The Acts of Paul and Thecla has a narrative quite similar to those in ancient Greco-Roman novels: Thecla becomes enamored of Paul and they share a number of adventures. However, the Acts redirects eroticism towards a belief in a gospel of purity and asceticism. The Acts of Paul and Thecla present an ascetic, anti-marriage, anti-family message that would break the cycle of sex, birth, death, and decay that was so obvious in the ancient world.

In the undisputed Pauline epistles, marriage is seen as a way to extirpate sexual desire - neither as a means for procreation nor as the preferred social status. The Pastoral Epistles, written to instruct in the pastoring of churches and appointing of church offices, presents quite un-Pauline attitudes. In the Pastoral Epistles, the church, rather than anecclesia, becomes a household, a specifically patriarchal structure in which men hold offices and women are not to have authority over them. They present a pro-family, anti-ascetic message in contrast to the Pauline epistles.

Early Christianity presents us with a wide diversity in attitudes towards the law. There were also many different Christologies circulating in different communities. The book of James presents one unique perspective. It seems to be written in the tradition of Jewish wisdom literature in its presentation of sayings and its concern for the poor. James also presents a view of works and faith that seems to oppose Pauline teaching. However, the terms "faith" and "works" function differently in Paul's writings and in the book of James.

In ancient times, documents that were falsely attributed to an author, called pseudepigrapha, were a common phenomenon. Both the Letters to the Colossians and Ephesians are most likely pseudonymous works attributed to the Apostle Paul. The writer of Colossians assures his readers that they already possess all the benefits of salvation and do not need to observe rules concerning feast days, Sabbaths, and worship of the angels. Ephesians seems somewhat based on Colossians, although it reads more like an ethical or moral treatise.

The Apostle Paul's description of the Jewish Law in his letter to the Galatians demotes from being an expression of Jewish faith to an object of idolatry and one that imprisons those who follow it. Paul is careful to nuance this position, however, in his letter to the Romans. In Romans, it seems that Paul is defending himself against charges of being antinomian. Perhaps Paul treads carefully in order to ensure that his deliverance of a donation to the Jerusalem church from the gentile churches is received in a spirit of church unity.

1 Corinthian and 2 Corinthians give us several snapshots of the development of the Corinthian church and Paul's relationship to it. In 1 Corinthians Paul is concerned with controversies that have been dividing the church, most probably along social status lines. The issues causing controversy include whether one should eat food sacrificed to idols, how one ought to conduct oneself sexually, the practice of speaking in tongues, and how Christians will be resurrected from the dead. 2 Corinthians shows that these issues seem to have been resolved.

The New Testament and other texts provide us with many accounts of the Apostle Paul, some that contradict each other. Throughout the history of Christianity, Paul has assumed many different roles for different people. For the early Christians he was primarily a martyr. For St. Augustine, and later Martin Luther, he was a man interpreting the Gospel through his psychological struggle with guilt. The historical Paul seems to have been a man preaching an apocalyptic message to the gentiles.

It is obvious that certain narratives in the New Testament contradict each other and cannot be woven into a historically coherent whole. How, then, do scholars construct who the "historical Jesus" was? There are several principles that historical Jesus researchers follow, which include considering data that 1) has multiple attestations and 2) is dissimilar to a text's theological tendencies as more likely to be historical. Using the modern methods of historical research, it becomes possible to construct a "historical Jesus."

The Jesus of the Gospel of John often speaks in riddles so that his dialogues with characters such as Nicodemus appear confusing, rather than clarifying. The focus, however, of the Gospel of John is on Christology. In the Gospel, Jesus is divine. So it is also in 1 John, where many of the themes of the Gospel are echoed. 1, 2, and 3 John possibly present us with correspondences of the Johannine community, a sectarian group insisting on the divinity and humanity of Jesus, against the Docetists and other differing forms of early Christianity.

The Gospel of John is a gospel dramatically different from the Synoptic Gospels. It is full of long dialogues, it speaks of "signs" rather than exorcisms or miracles, and its narrative differs at many points from the Synoptics. Themes in the Gospel are also repeated throughout--themes such as ascending and descending, light and darkness, seeing and knowing. Johannine literature also presents a high Christology that equates Jesus with God. The Gospel also reflects the sectarian nature of the community to which the author belonged.