By Stanley E. Porter (auth.), Stanley E. Porter (eds.)
The Pauline letters proceed to impress scholarly dialogue. This quantity contains papers that bring up quite a few questions concerning the canon of the Pauline writings. a few of the essays are extra narrowly centred of their reason, occasionally concentrating upon a unmarried size concerning the Pauline canon, and infrequently upon even a unmarried letter. Others of the essays are extra greatly conceived and take care of how one assesses or money owed for the method that ended in the letters as a suite, instead of reading person letters. There also are mediating positions that try to triumph over the disjunction among authenticity and inauthenticity by way of exploring the advanced inspiration of interpolation.
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J. Goodspeed followed notably by J. Knox). ) letters in this posthumous collection, because I gather its practical aim is to make available to subsequent generations Paul's best thinking in response to a wide range of theological and ecclesiastical issues. While I agree for theological reasons that all thirteen Pauline letters are required to cultivate a fully Pauline understanding of Scripture's witness to the gospel (see below), Trobisch's historical basis for doing so strikes me as lacking. Trobisch's essential hypothesis finds partial support in J.
Wolfe ('Scripture in the Pastoral Epistles', 13-15) argues that the language of 2 Tim 3:15-17 points to a broader authoritative tradition than simply the Old Testament. We cannot know for sure whether or not the Pauline community letters were thought of as Scripture by the time 2 Timothy was written (cf. 2 Pet 3:15-16), but it is tantalizing to consider this possibility. In any case, they were considered to have authority, and the writer(s) of the Pastorals intended to frame an understanding of Paul's teaching and legacy.
42 See below, section 4. 43 Childs, New Testament as Canon, 389-90. Vlll THE PAULINE CANON tradition, 44 indicated especially by the personal tone of the letter and the imagery of remembrance. As we have seen, 45 however, this does not mean that 2 Timothy has no concept of sound teaching. ' In Titus 1:3 the entrusting of the kerygma to Paul is expressly said to be by the command of God the saviour, which highlights the divine origin of the proclamation and its consequent authority as passed from Paul to Titus and on to the other members of the church.