Der Philipperbrief des Paulus. Eve-Marie Becker

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СКАЧАТЬ continuously worry him: “And, apart from other things” – he says –, “there is the daily pressure upon me of my anxiety (μέριμναμέριμνα, μεριμνάω) for all the churches” (v. 28). Apostolic ministry is busy and exhausting, and it involves dealing with conflicts and missionary competition. In 2 Cor 10-13082 Kor10-13, the conflict with the Corinthian community is escalating. In Paul’s opinion, the apostolic ministry is full of personal “anxiety.” Nevertheless, commentators on 2 Cor – such as Margaret E. ThrallThrall, Margaret E. – tend to interpret the Pauline reference to “anxiety” as either insignificant or a negative expression.Thrall, Margaret E.1 We might follow Thrall in valuing “anxiety” as something negative here – Paul is seemingly troubled about the Corinthians. However, the letter of Aristeas offers a different interpretation (271). In this letter, it is stated: “… to the question …, ‘what preserves a kingdom?’ the answer is given, μέριμναμέριμνα, μεριμνάω καὶ φρόντις …, ‘care and watchfulness to see that no injury is inflicted by those who are set in positions of authority over the people’.”2 A more positive connotation of Paul’s view on μέριμναμέριμνα, μεριμνάω is plausible; namely, that Paul views μέριμνα as a part of his job description in a leading position. Interpreters like Thrall thus miss some crucial points. By expressing his personal “anxiety”, Paul interprets his apostleship in individual terms. He does so quite comprehensively – and here, Thrall is right in her overall analysis of 2 Cor 11. “Furthermore,” she concludes, “the following verse suggests anxiety. From Paul’s point of view, he has had, and at this point has still, ample cause for anxiety about the Corinthian congregation.”Thrall, Margaret E.3

      Unlike E. R. DoddsDodds, E. R. (s. above) or Gerd TheißenTheißen, Gerd,Theißen, Gerd4 I am less interested in “anxiety” as a religious tremendum or a psychological phenomenon. Instead, I suggest that, in order to describe his current situation as an apostle, Paul makes use of an anthropological pattern which he further develops toward selfhoodSelbst, self, selfhood and individuality. And this is true even though Paul might use his expression of “anxiety” as a rhetorical strategy: He certainly intends to legitimize his personal engagement in Corinthian affairs (cf. 2 Cor 10-13082 Kor10-13). Paul explores “anxiety” as a pattern of selfhood primarily as a personal rhetorical strategy to authorize his public ministry.

      2.2. AnxietySorge in community life: 1 Cor 12071 Kor12:24f.071 Kor12,24f.

      Although Paul applies the phenomenon of human “anxiety” and “care” to community life, he is particularly interested in the role of the individual community member. In 1 Cor 12071 Kor12, Paul describes the body of the ecclesia as being guided by “anxiety” and “care”. He states, “But God has so composed the body …, that there may be no discord of the body, but that the members may have the same care for one another (ὑπὲρ ἀλλήλων μεριμνῶσιν)” (v. 24f.). Paul writes about the concrete need to “take care” of one another because the Corinthians are “individual members” of the body of Christ (v. 27). In light of the desire for higher, spiritual and eschatological gifts (χαρίσματα, v. 31), being engaged in communal “care” appears as an individual activity of “anxiety.”Jerusalem082 Kor08-0909Gal02,10φρονεῖν, φρόνησιςReumann, JohnHeidegger, MartinSorge1

      In this approach to “anxiety” and “care,” Paul even sees himself as a paradigm: “What you have learned and received and heard and seen in me, do …” (Phil 4:9). Paul is an example of personal anxiety. But how does Paul deal with “anxiety” and “care” when it concerns the issues of daily life – especially those issues that do not concern him? Can Paul also act as a personal example in the field of anxiety and family life when he himself refrains from living in wedlock (1 Cor 9071 Kor09)? Does he adhere to ancient ascetic verdicts – expressed by Menander and others – according to which “having a wife and being the father of children … brings many anxious moments in life?”μέριμνα, μεριμνάω2 To answer this question, I will examine 1 Cor 7071 Kor07, where Paul conceptualizes another type of individual “anxiety” and “care”. It is in the discourse about sexual ethics that μεριμνάωSorge occupies its most prominent place – even as wordplay (v. 34a: μερίζομαι).3

