questioning paul

Discussion started by dusty 2 years ago
It is not a new/modern concept to question Paul.-------

>The entire Book of James is a rebuttal to Paul

>"Justin [103-65 A.D.] took no notice of Paul...." (Encyclopedia Biblica.) Papias (a disciple of Apostle John) from 130 A.D. too never once quotes Paul.

>Tertullian, 207 A.D. - A Highly Critical Analysis
In fact, Tertullian in Adversus Marcion at 3:5 (Caput V) (others erroneously cite 3:6:4) said Paul is the "apostle of the heretics." In Latin, he called Paul "haereticorum apostolus." One commentator says this meant "the writings of Paul --- the haereticorum apostolos of Tertullian --- were regarded suspiciously at Rome." (Hans Lietzmann, The Lord's Supper (Brill: 1979)
In 207 A.D., Tertullian in Against Marcion…made the following sobering points about Paul:
• Jesus never made Paul an apostle from the records that we can read.
• Paul's claim to apostleship solely relies upon Paul's veracity.
• If Paul were a true apostle, he is still an inferior apostle because Paul in Acts 15 submitted his doctrine to the twelve.
• If Paul later varied from the twelve, we must regard the twelve as more authoritative than Paul because Paul came later.
• Paul's claim of being selected as an apostle later by Jesus seems implausible. That story asks us to believe Jesus had not planned things adequately with the twelve.
• Lastly, Tertullian said Jesus warned us of false prophets who would come doing miracles in His name and signs and wonders, and Paul perfectly matches that prophesied type of prophet.
The key quote with most of these points is the following passage from Tertullian -- written in 207 A.D. in Against Marcion:
I desire to hear from Marcion the origin of Paul the apostle. I am a sort of new disciple, having had instruction from no other teacher. For the moment my only belief is that nothing ought to be believed without good reason, and that is believed without good reason which is believed without knowledge of its origin: and I must with the best of reasons approach this inquiry with uneasiness when I find one affirmed to be an apostle, of whom in the list of the apostles in the gospel I find no trace. So when I am told that he [i.e., Paul] was subsequently promoted by our Lord, by now at rest in heaven, I find some lack of foresight in the fact that Christ did not know beforehand that he would have need of him, but after setting in order the office of apostleship and sending them out upon their duties, considered it necessary, on an impulse and not by deliberation, to add another, by compulsion so to speak and not by design [i.e., on the Road to Damascus]. So then, shipmaster out of Pontus [i.e., Marcion], supposing you have never accepted into your craft any smuggled or illicit merchandise, have never appropriated or adulterated any cargo, and in the things of God are even more careful and trustworthy, will you please tell us under what bill of lading you accepted Paul as apostle, who had stamped him with that mark of distinction, who commended him to you, and who put him in your charge? Only so may you with confidence disembark him [i.e., Paul]: only so can he avoid being proved to belong to him who has put in evidence all the documents that attest his apostleship. He [i.e., Paul] himself, says Marcion, claims to be an apostle, and that not from men nor through any man, but through Jesus Christ. Clearly any man can make claims for himself: but his claim is confirmed by another person’s attestation. One person writes the document, another signs it, a third attests the signature, and a fourth enters it in the records. No man is for himself both claimant and witness. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ.... [L]et the apostle, belong to your other god:.... (Tertullian, Against Marcion (Oxford University Press, 1972) at 509, 511, reprinted online at

>Macarius Magnes ca. 300
Macarius Magnes, Apocriticus, III.30-36 (ca. 300) writes derisively of Paul's inconsistencies when talking of the Law:
[Paul] says, ‘As many as are under the Law are under a curse’ (Gal 3:10). The man who writes to the Romans, ‘The Law is spiritual’ (7:14), and again, ‘The Law is holy and the commandment holy and just’ (7:12), places under a curse those who obey that which is holy!... In his Epistles … he praises virginity (I-Tim 4:1, I-Cor 7:25), and then turns round and writes, ‘In the latter times some shall depart from the faith,... forbidding to marry’ (I-Tim 4:1-3).... And in the Epistle to the Corinthians he says, ‘But concerning virgins I have no commandment of the Lord’ (I-Cor 7:25).

