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Letter Writing
Another important consideration in the study of virtue is the literary format of letter writing in the ancient world. A letter is a written text addressed to individuals or groups from whom the sender is separated by distance or social status (Aune 1987:158). Without the means of mass communication moral philosophers would teach and debate in schools, in public addresses, or in literary and personal letters. The literary letters were those written for publication. Personal letters were private correspondence used to stay in touch, pass on information, or make a request. Many of these have been preserved for us in the Egyptian papyri (See overviews by Aune 1987:158ff; Osborne1991:252-258; Johnson 1994:audio) The personal letter began with a prescript of the “sender to the receiver, greetings.” Words of relationship, endearment, or geography might be included with this beginning.
The Old Testament Background
Writers of the New Testament saw themselves in historical and theological continuity with the work of God under the old covenant. The idea of Judaism goes back to Mt. Sinai, but the historical reality only from the post-exilic period (see surveys in Bright 1972:430-467;Fraade 1992:1055-1061). Throne, temple, and law had been central to the history of Israel. After they returned from Babylon the nationalistic hopes of a Davidic throne were suppressed under the Persian, Greek, and Roman empires. The temple was rebuilt and became the religious and political centre of Palestinian Judaism. With the development of the canon, the law (and its interpretation) took a more prominent role in Jewish life. Characteristics of formative Judaism were feast days, dietary laws (with their function to separate from the surrounding pagan culture), temple rituals, and moral integrity.
General Observations on the Virtue Lists
First, the construction of the lists is varied in length, structure, and purpose. None truly “stand alone” but Philippians 4:8 (it is grammatically connected to verse 9) is often cited as being the closest example of a Hellenistic virtue list. On the other hand the list with which Paul defends his ministry in 2 Corinthians 6:6-7 is highly complex with elements of hardship (vv. 4-5), virtues (vv. 6-7), and patience under stress (vv. 8-10). The series of virtues in verses 6 and 7 is broken by reference to the Holy Spirit , the power of God, and the weapons (o{plwn) of righteousness. The first two reveal the spiritual enablement of Paul to conduct himself in a virtuous way. The latter is a military image (Cp. Eph. 6:11-17;1 Thess. 5:8;Rom. 6:13) describing his spiritual resources in salvation. Literary inclusion (“honour and dishonour”) show the comprehensiveness of 42 his faithfulness, and paradox (“sorrowful, yet always rejoicing”) demonstrates the tensions of present circumstances and ultimate victory.
Genre and Structure
Paul’s letter to the Philippian church is warm and personal. His joyous thanksgiving reflects their close association in the gospel (1:4-5). They had laboured together from their first exposure to the gospel (1:5; 4:3). When he moved on to other locations they had contributed financial support (4:15). Neither had they forgotten him when he encountered troubles and imprisonment (1:7; 4:14). In his present imprisonment some ten years later (Acts 28:30-31), the Philippian church sent Epaphroditus with yet another gift (2:25). When he writes to this congregation, he uses personal and intimate language. “I have you in my heart. . . .I long for all of you with the affection (splavgnoi~) of Christ Jesus” (1:7,8). “Therefore, my brothers, you whom I love and long for, my joy and crown, . . .dear friends!” (4:1).
Larger Hortatory Context (1:27-4:9)
In this analysis 4:2-9 closes the central concerns of the letter with a typical Pauline section of moral exhortation or paraenesis (Russell 1982:297, 303-305; Silva 1988:219 and compare Rom.12:1;Gal. 5:1;1 Thess. 4:1). With this paragraph Paul moves from the single exhortation to live worthy of the gospel (1:27) to the exhortations and applications which will summarise an active response to his message. The paraenesis links with what has preceded, adds to its thought, and summarises to bring closure to the central “body” of the letter. In Philippians these concluding exhortations (4:2-9) are not typical paraenetic concerns which close out a section of instruction or argumentation.
Definition of the Virtues
The eight words which make up this virtue list are ajlhqh`, semnav, divkaia, aJgnav, prosfilh`, eu[fhma, ajreth;, and e[paino ». The first six are representative of moral virtue. The last two are a summation of moral virtue. In this context all serve to define the ethical conduct that promotes unity and harmony in the church. ajlhqhv » pertains to what is real and not imaginary (Louw 1996:70.3). Of persons it refers to those who are truthful, righteous, and honest (Mark 12:14; John 7:18). Of things, what are genuine and reliable (2 Peter 2:22, 1 Peter 5:12). In the papyri “it seems to bear the normal meaning of ’true to fact’” (MM 1930:21).
TABLE OF CONTENTS :
- ABBREVIATIONS
- CH. 1: INTRODUCTION
- Thesis Topic
- The Need for Biblical Application
- The Need for a Theory of Application
- Outline
- CH. 2 HISTORICAL: ETHICAL CONCEPTS OF HELLENISM
- The Ethical Life
- Letter Writing
- The Old Testament Background
- CH. 3 CANONICAL: NEW TESTAMENT VIRTUES IN CONTEXT
- Introduction
- Comparative Survey
- Philippians 4:
- Application of Phil 4:
- CH. 4 HERMENEUTICAL: THEOLOGICAL CONTEXT OF PERSONAL
- APPLICATION
- Overview
- Theological Basis for Contemporary Application
- Literary Basis for Contemporary Application
- Personal Dynamics of Contemporary Application
- Conclusion
- Personal Application of Philippians 4:8 and the Virtue Lists
- CH. 5 ONE IN CHRIST: THE CONTRIBUTION OF NEW TESTAMENT ETHICAL
- LISTS TO ISSUES IN MULTICULTURAL MINISTRY
- Introduction
- The Social Composition of New Testament Congregations
- Unity Within the New Testament Congregations
- Hermeneutical Issues
- Contemporary Possiblities
- Conclusions and Summary
- BIBLIOGRAPHY
- Books
- Articles and Studies
- Reference Works
GET THE COMPLETE PROJECT
VIRTUE AND VICE: THE PERSONAL APPLICATION OF EPISTOLARY ETHICAL LISTS IN THEIR HISTORICAL, CANONICAL, AND HERMENEUTICAL CONTEXTS
