I have suggested a Biblical-Approach which focuses upon Ten Key Books -- which includes only one Authentic Pauline-Epistle (Romans -- which is probably Paul's best letter):
1. Job.
2. Psalms.
3. Proverbs.
4. Ecclesiastes.
5. Isaiah.
6. Luke.
7. John.
8. Acts.
9. Romans.
10. Hebrews.
Would strict grammatical-historical hermeneutics yield the doctrinal-framework of any church in existence?? What if one gave these ten books the
Robert Schuller Treatment??!! Just wondering. More Paul!!
http://en.wikipedia.org/wiki/Paul_the_Apostle What Would Sherry Shriner Say?? You don't want to know...
http://www.blogtalkradio.com/sherrytalkradio/2014/07/08/07-07-14-monday-night-with-sherry-shriner Of the 27 books in the New Testament, 14 have been attributed to Paul; 7 of these are widely considered authentic and Paul's own, while the authorship of the other seven is disputed.[87][88][89] The undisputed letters are considered the most important sources since they contain what everyone agrees to be Paul's own statements about his life and thoughts. Theologian Mark Powell writes that Paul directed these 7 letters to specific occasions at particular churches. As an example, if the Corinthian church had not experienced problems concerning its celebration of the Lord's Supper,[1 Cor. 11:17-34] today we would not know that Paul even believed in that observance or had any opinions about it one way or the other. He asks if we might be ignorant of other matters simply because no crises arose that prompted Paul to comment on them.[7]:p.234
Although approximately half of the Book of Acts deals with Paul's life and works, the Book of Acts does not refer to Paul writing letters. Historians believe that the author of Acts did not have access to any of Paul's letters. One piece of evidence suggesting this is that Acts never directly quotes from the Pauline epistles. Discrepancies between the Pauline epistles and Acts would further support the conclusion that the author of Acts did not have access to those epistles when composing Acts.[90][91]
In Paul's writings, he provides the first written account of what it is to be a Christian and thus a description of Christian spirituality. His letters have been characterized as being the most influential books of the New Testament after the Gospels of Matthew and John.[8]
Paul...only occasionally had the opportunity to revisit his churches. He tried to keep up his converts' spirit, answer their questions, and resolve their problems by letter and by sending one or more of his assistants (especially Timothy and Titus).
Paul's letters reveal a remarkable human being: dedicated, compassionate, emotional, sometimes harsh and angry, clever and quick-witted, supple in argumentation, and above all possessing a soaring, passionate commitment to God, Jesus Christ, and his own mission. Fortunately, after his death one of his followers collected some of the letters, edited them very slightly, and published them. They constitute one of history's most remarkable personal contributions to religious thought and practice.[8]
E.P. Sanders finds three major emphases in Paul's writings:[8]
His strongest emphasis was on the death, resurrection, and lordship of Jesus Christ. He preached that one's faith in Jesus assures that person a share in Jesus' life (salvation). He saw Jesus' death as being for the believers' benefit, not a defeat. Jesus died so that believers' sins would be forgiven. The resurrection of Jesus was of primary importance to Paul, as may be seen in his first letter to the Thessalonians[1 Thes. 1:9-10] which is the earliest surviving account of Paul's conversion. The resurrection brought the promise of salvation to believers. Paul taught that, when Christ returned, those who had died believing in Christ as the saviour of mankind would be brought back to life, while those still alive would be "caught up in the clouds together with them to meet the Lord in the air".[1 Thes. 4:14-18]
Sanders concludes that Paul's writings reveal what he calls the essence of the Christian message:
1.God sent his Son.
2.The Son was crucified for the sins of humanity.
3.After being dead three days, the Son was raised from the dead, defeating death.
4.The Son would soon return.
5.Those in Christ will live with him forever.
6.Followers are urged to live by a set apart (sanctified) standard—"And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ".[1 Thes. 5:23]
Seven of the 13 letters that bear Paul's name – Romans, 1st Corinthians, 2nd Corinthians, Galatians, Philippians, 1st Thessalonians and Philemon – are almost universally accepted as being entirely authentic (dictated by Paul himself).[8][87][88][89] They are considered the best source of information on Paul's life and especially his thought.[8]
Four of the letters (Ephesians, 1 and 2 Timothy and Titus) are widely considered pseudepigraphical, while the authorship of the other two is subject to debate.[87] Colossians, and 2nd Thessalonians are thought by some to be "Deutero-Pauline" meaning they may have been written by Paul's followers after his death. Similarly, 1st Timothy, 2nd Timothy, and Titus may be "Trito-Pauline" meaning they may have been written by members of the Pauline school a generation after his death. According to their theories, these disputed letters may have come from followers writing in Paul's name, often using material from his surviving letters. These scribes also may have had access to letters written by Paul that no longer survive.[8]
Paul's letters were largely written to churches which he had visited; he was a great traveler, visiting Cyprus, Asia Minor (modern Turkey), mainland Greece, Crete, and Rome. His letters are full of expositions of what Christians should believe and how they should live. His most explicit references to the life of Jesus are of the Last Supper[1 Cor. 11:17-34] and the crucifixion and resurrection.[1 Cor. 15]
He provides few references to Jesus' teachings,[1 Cor. 7:10-11] [9:14] leading some theologians to question how consistent was his account of the faith with that of the four canonical Gospels, the Book of Acts, and the Epistle of James.
The authenticity of Colossians has been questioned on the grounds that it contains an otherwise unparalleled description (among his writings) of Jesus as "the image of the invisible God", a Christology found elsewhere only in John's gospel.[92] However, the personal notes in the letter connect it to Philemon, unquestionably the work of Paul. Internal evidence shows close connection with Philippians.[93]
Ephesians is a letter that is very similar to Colossians, but is almost entirely lacking in personal reminiscences. Its style is unique. It lacks the emphasis on the cross to be found in other Pauline writings, reference to the Second Coming is missing, and Christian marriage is exalted in a way which contrasts with the reference in 1 Cor. 7:8-9. Finally, according to R.E. Brown, it exalts the Church in a way suggestive of a second generation of Christians, 'built upon the foundation of the apostles and prophets' now past.[94] The defenders of its Pauline authorship argue that it was intended to be read by a number of different churches and that it marks the final stage of the development of Paul's thinking. It has been said, too, that the moral portion of the Epistle, consisting of the last two chapters, has the closest affinity with similar portions of other Epistles, while the whole admirably fits in with the known details of Paul's life, and throws considerable light upon them.[93]
Three main reasons have been advanced by those who question Paul's authorship of 1 Timothy, 2 Timothy, and Titus—also known as the Pastoral Epistles.
