30-160 New Testament
80-120 Epistle of Barnabas (Clement Alexandrine & Origen used it, Jerome considered its authorship genuine & Eusebius didn't, Vulgate used it as apocryphal)
80-140 1 Clement
88-160 Shepherd of Hermas (included in Codex Sinaiticus; Muratorian fragment says it "ought indeed to be read; but it cannot be read publicly"; Clement Alexandrine uses it but notes "many people despise it")
90-150 Apocalypse of Peter (Most of it extant. Muratorian canon has it but says some ban it from reading in church, Accepted by Clement Alexandrine, not counted genuine by Eusebius)
90-218 4 Esdras (Vulgate) / 2 Esdras (Protestant) / 3 Esdras (Slavic), including Chp 7 w/ NSRV verses 35-105 (Canonical in the Ethiopian Orthodox Bible, Apocryphal in the Vulgate, Russian, and KJV)
95-160 2 Clement (Part of Alexandrian Codex; Eusebius doubted its authorial authenticity)
Fragmentary, Status Unknown, or Acceptance Varied
50-140 Oxyrhynchus 1224 Gospel (maybe part of the Gospel of Peter)
50-140 Gospel of Thomas (Hippolytus and Cyril of Jerusalem rejected it as gnostic; scholars debate if it was)
1st-4th c. Epistle to the Laodiceans (Maybe multiple versions eg. Paul's vs. Marcion's; Vulgate version: Apocryphal in Vulgate Bibles, St. Gregory the Great accepted it, Jerome said "All reject it")
70-120 Egerton Gospel (could be fragments from a rejected gospel that we only have in fragments like g.Peter)
70-200 Fayyum Fragment (too short to tell what writing it belongs to)
73-200 Mara Bar Serapion (pagan or Christian)
80-150 Gospel of the Hebrews (Fragments. Used by Origen, Jerome, Didymus Blind, Papias, Hegesippus; rejected by Pseudo-Cyril Jerusalemite & Philip Sidetes as heretical)
80-250 Christian Sibyllines (Books I-XIV and citations from Josephus, Justin, Theophilus, Origen, Lactantius, & the Anonymous Preface)
93 Flavius Josephus (Likely a Christian sympathizer; Origen labeled Josephus nonChristian; Some Greek Orthodox Bibles included Josephus' writings; Eisenman and W. Whiston considered him Christian, most scholars don't)(Researched & read church fathers' mentions of Josephus: http://www.tertullian.org/rpearse/josephus/josephus.htm)
------ Wars of the Jews
------ Antiquities of the Jews (contains passages on John the Baptist, James, Jesus) (Completed w/ LOEB)
------ Against Apion
100-150 Preaching of Peter (Fragmentary. Accepted by Clement Alexandrine, not counted as genuine by Eusebius)
100-160 Gospel/Traditions of Matthias (EW dates it to 110-160 ntcanon.org/Traditions_of_Matthias.shtml dates it to 100-150)(Clement Alexandrine respects it & Codex Baroccianus lists it as canonical; Eusebius & Gelasian Decree consider it heretical)
100-380 Hellenistic Synagogal Prayers (from J. Charlesworth, "The Old Testament Pseudepigrapha"; From Books 7-8 of Apostolic Constitutions. Are the Apostolic Constitutions Arian?)
100-400 Gospel of Bartholomew / The Questions of Bartholomew (maybe the same work. Rejected by Gelasian Decree. Not sure what heresy, if any, it falls under)
Likely Christian influenced works about the OT period but not in Biblical apocryphas.
