A Text centred rhetorical analysis of Paul's Letter to Titus

Furthermore, through the direct repetition of the verb ajrnevomai the author
creates an implicit contrast. Those instructed by grace deny th;n ajsevbeian kai;
ta;" kosmika;" ejpiqumiva", whereas the false teachers are vilified as denying
God (1:16). In this way, the diametrical opposition between the two groups is
highlighted. The repetition serves to maintain the polarity, keeping the two
groups at opposite ends and closing the door for any compromise or
endorsement. The word ajsevbeia constitutes religious language. The antonym,
ajsevbeia is the opposite of eujsevbeia. Paul’s point is that sound doctrine, does
not have its origin in man and encourages the denial of ajsevbeia or, positively,
the manifestation of eujsevbeia in the present life. This argument links up with
the salutation where faith and knowledge of “God’s elect” is said to be for the
purpose of eujsevbeia (1:1). To thus claim to know God (be instructed by God’s
grace), requires a denial of everything that would contradict that claim. Thus,
the two are mutually exclusive since the students of divine grace cannot
manifest both ajsevbeia and eujsevbeia.
Paranomasia is also evident from the two cognate words kosmikav" (12) and
kosmw`sin (10). The latter verb is a positive action that slaves must perform in
regard to the teaching of God and is therefore encouraged. The former relates
to the world in a negative sense and must therefore be denied. The
paranomasia serves to maintain the polarity between “sound” and “not sound”,
which leaves the audience with a choice to make.
Another key concern revolves around the difference between legitimate and
illegitimate teaching. There is an almost concentric or circular progression
detectable with regard to the theme of teaching. Through the use of concentric
or circular progression, the dichotomy between legitimacy and illegitimacy is
maintained. The progression becomes evident as different ‘categories’ of
legitimate teaching sources are identified. In chapter 1, it includes Paul, Titus
and the elders-overseers. In chapter 2, it again includes Titus and extends to
the ministry of older women. Finally, the readers are informed about the
manifestation of divine grace that appeared and now teaches. There is a
sense in which the argument has gone full circle, if we take into consideration
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