La periautologia in Fil 3,1b–4,1: circostanze, antidoti e finalità
This article examines the section of Philippians 3:1b-4:1, focusing on the dominant argumentative system: the περιαυτολογία. In particular, this paper analyzes Pauline boasting from the outlook of Plutarch’s views on self-praise. In his treatise De laude ipsius, Plutarch notes that self-praise is mo...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Studium Biblicum Franciscanum
[2019]
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| In: |
Liber annuus
Year: 2019, Volume: 69, Pages: 241-262 |
| Standardized Subjects / Keyword chains: | B
Plutarchus 45-120
/ Jesus Christus
/ Plutarchus 45-120, De laude ipsius
/ Bible. Philipperbrief 3,1-4,1
/ Self-praise
/ Resurrection
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| IxTheo Classification: | HC New Testament |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Summary: | This article examines the section of Philippians 3:1b-4:1, focusing on the dominant argumentative system: the περιαυτολογία. In particular, this paper analyzes Pauline boasting from the outlook of Plutarch’s views on self-praise. In his treatise De laude ipsius, Plutarch notes that self-praise is morally offensive, but there are some circumstances/occasions (540C-541E) which legitimize the appeal without arousing the indignation and annoying the audience, and of the purposes (544C-546B) that highlight the positive intent of self-praise: to be of great benefit and usefulness (544D) to the recipients. The author presents also some “antidotes” (541F-544C): they are rhetorical expedients and argumentative techniques, so that self-praise is accepted and convincing. In Phil 3:1b-4:1, the “periautologia” does not end in Paul’s benefit, but it serves as a function of mimesis (3:17). If it is true that self-praise appears initially justified by virtue of its defensive function due to this adverse circumstance, the advantageous intent pursued by the Apostle (3:1b), in which the explicit appeal to mimesis is inserted (3:17), invalidates any form of personal gain. These are the “antidotes”: 1. “to be found (by God)” (v. 9a), the justification to which Paul refers as God’s work through faith in Christ Jesus (Phil 3:9); the “having been conquered by Christ” (v. 12c); the initial and present status of perfection (vv. 12, 15); 2. the reference to “suffering” as necessary in view of participation in the resurrection and conformity to Christ Jesus (vv. 10-11); the implicit reference to strife and commit as they transpire in the vocabulary and in the agonistic metaphor (vv. 12-14); 3. the use of the correctio (vv. 12-13); 4. the praise of the recipients (v. 15; 4:1); 5. the indirect praise of those who think and act on the Pauline example of affinity / likeness in virtue of being in Christ Jesus (v. 17).The “periautologia” is thus legitimate, but also acceptable and convincing. By following the example of Paul and others, believers will have to assume and make visible in their lives the same way of thinking and acting of Christ Jesus, so as to be able to face the “enemies of the cross” (Phil 3:18). |
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| ISSN: | 0081-8933 |
| Contains: | Enthalten in: Studium Biblicum Franciscanum (Jerusalem), Liber annuus
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| Persistent identifiers: | DOI: 10.1484/J.LA.5.120504 |