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

language. The word iJeroprephv~ is a case in point. According to Collins
(2002:341), it was used by classical authors to describe “priests and
priestesses, religious processions and the like”. The author goes on to
emphasise this characteristic by immediately restating it with a double
negative, namely mh; diavboloi and mh; oi[nw/ pollw`/ dedoulwmevnai. Both are
observable behaviour and where they are lacking such a person cannot be
said to be iJeroprephv~. Hence, they would not be manifesting compliance to
sound doctrine. Paul employs these lists to establish objective criteria by
which to measure a profession of faith in God. Changed lives that benefit
society are the only evidence to demonstrate the effect of healthy teaching.
Finally, older women must also be kalodidavskaloi. This compound word is
made up of the word kalov~ (good) and didavskalo~ (teacher). It is another
instance of the rhetorical technique called paranomasia. It repeats a similar
idea following on from the immediate context of 2:1 and links it to earlier
sections (1:9, 10). Older women must therefore be “teachers of what is good”.
Older women who qualify are hereby authorised to teach. They would be
recognised as legitimate teachers in the church, although it would appear to
be in a limited capacity. Interestingly, the privilege to teach is made subject to
the fulfilment of prior criteria and thus comes at the end of the list. This same
principle applies to elders-overseers who can only teach (parakalei`n) if they
have proven themselves in their family and private lives (1:5-9). Older women,
likewise, are authorised to teach in so far as they themselves demonstrate
their willingness to be taught. By way of implicit contrast, older women are
distinguished from false teachers, since the latter are unauthorised to teach
and “upset whole families” (1:11), while the former are authorised to “teach
what is good”. Paul employs the same argument here as in the case of older
men. The behaviour that older women are expected to manifest, are
considered to be both Christian, as well as behaviour that society associates
with older women.
2.2.5.3 The behaviour of younger women
In verse 4, older women are made responsible to teach younger women (aiJ
nevai). The verb swfronivzwin is present active subjunctive, third person plural.
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