The landscape of modern Christianity is vast and varied, with countless denominations, theological perspectives, and doctrinal evolutions. However, would a Christian from the first century recognize the faith as it is practiced today? This question is best explored through an examination of several key scholarly theories: the Markan Priority Hypothesis, the Farrer Hypothesis, the Pauline Epistles Composition Theory, and the Marcionite Canon Theory. These theories provide significant insight into the foundational structures of early Christianity and how they may differ from contemporary understandings.
The Formation of the Gospels
The Markan Priority Hypothesis suggests that the Gospel of Mark was the earliest of the Synoptic Gospels and served as a source for Matthew and Luke. This theory is crucial in understanding how early Christians received and transmitted their beliefs about Jesus. If Mark’s Gospel was indeed the first, then the simplicity and rawness of its Christology would stand in contrast to the more developed theological narratives found in later Gospels. Mark presents Jesus as a suffering servant, emphasizing his humanity and the messianic secret. In contrast, John’s Gospel, written much later, portrays Jesus in a highly divine light, using theological constructs such as the Logos.
The evolution from Mark to John illustrates how early Christianity’s understanding of Jesus transformed rapidly. If first-century Christians primarily engaged with a simpler, more enigmatic Jesus, would they recognize the elaborate theological systems developed in later centuries, including the doctrine of the Trinity? The evidence suggests a substantial shift in Christological interpretation over time.
The Role of Redaction and Interpretation
The Farrer Hypothesis builds upon Markan Priority but eliminates the need for the hypothetical Q document, arguing that Luke used both Mark and Matthew as sources. This implies that the Gospels were shaped not merely as independent testimonies but as editorial responses to prior texts.
If this hypothesis is correct, it suggests that early Christian beliefs were malleable, subject to interpretation and re-interpretation. The differences in Jesus’ teachings, ethical instructions, and eschatological visions across the Synoptic Gospels highlight how each evangelist adapted the message for their specific audience. Compared to the fixed dogmas of modern Christianity, this flexibility would likely appear foreign to a first-century believer who was more accustomed to oral tradition and evolving doctrine.
The Development of Theology
Paul’s letters are among the earliest Christian documents, predating the Gospels. The Pauline Epistles Composition Theory examines how these writings influenced the development of Christian theology. Paul’s letters emphasize justification by faith, the universality of salvation, and the mystical nature of Christ’s relationship with believers. However, scholars debate the extent to which later Christian doctrine aligns with or diverges from Paul’s original intent.
For instance, Paul’s teachings on grace and works were later systematized in Augustinian and Reformation theology, but were his ideas ever meant to be codified into rigid doctrinal systems? A first-century Christian may have encountered a much more fluid and diverse interpretation of salvation and community practices than what is often found in modern church institutions.
The Struggle Over Canonization
Marcion of Sinope, active in the second century, proposed one of the first attempts at a Christian canon. His rejection of the Hebrew Bible and emphasis on a distinct Christian God opposed to the wrathful deity of the Old Testament was controversial but influential. The eventual formation of the New Testament canon, which included both Pauline letters and the Gospels, was in part a reaction against Marcion’s radical dualism.
This raises the question: Would a first-century Christian even recognize the Bible as we have it today? Early Christians had no fixed canon; many relied on oral traditions, individual letters, and localized Gospel texts. The extensive debates surrounding canonization, stretching into the fourth century, suggest that the modern Christian Bible was not an inevitable or universally accepted compilation. For a first-century believer, the sheer existence of a closed canon with rigidly defined boundaries may have seemed alien.
The Impact of the Jewish-Roman Wars on Early Christianity
The first century was a period of immense upheaval for the Jewish people. The destruction of the Second Temple in 70 AD by the Romans marked a catastrophic turning point. The Crisis Hypothesis suggests that early Christianity was shaped by this chaos, as many Jews sought alternative interpretations of their faith following the devastating failure of the Jewish revolts.
- Apocalyptic Expectations Reinterpreted: Many Jews in the first century anticipated an imminent divine intervention to restore Israel. When these hopes were crushed by Rome’s military power, early Christians adapted their expectations from a physical kingdom on Earth to a spiritual one. This shift laid the foundation for a new religious identity distinct from mainstream Judaism.
- The Decline of Temple-Centric Worship: The destruction of the Temple rendered traditional Jewish sacrificial rituals obsolete. Early Christian groups, many of which already emphasized Jesus as the ultimate sacrifice, gained momentum by offering a new way to connect with God outside the Temple system.
