Now assuming we just take all the letters of Paul to be his, even though they're clearly not...
Hebrews 1:6 When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.”
So because Paul deifies jesus, and follows on from Simon's ideas of calling him Lord and Savoir, he becomes an object of worship, justified by the text.
Not a bad idea, and have thought about it; yet even on this topic, we can't always define Paul's theology in one verse.
You need a good moral compass to understand his words, and a heart that is in the right place, as you'll never see how it interlinks with the prophets, unless you're like a child.
Wizanda, I'm not quite back to normal, but I thought I'd try to start.....you might find this interesting, regarding Titus 2:13:
Titus 2:13—Gr., τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ
(tou me·gaʹlou The·ouʹ kai so·teʹros he·monʹ Khri·stouʹ I·e·souʹ)
Here we see there are two nouns connected by καί (kai, “and”), the first noun being preceded by the definite article τοῦ (tou, “of the”) and the second one without the definite article. A similar construction is found in 2 Peter 1:1-2; notice verse 2, where a clear distinction is made between God and Jesus. (Both accounts written in Greek.) This indicates that when two distinct persons are connected by καί, if the first person (noun) is preceded by the definite article it is not necessary to repeat the definite article before the second person (noun). Examples of this construction in the Greek text are seen at Acts 13:50; 15:22; Ephesians 5:5; 2 Thessalonians 1:12; 1 Timothy 5:21; 6:13; 2 Timothy 4:1. This construction is also found in the LXX, at Proverbs 24:21. According to "An Idiom Book of New Testament Greek", by C. F. D. Moule, Cambridge, England, 1971, p. 109, the sense “of the great God, and of our Saviour Jesus Christ . . . is possible in κοινή [koi·neʹ] Greek even without the repetition [of the definite article].”
In "The Authorship of the Fourth Gospel and Other Critical Essays", by Ezra Abbot, Boston, 1888, pp. 439-457, a detailed study of the construction in Titus 2:13 is discussed. On p. 452, the following comments are found: “Take an example from the New Testament. In Matt. xxi. 12 we read that Jesus ‘cast out all those that were selling and buying in the temple,’ τοὺς πωλοῦντας καὶ ἀγοράζοντας [tous po·lounʹtas kai a·go·raʹzon·tas]. No one can reasonably suppose that the same persons are here described as both selling and buying. In Mark the two classes are made distinct by the insertion of τούς before ἀγοράζοντας; here it is safely left to the intelligence of the reader to distinguish them. In the case before us [Titus 2:13], the omission of the article before σωτῆρος [so·teʹros] seems to me to present no difficulty,—not because σωτῆρος is made sufficiently definite by the addition of ἡμῶν [he·monʹ] (Winer), for, since God as well as Christ is often called “our Saviour,” ἡ δόξα τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν [he doʹxa tou me·gaʹlou The·ouʹ kai so·teʹros he·monʹ], standing alone, would most naturally be understood of one subject, namely, God, the Father; but the addition of Ἰησοῦ Χριστοῦ to σωτῆρος ἡμῶν [I·e·souʹ Khri·stouʹ to so·teʹros he·monʹ] changes the case entirely, restricting the σωτῆρος ἡμῶν to a person or being who, according to Paul’s habitual use of language, is distinguished from the person or being whom he designates as ὁ θεός [ho The·osʹ], so that there was no need of the repetition of the article to prevent ambiguity. So in 2 Thess. i. 12, the expression κατὰ τὴν χάριν τοῦ θεοῦ ἡμῶν καὶ κυρίου [ka·taʹ ten khaʹrin tou The·ouʹ he·monʹ kai ky·riʹou] would naturally be understood of one subject, and the article would be required before κυρίου if two were intended; but the simple addition of Ἰησοῦ Χριστοῦ to κυρίου [I·e·souʹ Khri·stouʹ to ky·riʹou] makes the reference to the two distinct subjects clear without the insertion of the article.”
Because of these factors, many translations thruout the years have rendered Titus 2:13 to read as following ---
1719 “of the great God, and of our Saviour Jesus Christ”
The New Testament of Our Lord and Saviour Jesus
Christ, by Cornelius Nary.
1729 “of the supreme God, and of our saviour Jesus Christ”
The New Testament in Greek and English, by Daniel Mace,
London.
1808 “of the great God, and of our Saviour Jesus Christ”
The New Testament, in an Improved Version, Upon the
Basis of Archbishop Newcome’s New Translation, London.
1840 “of the great God and of our Saviour Jesus Christ”
The New Testament Translated From the Text of
J. J. Griesbach, by Samuel Sharpe, London.
1869 “of the great God and of our Saviour Jesus Christ”
The New Testament: Translated From the Greek
Text of Tischendorf, by George R. Noyes, Boston.
1934 “of the great God and of our Savior Christ Jesus”
The Riverside New Testament, Boston and New York.
1935 “of the great God and of our Saviour Christ Jesus”
A New Translation of the Bible, by James Moffatt, New York and London.
1950 “of the great God and of our Savior Christ Jesus”
New World Translation of the Christian Greek
Scriptures, Brooklyn.
1957 “of the great God and of our Savior Jesus Christ”
La Sainte Bible, by Louis Segond, Paris.
[Translated from French]
1970 “of the great God and of our Savior Christ Jesus”
The New American Bible, New York and London.
1972 “of the great God and of Christ Jesus our saviour”
The New Testament in Modern English,
by J. B. Phillips, New York.
As for Hebrews 1, where the Angels are said to 'worship' Jesus.....the word is "proskyneo ".
That same Greek word is used in the LXX,
where Abraham "bowed down to" the sons of Heth! Was Abraham worshipping them? Of course not! He was simply honoring them.
In context with 1 Corinthians 8:5-6 & 1 Corinthians 11:3, it's obvious how those texts are meant!
Furthermore, how could he write 1 Corinthians 11:1 in any sincerity, if he was really teaching different ideas?
We have to take in all context, if we want to understand things accurately.
Take care.
