This review was inspired by the question of why the depiction of Paul in Acts differs so much from that of Paul's letters. This timeline supports that effort, and is not meant to be a play-by-play summary of Acts.

Notes:
- Paul of Tarsus is referred to as simply 'Paul' throughout, never by his former name of Saul.
- 'James' refers to James, brother of Jesus.
- All dates are 'Common Era' (CE).
- Most dates are academic best-guesses.
- This timeline assumes some general existing knowledge by the reader.

TIMELINE:

20s: Paul (b. 5-10 CE in Tarsus, Turkey) studies in Jerusalem, becoming a zealous Pharisee.

30-33: Jesus' ministry and crucifixion, followed by Pentecost and the birth of the church in Jerusalem. Apostles (especially Peter, James, and John) are central figures. Early church shares resources and has daily gatherings with the breaking of bread. Baptism is a key feature.

The first century CE was a period of intense apocalyptic expectation within Judaism. The uniqueness of early Christian belief lay in their convictions that Jesus was the Messiah (the Davidic king who had already initiated the end-time), that the imminent return of Jesus (the Parousia) was the central eschatological hope (rather than the future arrival of a conquerer).

Fierce resistance and commitment to Jewish independence was growing around the time of the crucifixion and intensified dramatically in the decades leading to the upcoming Jewish Revolt of 66-70 CE. Radical splinter groups emerged, engaging in assassinations and terrorism against Romans and Jewish collaborators.

The resident population of Jerusalem in the 1st century CE was in the tens of thousands (maximum 100,000, probably much smaller). For the broader region of Israel/Palestine, likely between 1-2.5 million people. The total Jewish population outside the homeland in the 1st century CE is much larger, around 5 million people, with about 4/5 of them living within the Roman Empire. Jews constituted from 5-10% of the total Roman Empire's population in the 1st century CE.

35: Martyrdom of Stephen in Jerusalem (Paul is present). Despite its presumed relative unimportance as a sect, this event marks the beginning of widespread persecution against the early church in Jerusalem. The perceived threat of the early church was more theologial than political.

35: Conversion of Paul on the road to Damascus.

36-39: Paul's time in Arabia and Damascus, followed by his first brief visit to Jerusalem (15-day visit, 3 years after either his conversion or trip to Damascas) to meet Peter and James. Paul is introduced by Barnabas (early church member), who Paul perhaps already had met as a student.

39-47: A long period presumed to be Paul's initial ministry in Tarsus and the regions of Syria and Cilicia. Barnabas eventually brings him to Antioch. Famine led to Paul and Barnabas taking relief to Jerusalem.

48: Paul's first missionary journey (with Barnabas), to Cyprus and Galatia, preaching primarily to Gentiles. Afterwards, letter to the Galatians was written. The first of Paul's letters (that we have) are probably either Galatians or 1 Thessolonians.

49: Jerusalem Council (Acts 15), where the apostles affirm Gentile inclusion without circumcision. A critical turning point in Christian history for the Gentile mission.

49-52: Paul's second missionary journey, through Asia Minor and into Greece (Philippi, Thessalonica, Athens, Corinth). Thessalonians 1 & 2 written. The 'We' passages in Acts begin around Troas, suggesting the author of Luke traveled with Paul for parts of his journeys.

50: The Didache ('The Teaching of the Twelve Apostles'), is an early Christian manual. Its dating is difficult, with proposed dates ranging from 50 CE to the early 2nd century CE. It's likely a composite work that evolved over time. The Didache does not incorporate influences unique to Pauline theology.

52-57: Paul's third missionary journey, centered on Ephesus (3 years). Ephesus at the time was the 3rd or 4th largest city in the Roman empire. Major theological Pauline letters written (1 & 2 Corinthians, Romans, possibly Galatians).

57: Paul's final visit to Jerusalem; he is arrested in the Temple. Paul is imprisoned for two years in Caesarea.

60: Paul's journey to Rome (under arrest) and his first Roman imprisonment (house arrest). The 'Captivity Epistles' are written: Philippians, Philemon (Paul's direct authorship undisputed in both); Colossians, Ephesians (disputed).

62: Martyrdom of James, the leader of the Jerusalem church.

62-64: (Possible but unlikely) Paul's release and further travels/ministry.

