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Christians believe that基督徒相信， Paul of Tarsus保羅塔爾蘇斯 is the “Apostle” of Jesus (P), whom he met in a vision on his journey to Damascus.是“使徒”耶穌（規劃），其中他在異象中會見了他的旅程到大馬士革。 Paul is also claimed to be the author of the Epistles to the Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon and Hebrews.保羅也聲稱是作者的書信向羅馬人，1和2哥林多前書，加拉太書，以弗所書，腓，歌羅西書，1和2撒羅尼迦，1和2提摩太，提多書，腓利門書和希伯來人。 It is therefore strange that this self-confessed 'Apostle' of Jesus Christ fails to pay more attention to the words of Jesus (P) himself in his epistles:因此，奇怪的是，這種自我供認'使徒對耶穌基督沒有多加注意的話耶穌（規劃）本人在他的書信：

All the evidence indicates that the words of Jesus were authoritative in the Church from the first, and this makes it the more remarkable that such scanty attention is paid to the words or works of Jesus in the earliest Christian writings, Paul's letters, the later Epistles, Hebrews, Revelation, and even Acts have little to report about them….Papias (ca. AD 130), the first person to actually name a written gospel, illustrates the point.所有證據表明，即耶穌的權威，在教會的第一次，這使得它更令人矚目的是這樣微薄的注意支付給單詞或工程耶穌在最早的基督教著作，保羅的信件，後來的書信，希伯來書，啟示，甚至行為沒有什麼可報告關於他們 ...。帕皮亞（約公元130），實際上的第一人姓名的書面福音，說明了這一點。 Even though he defends Mark's gospel (Euseb. Hist. III.xxxix.15-16), and had himself appended a collection of Jesus tradition to his “Interpretation of the Oracles of the Lord” (Euseb. Hist. III.xxxix.2-3), his own clear preference was for the oral tradition concerning Jesus, and the glimpses that Eusebius provides of Papias' Jesus tradition give no hint of his dependence on Mark.雖然他維護馬克的福音（Euseb.組織胺。III.xxxix.15 - 16），並附加了自己收集的傳統，耶穌對他的“解讀神諭的上帝”（Euseb.歷史。III.xxxix.2 -3），他自己明確的傾向性問題的口頭傳統，耶穌，以及讓人發現尤西比烏斯提供帕皮亞耶穌傳統給予任何暗示，他依賴馬克。 Neither do the more frequent citations of Jesus in the apostolic fathers, largely “synoptic” in character, show much dependence on our written gospels.也沒有更經常引用耶穌的使徒父親，主要是“天氣”的字符，顯示大部分依賴於我們的書面福音。 ^{1 一}

To what extent has the Pauline letters shaped the selection of the gospels of the New Testament as canon today?在何種程度上有字母形狀的選擇寶蓮的福音，新約聖經佳能今天？ This article would examine the evidence and present its conclusions on the matter, insha'allah.本文將研究證據，並提交其結論的問題，insha'allah。

The Pauline Epistles and Their Influence Over the Selection of Gospels 寶蓮書信及其影響對選拔的福音

It is acknowledged that the current gospels of the New Testament, which contain the words of Jesus, were written after the Pauline epistles . 人們承認，當前的新約福音書，其中包含了耶穌的話，寫書信後，保羅 。 This statement is confirmed by Prof. Brandon, when he informs us that這項聲明也證實了布蘭登教授時，他告訴我們，

The earliest Christian writings that have been preserved for us are the letters of the apostle Paul.最早的基督教著作已保存我們是使徒保羅的信件。 ^{2 2}

All but the gospels acceptable to the Pauline faith were systematically destroyed or re-written.但所有接受福音信仰進行了系統的保利娜銷毀或重新編寫的。 In fact, the gospels were not even in existence prior to the Pauline writings.事實上，福音甚至不存在之前，寶蓮著作。 Rev. Charles Anderson Scott tells us that查爾斯斯科特安德森牧師告訴我們，

It is highly probable that not one of the Synoptic Gospels (Matthew, Mark, and Luke) was in existence in the form which we have it, prior to the death of Paul.這是極有可能沒有一個對觀福音（馬太，馬克，路加）的形式存在的，我們有它，死亡前的保羅。 And were the documents to be taken in strict order of chronology, the Pauline Epistles would come before the synoptic Gospels.並在文件將要採取的嚴格命令年表，寶蓮書信會來之前，天氣福音。 ^{3 3}

