The Early Church of Jerusalem is considered to be the first community of early Christianity. It was formed in Jerusalem after the crucifixion of Jesus. It proclaimed to Jews and non-Jews the resurrection of Jesus Christ, the forgiveness of sins and Jesus' commandments to prepare for his return (parousia) and the associated end of the world.
Sources There is little concrete evidence for the beginnings of the early Church of Jerusalem. Sources include the statements in Paul's letter to the Galatians, inferences from the synoptic gospels and, above all, statements from Luke's Acts of the Apostles. These writings were written between 62 and around 100 AD. We can go further back in time with doctrinal traditions quoted by Paul of Tarsus in his letters.Cf. Leonhard Goppelt (1978): Theologie des Neuen Testaments (In German). Göttingen, p. 325. The oldest Passion account integrated into the Gospel of Mark (Mk 14–15) was probably also written by early Christians in Jerusalem.On this thesis see Rudolf Pesch: Das Evangelium in Jerusalem: Mk 14,12-26 als ältestes Überlieferungsgut der Urgemeinde. In: Peter Stuhlmacher (ed.): Das Evangelium und die Evangelien: Vorträge vom Tübinger Symposium 1982 (= Wissenschaftliche Untersuchungen zum Neuen Testament. Vol. 28). Mohr Siebeck, Tübingen 1983, pp. 113-155.
Chronology The chronological key dates provide an overview of the first events and evolution of the early church.Schnelle, Udo (2019): Die ersten 100 Jahre des Christentums 30-130 A.D. Die Entstehung einer Weltreligion. Vandenhoeck & Ruprecht, 3rd revised edition. Göttingen p. 238 (plate 4: Chronologie des frühen Christentums bis 50 AD) and p. 327 (plate 5: Chronologie des frühen Christentums bis 70 AD) ADEventsSources30Death of JesusMk 15 ~ 30–32Constitution of the church of Jerusalem /first conflictsActs 1–5As from 30Activity of the Jesus movement in Galilee; initially oral transmission of the Jesus tradition.Mk 16; Mt 28; Jn 2131–43Peter leads the church of JerusalemActs 1–531/32Formation of a church in DamascusActs 9~ 32Hebrews and Hellenists in JerusalemActs 632/33StephenActs 732/33Paul's callingActs 9; 22; 26As from 33Philip's missionActs 8~ 33–34Paul ArabiaGal 1,17–18~ 34Foundation of the church in AntiochActs 11,19ff351st Paul's visit to JerusalemGal 1,18~ 35Barnabas is active in AntiochActs 11,22–26~ 35–40Oral/written record of the Passion narrative, first specific collections of Jesus traditions. -~ 36–42Paul in Syria and Cilicia (Tarsus)Acts 9,28–30~ 40Founding of the church in Rome, 'Christians' as a separate group in AntiochActs11,26~ 40–50Emergence of pre-Pauline traditions -~ 42Paul joins AntiochActs 11,25–2643/44Persecution under Agrippa I, Peter leaves Jerusalem and James becomes leader of the churchActs 12,1–4.17~ 45–471st missionary journeyActs 13–1448Apostles' Convention (spring); Antiochian incident (summer/autumn)Acts 15,1–34; Gal 2,1–10.11–1449Edict of ClaudiusActs 18,248–51/522nd missionary journeyActs 15–1850/51Paul in CorinthActs 18,1–1751/52Gallio in CorinthActs 18,12–1752–55/563rd missionary journeyActs 18–2152–54/55Paul in EphesusActs 1955Paul's journey to MacedoniaActs 20:1-2; 2Cor 2:1356(Beginning of the year:) Paul's last stay in Corinth(Acts 20,2–3)56(Early summer:) Paul's arrival in JerusalemActs 2156–58Paul's imprisonment in CaesareaActs 23–2458Change of office Felix/FestusActs 24,2759Paul's arrival in RomeActs 28,11ff64Death of Peter and Paul -
Origins Jesus' followers from Galilee, who had followed him to Jerusalem, probably dispersed after his arrest (Mk 14:50). Most of the disciples returned to their home villages after his burial at the latest, as his execution on the cross also seemed to have refuted his preaching of the imminent kingdom of God (Lk 24:21).
After they had come to believe in the resurrection of Jesus in Galilee, a group of disciples led by Peter returned to Jerusalem, which happened without attracting attention due to the constant arrival of pilgrims in the city.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 22. Small house churches without a comprehensive organization probably emerged at around the same time, scattered all over Palestine.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 23. They proclaimed Jesus as the Messiah of Israel and all nations. What motivated the followers of Jesus to do this is historically obscure, but is connected to their resurrection experiences.
According to Luke's account in Acts 2, the early church came into being through a miracle, the outpouring of the Holy Spirit on Pentecost. For the early Christians, this fulfilled the promise of the Spirit that the Jewish prophet Joel 3 had promised for the end times. For with Jesus' resurrection, the end times promised by Israel's prophets began for them. They therefore proclaimed the miracle of Pentecost as an anticipation of the coming of the kingdom of God, which overcomes all language barriers and allows all nationalities to join in the praise of God due to the forgiveness of sins obtained through Jesus (Dan 7:14). Accordingly, the author of Acts understood the early church as an eschatological community of salvation, in which the understanding between nations is already a reality and points to the promised peace between nations (Isa 2:2ff and Mic 4:1-5).
