First, in chapter 2, Paul presents his co-worker TimothyTimotheus/Timothy as the perfect example of anxiety to the Philippians: “I have no one like him” – Paul says –, “who will be genuinely anxious for your welfare” (v. 20: τὰ περὶ ὑμῶν μεριμνήσει); they all “look after their own interests (τὰ ἑαυτῶν ζητοῦσιν), not those of Jesus Christ” (v. 21). In the Greek tradition, μέριμναμέριμνα, μεριμνάω is an expression for the type of anxiety that tends to completely occupy a person.12 Timothy is fully occupied with “anxiety” for the Philippians. Paul does not criticize μεριμνάωSorge; instead, he proposes it as a crucial attitude in the ministry of Christ. Second, Paul’s reflection on “anxiety” in Phil 4 exceeds any sapiential teaching about overcoming the concerns of daily life, because Paul interprets anxiety as biographical and existential experience. In this last letter(s), Paul is a prisoner in CaesareaCaesarea or Rome; he is facing his impending trial and expecting his imminent death (Phil 1). The admonition not to be anxious should be viewed in the context of various personal remarks about Paul’s internal state of mind as well as his eschatological hopes: Paul wishes to participate in Christ’s resurrection or to be transformed into the “Gestalt” (μορφήμορφή) of Christ. Ernst LohmeyerLohmeyer, Ernst has even suggested a martyrological reading of Phil 4 and, as such, reads v. 6 in relation to Matt 10:19.Lohmeyer, Ernst13 Irrespective of whether we agree with Lohmeyer’s reading, Phil 4:6 remains an admonition in light of existential danger.
Third, similar to HeideggerHeidegger, Martin’s analysis, Paul also approaches human “anxiety” as an existential phenomenon, since he relates it to temporality (‘Zeitlichkeit’). When Paul admonishes his readers not to be anxious in Phil 4, he perceives temporality by expressing a specific eschatological expectation included in an announcement of time: χαίρετε ἐν κυρίῳ πάντοτε … ὁ κύριος ἐγγύς – “Rejoice in the Lord always … The Lord is at hand” (Phil 4:4). In Phil, Paul does not ignore human “anxiety” as such; in fact, he even recommends it. In revealing his own experience as a prisoner and pointing to TimothyTimotheus/Timothy’s example of an anxious ministry, he turns “anxiety” into an existential phenomenon of life experience. Only eschatological, Christ-centered hope can finally de-activate existential anxiety. In ancient discourse, it is this idea of biographical experience as much as eschatological hope that marks the difference between the sapiential, philosophical or moral and the Pauline approach to “anxiety.”071 Kor0714
2. 1 Cor 12071 Kor12 and 2 Cor 11082 Kor11: anxiety in community politics and ethics
Earlier in Paul’s letter-writing, “anxiety” and “care” appear as anthropological tools to guide ethics and community life. And already in these letters, Paul elaborates on his personal experiences and perception of “anxiety.”
2.1. Paul’s anxiety as apostle: 2 Cor 11082 Kor11:28082 Kor11,28
In 2 Cor 11082 Kor11, Paul confesses that his apostolic duties continuously worry him: “And, apart from other things” – he says –, “there is the daily pressure upon me of my anxiety (μέριμναμέριμνα, μεριμνάω) for all the churches” (v. 28). Apostolic ministry is busy and exhausting, and it involves dealing with conflicts and missionary competition. In 2 Cor 10-13082 Kor10-13, the conflict with the Corinthian community is escalating. In Paul’s opinion, the apostolic ministry is full of personal “anxiety.” Nevertheless, commentators on 2 Cor – such as Margaret E. ThrallThrall, Margaret E. – tend to interpret the Pauline reference to “anxiety” as either insignificant or a negative expression.Thrall, Margaret E.1 We might follow Thrall in valuing “anxiety” as something negative here – Paul is seemingly troubled about the Corinthians. However, the letter of Aristeas offers a different interpretation (271). In this letter, it is stated: “… to the question …, ‘what preserves a kingdom?’ the answer is given, μέριμναμέριμνα, μεριμνάω καὶ φρόντις …, ‘care and watchfulness to see that no injury is inflicted by those who are set in positions of authority over the people’.”2 A more positive connotation of Paul’s view on μέριμναμέριμνα, μεριμνάω is plausible; namely, that Paul views μέριμνα as a part of his job description in a leading position. Interpreters like Thrall thus miss some crucial points. By expressing his personal “anxiety”, Paul interprets his apostleship in individual terms. He does so quite comprehensively – and here, Thrall is right in her overall analysis of 2 Cor 11. “Furthermore,” she concludes, “the following verse suggests anxiety. From Paul’s point of view, he has had, and at this point has still, ample cause for anxiety about the Corinthian congregation.”Thrall, Margaret E.3
Unlike E. R. DoddsDodds, E. R. (s. above) or Gerd TheißenTheißen, Gerd,Theißen, Gerd4 I am less interested in “anxiety” as a religious tremendum or a psychological phenomenon. Instead, I suggest that, in order to describe his current situation as an apostle, Paul makes use of an anthropological pattern which he further develops toward selfhoodSelbst, self, selfhood and individuality. And this is true even though Paul might use his expression of “anxiety” as a rhetorical strategy: He certainly intends to legitimize his personal engagement in Corinthian affairs (cf. 2 Cor 10-13082 Kor10-13). Paul explores “anxiety” as a pattern of selfhood primarily as a personal rhetorical strategy to authorize his public ministry.
2.2. AnxietySorge in community life: 1 Cor 12071 Kor12:24f.071 Kor12,24f.
Although Paul applies the phenomenon of human “anxiety” and “care” to community life, he is particularly interested in the role of the individual community member. In 1 Cor 12071 Kor12, Paul describes the body of the ecclesia as being guided by “anxiety” and “care”. He states, “But God has so composed the body …, that there may be no discord of the body, but that the members may have the same care for one another (ὑπὲρ ἀλλήλων μεριμνῶσιν)” (v. 24f.). Paul writes about the concrete need to “take care” of one another because the Corinthians are “individual members” of the body of Christ (v. 27). In light of the desire for higher, spiritual and eschatological gifts (χαρίσματα, v. 31), being engaged in communal “care” appears as an individual activity of “anxiety.”Jerusalem082 Kor08-0909Gal02,10φρονεῖν, φρόνησιςReumann, JohnHeidegger, MartinSorge1
In this approach to “anxiety” and “care,” Paul even sees himself as a paradigm: “What you have learned and received and heard and seen in me, do …” (Phil 4:9). Paul is an example of personal anxiety. But how does Paul deal with “anxiety” and “care” when it concerns the issues of daily life – especially those issues that do not concern him? Can Paul also act as a personal example in the field of anxiety and family life when he himself refrains from living in wedlock (1 Cor 9071 Kor09)? Does he adhere to ancient ascetic verdicts – expressed by Menander and others – according to which “having a wife and being the father of children … brings many anxious moments in life?”μέριμνα, μεριμνάω2 To answer this question, I will examine 1 Cor 7071 Kor07, where Paul conceptualizes another type of individual “anxiety” and “care”. It is in the discourse about