Introduction to New Testament History and Literature - Video Dale B. Martin

How did a small group following an apocalyptic prophet in Palestine become Christianity - what is now called a "world religion"? This small movement saw many changes in the second, third, and fourth centuries, from the development of different sects, philosophical theologies, and martyrology, to the rise of monasticism, and finally to the ascension of Constantine to the throne and the Christian Roman Empire. It was not until the nineteenth century, however, that the term "world religion" came to be used and Christianity was categorized as such.

The Epistle of Jude can be dated to somewhere during post-apostolic Christianity and before the formation of the Canon. It refers to the apostles as representing a prior generation, yet it quotes from texts later excluded (perhaps, for example, by 2 Peter) from the Canon. The letters of Ignatius of Antioch contain evidence of a move toward the institutionalization of early Christianity. It mentions, for example, three different church offices: bishops, presbyters, and deacons. It also heavily emphasizes the authority held by those with these titles. The Didache contains liturgical and ritual instructions for rites such as baptism, the Lord's Prayer, and the Eucharist. All these documents show the change in early Christianity toward greater church structure and institutionalization.

The Apocalypse of John showed an anti-Roman, politically revolutionary perspective. This is in contrast with Paul's writing in Romans 13, which calls for submission to governmental authorities - although passages in 1 Corinthians may be said to contradict this. 2 Thessalonians, a pseudonymous letter, also preaches a politically conservative and accommodative message, as does 1 Peter. Interestingly, these letters do not discard or ignore apocalypticism but use it quite differently from the author of Revelation to further their message of political conservatism. 2 Peter seems to be a letter dating from the second century, from the post-apostolic age. In 2 Peter, the apocalypse is no longer imminent and is not used to further any admonition. Instead, it has become simply a part of Christian doctrine.

The principles of interpreting the New Testament in this course assume a historical critical perspective. The historical critical method of interpreting a text privileges the intended meaning of the ancient author, the interpretation of a text's original audience, the original language the text was written in, and the avoidance of anachronism. However, for most of the last two thousand years, this has not been the method of interpretation of the Bible. Pre-modern interpreters, such as Origen and Augustine, felt free to allegorize and use the text as they saw fit. It was only through the Reformation and other events in modern history that the historical critical method became the predominant method of interpretation.

The Apocalypse, or the Revelation of John, shares many of the traits found in apocalyptic literature: it operates in dualisms--earthly events contrasted with heavenly ones, present time with the imminent future, and it calls for cultural and political resistance. Its structure is like a spiral, presenting cycle after cycle of building tension and reprieve, so that the reader who experiences the text also experiences crisis and then catharsis. Politically, Revelation equates Rome with Babylon and the empire as the domain of Satan.

There are many ways of interpreting the text, and ancient methods of interpretation may seem bizarre to our modern sensibilities. The New Testament offers us many examples of how an early Christian might interpret the text of the Hebrew Bible, which was their scripture. The Letter to the Hebrews, which is not really a letter but a speech of encouragement, structures its argument around the thesis that Jesus' liturgy and priesthood is superior to that in the Hebrew Bible. The author of Hebrews proves this through several interesting interpretations of passages from the Hebrew Bible.