The Epistle to Titus, in the New Testament of the Bible, is one of the Pastoral Epistles (the others being the two Epistles to Timothy). La epístola a Tito, en el Nuevo Testamento de la Biblia, es una de las Epístolas Pastorales (los otros son las dos epístolas a Timoteo). It is addressed by Saint Paul to his companion Titus, who has been left in charge in Crete to correct errors and appoint church leaders. Es dirigida por San Pablo a su compañero Tito, que se ha dejado a cargo en Creta para corregir errores y designar a los líderes de la iglesia. Titus is urged to promote sound doctrine, sober behavior, and appropriate submission to those in authority. Tito se insta a promover la sana doctrina, la conducta sobria, y proceda a la presentación a las autoridades. Many scholars think that the epistle was written in AD 100 in Paul's name rather than by Paul himself, because of differences in language, teaching, and church structure. Muchos estudiosos piensan que la epístola fue escrita en el año 100 en el nombre de Pablo, más que por el propio Paul, debido a las diferencias de idioma, la enseñanza, la iglesia y la estructura.
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Bibliography
Bibliografía
M Dibelius and H Conzelmann, The
Pastoral Epistles (1972); PN Harrison, The Problem of the Pastoral Epistles
(1921). M Dibelius y H Conzelmann, El Epístolas Pastorales (1972); PN
Harrison, El Problema de las Epístolas Pastorales (1921).
The Epistle to Titus was probably written about the same time as the first epistle to Timothy, with which it has many affinities. La epístola a Tito fue probablemente escrito sobre el mismo tiempo que la primera epístola a Timoteo, con la que tiene muchas afinidades. "Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies. "Ambos se enviaron cartas a las personas por el escritor de izquierda a la Presidencia en sus respectivas iglesias durante su ausencia. Ambas cartas son ocupados principalmente en la descripción de las calificaciones que se solicita en los que deben nombrar a las oficinas de la iglesia, y los ingredientes de Esta descripción en ambas cartas son casi el mismo. Timoteo y Tito son también advirtió en contra de la misma corrupción que impera, y, en particular, contra el mismo depósito equivocado de sus cuidados y estudios.
This affinity obtains not only in the subject of the letters, which from the similarity of situation in the persons to whom they were addressed might be expected to be somewhat alike, but extends in a great variety of instances to the phrases and expressions. Esta afinidad obtiene no sólo en el tema de las cartas, que a partir de la similitud de la situación de las personas a las que se abordaron se podría esperar que ser algo igual, sino que se extiende en una gran variedad de casos a las frases y expresiones. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition (comp. 1 Tim. 1:2, 3 with Titus 1:4, 5; 1 Tim.1: 4 with Titus 1:13, 14; 3:9; 1 Tim. 4: 12 with Titus 2:7, 15)." Paley's Horce Paulince. The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). That visit could not be the one referred to in Acts 27:7, when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two year. El escritor accosts sus dos amigos con el mismo saludo, y pasa a la empresa de su carta por la misma transición (comp. 1 Tim. 1:2, 3 con Tito 1:4, 5, 1 Tim.1: 4 con Tito 1:13, 14, 3:9, 1 Tim. 4: 12 con Tito 2:7, 15). "Paley's Horce Paulince. La fecha de su composición puede concluir a partir de la circunstancia de que fue escrito después de la visita de Pablo a Creta (Tito 1:5). Esa visita podría no ser la misma a que se hace referencia en Hechos 27:7, cuando Pablo fue en su viaje a Roma como prisionero, y en la que siguió un preso durante dos años.
We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus "to set in order the things that were wanting." Warrantably Podemos suponer que después de su liberación Paul zarpó de Roma en Asia y tomó el camino de Creta, y que dejó Tito "para poner en orden las cosas que se desean." Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about AD 66 or 67. De allí fue a Efeso, donde dejó Timoteo, y de Éfeso a Macedonia, donde escribió Timothy Primera, y de ahí a Nicopolis en Epiro, lugar desde el cual escribió a Tito, a unos 66 o 67 AD. In the subscription to the epistle it is said to have been written from "Nicopolis of Macedonia," but no such place is known. En la epístola de suscripción a la que se dice que ha sido escrito desde "Nicopolis de Macedonia", pero no se conoce el lugar. The subscriptions to the epistles are of no authority, as they are not authentic. Las suscripciones a las epístolas no son de ninguna autoridad, ya que no son auténticos.
(Easton Illustrated Dictionary) (Diccionario Ilustrado Easton)
Titus, honourable, was with Paul and Barnabas at Antioch, and accompanied them to the council at Jerusalem (Gal. 2: 1-3; Acts 15:2), although his name nowhere occurs in the Acts of the Apostles. Tito, honorable, fue con Pablo y Bernabé a Antioquía, y los condujo a la Municipalidad de Jerusalén (Gálatas 2: 1-3; Hechos 15:2), aunque su nombre en ninguna parte se produce en los Hechos de los Apóstoles. He appears to have been a Gentile, and to have been chiefly engaged in ministering to Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his case the cause of gospel liberty was at stake. Él parece haber sido un gentil, y que principalmente se han dedicado a ministrando a los gentiles; de Paul severamente le han negado a circuncidados, en la medida en que en su caso la causa del evangelio la libertad está en juego. We find him, at a later period, with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). Lo encontramos, en un periodo posterior, con Pablo y Timoteo en Éfeso, de donde fue enviado por Pablo a Corinto con el fin de obtener las contribuciones de la iglesia en nombre de los pobres santos de Jerusalén enviado (2 Cor 8. : 6; 12:18).
He rejoined the apostle when he was in Macedonia, and cheered him with the tidings he brought from Corinth (7: 6-15). , Se reincorporó a la apóstol cuando estaba en Macedonia, y le vitoreó con las noticias que trajo desde Corinto (7: 6-15). After this his name is not mentioned till after Paul's first imprisonment, when we find him engaged in the organization of the church in Crete, where the apostle had left him for this purpose (Titus 1:5). Después de esto no se mencione su nombre hasta después de su primer encarcelamiento Pablo, cuando lo encontramos participando en la organización de la iglesia en Creta, donde el apóstol le había dejado para este fin (Tito 1:5). The last notice of him is in 2 Tim. El último aviso de él se encuentra en 2 Tim. 4:10, where we find him with Paul at Rome during his second imprisonment. 4:10, donde lo encontramos con Pablo en Roma durante su segundo encarcelamiento. From Rome he was sent into Dalmatia, no doubt on some important missionary errand. Desde Roma, fue enviado en Dalmacia, sin duda importante sobre algunos misionero recado. We have no record of his death. No tenemos constancia de su muerte. He is not mentioned in the Acts. Él no se menciona en los Hechos.
(THE PASTORALS STS. TIMOTHY AND TITUS (La STS PASTORALS. TIMOTHY Y TITO
Saints Timothy and Titus were two of the most beloved and trusted disciples of St. Paul, whom they accompanied in many of his journeys. Santos Timoteo y Tito son dos de los más queridos discípulos de confianza y de St. Paul, a los que acompañó en muchos de sus viajes.
Timothy is mentioned in Timoteo es mencionado en el
Acts, xvi, 1; xvii, 14, 15, 1; xviii, 5; xix, 22; xx, 4; Rom., xvi, 21; I Cor., iv, 17; II Cor., i, 1, 19; Phil., i, 1; ii, 19; Col., i, 1; I Thess., i, 1; iii, 2, 6; II Thess., i, 1; I Tim., i, 2, 18; vi, 20; II Tim., i, 2; Philem., i, 1; Heb., xiii, 23; Hechos, xvi, 1; xvii, 14, 15, 1; xviii, 5; xix, 22; xx, 4; Rom., Xvi, 21; I Cor., Iv, 17; II Cor., I, 1, 19 ; Phil., I, 1, ii, 19; Col, i, 1; I Tes., I, 1; iii, 2, 6; II Tes., I, 1; I Tim., I, 2, 18 ; Vi, 20; II Tim., I, 2; Philem., I, 1; Heb., Xiii, 23;
and Titus in Y en Tito
II Cor., ii, 13; vii, 6, 13, 14; viii, 6, 16, 23; xii, 18; Gal., ii, 1, 3; II Tim., iv, 10; Tit., i, 4. II Cor., Ii, 13; vii, 6, 13, 14, viii, 6, 16, 23; xii, 18; Gal., Ii, 1, 3; II Tim., Iv, 10; Tit., I, 4.
St. Timothy has been regarded by some as the "angel of the church of Ephesus", Apoc., ii, 1-17. San Timoteo ha sido considerado por algunos como el "ángel de la iglesia de Efeso", Apoc., Ii, 1-17. According to the ancient Roman martyrology he died Bishop of Ephesus. Según el martirologio romano que murió el obispo de Éfeso. The Bollandists (24 Jan.) give two lives of St. Timothy, one ascribed to Polycrates (an early Bishop of Ephesus, and a contemporary of St. Irenæus) and the other by Metaphrastes, which is merely an expansion of the former. El Bollandists (24 Enero) dar dos vidas de San Timoteo, uno adscrito al Polycrates (una pronta Obispo de Éfeso, y de un contemporáneo de San Irenæus) y el otro por Metaphrastes, que no es más que una ampliación de la primera. The first states that during the Neronian persecution St. John arrived at Ephesus, where he lived with St. Timothy until he was exiled to Patmos under Domitian. La primera establece que durante la persecución Neronian San Juan llegó a Éfeso, donde vivió con San Timoteo hasta que fue exiliado a Patmos bajo Domiciano. Timothy, who was unmarried, continued Bishop of Ephesus until, when he was over eighty years of age, he was mortally beaten by the pagans. Timoteo, que era soltero, continuó el Obispo de Efeso, hasta que, cuando tenía más de ochenta años de edad, fue mortalmente golpeado por los paganos. According to early tradition Titus continued after St. Paul's death as Archbishop of Crete, and died there when he was over ninety. Según los principios de la tradición Tito continuó después de la muerte de St. Paul como Arzobispo de Creta, y allí murió cuando tenía más de noventa.