Hyam Maccoby makes an interesting observation regarding the influence of Paul as follows:海厄姆麥科比讓一個有趣的觀察就影響保羅如下：

We should remember that the New Testament, as we have it, is much more dominated by Paul than appears at first sight.我們應該記住，新約，因為我們擁有它，更是佔主導地位的保羅比似乎一見鍾情。 As we read it, we come across the Four Gospels, of which Jesus is the hero, and do not encounter Paul as a character until we embark on the post-Jesus narrative of Acts.當我們讀它，我們遇到了4個福音，其中耶穌是英雄，並沒有遇到保羅作為一個字符，直到我們進入後敘述耶穌的行為。 Then we finally come into contact with Paul himself, in his letters.然後，我們終於接觸到保羅自己，在他的信。 But this impression is misleading, for the earliest writings in the New Testament are actually Paul's letters, which were written about AD 50-60, while the Gospels were not written until the period AD 70-110.但是，這種印象是誤導視聽，最早的著作在新約，其實保羅的信件，並形成了約公元50-60，而不是書面的福音，直到公元70-110年期間。 This means that the theories of Paul were already before the writers of the Gospels and colored their interpretations of Jesus' activities.這就是說，理論的保羅已在作家的福音和彩色他們的解釋耶穌的活動。 Paul is, in a sense, present from the very first word of the New Testament.保羅是，在某種意義上說，目前從第一字的新約。 This is of course, not the whole story, for the Gospels are based on traditions and even written sources which go back to a time before the impact of Paul, and these early traditions and sources are not entirely obliterated in the final version and give valuable indications of what the story was like before Paulinist editors pulled it into final shape.這當然不是故事的全部，因為福音是根據傳統，甚至書面來源，回去的時候，在衝擊面前的保羅，這些早期的傳統和來源並不完全抹殺了最後的版本，提供寶貴的跡象表明什麼故事像以前Paulinist編輯拉它到最終的形狀。 However, the dominant outlook and shaping perspective of the Gospels is that of Paul, for the simple reason that it was the Paulinist view of what Jesus' sojourn on Earth had been about that was triumphant in the Church as it developed in history.然而，優勢和前景的角度塑造的福音是，保羅，原因很簡單，這是Paulinist鑑於耶穌'地球上逗留了大約這是勝利的，因為它在教會發展的歷史。 Rival interpretations, which at one time had been orthodox, opposed to Paul's very individual views, now became heretical and were crowded out of the final version of the writings adopted by the Pauline Church as the inspired canon of the New Testament.競爭對手的解釋，這一次被正統，反對保羅的非常個人意見，現在成了邪教，被擠出了最後的版本的著作通過寶蓮教會作為靈感的佳能的新約。 ^{4 4}

There is no doubt that the influence of Paul is much more dominant than the influence of Jesus (P) himself in the New Testament.毫無疑問，保羅的影響更是佔主導地位的影響比耶穌（規劃）本人在新約。 Scholars have known and recognized the influence Paul exerts over the New Testament, to the extent that Paul even declares that he has a different gospel than Jesus.學者們公認的已知和施加的影響保羅在新約中，保羅的範圍內，甚至宣稱，他有不同的比耶穌福音。 ^{5 5}

Dating for The Authorship of The New Testament 約會的著作權的新約

The popularly accepted dates for the authorship of the current books of the Bible are approximately as follows:普遍接受的日期為當前圖書著作權的聖經是大致如下：

Approx. 約。 AD Event / Document 公元事件/資料

30 Crucifixion (Ascension) of Jesus 30受難（升天）耶穌

50 First Epistle of Paul保羅的書信 50首

62 Last Epistle of Paul 62保羅的最後書信

65-70 Mark's Gospel 65-70馬克的福音

70 Epistle to Hebrews (The Epistle to the Hebrews is not listed in the 6th century list of the manuscripts called Codex Claromon. This leads to the suspicion that it could have been written at a later date) 70書信向希伯來書（書信向希伯來人是沒有列在名單的第六屆世紀的手稿稱為法典Claromon。這導致了懷疑，這可能是寫在稍後日期）

