The madman’s explanation of a thing is always complete, and often in a purely rational sense satisfactory. Or, to speak more strictly, the insane explanation, if not conclusive, is at least unanswerable; this may be observed specially in the two or three commonest kinds of madness. If a man says (for instance) that men have a conspiracy against him, you cannot dispute it except by saying that all the men deny that they are conspirators; which is exactly what conspirators would do. His explanation covers the facts as much as yours. Or if a man says that he is the rightful King of England, it is no complete answer to say that the existing authorities call him mad; for if he were King of England that might be the wisest thing for the existing authorities to do. Or if a man says that he is Jesus Christ, it is no answer to tell him that the world denies his divinity; for the world denied Christ’s. ~ GK Chesterton, Orthodoxy.
Martin Rist, in his article “Pseudepigraphic Refutations of Marcionism,” (Journal of Religion 22, 1942) argues that the Pastoral Epistles are directed against Marcionite heresy. He says that “[i]t is largely from… affirmations of faith that the nature of the heresy attacked in I and II Timothy can be ascertained.” (58)
Rist details one such affirmation:
Again, in these epistles, it is asserted, quite contrary to Marcionism, that Jesus Christ is intimately associated with the creator. Indeed, in the affirmation of faith in I Tim. 2:5… he is the “one mediator” between the “one God” and men. Further, unlike the Marcionite teaching, he was incarnate, for in this same verse it is stated that he was “himself man.” Similarly, in what appears to be another liturgical fragment his resurrection as well as his incarnation are affirmed: “Remember Christ Jesus, risen from the dead, of the seed of David” (II Tim. 2:8). Likewise, the hymn in I Tim. 3:16 declares the incarnation and ascension of Jesus, assuming his resurrection: “He was manifest in the flesh….. He was taken up into glory.” Also, in the first line of the martyrological hymn the resurrection of his faithful followers is assured: “If we have died with him, we shall alos live with him” (II Tim. 2:11). It may be objected that references such as these are too casual, too indefinite, to have been intended to form part of a refutation of Marcionism. But it should be noted that in a pseudepigraphic refutation such as the Pastorals appear to be the less obvious the confutations are, the greater their effectiveness. (59-60)
There are two major problems with this argument. The first is a lack of consideration of other contexts in which these affirmations would be pertinent. For example, Judaism. It strains credulity to suggest that something as general as Jesus’ “intimate association” with the Creator was only an important matter in the debate with Marcion. The same goes for the resurrection of Jesus, his Davidic lineage (i.e., his legitimacy as a claimant of the title “Messiah”), and the resurrection of believers.
The other major problem is Rist’s anticipation of this reply. Instead of admitting that other possible contexts for these statements undermine their usefulness for his argument, he instead uses that weakness as a strength. Now, the obscurity of the opponent in the PE becomes evidence for the skillfulness of the pseudepigrapher in concealing his true intentions.
Regardless of one’s position on the authenticity of the PE, I think all reasonable critics should be able to see the problem with this. It is a hallmark of conspiratorial thinking to suggest the absence of evidence is evidence of absence, a pattern of thought that permits controversial opinions to become unfalsifiable.