First, they have found a difference in these letters' vocabulary, style, and theology from Paul's acknowledged writings. Defenders of the authenticity say that they were probably written in the name and with the authority of the Apostle by one of his companions, to whom he distinctly explained what had to be written, or to whom he gave a written summary of the points to be developed, and that when the letters were finished, Paul read them through, approved them, and signed them.[93]
Second, some believe there is a difficulty in fitting them into Paul's biography as we have it.[95] They, like Colossians and Ephesians, were written from prison but suppose Paul's release and travel thereafter.[93]
Third, 2 Thessalonians, like Colossians, is questioned by some on stylistic grounds, with some noting, among other peculiarities, a dependence on 1 Thessalonians—yet a distinctiveness in language from the Pauline corpus. This, again, is explainable by the possibility that Paul requested one of his companions to write the letter for him under his dictation.[93]
Paul wrote down much of the theology of atonement.[96] Paul taught that Christians are redeemed from the Law (see Supersessionism) and from sin by Jesus' death and resurrection. His death was an expiation as well as a propitiation, and by Christ's blood peace is made between God and man.[96] By grace, through faith,[97] a Christian shares in Jesus' death and in his victory over death, gaining as a free gift a new, justified status of sonship.[98]
Some scholars see Paul (or Saul) as completely in line with 1st-century Judaism (a Pharisee and student of Gamaliel as presented by Acts),[99] others see him as opposed to 1st-century Judaism (notably Marcionism), while the majority see him as somewhere in between these two extremes, opposed to "Ritual Laws" (for example the circumcision controversy in early Christianity) but in full agreement on "Divine Law". These views of Paul are paralleled by the views of Biblical law in Christianity.
Paul's theology of the gospel accelerated the separation of the messianic sect of Christians from Judaism, a development contrary to Paul's own intent. He wrote that faith in Christ was alone decisive in salvation for Jews and Gentiles alike, making the schism between the followers of Christ and mainstream Jews inevitable and permanent. He argued that Gentile converts did not need to become Jews, get circumcised, follow Jewish dietary restrictions, or otherwise observe Mosaic laws to be saved.[16] Nevertheless, in Romans he insisted on the positive value of the Law, as a moral guide.
E.P. Sanders' publications[100] have since been taken up by Professor James Dunn who coined the phrase "The New Perspective on Paul".[101] N.T. Wright,[102] the Anglican Bishop of Durham, notes a difference in emphasis between Galatians and Romans, the latter being much more positive about the continuing covenant between God and his ancient people than the former. Wright also contends that performing Christian works is not insignificant but rather proof of having attained the redemption of Jesus Christ by grace (free gift received by faith).[Rom. 2] He concludes that Paul distinguishes between performing Christian works which are signs of ethnic identity and others which are a sign of obedience to Christ.[102]
According to Ehrman, Paul believed that Jesus would return within his lifetime.[103] He states that Paul expected that Christians who had died in the mean time would be resurrected to share in God's kingdom, and he believed that the saved would be transformed, assuming supernatural bodies.
Paul's teaching about the end of the world is expressed most clearly in his letters to the Christians at Thessalonica. Heavily persecuted, it appears that they had written asking him first about those who had died already, and, secondly, when they should expect the end. He assures them that the dead will rise first and be followed by those left alive.[1 Thes. 4:16ff] This suggests an imminence of the end but he is unspecific about times and seasons, and encourages his hearers to expect a delay.[104] The form of the end will be a battle between Jesus and the man of lawlessness[2 Thess. 2:3][36] whose conclusion is the triumph of Christ.
The second chapter of the first letter to Timothy—one of the six disputed letters—is used by many churches to deny women a vote in church affairs, reject women from serving as teachers of adult Bible classes, prevent them from serving as missionaries, and generally disenfranchise women from the duties and privileges of church leadership.[105]
9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;
10 But (which becometh women professing godliness) with good works.
11 Let the woman learn in silence with all subjection.
12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.
13 For Adam was first formed, then Eve.
14 And Adam was not deceived, but the woman being deceived was in the transgression.
15 Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.
—1 Timothy 2:9-15
The KJV translation of this passage taken literally says that women in the churches are to have no leadership roles vis-à-vis men.[106] Whether it also forbids women from teaching children and women is dubious as even those Catholic churches that prohibit female priests permit female abbesses to teach and exercise authority over other females.
Fuller Seminary theologian J. R. Daniel Kirk[107] finds evidence in Paul's letters of a much more inclusive view of women. He writes that Romans 16 is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deaconess and Junia who is described by Paul in Scripture as being respected among the Apostles.[Romans 16] It is Kirk's observation that recent studies have led many scholars to conclude that the passage in 1 Corinthians 14 ordering women to "be silent" during worship was a later addition, apparently by a different author, and not part of Paul's original letter to the Corinthians.
Other scholars, such as Giancarlo Biguzzi, believe that Paul's restriction on women speaking in 1 Corinthians 14 is genuine to Paul but applies to a particular case where there were local problems of women—who were not allowed in that culture to become educated—asking questions or chatting during worship services. He does not believe it to be a general prohibition on any woman speaking in worship settings since in 1 Corinthians Paul affirms the right (responsibility) of women to prophesy.[1 Cor. 11] [108]
Biblical prophecy is more than "fore-telling": two-thirds of its inscripturated form involves "forth-telling", that is, setting the truth, justice, mercy, and righteousness of God against the backdrop of every form of denial of the same. Thus, to speak prophetically was to speak boldly against every form of moral, ethical, political, economic, and religious disenfranchisement observed in a culture that was intent on building its own pyramid of values vis-a-vis God's established system of truth and ethics.[109]
There were women prophets in the highly patriarchal times throughout the Old Testament.[109] The most common term for prophet in the Old Testament is nabi [ayib"n] in the masculine form, and nab""a(h) [h'ayibn] in the Hebrew feminine form, is used six times of women who performed the same task of receiving and proclaiming the message given by God. These women include Miriam, Aaron and Moses' sister,[Exod 15] Deborah,[Judges 4] the prophet Isaiah's wife,[Isa. 8] and Huldah, the one who interpreted the Book of the Law discovered in the temple during the days of Josiah.[2 Kings 22:14] [2 Chron. 34:22] There were false prophetesses just as there were false prophets. The prophetess Noadiah was among those who tried to intimidate Nehemiah.[Neh 6] Apparently they held equal rank in prophesying right along with Abraham, Isaac, Jacob, Moses, Elisha, Aaron, and Samuel.[109]
Kirk's third example of a more inclusive view is Galatians 3:28:
There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.
—Galatians 3:28
In pronouncing an end within the church to the divisions which are common in the world around it, he concludes by highlighting the fact that "...there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome".[110]
Classicist Evelyn Stagg and theologian Frank Stagg believe that Paul was attempting to "Christianize" the societal household or domestic codes that significantly oppressed women and empowered men as the head of the household. The Staggs present a serious study of what has been termed the New Testament domestic code, also known as the Haustafel.[111] The two main passages that explain these "household duties" are Paul's letters to the Ephesians 5:22-6:5 and to the Colossians 3:18-4:1. An underlying Household Code is also reflected in four additional Pauline letters and 1 Peter: 1 Timothy 2:1ff., 8ff.; 3:1ff., 8ff.; 5:17ff.; 6:1f.; Titus 2:1-10 and 1 Peter 2:13-3:9. Biblical scholars have typically treated the Haustafel in Ephesians as a resource in the debate over the role of women in ministry and in the home.[112]
Margaret MacDonald argues that the Haustafel, particularly as it appears in Ephesians, was aimed at “reducing the tension between community members and outsiders.”[113]
E.P. Sanders has labeled the Apostle's remark in 1 Cor. 14:34-36 about women not making any sound during worship as "Paul's intemperate outburst that women should be silent in the churches".[100] Women, in fact, played a very significant part in Paul's missionary endeavors:
He became a partner in ministry with the couple Priscilla and Aquila who are specifically named seven times in the New Testament—always by their couple name and never individually. Of the seven times they are named in the New Testament, Priscilla's name appears first in five of those instances, suggesting to some scholars that she was the head of the family unit.[114] They lived, worked, and traveled with the Apostle Paul, becoming his honored, much-loved friends and coworkers in Christ Jesus.[115] In Romans 16:3-4, thought to have been written in 56 or 57, Paul sends his greetings to Priscilla and Aquila and proclaims that both of them "risked their necks" to save Paul's life.
