Paul, the Letter Writer available in Paperback
- ISBN-10:
- 0802860885
- ISBN-13:
- 9780802860880
- Pub. Date:
- 02/07/2003
- Publisher:
- Eerdmans, William B. Publishing Company
- ISBN-10:
- 0802860885
- ISBN-13:
- 9780802860880
- Pub. Date:
- 02/07/2003
- Publisher:
- Eerdmans, William B. Publishing Company
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Product Details
| ISBN-13: | 9780802860880 |
|---|---|
| Publisher: | Eerdmans, William B. Publishing Company |
| Publication date: | 02/07/2003 |
| Pages: | 160 |
| Product dimensions: | 6.00(w) x 9.00(h) x 0.39(d) |
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Read an Excerpt
Paul the Letter Writer
By M. Luther Stirewalt Jr.
Wm. B. Eerdmans Publishing Company
Copyright © 2003 Wm. B. Eerdmans Publishing CompanyAll right reserved.
ISBN: 0-8028-6088-5
Chapter One
B. Pauline Logistics
1. Preparation
The formulation and recording of Paul's letters was no small task. The penning of a document the length and content of Romans, for example, was a challenge which required planning, drafting, mental and physical labor, and time. Furthermore, Paul did not have a permanent central office equipped with personnel and materials. But even a prison could serve that purpose; Paul nowhere complains about his problems. We know that he was aided by scribes: in addition to the explicit statement by Tertius (Romans 16:22), the phrase "in my own hand" at the conclusion of other letters indicates that an aide was taking dictation at least some of the time.
Paul considered himself to be writing to specific communities. His letters were communal letters addressed to ecclesiae or to house churches to whom he ministered in an authoritative capacity. The addresses vary from letter to letter: some are limited to one congregation (as in 1 Thessalonians); others are widely generalized (Romans or 1 and 2 Corinthians). Some mention specific individuals (Philippians, Philemon); others are meant to be broadly circulated among congregations (Galatians). But always Paul's letters were meant to be received in and by definable communities.
In like manner, Paul wrote fromwithin a community. He surrounded himself with helpers: co-senders named in the salutation, scribes, greeters from the local congregation, commissioners and visitors from other churches. This group of people provided a kind of voluntary ad hoc secretariat. For example, although Philippians was written from prison, Paul names Timothy as co-sender, acknowledges Epaphroditus, and bears greetings from "the brothers who are with me," and from "all the saints, especially those of Caesar's household" (4:21-22). These individuals combined the dependability and, to some extent, the clerical abilities of epistolographers with the intimacy and concern of literate household servants or friends, thus facilitating the composition of the letters.
2. Delivery
The delivery of Paul's letters was also no easy task. Although Timothy is often named in the headings as a co-sender, it is not possible to identify him as a carrier. In fact, he is usually eliminated from that role. For instance, in writing to Philippi Paul says that he hopes to send Timothy to the congregation soon; but this would not be with the letter, for Timothy was to remain with Paul for an uncertain amount of time (2:19-24). The implication is that the letter would be sent meanwhile. In like manner, according to 1 Thessalonians, Timothy has just returned from Thessalonica, and Paul responds to his good report, but there is no indication that he is to repeat the trip immediately to deliver the letter (3:2, 6). Also, the implication in 1 Corinthians 16:10-11 (cf. 4:17) is that a letter will precede Timothy to Corinth, for Paul admonishes the congregation concerning his later reception.
On the other hand, Titus is known to have served as emissary between the apostle and the Corinthians - at one point Paul is anxiously awaiting a meeting with him on his return from Corinth. Titus' trip and Paul's anxiety were both related to at least one written communication to Corinth. It is implied in 2 Corinthians that Titus had delivered a letter and Paul was waiting for his report concerning its reception (7:5-16; cf. 2:13; 12:17-18). Also, Titus served as leader of the commission for collecting the Relief Fund for the church in Jerusalem. Chapters 8 and 9 of 2 Corinthians encourage the congregation to contribute to the fund, but also serve as a letter of authorization of the commission. Such a letter Titus himself would carry. In like manner Epaphroditus ("my fellow worker" and "your messenger," Phil 2:25) would return to Philippi carrying his letter of commendation (2:29). The circulation of a letter like Galatians, addressed to congregations throughout an entire province, required special arrangements for delivery.
The myriad possibilities for delivery of a letter can be illustrated from 1 Corinthians. There were several movements of people between Corinth and Ephesus, where Paul composed the letter; they can be summarized as follows:
Stephanas, Fortunatus, and Achaicus of Corinth are consulting with Paul (16:17-18).
A letter-carrier has made the same trip (7:1).
Timothy is making a round trip between Ephesus and Corinth (16:11).
Apollos will visit Corinth "when he has the opportunity" (16:12).
Brothers have recently gone to Corinth with whom Apollos might have traveled had he not been delayed (16:12).
A letter-carrier is to carry the present writing to Corinth.