EPISTLES TO TIMOTHY AND TITUS - AUTHENTICITY Epístolas a TIMOTHY Y TITO - autenticidad
I. Internal Evidence I. Prueba Interna
The remainder of this article will be devoted to the important question of authenticity, which would really require a volume for discussion. El resto de este artículo se dedicará a la importante cuestión de la autenticidad, lo que realmente requieren un volumen de debate. Catholics know from the universal tradition and infallible teaching of the Church that these Epistles are inspired, and from this follows their Pauline authorship as they all claim to have been written by the Apostle. Los católicos saben de la tradición universal e infalible enseñanza de la Iglesia que estas epístolas se inspiran, y de este Pauline sigue su autoría, ya que todos afirman haber sido escrito por el apóstol. There was no real doubt on this question until the beginning of the nineteenth century; but since that time they have been most bitterly attacked by German and other writers. No existe una verdadera duda sobre esta cuestión hasta el inicio del siglo XIX, pero que desde el momento en que haya sido más atacado amargamente por el alemán y otros escritores. Their objections are principally based on internal evidence and the alleged difficulty of finding a place for them in the lifetime of St. Paul. Sus objeciones se basa principalmente en las pruebas internas y la supuesta dificultad de encontrar un lugar para ellos en la vida de St. Paul.
A. Objection from the absence of Pauline vocabulary A. Protesta de la falta de vocabulario Pauline
Moffatt, a representative writer of this school, writes (Ency. Bib., IV): "Favourite Pauline phrases and words are totally wanting. . . . The extent and significance of this change in vocabulary cannot adequately be explained even when one assigns the fullest possible weight to such factors as change of amanuensis, situation or topic, lapse of time, literary fertility, or senile weakness." Moffatt, un escritor representante de esta escuela, escribe (Ency. Bib., IV): "Pauline favoritos frases y palabras son totalmente querer.... El alcance y el significado de este cambio de vocabulario no puede ser explicado de manera adecuada, incluso cuando se le asigna el Más completa posible de peso a factores como el cambio de amanuensis, situación o tema, el transcurso del tiempo, la fecundidad literaria, o debilidad senil ". Let us examine this writer's list of favourite Pauline words of the absence of which so very much is made: Veamos este escritor de la lista de favoritos Pauline palabras de la ausencia de por lo mucho que se haga:
Adikos (unjust). Adikos (injusto). - This is found in Rom., iii, 5; I Cor., vi, 1, 9, but not in any of the other Pauline epistles, admitted to be genuine by this writer. -- Este se encuentra en Rom., Iii, 5; I Cor., Vi, 1, 9, pero no en ninguna de las otras epístolas paulinas, admitida a ser real por este escritor. If its absence be fatal to the Pastorals, why not also to I and II Thess., II Cor., Gal., Philip., Col., and Philem.? Si su ausencia ser fatal para la Pastorals, ¿por qué no también a la Iy II Tes., II Cor., Gal., Philip., Col, y Philem.? Moreover, the noun adikia is found in the Pastorals, II Tim., ii, 19. Por otra parte, el sustantivo adikia se encuentra en el Pastorals, II Tim., Ii, 19.
Akatharsia (uncleanness) does not occur in First Corinthians, Philippians, Second Thessalonians and Philemon. Akatharsia (impurezas) no ocurre en Primera Corintios, Filipenses, Tesalonicenses Segunda y Philemon. If that does not tell against these Epistles why is it quoted against the Pastorals? En caso de que no dice en contra de estas epístolas es la razón por la que citó en contra de la Pastorals?
Ouiothesia (adoption). Ouiothesia (adopción). - This word is three times in Romans, once in Galatians, but it does not occur at all in First and Second Corinthians, First and Second Thessalonians, Philippians, Colossians and Philemon. -- Esta palabra es de tres veces en los romanos, una vez en Gálatas, pero no ocurre en absoluto en Primera y Segunda Corintios, Primera y Segunda Tesalonicenses, Filipenses, Colosenses y Philemon. Why its omission should be used against the Pastorals is not easy to understand. ¿Por qué su omisión se debe utilizar en contra de la Pastorals no es fácil de entender.
Patre hemon (Our Father). Patre hemon (Padre Nuestro). - Two expressions, God "our Father" and God "the Father" are found in St. Paul's Epistles. -- Dos expresiones, Dios "Padre nuestro" y Dios "Padre" se encuentran en St. Paul's Epístolas. The former is frequent in his earlier Epistles, viz., seven times in Thess., while the latter expression is not used. El primero es frecuente en su anterior Epístolas, a saber., Siete veces en Tes., Mientras que la segunda expresión no se utiliza. But in Romans "God our Father" appears but once, and "the Father" once. Pero en Romanos "Dios nuestro Padre", pero una vez que aparece, y "el padre" de una vez. In I Cor. En I Cor. we read God "our Father" once, and "the Father" twice; and the same has to be said of II Cor. Leemos a Dios "Padre nuestro" de una vez, y "Padre" en dos ocasiones, y el mismo tiene que ser dicho de II Cor. In Gal. En Gal. we have "our Father" once and "the Father" three times. Hemos "Padre nuestro" de una vez "el Padre" tres veces. In Phil. En Phil. the former occurs twice and the latter once; in Col. the former only once, and the latter three times. La ex ocurre dos veces y la última vez, el ex coronel en una sola vez, y el segundo en tres ocasiones. "The Father" occurs once in each of the Pastoral Epistles, and from the above it is evident that it is just as characteristic of St. Paul as "our Father", which is found but once in each of the Epistles to the Romans, I and II Cor., Gal., and Col., and it would be absurd to conclude from this that all the remaining chapters were spurious. "El Padre" se produce una vez en cada una de las Epístolas Pastorales, y de lo anterior es evidente que es tan característica de St. Paul como "nuestro Padre", que se encuentra, pero una vez en cada una de las epístolas a los romanos, I y II Cor., Gal., Y el coronel, y sería absurdo concluir de ello que todos los capítulos restantes eran falsas. Diatheke (covenant) occurs twice in Rom., once in I Cor., twice in II Cor., thrice in Gal., and not at all in I and II Thess., Phil., Col., and Philem., admitted to be genuine by Moffatt. Diatheke (pacto) se produce dos veces en Rom., Una vez en I Cor., Dos veces en II Cor., Tres veces en Gal., Y no a todos en la Iy II Tes., Phil., Col, y Philem. Admitidos a Ser genuino por Moffatt.
Apokalyptein (reveal), a word not found in 2 Corinthians, 1 Thessalonians, Colossians, and Philemon, and only once in Philippians. Apokalyptein (revelar), una palabra que no se encuentra en 2 Corintios, 1 Tesalonicenses, Colosenses, y Philemon, y sólo una vez en Filipenses.
Eleutheros (free), is not in I and II Thess., II Cor., Phil., and Philem., so it is no test of Pauline authorship. Eleutheros (gratuito), no se encuentra en Iy II Tes., II Cor., Phil., Y Philem., Por lo que no es prueba de la autoría de Pauline. Its compounds are not met in I and II Thess., Phil., Col., or Philem., and, with the exception of Gal., in the others sparingly. Sus compuestos no se cumplen en la Iy II Tes., Phil., Col, o Philem., Y, con la excepción de Gal., En las otras ocasiones.
Energein (to be operative) is seen but once in each of Rom., Phil., Col., I and II Thess.; and no one would conclude from its absence from the remaining portions of these Epistles, which are longer than the Pastorals, that they were not written by St. Paul. Energein (de ser operativa), pero se ve una vez en cada uno de los Rom., Phil., Col, Iy II Tes., Y que nadie pueda llegar a la conclusión de que su ausencia de las partes restantes de estas epístolas, que son más de la Pastorals , Que no estaban escritos por St. Paul.
Katergazesthai (perform), though several times in Rom. Katergazesthai (realizar), si bien varias veces en Rom. and II Cor., and once in I Cor. Y II Cor., Y una vez en I Cor. and in Phil. Y en Phil. is wanting in I and II Thess., Gal., Col., and Philem., which are genuine without it. Es querer en Iy II Tes., Gal., Col, y Philem., Que son una auténtica sin ella.
Kauchasthai (boast), only once in Philippians and in 2 Thessalonians, and not at all in 1 Thessalonians, Colossians, and Philemon. Kauchasthai (alardear), sólo una vez en Filipenses y en 2 Tesalonicenses, y no a todos en 1 Tesalonicenses, Colosenses, y Philemon.
Moria (folly) is five times in 1 Corinthians, and nowhere else in St. Paul's Epistles. Moria (locura) es cinco veces en 1 Corintios, y en ningún otro lugar en St. Paul's Epístolas.
But we need not weary the reader by going through the entire list. Pero no tenemos que cansados de ir por el lector a través de toda la lista. We have carefully examined every word with the like results. Hemos examinado cuidadosamente cada una de las palabras como con los resultados. With perhaps a single exception, every word is absent from several of St. Paul's genuine Epistles, and the exceptional word occurs but once in some of them. Tal vez con una sola excepción, cada palabra está ausente en varios de St. Paul's Epístolas auténtica, y la palabra excepcional, pero una vez que se produce en algunos de ellos. The examination shows that this list does not afford the slightest argument against the Pastorals, and that St. Paul wrote a great deal without using such words. El examen muestra que esta lista no ofrece el más mínimo argumento en contra de la Pastorals, St. Paul, y que escribió una gran cantidad sin utilizar tales palabras. The compilation of such lists is likely to leave an erroneous impression on the mind of the unguarded reader. La elaboración de estas listas es probable que dejará una impresión errónea en la mente del lector sin vigilancia. By a similar process, with the aid of a concordance, it could be proved that every Epistle of St. Paul has an appearance of spuriousness. Mediante un proceso similar, con la ayuda de una concordancia, se pudo comprobar que todos los Epístola de St. Paul tiene una apariencia de spuriousness. It could be shown that Galatians, for instance, does not contain many words that are found in some of the other Epistles. Puede ser demostrado que Gálatas, por ejemplo, no contiene muchas palabras que se encuentran en algunas de las otras epístolas. A method of reasoning which leads to such erroneous conclusions should be discredited; and when writers make very positive statements on the strength of such misleading lists in order to get rid of whole books of Scripture, their other assertions should not be readily taken for granted. Un método de razonamiento que lleva a tales conclusiones erróneas deben ser desacreditados y escritores cuando hacen declaraciones muy positivas en la fuerza de estas listas engañosas con el fin de deshacerse de todo los libros de la Escritura, el resto de sus afirmaciones no deben ser de fácil dar por sentado.