Chloe was an important member of the church in Corinth[1 Cor. 1:11]
Phoebe was a "deacon" and a "benefactor" of Paul and others[Rom. 16-2]
Romans 16 names eight other women active in the Christian movement, including Junia ("prominent among the apostles"), Mary ("who has worked very hard among you"), and Julia
Women were frequently among the major supporters of the new Christian movement[8]
Most Christian denominations say Paul clearly portrays homosexuality as sinful in two specific locations: Romans 1:26-27, and 1 Corinthians 6:9-10. Another well-known passage addresses the topic more obliquely: 1 Timothy 1:8-11. Since the nineteenth century, however, virtually all mainstream scholars have concluded that First Timothy, along with Second Timothy and Titus, are not original to Paul, but rather an unknown Christian writing in Paul's name some time in the late-first-to-mid-2nd century.[116][117]
Paul's influence on Christian thinking arguably has been more significant than any other New Testament author.[8] Paul declared that faith in Christ made the Torah unnecessary for salvation, exalted the Christian church as the body of Christ, and depicted the world outside the Church as under judgment.[16]
Paul's writings include the earliest reference to the "Lord's Supper",[118] a rite traditionally identified as the Christian communion or Eucharist.
In the East, church fathers attributed the element of election in Romans 9 to divine foreknowledge.[16] The themes of predestination found in Western Christianity do not appear in Eastern theology.
Augustine's foundational work on the gospel as a gift (grace), on morality as life in the Spirit, on predestination, and on original sin all derives from Paul, especially Romans.[16]
In the Reformation, Martin Luther expressed Paul's doctrine of faith most strongly as justification by faith alone.[16] John Calvin developed Augustine's predestination into double predestination.[16]
In his commentary The Epistle to the Romans (Ger. Der Römerbrief; particularly in the thoroughly re-written second edition of 1922) Karl Barth argued that the God who is revealed in the cross of Jesus challenges and overthrows any attempt to ally God with human cultures, achievements, or possessions. Some theologians believe this work to be the most important theological treatise since Friedrich Schleiermacher's On Religion: Speeches to its Cultured Despisers.
In addition to the many questions about the true origins of some of Paul's teachings posed by historical figures as noted above, some modern theologians also hold that the teachings of Paul differ markedly from those of Jesus as found in the Gospels.[119] Barrie Wilson states that Paul differs from Jesus in terms of the origin of his message, his teachings and his practices.[120] Some have even gone so far as to claim that, due to these apparent differences in teachings, that Paul was actually no less than the "second founder" of Christianity (Jesus being its first).[121][122]
Robert M. Price, in his book The Amazing Colossal Apostle: The Search for the Historical Paul, says "the Pauline epistles reveal themselves to the discerning reader to have exactly the same sort of limitation as the Gospels do: both are collections of fragments and pericopae contributed and fabricated by authors and communities of very different theological leanings".[123]
As in the Eastern tradition in general, Western humanists interpret the reference to election in Romans 9 as reflecting divine foreknowledge.[16]
Various Christian writers have suggested more details about Paul's life.
1 Clement, a letter written by the Roman bishop Clement of Rome around the year 90, reports this about Paul:[124]
"By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance".
Commenting on this passage, Raymond Brown writes that while it "does not explicitly say" that Paul was martyred in Rome, "such a martyrdom is the most reasonable interpretation".[125]
Eusebius of Caesarea, who wrote in the 4th century, states that Paul was beheaded in the reign of the Roman Emperor Nero.[126] This event has been dated either to the year 64, when Rome was devastated by a fire, or a few years later, to 67. According to one tradition, the church of San Paolo alle Tre Fontane marks the place of Paul's execution. A Roman Catholic liturgical solemnity of Peter and Paul, celebrated on June 29, commemorates his martyrdom, and reflects a tradition (preserved by Eusebius) that Peter and Paul were martyred at the same time.[127] The Roman liturgical calendar for the following day now remembers all Christians martyred in these early persecutions; formerly, June 30 was the feast day for St. Paul.[128] Persons or religious orders with special affinity for St. Paul can still celebrate their patron on June 30.[129]
The apocryphal Acts of Paul and the apocryphal Acts of Peter suggest that Paul survived Rome and traveled further west. Some think that Paul could have revisited Greece and Asia Minor after his trip to Spain, and might then have been arrested in Troas, and taken to Rome and executed.[2 Tim. 4:13][36] A tradition holds that Paul was interred with Saint Peter ad Catacumbas by the via Appia until moved to what is now the Basilica of Saint Paul Outside the Walls in Rome. Bede, in his Ecclesiastical History, writes that Pope Vitalian in 665 gave Paul's relics (including a cross made from his prison chains) from the crypts of Lucina to King Oswy of Northumbria, northern Britain. Paul is considered the patron saint of London.
The Feast of the Conversion of Saint Paul is celebrated on January 25.[130]
Paul's name is mentioned in several Islamic hadiths as the deceiver of the Christians, and along with people like Cain, Nimrod, Fir'aun and Samiri, is punished in a stage of Hell called Saqar. Another Shiah hadith mentions demons that mislead people after prophets, and names Paul as the demon that misled people after Jesus.[131][132] Also, some hadiths narrated in Musnad Ahmad Ibn Hanbal and Jami al-Tirmidhi, among other books, mention that in the afterlife, autarch and arrogant people are imprisoned in a jail named "Paulus", which is the most painful location of hell.[133]
Generally speaking, Jewish interest in Paul is a relatively recent phenomenon. Before the so-called Jewish reclamation of Jesus (as a Jew) in the eighteenth and nineteenth centuries, he had hardly featured in the popular Jewish imagination and little had been written about him by the religious leaders and scholars. Arguably, he is absent from the Talmud and rabbinical literature, although he makes an appearance in some variants of the medieval polemic Toledot Yeshu (as a spy for the rabbis).[134] But with Jesus no longer regarded as the paradigm of gentile Christianity, Paul's position became more important in Jewish historical reconstructions of their religion's relationship with Christianity. He has featured as the key to building barriers (e.g. Heinrich Graetz and Martin Buber) or bridges (e.g. Isaac Meyer Wise and Claude G. Montefiore) in interfaith relations,[135] as part of an intra-Jewish debate about what constitutes Jewish authenticity (e.g. Joseph Klausner and Hans Joachim Schoeps),[136] and, on occasion, as a dialogical partner (e.g. Richard L. Rubenstein and Daniel Boyarin).[137] He features in an oratorio (by Felix Mendelssohn), a painting (by Ludwig Meidner) and a play (by Franz Werfel),[138] and there have been several novels about Paul (by Shalom Asch and Samuel Sandmel).[139] Jewish philosophers (including Baruch Spinoza, Leo Shestov, and Jacob Taubes)[140] and Jewish psychoanalysts (including Sigmund Freud and Hanns Sachs)[141] have engaged with the apostle as one of the most influential figures in Western thought. Scholarly surveys of Jewish interest in Paul include those by Hagner (1980),[142] Meissner (1996),[143] and Langton (2010, 2011).[144][145][146]
British Jewish scholar Hyam Maccoby contended that the Paul as described in the book of Acts and the view of Paul gleaned from his own writings are very different people. Some difficulties have been noted in the account of his life. Paul as described in the Book of Acts is much more interested in factual history, less in theology; ideas such as justification by faith are absent as are references to the Spirit, according to Maccoby. He also pointed out that there are no references to John the Baptist in the Pauline Epistles, although Paul mentions him several times in the book of Acts.
