Chapter 19 - The Question: Is Jesus divine ?
The difference over the timing of "rapture" was noted by Paul himself in 2nd Timothy 2:17-18. Paul verbally attacks Hymenae and Philetus for propagating something which differs from his policy - mass resurrection or rapture already occurred. From deduction, the assumption is created where this supposition is stated - Matthew 27:52-53. It has to be the case because the "mass resurrection of the saints" were never recorded by any independent historical source and so it must represent a symbolic or spiritual representation of "rapture". The theory is that Hymenae and Philetus are following another Gospel or message opposing Paul's agreed Gospel. It is then agreed that they were following the Gospel of Matthew, which is for Paul, a serious departure from his truth (Gospel). Paul would have proposed only Luke and Mark as Gospels and also excluded the Book of Revelation. It is known St.Augustine of Hippo, years after Paul, forced the acceptance of the Book of Revelation into the New Testament canon. Surely, the previous proposed theory could be supported by collaborated evidence because of the contradictions within the New Testament canon.
The proof above was constructed by using the New Testament canon without extracting verses from the Old Testament and through analogical deduction. For the maxim below could be constructed:
(6) Matthew 10:5-15 is definitely an outlier knowing the actions which Paul took to include the Gentile Christians. Romans chapter eleven will forever be the protest chapter against the contents Matthew chapter ten. The Matthew passage was definately enforced and followed (Galatians chapter two) and the compromise was initiated by James (Acts 21:18-25). The issue of foods bought and sold in the Roman marketplace became the next point of contention before the execution of Paul by Nero (1st Corinthians chapter eight and Revelation chapter thirteen). The previous contention presents the case that the New Testament canon is a collection of group think and politically natural document rather than a supernaturally guided text. If the text is supernaturally guided then it would be properly assumed that "God" believes in a social evolutionary development or "dispensation" of the Gospel. However, Paul's own words according to the previous observation creates doubt that the New Testament canon is "divinely" inspired (Colossians 1:25-29). In other words, it would be proper to describe the New Testament canon as a natural collection of letters and documents concerning the survival of the messianic movement intended only for the Jewish people (Matthew 10:5-15).