PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

More documents

Recommendations

Info

Clearly, there are parallels to my own examination in this chapter. Perhaps the Jewish motif of reversal, involving the condemnation of the boastful ruler and the vindication of the righteous sufferer, might fruitfully be thought of as a “cultural schema” that received further negotiation with the reception of Jesus among the earliest Christians. The Terminology of Reversal It may be noticed that particular terminology is frequently associated with the Jewish motif of reversal, especially in the wisdom tradition: there are the “rulers” (ἀρχή/ ἄρχων/ βασιλεύω etc.) 62 who are emphatically “human” (ἄνθρωπος), 63 who defiantly “boast” (καυχάομαι), 64 and think themselves to be “wise” (σοφός), 65 but who will be “destroyed” (καταργέω/ φθείρω etc.); 66 and there are the “righteous” (δίκαιος) 67 who are the genuine recipients of revealed “wisdom” (σοφία) from God in the form of a “mystery” (μυστήριον), 68 and who come close to (or experience) “death” (θάνατος/ νεκρός/ ἀποθνῄσκω), 69 but can expect divinely granted “victory” (νῖκη), 70 perhaps in the form of “resurrection” (ἐγείρομαι/ ἀνάστασις). 71 What is interesting is not simply that these concepts and words are found in 1 Corinthians, but that they are strikingly arranged, appearing disproportionately in the opening and John Czaplicka, “Collective Memory and Cultural Identity,” NGC 65 (1995): 125-133; 129. 62 For example, Daniel 2:2, where Nebuchadnezzar is βασιλεύς, or Psalm 2, in which the ἄρχοντες conspire against the LORD and his anointed. 63 For example, Psalm 9:20-21, where the opponents are emphatically ἄνθρωποί. 64 For example, Wisdom of Solomon 6:1-5, where the rulers of the earth are addressed as those who καυχάονται. 65 For example, every σοφός is summoned to the king in Daniel 2. 66 For example, 2 Esdras, where καταργέω is used 4 times to mean ‘destroy’, or Wisdom of Solomon 16:5,19,22,27, in which those people and possessions that suffer divine punishment are φθειρόμενον. 67 For example, the Psalms of Solomon, in which a continual distinction is made between sinners and the δίκαιοι. 68 For example, Daniel 2, in which the superior wisdom of Daniel is made evident as he receives a μυστήριον from God. 69 For example, 1 Enoch 102:4-5, in which the souls of the righteous dead are addressed, or Esther 4:8, in which God is said to rescue his people from θάνατος. 70 For example, 1 Maccabees 3:19, in which it is insisted that νῖκη is only granted by God. 71 As in 2 Maccabees 7 and Daniel 12. 60
closing of the letter body. Noting the distribution of occurrences of the Greek words mentioned above may be illustrative: 72 1 Corinthians 1 19 1 Corinthians 2 18 1 Corinthians 3 13 1 Corinthians 4 6 1 Corinthians 5 0 1 Corinthians 6 3 1 Corinthians 7 4 1 Corinthians 8 0 1 Corinthians 9 1 1 Corinthians 10 0 1 Corinthians 11 2 1 Corinthians 12 1 1 Corinthians 13 7 1 Corinthians 14 3 1 Corinthians 15 40 This fits the way in which I have suggested the “rhetoric of reversal” is utilised in the letter, with the opening and closing of the letter body especially applying the dual motif of the condemned boaster and the vindicated sufferer, while chapters 5–14 serve the function of an extended ethical application. The Impact of a Rhetoric of Reversal A number of the instances of liturgy and literature examined in this chapter utilise the motif of reversal in order to direct human hope to divine ability and timing. Josephus calls his hearers to wait for God to bring about a change of fortunes, rather than attempt to force such a change through violent means. The book of Daniel and the Epistle of Enoch summon their hearers to be patient and righteous in the present as they look ahead to a divine reversal of fortunes. Mark calls his readers to carry the cross, and only by so doing, to perceive God-given resurrection. 73 72 Of this selection, the words that are present (or in a related form) in both chapters 1-4 and chapter 15 are: ἀρχή/ἄρχων; ἄνθρωπος; καταργέω; φθείρω; μυστήριον; θάνατος. 73 Craig Hovey reads Mark’s Gospel as calling the Christian church to enter into the crossbearing identity of its Messiah, and only from this vantage point, to know the meaning of glory and resurrection: “It means that the church is characterized by the life of the resurrection only insofar as it undergoes the pain of the cross”. Craig Hovey, To Share in the Body: A Theology of Martyrdom for Today’s Church (Grand Rapids, Mich.: Brazos, 2008), 27. 61