Others have objected that the language of the speeches is too Lukan in style to reflect anyone else's words. Moreover, George Shillington writes that the author of Acts most likely created the speeches accordingly and they bear his literary and theological marks.[147] Conversely, Howard Marshall writes that the speeches were not entirely the inventions of the author and while they may not be accurate word-for-word, the author nevertheless records the general idea of them.[148]
F. C. Baur (1792–1860), professor of theology at Tübingen in Germany, the first scholar to critique Acts and the Pauline Epistles, and founder of the Tübingen School of theology, argued that Paul, as the "Apostle to the Gentiles", was in violent opposition to the original 12 Apostles. Baur considers the Acts of the Apostles were late and unreliable. This debate has continued ever since, with Adolf Deissmann (1866–1937) and Richard Reitzenstein (1861–1931) emphasising Paul's Greek inheritance and Albert Schweitzer stressing his dependence on Judaism.
A significant second and, possibly, late first century impact on Christianity was the development of Gnosticism, a mystery religion, which among other things, rejected the god of the Jews as the Father of Jesus. Gnostics assert that the former is a lesser, creative being and stands in contrast to the supreme deity as taught by Jesus.[149][150] It was a religious movement that appealed to many of its time. Mark Powell says it became the bane of many prominent church leaders as they sought to defend, what they believed to be the orthodox faith, from what they labeled the "gnostic heresy". He compares the difficulty in describing it to trying to describe what is meant today by "new age" religion or thinking.[7]:pp.39–41
Many subsequent Church Fathers and councils attacked the Gnostics.[citation needed] Yet, according to Powell, throughout the second, third, and fourth centuries Gnostic versions of Christianity constituted the primary alternatives to what is usually thought of as "mainstream" Christianity.[citation needed]
Elaine Pagels, professor of religion at Princeton University and an authority on Gnosticism, declined to judge (in her book The Gnostic Paul) whether Paul was actually a Gnostic. Instead, she concentrated on how the Gnostics interpreted Paul's letters and how evidence from gnostic sources may challenge the assumption that Paul wrote his letters to combat "gnostic opponents" and to repudiate their statement that they possess secret wisdom.[151]
Maccoby theorized that Paul synthesized Judaism, Gnosticism, and mysticism to create Christianity as a cosmic savior religion. According to Maccoby, Paul's Pharisaism was his own invention, though actually he was probably associated with the Sadducees. Maccoby attributed the origins of Christian antisemitism to Paul and said that Paul's view of women, though inconsistent, reflects his Gnosticism in its misogynist aspects.[152]
Professor Robert Eisenman of California State University, Long Beach argues that Paul was a member of the family of Herod the Great.[153] Eisenman makes a connection between Paul and an individual identified by Josephus as "Saulus", a "kinsman of Agrippa".[154] Another oft-cited element of the case for Paul as a member of Herod's family is found in Romans 16:11 where Paul writes, "Greet Herodion, my kinsman".
According to Timo Eskola, early Christian theology and discourse was influenced by the Jewish Merkabah tradition.[155] Similarly, Alan Segal and Daniel Boyarin regard Paul's accounts of his conversion experience and his ascent to the heavens as the earliest first person accounts we have of a Merkabah mystic in Jewish or Christian literature. Conversely, Timothy Churchill has argued that Paul's Damascus road encounter does not fit the pattern of Merkabah.[156]
Among the critics of Paul the Apostle was Thomas Jefferson, a Deist, who wrote that Paul was the "first corrupter of the doctrines of Jesus."[157] Christian anarchists, such as Leo Tolstoy[158] and Ammon Hennacy,[159] take a similar view.
F.F. Powell argues that Paul, in his epistles, made use of many of the ideas of the Greek philosopher Plato, sometimes even using the same metaphors and language.[160] For example, in Phaedrus, Plato has Socrates saying that the heavenly ideals are perceived as though "through a glass dimly",[161] closely mirroring Paul's language in 1 Corinthians 13.
References
1.^ Jump up to: a b "Saint Paul, the Apostle, original name Saul of Tarsus from Encyclopædia Britannica Online Academic Edition". global.britannica.com. Retrieved July 2014.
2.^ Jump up to: a b Acts 9:11
3.Jump up ^ "Saul of Tarsus".
www.biblestudytools.com. Retrieved July 2014.
4.Jump up ^ Peter and Paul . In the Footsteps of Paul . Tarsus . 1. PBS. Retrieved 2010–11–19.
5.^ Jump up to: a b Acts 22:3
6.^ Jump up to: a b c d Harris, Stephen L. Understanding the Bible. Palo Alto: Mayfield. 1985. ISBN 978-1-55934-655-9
7.^ Jump up to: a b c d e f g h Powell, Mark A. Introducing the New Testament. Grand Rapids, MI: Baker Academic. 2009. ISBN 978-0-8010-2868-7
8.^ Jump up to: a b c d e f g h i j k l Sanders, E.P. "Saint Paul, the Apostle". Encyclopædia Britannica. Encyclopædia Britannica Online Academic Edition. Encyclopædia Britannica Inc., 2013. Web. 08 Jan. 2013.