B. Objection from the use of particles B. Protesta de la utilización de partículas
Certain particles and prepositions are wanting. Ciertas partículas y las preposiciones son querer. Jülicher in his "Introd. to the New Test.", p. Jülicher en su "Introd. Nueva a los ensayos.", P. 181, writes: "The fact that brings conviction [against the Pastorals] is that many words which were indispensable to Paul are absent from the Pastoral Epistles, eg ara, dio, dioti." 181, escribe: "El hecho de que trae convicción [en contra de la Pastorals] es que muchas palabras que son indispensables para Paul se ausente de las Epístolas pastorales, por ejemplo, ara, dio, dioti". But, as Jacquier points out, nothing can be concluded from the absence of particles, because St. Paul's employment of them is not uniform, and several of them are not found in his unquestioned Epistles. Pero, como señala Jacquier, nada puede llegarse a la conclusión de la ausencia de partículas, ya que el empleo de St. Paul de ellos no es uniforme, y varios de ellos no se encuentran en sus Epístolas incuestionable. Dr. Headlam, an Anglican writer, pointed out in a paper read at the Church Congress, in 1904, that ara occurs twenty-six times in the four Epistles of the second group, only three times in all the others, but not at all in Col., Phil., or Philem. Dr Headlam, un escritor Anglicana, señaló en un documento leído en la Iglesia Congreso, en 1904, que se produce ara vigésimo seis veces en los cuatro Epístolas del segundo grupo, sólo tres veces en todas las demás, pero no a todos En la Col, Phil., O Philem. Dio occurs eighteen times in Rom., Gal. Dio ocurre dieciocho veces en Rom., Gal. and Cor., but not at all in Col. or II Thess. Y Cor., Pero no a todos en el Col o II Tes. The word disti does not occur in II Thess., II Cor., Eph., Col., or Philem. La palabra disti no ocurre en II Tes., II Cor., Ef., Col, o Philem. We find that epeita does not appear at all in Rom., II Cor., Phil., Col., II Thess., and Philem., nor eti in I Thess., Col., and Philem. Epeita nos encontramos con que no aparece en absoluto en Rom., II Cor., Phil., Col, II Tes., Y Philem., Ni eti en I Tes., Col, y Philem. It is unnecessary to go through the entire catalogue usually given by opponents, for the same phenomenon is discovered throughout. No es necesario ir a través de todo el catálogo por lo general dada por los opositores, por el mismo fenómeno se descubre todo. Particles were required in the argumentative portions of St. Paul's Epistles, but they are used very sparingly in the practical parts, which resemble the Pastorals. Las partículas se requiere en la parte argumental de St. Paul's Epístolas, pero se utilizan muy escasamente en la práctica las partes, que se asemejan a la Pastorals. Their employment, too, depended greatly on the character of the amanuensis. Su empleo también depende en gran medida del carácter de la amanuensis.
C. Objection from Hapax Legomena C. objeción de hapax Legomena
The great objection to the Pastorals is the admittedly large number of hapax legomena found in them. La gran objeción a la Pastorals es cierto que el gran número de hapax legomena se encuentran en ellos. Workman (Expository Times, VII, 418) taking the term "hapax legomenon" to mean any word used in a particular Epistle and not again occurring in the New Testament, found from Grimm-Thayer's "Lexicon" the following numbers of hapax legomena: Rom. Workman (expositivo Times, VII, 418) tomando el término "hapax legomenon" en el sentido de cualquier palabra usada en una epístola y no se produzca de nuevo en el Nuevo Testamento, que se encuentra de Grimm-Thayer de la "Enciclopedia" los siguientes números de hapax legomena: Rom . 113, I Cor. 113, I Cor. 110, II Cor. 110, II Cor. 99, Gal. 99, Gal. 34, Eph. 34, Ef. 43 Phil. Phil 43. 41, Col. 38, I Thess. 41, Col 38, I Tes. 23, II Thess. 23, II Tes. 11, Philem. 11, Philem. 5, i Tim. 5, i Tim. 82, II Tim. 82, II Tim. 53, Titus 33. 53, Tito 33. The numbers have to he somewhat reduced as they contain words from variant readings. El número se ha reducido en cierta medida a él ya que contienen palabras de la variante lecturas. These figures would suggest to most people, as they did to Dean Farrar, that the number of peculiar words in the Pastorals does not call for any special explanation. Estas cifras sugieren que la mayoría de la gente, como lo hicieron a Dean Farrar, que el número de palabras en el peculiar Pastorals no requiere ninguna explicación especial. Mr. Workman, however, thinks that for scientific purposes the proportionate length of the Epistles should he taken into account. Sr Workman, sin embargo, piensa que para fines científicos, la duración proporcional de la Epístolas que debe tenerse en cuenta. He calculated the average number of hapax legomena occurring on a page of Westcott and Hort's text with the following results: II Thessalonians 3-6, Philemon 4, Galatians 4.1, I Thessalonians 4.2, Romans 4.3, I Corinthians 4.6, Ephesians 4.9, II Corinthians 6.10, Colossians 6-3, Philippians 6-8, II Timothy 11, Titus and I Timothy 13. Se calculó el promedio de hapax legomena que ocurren en una página de Westcott y Hort del texto con los siguientes resultados: II Tesalonicenses 3-6, Philemon 4, Gálatas 4,1, I Tesalonicenses 4,2, 4,3 Romanos, I Corintios 4,6, Efesios 4,9, II Corintios 6,10, 6-3 Colosenses, Filipenses 6-8, II Timoteo 11, Tito y Timoteo 13. The proportion of hapax legomena in the Pastorals is large, but when compared with Phil., it is not larger than that between II Cor, and II Thess. La proporción de hapax legomena en el Pastorals es grande, pero si se compara con Phil., No es mayor que entre Cor II, y II Tes. It has to be noted that these increase in the order of time. Cabe señalar que estas aumento en el orden del tiempo. Workman gives a two-fold explanation. Workman ofrece una doble explicación. First, a writer as he advances in life uses more strange words and involved constructions, as is seen on comparing Carlyle's "Latter-Day Pamphlets" and his "Heroes and Hero-Worship". En primer lugar, un escritor como él los avances en la vida utiliza más extrañas palabras y construcciones que participan, como se ve en la comparación de Carlyle es "Últimos Días folletos" y su "Héroes y Héroe de Culto". Secondly, the number of unusual words in any author is a variable quantity. En segundo lugar, el número de palabras inusuales en cualquier autor es una variable cantidad. He has found the average number of hapax legomena per page of Irving's one-volume edition of Shakespeare's plays to be as follows: "Love's Labour Lost" 7.6, "Comedy of Errors" 4.5, "Two Gentlemen of Verona" 3.4, "Romeo and Juliet" 5.7, "Henry VI, pt. 3" 3.5, "Taming of the Shrew" 5.1, "Midsummer Night's Dream" 6.8, "Richard II" 4.6, "Richard III" 4.4, "King John" 5.4, "Merchant of Venice" 5.6, "Henry IV, pt. I" 9.3, "pt. II" 8, "Henry V" 8.3, "Merry Wives of Windsor" 6.9, "Much Ado About Nothing" 4.7, "As You Like It" 6.4, "Twelfth Night" 7.5, "All's Well" 6.9, "Julius Cæsar" 3.4, "Measure for Measure" 7, "Troilus and Cressida" 10.1, "Macbeth" 9.7, "Othello" 7.3, "Anthony and Cleopatra" 7.4, "Coriolanus" 6.8, "King Lear" 9.7, "Timon" 6.2, "Cymbeline" 6.7, "The Tempest" 9.3, "Titus Andronicus" 4.9, "Winter's Tale" 8, "Hamlet" 10.4, "Henry VIII" 4.3, "Pericles" 5.2. Él ha encontrado el número medio de hapax legomena por página Irving de la edición de un volumen de las obras de Shakespeare a ser la siguiente: "El amor del Trabajo Lost" 7,6, "Comedia de Errores" 4,5, "Dos caballeros de Verona" 3,4, "Romeo y Julieta "5,7," Henry VI, ap. 3 "3,5," Taming de la Shrew "5,1," Midsummer Night's Dream "6,8," Richard II "4,6," Richard III "4,4," King John "5,4", de comerciante Venecia "5,6", Enrique IV, pt. I "9,3", pt. II "8," Enrique V "8,3," Merry Esposas de Windsor "6,9," Mucho Ado About Nothing "4,7," Como gustéis "6,4 , "Noche de Reyes" 7,5 ", el Pozo de Todos" 6,9 ", Julius Cæsar" 3,4, "Medida por Medida" 7 ", Troilus y Cressida" 10,1, "Macbeth" 9,7, "Othello" 7,3, "Antonio y Cleopatra" 7,4, "Coriolanus" 6,8, "Rey Lear" 9,7, "Timon" 6,2, "Cymbeline" 6,7, "La Tempestad" 9,3, "Titus Andronicus" 4,9, "Winter's Tale" 8, "Hamlet" 10,4, "Henry VIII" 4,3, "Pericles" 5,2. For a similar argument on Dante see Butler's "Paradise", XI. Para un argumento similar sobre Dante ver Butler's "Paradise", XI. The totals of hapax legomena for some of the plays are: "Julius Cæsar" 93, "Comedy of Errors" 88, "Macbeth" 245, "Othello" 264, "King Lear" 358, "Cymbeline" 252, "Hamlet" 426, "The Merchant of Venice" 148. Los totales de hapax legomena para algunos de los juegos son: "Julius Cæsar" 93, "Comedia de Errores" 88, "Macbeth" 245, "Othello" 264, "Rey Lear" 358, "Cymbeline" 252, "Hamlet" 426 , "El Mercader de Venecia" 148. This scrutiny of the words peculiar to each play throws light on another difficulty in the Pastorals, viz, the recurrence of such expressions as "a faithful saying", "sound words", etc. "Moon-calf" occurs five times in "The Tempest", and nowhere else; "pulpit" six times in one scene of "Julius Cæsar" and never elsewhere; "hovel" five times in "King Lear"; "mountaineer" four times in "Cymbeline", etc. Compare, "God forbid", me genoito of Gal., Rom., once in I Cor. Este análisis de las palabras propias de cada juego arroja luz sobre otra dificultad en la Pastorals, es decir, la repetición de tales expresiones como "un fiel diciendo", "sonido", etc "Luna de ternera" ocurre cinco veces en "El Tempestad ", y en ninguna otra parte;" púlpito "seis veces en una escena de" Julius Cæsar ", y nunca en otro lugar;" hovel "cinco veces en el" Rey Lear "," alpinista "cuatro veces en" Cymbeline ", etc Compare", Dios no lo quiera ", me genoito de Gal., Rom., Una vez en I Cor. - not in the other Epistles of St. Paul. -- No en el otro Epístolas de St. Paul. "Sound words" was used by Philo before St. Paul, in whom it may be due to intercourse with St. Luke. "Sonido palabras" fue utilizado por Philo antes de St. Paul, en los que puede ser debido a la relación con San Lucas. (See Plumptre's list of words common to St. Luke and St. Paul, quoted in Farrar's "St. Paul", I, 481.) Mr. Workman has overlooked one point in his very useful article. (Ver Plumptre la lista de palabras comunes a San Lucas y St. Paul, citado en Farrar's "St. Paul", I, 481.) Sr Workman ha pasado por alto un punto muy útil en su artículo. The hapax legomena are not evenly distributed over the Epistles; they occur in groups. El hapax legomena no están distribuidas uniformemente a lo largo del Epístolas; que se produzcan en los grupos. Thus, more than half of those in Col. are found in the second chapter, where a new subject is dealt with (see Abbott, "Crit. . . . Comment. on Ep. to the Ephes. and to the Coloss." in "Internat. Crit. Comment."). Así, más de la mitad de los de Coronel se encuentran en el segundo capítulo, cuando un nuevo tema se trata (véase Abbott ", Crit.... Comentario. Sobre Ep. A la Ephes. Y al Coloss." "Internat. Crit. Comentario."). This is as high a proportion as in any chapter of the Pastorals. Se trata de una proporción tan alta como en cualquier capítulo de la Pastorals. Something similar is observable in II Cor., Thess., etc. Over sixty out of the seventy-five hapax legomena in I Tim. Algo similar se observa en la II Cor., Tes., Etc Más de sesenta de los setenta y cinco hapax legomena en I Tim. occur in forty-four verses, where the words, for the most part, naturally arise out of the new subjects treated of. Ocurren en cuarenta y cuatro versos, en el que las palabras, en su mayor parte, naturalmente se derivan de los nuevos temas de tratados. The remaining two-thirds of the Epistle have as few hapax legomena as any other portion of St. Paul's writings. Los restantes dos tercios de la Epístola tiene el menor número de hapax legomena como cualquier otra parte de los escritos de St. Paul. Compounds of phil-, oiko-, didask-, often objected to, are also found in his other Epistles. Compuestos de phil-, oiko-, didask-, se opuso a menudo, se encuentran también en el resto de sus epístolas.