64: Great Fire of Rome. Emperor Nero scapegoats and intensely persecutes Christians in Rome. Tradition holds that both Peter and Paul are martyred in Rome during Nero's reign (c. 64-68 CE). The three Pauline 'pastoral' letters (Timothy 1 & 2, Titus) are now generally thought to have been composed by followers of Paul after his death. (Pastoral letters focus on church leadership, structure, and guidance for pastors, rather than theological doctrine or addressing specific congregations.)

66-70: First Jewish-Roman War: A major Jewish rebellion against Roman rule. Christians in Jerusalem possibly fled before the siege, perhaps to Pella in Transjordan. The Second Temple, and Jerusalem itself, are destroyed by Roman forces in 70 CE, a cataclysmic event for Judaism and a defining moment for early Christianity.

70: Gospel of Mark written: Widely considered the earliest Gospel, possibly written in Rome and influenced by Peter's recollections.

73: Mara bar-Serapion (a Syrian Stoic philosopher), in a letter to his son, compares the unjust treatment of "the wise king" of the Jews (widely understood to be Jesus) to that of Socrates and Pythagoras, noting that his teachings lived on. This implicitly acknowledges the historicity of Jesus as a real figure and his lasting influence.

80s: Gospel of Matthew written, likely in Antioch or another Hellenistic city, drawing on Mark and Q and aiming to connect Jesus to Jewish prophecy.

Gospel of Luke and Acts written, also likely in a Hellenistic city, drawing on Mark, Q, and Luke's own research, providing a comprehensive history for a Gentile audience.

('Q' refers to a hypothetical, lost collection of Jesus' sayings and teachings, common to Matthew and Luke but not Mark.)

81-96: Reign of Emperor Domitian. Renewed and sometimes severe persecution of Christians in various parts of the Empire.

93: Flavius Josephus (a Jewish historian) mentions Jesus, John the Baptist, and James (first direct non-biblical references by name).

95: Clement (4th pope, after Peter, Linus, Anacletus) writes to the Corinthians, with first mention of Paul outside the New Testament and providing insight into Roman church leadership. Christianity arrived in Rome before Paul’s letter to the Romans (c. 57 CE), but the circumstances of its founding are unknown. Despite the Christian drama in Rome, there's very little biblical documentation of the Roman Christians, and very little non-biblical documentation throughout the 1st century and well into the 2nd century.

100: Gospel of John written, likely in Ephesus, presenting a distinct theological perspective on Jesus, emphasizing his divine nature.

112: A letter from Pliny (a Roman governor in modern Turkey) to Emperor Trajan asks for advice on how to handle Christians in his province, as their numbers are growing and traditional Roman temples are being neglected.

Pliny describes some Christian practices: They meet on a Sundays before daylight; they sing hymns to Christ 'as to a god'; they bind themselves by an oath to avoid theft, robbery, adultery, and breaking promises; they eat a shared meal (though he notes they stopped this practice after his edict). He mentions that some who had been Christians had recanted, even some 'three years before, some even more years before, not a few as many as twenty years before,' suggesting a long-standing presence. He notes that they refuse to curse Christ, which he uses as a test of their true faith.

Trajan’s response was essentially pragmatic and restrained. He advised Pliny to not actively seek out Christians or encourage anonymous accusations. However, if Christians were formally accused and refused to renounce their faith, they were to be punished.

116: Tacitus, a prominent Roman historian, describes Emperor Nero's persecution of Christians after the Great Fire of Rome in 64 CE. He confirms that 'Christus was executed by sentence of the procurator Pontius Pilate during the reign of Tiberius.' Christianity is described as a 'pernicious superstition' and he notes that their numbers had spread.

The 2nd century was a foundational period where Christianity moved from being an obscure Jewish sect to a distinct and intellectually engaged movement, beginning to articulate its doctrines, defend its practices, and define its sacred texts in response to internal theological challenges.

It was also a period of immense theological diversity (e.g., Gnosticism). But these alternative theologies did not originate from the eyewitnesses to the earthly Jesus, and not from Paul. The battle against these movements was central to the formation of what would become Nicene Christianity. From the 2nd century onwards, orthodox Christianity explicitly grounded its doctrine and authority in 'apostolic succession' – the idea that the true teaching of Jesus was passed down from the original apostles (and/or Paul) to their successors (bishops).

end of timeline