9.Jump up ^ "The Canon Debate", McDonald & Sanders editors, 2002, chapter 32, page 577, by James D. G. Dunn: "James, the brother of Jesus, and Paul, the two other most prominent leading figures (besides Peter) in first-century Christianity"
10.Jump up ^ Tertullian knew the Letter to the Hebrews as being "under the name of Barnabas" (De Pudicitia, chapter 20 where T. quotes Heb. 6:4-
; Origen, in his now lost Commentary on the Epistle to the Hebrews is reported by Eusebius (Hist. Eccl. 6, 25, 13f.) as having written ". . if any Church holds that this epistle is by Paul, let it be commended for this. For not without reason have the ancients handed it down as Paul’s. But who wrote the epistle, in truth, God knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others, that Luke, the author of the Gospel and the Acts, wrote it
11.Jump up ^ The New Jerome Biblical Commentary, publ. Geoffrey Chapman, 1989, chapter 60:2 (at p.920, col.2)
12.Jump up ^ Chapman, Geoffrey (1989). The New Jerome Biblical Commentary. pp. 920 column 2 (Chapter 60). "That Paul is neither directly nor indirectly the author is now the view of scholars almost without exception. For details, see Kümmel, I[ntroduction to the] N[ew] T[estament, Nashville, 1975] 392-94, 401-3"
13.Jump up ^ Paul's undisputed epistles are 1st Thessalonians, Galatians, 1st and 2nd Corinthians, Romans, Philippians, and Philemon. The six letters believed by some but not all to have been written by Paul are Ephesians, Colossians, 2 Thessalonians, 1 Timothy, 2 Timothy, and Titus. Paul and His Influence in Early Christianity (United Methodist Church)
14.Jump up ^ Carson, D.A.;Moo, D.G. An Introduction to the New Testment. Nottingham: Apollos/Inter-Varsity Press. 2005 ISBN 978-1-84474-089-5
15.Jump up ^ Aageson, James W. Paul, the Pastoral Epistles, and the Early Church. Hendrickson Publishers, 2008. ISBN 978-1-59856-041-1 p.1
16.^ Jump up to: a b c d e f g h i j k l m n "Paul, St", Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
17.Jump up ^ Marrow, Stanley B. (1 Jan 1986). Paul: His Letters and His Theology : an Introduction to Paul's Epistles. Paulist Press. pp. 5, 7. ISBN 978-0809127443. Retrieved 31 August 2014.
18.^ Jump up to: a b "Why did God change Saul's name to Paul?". Catholic Answers. Retrieved 31 August 2014.
19.Jump up ^ Greek lexicon G4569 Σαύλος (Saul)
Greek lexicon G3972 Παύλος (Paul)
Hebrew lexicon H7586 שׁאוּל (Shaul/Saul)
20.Jump up ^ Paulus autem et Barnabas demorabantur Antiochiae docentes et evangelizantes cum aliis pluribus verbum Domini
21.Jump up ^ Prat, Ferdinand. "St. Paul". The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 2 Apr. 2013.
22.Jump up ^ 9
23.Jump up ^ Acts 26:14 Note: This is the only place in the Bible where the reader is told what language Jesus was speaking.
24.Jump up ^ Acts 9:11 This is the place where the expression "Saul of Tarsus" comes from.
25.Jump up ^ Acts 9:17; 22:13
26.Jump up ^ Philippians 3:5
27.Jump up ^ Was the Apostle Paul Married? Textual analysis points to possible earlier marriage of Paul.
28.Jump up ^ Acts 9:20–21
29.Jump up ^ White, L. Michael (2007). From Jesus to Christianity (3rd impr. ed.). San Francisco: HarperSanFrancisco. pp. 145–147. ISBN 0060816104.
30.Jump up ^ Koester, Helmut (2000). Introduction to the New Testament (2 ed.). New York: de Gruyter. p. 107. ISBN 3110149702. Retrieved 14 June 2013.
31.Jump up ^ Montague, George T. The Living Thought Of St. Paul. Milwaukee: Bruce Publishing Co. 1966. AISN: B0006CRKIC
32.Jump up ^ Wright, G. Ernest , Great People of the Bible and How They Lived, (Pleasantville, New York: The Reader's Digest Association, Inc., 1974). ASIN: B000OEOKL2
33.Jump up ^ Kee, Howard and Franklin W. Young, Understanding The New Testament, Englewood Cliffs, New Jersey, Prentice Hall, Inc. 1958, pg 208. ISBN 978-0139365911
34.Jump up ^ The author's claim of Paul's becoming able to establish the church solidly in "all" parts of the Roman Empire has been changed to "many" in this article since "all" could not be substantiated by other credible sources.
35.^ Jump up to: a b Wallace, Quency E. "The Early Life and Background of Paul the Apostle". The American Journal of Biblical Theology.
36.^ Jump up to: a b c d 1st Timothy, 2nd Timothy, and Titus may be "Trito-Pauline", meaning they may have been written by members of the Pauline school a generation after his death.
37.Jump up ^ Frederick Fyvie Bruce (1977), Paul, Apostle of the Heart Set Free, p. 43
38.Jump up ^ Dale Martin 2009. Introduction to New Testament History and Literature, lecture 14 "Paul as Missionary". Yale University.
39.Jump up ^ Bromiley, Geoffrey William (1979). International Standard Bible Encyclopedia: A – D (International Standard Bible Encyclopedia (Wbeerdmans)). Wm. B. Eerdmans Publishing Company. p. 689. ISBN 0-8028-3781-6.
40.Jump up ^ Barnett, Paul (2002). Jesus, the Rise of Early Christianity: A History of New Testament Times. InterVarsity Press. p. 21. ISBN 0-8308-2699-8.
41.Jump up ^ L. Niswonger, Richard (1993). New Testament History. Zondervan Publishing Company. p. 200. ISBN 0-310-31201-9.
42.Jump up ^ McRay, John (2007). Paul His Life and Teaching. Grand Rapids, MI: Baker Academic. p. 66. ISBN 978-1441205742.
43.Jump up ^ Aslan, Reza (2014). "Chapter 14: Am I not an Apostle?". ZEALOT: The Life and Times of Jesus of Nazareth. HarperCollins Publishers India. p. PT139. ISBN 978-9351360773.
44.Jump up ^ through his mother Mary;
45.Jump up ^ Horrell, David G (2006). An Introduction to the Study of Paul. New York: T&T Clark. p. 30. ISBN 0-567-04083-6.
46.Jump up ^ Hengel, Martin and Anna Maria Schwemer, trans. John Bowden. Paul Between Damascus and Antioch: The Unknown Years Westminster John Knox Press, 1997. ISBN 0-664-25736-4
47.Jump up ^ Kirsopp Lake, The earlier Epistles of St. Paul, their motive and origin (London 1911), pp. 320–323.
48.Jump up ^ N.T. Wright, "Paul, Arabia and Elijah" (PDF)
49.Jump up ^ Martin Hengel, "Paul in Arabia" (PDF) Bulletin for Biblical Research 12.1 (2002) pp. 47–66.
50.Jump up ^ Barnett, Paul The Birth Of Christianity: The First Twenty Years (Eerdmans Publishing Co. 2005) ISBN 0-8028-2781-0 p. 200
51.Jump up ^ Ogg, George, Chronology of the New Testament in Peake's Commentary on the Bible (Nelson, 1963)
52.Jump up ^ Barnett p. 83
53.Jump up ^ The only indication as to who is leading is in the order of names. At first, the two are referred to as Barnabas and Paul, in that order. Later in the same chapter the team is referred to as Paul and his companions.
54.Jump up ^ "Map of first missionary journey". Biblestudy.org. Retrieved 2010-11-19.
55.Jump up ^ "His quotations from Scripture, which are all taken, directly or from memory, from the Greek version, betray no familiarity with the original Hebrew text (..) Nor is there any indication in Paul's writings or arguments that he had received the rabbinical training ascribed to him by Christian writers (..)""Paul, the Apostle of the Heathen". JewishEncyclopedia.com. Retrieved 2012-02-10.
