Mapping 1st and 2nd-Century Jewish politics and the excommunication of the “Followers of the Way” from the Synagogues - To the evolution of the Synoptic Gospels and with the 4th Gospel John.

My thesis, at this moment, will be based on the following assumptions (meaning I won’t argue them but accept them to be true):

• The Christian dating system (BC/AD) did not exist before 525 AD.   What we call today 1st century Israel was contemporarily dated from the Roman AUC. 
• The Roman prefect-procurator Pontius Pilate served in Judaea from  311 to 321 AUC.   The best historical guess of the year of the crucifixion, was based on Pontius Pilate’s service dates by those who have devoted the most study to this issue, is 317 AUC; midway thru Pontius Pilate’s tenure in Judaea.
• Paul set the stage for Christianity when he wrote between the years of 336 AUC to 349 (51/64 CE).
• Mark, the 1st-Gospel was written ~42 years later in 359 AUC.   This is 2.8 generations after the crucifixion assuming a 15 year generation gab at this time.
• Matthew, the 2nd-Gospel was written in 369 AUC.
• The Scholarship on the writing of Luke, the 3rd-Gospel, is anywhere from 365 to 425 AUC.  This thesis will place the writing of Luke at 373 AUC.
• John, the 4th-Gospel was written no sooner than 385 AUC but before 425 AUC.  Between 5 and 6 generations after the crucifixion.

One may argue any of the points above, but this is the best scholarship we have at the moment.   These are not my arguments; I am however using the above positions as a baseline in my research.   Here is a current outline, which I’ll turn into a abstract before February.

I will provide evidence in my research either for or against the following main ideas.   I don’t know whether it will be for or against yet because I suspect it will take two years of research to complete.

• Mark was written during the time that one sect of Jews had an audacious political goal to add Jesus as a disciple/prophet in the Jewish tradition.   They were bold and pushed a Gentile-friendly argument.  This political force was approximately 18 years before the Jewish Orthodox excommunicated the “Followers of the way.”   The Roman destruction of the Second Temple happened the same year as Mark was authored (what we now refer to as 70 CE).  The destruction of the Temple rendered the “Followers of the Way” to be willing to take on this dauntless charge of change.
• Matthew rewrote Mark ten years later not only to fix and improve on it but also to reverse its too-Gentile-friendly argument.  Unlike Mark, which favors a brand of Christianity developed by Paul (in which Torah observance was an option), the author of Matthew comes from a community of Torah-observant Jewish scholars.   The change in tone from Mark to Mathew is a result of the changing political environment.  It was realized that the push of Mark to canonize Jesus in the Jewish tradition would not happen without the support of Torah observance.
• The political change in Matthew was not enough to stop the excommunication.  When diplomacy broke down, and it was realized the split (between the “Followers of the Way” and the Jewish Orthodox) was inevitable; Luke was written.  Neither Mark or Matthew contained history in the writings, there is no sense or focus on incorporating current secular events into the books which would allow historical dating or past interactions.
• Luke, in a response to a newly found Christian independence, was the first Gospel to represent itself as history overtly.   Luke writes like a historian, adding superficial historical details as local color to bring legitimacy to the newly formed cult.  (the word cult is used to describe a relatively small group of people outside the Orthodox.  It is not utilized for a negative connotation as it is sometimes used today.)   Luke creates a resurrection narrative that is engineered to answer skeptics of Matthew’s account.  In 2016 history is still void of material of the crucifixion and resurrection from the contemporary time of the events.  Luke, written approximately four generations after the resurrection would not have had access to original material either, nor did anyone else at the time.  Thus, Luke was free to create a narrative to fit his currently found political arena.
• John, written four to five generations after the crucifixion and at least two generations after the split; is a free redaction of the previous Gospels.  John, written by multiple authors, leveraged Mark, Matthew, and Luke to aim a rebut to a theme common to them all:  that ‘no sign shall be given’ that Jesus is the Messiah.   Mark was written before miracles had been imagined for Jesus.  The ideas suggesting that Jesus was pre-existent, that he was of one substance with God, are introduced by John in the late tenth decade; politically driven by the new idea contained in John, that Jesus is the new Moses.  
• The political stage for the next millennium was set; Christians were no longer attempting to reconcile with Judaism; rather they were directly competing with Judaism; Christian antisemitism was engendered by these competing ideas for the future of the "True Faith".  .
• Christianity was a developing story from the year 336 AUC (51CE) to the completion of the 4th-Gospel of John ~90 years later.  During this century-long journey, Christianity had many a sojourn driven by multiple political realities in which the faith was required to adjust with to survive.  Not only did Christianity survive these political struggles, but within two hundred yeas Rome had outlawed all other forms of Religions (some exceptions were made for  Jewish tradition). 
• Christianity within two centuries was vaulted to the largest, most dominant religion, and force of the common era.