The Pulling the Thread Podcast

The established narrative surrounding the Apostle Paul, a pivotal figure in early Christianity, is encountering scrutiny from a growing cohort of scholars reassessing historical assertions. A newly prevalent hypothesis proposes that Paul may not be a product of the 1st century, as conventionally believed, but rather a retroactively crafted figure from the early 2nd century, influenced by Marcion and his adherents, the Marcionites.

The theory suggesting that Paul was concocted by Marcion revolves around similarities between Paul and Josephus, both having endured wilderness periods, relying heavily on Platonic philosophy, and having served Rome to quell the Zealots. Scholars view these parallels as too significant to be coincidental, speculating that Marcion might have invented Paul as a fictional persona, drawing from Josephus’s accounts to advance his theological agenda. The theory of whether Paul was fabricated or edited by Marcion, a Marcionite community, or by Rome, or an amalgamation of influences is intriguing to say the least.

Marcion’s theologies wielded substantial influence on Christianity, particularly regarding the Torah, acceptance of the apostle Paul, the scriptural canon, and the dualistic worldview shaping Christian perspectives on good versus evil. These ideas challenged prevailing beliefs and had a lasting impact on Christian theology’s development, particularly in interpreting the Torah, and the relationship between law and grace.

Paul’s theology, outlined in his epistles, which align deeply with Marcion, played a crucial role in the separation of the messianic Nazarene sect, which later became Christianity, from Ebionite Judaism. Emphasizing faith in Christ as the core of salvation, Paul diminished the importance of adhering to Jewish laws and rituals, marking a profound theological shift away from Judaic legalism. His opposition to the Judaizers, who advocated for strict adherence to Jewish laws, intensified this separation, challenging the traditional Jewish understanding of righteousness through law observance.

Paul’s campaign against the “legalists” who opposed his teachings, commonly referred to as the Judaizers, intensified the separation. His letters, particularly Galatians and Romans, underscored the importance of faith over adherence to Mosaic laws. This stance challenged the traditional Jewish understanding of righteousness through observance of the law.

The Paul of the New Testament is very problematic. Had Paul not vehemently opposed those advocating for a strict adherence to Jewish laws within the Ebionite community, “Christianity” would have remained an internal dissenting sect within Judaism. Paul’s theological arguments and his efforts to establish a more inclusivity, open to both Jews and Gentiles, contributed significantly to the evolution of Christianity as a distinct entity separate from its Judaic roots.

Paul was called “the ring leader of the sect of the Nazarenes” (Acts 24:5) and James the Just was seen as the leader of the Ebionite Jewish community in Jerusalem. “Nazarenes” became the term that the Talmud uses for Christianity, as the Nazarenes went the way of Paul and parted ways with the Ebionites led by James the Just who remained in the Synagogues into the 8th century and beyond.

There were two main Jewish groups who followed Jesus in the First Century. And it seems that James the Just was seen as the leader of the Ebionites and Paul was seen as the leader of the Nazarenes. And they had a conflict that led to the parting of ways, that eventually gave birth to Christianity as a separate movement from Judaism.

Does Paul serve as a foil to Marcion, elucidating the replacement theology that culminated in the parting of the ways? As far as dating Paul, traditional methods of dating ancient texts, relying on Paleography, face criticism, with scholars challenging the assumption that detailed language and references authenticate a text’s timeframe.

The motivation to backdate Paul’s letters becomes apparent in the absence of pre-70 CE documents, reinforcing the foundation of early Christian writings. The Marcion priority hypothesis implies a late dating of the New Testament Gospels to the 2nd century, suggesting an early, uniform final editing of the New Testament canon in the 2nd century, was proposed by David Trobisch in his 1996 habilitation thesis accepted in Heidelberg.

Examining historical patterns, the tactic of backdating new texts post-disaster aligns with Marcion’s time, after the destruction of the temple and post Bar Kokhba, who lived into the 2nd century, overlapping with the circulation of Mark, Matthew, and Luke.

Several historical fingerprints suggest a 2nd-century context for Paul, and conflicts over circumcision in the 50s seem incongruent but align with Emperor Hadrian’s edict against genital mutilation in the early 2nd century and Bar-Kokhba (132-135 CE).

Paul’s passages with gnostic implications indicate a connection to 2nd-century Gnostic sects, raising questions about the authenticity of his letters, and the possibility that Marcion authored them himself. Scholars widely acknowledge Paul’s influence on the Gospels, shaping theological perspectives found within them.

His connections to mysticism, particularly his “three years in the desert,” bear similarities to Josephus’ account of study with the Essenes, suggesting Essene influence on Paul’s mystical experiences and his seemingly contra-Essene views.

Paul’s exposure to Greek philosophy, notably Plato’s ideas, contributed to his distinctive theological perspective. Elements of Platonism permeate Paul’s writings, revealing his engagement with Greek philosophy.

Pauline Christianity incorporated elements from Enochian Judaism, shaping the development of the Christ myth and key doctrines related to the Messiah, the Son of Man, the messianic kingdom, demonology, the resurrection, and eschatology. References to Enochian concepts appear in the works of Church Fathers, reflecting the enduring influence of these ideas on early Christian thought.

The initial physical remnants of Paul’s letters emerged in the early 3rd century, prompting inquiries into their authenticity and the potentiality that Marcion authored them, instead of simply finding them. Scholars widely recognize the impact of Paul’s writings on the Gospels, with many suggesting that the gospel writers drew inspiration from Paul’s theological concepts.

The gospels, authored post-Pauline writings, exhibit traces of his influence, fostering a common theological perspective. Paul’s extensive education and knowledge led him to incorporate elements of Plato’s philosophy into his writings. While not strictly adherent, Paul adeptly wove Platonic ideas into his theological framework, shaping a distinctive perspective within early Christianity.

The theory that Paul might be a creation of the early 2nd century, influenced by Marcion and the Marcionites, rather than a product of the 1st century, revolves around parallels with Josephus, leading to speculation that Marcion or someone in his camp crafted Paul to advance his theological agenda.

Marcion’s theological influence on Christianity, especially regarding the Torah and the acceptance of Paul, shaped Christian theology. Paul’s teachings played a pivotal role in the separation of the messianic Nazarene sect from Judaism, emphasizing similarly to Marcion that faith over obedience to the law of Moses.

The dating of Paul’s letters suggest a 2nd-century context for Paul, aligning with post-disaster authorship. The appearance of physical remnants of Paul’s letters in the early 3rd century raises questions about authenticity and the possibility of Marcion’s involvement.