Arthur Drews - PDF Wikipedia Aug. 23, 2012 PAGES - Radikalkritik

metaphysical drama, in which heaven and earth struggle for the mastery.
[emphasis added][51]
Paul does use a lot of Gnostic language, which was understandable in the 2d
century, but not around 50-60 AD, given as the spurious dating of the Epistles.
Not enough time had passed to elaborate and deepen the new thoughts. The
Damascus vision is not enough to explain in Paul such a quick turn-around
conversion from zealot Jew to fanatic Christian.
(c) The Spuriousness of the Pauline Epistles.
Paul's Judaism is highly questionable. Consulted rabbis cannot recognize a
student of Judaism in Paul.[58][59] Paul is constantly referring only to the
Septuagint, and there's no clue that he knew any Hebrew. He thinks Greek,
speaks Greek, eats Greek, uses Greek in everything. Paulinism is much closer
to the Hellenistic Judaism of Philo and Wisdom. Paul never shows any respect
for the sacred texts, distorting or changing their meaning, as in Gal. 4:21. His
mindset is unique, similar only to other 2d-century writers, like Hebrews,
Barnabas, Justin.
The Epistles and the Acts present two radically different stories (F.C. Baur).
The Dutch Radical School (Rudolf Steck[49] and Willem C. van Manen[49]) has
mostly denied the authenticity of the Epistles.[53][54] The Epistles' goal was to
separate Christianity from Judaism. Many intriguing scenarios are possible
about the character of Paul, a Jew who turned against the law and Judaism, to
give freedom to the new cult: one writer, or many?[60] But, for Drews's Christ
Myth, the historicity of Paul is secondary.
IV The Witness of the Gospels