The "Authorship of the Pastoral Epistles" was discussed in "The Church Quarterly" in October, 1906, and January, 1907. El "Autoría de las Epístolas Pastorales" se discutió en "La Iglesia Quarterly", en octubre de 1906, y enero de 1907. In the first the writer pointed out that the anti-Pauline hypothesis presented more difficulties than the Pauline; and in the second he made a detailed examination of the hapax legomena. En la primera el escritor señaló que la lucha contra la hipótesis de Pauline presenta más dificultades que la Pauline, y en la segunda hizo un examen detallado de los hapax legomena. Seventy-three of these are found in the Septuagint, of which St. Paul was a diligent student, and any of them might just as well have been used by him as by an imitator. Setenta y tres de ellos se encuentran en la Septuaginta, de los cuales St. Paul fue un estudiante diligente, y cualquiera de ellos puede muy bien haber sido utilizada por él como por un imitador. Ten of the remainder are suggested by Septuagint words, eg anexikakos II Tim., ii, 24, anexikakia Wisd., ii, 9; antithesis I Tim., vi, 20, antithetos Job, xxxii, 3; authentein I Tim., ii, 12, authentes Wisd., xii, 6; genealogia I Tim., i, 4, Tit., iii, 9; geneealogein I Par., v, 1; paroinos I Tim., iii, 3, Tit., i, 7, paroinein Is., xli, 12, etc. Twenty-eight of the words now left are found in the classics, and thirteen more in Aristotle and Polybius. Diez de las restantes son propuestos por Septuaginta palabras, por ejemplo anexikakos II Tim., Ii, 24, anexikakia Wisd., Ii, 9; antítesis I Tim., Vi, 20, antithetos Empleo, xxxii, 3; authentein I Tim., Ii , 12, authentes Wisd., Xii, 6; genealogia I Tim., I, 4, Tit., Iii, 9; geneealogein I Par., V, 1; paroinos I Tim., Iii, 3, Tit., I, 7, ¿paroinein., Xli, 12, etc Veintiocho palabras de la izquierda se encuentran ahora en los clásicos, y trece más en Aristóteles y Polybius. Strabo, born in 66 BC, enables us to eliminate graodes. Estrabón, nacido en el 66 aC, nos permite eliminar graodes. All these words formed part of the Greek language current up to St. Paul's time and as well known to him as to anybody at the end of the first century. Todas estas palabras forman parte de la lengua griega actual St. Paul hasta el momento y así como él sabe que a nadie al final del primer siglo. Any word used by an author contemporary with St. Paul may reasonably be supposed to have been as well known to himself as to a subsequent imitator. Cualquier palabra utilizada por un autor contemporáneo con St. Paul razonablemente pueda suponerse que han sido tan bien conocidos por él mismo como a una posterior imitador. In this way we may deduct eight of the remaining words, which are common to the Pastorals and Philo, an elder contemporary of St. Paul. De esta manera podemos deducir ocho de los restantes, es decir, que son comunes a la Pastorals y Philo, un anciano contemporáneo de St. Paul. In dealing with the fifty remaining words we must recall the obvious fact that a new subject requires a new vocabulary. Al abordar el quincuagésimo restantes palabras debemos recordar el hecho evidente de que una nueva asignatura requiere un nuevo vocabulario. If this be neglected, it would be easy to prove that Plato did not write the Timæus. Si esto ser descuidado, sería fácil demostrar que Platón no escribió el Timæus. Organization and the conduct of practical life, etc., cannot be dealt with in the same words in which points of doctrine are discussed. Organización y de la conducta de la vida práctica, etc, no pueden ser tratados en las mismas palabras en el que el punto de la doctrina de la información. This fairly accounts for eight words, such as xenodochein, oikodespotein, teknogonein, philandros, heterodidaskalein, etc., used by the author. Esto representa bastante para ocho palabras, como xenodochein, oikodespotein, teknogonein, philandros, heterodidaskalein, etc, utilizadas por el autor. His detestation of the errorists doubtless called forth kenophonia, logomachein, logomachia, metaiologia, metaiologos, several of which were probably coined for the occasion. Su detestation de errorists, sin duda, el llamado sucesivamente kenophonia, logomachein, logomachia, metaiologia, metaiologos, varias de las cuales fueron probablemente acuñada para la ocasión. The element of pure chance in language accounts for "parchments", "cloak", and "stomach": he had no occasion to speak about such things previously, nor of a pagan "prophet". El elemento de pura casualidad en la lengua representa "pergaminos", "encubrir", y "el estómago": no tuvo ocasión de hablar de estas cosas con anterioridad, ni de un pagano "profeta". Seven of the remaining words are dealt with on the modest principle that words formed from composition or derivation from admittedly Pauline words may more reasonably be supposed to come from St. Paul himself than from a purely hypothetical imitator, eg airetikos, adj., Tit., iii, 10; airesis, I Cor., xi, 19; Gal., v, 20; dioktes, I Tim., i, 13; diokein, Rom., xii, 14, etc.; episoreuein, II Tim., iv, 3; soreuein epi Rom., xii, 20; LXX, etc. Five other words are derived from Biblical words and would as easily have occurred to St. Paul as to a later writer. Siete de las palabras restantes son tratados en el principio de que las modestas palabras formadas a partir de la composición o la derivación de admitir Pauline palabras pueden ser más razonablemente supone que proceden de St. Paul a sí mismo que de un punto de vista puramente hipotético imitador, por ejemplo airetikos, adj., Tit. , Iii, 10; airesis, I Cor., Xi, 19; Gal., V, 20; dioktes, I Tim., I, 13; diokein, Rom., Xii, 14, etc; episoreuein, II Tim., Iv, 3; soreuein epi Rom., Xii, 20; LXX, etc Cinco otras palabras se derivan de las palabras bíblicas y que tan fácilmente se han producido a St. Paul como a un escritor más tarde. The remaining words, about twenty, are disposed of separately. El resto, es decir, unos veinte, son eliminados por separado.