56.Jump up ^ Acts 15:2ff; Galatians 2:1ff
57.^ Jump up to: a b c White, L. Michael (2004). From Jesus to Christianity. HarperCollins. pp. 148–149. ISBN 0-06-052655-6.
58.Jump up ^ Paul: Apostle of the Free Spirit, F. F. Bruce, Paternoster 1980, p.151
59.^ Jump up to: a b Catholic Encyclopedia: Judaizers see section titled: "The Incident At Antioch"
60.Jump up ^ Catholic Encyclopedia: Judaizers: "On their arrival Peter, who up to this had eaten with the Gentiles, 'withdrew and separated himself, fearing them who were of the circumcision,' and by his example drew with him not only the other Jews, but even Barnabas, Paul's fellow-labourer".
61.Jump up ^ White, L. Michael (2004). From Jesus to Christianity. HarperSanFrancisco. p. 170. ISBN 0-06-052655-6.
62.Jump up ^ Christianity: an introduction by Alister E. McGrath pages 2006 ISBN 1-4051-0901-7, pp. 137–141
63.Jump up ^ Mercer Commentary on the New Testament by Watson E. Mills 2003 ISBN 0-86554-864-1 pages 1109–1110
64.Jump up ^ Andreas J. Köstenberger, L. Scott Kellum and Charles Quarles (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament. Nashville, Tennessee, B&H Publishing Group. p. 400
65.Jump up ^ Apostle Paul's Second Missionary Journey Map Biblestudy.org
66.Jump up ^ "Paul, St". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
67.Jump up ^ McRay, John (2007). Paul His Life and Teaching. Grand Rapids, MI: Baker Academic. p. 185. ISBN 978-1441205742.
68.Jump up ^ Burton, Ernest De Witt (1977). A critical and exegetical commentary on the Epistle to the Galatians. ISBN 978-0-567-05029-8. Retrieved 2010-11-19.
69.Jump up ^ Catholic Encyclopedia: Durazzo (Albania). Newadvent.org (1909–05–01). Retrieved 2010–11–19.
70.Jump up ^ Apostle Paul's Third Missionary Journey Map Biblestudy.org
71.Jump up ^ 4th missionary journey and 5th missionary journey
72.Jump up ^ A study in scarlet (Judah sceptre – Joseph birthright)
73.Jump up ^ 1st Clement – Lightfoot translation
1 Clem 5:5 "By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, [5:6] having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance".
Where Lightfoot has "had preached" above, the Hoole translation has "having become a herald".
See also the endnote(#3) by Arthur Cleveland Coxe on the last page of wikisource 1st Clement regarding Paul's preaching in Britain.
74.Jump up ^ Chrysostom on 2 Tim.4:20 (Nicene and Post-Nicene Fathers, Series I Volume XIII)
75.Jump up ^ Cyril on Paul and gifts of the Holy Ghost (Nicene and Post-Nicene Fathers, Series II Volume VII, Lecture 17, para.26)
76.Jump up ^ The Muratorian Fragment lines 38–39
77.Jump up ^ Paul does not exactly say that this was his second visit. In Galatians, he lists three important meetings with Peter, and this was the second on his list. The third meeting took place in Antioch. He does not explicitly state that he did not visit Jerusalem in between this and his first visit.
78.Jump up ^ Note that Paul only writes that he is on his way to Jerusalem, or just planning the visit. There might or might not have been additional visits before or after this visit, if he ever got to Jerusalem.
79.Jump up ^ Romans 15:25,2 Corinthians 8-9, 1 Corinthians 16:1-3
80.Jump up ^ Ireneaus Against Heresies 3.3.2: the "...Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. ...The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate".
81.Jump up ^ MaGee Greg. "The Origins of the Church at Rome". bible.org Accessed 18 Mar 2013.
82.Jump up ^ Ignatius of Antioch, Letter to the Ephesians, Chapter XII
83.Jump up ^ Serena De Leonardis and Stefano Masi (1999). Art and history: Rome and the Vatican. Casa Editrice Bonechi. p. 21
84.Jump up ^ Lashway, Calvin. "HOW and WHERE did the Apostle Paul die?" Web: HOW and WHERE did the Apostle Paul die?
85.Jump up ^ St Paul's tomb unearthed in Rome from BBC News (2006–12–08); Vatican to open Apostle Paul's tomb
86.Jump up ^ "Remains of St. Paul confirmed". Washington Times. June 29, 2009.
87.^ Jump up to: a b c The Blackwell Companion to The New Testament by David E. Aune ISBN 1405108258 page 9 "While seven of the letters attributed to Paul are almost universally accepted as authentic (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon), four are just as widely judged to be pseudepigraphical, i.e., written by unknown authors under Paul's name: Ephesians and the Pastorals (1 and 2 Timothy and Titus).
88.^ Jump up to: a b Eerdmans Commentary on the Bible by James D. G. Dunn (Nov 19, 2003) ISBN 0802837115 page 1274 "There is general scholarly agreement that seven of the thirteen letters bearing Paul's name are authentic, but his authorship of the other six cannot be taken for granted... Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon are certainly Paul's own".
89.^ Jump up to: a b Pheme Perkins, Reading the New Testament: An Introduction (Paulist Press, 1988), ISBN 0809129396 pp. 4-7.
90.Jump up ^ Peter, Paul, and Mary Magdelene: the followers of Jesus in history and legend By Bart Ehrman, p.98-100
91.Jump up ^ A commentary on the Acts of the Apostles by Charles Stephan Conway Williams, pp. 22, 240
92.Jump up ^ MacDonald, Margaret Y. Sacra Pagina: Colossians and Ephesians. Liturgical Press, 2000. ISBN 978-0-8146-5819-2
93.^ Jump up to: a b c d e "Epistle to the Colossians – Catholic Encyclopedia". Newadvent.org. Retrieved 2010-11-19.
94.Jump up ^ Brown, R.E., The Churches the Apostles left behind p.48.
95.Jump up ^ Barrett, C.K. the Pastoral Epistles p.4ff.
96.^ Jump up to: a b "Atonement". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
97.Jump up ^ Ephesiahs 2:8-9
98.Jump up ^ Galatians 4:4-7
99.Jump up ^ The International standard Bible encyclopaedia (1915), Volume 4, page 2276 edited by James Orr
100.^ Jump up to: a b Paul and Palestinian Judaism in 1977; Paul, the Law, and the Jewish People in 1983
101.Jump up ^ J.D.G. Dunn's Manson Memorial Lecture (4.11.1982): 'The New Perspective on Paul' BJRL 65(1983), 95–122.
102.^ Jump up to: a b "New Perspectives on Paul". Ntwrightpage.com. 2003-08-28. Retrieved 2010-11-19.