Members and organization The early church essentially consisted of "disciples" - men and women - whom Jesus of Nazareth had already called to be his followers in Galilee and who had accompanied him on his way to Jerusalem. After the disciples proclaimed Jesus' resurrection, they were initially joined by Jews from very different backgrounds, many of them probably " devout" with a strong expectation of the end times. They were also joined by Pharisees, who brought with them their intensive study of the Hebrew Bible and their focus on God in everyday life. Zealots, who joined the early church, conveyed their commitment to the poor and disadvantaged. When (Acts 6:7) mentions that Jewish priests also "became obedient to the faith", they may have been Essenes living in Jerusalem. Ludger Schenke believes that parallels in self-image and practice between Qumran and the early church can be traced back to converted Essenes.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 67 f.There were also many Greek-speaking Jews living in Jerusalem who had come from the Diaspora and for whom a more conservative orientation and a very positive attitude toward the temple can be assumed. If some were disappointed with the temple cult as they experienced it there, they may have joined the early church and introduced the temple criticism that later characterized the Jerusalem "Hellenists".Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 70
Twelve of the male followers called by Jesus are highlighted by name in the Gospels as the first called and a reflection of the Twelve Tribes of Israel. Judas Iscariot, who belonged to this circle, is said to have taken his own life after betraying Jesus to the high council; according to Acts 1:21f, Matthias took his place. Schenke assumes that the Twelve (under Peter's leadership) led the Jerusalem church as a college. However, this college only existed for a short time, as Paul did not meet it again when he visited Jerusalem. The restoration of the Twelve Tribes of Israel had programmatic significance in Jerusalem in particular.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 75-78. The early dogmatization of the Twelve in all the Gospels also shows that the early church saw itself as the end-time forerunner of the entire people of God, chosen by the Messiah Jesus Christ, who was glorified by God.Cf. Leonhard Goppelt: Theologie des Neuen Testaments, Göttingen 1978, p. 259. Behind this formulation is Goppelt's thesis of a gradual development of the church as the new people of God, Israel: "The circle of twelve is its symbolic foreshadowing, the church of Pentecost its fundamental realization, the church under the Pauline gospel its fundamental development." Quoted here from: Horst Simonsen: Leonhard Goppelt (1911-1973). Eine theologische Biographie. Exegese in theologischer und kirchlicher Verantwortung. Vandenhoeck & Ruprecht, Göttingen 2004, p. 151. Their mission to Israel therefore had priority for them.
According to the New Testament, Jesus showed himself to his disciples as the Risen One and called them to mission: this established their authority as apostles. As Simon Peter experienced the first appearance of the Risen Lord, he was confirmed in his leadership position, which he had already held in the circle of disciples during Jesus' lifetime. Schenke refers to the tradition passage Lk 22:31-32 and assumes that the group of disciples was in a serious crisis (apparently after Jesus' death on the cross), and Peter called the discouraged together and strengthened them.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 20-22. Anyone who had an apparition of the Risen One after Jesus' death and had been commissioned by him for mission was considered an apostle. This circle went beyond the Twelve: only Luke identified it with the leaders and founders of the early church. It is uncertain until when the circle of twelve was in charge. In his letter to the Galatians (written 50–57), Paul only mentions the "three pillars": James, Simon Peter and John (Gal 2:9).Cf. Conzelmann, Hans (1976). Geschichte des Urchristentums, Göttingen, p. 41.
According to the list of witnesses of the early church (1 Cor 15:3-8 ), James, a brother of Jesus, had received his own vision of the risen Christ. He had not been a follower of Jesus during his lifetime, but became the leader of the early church after Easter.Cf. Conzelmann, Hans (1976). Geschichte des Urchristentums, Göttingen, p. 28. He represented the group of "Judaizers", who demanded that all newly baptized Gentile Christians observe important Torah commandments, possibly also circumcision, i.e. conversion to Judaism. This is why Paul named him over Peter, who usually comes first in all lists of apostles, as the main partner in his negotiations on the Gentile mission. His companion Barnabas, a Levite from Cyprus, played an important role in this. Due to his diaspora background, he was able to mediate between Greek-speaking and Aramaic-speaking early Christians.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 79.
The Acts of the Apostles reports the election of seven deacons to care for the poor (Acts 6). Schenke assumes that these were charismatic missionaries who addressed the Greek-speaking Jews in Jerusalem. As the Greek speaking part of the early church of Jerusalem became organizationally independent, they became its governing body; however, the Twelve continued to lead the church as a whole, so that according to Schenke there was no competition.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 78. The Jewish priests who had joined the early church continued to perform their duties at the temple, and Jewish scribes who joined the early church worked there as teachers (rabbis). The early church had no need for its own ministerial structure because it was convinced that the end of the world was imminent. For this reason, no successors were envisaged for the seven or the twelve.Schenke, Ludger (1990). Die Urgemeinde. Geschichtliche und theologische Entwicklung, Stuttgart, p. 80.