Pauline Epistles

Among these epistles are some of the earliest extant Christian documents. They provide an insight into the beliefs and controversies of early Christianity. As part of the canon of the New Testament, they are foundational texts for both Christian theology and ethics.

Most scholars believe that Paul actually wrote seven of the thirteen Pauline epistles (Galatians, Romans, 1 Corinthians, 2 Corinthians, Philemon, Philippians, 1 Thessalonians), while three of the epistles in Paul's name are widely seen as pseudepigraphic (1 Timothy, 2 Timothy, and Titus). Whether Paul wrote the three other epistles in his name (2 Thessalonians, Ephesians and Colossians) is widely debated. According to some scholars, Paul wrote the questionable letters with the help of a secretary, or amanuensis, who would have influenced their style, if not their theological content. The Epistle to the Hebrews, although it does not bear his name, was traditionally considered Pauline (although Rome questioned its authorship), but from the 16th century onwards opinion steadily moved against Pauline authorship and few scholars now ascribe it to Paul, mostly because it does not read like any of his other epistles in style and content and because the epistle does not indicate that Paul is the author, unlike the others.

The Pauline epistles are usually placed between the Acts of the Apostles and the catholic epistles (also called the general epistles) in modern editions. Most Greek manuscripts place the general epistles first, and a few minuscules (175, 325, 336, and 1424) place the Pauline epistles at the end of the New Testament.

 

In all of these epistles, except the Epistle to the Hebrews, the author and writer does claim to be Paul. The contested letters may have been written using Paul's name, as it was common to attribute at that point in history.

 

 

Corinth

 

Ephesus

 

Galatia

 

Philippi

 

Colossae

 

Thessalonica

 

Rome

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Locations where Paul's letters were sent

Seven letters (with consensus dates) considered genuine by most scholars:

• Galatians (c. 48 AD)
• First Thessalonians (c. 49–51)
• First Corinthians (c. 53–54)
• Second Corinthians (c. 55–56)
• Romans (c. 55–57)
• Philippians (c. 57–59 or c. 62)
• Philemon (c. 57–59 or c. 62)

The three letters on which scholars are about evenly divided: If these letters are inauthentic, then the consensus dates are probably incorrect.

• Second Thessalonians (c. 51–52)
• Colossians (c. 57–59 or c. 62)
• Ephesians (c. 62)

The letters thought to be pseudepigraphic by many scholars (traditional dating given): The content of these letters strongly suggests they were written a decade or more later than the traditional dates.

• First Timothy (c. 62–64)
• Second Timothy (c. 62–65)
• Titus (c. 66–67)

Finally, Epistle to the Hebrews, although anonymous and not really in the form of a letter, has long been included among Paul's collected letters. Although some churches ascribe Hebrews to Paul, neither most of Christianity nor modern scholarship does so.

In the order they appear in the New Testament, the Pauline epistles are:

This ordering is remarkably consistent in the manuscript tradition, with very few deviations. The evident principle of organization is descending length of the Greek text, but keeping the three pastoral epistles addressed to individuals in a separate final section. The only anomaly is that Galatians precedes the slightly longer Ephesians.

In modern editions, the formally anonymous Epistle to the Hebrews is placed at the end of Paul's letters and before the general epistles. This practice was popularized through the 4th century Vulgate by Jerome, who was aware of ancient doubts about its authorship, and is also followed in most medieval Byzantine manuscripts with hardly any exceptions.

The placement of Hebrews among the Pauline epistles is less consistent in the manuscripts:

• between Romans and 1 Corinthians (i.e., in order by length without splitting the Epistles to the Corinthians): Papyrus 46 and minuscules 103, 455, 1961, 1964, 1977, 1994.
• between 2 Corinthians and Galatians: minuscules 1930, 1978, and 2248
• between Galatians and Ephesians: implied by the numbering in B. In B, Galatians ends and Ephesians begins on the same side of the same folio (page 1493); similarly 2 Thessalonians ends and Hebrews begins on the same side of the same folio (page 1512).
• between 2 Thessalonians and 1 Timothy (i.e., before the Pastorals): א, A, B, C, H, I, P, 0150, 0151, and about 60 minuscules (e.g. 218, 632)
• after Philemon: D, 048, E, K, L and the majority of minuscules.
• omitted: F and G

Paul's own writings are sometimes thought to indicate several of his letters that have not been preserved:

• A first, or "zeroth", epistle to Corinth, also called A Prior Epistle of Paul to the Corinthians, or Paul's previous Corinthian letter, possibly referenced at 1 Corinthians 5:9.
• A third epistle to Corinth, written in between 1 and 2 Corinthians, also called the Severe Letter, referenced at 2 Corinthians 2:4 and 2 Corinthians 7:8-9
• An earlier epistle to the Ephesians referenced at Ephesians 3:3-4
• A possible Pauline Epistle to the Laodiceans, referenced at Colossians 4:16

Several other epistles were attributed to Paul during the course of history but are now considered pseudepigraphic:

• Third Epistle to the Corinthians, a correspondence of two letters allegedly sent by the Corinthians to Paul, and then a reply letter allegedly sent by Paul to the Church of Corinth. It was considered genuine for some time by the Syriac Orthodox Church and the Armenian Apostolic Church, but is now widely dated in the second half of the 2nd century CE.
• Epistle to the Alexandrians, an alleged epistle written by Paul to the Church of Alexandria. It is mentioned in the Muratorian fragment (2nd century CE), which denounces it as a spurious work forged by Marcion of Sinope. Its text has been lost and nothing is known about its content.
• Non-Pauline Epistle to the Laodiceans versions:
  • The Marcionite Epistle to the Laodiceans. The Muratorian fragment (2nd century CE) denounces a claimed Epistle to the Laodiceans as another spurious work forged by Marcion of Sinope. Its text has been lost and nothing is known about its content.
  • The Latin Epistle to the Laodiceans. It is found in some old Latin Bible manuscripts, but is widely considered a forgery, and is largely a copy of verses from the Epistle to the Philippians. Theories vary, but it was possibly made as a counterforgery to offset the popularity of the Marcionite epistle.
• Correspondence of Paul and Seneca, a collection of correspondence claiming to be between Paul and Seneca the Younger. They are universally considered a forgery from the 4th century CE.

David Trobisch finds it likely that Paul first collected his letters for publication himself. It was normal practice in Paul's time for letter writers to keep one copy for themselves and send a second copy to the recipient(s); surviving collections of ancient letters sometimes originated from the senders' copies, at other times from the recipients' copies. A collection of Paul's letters circulated separately from other early Christian writings and later became part of the New Testament. When the canon was established, the gospels and Paul's letters were the core of what would become the New Testament.^{[page needed]}

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