HOUR ONE examines how Judaism and the Roman empire shaped Jesus' life. Jesus was an ordinary Jewish resident of his time, but new archaeological findings show that Jesus was probably not the humble class. Nazareth, where he grew up, was about four miles from the cosmopolitan urban center of Sepphoris, one of the Roman provincial cities.

While Rome defined one dimension of Jesus' world, the other was symbolized by the great Temple in Jerusalem. Jesus was born, lived, and died a Jew, and he was influenced by the diversity and tensions of Judaism at that time.

Jesus was most likely arrested and executed by Roman authorities whose principal concern was to keep peace in the empire Rome had little tolerance for those it judged disruptive of the Pax Romana, (Roman peace) punishing them in many ways, including crucifixion. The death of Jesus was a Roman act; there was little if any notice taken by Jewish people. Jesus was another victim of the Pax Romana.

Explores the period after the crucifixion of Jesus and traces the beginnings of the Jesus Movement, in those early years before it was called Christianity: The Jesus Movement began as a sect within Judaism. Along the way, the early Christians branched out and spread their message to non-Jews or gentiles (meaning "nations"). The Apostle Paul had a profound impact on this spread; around 50 C.E., Paul travelled away from the traditional centers of the Jesus Movement and began to found new churches in Greco-Roman cities. Paul's letters to these fledgling congregations mark the first writings of the New Testament. Meanwhile, expectations about the coming of the Kingdom of God and spiraling tensions between Jews and Rome would culminate in a catastrophic Jewish revolt against Rome from 66-70 C.E., ending in the destruction of Jerusalem and the Temple--the center of Jewish spiritual life. The traumatic failure of this revolt would dramatically affect the future for Jews and Christians.

Follows the story of the first attempts to write the life of Jesus the Gospels: The Gospels were products of social and religious reconstruction in the period after the war, ranging from roughly 70 to after 100 C.E. The program looks at how these stories were passed down before they were written. And how the writing of each Gospel reflects the experiences and circumstances of early Christians. They do not all tell the same story of Jesus because each one is responding to a different audience and circumstances. For example, Matthew's gospel is clearly written for a Jewish Christian audience; it is the most Jewish of all the gospels. During this time, a growing tension appeared between the emergent Christian groups and their Jewish neighbors. The result was a process of debate, identity, and separation that shaped both religious traditions forever. And there were still other external forces, including a second, devastating Jewish war, the Bar Kochbah revolt, which erupted in 132 C.E.