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Saint Paul is undoubtedly one of the most important figures in the history of the Western world.
Famously converted on the road to Damascus, he travelled tens of thousands of miles around the Mediterranean spreading the word of Jesus.
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Linhard in Revue belge de philologie et d'histoire 11, 1932, 5-32), but above all the mention of the correspondence by Jerome in 392 (de Vir. 12, see below), whereas it is clear from the Divinae institutiones of Lactantius (VI 24.13-14) of the year 324 that these letters did not yet lie before him." (New Testament Apocrypha, vol. 46-47) Claudio Moreschini writes, "Seneca's renown among Christians appeared quite early. 12), who was thereby confirmed in his persuasion that there had been a real affinity between Seneca and Christianity, so much so that he included Seneca among the 'famous men' of the Christian religion. 153.14) and was considered authentic down into the 15th c.
Tertullian speaks of him as a writer who is 'often one of ours.' Lactantius opines that 'Seneca could have been a true devotee of God if someone had shown God to him' (Inst. It is not surprising, then, that during the Constantinian period one product of the typical religious syncretism of that age was this apocryphal correspondence. This correspondence, consistent of eight letters from Seneca and six from Paul, is not especially interesting and contains nothing more than an exchange of polite greetings. Rwekamp writes, "A supposed secret correspondence between Paul and Seneca is first attested by Jerome (vir. The content of the fourteen letters is philosophical and of little theological importance; they contain primarily manifestations of friendship.
Even though it makes rather disappointing reading, it enjoyed a certain fame subsequently." (Early Christian Greek and Latin Literature, vol. Seneca finds fault with the style of Paul's letters.
The eleventh letter is especially notable, concerning as it does the burning of Rome and the persecution of Christians, with the author drawing on an unknown source.
This letter is possibly later than the other letters, which were written in the 4th c.
The collection may possibly be an exercise in the schools of rhetoric; there is perhaps a connection with the attempt to link Seneca to Judaism by means of a fictive letter of high priest Anna against idolatry (Pseudo-Seneca)." (Dictionary of Early Christian Literature, p.462) Cornelia Rmer writes, "The origins of the manuscript tradition available to us can be traced back to the 5th century (the oldest codex derives from the 9th century).The great quantity of the manuscripts presents numerous variants and corruptions, so that some passages even today are not certainly cleared up (letter VIII)." (New Testament Apocrypha, vol. 47) Claudio Moreschini writes, "A comparable forgery of the Constantinian age is the Letter of Annas to Seneca, recently discovered by B. According to its author, the letter was written by Annas, the high priest from 62 to 68, and sent to the brethren as an exhortation to avoid idolatrous worship. there appeared in Rome an antipagan prose work that praises the omnipotence of the one God; the work was discovered by B.But given this purpose, why would it have been sent to Seneca, as the title claims? Bischoff in Cologne and published in 1984 under the title Ep.The author must have been a Jew." (Early Christian Greek and Latin Literature, vol. Anne ad Senecam de superbia et idolis; Bischoff supposed that the fictitious letter writer was a high priest named Anna. Divjak, however, maintains that the Jewish origin of the text is by no means certain: the name Anna could have been due to a mistaken reading of a subscription Ep.Annei Senecae; in addition, the work is not really a letter but a sermon (sermo) against polytheism. Hilhorst considers the work to be a piece of Christian literature.