80 Luke's Gospel 80路加的福音

85-90 Matthew's Gospel 85-90馬太的福音

90 Acts 90行為

90-100 John's Gospel and First Epistle 90-100約翰福音和第一書信

95-100 Revelation 95-100啟示

100 I & II Timothy and Titus 100 I及II提摩太和提多 ^{6 6}

Uncertainty about James I & II, Peter, John and Jude does not allow historians to estimate their origin dates詹姆斯一世的不確定性及II，彼得，約翰和裘德不允許歷史學家估計其起源日期 ^{7 7} . 。 Note that the Epistles are dated earlier than even the earliest gospel, “Mark”.請注意書信的日期甚至早於最早的福音，“馬克”。 Thus we begin to see the degree to which the current religion of “Christianity” is based more on the teachings and writings of Paul than anything else.因此，我們開始看到的程度，而目前的宗教的“基督教”的基礎之上的教義和保羅的著作比其他任何東西。 The gospels which are popularly believed to have been written first were in actuality written long after the writings of Paul.福音書是普遍認為已被寫入第一人，實際上寫的著作後不久保羅。 The more Christian scholars study the text of the Bible, the more it becomes painfully apparent that what is popularly referred to today as “Christianity” should more appropriately be called “St.越基督教學者研究聖經的文本，它變得更加痛苦顯而易見，今天是俗稱為“基督教”應更恰當地稱為“聖 Paulism”. Paulism“。

Were The Epistles Attributed to Paul Really Authored By Him? 人的書信得益於保羅真的該報告由他呢？

Even the attribution of authorship of the epistles to Paul himself is doubtful.即使是對著作權的歸屬書信保羅自己也成疑問。 For example, let us take a look at the Epistle to the Hebrews.例如，讓我們來看看書信向希伯來人。 This Epistle, once attributed to Paul, is now generally accepted to have not been written by him.這書信，一旦歸功於保羅，現在人們普遍接受，沒有他寫的。 We read that我們讀到，

The Letter to the Hebrews , at one time ascribed to Paul, is now generally accepted to be by some unknown Christian of the 1st century. 的信，希伯來人 ，在同一時間歸功於保羅，現在普遍接受的是一些不知名的基督教第1世紀。 More like a sermon than a letter, it is one of the best and most carefully constructed compositions in the New Testament.更像一個布道比的一封信，這是一個最好的和最精心構建的作品在新約。 Addressed originally to Christians out of Jewish backgrounds, the book makes extensive use of Old Testament material to demonstrate that the ministry of Jesus Christ was the fulfillment of the Old Covenant.解決了原為基督徒的猶太背景，整本書舊約廣泛使用的材料表明，該部耶穌基督是實現老公約。 ^{8 8}

The editors of the KJV, in their Introduction to the Epistle to the Hebrews , wrote that編輯們的新譯，在他們的介紹書信向希伯來人 ，寫道：

The author of the Book of Hebrews is unknown.筆者在希伯來書是未知之數。 Martin Luther suggested that Apollos was the author…Tertullian said that Hebrews was a letter of Barnabas…Adolf Harnack and J. Rendel Harris speculated that it was written by Priscilla (or Prisca).馬丁路德認為阿波羅是作者...良說，希伯來人是信的石碑...阿道夫哈納克和J.倫德爾哈里斯猜測這是寫的梁美芬（或普里斯卡馬）。 William Ramsey suggested that it was done by Philip.威廉拉姆齊認為，它是由菲利普。 However, the traditional position is that the Apostle Paul wrote Hebrews…Eusebius believed that Paul wrote it, but Origen was not positive of Pauline authorship.然而，傳統的立場是，使徒保羅說希伯來 ...尤西比烏斯認為保羅寫的，但奧利沒有積極意義的保利娜著作權。 ^{9 9}

Even the books of Acts was written to fulfill a certain purpose.即使是書籍的行為是書面履行一定的目的。 As Hyam Maccoby observes:由於海厄姆麥科比指出：

