Der Philipperbrief des Paulus. Eve-Marie Becker

in the early Roman Empire,SuetonAug34Rom3 and Aristotelian politics is rooted in the theory that marriage is the prototype of communitarian life in the polis (pol 1:2Aristotelespol1,2).4 Most evidently, in 1 Cor 7071 Kor07, Paul elaborates on eschatological “anxiety” as an individual tool of decision-makingDecision-making.Zeller, Dieter5 In Paul’s argument, μέριμναμέριμνα, μεριμνάω is a basic pattern of anthropology and ethics. While Paul generally engages in communal affairs, such as the οἰκοδομή (“manner of building”)6 of the Corinthian community, in 1 Cor 7, he is primarily concerned with each person’s existential “anxiety”; in this way, he reflects on the female and the male person equally. Reflections about “anxiety” and “care” help to develop the experience of the human Self. It is precisely in this that the Corinthians can ultimately follow Paul’s personal example. It is the individual paradigm of decision-makingDecision-making rather than Paul’s personal lifestyle or his case for celibacy (Dieter ZellerZeller, Dieter)Zeller, Dieter7 or practices of “temporary abstinence”8 that the Corinthians should follow.

      4. Paul’s explosure of the human selfSelbst, self, selfhood

      In contrast to modern anthropology and ethics, Paul’s treatment of “anxiety” and “care” is not systematic. And although – as E. A. JudgeJudge, E. A. claims – social “behaviour and training people in it was a major interest Paul shared with the popular philosophers,”Judge, E. A.1 Paul does not develop a consistent training program or a comprehensive anthropological or ethical concept. However, by reflecting on human “anxiety” and “care,” i.e. μέριμναμέριμνα, μεριμνάω, Paul not only takes the conditio humana seriously, he also develops ethical discourse in the direction of individual decision-makingDecision-making. As a communal body, the ecclesia finally consists of the moral integrity of individuals. Since the community as such should imitate Paul, the apostle proposes existential “anxiety” and “care” as individual tools to face temporality and prove oneself in an ethical sense.

      By shaping the pattern of individual “anxiety” and “care,” Paul thus surpasses the purpose of communal ethics: he finally explores the human Self. In doing so, Paul even prepares for some modern thoughts of individual ethics. “AnxietySorge” and “care” appear to be individual habits of Pauline anthropology and ethics. In the end, they connect Paul with modern philosophy, or perhaps more accurately, they connect modern philosophy with Paul. For this reason, I will conclude by suggesting that we apply to Pauline exegesis what Harold BloomBloom, Harold once said about the field of literary theory: He favors “a Shakespearean reading of Freud … over a Freudian reading of Shakespeare.”Bloom, HaroldSorge2 The same could be said about Paul and modern philosophers. Since Paul anticipates central ideas of individual anthropology and ethics, I dare to say that I favor a Pauline reading of philosophy over a philosophical reading of Paul.

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