| Paul Knew Jesus? 3: Post-Apostolic |
| Paul Knew Jesus? . |
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(3) THE 'BISHOPS' TAKE CHARGE PERIOD - How 'Jesus' Got Lost in the NT'S Second Generation In the previous pages, we discussed writings likely occurring during 'the Jerusalem' period, followed by the fall of Jerusalem and a resurgence of 'Jesus' writings (and tremendous anger at 'Babylon'). Near the 'end' of this period, Rev 21:14 suggests the apostles as being gone, so this next section is likely the '2nd generation' of Christian leaders. I call them 'the Bishops', and they certainly have a challenge ahead of them. EVENT: THE SMOKING GUN! If you haven't figured my thesis out yet, I think the 'bishops' represent 'the smoking gun'. You can easily see 'Jesus' in 'Q', James, the gospels, Peter (2Pe.3?) ... even Jude. Paul (bless his heart), didn't likely know Jesus, but he was clearly convinced of the resurrection. But with the demise of Jesus' witnesses, 'the Church' became the priority. Heresy was the major threat, and only one solution was possible ... strong (human) leadership, plus a complicated theology. Quite frankly, 'Jesus' (mainly 'Q') bit the dust. Before we 'launch' into the 'bishops' group of writing, I need to discuss 'Paul' vs the 'pastorals'. Conservatives view the two as synonomous. The church fathers viewed the pastorals are 'critical' to the management of the church. Tradition has Paul getting out of Rome prison, writing the pastorals, and then getting arrested again (and killed). This doesn't quite square with the other tradition of Nero killing both Paul and Peter, but who knows. Syntax-wise 'Paul' and the pastorals don't match. Except for 2TI 3-4 (which is probably Paul), the pastorals most closely match 1PE and HEB, in both syntax mix and vocabulary mix. Plus, there's periodic links to John's writings. My conclusion is that the pastoral writer is likely a bishop and has very strong 'Paul' credentials. Maybe Silas/Silvanus or Timothy himself (both names frequent the 'late' writings). What about Barnabas? (1) He was an early Jerusalem ally mainly with Peter and Mark, (2) was there at pentecost-times, and (3) seemed to be the predominant speaker with Paul on the first journey (plus main defender of Paul). He alone would have the credentials for BOTH Peter and Paul. Hmmmm.
Again, here's an explanation of the 'dating' measures. For each writing, I use a 'SE', 'SM' and 'SL' (this page sorted by 'SL'). Here's what they're derived from:
SE- 'Early' greek, combining 'Paul', Markian, and James syntax signatures. SM- 'Middle' greek, combining Matthew, Lukian, Johnine, Hebrews and Romans signatures. SL- 'Later' greek, combining petrine and pastoral syntax signatures. The number following each measure is the percent of verses. So, for example an SE41 means that the writing has 41% 'early' greek syntax. The writing segments below are sorted first by the 'SE' or early percent until it 'dies out', then sorting by the 'SL' or late percent. 'Jesus-driven' ratings range from a '5' (high) to a -5 (low). These are my own opinion, based on going through the verses, comparing commentaries, and categorizing the types of theology. NT SECTIONS IN LIKELY ORDER OF WRITING - THEIR THEOLOGY HEB (all chapters) Syntax-dating: SL30 Discussion: I include this section here, to show where Hebrews would be located, if it were 'dated' as an entire book (which is indeed possible). I separate the sections, since some appear much earlier. Actually I 'suspect' the Hebrews writer is likely one of our 2nd-genration 'bishops' (very similar to 1Pe). Theology: (see separate HEB sections) Jesus-Driven Rating:: na EPH ch1-2,6 (DETAILS) Syntax-dating: SL33 Discussion: We previously reviewed ch3-5 as one of Paul's early letters (a gorgeous 'classic'). I'd assume after 'John' died (tradition = in Ephesus), 'someone' took his place in Ephesus. Most commentaries note the Eph 1:1 absence of 'Ephesus' in the text of some mss, plus a curious greek flow. I really think 'Ephesians' started out as a Pauline letter to Ephesus, but later, with this addition, became guidance from Ephesus. You'll notice a very johnine orientation, plus 'late' theology in this section. Theology: The 'church' is the new criticality, and is more than just 'an assembly'. Jesus is its 'head', and the church is the habitation of God in the spirit. Believers are now 'seated' together with