Epiphaneia instead of parousia, for the second coming of Christ, is not against the Pastorals, because St. Paul's usage in this matter is not uniform. Epiphaneia en lugar de la parusía, de la segunda venida de Cristo, no es contrario a la Pastorals, St. Paul debido a la utilización en este asunto no es uniforme. We have he memera kyriou in I Thess., v, 2, 1 Cor., i, 8, v, 5; he apokalypsis in II Thess., i, 17; and he epiphaneia tes parousias autou in II Thess., ii, 8. Tenemos que memera kyriou en I Tes., V, 2, 1 Cor., I, 8, v, 5; él apokalypsis en II Tes., I, 17, y él epiphaneia Alfredo parousias autou en II Tes., Ii, 8. Lilley ("Pastoral Epistles", Edinburgh, 1901, p. 48) states that out of the 897 words contained in the Pastorals 726 are common to them and the other books of the New Testament, and two-thirds of the entire vocabulary are found in the other Epistles of St. Paul; and this is the proportion of common words found in Galatians and Romans. Lilley ( "Epístolas Pastorales", Edimburgo, 1901, p. 48) afirma que, de las 897 palabras que figuran en el Pastorals 726 son comunes a ellos y los demás libros del Nuevo Testamento, y de dos tercios de todo el vocabulario se encuentran En el otro Epístolas de St. Paul, y esta es la proporción de palabras comunes encontrados en Gálatas y Romanos. The same writer, in his complete list of 171 hapax legomena in the Pastorals, points out that 113 of these are classical words, that is, belonging to the vocabulary of one well acquainted with Greek; and it is not surprising that so many are found in these Epistles which were addressed to two disciples well educated in the Greek language. El mismo escritor, en su lista completa de 171 hapax legomena en el Pastorals, señala que 113 de estas palabras son clásicos, es decir, pertenecientes al vocabulario de un bien familiarizado con el griego, y no es de extrañar que tantos se encuentran En estas epístolas, que se dirigían a dos discípulos bien educados en la lengua griega. Another point much insisted upon by objectors is a certain limited literary or verbal affinity connecting the Pastorals with Luke and Acts and therefore, it is asserted, pointing to a late date. Otro punto mucho insistir objetores es una cierta afinidad literaria o verbal Pastorals la conexión con Lucas y los hechos y, por lo tanto, se afirma, señalando una fecha tardía. But in reality this connexion is in their favour, as there is a strong tendency of modern criticism to acknowledge the Lucan authorship of these two books, and Harnack has written two volumes to prove it (see LUKE, GOSPEL OF SAINT). Pero en realidad esta relación es a su favor, ya que existe una fuerte tendencia de la crítica moderna Lucan a reconocer la autoría de estos dos libros, y Harnack ha escrito dos volúmenes para demostrarlo (ver LUKE, EVANGELIO DE SAN). He has now added a third to show that they were written by St. Luke before AD 64. Ahora ha añadido una tercera para demostrar que fueron escritos por San Lucas antes de AD 64. When the Pastorals were written, St. Luke was the constant companion of St. Paul, and may have acted as his amanuensis. Cuando se escribieron los Pastorals, San Lucas fue el compañero de St. Paul, y puede haber actuado como su amanuensis. This intercourse would doubtless have influenced St. Paul's vocabulary, and would account for such expressions as agathoergein of 1 Timothy 6:18, agathopoein of Luke 6:9, agathourgein, contracted from agathoergein, Acts 14:17. Este coito sin duda han influido en el vocabulario de St. Paul, y se cuenta para estas expresiones como agathoergein de 1 Timoteo 6:18, agathopoein de Lucas 6:9, agathourgein, contratada de agathoergein, Hechos 14:17. St. Paul has ergazomeno to agathon (Romans 2:10). St. Paul ha ergazomeno a agathon (Romanos 2:10). - From all that has been said, it is not surprising that Thayer, in his translation of Grimm's "Lexicon", wrote: "The monumental misjudgments committed by some who have made questions of authorship turn on vocabulary alone, will deter students, it is to be hoped, from misusing the lists exhibiting the peculiarities of the several books." -- De todo lo que se ha dicho, no es de extrañar que Thayer, en su traducción de los Grimm "Léxico", escribió: "El monumentales errores de estimación cometidos por algunos de los que han hecho preguntas sobre su vez, de la autoría del vocabulario por sí sola, impedir que los estudiantes, es De esperar, el mal uso de las listas que muestran las peculiaridades de los varios libros. "
D. Objection from style D. Protesta de estilo
"The comparative absence of rugged fervour, the smoother flow, the heaping up of words, all point to another sign-manual than that of Paul" (Ency. Bib.) - Precisely the same thing could be urged against some of St. Paul's other Epistles, and against large sections of the remainder. "La falta de comparativas accidentado fervor, la suave corriente, el hacinamiento de palabras, todos a punto de firmar otro manual que no sea la de Paul" (Ency. Bib.) - Exactamente lo mismo se podría instó contra algunos de St. Paul's Otras Epístolas, y en contra de grandes sectores del resto. All critics admit that large portions of the Pastorals are so much like St. Paul's writings that they actually maintain that they are taken from fragments of genuine letters of the Apostle (now lost). Todos los críticos admiten que gran parte de la Pastorals son tanto como St. Paul escritos de que realmente sostienen que se toman a partir de fragmentos de las cartas auténticas del Apóstol (ahora perdido). Various discordant attempts have been made to separate these portions from the rest, but with so little success that Jülicher confesses that the thing is impossible. Varios discordantes se han hecho intentos de separar estas porciones del resto, pero con tan poco éxito que Jülicher confiesa que la cosa es imposible. On the other hand, it is the general opinion of the best scholars that all three Epistles are from the pen of one and the same writer. Por otra parte, es la opinión general de los mejores estudiosos de que los tres Epístolas son de la pluma de uno y el mismo escritor. That being the case, and it being impossible to deny that portions indistinguishable from the rest are by St. Paul, it follows that the early and universal tradition ascribing the whole of them to the Apostle is correct. En ese caso, y que es imposible negar que partes indistinguibles del resto están por St. Paul, de ello se desprende que los principios y la tradición universal de atribuir la totalidad de ellos para el Apóstol es correcta.
As we pass from one to another of the four groups of St. Paul's Epistles; Al pasar de uno a otro de los cuatro grupos de St. Paul's Epístolas;
(1) Thessalonians; (1) Tesalonicenses;
(2) Galatians, Corinthians, Romans; (2) Gálatas, Corintios, Romanos;
(3) Captivity Epistles; (3) Epístolas cautividad;
(4) Pastorals (4) Pastorals
We observe considerable differences of style side by side with very marked and characteristic resemblances, and that is precisely what we find in the case of the Pastorals. Observamos diferencias de estilo lado a lado con muy marcadas y características similares, y eso es precisamente lo que encontramos en el caso de la Pastorals. There are some striking points of connexion between them and Phil., the Epistle probably nearest to them in date; but there are many resemblances in vocabulary, style, and ideas connecting them with portions of all the other Epistles, especially with the practical parts. Hay algunos puntos llamativos de conexión entre ellos y Phil., La Epístola probablemente más cercano a ellos en la fecha, pero hay muchas semejanzas en el vocabulario, el estilo, las ideas y la conexión de ellos con porciones de todas las otras Epístolas, en especial con la parte práctica. There are, for instance, forty-two passages connecting I Tim. Existen, por ejemplo, cuarenta y dos pasajes de conexión I Tim. with the earlier Epistles. Epístolas con el anterior. The terms are nearly identical, but display an amount of liberty denoting the working of the same independent mind, not a conscious imitation. Los términos son casi idénticos, pero mostrar una cantidad de libertad que denota el trabajo de la misma independiente de la mente, no una imitación consciente. The Pastorals show throughout the same marks of originality as are found in all the writings of the Apostle. El Pastorals mostrar toda la originalidad de las mismas marcas que se encuentran en todos los escritos del Apóstol. There are similar anacolutha, incomplete sentences, play on words, long drawn periods, like comparisons, etc. The Pastorals are altogether practical, and therefore do not show the rugged fervour of style confined, for the most part, to the controversial and argumentative portions of his large epistles. Hay similar anacolutha, frases incompletas, juego de palabras, dilatados períodos, al igual que las comparaciones, etc Pastorals son totalmente prácticos, y, por tanto, no muestran el fervor de estilo rudo limita, en su mayor parte, a la polémica y argumentativa porciones De su gran epístolas. (See the very valuable book by James, "Genuineness and Authorship of the Pastoral Epistles", London, 1906; also Jacquier, and Lilley.) It may be well to note, in this connexion, that Van Steenkiste, professor at the Catholic Seminary of Bruges, asserted, as long ago as 1876, that the inspiration of the Pastorals and their Pauline authorship would be sufficiently safeguarded if we accepted the view that they were written in the name and with the authority of the Apostle by one of his companions, say St. Luke, to whom he distinctly explained what had to be written, or to whom he gave a written summary of the points to be developed, and that when the letters were finished, St. Paul read them through, approved them, and signed them. (Véase el valioso libro de James, "Genuineness y Autoría de la Pastoral Epístolas", Londres, 1906; también Jacquier, y Lilley.) Podrá así tomar nota, en este respecto, que Van Steenkiste, profesor en el Seminario católico De Brujas, afirmó, ya en 1876, que la inspiración de la Pastorals Pauline y su autoría sería suficientemente salvaguardados si se acepta la opinión de que eran escritos en el nombre y con la autoridad del Apóstol por uno de sus compañeros, Dice San Lucas, a quien le explicó claramente lo que tenía que ser por escrito, o de a quien le dio por escrito un resumen de los puntos a ser desarrollados, y que cuando las cartas estaban terminados, St. Paul leer a través de ellos, los aprobó, y Firmado. This, he thinks, was the way in which "Hebrews" also, was written (S. Pauli Epistolæ, II, 283). Esto, él piensa, es la forma en que "Hebreos" también, fue escrito (S. Pauli Epistolæ, II, 283).
E. Objection from the advanced state of church organization E. Protesta del avanzado estado de organización de la iglesia
This objection is adequately answered in the articles HIERARCHY OF THE EARLY CHURCH, BISHOP, etc. See also "The Establishment of the Episcopate" in Bishop Gore's "Orders and Unity" (London, 1909), 115. Esta objeción es una respuesta adecuada en los artículos JERARQUÍA DE LA IGLESIA TEMPRANA, OBISPO, etc Ver también "La Creación del Episcopado", en Obispo Gore "Ordenes y la Unidad" (Londres, 1909), 115. The seven, St. Stephen, Philip, etc., were set aside for their ministry by the Apostles by prayer and the laying on of hands. Los siete, San Esteban, Felipe, etc, se reservaron para su ministerio de los apóstoles de la oración y la imposición de manos. Immediately after this we read that they were filled with the Holy Ghost, and preached with great success (Acts 6:7). Inmediatamente después de esto leemos que estaban llenos del Espíritu Santo, y predicó con gran éxito (Hechos 6:7). From St. Luke's usual method we may conclude that a similar ceremony was employed by the Apostles on other occasions when men were set aside to be deacons, presbyters, or bishops. Desde San Lucas habitual del método que puede llegar a la conclusión de que una ceremonia similar fue empleado por los Apóstoles, en otras ocasiones, cuando los hombres se reservaron para ser diáconos, presbyters, o los obispos. We read of presbyters with the Apostles at an early date in Jerusalem (Acts 15:2) and according to the earliest tradition, St. James the Less was appointed bishop there on the dispersion of the Apostles, and succeeded by his cousin Simeon in AD 62. Leemos de presbyters con los Apóstoles en una fecha próxima en Jerusalén (Hechos 15:2), y de acuerdo a los primeros la tradición, Santiago el Menor fue nombrado obispo existe en la dispersión de los Apóstoles, y sucedido por su primo Simeón en AD 62. Sts. Paul and Barnabas ordained priests in every church at Derbe, Lystra, Antioch of Pisidia, etc. (Acts 14:22). Pablo y Bernabé ordenaron de sacerdotes en cada iglesia en Derbe, Lystra, Antioquía de Pisidia, etc (Hechos 14:22). Bishops and priests, or presbyters, are mentioned in St. Paul's speech at Miletus (Acts 20:28). Obispos y sacerdotes, o presbyters, se mencionan en St. Paul, en el discurso de Mileto (Hechos 20,28). In his first Epistle (1 Thessalonians 5:12) St. Paul speaks of rulers who were over them in the Lord, - see also Romans 12:8; "governments" are referred to in 1 Corinthians 12:28, and "Pastors" in Ephesians 4:11. En su primera Epístola (1 Tesalonicenses 5:12) St. Paul habla de los gobernantes que fueron más de ellos en el Señor, - véase también Romanos 12:8; "a los gobiernos" que se hace referencia en 1 Corintios 12:28, y "Pastores" En Efesios 4:11. St. Paul wrote "to all the saints in Christ Jesus, who are at Philippi, with the bishops and deacons" (Philippians 1:1). St. Paul escribió "a todos los santos en Cristo Jesús, que están en Filipos, con los obispos y diáconos" (Filipenses 1:1).
