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view with that in the textbook by Carson and Moo as well as others.
Dunn discussed the problem of New Testament writings that explicitly claim to have
been written by a certain person but were believed by many modern scholars to have
been written by someone else. Unlike anonymous New Testament writings such as the
questions about their integrity and acceptability in the canon. For example, we read of
Serapion (second century A.D.) who rejected the Gospel of Peter as “the writings that
falsely bear their names [Peter and the other apostles] . . . knowing that such were not
handed down to us” (Eusebius Hist. Eccl. 6.12.3). Dunn described the nature of the moral
and theological problem in this way, “It is this judgment of falseness, of an intent to
deceive and mislead, particularly by passing off as apostolic what should not be so
regarded, that makes the issue of pseudepigraphy in the NT so sensitive.” On the other
hand, Dunn recognized the significant consensus of NT scholarship that maintains the
pseudepigraphy. Some scholars argued that writers in the ancient world did not share
inhibited as their modern counterparts to claim the use of another person’s name or
portions of his work in their own writings. While there is some truth in this position, it
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can be shown that intellectual ownership was already well developed in Greek culture,
which influenced Israelite literary tradition long before the first century A.D.
A second viewpoint suggests that pseudonymous writing was widely accepted literary
device. Sometimes the act of publishing one’s work in the name of a respected teacher
was perceived as an honorable act rather than an act of deception. Such literary
conventions may be recognized in the case of the Testaments of the Twelve Patriarchs or
the Apocalypse of Adam, written many centuries after their lifetimes. But Dunn doubts
whether this position is applicable in the case of Ephesians, probably written close to
Paul’s death. When the pseudonymous writing was contemporary with the attributed
A third view which gained currency suggests that pseudepigraphy was acceptable
because the writer claimed to have mystical identification with the attributed person.
the Spirit to write so the actual identity of a writer is insignificant. While this theory may
have some plausibility for apocalyptic visions, Dunn found it highly questionable when
applied to the letter genre like the Pastoral epistles. Furthermore, it ignored the cautious
stance of early Christians towards false prophecy (1 Corinthians 12:3, 1 John 3:1-3).
More recent studies drew attention to some possible motivations behind pseudopigraphy
in general such as reverence for past venerable figures, an open attitude towards noble
falsehoods (‘white lies’ in support of a good cause) or more emphasis on the edifying
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content of the writing rather than its authorship. However, in Dunn’s estimation, the
Last but not least, Dunn found as the most promising solution to the problem of NT
“the process in Jewish religious writing whereby tradition has accrued to a prominent
historical figure and particularly the process whereby an original oral or literary deposit
has been expanded by the attribution of further material to the originating figure.” Meade
drew attention to Jewish writings such as Isaiah, the Solomonic corpus, Daniel and Enoch
traditions in which attribution of someone else’s name was primarily a claim to the
person’s authoritative tradition rather than a statement of its literary origins. He wrote,
“Taken from a modern literary perspective, authorship cannot determine canonicity, and
These Jewish writers were not only reproducing but reinterpreting a core tradition
for a new life setting (Sitz im Leben). Meade further argued that supposed
the authoritative Petrine and Pauline traditions for a contemporary generation. Dunn
concluded that Meade’s thesis had the greatest potential to explain how the earliest
Christians could have accepted documents claiming authorship of someone who was no
longer alive. The remainder of his article would focus on how the elaboration of an
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Through an overview of the process involved in composing the Torah, the
Prophets and the Writings, Dunn explained that the Jewish literary convention showed a
consistent pattern in which there is a revered figure in the past to whom a living tradition
(oral or written) could be attributed; an expansion of that tradition which retains its
continuity while contemporizing it for a new context; and a recognition that the vitality of
the tradition would be lost if the “connection and continuity with the authoritative
originator became too distant, tenuous or artificial”. For example, Solomon was
recognized for his wisdom (1 Kings 4:29-34) and he was attributed as the authoritative
starting point of the proverbial tradition (Proverb 1:1) and wisdom literature like
Ecclesiastes. However, as the connection to Solomon became too remote in works such
as Wisdom of Solomon, Psalms of Solomon and Odes of Solomon, acceptance into the
canon was no longer possible as they could no longer claim to stand within his
authoritative tradition. This Jewish writing process, he argued, should be the context in
epistles, for instance, Dunn argued that it was plausible that “associates or disciples of
Paul could legitimately write in the name of Paul, as a claim to represent Paul’s counsel
in the face of later challenges, and that the literary device could be accepted without
demur because the writings were recognized as standing in a direct line of continuity with
those of Paul himself (note 2 Tim 2:2)—possibly aided by the incorporation of brief notes
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(particularly 2 Tim 4:9–15) from Paul’s final imprisonment.” Again, the attribution to
Paul was primarily a claim to his authoritative tradition instead of a claim of authorship.