Jesus in heaven (past-tense). There's an emphasis on the 'blood' (no sacrifices), sealing by the Holy Spirit, and God's foreordained adoption of believers (including believer's good works being foreordained). The writer continues the Pauline theme of faith, instead of works (James now dead). The apostles are now equated right up there with the prophets (just like 2Pe 3 and Rev-B, both 'dated' similar to here). Most interesting is the 'fellow citizens of the saints and household of God'. Household of God? That would make the believers divine, no? Foreordained divinity! Special Notes: I always wondered why Christ as the head of 'the church' was important in Ephesians. Then it dawned on me ... heretics are supposed to be tossed out (writings just 'before' this). If you're not 'in the church', you're not under Jesus as head, right? Is this an early 'church control'? Remember 2Pe.3 also pointed out that 'interpretation' wasn't an open issue either. Jesus-Driven Rating:: -4 PHI edits Syntax-dating: SL31 Discussion: I displayed this section earlier (Jerusalem period), where it is one of Paul's last writings. It does, however, have a significant amount of 'late' syntax, around the time of the pastorals, suggesting combining and smoothing of the sections. Theology: Phi 1:1 includes what appears to be an add-on phrase 'with overseers and ministrants', which is the first mention of 'bishops' (plus deacons). There's a temptation to view 'bishop' as equivalent to 'elder'. But 'overseer' in any language is still 'overseer'; it's not a benign word. Interestingly several mss and subsequent witnesses quote 'fellow-bishops' instead (similar to 1Pe 5.1). Did 'elders' become 'overseers'? Jesus-Driven Rating:: na 2CO ch1-10 (DETAILS) Syntax-dating: SL34 Discussion: This section is clearly late, having a small amount left of Paul/Markian syntax signatures. Ch10 appears to start another letter, but 'dates' similar to ch1-9, so I've included it here, though it might be a separate writing. Theology: Most obvious is the 'give and get' logic for giving, plus the 'cheerful giver'. The self-abasement rationale of Jesus is long-gone, and indeed today, there are not too many pastors that recommend giving 'to be last'! Plus the writer even 'competes' the churches ... who gives the most-est? Additional theological shifts include 'the tribunal of Christ' (wow), assemblies voting for deacons, peddlers of the word, and of course the law as useless. 'Christians as sacrifices' (sweet fragrance to God) matches the Heb and 1Pe writers (non-Paul). Unbelieving mates are to be avoided. Timing is 'now the day of salvation' instead of 'the end'. Sealing with the Holy Spirit is very 'Ephesus'-ish, suggesting the writer is the Ephesus bishop (Timothy?). Jesus-Driven Rating:: -4 1CO ch1,3,6,7 (DETAILS) Syntax-dating: SL36 Discussion: As discussed previously, 1Co is a mix of writings, with syntax signatures from several periods. Consequently I haven't tried to separate out the writings per se. These chapters have quite a bit of 'early-Paul' but even more 'late-pastoral', suggesting heavy editing. So I've included them here. Theology: Christians are a sanctuary of the Holy Spirit. Divisions are a major issue, repeating several times. My guess is that with the demise of 'Jerusalem', we're now strongly in the bishop-for-multiple-nearby-churches-period (multiple assemblies are mentioned here). 1Co 1:12 is just fascinating ... 'I of Christ' as a division (I assume refers to the residual Jesus family). Again, bodies are members of Christ. Jesus return is eminent, and they are waiting for the 'revelation of Christ'. The time is 'fore-shortened' (??) and marriage is questionable. Brothers shouldn't sue each other, nor should they be judged (compare to previous writings). Writer claims 'the spirit of God' as describing celebacy. Special Notes: I really believe, as you trace 'the flow' of theology, that Jesus and the Jesus family were closely linked. As the memory of Jerusalem died, so did 'Jesus', now being mainly a 'division' equivalent to 'Paul'. Being listed last, I'd assume the group wasn't even significant (kind of like modern Christianity). Jesus-Driven Rating:: -5 ROM sermons 1,3 & 8 (plus intro & ending-2) (DETAILS) Syntax-dating: SL39 Discussion: Repeating from previous Romans sections, as a book, Romans 'dates' around the time of Luk/Mat. However there's very early sections, and very