In Romans 12:6-8, 1 Corinthians 12:28 and Ephesians 4:11, St. Paul is not giving a list of offices in the Church, but of charismatic gifts (for the meaning of which see HIERARCHY OF THE EARLY CHURCH). En Romanos 12:6-8, 1 Corintios 12:28 y Efesios 4:11, St. Paul no es dar una lista de oficios en la Iglesia, sino de dones carismáticos (para el sentido de que ver JERARQUÍA DE LA ANTIGUA IGLESIA) . Those who were endowed with supernatural and transitory charismata were subject to the Apostles and presumably to their delegates. Los que están dotados de sobrenatural y transitorio charismata estaban sujetos a los Apóstoles y, presumiblemente, a sus delegados. Side by side with the possessors of such gifts we read of "rulers", "governors", "pastors", and in other places of "bishops", "priests", and "deacons". Al lado de los poseedores de tales regalos leemos de "gobernantes", "gobernadores", "pastores", y en otros lugares de los "obispos", "sacerdotes", y "diáconos". These, we may lawfully assume, were appointed under the inspiration of the Holy Ghost by the Apostles, by prayer and laying on of hands. Estos, podemos asumir legalmente, fueron nombrados bajo la inspiración del Espíritu Santo por los Apóstoles, por la oración y la imposición de manos. Amongst these so appointed before AD 64 there were certainly ordained deacons, priests, and possibly bishops also. Entre ellas nombradas antes de 64 dC había ordenado ciertamente diáconos, sacerdotes, obispos y, posiblemente, también. If so they had bishop's orders, but the limits of their jurisdiction were not as yet, perhaps, very clearly defined, and depended altogether on the will of the Apostles. Si lo que tenían órdenes del obispo, pero los límites de su jurisdicción no eran todavía, tal vez, muy claramente definidas, y depende por completo de la voluntad de los Apóstoles. it is assuredly in the highest degree likely that the Apostles, towards the end of their lives and as the Church extended more and more, ordained and delegated others to appoint such priests and deacons as they had been in the habit of appointing themselves. Es seguramente el más alto grado de probabilidad de que los Apóstoles, hacia el final de su vida y como la Iglesia extendió más y más, ordenados y otros delegada para nombrar a todos los sacerdotes y diáconos, ya que ha sido la costumbre de nombrar a sí mismos. The earliest tradition shows that such a thing took place in Rome by AD 67; and there is nothing more advanced than this in the Pastorals. La tradición indica que antes de que este evento tuvo lugar en Roma en AD 67, y no hay nada más avanzado que esto en el Pastorals. Timothy and Titus were consecrated delegates to rule with Apostolic authority and appoint deacons, priests, and bishops (probably synonymous in these Epistles). Timoteo y Tito fueron delegados a la regla consagrada con autoridad apostólica y designar a los diáconos, sacerdotes y obispos (probablemente sinónimo en estos Epístolas).
But a further objection is raised as follows: "The distinctive element, however, ie the prominence assigned to Timothy and Titus is intelligible only on the supposition that the author had specially in view the ulterior end of vindicating the evangelic succession of contemporary episcopi and other office bearers where this was liable for various reasons to be challenged. . . . The craving (visible in Clem. Rom.) for continuity of succession as a guarantee of authority in doctrine (and therefore in discipline) underlies the efforts of this Paulinist to show that Timothy and Titus were genuine heirs of Paul" (Ency. Bib., IV). Sin embargo, una nueva objeción se plantea lo siguiente: "El elemento distintivo, sin embargo, es decir, la importancia asignada a Timoteo y Tito es inteligible sólo en el supuesto de que el autor había especialmente en vista de las segundas intenciones fin justificó los evangélica contemporánea de la sucesión y otros episcopi Los responsables de esta oficina, donde era responsable, por diversas razones, a ser impugnada.... El ansia (visible en Clem. Rom.) Para la continuidad de la sucesión como una garantía de la autoridad en la doctrina (y, por tanto, en la disciplina) subyace a los esfuerzos de este para Paulinist Muestran que Timoteo y Tito fueron auténticas herederos de Paul "(Ency. Bib., IV). - If this craving is visible in St. Clement of Rome, who was a disciple of the Apostles there and wrote less than thirty years after their death, it is surely more likely that he was maintaining an organization established by them than that he was defending one of which they were ignorant. -- Si esto es visible en las ansias de San Clemente de Roma, que era un discípulo de los Apóstoles y allí escribió menos de treinta años después de su muerte, lo más probable es, sin duda, que él era el mantenimiento de una organización establecida por ellos que de que fue la defensa de Uno de los que fueron ignorantes. If these Epistles were written against people who challenged the authority of bishops and priests about AD 100, why is it that these opponents did not cry out against forgeries written to confute themselves? Si estas epístolas se escribieron en contra de las personas que desafió a la autoridad de los obispos y sacerdotes sobre el 100 dC, ¿por qué es que estos opositores no gritar contra falsificaciones confute escrito a sí mismos? But of all this there is not the slightest shred of evidence. Pero de todo esto no hay ni la más mínima pizca de evidencia.
F. Objection F. Protesta
No room for them in the life-time of St. Paul. No hay sitio para ellos en el momento de la vida de St. Paul. - The writer in the "Ency. Bib." -- El escritor en la "Ency. Bib." is never tired of accusing the defenders of the Epistles of making gratuitous assumptions, though he allows himself considerable liberty in that respect throughout his article. Nunca se cansó de acusar a los defensores de las Epístolas de hacer suposiciones gratuitas, aunque sí se permite a sí mismo una considerable libertad en este sentido a lo largo de su artículo. It is a gratuitous assertion, for example, to state that St. Paul was put to death at the end of the first Roman captivity, AD 63 or 64. Se trata de una afirmación gratuita, por ejemplo, decir que St. Paul se sometió a la muerte al final de la primera cautividad romana, AD 63 o 64. Christianity was not yet declared a reliqio illicita, and according to Roman law there was nothing deserving of death against him. El cristianismo todavía no está declarada reliqio illicita, y de acuerdo con el derecho romano no había nada digno de muerte en su contra. He was arrested to save him from the Jewish mob in Jerusalem. Fue detenido a salvarle de la mafia judía en Jerusalén. The Jews did not appear against him during the two years he was kept in prison. Los Judios no parecía en su contra durante los dos años se le mantuvo en prisión. Agrippa said he could have been delivered had he not appealed to Cæsar, so there was no real charge against him when he was brought before the emperor's or his representative's tribunal. Agrippa dice que se han entregado, no se ha apelado a Cæsar, por lo que no existe una verdadera acusación contra él cuando fue llevado ante el emperador o de su representante del tribunal. The Epistles written during this Roman captivity show that he expected to be soon released (Philem., 22; Phil., ii, 24). Las epístolas escritas durante este cautiverio romano mostrar que él espera que sea puesto en libertad antes (Philem., 22; Phil., Ii, 24). Lightfoot, Harnack, and others, from the wards of Clem. Lightfoot, Harnack, y otros, de los pupilos de Clem. Rom. and the Muratorian Fragment, think that he was not only released, but that he actually carried out his design of visiting Spain. During the years from 63-67 there was ample time to visit Crete and other places and write I Tim. and Titus. II Tim. was written from his second Roman prison soon before his death.
G. Objection from the errors condemned
It is said that the errors referred to in the Pastorals did not exist in St. Paul's time, though the most advanced critics (Ency. Bib.) have now abandoned the theory (maintained with great confidence in the nineteenth century) that the Epistles were written against Marcion and other Gnostics about the middle of the second century. It is said that the errors referred to in the Pastorals did not exist in St. Paul's time, though the most advanced critics (Ency. Bib.) have now abandoned the theory (maintained with great confidence in the nineteenth century) that the Epistles were written against Marcion and other Gnostics about the middle of the second century. It is now conceded that they were known to Sts. Ignatius and Polycarp, and therefore written not later than the end of the first century or early part of the second. It requires a keen critical sense to detect at that time the existence of errors at the time of Ignatius, the seeds of which did not exist thirty or forty years earlier or of which St. Paul could not have foreseen the development. "The environment is marked by incipient phases of what afterwards blossomed out into the Gnosticism of the second century" (Ency. Bib.): - but the incipient phases of Gnosticism are now placed by competent scholars at a much earlier date than that indicated by this writer. "The environment is marked by incipient phases of what afterwards blossomed out into the Gnosticism of the second century" (Ency. Bib.): - but the incipient phases of Gnosticism are now placed by competent scholars at a much earlier date than that indicated by this writer. No known system of Gnosticism corresponds with the errors mentioned in the Pastorals; in reply to this, however, it is said that the "errors are not given in detail to avoid undue anachronisms" (ibid.). Sometimes opponents of the authenticity unfairly attack the actual contents, but here the Epistles are condemned for "contents" which they do not contain. An amusing instance of the precariousness of the subjective method is seen in this same article (Ency. Bib.). The writer arguing against the Epistles on the subject of greetings says that "Philemon is the one private note of Paul extant". We are suddenly brought up, however, by a note (editorial?) within square brackets: "compare, however, Philemon." On turning to Philemon we find van Manen asserting, with equal confidence, that the Apostle had nothing whatsoever to do with that Epistle, and he supports his statement by the same kind of subjective arguments and assertions that we find running through the article on Timothy and Titus. On turning to Philemon we find van Manen asserting, with equal confidence, that the Apostle had nothing whatsoever to do with that Epistle, and he supports his statement by the same kind of subjective arguments and assertions that we find running through the article on Timothy and Titus. He even throws out the absurd suggestion that Philemon was based on the letter of Pliny, which is given in full by Lightfoot in his edition of Philemon.