tradition, Dunn argued that any charge of deceit would be inappropriate in considering
signature character and quality of a great artist even though additional brushstrokes were
Dunn’s article has significant apologetic value if one is already convinced that
there are in fact pseudonymous writings in the New Testament. In such a scenario, one
could potentially hold to their canonicity while attempting to deflect the charge of
falsehood. The ‘living tradition’ position he espoused seems plausible as it has somewhat
other scholars like Carson, Moo and Morris remain skeptical because pseudepigraphic
letters are rare amongst Jews and Christians. Since there is no Old Testament epistle, we
do not have an exact precedent to follow.2 Instead, we read of Paul warning his readers
not to believe any prophecy, report or letter supposed to have come from him (2
Thessalonians 2:2) and he gave them a distinguishing mark so they could differentiate the
genuine article from a false one (2 Thessalonians 3:17). If the epistles to the
Thessalonians were pseudonymous, we would have to conclude that the author was
2
D. A. Carson, D. J. Moo and Leon Morris, An Introduction to the New Testament, Grand Rapids,
Michigan: Zondervan, 1992, 367-371
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These evangelical scholars recognize that an early Christian may compose an
apocalyptic work in honor of a revered name, but they could find no evidence that the
same was done for letters as well. Again, there was a lack of evidence to suggest that the
readers of pseudepigraphic letters recognized and accepted the genre. Perhaps such rarity
may be explained by the intimate nature of letters or its liability to detection. We also
need to consider the presence of anonymous works in the canon (such as the Four
Gospels), which suggest that the early Christians may not find it necessary to attach
apostolic names to their books. However, it is important to note that these scholars did
not think the usage of pseudepigraphy was impossible for early Christians. To sum it up:
“The difficulty is not the idea of pseudonymity but the lack of evidence that the New
Instead there seemed to be evidence to the contrary. For example, we find a forged
Pauline letter called “3 Corinthians”, highly esteemed in the Syrian and Armenian
churches that it was included in their canon. Tertullian reported that the presbyter who
composed that letter “from love of Paul” was subsequently convicted and defrocked. This
happened despite the fact that the contents are considered orthodox and edifying in the
Pauline tradition. Another example is the Epistle to the Laodiceans, which was rejected
from the Muratorian Canon as a forgery in Paul’s name. To the early Christians, inclusion
of spurious letters into canonical writings is likened to mixing gall with honey. This
pattern was evident in the manner in which the canonicity of 2 Peter and Revelation seem
to hinge on whether their authors were in fact the claimed apostles. Therefore the onus is
3
Ibid., 370
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on those who allege the widely accepted practice of writing pseudonymous letters to
In response to Meade, biblical scholars like Carson, Moo and Morris concurred
with his thesis of the development of a living tradition in early Christianity. However
they would need more evidence before concluding that such a practice is acceptable for
which was supposed to have been updated a century later with the Pastorals supposedly
written within only a decade of the apostle’s death. The former also lacked personal
claims and historical details found in those letters.4 We need to exercise more caution in
Other scholars go beyond the demand for more evidence to advancing positive
argued that a “noble lie is still a lie” and challenged scholars who believed in
pseudonymous Pastoral epistles to bite the bullet by refraining from using them to
construct Pauline theology.5 Guthrie also criticized pseudepigraphic theories for the
assumption that the author did not see that his notions of truth in the contents of his
writings were inconsistent with a literary method which he knew would have deceived
4
D. A. Carson, “Pseudonymity and Pseudopigraphy”, Dictionary of New Testament Background, in Porter,
Stanley E. ; Evans, Craig A.: Dictionary of New Testament Background : A Compendium of Contemporary
Biblical Scholarship. electronic ed. Downers Grove, IL : InterVarsity Press, 2000
5
S. E. Porter, “Pauline Authorship and the Pastoral Epistles: Implications for Canon,” BBR 5 (1995), 121 –
122
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some readers.6 In my view, perceived authentic authorship alone does not guarantee a
writing’s acceptability into the canon. Neither does the uncertainty of apostolic
would dispute the claims of New Testament pseudonymity made on the usual basis of
internal evidences such as the vocabulary, style or theology. Such anomalies may be
was writing. It would be natural for the apostle to use different styles or develop different
theological emphases over the course of his ministry. Could we be so certain that Paul
could never have written in a particular way?7 The inclusion of personal details in these
explain why the pseudo-Paul writing should take the trouble to forge these personal
remarks if the readers did not seriously expect the letter to be from Paul anyway. Such an
action had to overcome considerable psychological obstacles that would make it hard for
that such literary conventions were indeed widely accepted in the early church. It would
6
D. Guthrie, “The Development of the Idea of Canonical Pseudepigrapha in New Testament Criticism” in
The Authorship and Integrity of the New Testament (SPCK Theological Collections 4; London: SPCK,
1965)
7
R. N. Longenecker, “On The Form, Function and Authority of the New Testament Letters”, in Scripture
and Truth, (Grand Rapids: Zondervan, 1983
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enable Christians who hold to the majority report with regards to the pseudonymous
nature of certain New Testament letters to maintain their canonicity despite charges of
falsehood. However, in the absence of such evidence, it appears to me that great caution
ethics behind such a literary convention, the negative attitudes of the early church
towards forgery especially in discussions of canonicity and the lack of evidence that the
early Christians in the first century A.D. practice, condone and accept pseudonymous
letters. To revise Dunn’s analogy, it would be more akin to a zealous disciple of a great
artist who copied his master’s style to create a fresh painting a few years after his death,
forged his trademark signature and claimed it to be from his master instead. It is hard to
see why a moral dilemma does not arise in this case. Despite his valiant attempt, I remain
inspiration of the Scripture in the face of such objections until the necessary evidence
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Bibliography
D. A. Carson, D. J. Moo and Leon Morris, An Introduction to the New Testament, Grand
Rapids, Michigan: Zondervan, 1992
R. N. Longenecker, “On The Form, Function and Authority of the New Testament
Letters”, in Donald, Carson A.; Woodbridge, John D.: Scripture and Truth, (Grand
Rapids: Zondervan, 1983
S. E. Porter, “Pauline Authorship and the Pastoral Epistles: Implications for Canon,”
BBR 5, 1995
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