PAUL AND SENECA, EPISTLES OF. Series of 14 Latin letters comprising an apocryphal correspondence between Paul and the Roman philosopher Seneca. They were most likely written in the 3rd or 4th century to recommend Seneca to Christians or to recommend Paul’s letters to members of Roman society. The correspondence is attested in numerous corrupt manuscripts, most of which date from the 13th, 14th and 15th centuries, although some are as old as the 9th. The letters were known to Jerome and Augustine, but scholars disagree as to whether they were considered authentic. Some scholars suggest that the letters we now possess are not the ones known to Jerome and Augustine (Lightfoot 1953: 330-31). Correspondence remained popular throughout the Middle Ages. Peter of Cluny notes it in Tractatus adversus Petrobrusianos (PL 189.737C); by Peter Abelard in Introductio ad Theologiam 1.24 and in Expositio in epistolam Pauli ad Romanos 1.1; and in the editio princeps of Erasmus (Kurfess NTApocr 2: 135). James and Kurfess provide the English translations.
The correspondence alternates with letters 1, 3, 5, 7, 9, 11, 12, and 13 supposedly written by Seneca, and letters 2, 4, 6, 8, 10, and 14 supposedly written by Paul. In letter six, Paul greets Lucilius together with Seneca; letter seven is addressed to Paul and Theophilus. The letters contain an exchange of compliments between the two writers.
Seneca begins the series by praising the “wonderful exhortations to moral living” contained in Paul’s letters (Kurfess NTApocr 2: 135). Paul responds, in letter two, by thanking Seneca for the high praise of him. Letter three tells of Seneca’s desire to read some scrolls to the emperor. The fourth letter expresses Paul’s desire to meet Seneca. In letter five, Seneca is distraught that Paul has not come to see him, and wonders if it is because he fears that the empress is upset that he has abandoned the beliefs of Judaism. Seneca says that a visit could allow Paul to explain why he has abandoned these beliefs and practices. The sixth letter provides an opportunity for Paul to encourage Seneca and Lucilius to treat all people with respect.
In letter seven Seneca reports that he agrees with what Paul says in his letters to the Galatians, Corinthians, and Achaos (= 2 Corinthians; see 2 Cor 1:1), and that Paul’s thoughts have made a positive impression on the emperor. Paul uses the eighth letter to tell Seneca that while he shows her love and respect, he must be careful not to offend the empress. In letter nine Seneca expresses his new understanding of Paul’s concerns and his desire that they start working again. Letter ten refers to Paul’s acknowledgment that his name should have been placed last in a letter he previously sent to Seneca. Seneca sends the eleventh letter to indicate his anguish and sorrow over the persecution experienced by Paul and other Christians. Letter twelve is Seneca’s answer to the question, raised in letter ten, of the location of Paul’s name. He indicates that he is not offended at all by the placement and suggests that they are the same. In the fourteenth letter, Seneca encourages Paul to write with refinement. Finally, in letter 14 Paul pushes Seneca to write in such a way that he “makes you a new herald of Jesus Christ” (KurfessNTApocr 2: 141).
Bibliography
James, MR 1924. The Apocryphal New Testament. Oxford.
Kurfess, A. 1952. – Zu dem apokryphen Briefwechsel zwichen dem Philosophen Seneca und dem Apostel Paulus- Aevum 26: 42-48.
Liénard, E. 1932. Sur La Correspondance Apocryphe De Sénèque et de Saint Paul. Revue belge de philologie et d’historie 11: 5-23.
Lightfoot, JB 1953. “The Letters of Paul and Seneca.” Pages. 329-31 in the Epistle of Saint Paul to the Philippians. Repr. Big rapids.
Sevenster, J.n. 1961. Paul and Seneca. Leiden.
DANA ANDRES TOMASON