Hort in his "Judaistic Christianity" (London, 1898), 130-48, does not believe that the errors of the Pastorals had any connexion with Gnosticism, and he gives a very full reply to the objection with which we are dealing. With Weiss he clears the ground by making some important distinctions:
(1) We must distinguish prophecies about future false teachers which imply that germs, to say the least, of the future evils are already perceptible (1 Timothy 4:1-3; 2 Timothy 3:1-5, 4:3) from warnings about the present; (1) We must distinguish prophecies about future false teachers which imply that germs, to say the least, of the future evils are already perceptible (1 Timothy 4:1-3; 2 Timothy 3:1-5, 4:3) from warnings about the present;
(2) The perversities of individuals like Alexander, Hymenæus, and Philetus must not be taken as direct evidence of a general stream of false teaching;
(3) Non-Christian teachers, the corrupters of Christian belief, must not be confounded with misguided Christians.
The errors which St. Paul easily foresaw would arise amongst false Christians and pagans cannot be urged against the Epistles as if they had already arisen. Hort makes out a good case that there is not the smallest trace of Gnosticism in the existing errors amongst the Ephesian and Cretan Christians, which are treated more as trivialities than serious errors. "The duty laid on Timothy and Titus is not that of refuting deadly errors, but of keeping themselves clear, and warning others to keep clear of mischievous trivialities usurping the office of religion." He shows that all these errors have evident marks of Judaistic origin. The fact that St. Irenæus, Hegesippus, and others used the words of the Pastorals against the Gnostics of the second century is no proof that Gnosticism was in the mind of their author. Words of Scripture have been employed to confute heretics in every age. This, he says, is true of the expressions pseudonymos gnosis, aphthartos, aion, epiphaneia, which have to be taken in their ordinary sense. "There is not the faintest sign that such words have any reference to what we call Gnostic terms."
Hort takes genealogiai in much the same sense in which it was employed by Polybius, IX, ii, 1, and Diodorus Siculus, IV, i, to mean stories, legends, myths of the founders of states. "Several of these early historians, or 'logographers' are known to have written books of this kind entitled Genealogiai, Genealogika (eg Hecatæus, Acusilanus, Simonides the Younger, who bore the title ho Genealogos, as did also Pherecydes)" (p. 136). "Several of these early historians, or 'logographers' are known to have written books of this kind entitled Genealogiai, Genealogika (eg Hecatæus, Acusilanus, Simonides the Younger, who bore the title ho Genealogos, as did also Pherecydes)" (p. 136). Philo included under to genealogikon all primitive human history in the Pentateuch. A fortiori this term could be applied by St. Paul to the rank growth of legend respecting the Patriarchs, etc., such as we find in the "Book of Jubilees" and in the "Haggada". This was condemned by him as trashy and unwholesome. The other contemporary errors are of a like Jewish character. Hort takes antithesis tes pseudonymou gnoseos to refer to the casuistry of the scribes such as we find in the "Halacha", just as the mythoi, and genealogiai designate frivolities such as are contained in the Haggada.
But is it not possible that these (antitheseis tes pseudonymou gnoseos) refer to the system of interpretation developed later in the Kabbala, of which a convenient description is given in Gigot's "General Introduction to the Study of the Holy Scripture", p. 411? (see also "Kabbala" in "Jewish Encyclopedia" and Vigoroux, "Dict. de la Bible"). He who followed only the literal meaning of the text of the Hebrew Bible had no real knowledge, or gnosis, of the deep mysteries contained in the letters and words of Scripture. By notarikon words were constructed from the initials of several, or sentences formed by using the letters of a word as initials of words. By ghematria the numerical values of letters were used, and words of equal numerical value were substituted for each other and new combinations formed. By themura the alphabet was divided into two equal parts, and the letters of one half on being substituted for the corresponding letters of the other half, in the text, brought out the hidden sense of the Scripture. These systems date back to time immemorial. They were borrowed from the Jews by the Gnostics of the second century, and were known to some of the early Fathers, and were probably in use before Apostolic times. Now antithesis may mean not only opposition or contrast, but also the change or transposition of letters. In this way antithesis tes pseudonymou gnoseos would mean the falsely-called knowledge which consists in the interchange of letters just referred to.
Again, we read: "The mischievous feature about them was their presence within the churches and their combination of plausible errors with apparent, even ostentatious, fidelity to principles of the faith - a trouble elsewhere reflected Acts XX. 29f, in connexion with the Ephesian church towards the end of the first century" (Ency. Bib.). Again, we read: "The mischievous feature about them was their presence within the churches and their combination of plausible errors with apparent, even ostentatious, fidelity to principles of the faith - a trouble elsewhere reflected Acts XX. 29f, in connexion with the Ephesian church towards the end of the first century" (Ency. Bib.). We do not admit that Acts, xx, was written towards the end of the first century. The best scholars hold it was written by St. Luke long before; and so the critics of the Epistles, having without proof dated the composition of a genuine early New-Testament book at the end of the first century, on the strength of that performance endeavour to discredit three whole books of Scripture. The best scholars hold it was written by St. Luke long before; and so the critics of the Epistles, having without proof dated the composition of a genuine early New-Testament book at the end of the first century, on the strength of that performance endeavour to discredit three whole books of Scripture.
H. Miscellaneous objections
We bring together under this heading a number of objections that are found scattered in the text, foot-notes, sub-foot-notes, of the article in the "Ency. Bib."
(1) "The concern to keep the widow class under the bishop's control is thoroughly sub-apostolic (cp. Ign. ad Polycarp. iv. 5) ". - That would not prove that it was not Apostolic as well. On reading the only passage referring to widows (1 Timothy 5) we get a totally different impression from the one conveyed here. The great aim of the writer of the Epistle appears to be to prevent widows from becoming a burden on the Church, and to point out the duty of their relatives to support them. Thirty years before the death of St. Paul the Seven were appointed to look after the poor widows of Jerusalem; and it is absurd to suppose that during all that time no regulations were made as to who should receive support, and who not. Some few of those who were "widows indeed" probably held offices like deaconesses, of whom we read in Romans 16:1, and who were doubtless under the direction of the Apostles and other ecclesiastical authorities. The supposition that nothing was "done in order", but that everything was allowed to go at random, has no support in St. Paul's earlier Epistles.
(2) "The curious antipathy of the writer to second marriages on the part of the presbyters, episcopi, diaconi, and widows (cherai) is quite un-Pauline, but corresponds to the more general feeling prevalent in the second century throughout the churches." (2) "The curious antipathy of the writer to second marriages on the part of the presbyters, episcopi, diaconi, and widows (cherai) is quite un-Pauline, but corresponds to the more general feeling prevalent in the second century throughout the churches ". - That state of feeling throughout the churches in the second century should make an objector pause. Its Apostolic origin is its best explanation, and there is nothing whatsoever to show that it was un-Pauline. It was St. Paul who wrote as follows at a much earlier date (1 Corinthians 7): "I would that all men were even as myself: . . . But I say to the unmarried, and to the widows: It is good for them if they so continue, even as I . . . But I would have you to be without solicitude. He that is without a wife, is solicitous for the things of the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided . . . He that giveth his virgin in marriage, doth well; and he that giveth her not, doth better." It was St. Paul who wrote as follows at a much earlier date (1 Corinthians 7): "I would that all men were even as myself: . . . But I say to the unmarried, and to the widows: It is good for them if they so continue, even as I . . . But I would have you to be without solicitude. He that is without a wife, is solicitous for the things of the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided . . . He that giveth his virgin in marriage, doth well; and he that giveth her not, doth better." It would be rash to suppose that St. Paul, who wrote thus to the Corinthians, in general, could not shortly before his death require that those who were to take the place of the Apostles and hold the highest offices in the Church should not have been married more than once. It would be rash to suppose that St. Paul, who wrote thus to the Corinthians, in general, could not shortly before his death require that those who were to take the place of the Apostles and hold the highest offices in the Church should not have been married more than once.
(3) "The distinctive element, however, ie the prominence assigned to Timothy and Titus, is intelligible only on the supposition that the author had specially in view the ulterior end of vindicating the legitimate evangelic succession of contemporary episcopi and other office-bearers in provinces where this was liable for various reasons to be challenged" (in the beginning of the second century). (3) "The distinctive element, however, ie the prominence assigned to Timothy and Titus, is intelligible only on the supposition that the author had specially in view the ulterior end of vindicating the legitimate evangelic succession of contemporary episcopi and other office-bearers in provinces where this was liable for various reasons to be challenged" (in the beginning of the second century). - Thousands have read these Epistles, from their very first appearance until now, without such a conclusion suggesting itself to them. If this objection means anything it means that the Apostles could not assign prominent positions to any of their disciples or delegates; which runs counter to what we read of Timothy and Titus in the earlier Epistles of St. Paul.
