Der Philipperbrief des Paulus. Eve-Marie Becker

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СКАЧАТЬ a teacher of the church.

      The role of Paul’s letter to the Philippians for the concept of MelanchthonMelanchthon, Philip(p)’s funeral speech is not at all marginal. Philippians rather more appears to be a central source text – an “intertext” which Melanchthon continuously recalls. In the rhetorical frame of lauding LutherLuther, Martin and his lifework, it is thus less the theologoumenon of justification that dominates Melanchthon’s argument here, but much more the concept of creating Luther’s paradigmatic role in light of Paul’s selfSelbst, self, selfhood-description.

      In the end of his speech, MelanchthonMelanchthon, Philip(p) points to various paradigmatic teachers, like Jeremiah, John the Baptist and Paul. He suggests adding LutherLuther, Martin to this list of paradigmatic teachers.6 By fashioning Luther as such a paradigmatic teacher, Melanchthon adequately reflects Paul’s selfSelbst, self, selfhood-conceptualization in Philippians. In no other letter does Paul shape such a clear concept of himself as an exemplumexemplum, which should be imitated by his readers.7 Besides his quotation of Phil 4:8, Melanchthon’s reading of Paul’s letter to the Philippians thus proves to be “appropriate” and in line with Paul’s pragmatics of writing in at least two dimensions:

      First, MelanchthonMelanchthon, Philip(p) makes LutherLuther, Martin to appear as a true imitator of Paul. Hereby, he follows Paul’s pragmatics of letter-writing in Phil 3:17. When Melanchthon talks about Luther’s expectation of being close to God and Jesus Christ – after having been taken out of his body in order to see God’s identity8 – Melanchthon most obviously alludes to Phil 3:10f.: He makes Paul’s desire of recognizing Christ after being transformed into Christ’s fortune to become Luther’s own desire. Melanchthon actualizes Luther as the paradigm of a Christ-emulator as defined by Paul in his letter to the Philippians.

      Second, in pointing to LutherLuther, Martin’s virtues and adding him to the list of paradigmatic teachers, MelanchthonMelanchthon, Philip(p) explicitly requests of his audience to “imitate” Luther (… Virtutes etiam nobis necessarias pro nostra mediocritate imitemur …).9 Here Melanchthon obviously alludes another time to Paul’s demand of following or “mimicking” him (Phil 3:17): As Paul admonishes the community in PhilippiPhilippi to “imitate” him by doing what they have learned and received from Paul (Phil 4:9), Melanchthon makes Luther to be a virtue-based object of imitation. In Melanchthon’s speech, Luther becomes nothing less than an impersonation of Paul in his letter to the Philippians.

      MelanchthonMelanchthon, Philip(p)’s exegesis of Paul has more to offer than a reiteration of a certain hermeneutical key: the theologoumenon of justification. Melanchthon demonstrates a high amount of exegetical sensitivity. He shows that there is finally no one-dimensional reading of Paul that would comply with a “Lutheran” or a “Melanchthonian Paul.” Studying Pauline exegesis in reformatory time will certainly reveal manifold ways of conceptualizing Pauline theology beyond the justification doctrine or mimetic ethics.

      Bibliography

      E.-M. Becker, “Mimetische Ethik im Philipperbrief. Zu Form und Funktion paulinischer exempla,” in: Metapher – Narratio – MimesisMimesis. Begründungsformen frühchristlicher und antiker Ethik (ed. by F. W. Horn et al.; WUNT 356; Tübingen: Mohr Siebeck, 2016), 219-234 – in this volume nr. XIV.

      W. BoussetBousset, Wilhelm, Jesus der Herr. Nachträge und Auseinandersetzungen (Göttingen: Vandenhoeck & Ruprecht, 1916).

      S. Bräuer, “Die Überlieferung von MelanchthonsMelanchthon, Philip(p) Leichenrede auf LutherLuther, Martin,” in: Humanismus und Wittenberger Reformation. Festgabe anläßlich des 500. Geburtstages des Praeceptor Germaniae Philipp Melanchthon am 16. Februar 1997 (ed. M. Beyer et al.; Leipzig: Evangelische Verlagsanstalt, 1996), 185-252.

      S. Bräuer, “Rede bei der Bestattung des ehrwürdigen Mannes D. Martin LutherLuther, Martin”, in: MelanchthonMelanchthon, Philip(p) deutsch (ed. M. Beyer et al.; Leipzig: Evangelische Verlagsanstalt, 1997), 156-168.

