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Topic 14 Disputed Letters: The Pastorals (1 & 2 Timothy and Titus)

Topic 14 Disputed Letters: The Pastorals (1 & 2 Timothy and Titus). Authenticity – most scholars doubt authenticity. Six main problems for authenticity of Pastorals: Vocabulary/style – 306 words not found in undisputed letters; language more similar to writings of early 2 nd cent.

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Topic 14 Disputed Letters: The Pastorals (1 & 2 Timothy and Titus)

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  1. Topic 14 Disputed Letters: The Pastorals (1 & 2 Timothy and Titus) • Authenticity – most scholars doubt authenticity. • Six main problems for authenticity of Pastorals: • Vocabulary/style – 306 words not found in undisputed letters; language more similar to writings of early 2nd cent. • Theology differs from undisputed letters: • No emphasis on Cross, Spirit, grace vs. law, flesh vs. spirit, etc. • Practical moral piety; emphasis on “sound doctrine,” “good works;” “faith” = body of doctrine (“the faith;” creedalism). • Church order more developed than in Paul’s day – bishops, elders, deacons formally installed by laying-on of hands (institutionalization). • Supposed situation of Paul does not fit into known life of Paul. • 1 Tim. 1:3 –left Timothy in Ephesus and went to Macedonia (cf. 2 Cor. 1:1; Acts 20:1-6 – Timothy is with Paul in Macedonia). • Tit. 1:5 – left Titus on Crete (mission there otherwise unknown). • 2 Tim. 4: 9-20 – prison in Rome; one hearing went well; expects death; asks Timothy to come; sends news of events 2 years earlier to Tim. (who participated in them & is closer to them).

  2. A. Authenticity – cont. • Six main problems for authenticityof Pastorals– cont. • Gnostic false teaching may be Marcionism (early 2nd cent.): • Opponents forbid marriage and wine (1 Tim. 4:3; 5:23) – as Marcion did. • “Antitheses of the falsely so-called knowledge” (1 Tim. 6:20) – Marcion’s main writing was called “The Antitheses.” • External testimony – no early evidence of existence. • Earliest canons (Marcion; P46) did not include Pastorals. • No clear reference in Apostolic Fathers; earliest quotes come from end of 2nd cent. (Any of these problems can be explained away; their “cumulative weight” convinces most scholars of inauthenticity.) • Attempts to salvage authenticity • Amanuensis theory – Paul gave free hand to his secretary. • Fragment hypothesis (P. Harrison) – isolates 5 genuine fragments used by final author of letters.

  3. Date and place of writing • If authentic – mid-60’s – must presuppose release from Roman imprisonment; new travels; 2nd imprisonment. • If inauthentic – c. 100 (or later); probably in Asia Minor. • Occasion • Oppose Gnostic teaching of ascetic type, advocating celibacy and food restrictions (1 Tim. 1:3-7; 4:1-5; 5:23; 6:20; 2 Tim. 2:14-19; Tit. 1:10-16). • May be Marcionism or proto-Marcionism. • Marcion rejected OT god of law for Jesus’ God of grace. • Thought he was restoring pure gospel of Paul. • Created NT canon of Luke + 10 letters of Paul.

  4. Teaching of the Pastorals • Reflect period of “early catholicism” (cf. Horrell, p. 137): • Loss of imminence of Parousia – no sense of eschatological urgency; settling down for indefinite stay. • Growing creedalism – “faith” as relationship with God giving way to “the faith” as creed, sound doctrine. • Increasing institutionalization – spontaneous, charismatic leadership giving way to formal, fixed offices. • Author opposes false teaching by appealing to: • Scripture (2 Tim. 3:16; 1 Tim 4:1-5). • Apostolic tradition (2 Tim. 2:1-2). • Church order (1 Tim. 3:1-13; 5:17-19: Tit. 1:5-8): • Bishops (“overseers”) • Presbyters (“elders”) • Deacons (“servants”) (Cf. Ignatius of Antioch c. 110.)

  5. Teaching of the Pastorals – cont. • Teaching on women differs from undisputed letters. • Regulation of widows (1 Tim. 5:3-16) • Only older widows should be supported by church. • Younger widows should marry (cf. 1 Cor. 7). • Advocates modesty, silence, submissiveness; not to teach or have authority over men (1 Tim. 2:8-15; cf. 1 Cor. 14:34-35). • None of this is specifically Christian, but is common ethical teaching in both Jewish and Hellenistic writers. • Plutarch: women should be silent in public; do their talking with and through their husbands. • Rabbis: women not permitted to lead in prayers; restricted to domestic role. • Aristeas: women are weak by nature; subject to false reasoning. • Philo: women are soft; subject to being deceived as Eve was. • Pastorals tend to accommodate to prevailing culture, rather than challenge it (as Paul did) – settling down in world; avoids giving offense. (Humphries: teaching on women is “culture-specific.”) • Teaching is “situation-specific”: Opposes ascetic heresy and requirement of celibacy by putting women back in traditional domestic role.

  6. Teaching of the Pastorals – cont. • Teaching on women differs from undisputed letters. 4) Cf. Craig Keener, Paul, Women and Wives: • Not rules for all time but treating a specific problem. • Women were esp. vulnerable to false teaching because they were typically not educated (not allowed to be). • Paul proposes a short-term and a long-term solution: i. Short-term: women refrain from teaching. ii. Long-term: women become educated (progressive for that day).

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