Professional Documents
Culture Documents
95
96
8b-10). Paul thus presents love of neighbor ratlonsl; for obeying the
la. This fundamental gospel 0 of Jesus2* finds resonance In the
friendship requirements of reciprocity,22 of seeing the friend au"alter
ego,"2* and consequently of loving ( friend one's self.
$ecnd, he addresses the Issue of lntracoamunlty unity, particularly in
terns of conflict betveen the " and Che "strong" (4 :- : . Paul
urges that Judge or belittle his brother (14:3-9), and he bases this
exhortation on the presunptlon of the 1 acceptability of everyone In chat
God has welcomed all, that all are servants of the Lord and honor the Lord by
their serolce (w.3b-9), that God alone has the prerogative of judging every-
one, He ultlnately 111 (v.10), that $ declared all foods clean (v.14),
and that Christ died for all (v.16). Crltlclsn and Judgment among friends Is
also decried with enphasls laid on the Intlal and fundamental determination
of the friend's worth. While the motivation Is decidedly different, the
action required In Paul's ) and among friends Is the same and It Is
an Inner conuunlty peace and mutual edification which both aim for, albeit
that the Christians hope thereby to please God and to attract the esteem of
people (v.18).
Paul urges that the "strong" bear the weaknesses the "weak" (13:1)
and not please themselves (13:1) In this he finds an obligation In practice
for the equal esteem called for at 12:16. The equality of friends, who see
their Image when looking at a friend, leads to the end when, Cicero
notes,2" those who are abeent are actually present,^ the needy are ,
the are strong,2 the dead live." The exhortation to please their
neighbors and not themselves (15:1-2) la demonstrated by the example of Christ,
bore others* reproaches (15:3), who becsae servant of
circumcised
8 and who died for 11 (14:13) by the example of Paul, Is the
servant of the saints (13:23); and by the example of the Greeks, who felt the
obligation to contribute to the poor In 15:27) ) . Offering unlmpeach-
able examples Is a paraenetlc Strategen ) * to premote (
benevolence > is the requisite practical outcome of friendship, as
opposed to seeking self-interest and advantage.2* In urging with the
"weak" and doing them good, Paul does not envisage standoff on theone hand
and handout on the other. Rather he expects doing good to Include building
up the spirit of the recipient (15:2), nuch as the friend's benevolence
Involves the friend's edification and progress In virtue.*
Paul variation of the Impartiality urged at 1216 a (to auto
1
els a lllous phronountes) when he pra^s that the Rouans live In harmony and
unanimity with eaeh other at 15:5 (to uto phroneln en alivile). Whether
a Rift of God, as Paul sues It, or a matter of human arrangement, as It Is
in the friendship topos, harmonious and unanimous assoelatlon Is the spring*
board for growth in friendship and virtue, The resulting union of spirit
: 6 homothymadon) Is as prized by the advoeates of friendship as it Is
here by Paul. Although this harmonious assoelatlon Is a gift of God, the
community can accommodate It by mutual acceptance, and Paul urges this
next (15:7, g ^ a m)anesthe all^lous). offers the divine example of
Christ's acceptance of them (: 7( and has already mentioned the example of
God's acceptance of the "weak" members' seCTlce at 14:3b. The welcome of
others into association Is another way for the community to accommodate the
gift of unity, an accommodation expected in the friendship relationship.^
If the mode, content, and aim of argumentation In the paraenetlc
section of Romans have been correctly related to the friendship topos,
then something more Is known about the paraenesls and its intent. In agree*
ment with Karris, the paraenesls does not necessarily have to address a
specific problem in the community and much less does it necessitate a con-
fllct between two antagonistic communities distinguished as "weak" and
"strong." Moreover, Paul does bring the paraenesis into the orbit of his
theology and he fashions it in te^as of solutions to problems already faced
elsewhere. There is, however, some specificity in his request for hospitali-
ty and mission assistance. Furthermore, this request is articulated after
three and a half chapters which weave together exhortations to actions,
attitudes and ideals which echo those common to the Classical friendship
topos. The obligations of lav and the nagging divisions within the Christian
communities thus find a common solution in the mutual love among the
Christian brothers, neighbors and friends. The Christian virtue of '
gift from God, finds human face in the nurture and expression of the
conmunlty of friends. What's more, if his paraenesls 18 successful, Paul then
can enjoy a reasonable assurance that his expectations of friendly and
hospitable welcome will not be disappointed and that his mission plans will
receive acceptance and support.
ENDNOTES
The basic research for this study was made possible by an NEH summer
research grant in 1983.
C. A. Kennedy, New Testament Interpretation through Rhetorical Criticism
(Chapel 1 London: . North Carolina, 1984) 154.
2R. Karris, "Romans 14:1-15:13 and the Occasion of Romans," CBQ 35(19?3)
189, 177.
