Paul and Silas, completing their missionary activity in Anatolia, travel to Philippi, in Greece, where certain men are not happy about the liberation of their soothsaying servant girl, who had been possessed with a spirit of divination.

They turn the city against the missionaries, who are put in jail.

After a miraculous earthquake, the gates of the prison fall apart.

Paul and Silas are able to escape but remain; this event leads to the conversion of the jailer.

They resume their travels, …

…going first to Berea, then …

…to Athens, where Paul preaches to the Jews and God-fearing Greeks in the synagogue and to the Greek intellectuals in the Areopagus.

Paul spends eighteen months in Corinth in around 50–52; the reference in Acts to proconsul Gallio helps ascertain this date.

Preaching in Corinth in about 51, Paul writes the two Epistles to the Thessalonians, in which he cautions his recently founded community of Christians at Thessalonica against thinking of the Second Coming of Jesus, which he expects imminently at this stage in his career, as an easy escape from trouble.

Reviewing his stay with them, expressing concern for their welfare, and encouraging them in suffering, he reassures them that those already dead will rise at the Second Coming and that certain signs will precede the end. (1 Thessalonians is the earliest Christian document known to exist. Some scholars maintain that 2 Thessalonians is by a later disciple of Paul.)

Paul is brought before Gallio, the Roman governor of Corinth, in 51.

Claudius, according to the biographer Suetonius, during a period of troubles expelled the Jews from Rome for a short time; the Christian sect may be involved.

Elsewhere he confirms existing Jewish rights and privileges, and in Alexandria, he tries to protect the Jews without provoking Egyptian nationalism.

In a surviving letter addressed to the city of Alexandria, he asks Jews and non-Jews ”to stop this destructive and obstinate mutual enmity”.

Caractus, although a captive, is allowed to speak to the Roman senate.

Tacitus records a version of his speech in which he says that his stubborn resistance made Rome's glory in defeating him all the greater:
“If the degree of my nobility and fortune had been matched by moderation in success, I would have come to this City as a friend rather than a captive, nor would you have disdained to receive with a treaty of peace one sprung from brilliant ancestors and commanding a great many nations.
But my present lot, disfiguring as it is for me, is magnificent for you.
I had horses, men, arms, and wealth: what wonder if I was unwilling to lose them?
If you wish to command everyone, does it really follow that everyone should accept your slavery?
If I were now being handed over as one who had surrendered immediately, neither my fortune nor your glory would have achieved brilliance.
It is also true that in my case any reprisal will be followed by oblivion.
On the other hand, if you preserve me safe and sound, I shall be an eternal example of your clemency.” (Tacitus, The, translated by A. J. Woodman, 2004) He made such an impression that he was pardoned and allowed to live in peace in Rome.

After his liberation, according to Dio Cassius, Caratacus was so impressed by the city of Rome that he said "And can you, then, who have got such possessions and so many of them, covet our poor tents?" (Dio Cassius, Roman History, Epitome of Book LXI, 33:3)

The author of the Epistle to the Colossians (possibly written by Paul during one of his incarcerations after 60, or by a later follower of Paul who further develops some of his ideas) confronts a form of gnosticism that teaches that angelic powers rule the cosmos and that various ascetic and ritual practices are required of Christians.

In arguing against these teachings, the author posits that since Christ is lord of the whole cosmos and has saved believers, neither fear nor extreme practices are appropriate.

Colossians, like the earlier Ephesians, describes the church as a body, with Christ as its head.

The letter is supposed (or intended) to be written by Paul at Rome during his first imprisonment.

(Acts 28:16, 28:30) If the letter is not considered to be an authentic part of the Pauline corpus it might be dated during the late first century, possibly as late as the 80s.

The Epistle to the Hebrews, probably written between 60 and 90 to a general audience, features a symbolic style and sustained argument that identify it as a Hellenistic work based on the Jewish tradition.

(The only New Testament letter not introduced by the name of its author, Hebrews has traditionally, it has been ascribed to Paul, but modern scholars suggest that it, like Colossians, may have been written by another author, perhaps a disciple of Paul.)

The epistle’s first part describes Jesus Christ as superior to Moses; viewing him as the high priest who replaces the Levitical priesthood and who establishes a new covenant to be accepted by faith.

The second part offers counsel on persevering faithfully in the new covenant, urging Christians to uphold the exemplary ideal of Old Testament heroes of faith.

The use of tabernacle terminology in Hebrews has been used to date the epistle before the destruction of the temple, the idea being that knowing about the destruction of both Jerusalem and the temple would have influenced the development of his overall argument to include such evidence.