late sections, which don't 'break' on the chapters. My reading suggests Romans was a series of 'sermons', with the early ones belonging to Paul. These are much later, non-Pauline, and involve a more complex theology. Commentaries note the two endings to Romans, suggesting the second one is later. The syntax signature patterns suggest Rom 16:17 begins the second ending, which was added when these final sermons where packaged (similar 'dating'). Theology: The primary theme uses a complicated logic to suggest the jews are not lost, thanks to the gentiles (whew). Being 'saved' continues as faith and 'calling on the name of the Lord' (confession?). God now renders relative to each person's works (or doesn't depending on the passage). And the stumbling-blocks (heretics) need to be ejected from the assemblies (consistent with the 'church' now the authority). Interestingly the teaching has gone to the ends of the known world, likely back-referencing Jesus' gentile instructions, with end-times now eminent. There are light references to 'receiving each other' and strong bearing the infirmities of the weak; an 'in-church' world. Special Notes I: 'Let it not be!' This phrase, preceded by some unbelievable logic, appears throughout the series of sermons, and appears to be a common logic device among the speakers. Special Notes II: Sermon #1: 'Faith versus Righteousness' (Rom 1:17-2:16). Sermon #3: 'Abraham' (Rom 3:13-5:2). Sermon #8: 'Are the Jews Lost?' (Rom 10:12-11:36). Jesus-Driven Rating:: -5 2TI ch 1-2 (DETAILS) Syntax-dating: SL44 Discussion: As noted near the top of the page, the pastorals (excl 2Ti ch3-4) clearly do not match any of the Pauline samples. The pastorals also contain a later greek syntax mix, and have a later theological mix. Syntax-wise, they do match the later Romans sermons above, and the late additions to some of Paul's letters, suggesting the writer was likely well regarded among the churches. Theology: In this letter, 'Paul' emphasizes 'himself' as the correct source of theology (compare to the previous 'Holy Spirit', which at least still 'dwells in us'). Don't waste time with foolish arguments. Interestingly the guidance to the young preacher reflects 'salvation in Jesus' ... just not 'Jesus'. 'Instruct in meekness' is about as close as he gets. However, Jesus as the 'seed of David' is now a 'player' (from the gospels(?); also the Romans final packager uses the phrase). Special Notes: In 2Ti 1:15, mention is made of Asia turning from 'me'. Given 'John' in charge of the Ephesus area at this time (REV), and the 1PE writer futher east, I would guess the pastoral writer is 'parked' either in Rome or possibly Corinth. My guess is based on the Pauline epistles that have a 'late' pastoral syntax signature (suggesting editing) ... they're all in Achaia (Greece). Tradition placed Timothy at his death in Ephesus (and presumed a bishop). Jesus-Driven Rating:: -1 HEB ch11-13 (DETAILS) Syntax-dating: SL44 Discussion: I think it's absolutely fascinating that the final chapters of Hebrews so closely match the pastoral writer. And, as I noted before, you 'could' position Hebrews as a book, with its syntax suggesting a generally late timing. However, I broke it up to reflect early sections vs late. Ch 11 and 12 are generally regarded as 'enconiums' or sermons, per the various commentaries. Theology: Jesus as a sacrifice, mediator, and shepherd. Christian worship as sacrifices to God (matching 2CO above). Obey leaders and accept exhortation (presumably 'leaders' would be the bishops?). Interestingly the writer makes no mention of the Spirit in this section (though there's the 'Father of the spirits', whatever that is). Faith as a confident hope and unseen conviction is defined relative to God, not Jesus. Again we have the 'blood of sprinkling'. Brotherly love and hospitality are mentioned similar to 1PE. A bonus is 'entertaining messengers' (angels). The author claims Abraham expected Isaac's resurrection, and Abraham et all were seeking a heavenly city (Jerusalem still being 'in the future'). Jesus-Driven Rating:: -3 TITUS (all chapters) (DETAILS) Syntax-dating: SL50 Discussion: You'll notice there's a measurable syntax 'timing' shift between 2TI above (advice to a young preacher), and the next two writings (Titus/1TI: instructions to two bishops). All three, however, have the same author source pattern. With Titus much 'earlier' than 