103.Jump up ^ Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. ISBN 0-19-530013-0
104.Jump up ^ Rowlands, Christopher. Christian Origins (SPCK 1985) p.113
105.Jump up ^ Kroeger, Richard C. and Catherine C. I Suffer Not a Woman. Baker Book House, 1992. ISBN 0-8010-5250-5
106.Jump up ^ Wright, N.T. "The Biblical Basis for Women's Service in the Church". Web: Dec. 16, 2009
107.Jump up ^ Kirk, J. R. Daniel. Fuller Theological Seminary
108.Jump up ^ Giguzzi, Giancarlo "Paolo, un apostolo contro le donne?" in Credere Oggi: in dialogo con San Paolo e le sue lettere no. 124, Edizioni Messaggero Padova, 2004, pp. 95–107. at credereoggi.it
109.^ Jump up to: a b c "Prophet, Prophetess, Prophecy". Baker's Evangelical Dictionary of Biblical Theology.
110.Jump up ^ Kirk, J.R. Daniel. "Jesus I Have Loved. But Paul?" Baker, 2011. ISBN 978-1-4412-3625-8
111.Jump up ^ Stagg, Evelyn and Frank Stagg. Woman in the World of Jesus. Westminster Press, 1978. ISBN 0-664-24195-6
112.Jump up ^ Gombis, Timothy. "(PDF) A Radically Different New Humanity: The Function of the Haustafel in Ephesians". Journal of the Evangelical Theological Society. 48/2 (June 2005) 317–30. Accessed 14 February 2013.
113.Jump up ^ MacDonald, Margaret. The Pauline Churches: A Socio-historical Study of Institutionalization in the Pauline and Deutero-Pauline Writings. SNTSMS 60; Cambridge: Cambridge University Press, 1988. p109
114.Jump up ^ Achtenmeier, P.J. HarperCollins Bible Dictionary (revised ed.). HarperCollins. pp. 882. ISBN 0-06-060037-3.
115.Jump up ^ Keller, Marie Noël. Priscilla and Aquila: Paul's Coworkers in Christ Jesus. Liturgical Press, 2010. ISBN 978-0-8146-5284-8.
116.Jump up ^ Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press. 2003. p. 393 ISBN 0-19-515462-2
"when we come to the Pastoral epistles, there is greater scholarly unanimity. These three letters are widely regarded by scholars as non-Pauline."
117.Jump up ^ Collins, Raymond F. 1 & 2 Timothy and Titus: A Commentary. Westminster John Knox Press. 2004. p. 4 ISBN 0-664-22247-1
"By the end of the twentieth century New Testament scholarship was virtually unanimous in affirming that the Pastoral Epistles were written some time after Paul's death. ... As always some scholars dissent from the consensus view."
118.Jump up ^ 1 Corinthians 10:14-17, 11:17-34
119.Jump up ^ Maccoby, Hyam, The Mythmaker: Paul and the Invention of Christianity (Harpercollins, October 1987), pg. 14.
120.Jump up ^ Wilson, Barrie A. (2008). How Jesus Became Christian. New York, Toronto: St. Martin's Press. pp. chapters 9, 10, 12.
121.Jump up ^ Dwyer, John C., Church History: Twenty Centuries of Catholic Christianity (Paulist Press, July 1985 ), pg. 27.
122.Jump up ^ Wrede, William, Paul (trans. Edward Lummis; London: Philip Green, 1907), pg. 179.
123.Jump up ^ Robert M. Price, The Amazing Colossal Apostle, (Signature books, 2012), pg. viii. ISBN 978-1-56085-216-2
124.Jump up ^ The First Epistle of Clement to the Corinthians, 5:5–6, translated by J.B. Lightfoot in Lightfoot, Joseph Barber (1890). The Apostolic Fathers: A Revised Text with Introductions, Notes, Dissertations, and Translations. Macmillan. p. 274. ISBN 0-8010-5612-8. OCLC 54248207.
125.Jump up ^ Brown, Raymond Edward; John Paul Meier (1983). Antioch and Rome: New Testament Cradles of Catholic Christianity. Mahwah, NJ: Paulist Press. p. 124. ISBN 0-8091-2532-3.
126.Jump up ^ Hist. Eccl., II.25 -
127.Jump up ^ Eusebius, Hist. Eccl., II.25, where he quotes Dionysius of Corinth to this effect
128.Jump up ^ Alban Butler's Lives of the saints, available at
http://www.bartleby.com/210/6/301.html129.Jump up ^ Such as the Daughters of St. Paul, a women's missionary order at
http://www.paulines.ph/?p=3935130.Jump up ^ "Chambers' The Book of Days". 1869. Retrieved 2012-02-09.
131.Jump up ^ Noor al-Thaqalain, vol 1, p 85; Bihar al-Anwar, vol 8, pp. 310, 311.
132.Jump up ^ Encyclopedia of Quran, Tehran, vol 6, pp. 543 to 547.
133.Jump up ^ Musnad Ahmad Ibn Hanbal, vol 11, p 260; Jami al-Tirmidhi,vol 4, p 236; Sunan al-Kubra, al-Nasa'i, vol 10, p 398. Scholars like al-Tirmidhi categorize the hadith as Hasan and Sahih.
134.Jump up ^ Langton, Daniel R. (2010), "Contents", The Apostle Paul in the Jewish Imagination: A Study in Modern Jewish-Christian Relations, Cambridge University Press, pp. 23–56, ISBN 978-1139486323
135.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 57–96.
136.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 97–153.
137.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 154–176.
138.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 178–209.
139.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 210–230.
140.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 234–262.
141.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press. pp. 263–278.
142.Jump up ^ Hagner, Donald (1980). Hagner, Donald, ed. 'Paul in Modern Jewish Thought' in Pauline Studies. Exeter: Paternoster Press. pp. 143–165.
143.Jump up ^ Meissner, Stefan (1996). Die Heimholung des Ketzers. Tübingen: Mohr.
144.Jump up ^ Langton, Daniel (2010). The Apostle Paul in the Jewish Imagination. Cambridge University Press.
145.Jump up ^ Langton, Daniel (2011). Westerholm, Stephen, ed. 'Jewish Readings of Paul' in Blackwell Companion to Paul. Blackwell. pp. 55–72.
146.Jump up ^ Langton, Daniel (2011). Levine, Amy-Jill, ed. 'Paul in Jewish Thought' in The Jewish Annotated New Testament. Oxford University Press. pp. 585–587.
147.Jump up ^ Shillington, George (2007). Introduction to Luke-Acts. London: T & T Clark. p. 18. ISBN 0-567-03053-9.
148.Jump up ^ Marshall, I. Howard (1980). The Acts of the Apostles. Grand Rapids: W.B. Eerdmans Pub. Co. p. 42. ISBN 0-8028-1423-9.
149.Jump up ^ An Introduction to Gnosticism and The Nag Hammadi Library. nhlintro.html at gnosis.org
150.Jump up ^ ANTITHESIS : Contradictions Between the Old Testament Deity and the New Testament God.antithes.htm at gnosis.org
151.Jump up ^ Pagels, Elaine. The Gnostic Paul: Gnostic Exegesis of the Pauline Letters. Continuum International Publishing, 1992. ISBN 978-1563380396
152.Jump up ^ Maccoby, Hyam (1998). "1". The Mythmaker. New York: Barnes & Noble. ISBN 0-7607-0787-1.
153.Jump up ^ See "Paul as Herodian", JHC 3/1 (Spring, 1996), 110–122.
