The Pauline Corpus in Early Christianity: Its Formation, Publication, and Circulation. By Benjamin P. Laird. Peabody: Hendrickson Academic, 2022, xx + 371 pp., $59.99 hardback.
Investigations into the theology of the Pauline corpus abound, yet few studies have examined the historical circumstances that gave rise to the Pauline corpus as a letter collection. The Pauline Corpus in Early Christianity is a fresh in-depth analysis of the historical evidence, both physical and literary, into the development of the Pauline letter collection. Benjamin P. Laird (PhD University of Aberdeen) is Associate Professor of Biblical Studies at the John W. Rawlings School of Divinity at Liberty University in Lynchburg, Virginia.
This book is an expanded and revised version of Laird's doctoral thesis. It is composed of an introduction, six chapters, and three appendices.
The introduction begins by highlighting the fact that Paul preferred personal interaction to letter writing, yet Paul is known today through his extant letters (pp. 1-3). Paul's epistles were likely the earliest Christian writings to be valued, circulated and collected (p. 3). After a summary of the contents (pp. 4-9), Laird concludes by discussing the challenges to this study (pp. 10-11) and the wider implications that this volume might have on Pauline scholarship (pp. 11-15).
Chapter 1 examines first century letter writing practices in the Greco-Roman world (pp. 19-31). This chapter advances the notion put forward by several recent studies that Paul worked with secretaries in the writing of his letters (pp. 31-34). Along with this, these secretaries made duplicate copies for Paul's personal collection or those of his associates (pp. 34-39). It is likely that these personal collections were the source from which an early edition of the Pauline corpus was produced.
Chapter 2 looks into the extant Greek textual witnesses (pp. 40-64) and ancient translations relating to the earliest state of the Pauline collection (pp. 89-101). As a corollary to the discussion, the advent of the codex book form and its rapid adoption within Christian communities (pp. 64-73), and the origin and use of the letter titles are examined (pp. 73-89). Along with this, early testimony from historical figures such as Marcion, Origen, Eusebius, Athenasius, the Muratorion Fragment, and Church councils are taken into account (pp. 101-112).
Chapter 3 delves into a diversity of writings written from the late-first through to the early-fifth centuries. The familiarity these authors had with the various Pauline epistles is ascertained and weighed (pp. 123-189). References from 1 Thess 5:27, Col 4:16, and 2 Peter 3:15-16 are analyzed for the light they might shed on the development of the Pauline canon (pp. 113-123). Most of the chapter is given up to culling through Patristic references to the Pauline writings (pp. 123-189).
Chapter 4 investigates the external evidence for the Pastoral Epistles and Hebrews. Laird wrestles with the various scholarly challenges to the authenticity of Hebrews (pp. 202-232) and the Pastorals (p. 190-202) and their canonical relationship to the undisputed letters. According to Laird, the Pastorals and Hebrews have a more tumultuous reception history when compared with the rest of the Pauline corpus. Larid proposes that "the text of Hebrews was a Pauline speech that was later produced as a literary document" (p. 233).
Chapter 5 surveys and evaluates the many influential scholarly theories that attempt to account for the initial development and acceptance of the Pauline canon. These theories are separated into four categories, The first includes those theories that propose a formation of the collection after long years of neglect or limited circulation (pp. 236-241). The second category includes theories that generally postulate that the collection developed gradually as new writings were produced and the writings became more well known (pp. 241-261). The third category contains theories that hold to a gradual development by a Pauline school that may have had a hand in writing pseudepigraphal letters in Paul's name (pp. 261-268). The fourth and final category includes theories that hold to an early development, circulation and collection of Paul's letters (268-278). This collection was initially organized by Paul himself shortly before his death or immediately after his death by his close associates.
Chapter 6 provides an overview of the formation, publication, and circulation of the Pauline letter collection. The chapter identifies the earliest editions of the corpus that circulated and standardized the letter titles and the orientation of the writings with reference to each other within the collection (pp. 280-317). The theory proposed in this chapter takes into account both the external and internal evidence laid out in the previous chapters. The main proposal is this,
"[A]t least three major archetypal editions of the corpus began to circulate as early as the first century or soon thereafter, each of which circulated for several decades until a fourteen-volume edition became widely recognized by the fourth century." (p. 9).
There are a few places where the discussion and evidence do not seem to support some of the conclusions. First is the idea that the letters must have by necessity been bound together in a type of edition for the Pauline epistles to have been recognized and the titles of the epistles to have been standardized. This does not actually accord with the manner in which books were conceptualized in antiquity. In the Greco-Roman world a written piece was often composed of separate and unbound rolls. It was not uncommon for a reader to possess only some of the bookrolls. Nevertheless, these other bookrolls were still conceptually linked in the mind of the reader as a complete work. This can be illustrated with P. Oxy 2192. In this papyrus fragment in a postscript the sender of the letter makes a request.
"Have a copy made of books six and seven of Hypsicrates’ Men Who Appear in Commedies and send it to me. Harpocration says that Pollio has them among his books, and probably others may have them too. And he also has prose epitomes of Thersagorus’s Myths of Tragedy.”
Here the writer of the postscript conceptually links all the books (i.e. separate bookrolls) of Hypsicrates’ Men Who Appear in Commedies even though they are not physically bound together with his own copies of books one through five (assuming he possessed them already). Another example are the titles to the canonical gospels. P.Bodmer II (P66) is a codex that only contains the Gospel of John and has ευαγγελιον κατα ιωαννην written at the top. This title conceptually links this gospel with the other three even though it is not physically bound together with the other three in a single codex.
Further still, the titles themselves could have been standardized by use and convention organically through circulation without having to have been derived from a single official edition with the letters physically bound together. The titles could have been derived from the addressees written on the backs of the letters (see previous post). The titles might have derived from the letter carrier as directed by Paul himself, perhaps when it was read out before the congregation. In either case, none of this necessitates that the letters be physically bound within a single codex or edition for them to be conceptually linked by the apostle Peter in 2 Peter 3:15-16. Just as the writer of the postscript in P.Oxy 2192 conceptually links all the separate bookrolls of Hypsicrate's woks, Peter could have conceptually linked all of the extant letters of Paul that were not physically bound together. These factors seem to nullify the need for postulating various bound editions with seven, ten, thirteen, or fourteen letters contained in a single codex. Despite this, Laird is careful to note that an officially published edition of Paul's epistle do not negate the fact that the letters also circulated amongst the various Christian communities for a time (p. 316).
Despite the criticisms noted above, Laird provides an exhaustive look into all the physical and literary evidence for the Pauline letter collection. Though there is disagreement with the necessity for an official edition of the Pauline epistles, it is likely that such an edition did arise. The most compelling argument made in the book is the notion that Hebrews was likely an oral speech by Paul that was taken down and prepared for publication by Luke or another of Paul's associates (pp. 225-234). This appears to take into account all of the available evidence and best explains the early acceptance of Hebrews and its close connection with Paul from an early period. Despite some minor criticisms mentioned above, Laird's monograph is an excellent resource that contains all of the evidence for the circulation of the Pauline canon in a ready handbook.
Timothy N. Mitchell
PhD, University of Birmingham, UK
