| In this series I have been examining passages in the Pauline letters from a particular angle. Marcion claimed that the man who wrote the originals was someone who did not believe the god of the Old Testament to be the supreme God. And the letters, said Marcion, had been interpolated by someone who aimed to Judaize them. These claims combined with certain commonalities between Paul and the infamous Simon of Samaria—a man whose teaching allegedly did place the god who made the world far below the highest God—are what led me to consider whether the author of the original letters could have been Simon. Was the name Paul, i.e., the little one, a name that Simon who claimed to be “somebody great” (Acts 8:9) either at some point adopted himself or had given to him by followers or enemies? And could the many inconsistences in the Paulines have been caused by an early interpolator whose insertions were meant to make the original letters compatible with his proto-orthodox beliefs and more moderate toward Judaism?
It is with these possibilities in mind that I have been re-reading the letters. I want to separate the apparent zigs from the zags, and then look to see if the zigs are plausible as expressions of Simon’s teaching and the zags as proto-orthodox insertions. In this post I will consider whether 1 Corinthians 15 in its current state makes sense as an early (c. 130) proto-orthodox sanitization of a passage by Simon that denied the resurrection of the body.
 This approach will be continued in this post on chapter 15 of 1 Corinthians, a passage in which—if my Simonian scenario is correct—I would expect to find proto-orthodox intervention. For the main subject of the chapter—the resurrection of the dead—is one about which proto-orthodox belief differed from that of Simon. The Father of Gnosticism is said to have taught that man’s spirit is the only part of him that is from the highest God and, as such, is the only part that can survive the coming destruction of this world. Man’s body is the inferior work of the inferior angels who made the visible world and is radically unfit for the highest world. In contrast, the proto-orthodox held that this world including the human body is fundamentally good, having been made by the one true God, the God spoken of in the Old Testament Scriptures. The body, as God’s work, possesses a definite dignity, a dignity that can be marred by sin but can also be restored by him. Thus proto-orthodox resurrection of the dead is resurrection of the whole man, including the body. For the proto-orthodox, denial of the resurrection of the body is the same thing as denial of the resurrection of the dead. And such denial is incompatible with really being a Christian.
In this post I will consider whether 1 Corinthians 15 in its current state makes sense as an early (c. 130) proto-orthodox sanitization of a passage by Simon that denied the resurrection of the body. |
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Initial observations
I expect that many readers of Vridar are already familiar with Robert M. Price’s article in which he argues that 1 Corinthians 15:3-11 is not a “window… into the earliest days of Christian belief,” but rather a “piece of later, post-Pauline Christianity” (“Apocryphal Apparitions: 1 Corinthians 15:3-11 as a Post-Pauline Interpolation”, in The Empty Tomb: Jesus Beyond the Grave, edited by Robert M. Price and Jeffery J. Lowder, p. 69 ) The article can be read online at Prices’s website: www.robertmprice.mindvendor.com.
Contradicts Galatians
Among the reasons Price gives for rejecting the authenticity of the pericope is its contradiction of Galatians 1:1, 11-12. In the Corinthians passage the Apostle has apparently been taught his gospel by human predecessors, but in Galatians he says he did not receive it from man. Thus it would seem, as Price points out, that
If the historical Paul is speaking in either passage, he is not speaking in both. (p. 74)
Suspicious Christophanies
Price also has numerous issues with the pericope’s list of Christophanies. And he proposes that in reality verses 3 and 9-11 are
part of an apologia for Paul made by a spirit kindred to the writer of the Pastorals. The writer wished to vindicate Paul’s controversial heresy-tinged apostolate in the eyes of his fellow “early catholics” by doing what Luke did at about the same time: assimilating Paul to the Twelve and James. (p. 90)
I basically agree with Price on the above points and would add a few other observations.
Overlooked crucifixion
For one thing, the gospel summary in the passage simply says
that Christ died … (15:3)
without specifying that the death was by crucifixion.
But earlier in the same letter great emphasis is placed on the manner of the death. The Apostle proclaimed
Christ crucified (1 Cor. 1:22)
and insisted that when he was among the Corinthians he
resolved to know nothing… except Jesus Christ, and him crucified (1 Cor. 2:2).
Given the circumstances, is it plausible that the real Paul would have failed to have his gospel summary make explicit mention that the death was by crucifixion?
It is unrealistic to think that the afterlife only came up much later in the Apostle’s dealings with his churches. . . .
The passage would have us believe that he had never previously told the Corinthians that they will one day have a body like the one the risen Christ has.
Omitted teaching
And at face value the passage would have us believe that the Apostle had previously neglected to tell the Corinthians what their afterlife existence would be like.
It is important to realize this: the passage does not say that the Apostle had preached the resurrection of the dead and that his hearers had not understood it. Nor does it reproach them with forgetfulness of what he had said about that doctrine.
What it says is that the Apostle had preached the gospel to them—a gospel that included the resurrection of Christ—but it makes no claim that he ever addressed the nature of their own afterlife in any of his instructions. This passage together with the defense of resurrection that follows it would have us believe that he had never previously told the Corinthians that they will one day have a body that is like the one the risen Christ has. It wants us to believe he had wrongly assumed all of them would deduce that on their own, and so he had never expressly said a word about it.
To me this supposed omission on the Apostle’s part is suspicious. The nature of the afterlife is just too central and important a matter to have been completely left out by him. It is unrealistic to think that it only came up much later in the Apostle’s dealings with his churches. It is the kind of thing that would have come up from the beginning in all kinds of discussions about Christian hopes and expectations.
