Patrick Boistier on the first (marcionite) corruption of the pauline epistles
Posted: Sun Oct 10, 2021 2:29 am
According to Boistier, for Marcion it was the supreme god himself, the Father, who had come on the earth in the recent past. His name was Chrestos hence the name Chrestiani.
Hence, Boistier asks, why did Marcion use in the "pauline" epistles the name "son of God" for Jesus?
Because the universal use was, by the time Marcion co-opted the epistles, that Jesus was called "son of God" in the sense of the Psalm 2: "you are my son".
The original Paul, for Boistier, was an anomymous messianist, i.e. a follower of the Messiah Jesus son of YHWH, and he wrote the original nucleus of the epistles in 100 CE.
His community was born immediately after the 70 CE, when the Suffering Servant of Isaiah, symbol of the suffering Israel, was individualized.
He argues for the following hegelian schema:
Hence, Boistier asks, why did Marcion use in the "pauline" epistles the name "son of God" for Jesus?
Because the universal use was, by the time Marcion co-opted the epistles, that Jesus was called "son of God" in the sense of the Psalm 2: "you are my son".
The original Paul, for Boistier, was an anomymous messianist, i.e. a follower of the Messiah Jesus son of YHWH, and he wrote the original nucleus of the epistles in 100 CE.
His community was born immediately after the 70 CE, when the Suffering Servant of Isaiah, symbol of the suffering Israel, was individualized.
He argues for the following hegelian schema:
- Thesis: Jesus is a mere man, the Just of Israel, who dies on the cross as symbol of an entire people. The historical Paul, lived after the 70, adored this Jesus.
- Antithesis: marcionism. Jesus becomes a celestial being.
- Synthesis: Justin. Jesus becomes both a man and a god.