Introduction

Denials of Paul's authorship of these Epistles is even stronger than it was for Colossians and Ephesians. But the reasons given are not really stronger.

The ancient witnesses who say these are by Paul are very similar to those for other Epistles. The Muratorian Canon, from the second half of the second century, lists them as Scripture, and seems to mean they are by Paul. St. Irenaeus, Tertullian, St. Hippolytus and Origen quote lines from these and explicitly say they are from Paul. Eusebius the first church historian says the 14 Epistles (including Hebrews) are clearly by Paul.

Still earlier, they seem to have been used by St. Clement I (in 2.7 he cites an expression used in Titus 3:1; 2 Timothy 2:21 and 3:17). St. Polycarp (in 4.1) cites from 1 Timothy 6:7.

Objections against Pauline authorship are all merely internal, and not very strong:

1) Style and vocabulary -- but we have already seen especially from the example of Tacitus (in introduction to Colossians) that such arguments are never conclusive.

2) Errors he opposes seem to be Gnostic, but Gnosticism was not around in the first century. But at least the beginnings of Gnosticism are now known to have been around then. Further, the errors need not be strictly Gnostic. The errors much more likely came from within Judaism, as we can see for example from Titus 1:14 and 3:9.

3) Organization of Church seems more advanced. This is not surprising for these are the latest Pauline letters. In fact, already in Philippians we find mention of Bishops and Deacons. Acts 14:23 reports that at the end of Paul's first missionary expedition he installed presbyters in every town. And 1 Thessalonians 5:12-13 speaks of authorities at Thessalonika. In the letters of St. Ignatius of Antioch (c.107-110) we find a very well developed hierarchy.

4) Stress on deposit of faith -- not strange for these are two major pastors, Timothy in charge of Ephesus, Titus, of Crete. But we find Paul stressing tradition elsewhere: 1 Corinthians 11:2 & 23; 15:1 & 3; Galatians 1:8-9; Philippians 4:9; Colossians 2:6-7; 1 Thessalonians 2:13; 4:1; 2 Thessalonians 3:6.

On the other hand, Paul does often speak in these letters of justification by faith, not by works, as we shall see.

5) Paul's travels after 63 hard to fit in. -- Really, we have little definite information about his movements after he was released from captivity in Rome in 63, since Acts breaks off at that point. But we can make a plausible reconstruction: Soon after his release, Paul did go to Spain, and then came back to Rome. In July 64 came the great fire, and persecution followed. Paul soon left Rome, hiding from the imperial police. Early in 65 he was in Ephesus with Timothy (1 Tim 1:3). After some time he set out for Macedonia, where he wrote First Timothy. From there he may have gone to Corinth, and then went with Titus to preach in Crete. After making a good start there, he left Titus in charge in Crete, and he himself went somewhere else, we know not where. He decided to spend the winter in Nicopolis (probably the winter of 65-66. But there are several cities of that name, probably he went to the one in Epirus). He wrote to Titus to join him there. He must have worked hard in Nicopolis (Titus 3:12) and nearby. Later he sent Titus to Dalmatia (2 Tim 4:10). The next thing we know he has been arrested, and is a prisoner at Rome. He seems to have left in a hurry when arrested, for he left his cloak and parchments at Troas (2 Tim 4:13). From there he would have gone to the capital of the province. He then had few defenders. He was probably in prison in Rome in about 67, and wrote 2 Timothy there.

Then came a second hearing, and a death sentence was given. He was beaten, and then beheaded, probably outside the city. A tradition from the second century says it was at Aquas Salvias, which is about three miles from Rome, on the road to Ardea. He was buried at once nearer Rome, along the Ostian Way. In 258 because of threat of desecration in the persecution of Valerian, the body of Paul was moved to catacombs on the Appian Way. Later it was brought back to its original place, and Constantine built a basilica over it.

Whether or not this reconstruction is correct, and whether or not Paul wrote these Pastorals, they are part of inspired Scripture. If one denies Paul was their author, the dates suggested would be 61-63 at Rome.

We even have a detailed account, of uncertain value, of the end of Paul in the apocryphal Acts of Paul (2nd-3rd century) which says Paul had been brought before the Emperor, and then condemned. Paul told the Emperor he would arise after his death and appear to him.

Paul told of Christ to the prefect Longus and the centurion Cestus. When Paul as beheaded, milk spurted upon the soldier's clothing. Paul later came, about the ninth hour, and appeared to Caesar. He said: "Caesar, here I am, Paul, God's soldier. I am not dead, but alive in my God. But for you, unhappy man, there will be many evils and great punishment, not many days after this."

Longus and Cestus went at dawn and approached the tomb of Paul with fear. They saw two men, Titus and Luke, praying there, and Paul between them. Titus and Luke baptized Longus and Cestus.