Der Philipperbrief des Paulus. Eve-Marie Becker

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СКАЧАТЬ concept: as an orator to the public who will be an ultimate martyr; only because he is forced to selfSelbst, self, selfhood-defense, he will reach Rome and thus finally complete the global missionary strategy.

      (e) The book of Acts as a whole and Paul’s letter to the Philippians share a certain affiliation to the city of Rome: in Acts, Luke sends his most prestigious figure – Paul – finally to the caput mundi; in Philippians Paul seems to be in Roman captivity (Phil 1:12ff.; 4:22). How is “Rome” anticipated in both texts? To Luke, Rome is a place of expectation and hope. Here, Paul – a Roman citizen – might receive fair treatment; here, Paul can preach the βασιλεία even in παρρησία and without any hindrance (in contrast to all the obstacles he had to face in his earlier career, especially in Asia Minor). To Paul the letter-writer, the city of Rome – even though it is not explicitly mentioned in Philippians – is a place where a final decision will be made about his personal fortune. As a prisoner the apostle anticipates his sentence of death.

      In that Luke transforms, reproduces, or “manipulates” Paul’s letter to the Philippians in Acts 2005Apg20:105Apg20,18ff.05Apg20,18ff. – a letter being written amidst Paul’s anticipation of his impending death – into a proleptic announcement of his pending leave, the historian finally also crucially remodels the image of Rome and the nature of Paul’s farewellAbschiedsrede(n): first, instead of becoming an estimated place of death in the near future (as indicated in Philippians), Rome is seen by Luke as a promising, if not successful center of coming preaching activities. Second, while Paul in Philippians shapes in effectu a kind of ultima verba which he uses for the purpose of ethical instruction, Luke makes Paul’s farewell in Acts 20:18ff.05Apg20,18ff. to be a topographical incident: indeed, Paul’s farewell is about his leave from known areas to unknown places like Rome, where the goal of finally “witnessing” globally (e.g., Acts 23:1105Apg23,11; see 1:805Apg01,8; 9:15-1605Apg09,15-16) is reached.

      Bibliography

      E.-M. Becker, Der Begriff der DemutDemut bei Paulus (Tübingen: Mohr Siebeck, 2015).

      E.-M. Becker, Das Markus-Evangelium im Rahmen der antiken Historiographie (WUNT 194; Tübingen: Mohr Siebeck, 2006).

      E.-M. Becker, The Birth of Christian History. Memory and Time from Mark to Luke Acts (New Haven: Yale University Press, 2017).

      D. R. Blackman/G. G. Betts (ed.), Concordantia Tacitea/A Concordance to Tacitus. Vol. I A-K (Hildesheim etc.: Olms-Weidmann, 1986).

      D. R. Blackman/G. G. Betts (ed.), Concordantia Tacitea/A Concordance to Tacitus. Vol. II K-Z (Hildesheim etc.: Olms-Weidmann, 1986).

      R. Buitenwerf, “Acts 9:1-25. Narrative History Based on the Letters of Paul,” in: Jesus, Paul, and Early Christianity. Studies in Honour of H. J. de Jonge (ed. idem et al.; NT.S 130; Leiden/Boston: Brill, 2008), 61-88.

      C. Englhofer, “Ultima verbaUltima verba,” in: BPN (2006) (online).

      B. Heininger, “The Reception of Paul in the First Century. The Deutero- and Trito-Pauline Letters and the Image of Paul in Acts,” in: Paul. Life, Settings, Work, Letters (ed. O. WischmeyerWischmeyer, Oda; London/New York: Continuum, 2012), 309-338.

      C. R. Holladay, Acts: A Commentary (Louisville: John Knox, 2016).

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      M. Theobald, “AbschiedsredeAbschiedsrede(n)Abschiedsrede(n),” in: RGG⁴ 1 (1998), 79.

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      II Philip MelanchthonMelanchthon, Philip(p)’s reading of Paul’s letter to the Philippians and contemporary exegesis*

      1. The quest

      Since the 1960/70s, widely initiated by Krister Stendahl’s (1921-2008) deconstruction of the “introspective Self,”Melanchthon, Philip(p)1 the so-called “New PerspectiveNew Perspective on Paul” (NPP) has formulated a strong critique on a Pauline exegesis dominated by Lutheran hermeneutics.2 By Lutheran hermeneutics we generally mean a specific Lutheran readingLutheran reading by which certain theologoumena of reformatory theology are taken as an interpretative frame for reading Paul’s letters and understanding Pauline anthropological thinking.Selbst, self, selfhood3

      With its strong focus on terms like πίστις, νόμος, and δικαιοσύνη, Paul’s letter to the Romans was and still is the focus of NPP- and “Radical New PerspectiveRadical New PerspectiveNew Perspective” (RNP)-debates.4 Paul’s letter to the Philippians, by contrast, never really was in the frontline of these discussions. However, when it comes to the interpretation of Paul’s autobiographical narrative in Phil 3:4bff., the question about how to analyze the genitive Χριστοῦ in 3:9 (… διὰ πίστεως Χριστοῦ) – whether it is an objective or a subjective genitiveHolloway, Paul A.5 – in fact reflects some hermeneutical issues implied in the (Lutheran) justification-concept as uncovered by the NPP.

      In many ways, Paul’s letter to the Philippians is an interesting test case for the study of reformatory exegesis: The topics of “law,” “faith” and “circumcision” appear most prominently in Phil 3. Likewise, Paul’s polemics against those who practice “mutilation” (3:2) is of constant interest for studying Philippians in light of the NPP or RNP.6 So far, however, the role of Paul’s letter to the Philippians for reformatory theology has not been studied systematically.7 This applies despite the fact that reformatory exegesis has – based on Pauline exegesis – produced fresh ideas about Paul and his life course as the discussion about the interpretation of Phil 4:3 most impressively shows.Clemensstrom3.448BWeiß, Bernhard071 Kor07071 Kor07,88

      In this contribution, I shall provide some observations on Philip MelanchthonMelanchthon, Philip(p)’s approach to Philippians. Beside a rather “Lutheran”-inspired reference to Philippians in his Loci Communes (see 2.), Melanchthon shows multiple hermeneutical interests when reading and interpreting Paul’s letter to the Philippians. Melanchthon’s multi-faceted interest in Philippians becomes evident especially in his “Oratio in funere reverendi viri D. Martini Lutheri” from 1546 (see 3.).

      2. MelanchthonMelanchthon, Philip(p)’s СКАЧАТЬ