As we have seen, the purposes of the book of Acts is to minimize the conflict between Paul and the leaders of the正如我們所看到的，其宗旨是書的行為，盡量減少衝突的保羅和領導人之間的 Jerusalem耶路撒冷 Church, James and Peter.教會，詹姆斯和彼得。 Peter and Paul, in later Christian tradition, became twin saints, brothers in faith, and the idea that they were historically bitter opponents standing for irreconcilable religious standpoints would have been repudiated with horror.彼得和保羅，在後來的基督教傳統，成為雙聖人，兄弟在信仰和觀念，他們痛苦的對手站在歷史的不可調和的宗教立場將被否定的驚恐。 The work of the author of Acts was well done; he rescued Christianity from the imputation of being the individual creation of Paul, and instead gave it a respectable pedigree, as a doctrine with the authority of the so-called Jerusalem Church, conceived as continuous in spirit with the Pauline Gentile Church of Rome.這項工作的作者的行為是做得很好，他救出基督教從歸責被個人創造的保羅，而是給它一個體面的家系，作為一個權威的教義與所謂的耶路撒冷教會，視為連續在精神與寶蓮詹蒂萊教會羅馬。 Yet, for all his efforts, the truth of the matter is not hard to recover, if we examine the New Testament evidence with an eye to tell-tale inconsistencies and confusions, rather than with the determination to gloss over and harmonize all difficulties in the interests of an orthodox interpretation.然而，他的所有努力，真理是不會很難恢復，如果我們仔細研究新約的證據著眼告訴般的不一致和混亂，而不是與決心，粉飾，並統一所有困難，利益的正統解釋。 ^{10 10}

Conclusions 結論

We have seen that the Pauline Epistles were written before the gospels of the New Testament and therefore exerts an influence over the selection of the gospels of the New Testament in our hands today.我們已經看到，寶蓮，書信寫在福音的新約，因此施加的影響，對選拔的福音新約今天在我們手中。 Jesus (P) himself had no idea of what Paul had done to his teachings and would have been amazed and shocked at the role assigned him by Paul as a suffering deity.耶穌（P）的自己根本不知道什麼保羅做了他的教誨，本來應該感到驚訝和震驚的角色分配給他的保羅為神的痛苦。 Moreover, not all the epistles attributed to Paul were really written by him, and some were even written to fulfill a certain purpose.此外，並非所有的書信歸功於保羅真的是他寫的，有些甚至寫入實現某一目的。 It is this reason which makes the epistles unacceptable to be divinely 'inspired', as it is clear they are the product of men.正是這個原因使得書信不能接受的是神'靈感'，因為它是明確表示，他們是產品的男子。

1. The Interpreter's Dictionary of the Bible , Supplementary Volume, p. 翻譯的聖經辭典 ，補充卷，第 137 [ 137 [ back背面 ] ]
2. SGF Brandon, Religions in Ancient History , p.的SGF布蘭登， 古代宗教史 ，山口 228 [ 228 [ back背面 ] ]
3. Rev. Charles Anderson Scott, History of牧師查爾斯斯科特安德森， 歷史 Christianity 基督教 in the Light of Modern Knowledge , p.在現代知識之光，山口 338 [ 338 [ back背面 ] ]
4. Hyam Maccoby, The Mythmaker: Paul and the Invention of Christianity , (Weidenfeld and Nicolson, London, 1986), p.海厄姆麥科比， 該Mythmaker：保羅和基督教的發明 ，（韋登菲爾德和尼科爾森，倫敦，1986年），第 4 [ 4 [ back背面 ] ]
5. cf. Romans 2:16 [ 比照。羅馬書2:16 [ back背面 ] ]
6. The Interpreter's Dictionary of the Bible , Supplementary Volume [ 翻譯的聖經辭典 ，補充量[ back背面 ] ]
7. Irene Allen, The Early Church And The New Testament , 1953 [艾琳艾倫， 早期的教堂和新約 ，1953 [ back背面 ] ]
8. Excerpted from Compton's Interactive Encyclopedia , copyright — 1994, 1995 Compton's NewMedia, Inc. [摘自康普頓的互動百科 ，版權- 1994年，1995年康普頓的NewMedia公司[ back背面 ] ]
9. KJV, New Revised and Updated 6th, the Hebrew/Greek Key Study, Red Letter Edition [ 新譯，新修訂和更新 6日，希伯來文/希臘文主要研究，紅字版[ back背面 ] ]
10. Hyam Maccoby, op.海厄姆麥科比， 同前。 cit. , p. 同前。山口 139 [ 139 [ back背面 ] ]