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The Suffering of the Community: Conflict with the Larger Pagan Society
Although some scholars suggest that the converts in Thessalonica were not suffering when 1 Thessalonians written,in fact, their suffering provides a base for understanding Paul’s concern in the letter. Much is made of Paul’s use of the term “θλῖψις,” which in one form or another occurs in 1 Thessalonians. The occurrences in 1:6 (θλίψει) and 3:3 (θλίψεσιν), along with the presence of the term ἐπάθετε in 2:14, are used to describe the suffering faced by the Thessalonian community.
Focusing on the context of 1:6, Abraham Malherbe emphasizes that the suffering must be understood in light of the Thessalonians’ reception and acceptance of the gospel. According to Malherbe, the suffering was “the distress and anguish of heart experienced by persons who broke with their past as they received the gospel.” in fact, their suffering provides a base for understanding Paul’s concern in the letter. Much is made of Paul’s use of the term “θλῖψις,” which in one form or another occurs in 1 Thessalonians. The occurrences in 1:6 (θλίψει) and 3:3 (θλίψεσιν), along with the presence of the term ἐπάθετε in 2:14, are used to describe the suffering faced by the Thessalonian community. 60 He writes, “Like other converts, these new Christians in Thessalonica continued to be distressed.”61
It is, however, questionable that the suffering of the Thessalonians only He gives examples of converts who suffered spiritual and mental distress. For Malherbe, the suffering indicates that the converts experienced internal distress. It is natural for the converts to experience much distress as they all had to leave behind their former ways of life.
It is, however, questionable that the suffering of the Thessalonians only referred to internal distress. In 1:6, Paul recommends his converts to become imitators of the missionaries and the Lord through their suffering. It is certain that Paul and Jesus Christ experienced much greater suffering than mental distress. Moreover, Paul in 1:7 claims that, as a consequence of the suffering, the community “became an example to all the believers in Macedonia and in Achaia.” This statement “implies very strongly that in v. 6 Paul was speaking about more than mere ‘distress and anguish of heart.’”62 In 2:14 Paul maintains that the Thessalonians experienced “the same suffering” as the churches in Judea did. This comparison suggests that the Judean and the Thessalonian believers shared similar types of external afflictions.63 Additionally, Paul in 3:3 uses θλίψεσιν for the external oppression the Thessalonian community endured. It, therefore, can be concluded that the suffering of the Thessalonians was more serious than only internal turmoil.64
A strong indication of the nature of the suffering in Thessalonica can be inferred from 2:14. 65 There Paul states that, as a result of their conversion, the Thessalonians were subject to suffering from their fellow Gentiles. Pheme Perkins remarks, “Conversion implied a break, a separation with one’s fast and social environment, which frequently led to hostility.”66
Wanamaker, 81. 63 Still, 211. 64 Todd Still suspects the influence of the Western individualistic interpretation of Malherbe’s proposal: “It may be, however, that Malherbe’s proposal of psychological affliction for Paul’s Thessalonian converts is more attuned to the Western individualistic interpretive tradition than to a Mediterranean cultural milieu.” Ibid., 210. 65 Still states, “In fact, it seems best to view the affliction mentioned in 1:6 and 3:3-4 in light of the suffering spoken of in 2:14.” Ibid., 212. This suffering is understood as external oppression from Gentile opposition.67 The ubiquitous pagan cults in Thessalonica explain the extent and presence of suffering. Todd Still notes, “Presumably, the believers’ decision to abandon their former gods (viewed by Paul as ‘idols’) in order ‘to serve a living and true God’ (1:9) sparked an ongoing controversy with their Gentile compatriots.”68
The Thessalonian converts’ rejection of the pagan cults and the exclusivity of their claim to worship God would have left the fellow citizens feeling offended and even betrayed. Family members would have considered a refusal of pagan gods they ancestrally worshipped as evidence of dereliction of family responsibilities.
The fellow citizens might have perceived the converts’ denial of the cults as ungrateful attitude toward the gods. The peace of the city, the success of agriculture, and freedom from natural disasters were generally thought to lie in the hands of gods. Therefore, withdrawing from the cults was regarded as a threat to the civic community, inviting the wrath of the gods. The ancient sources confirm that if anything went wrong, the believers could be blamed.7
CHAPTER ONE Introduction
1.1. Statement of the Problem and Research Gap
1.2. Research Methodology and Structure
1.3. The Continuity between Paul’s Letters and His Preaching
CHAPTER TWO The New Homiletic: The Turn to the Individual Listener
2.1. The Background of the New Homileti
2.2. The Common Characteristics of the New Homiletic
2.3. A Critical Reflection on the New Homiletic
2.4. Conclusion
CHAPTER THREE Paul’s Main Intention of Preaching in 1 Thessalonians: Community Formation
3.1. The Pagan City of Thessalonica: The Cults
3.2. The Thessalonian Community: A Newly Born Gentile Community
3.3. The Suffering of the Community: Conflict with the Larger Pagan Society
3.4. Paul’s Writing of the Letter: Community Formation in the Face of Challeng
3.5. Conclusion
CHAPTER FOUR Paul’s Preaching for Community Formation: The Creation and Maintenance of Symbolic Boundaries
4.1. Symbolic Boundaries and Community Formation
4.2. Preaching of the Kerygmatic Narrative to Create Boundaries
4.3. Preaching of Local Narratives to Create Boundaries
4.4. Preaching of Ethical Norms to Create Boundaries
4.5. Conclusion
CHAPTER FIVE Homiletical Implications of Paul’s Preaching for Community Formation with Regard to the Post-Christian Context
CHAPTER SIX
Conclusion
