It is clear that the study of early Christianity cannot be
pursued by reading only a few normative texts, such as the New
Testament writings and Eusebius’ Ecclesiastical History. Any
approach to the topic needs to account for the whole range
of sources, all the while bearing in mind that different types of
source will answer different sorts of question. It is important also
to consider the broader context within which Christianity devel-
oped. Students and scholars trained in classical disciplines will
naturally think first of the Graeco-Roman context, but other
factors need to be considered too. Recent studies have empha-
sized the need to consider Christian origins very closely with
contemporary Jewish traditions, since Judaism can shed light on
Christianity, and vice versa (see chapter 4).
It is important to approach the ancient evidence (whether
textual or material) in ways that are sensitive to the historical
context within which that evidence came into existence. This is
a particular problem for anyone who has come to regard the New
Testament as part of their own living Christian tradition, where
the biblical texts are primarily sources of divinely inspired teach-
ings rather than historical documents. Such sensitivities are
necessary also for the study on non-biblical sources, whether
Christian, Jewish, or pagan. It is crucial to remember that non-
Christian sources have a logic and purpose of their own: they are
not simply there to provide interesting insights into the world of
the early Christians. This might seem like stating the obvious, but
it is easy to relegate Jewish and pagan writings to the level of
mere background, from which specific details are plucked to add
to the picture drawn from Christian sources. For example, source
books that present extracts from non-Christian writings perhaps
discourage students from reading more of those sources or
working out the broader literary, political, and social contexts in
which they were produced.
It is important also to be aware of our own limitations as
interpreters of the ancient evidence. In chapter 2, we saw how
early Christianity was often interpreted by earlier generations of
scholars in ways that buttressed certain theological argumentsSOURCES AND THEIR INTERPRETATION
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