      R. BultmannBultmann, Rudolf, “Die Bedeutung der ‘dialektischen Theologie’ für die neutestamentliche Wissenschaft,” in: GuV 1 (UTB 1760; Tübingen: J. C. B. Mohr (Paul Siebeck), 1993⁹), 114-133.

      G. EbelingEbeling, Gerhard, Dogmatik des christlichen Glaubens Band I. Prolegomena – Erster Teil (Tübingen: J. C. B. Mohr, Paul Siebeck, 1987³).

      G. EbelingEbeling, Gerhard, LutherLuther, Martin. Einführung in sein Denken (UTB 1090; Tübingen: J. C. B. Mohr (Paul Siebeck) ⁴1981).

      P. A. HollowayHolloway, Paul A., Philippians. A Commentary (Hermeneia; Minneapolis: Fortress, 2017).

      P. MelanchthonMelanchthon, Philip(p), Loci Communes 1521. Lateinisch-Deutsch. Übersetzt und mit kommentierenden Anmerkungen versehen von H. G. Pöhlmann (ed. by Lutherisches Kirchenamt der VELKD; Gütersloh: Gütersloher Verlagshaus, 1997²).

      J. P. B. Mortensen, “Filipperbrevet 3:2-11 og det ‘radikalt’ ny Paulusperspektiv (eller ‘Paul Within Judaism’),” in: DTT 81 (2018), 189-204.

      J. P. B. Mortensen, Paul Among the Gentiles: A ‘Radical’ Reading of Romans (NET 28; Tübingen/Basel: Francke, 2018).

      M. D. Nanos, “Out-Howling the Cynics. Reconceptualizing the Concerns of Paul’s Audience from His Polemic in Philippians 3,” in: The People beside Paul. The Philippian Assembly and History from Below (ed. by J. A. Marchal; Atlanta: SBL Press, 2015), 183-222.

      H. Scheible, MelanchthonMelanchthon, Philip(p). Vermittler der Reformation. Eine Biographie (München: C. H. Beck, 2016).

      K. Stendahl, “The Apostle Paul and the Introspective Conscience of the West,” in: Journal for the Scientific Study of Religion 1/2 (1962), 261-263.

      K. Stendahl, “The Apostle Paul and the Introspective Conscience of the West,” in: HTR 56 (1963), 199-215.

      B. Weiss, Der Philipper-Brief ausgelegt und die Geschichte seiner Auslegung kritisch dargestellt (Berlin: Wilhelm Hertz, 1859).

      P. Wernle, “Jesus und Paulus. Antithesen zu BoussetsBousset, Wilhelm Kyrios Christos,” in: ZThK 25 (1915), 1-92.

      W. WischmeyerWischmeyer, Oda, “MelanchthonMelanchthon, Philip(p) – Erste Früchte des Jubiläumsjahres 1997,” in: Gottes-Vorstellungen. Die Frage nach Gott in religiösen Bildungsprozessen. Gottfried Adam zum 60. Geburtstag (ed. by U. Körtner/R. Schelander; Wien 1999), 517-534.

      M. Zetterholm, Approaches to Paul. A student‘s guide to recent scholarship (Minneapolis: Fortress, 2009).

      III „Der Apostel Paulus im GefängnisGefängnis“: RembrandtsRembrandt van Rijn Deutung 1627

      1. RembrandtRembrandt van Rijn – der Porträtmaler

      RembrandtRembrandt van Rijn van Rijn – der „größte holländische Maler und einer der größten Maler aller Zeiten“Gombrich, Ernst H.1 – gilt zugleich als bedeutender Porträtmaler, der seine Figuren als Charaktere zeigt, präzise, ernsthaft und scharf darstellt, sie zu individuellen Gestalten macht, die vom Leben gezeichnet sind, ohne ihm hoffnungslos ausgeliefert zu sein. Ähnlich ernst, ohne hoffnungslos zu sein, wirkt auch Paulus auf dem Gemälde „Der Apostel Paulus im GefängnisGefängnis“. Dieses Gemälde, das auf die Figur des Heidenapostels konzentriert ist, lässt sich als ein Idealporträt bezeichnen. Rembrandt dienen neben Figuren wie Aristoteles („Aristoteles СКАЧАТЬ