154.Jump up ^ Antiquities, Book XX, Chapter 9:4. at ccel.org
155.Jump up ^ Timo Eskola. Messiah and the Throne: Jewish Merkabah Mysticism and Early Exaltation Discourse Tubingen: Mohr Siebeck, 2001.
156.Jump up ^ Churchill, Timothy W. R. "Divine Initiative and the Christology of the Damascus Road Encounter", Eugene: Pickwick, 2010.
157.Jump up ^ The Writings of Thomas Jefferson: Being his Autobiography, Correspondence, Reports, Messages, Addresses, and Other Writings, Official and Private. Published by the Order of the Joint Committee of Congress on the Library, from the Original Manuscripts, Deposited in the Department of State, With Explanatory Notes, Tables of Contents, and a Copious Index to Each Volume, as well as a General Index to the Whole, by the Editor H. A. Washington. Vol. VII. Published by Taylor Maury, Washington, D.C., 1854.
158.Jump up ^ Tolsoy, Leo (1882). Church and State. "This deviation begins from the time of the Apostle and especially after that hankerer after mastership Paul"
159.Jump up ^ Hennacy, Ammon (1970). The Book of Ammon.
160.Jump up ^ Powell, F. F. "Saint Paul's Homage to Plato". Retrieved 7 September 2013.
161.Jump up ^ Plato; Benjamin Jowett, trans. Phaedrus. "For there is no light of justice or temperance or any of the higher ideas which are precious to souls in the earthly copies of them: they are seen through a glass dimly."
Bibliography
Aulén, Gustaf. Christus Victor (SPCK 1931)
Brown, Raymond E. An Introduction to the New Testament. Anchor Bible Series, 1997. ISBN 0-385-24767-2
Brown, Raymond E. The Church the Apostles left behind(Chapman 1984)
Bruce, F.F. "Is the Paul of Acts the Real Paul?" Bulletin John Rylands Library 58 (1976) 283–305
Bruce, F.F., Paul: Apostle of the Heart Set Free (ISBN 0-8028-4778-1)
Carson, D.A.;Moo, D.J. An Introduction to the New Testament ISBN 978-1-84474-089-5
Conzelmann, Hans, The Acts of the Apostles—a Commentary on the Acts of the Apostles (Augsburg Fortress 1987)
Davies, W.D. Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology. S.P.C.K., 3rd ed., 1970. ISBN 0-281-02449-9
Davies, W.D. "The Apostolic Age and the Life of Paul" in Matthew Black, ed. Peake's Commentary on the Bible. London: T. Nelson, 1962. ISBN 0-8407-5019-6
Dunn, James D.G., Jesus, Paul, and the Gospels (Grand Rapids (MI), Wm. B. Eerdmans, 2011)
Dunn, James D.G., Jesus, Paul and the Law Louisville,KY: Westminster John Knox Press, 1990. ISBN 0-664-25095-5
Hanson, Anthony T. Studies in Paul's Technique and Theology. Eerdmans, 1974. ISBN 0-8028-3452-3
Holzbach, Mathis Christian, Die textpragmat. Bedeutung d. Kündereinsetzungen d. Simon Petrus u.d. Saulus Paulus im lukan. Doppelwerk, in: Jesus als Bote d. Heils. Stuttgart 2008, 166–172.
Horrell, David G. "An Introduction to the Study of Paul". T&T Clark Approaches to Biblical Studies. 2nd edition. London: T&T Clark, 2006
Irenaeus, Against Heresies, i.26.2
Kim, Yung Suk. A Theological Introduction to Paul's Letters. Eugene, Oregon: Cascade Books, 2011. ISBN 978-1-60899-793-0
Langton, Daniel R. The Apostle Paul in the Jewish Imagination. Cambridge: Cambridge University Press, 2010. ISBN 978-0-521-51740-9
Maccoby, Hyam. The Mythmaker: Paul and the Invention of Christianity. New York: Harper & Row, 1986. ISBN 0-06-015582-5
MacDonald, Dennis Ronald, 1983. The Legend and the Apostle: The Battle for Paul in Story and Canon Philadelphia: Westminster Press, 1983. ISBN 978-0664244644
Murphy-O'Connor, Jerome, Jesus and Paul: Parallel lives (Collegeville, Minn.: Liturgical Press, 2007) ISBN 0-8146-5173-9
Murphy-O'Connor, Jerome, Paul the Letter-Writer: His World, His Options, His Skills (Collegeville, Minn.: Liturgical Press, 1995) ISBN 0-8146-5845-8
Murphy-O'Connor, Jerome, Paul: A Critical Life (Oxford: Clarendon Press, 1996) ISBN 0-19-826749-5
Ogg, George. "Chronology of the New Testament". Matthew Black, ed. Peake's Commentary on the Bible. Nelson, 1962. ISBN 0-8407-5019-6
Rashdall, Hastings, The Idea of Atonement in Christian Theology (1919)
Ruef, John, Paul's First letter to Corinth (Penguin 1971)
Sanders, E.P., Paul and Palestinian Judaism (1977)
Segal, Alan F. Paul, the Convert, (New Haven/London, Yale University Press, 1990) ISBN 0-300-04527-1
Segal, Alan F., "Paul, the Convert and Apostle" in Rebecca's Children: Judaism and Christianity in the Roman World (Harvard University Press 1986) ISBN 978-0674750760
Spong, John Shelby, "The Man From Tarsus", in Rescuing the Bible From Fundamentalism, reprint ed. (New York: HarperCollins, 1992).
Further reading
Bart D Ehrman. Peter, Paul and Mary Magdalene: The Followers of Jesus in History and Legend; 304 pages, Oxford University Press (March, 2008)
Bart D. Ehrman. The New Testament: A Historical Introduction to the Early Christian Writings; 608 pages, Oxford University Press (July, 2011); ISBN 978-0-19-975753-4
Hyam MacCoby. The Mythmaker: Paul and the Invention of Christianity; 238 pages, Barnes & Noble Books (1998); ISBN 978-0-7607-0787-6
Hans Joachim Schoeps. Paul: The Theology of the Apostle in the Light of Jewish Religious History (Library of Theological Translations); 34 pages, Lutterworth Press (July, 2002); ISBN 978-0-227-17013-7
Pinchas Lapide, Peter Stuhlmacher. Paul: Rabbi and Apostle; 77 pages, Augsburg Publishing House; (December 1984)
Pinchas Lapide, Leonard Swidler, Jurgen Moltmann. Jewish Monotheism and Christian Trinitarian Doctrine; 94 pages, Wipf & Stock Publishers (May, 2002)
Last edited by orthodoxymoron on Tue Oct 28, 2014 5:17 pm; edited 2 times in total
Gospel of Thomas wrote: (10) Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."
2008 by John M. Lundquist, first published 2008, Praeger Publishers, 88 Post Road West, Westport, CT 06881 ISBN 978-0-275-98339-0 
the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk , then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. 13 And the Jews' passover was at hand, and Jesus went up to Jerusalem, 14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting : 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. 17 And his disciples remembered that it was written , The zeal of thine house hath eaten me up . 18 Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up . 20 Then said the Jews, Forty and six years was this temple in building , and wilt thou rear it up in three days? 21 But he spake of the temple of his body. 22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said . 23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did . 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man.