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Sun, 25-Jun-17 09:24:27
declare that he (Paul) was a Greek (not a Jew) . . . He went up to
Jerusalem, they say, and when he had spent some time there, he was
seized with a passion to marry the daughter of the (Jewish) priest. For
this reason he became a proselyte (convert) and was circumcised. Then,
when he failed to get the girl, he flew into a rage and wrote against
circumcision and against the sabbath and the Torah (Jewish law)"
(Epiphanius, Panarion, 30.16. 6- 9).
Whatever the physiological or psychological analysis of Paul's temperament may be, his conception of life was not Jewish. Nor
can his unparalleled animosity and hostility to Judaism as voiced in
the Epistles be accounted for except upon the assumption that, while
born a Jew, he was never in sympathy or in touch with the doctrines of
the rabbinical schools. For even his Jewish teachings came to
him through Hellenistic channels, as is indicated by the great emphasis
laid upon "the day of the divine wrath" (Rom. i. 18; ii. 5, 8; iii. 5;
iv. 15; v. 9; ix. 22; xii. 19; I Thess. i. 10; Col. iii. 6; comp.
Sibyllines, iii. 309 et seq., 332; iv. 159, 161 et seq.; and elsewhere),
as well as by his ethical monitions, which are rather inconsistently
taken over from Jewish codes of law for proselytes, the Didache and
Didascalia. It is quite natural, then, that not only the Jews
(Acts xxi. 21), but also the Judo-Christians, regarded Paul as an
"apostate from the Law" (see Eusebius, l.c. iii. 27; Irenus, "Adversus
Hreses," i. 26, 2; Origen, "Contra Celsum," v. 65; Clement of Rome,
"Recognitiones," i. 70. 73).
Sun, 25-Jun-17 10:34:08
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