There were, then, at least three visitors from Corinth. They could certainly have brought the messages from Corinth (7:1); or they may have carried Paul's letter back to Corinth; they might have done both. Counting only two brothers (there may have been more), there were no less than nine individuals in six parties who were potentially traveling to Corinth. Any of these might have served as carrier.
Thus the problem of the post was solved for Paul by the service of people who supported him and shared his ministry. Some, like Titus, appear to have served him regularly as emissaries; all seem to have been capable and trustworthy - traits that were essential in persons entrusted with the delivery of letters.
3. Reception
The reception of Paul's letters is of particular significance in determining the theory and practice of his epistolary ministry. His letters were addressed and delivered to assemblies of the people. They were publicly read, and oral messages were added; certainly Colossians 4:7-9 describes a Pauline custom.
As noted above, Paul's letters are addressed to whole ecclesiae or to house churches even when he is dealing with one-to-one relationships (Phil 4:2-3; Phlm; cf. Col 4:17) or with factions within a community (1 Cor 3). The communal, inclusive address is expressed in various ways. Only 1 Thessalonians is limited to a single congregation. The address to the Romans is generalized: "To all God's beloved in Rome." The letter to Galatia circulated through all the congregations of that region. For the reconciliation of Onesimus and Philemon, the latter, two other persons, and the congregation of which Philemon was a member are named. All bishops and deacons are singled out in Philippi, perhaps to aid in easing Epaphroditus' return. Corinth is the key city for the mission to all Achaia; at any time in its assembly one may expect visits from the saints "who in every place call on the name of the Lord" (1:2). In like manner 2 Corinthians extends "to all the saints who are in Achaia" (1:1).
Paul's letters were read aloud. The strongly worded directive in 1 Thessalonians may have set the practice. Paul wrote, "I solemnly command you by the Lord that this letter be read to all of them" (5:27). Other evidence within the letters shows that public reading was anticipated. The inclusive, corporate nature of the salutations is repeated throughout and implies and requires the public reading of the letters. Paul's favorite term of direct address is adelphoi, and he calls upon whole congregations by name, "Corinthians," "Galatians," "Philippians." 56 The congregation is visualized as gathered and set apart from people outside. Parentheses, rhetorical questions, and figures of speech embrace the whole group. Thanksgivings, prayers, and benedictions are phrased on behalf of the local congregation, and requests for prayers by the group are made in turn. Imperatives are phrased to encourage internal, mutual admonition; praise, condemnation, and moral directives are to be endorsed and enforced by congregational sanction. Individual messages in a letter require the attention of an assembly. In addition, the recipients of a letter are to exchange greetings and sometimes the holy kiss. The mutual exchange of word and kiss could be done only in an assembly of people by whom the liturgical rubric was observed. Paul's insistence on the public reading of his letters whether in a full assembly or in household meetings merits special notice. A letter was not circulated among individuals nor only posted for their reading; it was directed to an assembly. Reading aloud re-animated the written word and secured the sense of the writer's presence.
Trusted emissaries customarily also carried oral messages. Paul sent Timothy only with oral word to Thessalonica, "to strengthen and encourage you for the sake of your faith" (1 Thess 3:2); and to Corinth, "to remind you of my ways in Christ Jesus as I teach them everywhere in every church" (1 Cor 4:17). Also in his struggle with the Corinthians, dual commissioners, Titus and the brother, were sent to effect reconciliation (2 Cor 12:17-18). The members of the Famine Relief Commission delivered both oral and written word (2 Cor 8-9). By the letter Paul recommends the commission of which Titus was leader (8:6, 16-17, 23), explains and endorses their mission, and adds his name to the cause. He also relies on their oral appeal. He makes it appear that he considers his written statement secondary to their oral word, for he writes, "Now it is not necessary for me to write to you about the ministry to the saints ..." (9:1); and, "So I thought it necessary to urge the brothers to go on ahead to you, and arrange in advance for this bountiful gift ..." (9:5). These commission members carried the letter, but they were emissaries, not postmen. The oral ministry of such co-workers was an integral component of Paul's total ministry.
One question remains concerning secular, official letters and Paul's letters. Who read the letters aloud? We know, for example, that the Athenian Assembly employed a clerk to present letters aloud. Elsewhere Xenophon makes reference to a letter-carrier being used as a reader. In these cases someone of position and capable of the task was recognized as public reader. Achtemeier has pointed out that, since words were written with no spaces between them in Paul's day, it was imperative that a public reader be given opportunity to acquaint himself with a letter's content beforehand.
For Paul's letters no reader is designated. The adjuration at the close of 1 Thessalonians is given in the passive voice: "I solemnly command you [pl.] by the Lord that this letter be read [anagnosthenai] to all the members" (5:27). The charge is given to the whole congregation, and no reader is named. Given its early date of composition, it is unlikely that the recipients of 1 Thessalonians would have known immediately how Paul wished it to be presented. Thus the carrier may have been instructed to read the letter himself or to see to it that a capable person - perhaps the one presiding at the assembly or a designated reader - make the presentation. In either case, applying Achtemeier's observation, the one expecting to read the letter must have spent some time with the writing before the congregation was assembled.
