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Re: Clement on the Dating of Paul's Ministry
Posted: Mon Jun 13, 2016 11:00 pm
by Clive
Paul being Christ does feel like a logical extension of thinking like Pagels, Gnostic Paul. Acts is an impressive piece of propaganda in creating another Paul, interestingly though with themes of Paul as Odysseus.
Although as the best lies contain huge chunks of the truth, but with very careful tweaks, maybe there was a proto acts about Paul going to Malta and Kos in the footsteps of the Greek heroes, or maybe those are also hero tales of the new Christ?
Re: Clement on the Dating of Paul's Ministry
Posted: Mon Jun 13, 2016 11:07 pm
by Clive
Secret Alias wrote:But that would still mean that Clement was a heretic. A Valentinian rather than a Marcionite.
No one was a heretic until someone asserted they were
Re: Clement on the Dating of Paul's Ministry
Posted: Mon Jun 13, 2016 11:28 pm
by Clive
https://www.academia.edu/1905994/Discus ... ok_Chapter
POLEMICAL RE-READINGS AND COMPETING SUPERSESSIONIST MISREADINGS OF PAU-LINE INCLUSIVISM IN LATE ANTIQUITY – A CASE STUDY ON THE APOCALYPSE OF ABRAHAM, JUSTIN MARTYR, AND THE QUR’
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N Carlos A. Segovia Saint Louis University – Madrid Campus, Spain
segoviamail@gmail.com
My purpose in this paper is to explore the negative of the image we are trying to build. For Paul was often read in antiquity as no longer being a Second-Temple Jew. More specifically, Paul’s Abrahamic argument in Romans 4 and Galatians 3, which he originally put forward to substantiate his core claim to the inclusion of the gentiles in God’s people, was polemically reworked and reframed in a number of texts, both Christian and Muslim (or rather, proto-Muslim), to substantiate the opposite claim, namely: that Israel had been excluded from God’s salvation plan....
Religious identity making builds upon a number of peculiar power/knowledge strategies that tend both to emphasise distinctiveness as the outcome of an exceptional founding event and to heighten a group’s sense of uniqueness and stability. Selective remembering of the past, mythical and hyperbolic reworking of elusive historical data, ethnic and genealogical self-legitimation, artificial distinction between same-ness and otherness and more or less systematic historisation of dogma conspire to inscribe religious re-newal as divinely sanctioned rather than politically achieved due to more mundane reasons – and thus contribute to (re)present self-identity as an unproblematic notion. Likewise adaptation of previous tex-tual materials in a polemical fashion often plays a particularly significant role therein and stands as a means to obliquely but effectively enhance identity claims. My purpose here is to briefly analyse one of such strategies, namely Paul’s Abrahamic argument in Rom 4 and Gal 3, and to examine the different ways in which it was polemically reworked, reshaped and reframed in post-70 Judaism, early Christia-nity and proto-Islam so as to create, validate and strengthen religious in-group/out-group discourse.