>Methodius Circa 311 A.D.
Methodius, bishop of a see somewhere in Lycia, perhaps at Olympus wrote of Paul: ‘You should not be upset by the sudden shifts in Paul’s arguments, which give the impression that he is confusing the issue or dragging in irrelevant material or merely wool-gathering.... In all his transitions he never introduces anything that would be irrelevant to his teaching; but gathering up all his ideas into a wonderfully harmonious pattern, he makes all bear on the single point which he has in view.’ (Symposium III, 3.) (Quoted in Henry Chadwick, The Enigma of St. Paul. The Ethel M. Wood Lecture delivered before the University of London on 27 February 1968 (London: The Athlone press, 1969)

>Jerome Believed Paul Lied About Peter (Reflected in Augustine's 394 & 397 A.D. Letters)
Augustine of Hippo, Letter 28, to Jerome (394): I have been reading also some writings ascribed to you, on the Epistles of the Apostle Paul. In reading your exposition of the Epistle to the Galatians,... most disastrous consequences must follow upon our believing that anything false is found in the sacred books: that is to say, that the men by whom the Scripture has been given to us and committed to writing, did put down in these books anything false.... For if you once admit into such a high sanctuary of authority one false statement as made in the way of duty, there will not be left a single sentence of those books which, if appearing to any one difficult in practice or hard to believe, may not by the same fatal rule be explained away, as a statement in which intentionally and under a sense of duty, the author declared what was not true.... If indeed Peter seemed to (Paul) to be doing what was right, and if notwithstanding, he, in order to soothe troublesome opponents, both said and wrote that Peter did what was wrong— if we say thus,... nowhere in the sacred books shall the authority of pure truth stand sure. || Letter 40, to Jerome (397 AD): If it be possible for men to say and believe that, after introducing his narrative with these words, ‘The things which I write unto you, behold, before God, I lie not’, the apostle (Paul) lied when he said of Peter and Barnabas, ‘I saw that they walked not uprightly, according to the truth of the gospel’,... [then] if they did walk uprightly, Paul wrote what was false; and if he wrote what was false here, when did he say what was true?

>Jerome's Low View of Paul in 411 A.D.
Jerome severely criticizes Paul for lack of clarity, and giving feints difficult to understand. Jerome translated the Greek NT in 411 A.D. into the Latin Vulgate. Jerome in his Commentary on Galatians and Ephesians wrote: "Paul does not know how to develop a hyperbaton [i.e., a change of normal word order for emphasis], nor to conclude a sentence; and having to do with rude people, he has employed the conceptions, which, if, at the outset, he had not taken care to announce as spoken after the manner of men, would have shocked men of good sense." (Gaussen, Theopneusty (1844): 119 quoting Comm. Galatians Bk 11, titl. Bk 1, i.1; and Comm. Ephesians Bk. 11: 3.1; also quoted in Methodist Review at 602.) In other words, Paul is difficult to understand, as Second Peter says. Paul's writing and grammar is atrocious to decipher. And his arguments use terrible and shocking analysis that requires one to pick apart what he says to prevent him from meaning the opposite of what he is saying. Thus, one may be able to untangle Paul's word meanings, Jerome seems to imply, but it is very rough going. Obviously, basing doctrine on Paul was regarded as precarious in the early church.

>Abelard, 1142 AD, Say Paul At Odds With What Christ Approved
Peter Abelard, Letters of Direction (before 1142): We know of course that when writing to the Thessalonians the Apostle [Paul] sharply rebuked certain idle busybodies by saying that ‘A man who will not work shall not eat.’... But was not Mary sitting idle in order to listen to the words of Christ, while Martha was ... grumbling rather enviously about her sister's repose?
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Mark Randall
Mark Randall
@Dusty- What do you mean you can't rebut history? That's ridiculous, of course you can and many many people do because everyone has a different opinion. And both of the posts I made in the other group way more then rebut every single thing you have posted and more. And every single one of the opinions that you have copied and pasted as well. Go read them and see for your self. Get over your hang ups with the writer and read all the "facts of history" that are clearly pointed out and why all the people you have quoted here had bias reasons, and hidden agendas for doing so.
2 years ago
how can one think these are made up history is all there ..even in this post the page and book is all listed ....just need to find the sources it is quoting and go from there ...can not rebut what was written in history
2 years ago
Mark Randall
Mark Randall
Lol, this is the same copy and paste that the last person I was telling you about that wanted to debate this issue, used to try tho convince people people about Paul. So, that being the case, even though you don't like the "sarcasm" from it, nonetheless, every single one of the points on this post are answered and rebutted.
2 years ago

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