Therefore, the most probable date for its composition is the second half of the year 63 or the beginning of 64, according to the Catholic Encyclopedia.

Another argument in favor of an early dating is that the author seems unfamiliar with the Eucharist ritual (had the author been familiar, it would have served as a great example).

Peter (about whom the New Testament is silent after his meeting in 51 with James and Paul) is the possible author of the first of two Epistles of Peter.

Possibly written from Rome ("Babylon", as the author calls it) to strengthen Christians suffering persecution in Anatolia just before 64, Peter explains the suffering as a test of faith and directs the persecuted Christians to their living hope founded on God, who raised Jesus from the grave.

2 Peter, probably written for the same Anatolian audience as was 1 Peter, cautions against false teachers in the community and gives affirmative assurance that Christ will return.

(Scholars question the authorship of 2 Peter; no mention of the letter occurs until about the third century.)

Saint Andrew in the Christian Bible is the earliest disciple of Jesus and one of the twelve Apostles.

The Gospel of John states that Andrew was a disciple of John the Baptist, whose testimony first led him, and another unnamed disciple of John the Baptist, commonly thought to be John the Evangelist to follow Jesus.[Jn. 1:35-40] Andrew at once recognized Jesus as the Messiah, and hastened to introduce him to his brother.[Jn. 1:41] Thenceforth, the two brothers were disciples of Christ.

On a subsequent occasion, prior to the final call to the Apostolate, they were called to a closer companionship, and then they left all things to follow Jesus.

In the gospels, Andrew is referred to as being present on some important occasions as one of the disciples more closely attached to Jesus, Andrew told Jesus about the boy with the loaves and fishes (John 6:8), with Philip told Jesus about the Greeks seeking Him (John 12:20), and was one of four (the others being Peter, James, and John) to hear Jesus' teaching about what would soon happen (Mark 13:3).

Eusebius quotes Origen as saying Andrew preached along the Black Sea as far as the Volga, Kiev and Novgorod.

Hence he became a patron saint of Ukraine, Romania and Russia.

According to tradition, he founded the See of Byzantium (Constantinople) in CE 38, installing Stachys as bishop.

According to Hippolytus of Rome, he preached in Thrace, and his presence in Byzantium is also mentioned in the apocryphal Acts of Andrew, written in the second century; Basil of Seleucia also knew of Apostle Andrew's mission in Thrace, as well as Scythia and Achaia.

This diocese would later develop into the Patriarchate of Constantinople.

Andrew is recognized as its patron saint.

Andrew is said to have been martyred by crucifixion at the city of Patras (Patræ) in Achaea, on the northern coast of the Peloponnese.

Early texts, such as the Acts of Andrew known to Gregory of Tours, describe Andrew as bound, not nailed, to a Latin cross of the kind on which Jesus is said to have been crucified; yet a tradition developed that Andrew had been crucified on a cross of the form called Crux decussata (X-shaped cross, or "saltire"), now commonly known as a "Saint Andrew's Cross"— supposedly at his own request, as he deemed himself unworthy to be crucified on the same type of cross as Jesus had been.

Vestal Virgins are found in 87 to have broken their sacred vows of lifelong public chastity.

As the Vestals are regarded as daughters of the community, this offense essentially constitutes incest.

Accordingly, those found guilty of any such transgression are condemned to death, either by a manner of their choosing, or according to the ancient fashion, which dictates that Vestals should be buried alive.

Foreign religions are tolerated insofar as they do not interfere with public order, or could be assimilated with the traditional Roman religion.

The worship of Egyptian deities in particular flourishes under the Flavian dynasty, to an extent not seen again until the reign of Commodus.

Veneration of Serapis and Isis, who are identified with Jupiter and Minerva respectively, is especially prominent.

Fourth-century writings by Eusebius of Caesarea maintain that Jews and Christians were heavily persecuted toward the end of Domitian's reign.

The Book of Revelation is thought to have been written during this period.

However, no nonpartisan, secular convincing evidence exists of any widespread religious oppression under Domitian.

Although Jews are heavily taxed, no contemporary authors mention trials or executions based on religious offenses other than those within the Roman religion.

Christianity apparently comes in the late first century CE to the Illyrian-populated lands.

Writings attributed to Paul of Tarsus, the religion's founder, state that he preaches in the Roman province of Illyricum (and legend holds that he visited Durrës. Paul is said to have been born in Tarsus, perhaps around CE 10, and to have died at Rome in about 67, but there are no reliable sources for Paul's life outside the New Testament, in which the primary source is his own letters.)