”) shed light on the first generation of Christians. We can appreciate some of the confusion of the first followers, as they were to live “like angels” until the return of Christ.
The other letters in the New Testament are examined briefly in Chapter X (“Other New Testament Documents”). They reveal changes in the communities from the middle to the end of the first century. These letters include a group known as “The Pastorals,” as they outline the initial hierarchy and structure (the election of bishops) and what became the institutional Catholic Church of the Roman Empire.
We end where the New Testament ends, with “John of Patmos and the Book of Revelation” in Chapter XI. One of the most famous (and infamous) books, the book still dominates Christian concepts of the return of Jesus (the “second coming”) and events that are to happen in “the final days.” The chapter provides a way in which to “decode” this strange book and the way in which to understand its symbols in historical context.
Each of the chapters places the documents within their historical context and highlights changes to the material over time.
Boxes
Understanding the background and nuances of ancient texts requires years of study and analysis. Rather than burden the reader with the details of scholarly expositions and debates, Boxes are provided in the chapters that summarize issues or add detail to the background; for example, “Hell and Heaven” and “Jewish Sects in the Second Temple Period”.
Figures and Timelines appear within the chapters and highlight maps, schematics, and some of the archaeological sites associated with the New Testament. I have traveled to and explored all these sites. When appropriate I add a few details to each place.
Understanding both the world of ancient Christianity as well as scholarly methods of analysis often requires a vocabulary not familiar to the lay reader. Throughout the text, words and concepts will appear in bold print and are then defined in a convenient Glossary at the end.
Each chapter contains “Suggestions for Further Reading” for those who wish to explore the material in depth. The Suggestions include both traditional studies and more recent articles and books.
I have taught a course on the “Origins of Christianity and the New Testament” for over twenty-five years. Some students enter the course with more background than others, usually from Bible Study programs in their churches. In the beginning there is often some anxiety over the fear that a historical approach to Jesus will uncover something that will challenge their faith. “Faith” by its very nature is not subject to verification or scientific analysis.