- Separation from Judaism: As Judaism struggled to redefine itself after the war, rabbinic Judaism and Christianity diverged. The latter, increasingly influenced by non-Jewish believers, distanced itself from Jewish customs, forming a unique theological framework.
This crisis-driven evolution highlights that first-century Christianity was a product of extreme historical pressures. As a result, modern Christianity—rooted in doctrines developed over centuries—would be unfamiliar to its earliest adherents.
From Jewish Sect to Global Faith: The Role of Gentile Converts
Initially, Christianity was a Jewish movement, with Jesus and his disciples following Jewish laws and customs. However, as Paul’s teachings gained influence, Christianity expanded beyond its Jewish roots, leading to significant doctrinal changes.
- Paul’s Influence on Christian Doctrine: The Apostle Paul, a former Pharisee, argued that Gentiles could follow Jesus without adhering to Jewish laws, including circumcision and dietary restrictions. His letters (now part of the New Testament) emphasized faith in Christ over adherence to the Mosaic Law.
- Hellenization of Christianity: As Christianity spread through the Roman Empire, it absorbed Greek philosophical ideas. The concept of Jesus as the Logos (a Greek term meaning “Word” or “Reason”), found in the Gospel of John, demonstrates how Christianity adapted to a Greco-Roman intellectual framework.
- Institutionalization of the Church: Early Christian communities were decentralized, often meeting in homes. Over time, as Gentile converts increased, Christianity adopted hierarchical structures modeled after Roman administrative systems. This transformation led to the formation of the Catholic Church, with bishops, councils, and a centralized doctrine.
The movement’s shift from a Jewish sect to a universal faith means that first-century Christians, particularly Jewish followers of Jesus, might struggle to recognize modern Christian beliefs and practices, especially those far removed from Jewish traditions.
Christianity and the Roman Empire: From Persecution to Power
One of the most radical changes in Christianity occurred when it transitioned from a persecuted sect to an imperial religion. The Roman Adoption Hypothesis suggests that Christianity, initially viewed with suspicion by Roman authorities, was later embraced as a means of unifying the empire.
- From Persecution to State Religion: Early Christians faced persecution under Roman rule, particularly under emperors like Nero and Diocletian. However, Emperor Constantine’s Edict of Milan (313 AD) legalized Christianity, and by 380 AD, Emperor Theodosius I declared it the official religion of the Roman Empire.
- Transformation of Christian Doctrine and Practices: With imperial endorsement, Christianity adopted elements of Roman governance and culture. The simple communal gatherings of early Christians evolved into grand cathedrals, formalized liturgies, and doctrinal creeds such as the Nicene Creed (325 AD).
- Political Motivations for Adoption: Some scholars argue that Constantine saw Christianity as a means of consolidating power. Unlike the polytheistic cults of Rome, Christianity’s monotheism promoted loyalty to a single authority, which aligned well with imperial rule.
This transformation created a vastly different version of Christianity from what existed in the first century. The hierarchical church structure, integration of Roman customs, and alignment with political power would have been alien to early believers who followed Jesus as an apocalyptic preacher.
First-Century Christianity
The evidence from these scholarly theories strongly suggests that first-century Christianity was markedly different from its contemporary forms. From the fluidity of Gospel composition to the evolving Christology, from Paul’s dynamic theological letters to the contentious process of canonization, the Christianity of the first century was far from the structured, systematic faith seen today.
The evolution of Christianity reflects the complexities of historical interpretation, theological debates, and ecclesiastical power struggles. Understanding these changes not only highlights the depth of Christian history but also encourages a critical examination of how faith traditions develop over time.
Sources
David Trobisch – The First Edition of the New Testament, discusses early canon formation.
Bart Ehrman – The Triumph of Christianity, historian on the early Christian movement.
— Lost Christianities, explores alternative Christianities that faded.
Elaine Pagels – The Gnostic Gospels, investigates early non-canonical texts.
N.T. Wright – The New Testament and the People of God, contextualizes early Christian beliefs.
Joseph Atwill – Caesar’s Messiah, controversial claim about Roman influence on Christianity.
John Dominic Crossan – The Historical Jesus, reconstructs Jesus as a Mediterranean peasant.
E.P. Sanders – The Historical Figure of Jesus, examines Jesus in historical context.
Mark Goodacre – The Case Against Q, challenges the existence of the Q document.
Each of these perspectives contributes to a fuller understanding of how Christianity evolved from its earliest roots into the global faith it is today. While elements of continuity remain, the vast historical transformations make it clear that first-century Christianity and modern Christianity are, in many respects, worlds apart.