the narrative he is a spirit-filled Christian. This has caused most scholars to believe that the epistle predated the Acts of Paul, and the Acts of Paul was compiling and merging existing letters and stories rather than creating a single combined work. Authorship Scholars do not accept the epistle's claimed authorship of Paul for a number of reasons. While the epistle contains a number of Pauline themes and similar phrasings taken from First and Second Corinthians, it varies from Paul in ways difficult to square with his authorship. Notably, Paul draws a sharp distinction in his undisputed letters between "flesh" (sarx) and "body" (soma). To Paul, flesh is the negative aspects of human sin and temptation that are left behind; but the body of Christians will be resurrected. In 3 Corinthians, however, flesh is given an unambiguous positive connotation: the flesh of believers will be resurrected, in contradiction to Paul's claim that "flesh and blood cannot inherit the kingdom of God" (). The letter places no importance on the death of Jesus and omits any discussion of Jewish Law, popular themes for Paul to discuss, eschewing them for themes seen nowhere else in Paul's work such as the story of the bones of the prophet Elisha. Canonicity In the Western Roman Empire, the epistle was not included in the Biblical canon that was formed in the 4th century AD. It was relegated to New Testament apocrypha. In early traditions of the Eastern Roman Empire and the Syriac Orthodox Church, Aphrahat (c. 340) treated it as canonical and Ephrem the Syrian (d. 373) apparently accepted it as canonical, because he wrote a commentary on it. The Doctrine of Addai includes it, but it was not included in the Syriac Peshitta translation of the Bible (but nor were 2–3 John, 2 Peter, Jude, or Revelation, which are almost universally recognized as canonical, see also Antilegomena). The only place 3 Corinthians survived as part of the canon into the medieval age was in the Armenian Apostolic tradition. Although part of the Oskan Armenian Bible of 1666, it was in an Appendix to the Zohrab Armenian Bible of 1805 which follows the Vulgate canon, and it is not currently considered part of the Armenian Orthodox New Testament. It was not part of the canon list of Anania Shirakatsi in the 7th century but is part of the canon lists of Hovhannes Imastaser (11th century),