PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

It is generally recognized that Philippians 1:27-30 marks an important
imperatival exhortation (epistolary; oral/aural) or functions as the letter’s
propositio or propositional statement (rhetorical). Most hold that Paul’s use of
πολιτεύεσθε in 1:27 and πολίτευμα in 3:20 forms a ring device around 1:27-
3:21, and Paul’s argumentation within the smaller sections is built on key
examples (Christ, Timothy, Epaphroditus, Paul). 55
Ramsaran identifies the assertion “For to me to live is Christ and to die is gain” as a key
maxim of the letter, and notes:
A careful and attentive reading of 1:12-4:1 identifies the theme of life and death
as central to the series of examples contained therein. 56
It may well be that the converging conclusions of a variety of interpretative approaches
could be further illuminated by considering the conceptual imagery of the kerygma as a
rhetorical resource.
Colossians
Colossians, similarly, whether a product of Paul or a Pauline heir, appears to exhibit what
I am calling kerygmatic rhetoric, allowing the motif of death and resurrection with/in
Christ to give overall shape to the main body of the letter:
1:1-2:5: Christ in you; you in Christ
2:6-4:1: Walking in Christ
• Sharing Christ’s death
• Sharing Christ’s resurrection
55 Rollin A. Ramsaran, “Living and Dying, Living is Dying (Philippians 1:21): Paul’s
Maxim and Exemplary Argumentation in Philippians,” in Rhetorical Argumentation in
Biblical Texts (ed. Anders Eriksson et al.; Harrisburg, Pa.: Trinity Press International,
2002), 325-338; 325-326.
56 Ramsaran, “Living and Dying,” in Rhetorical Argumentation (ed. Eriksson et al.), 332.
51