1TI, I'd assume 1TI expands on Titus. Theology: Here is our first 'heavy' church organization, listing out the various qualifications in detail. Note the 'elders' at 'city' level, and appointed by Titus, not assembly-selected. The writer is very specific on aspects of church management ... argue twice (and no more), seniors to instruct youngers, wives to submit (same as 1PE and late EPH/COL), slaves shouldn't steal, and authorities should be obeyed. The author quotes the 'not of works' but forgets the 'faith' part. Jesus has mysteriously returned to being 'a ransom' (same as Mark) but 'a bathing of regeneration' whatever that is. Hope was promised before the times of the ages, and they're 'waiting for the blessed hope'. The negative rating below reflects the complete absence of anything 'Jesus-y' other than a divine reference. Special Notes: The writer complains about 'insubordinate vain-talkers'. Obviously someone is NOT 'taking orders'. Jesus-Driven Rating:: -5 1TI (all chapters) (DETAILS) Syntax-dating: SL57 Discussion: 1TI is the last 'book' as such in the NT (most scholars give this 'honor' to 2PE). 1TI matches 2TI.1-2 and Titus almost exactly (vocab patterns, etc). Essentially 1TI looks like a 'take-off' from Titus, with the author moving the 'church' to its final position. True, the Rome bishop eventually gained primacy with a new title 'Pappa' or the Pope. But the book of Romans and the pastorals gave the church its survival. Yes, the members had to be brought 'under control' for the survival of the church. Theology: Women are now 'baby-makers' and to keep quiet. Young widows should get another husband and have more babies. Slaves stay slaves. Rich should not be high-minded (a lot easier than Jesus). Does recommend love, faith, purity, and impartiality. Older women as mothers, younger as sisters. Mention of a resurrection or rising? End-times? No, at best 'latter times'. The best now is 'Jesus will show up in time'. Then, there's your widow management policies, and those profane and old womens fables. Plus elders deserve a 'double honor' ... money? Special Notes: As you read through 1TI, you have memories of Jesus and his treatment of women. Paul and his female fellow strivers. And finally 1TI where the women are 'put to bed'. And 'Christianity' was born. Why? Jesus was not good enough? Jesus-Driven Rating:: -5 1CO & 1TH INSERTS (DETAILS p1) (DETAILS p2) Syntax-dating: NA Discussion: 2CO and 2TH have major 'late' sections where we've discussed the theology. 1CO and 1TH both had late inserts ('interpolations'), which are summarized here. Theology: Writings seem to turn up the volume on jews. God's retribution to judea. Jews are contrary to all. Then there's more thief-in-night warnings (also in EPH/COL). The list of post-resurrection witnesses is late syntax, and immune to determining the original source. Obviously there were still questions of the physical body vs spiritual body and changing in a 'twinkling of an eye'. And the most famous likely insert of all ... women keep quiet in the assemblies (1CO 14:34-35. I've seen close comparisons of this insert to the one in 1TI. Spookily similar! And notice how close the two writing are in 'syntax time'. Jesus-Driven Rating:: -5 EPH & COL INSERTS (DETAILS p1) (DETAILS p2) Syntax-dating: NA Discussion: Most of the EPH section begins at ch5.22 with may be a jump of 20-30yrs in time (my guess). Theology: This includes the women-submit, children behave and slaves be good slaves. There's a similar passage in COL syntax-dated similarly. Both match the passage in 1TI and are similar to the 1PE version. Male leaders were now in charge, and everyone else needs to 'line up'. Jesus-Driven Rating:: -5 SUMMARY: 'CHRISTIANITY' CREATED Where are we in 'real time'? My method of sequencing the greek doesn't provide any concrete 'date' to work with. Were the final writings in the 80's? The 90's? The next writing after the NT that we have is Clement around 95ce, and Ignatius about 20-40 years later. Both were still 'battling' the problems left over from 1TI. Corinth had apparently dumped its leader(s) and Clement was trying to get them back. And Ignatius seems to have been 'turned in' by a church member(s) and was pleading for churches to respect their leaders (bishops). Sound familiar? NEXT: MORE LIKELY ACCOUNT SEQUENCE. Next page please ... >> |
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