In a short outline, Ranke’s dictum is being used to question a chronological historiography of a positivst nature. Instead, the book suggests a retrospective cautioning against an apologetic writing of Christian origins. None of the authors of the first millennium intended to write history in the modern sense of ’Ranke’, very few of them made use of the canonical New Testament for making historical claims - quite contrary to our modern and contemporary text books. And it is questionable whether they were ever written and collected to produce such modern narratives. Instead, when authors of the first millennium used sources for evidence, they mainly relied on Jewish authors or non-canonical writings that are rather neglected or disregarded and understudied today, despite the continuous rise of research in these over the past decades.

As seen from the two previous chapters, Eusebius of Caesarea is the one author who had produced the master narrative of the beginnings of Christainity. In his 10 books of the history of the church, he chronologically developed a world history, in which Christianity is and always has been the ultimate goal of God’s creation. Already before time, God had conceived the Logos and through the Logos created this world which, despite the fall, was to come to its restauration and final perfection through the guidance of the Logos, his incarnation, presence on earth and him being alive in his community, called the Church, finally recognized by the first Christian Emperor Constantine.

The three subchapters illustrate, how the authors from the Medieval period down to the fifth century have heavily relied on Eusebius of Caesarea’s Church history to writing their own beginnings of Christianity. In addition, they drew heavily on pseudonymous material outside the New Testament canon which they largely ignored. Driven by the challenges of their own times and in answering questions of their own days they developed the beginnings of Christianity from Frankish and late Roman perspectives. In these, vernacular, Greek and Roman cultural elements were deeply inter-related and re-projected into earlier times, while Christianity became regarded as the filter through which to perceive and judge the past.

Irenaeus as the mastermind of the canonicl collection, later known as the New Testament, creates the foundation for the later picture of a chronological development from Jesus and his disciples through the first bishops and the institutionalization of the Church. However, he himself hardly relates to these writings as historical evidence, but rather engages in an anti-heretical use of some of them to endorse church orthodoxy. It is this apostolic foundation that provides the rule of truth against which he sees the heretics struggeling, driven by evil forces in an apocalyptic scenario.

To understand Irenaeus and the canonical collection, particularly the revision of Paul’s letters, we need to look into the parallel redaction and revision of the famous collection of letters who pseudonymously were credited to Ignatius of Antioch. With him being backdated to the beginning of the second century by Eusebius of Caesarea, his collection of seven letters of which Eusebius is the first to speak, provides the cornerstone for the ancient anti-heretic, anti-Jewish and monepiscopal church history of the beginnings of Christianity. A critical reading of both, Paul’s letters and those of the spurious Ignatius, however, allows to dismantle the fictional account that served Irenaeus and his apologetic followers through the centuries to cement early Christian orthodoxy.

Irenaeus’ view is condensed in the collection that he brought together, combining the Book of Acts with the so-called Catholic Letters (= the Praxapostolos). Placed after the four Gospels, it endorses a neatless development from Jesus and his early followers through the early days of growth of the church in its emancipation from its Jewish beginnings. With Paul’s letters in a revised version that was made to fit the Gospels and the Praxapostolos this fiction of a continuous, rapid and Spirit-guided growth was linked to the success-story of the Church in contra-distinction to the miseries and decline of the Jewish community and the vain attempts at undermining the Church by the develish heretics.

The three subchapters demonstrate the early attempts at Christianizing historiography. The start of history is made by the historically perceived Resurrection of Christ, as outlined by Iulius Africanus. Christians are not simply part of a long history of human development, but they mark a new beginning of human history. What existed before, Paganism and Judaism, were only ephemeral preparations for Christianity. Like Eusebius later, he draws on pseudonymous writings, particularly documents that he refers back to the archive of Edessa. Origen, before him, had already approached history from a spiritual angle, largely disregarding the historical and chronological side of it, and making use of the canonical writings of the New Testament in an allegorical way by which he dissociates Christian history from that of Jews and Pagans, and sees it guided and foreseen by God. Very similar to Origen, Tertullian in the Latin speaking world portraits Christians in fighting of Pagans and Jews, but also deviant Christians, heretics and less commited brothers and sisters which he contrasts with those prophetic Christians who are fully engaged, are prepared for asceticism, rejection of pagan pasts and are willing martyrs. Instead of canonical scriptures it is the prophetic reading of the church traditions that inform about the origins of Christianity.

From writing the Christian origins to questioning the tracing of origins. Despite generations of scholars, dealing with the questions of the historical Jesus to the life and mission of Paul, the Apostles, oral traditions and the beginnings of Christian writings, little has changed in the description of how Christianity started. To make a fresh start, the introduction outlines a retrospective view on writing history. Instead of asking how we have to describe Christian origins, the book suggests to ask how during the past, beginning from the Medieval period back to the 2nd century authors have conceptualized these beginnings and which sources they have used for the pictures they painted of early Christianity.