Theology and pseudoepigraphy: definition and significance

Theology

Pseudoepigraphy is a term of Greek origin meaning literally false writing; the term is used to refer to a "false attribution of authorship" or "falsely attributing a writing to someone different from the actual author," (Just 2009). The practice of pseudoepigraphy was relatively common in the ancient world. Among the Biblical canon, several texts are believed to be falsely attributed to the epistle Paul. As Bielby (2009) notes, pseudoepigraphy was "as common in the Greco-Roman world as the idea of copyright is to our modern literary sensibilities."

Pseudoepigraphy served several functions: the most important of which was to imbue sacred texts with credibility. As Just (2009) points out, "the attributed author is usually either a famous person from the remote past, or the actual author's own teacher (after his death)." Many Pauline texts were in fact published posthumously even though they bear Paul's name ("Deutero-Pauline and Pastoral Epistles" n.d.). In the ancient world. The content and purpose of the sacred text trumps the identity or ego of any individual author.

Modern conceptions of intellectual property do not blend with the concept of pseudoepigraphy. Pseudoepigraphy also presents problems for historians and biblical scholars, as text authorship lends valuable clues and insights for exegesis or archaeology. While theories of pseudoepigraphy vary, it is most likely that pseudoepigraphy was not intentionally fraudulent. Although "deceptive in nature," pseudoepigraphy was "a commonly accepted practice in the ancient world, unless it was recognized as a deliberate deception," (Just 2009). Moreover, "it is commonly claimed that psuedonymity is not deceptive, despite the fact that the author's intention was to hide their true identity from, and thus deceive, their reader," (Bielby 2009). Pseudoepigraphy was taken for granted as a legitimate means of disseminating wisdom, as if told through the pen of a scribe rather than from the mouth of the teacher. As Just (2009) points out, "the ancient world had a broader sense of 'authorship,' involving many more people in oral and written stages over the course of time." Readers were less concerned with authorship per se than to the underlying credibility and value of the text. Pseudoepigraphy enabled continuity with a core body of teachings, and also engendered a respect for well-established names and ideas: such as those of Paul.

Both the Deutero-Pauline and Pastoral Epistles were written after the death of Paul. Paul was most certainly not the author of the Deutero-Pauline letters, which were written about 80-90 C.E. Therefore, the Deutero-Pauline letters were contemporary with the gospels of Matthew and Luke-Acts ("Deutero-Pauline and Pastoral Epistles" n.d.). Just as several Old Testament books were penned posthumously and later attributed to figures like Enoch and Isaiah, the New Testament contains several critically important pseudoepigraphs (Just 2009).

The tests that have been almost definitively attributed to Paul include 1 Thessalonians, 1 Corinthians, 2 Corinthians, Philippians, Philemon, Galatians, and Romans. "About 95-99% of scholars today agree that all of these letters were actually written by Paul himself," (Just 2009). On the other hand, roughly half of all Biblical scholars believe that Paul was the author of 2 Thessalonians and Colossians (Just 2009). Even fewer -- around 20% of scholars -- attribute Ephesians, 1 Timothy, 2 Timothy, and Titus to Paul.

Collectively, 2 Thessalonians, Colossians, Ephesians, 1 Timothy, 2 Timothy, and Titus are known as the "disputed letters," or the Deutero-Pauline Epistles. 1 Timothy, 2 Timothy, and Titus together are known as the Pastoral Epistles because they offer direct instruction to Christian leaders. The term "pastor" comes from the word for shepherd, as pastors are symbolic shepherds for their congregations (Just 2010).

The Deutero-Pauline letters use "unique style and vocabulary" that diverge from the writings definitely attributed to Paul ("Deutero-Pauline and Pastoral Epistles" n.d.). Moreover, "the difference is greater than can be accounted for by adjustments in style and vocabulary, because of Paul's old age, living in prison, using opponents' terminology, the occasional use of a liturgical or hymnic style, or the polemic setting," ("Deutero-Pauline and Pastoral Epistles" n.d.).

Comparing 1 Thessalonians with 2 Thessalonians offers some core insight into why the second text is not attributed to Paul. For one, 1 Thessalonians and 2 Thessalonians is strikingly "similar in form and content," but not in style (Just 2009; "Deutero-Pauline and Pastoral Epistles" n.d.). The second Thessalonians is "more impersonal" than the first and lacks the greeting common to sure Pauline texts ("Deutero-Pauline and Pastoral Epistles" n.d.; "Deutero-Pauline Letters" n.d.). Moreover, "1 Thessalonians 1:3 bases the thanksgiving on the Pauline triad "faith, hope, and love"; 2 Thessalonians 1:3 only speaks of faith and love," ("Deutero-Pauline and Pastoral Epistles" n.d.). 2 Thessalonians also includes a mentioning of "antichrist," which is not mentioned in any other Pauline letter ("Deutero-Pauline Letters" n.d.). Another significant shift in content between 1 Thessalonians and 2 Thessalonians is that the former speaks of the rejoicing in the salvation of Christians when Christ comes in judgment (1:10, 4:17-18); whereas 2 Thessalonians is more concerned with the punishment that will come upon non-believers (1:6-9, 2:8-12)," (Just 2009). Other differences include core eschatology, the presentation of salvation, and ecclesiology ("The Pauline Legacy"). The Deutero-Pauline text Colossians also expresses a different theology than that which is delivered in true Pauline texts (Just 2009).

As Just (2010) notes, the Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) "were almost certainly not written by Paul himself." In fact, each of these texts may be attributed to a different author; "since 1 Timothy and Titus are very similar in several ways, they were probably written by the same person at about the same time; but 2 Timothy might have been written earlier by a different author, although still by someone associated with Paul," (Just 2010). Vocabulary in the Pastoral Epistles may prove that none of the three letters were penned by Paul. As many as 360 words in the Pastoral Epistles do not appear in Pauline texts including eusebia (piety or religion) ("Deutero-Pauline and Pastoral Epistles" n.d.). The Pastoral Epistles were "most likely written late in the first century by some member(s) of the 'Pauline School' who wanted to adapt his teachings to changing circumstances," (Just 2009). Some scholars date the texts even later, perhaps in the early second century, which is another reason why pseudoepigraphy is almost certain ("Deutero-Pauline and Pastoral Epistles" n.d.).

The Pastoral Epistles also have a notable absence of Pauline concepts. For example, the phrase "in Christ" is not used and the concept of the indwelling spirit only appears in two places: 2 Timothy 1:14; Titus 3:5," ("Deutero-Pauline and Pastoral Epistles" n.d.). The Pastoral Epistles continue a theme that began with earlier Deutero-Pauline texts such as 2 Thessalonians, Colossians, and Ephesians. In particular, the Deutero-Pauline texts were concerned with the establishment of Christian doctrine. This canonical collection details the foundations of what would become the Catholic Church, which is why exegetical analysis is especially important for scholars. The question of authorship is important in the sense that historical accuracy clarifies what should be retained as Christian doctrine, and which elements of the established canon may be either ignored or de-emphasized. Therefore, pseudoepigraphy can become a political issue in the Christian community.