Form Criticism Timeline

Timeline showing Form Critical Theories about
the development of Jesus traditions 30-65AD

Developments within the Church

Development of traditions about Jesus

AD 30 Crucifixion and Easter Events

Initial kerygma (preaching) based on Resurrection events

Church community develops in and around Jerusalem. Mainly Jewish, but some proselytes (gentile converts) too. Martyrdom of Stephen. (Paul looks on)

cAD 35 Conversion of St Paul

Persecution in Jerusalem, with death of James the brother of John scatters communities into Judea, Samaria and Galilee and beyond, eg Syria

c 40 AD Christianity begins to spread widely in Asia Minor. Local church established. New converts; needs addressed using the traditions about Jesus. Needs include preaching, teaching, worship (Liturgy), apologetic, polemic.

c 45 AD Gentiles begin to convert in substantial numbers. Many have no knowledge of Judaism, its theology or morals.

50's Churches encounter opposition from local synagogues. Heresies begin to spring up, with their base in pagan mystery religions (like Mithraism). Christians begin to be persecuted by Roman Authorities.

c 60-65 Apostles and other eyewitnesses to Jesus begin to die or be killed. A new generation of Christians, non-Jewish, need a link with the events of Jesus' life and ministry.

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Stories and sayings of Jesus begin to circulate independently within the Church.

Paul speaks of traditions passed on to him when he was converted - basic facts about Jesus life (1 Corinthians 15). Were these passed on orally alone, or, perhaps, written too?

Traditions about Jesus already circulating within various communities are used and adapted in accordance with the needs of the individual communities in which they are preserved. Some material is preserved, some 'lost'. Different communities use same material in different ways to address different needs, such as liturgy, polemic, teaching, church discipline etc.

Units of tradition (pericopae) are gathered together in larger collections, eg, 'Logia' of Jesus (which may have formed the basis of Matthew's gospel), 'Q' - possibly written down.

Some Form Critics suggest that the Early Church began to create its own material to teach about Jesus, eg miracle stories created from OT traditions to demonstrate Jesus' superiority over pagan miracle workers. Bultmann suggests that 'prophecies' such as those mentioned in 1 Cor. 12 and 14 are taken as 'sayings' of Jesus and incorporated into Gospel accounts for teaching and preaching.

Communities arrange for a gathering together of traditions into what we now call 'gospels'.

Developments within the Church		Development of traditions about Jesus
AD 30 Crucifixion and Easter Events Initial kerygma (preaching) based on Resurrection events Church community develops in and around Jerusalem. Mainly Jewish, but some proselytes (gentile converts) too. Martyrdom of Stephen. (Paul looks on) cAD 35 Conversion of St Paul Persecution in Jerusalem, with death of James the brother of John scatters communities into Judea, Samaria and Galilee and beyond, eg Syria c 40 AD Christianity begins to spread widely in Asia Minor. Local church established. New converts; needs addressed using the traditions about Jesus. Needs include preaching, teaching, worship (Liturgy), apologetic, polemic. c 45 AD Gentiles begin to convert in substantial numbers. Many have no knowledge of Judaism, its theology or morals. 50's Churches encounter opposition from local synagogues. Heresies begin to spring up, with their base in pagan mystery religions (like Mithraism). Christians begin to be persecuted by Roman Authorities. c 60-65 Apostles and other eyewitnesses to Jesus begin to die or be killed. A new generation of Christians, non-Jewish, need a link with the events of Jesus' life and ministry.	P E R I O D O F O R A L T R A N S M I S S I O N	Stories and sayings of Jesus begin to circulate independently within the Church. Paul speaks of traditions passed on to him when he was converted - basic facts about Jesus life (1 Corinthians 15). Were these passed on orally alone, or, perhaps, written too? Traditions about Jesus already circulating within various communities are used and adapted in accordance with the needs of the individual communities in which they are preserved. Some material is preserved, some 'lost'. Different communities use same material in different ways to address different needs, such as liturgy, polemic, teaching, church discipline etc. Units of tradition (pericopae) are gathered together in larger collections, eg, 'Logia' of Jesus (which may have formed the basis of Matthew's gospel), 'Q' - possibly written down. Some Form Critics suggest that the Early Church began to create its own material to teach about Jesus, eg miracle stories created from OT traditions to demonstrate Jesus' superiority over pagan miracle workers. Bultmann suggests that 'prophecies' such as those mentioned in 1 Cor. 12 and 14 are taken as 'sayings' of Jesus and incorporated into Gospel accounts for teaching and preaching. Communities arrange for a gathering together of traditions into what we now call 'gospels'.

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