(4) "The prominence given to 'teaching' qualities shows that one danger of the contemporary churches lay largely in the vagaries of unauthorized teachers (Did., xvi). The author's cure is simple: Better let the episcopus himself teach! Better let those in authority be responsible for the instruction of the ordinary members! Evidently teaching was not originally or usually (1 Timothy 5:17) a function of presbyters, but abuses had led by this time, as the Didache proves, to a need of combining teaching with organised church authority." (4) "The prominence given to 'teaching' qualities shows that one danger of the contemporary churches lay largely in the vagaries of unauthorized teachers (Did., xvi). The author's cure is simple: Better let the episcopus himself teach! Better let those in authority be responsible for the instruction of the ordinary members! Evidently teaching was not originally or usually (1 Timothy 5:17) a function of presbyters, but abuses had led by this time, as the Didache proves, to a need of combining teaching with organised church authority." - What a lot of meaning is read into half a dozen words of these Epistles! In the very first Epistle that St. Paul wrote we read: "And we beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you: That you esteem them more abundantly in charity, for their work's sake" (1 Thessalonians 5:12-13). In the very first Epistle that St. Paul wrote we read: "And we beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you: That you esteem them more abundantly in charity, for their work's sake" (1 Thessalonians 5:12-13). The capacity for teaching was a gift, probably a natural one working through God's grace for the good of the Church (see HIERARCHY OF THE EARLY CHURCH), and there was no reason why the Apostle, who attached so much importance to teaching when speaking of his own work, should not require that those who were selected to rule the Churches and carry on his work should be endowed with the aptitude for teaching. The capacity for teaching was a gift, probably a natural one working through God's grace for the good of the Church (see HIERARCHY OF THE EARLY CHURCH), and there was no reason why the Apostle, who attached so much importance to teaching when speaking of his own work, should not require that those who were selected to rule the Churches and carry on his work should be endowed with the aptitude for teaching. In Ephesians 4:11, we find that the same persons were "pastors and doctors". The writer who makes this objection does not admit that real bishops and priests existed in Apostolic times; so this is what his assertion implies: When the Apostles died there were no bishops and priests. After some time they originated somewhere and somehow, and spread all over the Church. During a considerable time they did not teach. Then they began to monopolize teaching, and the practice spread everywhere, and finally the Pastorals were written to confirm this state of affairs, which had no sanction from the Apostles, though these bishops thought otherwise. And all this happened before St. Ignatius wrote, in a short period of thirty or forty years, a length of time spanned say from 1870 or 1880 till 1912 - a rapid state of development indeed, which has no documentary evidence to support it, and which must have taken place, for the most part, under the very eyes of the Apostles St. John and St. Philip, and of Timothy, Titus, Clement, Ignatius, Polycarp, and other disciples of the Apostles. And all this happened before St. Ignatius wrote, in a short period of thirty or forty years, a length of time spanned say from 1870 or 1880 till 1912 - a rapid state of development indeed, which has no documentary evidence to support it, and which must have taken place, for the most part, under the very eyes of the Apostles St. John and St. Philip, and of Timothy, Titus, Clement, Ignatius, Polycarp, and other disciples of the Apostles. The early Christians had more respect for Apostolic traditions than that.
(5) "Baptism is almost a sacrament of salvation (Titus 3:5)." - It is quite a sacrament of salvation, not only here, but in the teaching of Christ, in the Acts, and in St. Paul's Epistles to the Romans, First Corinthians, Galatians, and Colossians, and in 1 Peter 3:21.
(6) "Faith is tending to become more than ever fides quœ creditur." - But it appears as fides qua creditur in 1 Timothy 1:2, 4, 5, 14; 2:7, 15; 3:9, 13; 4:6, 12; 6:11; 2 Timothy 1:5, 13; 2:18, 22; 3:10, 15; Titus 2:2, etc., while it is used in the earlier Epistles not only subjectively but also objectively. - But it appears as fides qua creditur in 1 Timothy 1:2, 4, 5, 14; 2:7, 15; 3:9, 13; 4:6, 12; 6:11; 2 Timothy 1:5, 13 ; 2:18, 22; 3:10, 15; Titus 2:2, etc., while it is used in the earlier Epistles not only subjectively but also objectively. See pistis in Preuschen, "Handwörterbuch zum griech. N. Testament." Faith is fides quœ creditur only nine times out of thirty-three passages where pistis occurs in the Pastorals.
(7) "The church to this unmystical author is no longer the bride or the body of Christ but God's building or rather familia dei, quite in the neo-Catholic style." There are several genuine Epistles of St. Paul in which the Church is neither called the body nor the bride of Christ, and in calling it a building he was only following his Master who said: "On this rock I will build my Church." The idea of a spiritual building is quite Pauline. "For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven" (2 Corinthians 5:1); "And I have so preached this gospel, not where Christ was named, lest I should build upon another man's foundation" (Romans 15:20); "For if I build up again the things which I have destroyed, I make myself a prevaricator" (Galatians 2:18); "Let us work good to all men, but especially to those who are of the household of the faith" (Galatians 6:10); "You are fellow citizens with the saints, and the domestics of God, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone: in whom all the building, being framed together, groweth up into a holy temple in the Lord. In whom you also are built together into an habitation of God in the Spirit" (Ephesians 2:19-22); "You are God's building. According to the grace of God that is given to me as a wise architect, I have laid the foundation. . . . Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?" "For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven" (2 Corinthians 5:1); "And I have so preached this gospel , not where Christ was named, lest I should build upon another man's foundation" (Romans 15:20); "For if I build up again the things which I have destroyed, I make myself a prevaricator" (Galatians 2:18); "Let us work good to all men, but especially to those who are of the household of the faith" (Galatians 6:10); "You are fellow citizens with the saints, and the domestics of God, built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone: in whom all the building, being framed together, groweth up into a holy temple in the Lord. In whom you also are built together into an habitation of God in the Spirit" ( Ephesians 2:19-22); "You are God's building. According to the grace of God that is given to me as a wise architect, I have laid the foundation. . . . Know you not, that you are the temple of God , and that the Spirit of God dwelleth in you?" (1 Corinthians 3:9-17; compare 1 Peter 2:5; "Be you also as living stones built up, a spiritual house"; and 1 Peter 4:17: "For the time is, that judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God?") There is a development in St. Paul's use of the comparisons body and bride, which is exactly paralleled by his use of the words building and temple. (1 Corinthians 3:9-17; compare 1 Peter 2:5; "Be you also as living stones built up, a spiritual house"; and 1 Peter 4:17: "For the time is, that judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God?") There is a development in St. Paul's use of the comparisons body and bride, which is exactly paralleled by his use of the words building and temple. They are applied first to individuals, then to communities and finally to the whole Church (see Gayford in Hast., "Dict. of the Bibl." sv Church).
(8) "Items of the creed, now rapidly crystallizing in Rome and Asia Minor, are conveyed partly in hymnal fragments which like those in the Apocalypse of John, sprang from the cultus of the churches." There are fragments of the Creed in First Corinthians (see EPISTLES TO THE CORINTHIANS, The First Epistle - Its teaching), and there were hymns in use several years before St. Paul's death. He wrote to the Colossians (3:16): "Let the word of Christ dwell in you abundantly, in all wisdom: teaching and admonishing one another in psalms, hymns, and spiritual canticles" (cf. Ephesians 5:19). The objections from the "Faithful Sayings" are fully answered in James, "The Genuineness of the Pastorals" (London, 1906), 132-6.
(9) "No possible circumstances could make Paul oblivious (through three separate letters) of God's fatherhood, of the believing man's union with Jesus, of the power and witness of the Spirit, or of reconciliation." These doctrines are not quite forgotten: 1 Timothy 1:15; 2:6; 2 Timothy 1:2, 9; 2:13; Titus 1:4; 3:4, 5, 7. There was no necessity to dwell upon them as he was writing to disciples well acquainted with his teaching, and the purpose of the Epistles was to meet new problems. Besides, this objection could be brought against large portions of the genuine Epistles.
There are several other objections but they are so flimsy that they cannot present any difficulty. What Sanday wrote in 1896 in his "Inspiration" (London) is still true: "It may be asserted without fear of contradiction that nothing really un-Pauline has been proved in any of the disputed epistles."
II. External Evidence
The Pauline authorship of the Pastorals was never doubted by Catholics in early times. Eusebius, with his complete knowledge of early Christian literature, states that they were among the books universally recognized in the Church ta para pasin homologoumena ("Hist. eccl.", II, xxii, III, iii; "Præp. evang.", II, xiv, 7; xvi, 3). Eusebius, with his complete knowledge of early Christian literature, states that they were among the books universally recognized in the Church ta para pasin homologoumena ("Hist. eccl.", II, xxii, III, iii; "Præp. evang.", II, xiv, 7; xvi, 3). They are found in the early Latin and Syriac Versions. St. Clement of Alexandria speaks of them (Strom., II, III), and Tertullian expresses his astonishment that they were rejected by Marcion (Adv. Marcion, V, xxi), and says they were written by St. Paul to Timothy and Titus; evidently their rejection was a thing hitherto unheard of. St. Clement of Alexandria speaks of them (Strom., II, III), and Tertullian expresses his astonishment that they were rejected by Marcion (Adv. Marcion, V, xxi), and says they were written by St. Paul to Timothy and Titus; evidently their rejection was a thing hitherto unheard of. They are ascribed to St. Paul in the Muratorian Fragment, and Theophilus of Antioch (about 181) quotes from them and calls them the "Divine word" (theios logos). The Martyrs of Vienne and Lyons (about 180) were acquainted with them; and their bishop, Pothinus, who was born about AD 87 and martyred in 177 at the age of ninety, takes us back to a very early date. His successor, St. Irenæus, who was born in Asia Minor and had heard St. Polycarp preach, makes frequent use of the Epistles and quotes them as St. Paul's. He was arguing against heretics, so there could be no doubt on either side. The Epistles were also admitted by Heracleon (about 165), Hegesippus (about 170), St. Justin Martyr, and the writer of the "Second Epistle of Clement" (about 140). In the short letter which St. Polycarp wrote (about 117) he shows that he was thoroughly acquainted with them. Polycarp was born only a few years after the death of Saints Peter and Paul, and as Timothy and Titus, according to the most ancient traditions, lived to be very old, he was their contemporary for many years. He was Bishop of Smyrna. only forty miles from Ephesus, where Timothy resided. St. Ignatius, the second successor of St. Peter at Antioch, was acquainted with Apostles and disciples of the Apostles, and shows his knowledge of the Epistles in the letters which he wrote about AD 110. Critics now admit that Ignatius and Polycarp knew the Pastorals (von Soden in Holtzmann's "Hand-Kommentar", III, 155; "Ency. Bib.", IV); and there is a very strong probability that they were known also to Clement of Rome, when he wrote to the Corinthians about AD 96. Critics now admit that Ignatius and Polycarp knew the Pastorals (von Soden in Holtzmann's "Hand-Kommentar", III, 155; "Ency. Bib.", IV); and there is a very strong probability that they were known also to Clement of Rome, when he wrote to the Corinthians about AD 96.
In judging of the early evidence it should be borne in mind that all three Epistles claim to be by St. Paul. So when an early writer shows his familiarity with them, quotes them as authoritative and as evidently well known to his readers, it may be taken as a proof not only of the existence and widespread knowledge