      3. 1 Cor 7071 Kor07:32071 Kor07,32ff.071 Kor07,32ff.: anxiety and individual decision-makingDecision-making

      In 1 Cor 7071 Kor07:32071 Kor07,32ff.071 Kor07,32ff., Paul remarks: ‘Take your existential μέριμναμέριμνα, μεριμνάω as a tool for deciding about your sexual behavior and your family life.’ Here, Paul makes human “anxiety” into a criterion of individual ethics. In doing so, he contributes to a broader ancient discourse about “selfhoodSelbst, self, selfhood”. In her analysis of early Imperial Roman literature, Shadi BartschBartsch, Shadi argues that the sense of the human Self is especially developed in its encounter with sexuality and ethics.Bartsch, Shadi1 In Paul’s view, of course, the “action space” for developing selfhood via sexuality and ethics is primarily not Roman society but the sphere of ecclesia. Individual ethics is thus framed by communal identity. Before I examine how Paul conceptualizes “anxiety” as a tool of individual sexual ethics, I will first outline Paul’s general concept of sexual ethics in its communal setting.

      3.1. Paul and sexual ethics: 1 Thess 4131 Thess04 and beyond

      From his earliest letter-writing, Paul deals with sexual ethics. Like other topics of ethical discourse, questions about sexual ethics primarily result from discussions within the community, but they also emerge from communication with those “outside” (ἔξω) the community. Paul expresses his goals of general ethical teaching most clearly in 1 Thess 4131 Thess04, by stating: “we exhort you … to mind your own affairs, and to work with your hands, as we charged you; so that you may command the respect of outsiders, and be dependent on nobody” (v. 10-12pass.).

      Like various other fields of ethical teaching – such as law, the economy, food and dress codes – in sexual ethics, the formal tools of Pauline rhetoric are also diverse.Löhr, Hermut1 Hermut LöhrLöhr, Hermut writes, “… Paul’s ethics seems to be on the border between ‘Gebotsethik’ (ethics based on commandments) and ‘Einsichtsethik’ (ethics based on insight or understanding);”Löhr, Hermut2 the variety of ethical arguments indeed corresponds to the diversity of topics discussed; Paul frequently exposes something like “dispositional ethics”. In all ethical discourse, Paul is ultimately concerned with the “sanctification” or “holiness” (ἁγιασμός) of the community as a communal entity. This concern is socio-politically significant: Paul intends to strengthen the social attractiveness of Christ-believing communities3 and to organize communal life around a perfect “political environment,” as it is discussed in political theory in and beyond Aristotle (pol 9:1280bAristotelespol9,1280b). By caring for the community’s sanctification, issues of sexual behavior seem to be most popular and most urgent – for the group and the individual (s. above).

      Paul’s ethical admonitions are sometimes very concrete. This is most evident within the so-called catalogues of virtues and vices, for instance in 1 Cor 6:9071 Kor06,9: “… neither the immoral, nor idolaters, nor adulterers, nor sexual perverts … will inherit the kingdom of God.” Here, by addressing groups of people, Paul almost exclusively incriminates what he believes constitutes sexual immorality: πόρνοι, ἀρσενοκοῖται.071 Kor06,94 However, as early as 1 Thess 4131 Thess04, Paul proclaims: “… this is the will of God, your sanctification (ἁγιασμός): that you abstain from unchastity (πορνεία); that each one of you know how to take a wife for himself in holiness and honor, not in the passion of lust (ἐν πάθει ἐπιθυμίας) like heathen who do not know God … For God has not called us for uncleanless СКАЧАТЬ