*White, ^02. See R. w. Fun on ,,The Apostolic Parousia: Form and Signif-
icance," in Christian History and Interpretation: Studies Presented to John
Knox, ed. by w. R. Farmer, C. F. D. Houle R. R. Niebuhr (Cambridge:
University Press, 1987) 259-288.
^See Plutarch "How to Tell a Flatterer from a Friend" 65A, "On Having
Many Friends" 94c, 96D Seneca Ep. 3, 6.3; Maxltus of Tyre "How to Tell a
Flatterer from a Friend" 70b; L. Dugas, L'Amiti antique (second rev. ed.;
Paris: Librairie Felix Alcan, 1914) 12, 16-17, 261 j. c. Fraisse,'Philia":
La Notion d'amiti dans la philosophie antique. Essai sur un problme perdu
et retrouve (Paris: Librairie j. Vrin, 1974) 350; Bohnenbl^st, Beitrge
/ 3(
zum Topos "Peri philias" (Berlin: Custav Schade Otto Franck41
F. Hauck, Die Freundschaft bei den Griechen und im Neuen Testament (Leipzig:
Deichert /D. Werner Scholl/, 1928) 213 j. M. Rist "Epicurus on Friendship,"
Classical Philology 75 (1980) 121-129.
Cicero, De amicltia 8.26 Seneca Ep. 6.6, 9.9; Plutarch "Many Friends"
94B; Maximus "Flatterer 71a; Fraisse 308; Bohnenblust 42; Rist 25
*^Plutarch "Man^ Friends" 96A-B notes how friends get entangled in the
enmities harbored against their friend.
**Cicero De am. 27.102 Seneca 109.5 . ; Plutarch "Many Friends" 94B, 95A;
Fraisse 435 Hauck 212 Dugas 142.
02
Seneca"
Maximus
3.2
Ep^ ?! Bohnenblust
.
6* 7 - 2?
7
73 79no
.
18
paper he 1984 ECLfiS meeting entitled' Epistolary Exhortation
$
in and ?aal: Friendship as ". ontext and Aim
an?
8Cicero20.75
De
4.16
76- ,*. to the
) friend's
praecepta. In the sense of norms or advice,
De am
6.20
5.20 ,. any Friends" 96D restricts"!
Plutarch
8.28
friendship only to hose can preserve the coamonallty I.e. love and
share alike,
Plutarch "Flatterer
any Friends"!
94853D-E
" 3.19
.
Seneca Ej>. 1D9.11 . Steinberger Begriff und Wesen der Freundschaft bei
Aristoteles und Cicero (Erlangen: lnaug.121
1955
dlss
. ( .
5 aus**
Plutarch "Flatterer
Cicero 5.19
De " .65A; Seneca . 0 .5
Plutarch "Many Friend." 96D;Cicero
Maximus
6.22
De
5.19am**
.
Flatterer"
Krantr;
Hauck
18
213
71a
'* Stelfld>erger
159-160
261
130
. ,
**
See Perkins Love Comanda In the Mew Testament (Mew York: Paulist
1982) for discussion of pertinent New Testament texts and also of
background material although she does not delve Into the Greco-Roman
.friendship topos
26Cicero
Fralsse
Hauck
21.80
214
303
7.22
D e.an,.
Rlst
123
129
Dugas**
119-
114
.103
Bohnenblust
Fralsse
8Seneca
Dugas
33
427
233
.3.2
Ep*
.
Paulalso expects
Rich because their needs are met by their friends**
and demonstrates. rich Creeks help the poor among the saints In 3erusalem
)5:2(
6Cicero
22.92
16.59
.5.19
De
Maximus
,
am*
,. "Flatterer" 70b
.
Cicero* Bohnenbluat
;
115
,.
Hauck Dugas
21.91
21-
213
19
As an ATLAS user, you may priut, dow nload, or send artieles for individual use
according to fair use as defined by U.S. and international eopyright law and as
otherwise authorized under your respective ATT,AS subscriber agreement.
No eontent may be copied or emailed to multiple sites or publicly posted without the
copyright holder(s) express written permission. Any use, decompiling,
reproduction, or distribution of this journal in excess of fair use provisions may be a
violation of copyright law.
This journal is made available to you through the ATLAS eollection with permission
from the eopyright holder(s). The eopyright holder for an entire issue ajourna!
typieally is the journal owner, who also may own the copyright in each article. However,
for certain articles, tbe author o fth e article may maintain the copyright in the article.
Please contact the copyright holder(s) to request permission to use an article or specific
work for any use covered by the fair use provisions o f tbe copyright laws or covered
by your respective ATLAS subscriber agreement. For information regarding the
copyright hoider(s), please refer to the copyright iaformatioa in the journal, if available,
or contact ATLA to request contact information for the copyright holder(s).
About ATLAS:
The design and final form ofthis electronic document is the property o fthe American
Theological Library Association.