Early 1st to 4th c. Lives of the Prophets (Was widespread in mainstream Church)
1st - 2nd c. Testament of Abraham (once widespread among Christians)
1st - early 3rd c. Martyrdom and Ascension of Isaiah (Apostolic Constitutions consider it apocryphal; an Armenian Bible included it as apocryphal; Numerous translations suggest widespread use; some scholars find it Docetic)
1st c. - 300 3 Baruch (Origen could have cited it)
1st c. - 300 4 Baruch (part of the Ethiopian Orthodox Bible)
1st c. - 380 Testament of Isaac (Egyptian Jewish or Coptic; once widespread among Christians)
70-200 Testaments of the Twelve Patriarchs (Has Qumranite themes; St.Athanasius lists it among Apocrypha; 17th c. Armenian Bible apocrypha)
70-200 Odes of Solomon (quoted by Lactantius, 6th c. Synopsis Sacrae Scripture says it's read to catechumens, The stichometries of Pseudo-Athanasius (6th c.) and Nicephorous (9th c.) list it among the Scriptures; quoted by Pistis Sophia & maybe gnostic)
2nd-3rd c. Testament of Jacob (Egyptian Jewish or Coptic; once widespread among Christians)
100-400 Testament of Adam (maybe gnostic or Encratitic. Differs from canonical story, making Cain's jealousy to be over his sister)
100-500 Apocalypse of Sedrach (EJW synopsis dates it to 150 AD or later)
100-850 Greek Apocalypse of Ezra (referred to in the Canon of Nicephorus c. 850 AD; Many writers date it as 150 or later)
70-160 Gospel of the Nazarenes/Nazoreans (Torah-observant, theologically orthodox Christian Nazarene sect; Jerome used it; 7th c. Trullo council banned Christians from praying in synagogues)
70-160 Gospel of the Ebionites / ?-250 Gospel of the Twelve (Origen calls Gosp.Twelve heretical, Jerome calls it the same as the Ebionites' gospel)
Celibate / Encratitic? / Naassene?
80-150 Gospel of the Egyptians (Clement Alexandrine quoted it as having real Jesus sayings, Origen called it heretical)
Docetic (eg. Jesus only appeared to suffer)
70-160 Gospel of Peter (Including P.Oxy 4009 and P.Oxy. 2949. Rejected by Serapion Antiochene, Eusebius, & Philip Sidetes)
50-150 Apocalypse of Adam (IMO it's Sethian Christian gnostic)
50-150 Eugnostos the Blessed (Nag Hammadi)
50-200 Sophia of Jesus Christ (Nag Hammadi)
100-150 Apocryphon(Secret Book) of James (Nag Hammadi. Work supports James & Peter but dissents from other disciples. Cerinthian? Cerinthus the gnost required Torah observance & conflicted w St.John who was 1 of 3 church pillars)
100-200 Gospel of Eve (used by Borborite sect)
100-230 Thunder, Perfect Mind
100-300 Coptic Apocalypse of Peter / "Gnostic Apocalypse of Peter"(Wikipedia dates it to 100-200 AD. What dating is best?)
NonChristian Jews writing on Christianity
70-100 Shmuel ha-Katan's Birkat Ha Minim (A story on its background is in Talmud Bab. B'rakhot 28b-29a & Talmud Jer. Ber. 4:3, 8a)
Pagans writing on Christianity
112-109 BC - 180 AD Thallus' History (on the darkness or eclipse)
41-51 Seneca's On Anger (maybe not about Jesus)
77-79 Pliny the Elder's Historia Naturalis, Book V (about the Essenes and Nazerini / Nosairis)
Entries in bold I researched and read in connection with this thread
Entries in red I would add to the Early Christian Writings list (Most of them are already in the Jewish writings section)
(For Christian writings about the OT period, consider 1. Ascertain dating. 2. Christian authorship vs. interpolations)
The dates above are some scholars' estimates. Even such works if dated to the 2nd century or later could include first century sections and be added to over time, like the Sibylline Oracles and Shepherd of Hermas.
*Eusebius on Preaching of Peter, https://www.ccel.org/ccel/schaff/npnf20 ... i.iii.html ; on his classification of books, http://www.ntcanon.org/Eusebius.shtml
Works sometimes mistakenly ascribed to 1st or 2nd c. authors' writings or to describing Christians:
Scholars consider the Christian version of the Apocalypse of Elijah to be a 3rd-4th c. AD work that is a revision of an earlier nonChristian work. I couldn't find any scholars proposing that the 1st-2nd c. AD document was Christian.
Scholars consider the Correspondence between Seneca and Paul to be a forgery as its first mentioned in the 4th century.
Slavonic Josephus (c.10th-11th c.) is likely not from an Aramaic original, since as Boris Derevensky points out in "Иисус Христос в документах истории" (Jesus Christ in the Documents of History), many words in it are taken without translation from Greek.
On Hades, ascribed sometimes to Josephus, was more likely written by Pope Hippolytus (170-235 AD).
Philo's essay on the Therapeutae probably doesn't describe a specifically Christian community.