Page 1 and 2:
PAUL AND THE RHETORIC OF REVERSAL:
Page 3 and 4:
Acknowledgements I would like to th
Page 5 and 6:
Contents Abstract 2 Acknowledgement
Page 7 and 8:
• Conclusion Points Throughout Pa
Page 9 and 10: Formatting, Translation, and Abbrev
Page 11 and 12: Introduction The unity, arrangement
Page 13 and 14: general progression of issues impli
Page 15 and 16: 1. The Concept of Reversal as a Rhe
Page 17 and 18: The Condemned Boaster and the Vindi
Page 19 and 20: The shouts of war were heard in fro
Page 21 and 22: condemnation, while the righteous s
Page 23 and 24: he shall find satisfaction through
Page 25 and 26: For Daniel resurrection is a means
Page 27 and 28: as assistants of his kingdom you di
Page 29 and 30: 1 Enoch 102:4-5 Be courageous, soul
Page 31 and 32: the world will raise us up and give
Page 33 and 34: Judith The distinction between the
Page 35 and 36: These examples illustrate the perva
Page 37 and 38: A summary of Israel’s history by
Page 39 and 40: Josephus presents himself as attemp
Page 41 and 42: Jesus as the Vindicated Sufferer in
Page 43 and 44: The kings of the earth take their s
Page 45 and 46: Paul identifies himself to the Cori
Page 47 and 48: [D]ying and rising with Christ as p
Page 49 and 50: Jewish conception of God, which has
Page 51 and 52: It is generally recognized that Phi
Page 53 and 54: I seek to demonstrate in the rest o
Page 55 and 56: humble crucified, who are awaiting
Page 57 and 58: God the Father, when every rule and
Page 59: kerygma of identification with the
Page 63 and 64: esurrection. Thus, even if the Cori
Page 65 and 66: Chapter 2 The Unity and Coherence o
Page 67 and 68: Lack of Unified Literary Coherence
Page 69 and 70: In letter B, the style is authorita
Page 71 and 72: original integrity of the pre-redac
Page 73 and 74: concerning himself and Cephas and A
Page 75 and 76: [I]f Paul’s letters had been know
Page 77 and 78: Comparison of Pauline letters with
Page 79 and 80: [B]ecause Paul’s letters, unlike
Page 81 and 82: Oxyrhynchus papyrus 292 (25 CE) Epi
Page 83 and 84: Such identification [of a biblical
Page 85 and 86: Witherington notes that Paul would
Page 87 and 88: Hurd sees Paul as being literarily
Page 89 and 90: coherence has been characterised va
Page 91 and 92: attested in their religious beliefs
Page 93 and 94: and idolatry), 79 resulting in a th
Page 95 and 96: Robertson’s caution is worth heed
Page 97 and 98: Corinthians 5-14 this corrective of
Page 99 and 100: ABA’ Patterning It may be noted t
Page 101 and 102: statements in I,1-4, it is simply i
Page 103 and 104: Thiselton, drawing on Paulsen, offe
Page 105 and 106: Timothy’s work (notably with term
Page 107 and 108: Repetition in Chapters 5-6 and the
Page 109 and 110: If this is the case, then a literar
Page 111 and 112:
note rhetorical movement. The rest
Page 113 and 114:
auf einen einheitlichen, in sich zu
Page 115 and 116:
us not to be proudly assured of our
Page 117 and 118:
y removing it from its context. Sch
Page 119 and 120:
that they do not? Perhaps this woul
Page 121 and 122:
doing so he chooses the form of an
Page 123 and 124:
passage, Paul argues at length agai
Page 125 and 126:
implied in chapter 16. 168 It is wo
Page 127 and 128:
Various conceptions of the literary
Page 129 and 130:
1. John Chrysostom as Student of Pa
Page 131 and 132:
In this chapter I seek to attend to
Page 133 and 134:
Two broad rhetorical features are e
Page 135 and 136:
When he was discussing their divisi
Page 137 and 138:
What then should we do? Know the sh
Page 139 and 140:
Tell me! Are these then the ones wh
Page 141 and 142:
In each of these homilies, then, th
Page 143 and 144:
Firstly he denounces the puffed up
Page 145 and 146:
Chrysostom hears the discussion of
Page 147 and 148:
For the more perfect things remain
Page 149 and 150:
For God does all things for this re
Page 151 and 152:
The Corinthians, and Chrysostom’s
Page 153 and 154:
for the proud pursuit of Antiochene
Page 155 and 156:
Corinthians 1:18-29] [t]he wisdom o
Page 157 and 158:
5. 1 Corinthians 1-4 as Exhibiting
Page 159 and 160:
Witherington follows Mitchell in vi
Page 161 and 162:
here between that which is human an
Page 163 and 164:
Pseudo-Phocylides: Sentences, 53-54
Page 165 and 166:
2:16 This verse brings 2:10-16 to a
Page 167 and 168:
3:9 carry myself in a way that is a
Page 169 and 170:
To “glory in men” is the opposi
Page 171 and 172:
fact is how his argument subsequent
