Lecture 6: The Diversity of Early Christianity
o Thus, the writings we have in the New Testament are, so far
as we can tell, the earliest evidence for Christianity. Efforts
to discover earlier “sources” within them, or to appeal to
compositions from Nag Hammadi, or to cite fragmentary
gospels as evidence for major movements are not convincing.o At the same time, many historians neglect the evidence of
diversity provided by the canonical writings themselves. In
addition to the 13 letters attributed to Paul are letters from
James, John, Jude, Peter, and the anonymous author of Letter
to the Hebrews; the four Gospels attributed to Matthew, Mark,
Luke, and John; and the visionary composition called the book
of Revelation, ascribed to John the Seer.o These writings (all composed before 100) predate any
archaeological evidence for Christianity and amply testify to
the diversity of experience, conviction, and perspective in the
earliest decades of the religion.• The importance of these other canonical writings, simply as
historical sources, can scarcely be overstated. By their sheer
existence as literature, they make clear that earliest Christianity
was not represented only by Paul but by a variety of other leaders
working in diverse communities. They also contribute additional
evidence concerning the earliest movement beyond that offered by
Acts and the letters of Paul.
o In terms of geographical expansion, these writings speak of
Jewish-Christian communities through the Diaspora (James);
Gentile communities in Pontus and Cappadocia, as well as Asia
and Phrygia (1 Peter); churches in Galilee, as well as in Judaea
and Samaria (Mark, Matthew); and specific communities of
Asia Minor in addition to Ephesus (Revelation).o In terms of social circumstances, they show that Jewish/
Christian interactions were more complex than suggested by
Paul alone (see Matthew, Luke, John, James, and 1 Peter), that
questions of property and poverty occupied other churches