The Influence of the Pauline Epistles Upon The Gospels of The New Testament

Christians believe that Paul of Tarsus is the ‘Apostle’ of Jesus(P), whom he met in a vision on his journey to Damascus. 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. 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. To what extent has the Pauline letters shaped the selection of the gospels of the New Testament as canon today? This article will examine the evidence and present its conclusions on the matter, insha’allah.

Paul’s Dependency on Talmudic Writings: Evidence of New Testament Borrowing

While Christians would prefer to allude to the notion that Paul, the self-acclaimed “apostle” of Jesus, was “inspired” when he wrote his epistles, the evidences we have researched states otherwise. We have seen how Paul had cited a verse from the “apocryphal books of Elijah” but claimed that he was citing from the book of Isaiah. Apparantly this citing of quotations from apocryphal or Rabbinic writings was not alien to Paul, for in the epistles of Paul, there are abundant signs that he was extremely familiar with Rabbanic material and constantly refers to them. This is not surprising since Paul himself had admitted to familiarity with Jewish traditions under the tutelage of Gamaliel (Acts 22:3).

Epimenides Paradox Revisited

In response to our argument that Paul’s fumbling of the Epimenides paradox is proof that the ad-hoc “apostle” was not inspired after all, one Christian has raised an objection. The attempted rebuttal acknowledges the paradoxical nature of Epimenides’ statement, but then makes the bizarre claim that Paul’s statement is true nonetheless due to other elements attributed to the Cretan “prophet” by the “apostle”.