Some evidence may be derived from the apostrophes addressed to individuals within the letters and from Philemon. Philemon is addressed to a congregation; its salutation is in the customary plural. The body of the letter (4-21) is in the singular, referring to Philemon. At the close, Paul expresses confidence in Philemon and requests of him the preparation of a guest room. Immediately thereafter the request for prayers is made in the plural, that is, to the whole congregation once again. The greetings that follow are directed only to Philemon; the benediction reverts to the plural. It is clear that in this letter the singular address to Philemon takes place in a corporate liturgical setting. Furthermore, the letter is a letter of commendation for Onesimus. He, therefore, carries the letter. He delivers it to Philemon, who of necessity will acquaint himself with the content and read it in the congregational setting within which Paul visualized its reception.
A similar setting occurs in Philippians. Between the closing admonitions, "... stand firm ..." and "... rejoice ..." (4:1 and 4), Paul makes his request to an individual with whom he is well acquainted,
I urge Euodia and Syntyche to be of the same mind in the Lord. Yes, and I ask you also, my loyal companion, to help these women.... (4:2-3)
Reconciliation between the two women is to be undertaken immediately in the congregational setting, and the companion (Syzygos) who is presiding and reading the letter must initiate the effort.
Thus it seems clear that Paul made the congregation responsible for the public reading of his letters. The actual reading was done by prominent members such as Philemon and the companion mentioned in Philippians. It was not a matter of indifference to Paul nor was it left to chance. He was assured of the public reading of his letters.
C. Conclusion
It is at once obvious that the fortuitous logistics upon which the commoner had to rely for the preparation and delivery of personal letters were wholly inadequate for the conduct of Paul's epistolary ministry. The communications were directed to assemblies, ecclesiae, whose functioning, continuing existence, and faithful adherence to the gospel, required directives and decisions; and in relation to them Paul felt an authoritative calling. For conducting such a ministry the logistics of personal letter writing offered no really reliable or consistently available model.
On the other hand official, administrative correspondence offered Paul a basic model of logistics which he could adapt for his purposes. He was well acquainted with official correspondence. According to the book of Acts, he held an official position in the Jewish community in which official letter-writing was an administrative instrument: He was authorized by a letter from the high priest to seize Christians at Antioch (9:1-2). He was a member of the embassy which carried to Antioch the letter reporting the decision of the Jerusalem Conference (15:22-35). Chapters 8-9 of 2 Corinthians authorize a commission to collect contributions to the Relief Fund. The metaphor he presents to the Corinthian congregation is that of a letter written not on stone but on the human heart (3:1-3); the metaphor refers to inscribed letters that were of official origin. He likely saw many of them along the roadways and in the cities of his travels.
Paul's logistics were modeled on the official letter setting. A staff of volunteers supported him; some of them contributed to the formulation of messages, while others aided in the actual writing. His post was an organized and dependable service. He did not depend on hired carriers or slaves, nor upon the chance journeying of friends or strangers. He relied on people who shared his work and therefore had an investment in the communications necessitated by his circuit-riding ministry. As shown by his arrangements for delivery, when a letter left Paul's hand, he was assured of its delivery. The planning and purpose of logistics are completed by the letter's reception; preparation and dispatch are directed tot his end. Paul's letters were received by the officers and people of an ecclesia, an organized body. Oral reading and additional oral messages publicized and confirmed the message but also transmitted the sender's apostolic authority and made the recipients responsible for observing the directives contained in the letter.
Paul's solution to the logistic problems gave him control of the total letter setting. His supervising of preparation and delivery and the certainty of reception provided security for the development of his epistolary ministry.
D. Some Evidences of Paul's Preparation of the Letters
Letter writing is the confining of thought and word in a practical and material medium for the communication of messages between separated parties. For Paul's purposes, thought and word like new wine had to be bottled in the new wineskin of the apostolic letter in order to be sent to the churches. A revealing factor in the writing of any letter is the writer's immersion in, and accommodation of, the demands of the letters' logistics. The writer's response to such challenges reveals characteristics of his or her method.
Some expressions in the Pauline letters reveal a practice of extemporary composition. For example, in a conversational manner Paul makes spontaneous corrections or amendments to his statements while writing or dictating. Note the correction of personal pronouns in passing,
... we wanted to come to you - certainly I, Paul, wanted to again and again.... (1 Thess 2:18
... we decided to be left alone in Athens; and we sent Timothy.... For this reason, when I could bear it no longer, I sent to find our about your faith. (3:1-2, 5)
To the married I give this command - not I but the Lord.... To the rest I say - I and not the Lord.... (1 Cor 7:10, 12)
(Continues...)
Excerpted from Paul the Letter Writer by M. Luther Stirewalt Jr. Copyright © 2003 by Wm. B. Eerdmans Publishing Company. Excerpted by permission.
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