Page 173 and 174:
It is not surprising then, that Cle
Page 175 and 176:
That view has been subjected to scr
Page 177 and 178:
4:20-21 “Already you have become
Page 179 and 180:
Corinthian and apostolic characteri
Page 181 and 182:
God. Certainly this terminology see
Page 183 and 184:
of 1 Corinthians, using them to int
Page 185 and 186:
• In knowledge (and freedom): Cha
Page 187 and 188:
7. An Application of Kerygmatic Rhe
Page 189 and 190:
corrective of the cross. Thus, much
Page 191 and 192:
In these chapters [leading up to ch
Page 193 and 194:
Chapter 4 1 Corinthians 5-14 and Pa
Page 195 and 196:
It is my contention that this logic
Page 197 and 198:
Galatians 5:19-21: Theme I: sexual
Page 199 and 200:
her own body [τοῦ ἰδίου
Page 201 and 202:
Firstly, Paul expresses fear that h
Page 203 and 204:
This dishonouring of bodies is elab
Page 205 and 206:
If you grieve your brother or siste
Page 207 and 208:
Ephesians 2 Clothe yourselves, then
Page 209 and 210:
Ephesians 4:25-5:2: Theme II: build
Page 211 and 212:
It may be then that there is a disc
Page 213 and 214:
elated word ἐπιθυμία, when
Page 215 and 216:
It would seem that in the Pauline l
Page 217 and 218:
Chapters 5-7: Glorify God in Your B
Page 219 and 220:
the kingdom of God. And some of you
Page 221 and 222:
Terminology of Chapters 5-7 The ter
Page 223 and 224:
cross; and forward to chapters 12-1
Page 225 and 226:
Chapter 10b: The situations of mark
Page 227 and 228:
In 13:1-13, Paul demonstrates “th
Page 229 and 230:
Pharisee. In particular, three rela
Page 231 and 232:
Boring, Berger and Colpe note that
Page 233 and 234:
Philo, On the Decalogue 168-169 And
Page 235 and 236:
Further, he reported that the king
Page 237 and 238:
children in sacrifice, or celebrati
Page 239 and 240:
The Testament of Reuben is first of
Page 241 and 242:
for parents and God. Sexual sin, im
Page 243 and 244:
Josephus’ discussion of the penal
Page 245 and 246:
Twelve Patriarchs πορνεία
Page 247 and 248:
The Psalms of Solomon arguably expr
Page 249 and 250:
For Saul the Pharisee, coming to Je
Page 251 and 252:
Thus the movement that can be descr
Page 253 and 254:
impurity; and secondly in relation
Page 255 and 256:
Horrell 114 ), in that I would subo
Page 257 and 258:
Paul and Love Richard A. Burridge h
Page 259 and 260:
which they reproduce what was moral
Page 261 and 262:
sexual immorality, impurity, and gr
Page 263 and 264:
1. The Placement of the Discussion
Page 265 and 266:
29-34: Arguments from Christian exp
Page 267 and 268:
such things - what will persuade us
Page 269 and 270:
It is not obvious, then, that the r
Page 271 and 272:
15:22-23: For just as in Adam all d
Page 273 and 274:
In the passages above it does seem
Page 275 and 276:
A number of scholars further unders
Page 277 and 278:
people) and σώμα (as the body o
Page 279 and 280:
Paul’s strenuous argument for the
Page 281 and 282:
3. Rhetorical Entextualisation In c
Page 283 and 284:
κενὴ καὶ ἡ πίστις
Page 285 and 286:
16: ψυχικὸς δὲ ἄνθρ
Page 287 and 288:
A Challenge: Join the Dead So chapt
Page 289 and 290:
have no portion with God have funda
Page 291 and 292:
The Epicureans held, following Epic
Page 293 and 294:
Eusebius, Evangelical Preparation 1
Page 295 and 296:
they come out of thin air, so that
Page 297 and 298:
utilised in the New Testament in re
Page 299 and 300:
Thus it may be that alongside a den
Page 301 and 302:
led to actual or implied boasting:
Page 303 and 304:
counter this unwillingness with the
Page 305 and 306:
Conclusion There are three broad ar
Page 307 and 308:
fundamentally to Paul’s kerygma o
Page 309 and 310:
Chapters 1-4: Divisive Boasting Ove
Page 311 and 312:
Ancient Greco-Roman Literature (Gre
Page 313 and 314:
Plato. Platonis Opera. Edited by Jo
Page 315 and 316:
2006. Cited April 2009. Online: htt
Page 317 and 318:
Aune, David Charles. “Passions in
Page 319 and 320:
Academic Press, 1999. Carrez, M.
Page 321 and 322:
__________. The Defeat of Death: Ap
Page 323 and 324:
Fiori, B. “ ‘Covert Allusion’
Page 325 and 326:
__________. “Ecclesiology and Eth
Page 327 and 328:
__________. “Jesus’ death as pa
Page 329 and 330:
Lindemann, Andreas. Der erste Korin
Page 331 and 332:
Nicholl, Colin R. From Hope to Desp
Page 333 and 334:
Mark Wilson. Grand Rapids, Mich.: K
Page 335 and 336:
Schweitzer, Albert. The Mysticism o
Page 337 and 338:
Tinsley, E.J. The Imitation of God
Page 339:
Wills, Lawrence Mitchell. The Jewis
show all

PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?