Earlier today (LINK), I briefly commented on the bulk of John Bugay’s early morning post (LINK); a post that struck me as little more than a rant. I pointed out a number of John’s errors; some of those errors seem to flow from either a neglect to read the material he was commenting on, or a lack of comprehension of the material. I would like to assist John here, and walk him through some of those errors. In John’s thread, he reposted the following from my March 31st post (LINK):
Enter Dr. Peter Lampe and John Bugay: A careful reading of Dr. Lampe demonstrates that he sides with Dr. Aland and the modern higher critical school in accepting the following presuppositions: first, the Pastorals were not written by Paul, and were composed at a much a later date; second, the original Christian ministry consisted of "charismatic offices"; third the "Catholic" concept of the ministry did not have apostolic warrant, and was an evolutionary development that took place at different times in different geographical areas, with the churches at Rome being one of the last regions to fully endorse the "Catholic" development. John accepts the last of these presuppositions, seemingly ignoring the fact that it is built upon the foundation of the other presuppositions, which John rejects. I have gone on record as maintaining that John is being inconsistent, and none of my continuing research into this important issue suggests otherwise.
He then wrote:
“Take my word for it,” he says. This is the sum total of David Waltz’s analysis.
He doesn’t prove that Lampe has these presuppositions. He doesn’t describe how and why these alleged presuppositions exist within Lampe’s work.
As I said, I am going to assist John, and walk him through the material that clearly refutes his allegation.
Lampe’s first presupposition: the Pastorals were not written by Paul, and were composed at a much a later date
The Pastoral letters presuppose Aquila and Prisca still to be in Ephesus (2 Tim 4:19) while Paul is already in Rome. This is one of the historical inconsistencies found in the Pastorals…
For example, when Paul moved from Ephesus to Macedonia, by no means did Timothy remain behind in Ephesus, as 1 Tim 1:3 supposes: Acts 19:22; 20:1-4; 2 Cor 1:1; Rom 16:21…
How did the author come to the mistake regarding Aquila and Prisca?…
Conclusion: In a seach for appropriate names to create a literary fiction based in Ephesus, the prominent names of Aquila and Prisca could not miss falling into the hands of the deutero-Pauline author. (Peter Lampe, From Paul to Valentinus, 2003, pp. 158, 159.)
The following study will also consider Acts and the deutero-Pauline letters Colossians, Ephesians, 2 Thessalonians, 1 and 2 Timothy, Titus and 1 and 2 Peter. (Peter Lampe and Ulich Luz, "Post-Pauline Christianity and Pagan Society", in Christian Beginnings: Word and Community from Jesus to Post-Apostolic Times, ed. Jürgen Becker, p. 243)
John, the Pastorals are composed of 1 and 2 Timothy, and Titus, which Lampe describes as deutero-Pauline letters – homework for you: look up the meaning of deutero-Pauline letters, and then get back to me.
Lampe’s second presupposition: the original Christian ministry consisted of "charismatic offices"
The writer of Revelation nonchalantly ignored the hierarchical structures that had also emerged in the Christian congregation by the end of the first century [as witnessed by the Pastorals]. Prophecy was the only church office he wanted to acknowledge in the earthly Christian congregation (cf. 10:7; 11:18; 19:10; 22:6, 16). (Peter Lampe, “Early Christian House Churches: A Constructivist Approach”, in Early Christian Families in Context, ed. David L. Balch, Carolyn Osiek, p. 82.)
The household rules of the New Testament are often named as chief witnesses when one wants to describe how post-Pauline Christianity adapted to the world in a "civilized" way. The are often considered the prime example of how in post-Pauline times Christian ethics became conformed to the world and conservative and how the original "revolutionary" impetus of Gal. 3:28 ("there is no longer slave or free, there is no longer male and female") was lost. In what ways do the household rules represent assimiltion to the world? They do indeed adapt to prevailing pagan structures of oikos. The respect the power or the paterfamilias and demand the submission of wife, children, and slaves to this rule, the call to obedience and the readiness to suffer can even be christologically motivated (1 Peter 2:18-23). (Peter Lampe and Ulich Luz, "Post-Pauline Christianity and Pagan Society", in Christian Beginnings: Word and Community from Jesus to Post-Apostolic Times, ed. Jürgen Becker, p. 272)
Also the structure of offices that emerges in post-Pauline Christianity has been frequently seen as an "assimilation" to the social forms of the world. (Peter Lampe and Ulich Luz, "Post-Pauline Christianity and Pagan Society", in Christian Beginnings: Word and Community from Jesus to Post-Apostolic Times, ed. Jürgen Becker,p. 272)
John, how can you fail to comprehend that Lampe sees the offices described in the Pastorals as being non-apostolic in nature? (Unlike the offices described by Paul in 1 Cor. which Lampe does accept as Pauline, and hence, apostolic.)
Lampe’s third presupposition: the "Catholic" concept of the ministry did not have apostolic warrant, and was an evolutionary development that took place at different times in different geographical areas, with the churches at Rome being one of the last regions to fully endorse the "Catholic" development.
Now, Lampe believes the hierarchical structures (i.e. offices) that emerged in post-Pauline Christianity, did so by the end of the first century (see above), and he also adds:
The fractionation in Rome favored a collegial presbyterial system of governance and prevented for a long time, until the second half of the second century, the development of a monarchical episcopacy in the city. Victor was the first who, after faint-herated attempts by Eleutherus, Soter, and Anicetus energetically stepped forward as monarchical bishop and (at times, only because he was incited from the outside) attempted to place the different groups in the city under his supervision or, where that was not possible, to draw a line by means of excommunication. Before the second half of the second century there was in Rome no monarchical episcopacy… (Peter Lampe, From Paul to Valentinus, 2003, p. 397)
Seriously John, don’t you think that you misspoke? How can you not see that I have accurately portrayed Lampe on these three issues?
Grace and peace,