Secret Mark was likely forged by Morton Smith in 1958, possibly based on The Mystery of Mar Saba, Anglo-Saxon Attitudes, the forging of Ignatius' Epistles, Morton's own earlier published studies (on homosexuality, forbidden and secret rituals, Clement, and the mystery of the kingdom of God), etc. as I outlined here: viewtopic.php?f=3&t=4843&p=95290#p95290
Church figures, besides the Bible's ascribed authors, who reached adulthood in the 1st c. AD:
Am I missing any?Thomas
P.Clement of Rome (d. 99 AD)
Bp. Ignatius Antiochene (35-108)
Bp. Dionysius the Areopagite, 1st. Bp of Athens (some pseudographical writings were ascribed to him some centuries later)
Quadratus of Athens (-129), wrote an "Apologia" to Hadrian c.124-125
Aristides of Athens ( -134)
Sectarians outside the mainstream Church
Cerinthus (gnostic opponent of St. John active in c. 100)
The bishops of Antioch after Peter were Evodius (d.66 AD) and Ignatius(lived 35-108). Not much seems written of Evodius. https://en.wikipedia.org/wiki/Evodius
Rome's popes after Peter were Linus (d.76 AD), Anacletus/Cletus (d.92), Clement (d.99), Evaristus/Aristus (d. 107)
Clement was author of 1 Clement. Not much seems written of the authors. (See eg. https://en.wikipedia.org/wiki/Pope_Linus)
Alexandria's Patriarchs were: Mark the Evangelist (d.68), Ananius (d.83), Avilius (d.95), Kedron (d. 106)
(https://en.wikipedia.org/wiki/Pope_Ania ... Alexandria , https://en.wikipedia.org/wiki/Pope_Avil ... Alexandria)
Jerusalem's Patriarch after James' death in c.62-70 AD was Simeon I (.d 107 or 117). There is confusion over which and how many bishops Jerusalem had between then and the Bar Kokhba revolt of 135 AD, since the bishops listed could have been serving concurrently in that church. (https://en.wikipedia.org/wiki/Simeon_of_Jerusalem)
The first bishop of Athens is sometimes listed as Hierotheos the Thesmothete, after whom came Dionysius the Areopagite (d. c.96), after which there was no bp until 117.
The bishop of Gaul before Ireneus was Pothinus (~87 AD - ~177 AD) (https://en.wikipedia.org/wiki/Saint_Pothinus)
I can't find a list of bishops for Damascus, except that maybe Ananius was one. He met Paul in Acts, and I wonder if he is the person who with his wife died later after Peter denounced them (although that would seem unlikely considering the place of honor Acts otherwise gives him). (https://en.wikipedia.org/wiki/Ananias_of_Damascus)
For Corinth, Saint Apollo of Ephesus AKA Apollos (mentioned in the NT) is considered the first bishop. Others sometimes considered to be 1st c. bishops are Silas, Onesiphorus, Sosthenes.
For Ephesus, St. Timothy, Onesimus (.d c. AD 68), Gaius (d.97) are considered the first c. bishops.
In Libya, Lucius of Cyrene is considered the first bishop. This could be St. Luke. https://en.wikipedia.org/wiki/Lucius_of_Cyrene
For Crete, Titus is considered the first bishop (died 96 or 107)
For Caesarea, Zaccheus (the publican in the NT) is considered the first bishop.
In Pannonia (northern Yugoslavia, west Hungary), Andronicus preached, but there are not many records.
The bishop of Malta was Publius, who was transferred to Athens in 90 and d. 125.
For Edessa, there are apocryphal stories about Thaddeus, King Abgar, and the Mandylion (maybe Turin shroud).
For Britain, the apostle Aristobulus was the first bishop, while stories about Joseph of Arimathea are apocryphal.
For India, there are stories about Thomas, which have some credibility, as Christianity seems planted there already in the 2nd-3rd c.
For Cyprus and Provence (France) there are stories that Lazarus (from the NT) became a 1st c. bishop. (https://en.wikipedia.org/wiki/Lazarus_of_Bethany). Another is that Barnabas founded the church there.
For Galatia, Crescens is considered a 1st c. bishop in the 4th c. Apostolic Constitutions.
For Carthage, Crescens or Epenetus of Carthage could the first c. bishop.
There is so little written by or about these 1st c. figures that comes from the 1st to 2nd c. AD. But we know that they played a big role in establishing a serious religious community across the Mediterranean.
Apostolic communities divided by Rite:
India - Knanaya & Nasrani (They copy Syriac OO's rite)
Lebanon - Maronites
Edessa/The East Syrians/Church of the East
Egypt - Semitic language, rite is influenced by Byzantines and Syriacs
Rome - Tridentine
Gallican (has a mix of Eastern and Roman features)
Other topics: liturgy music art councils saints inscriptions & Jesus' agrapha archeology relics controversies eg. Chiliasm