Читать книгу Der Philipperbrief des Paulus - Eve-Marie Becker - Страница 26

In ancient and modern discourse, the phenomenon of “anxiety” and “care” is much debated.Dodds, E. R.Betz, Hans Dieter1 In the Greek-speaking world, μέριμναμέριμνα, μεριμνάω primarily reflects human ‘anxiety’ and ‘worry’, and, as such, the Septuagint writings as well as early Christian literature tend to adopt a relatively uninformed or critical view of human anxiety and care: Matt 6:25-34, the passage “often etitled ‘On AnxietySorge’”,Betz, Hans Dieter2 contains the strong Jesuanic imperative “do not be anxious” (μὴ μεριμνᾶτε: Matt 6:25).02Ex05,906Ps54,2306Ps37,1905Prov17,1206Ps12,306Ps39,1806Ps126,2Oracula Sibyllina2,316Oracula Sibyllina2,326Oracula Sibyllina3,89Oracula Sibyllina5,440Herm19,33 In combination with Jesus’ admonition of Martha – “… you are anxious and troubled about many things (μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά)” (Luke 10:41; cf. also: Luke 21:34)4 –, μέριμναμέριμνα, μεριμνάω is generally seen as an expression by which (the Matthean and Lukan) Jesus devalues and criticizes the attitude of “anxiety,” and New Testament researchers have devoted little scholarly attention to investigating this phenomenon.Zeller, Dieter071 Kor07Bultmann, RudolfThrall, Margaret E.Betz, Hans Dieter5

The Latin expression cura, in contrast, is considerably more ambivalent in its meaning. It can mean anxiety and worry as much as ‘care’, and it is therefore largely equivalent to the German expression “SorgeSorge,” which is a central term in HeideggerHeidegger, Martin’s existential philosophy. From Hyginus’ myth (fabulae 220Hyginusfab220)Hyginusfab166f.Heidegger, Martin6 about the origin and nature of human anxiety (cura) to Heidegger’s philosophy,Heidegger, MartinSelbst, self, selfhoodSorgeFoucault, Michel7 it is thus possible to see how anxiety and care are two sides of the same coin; since they refer to human temporality, they are simply basic human reactions to the experience of time and mortality, in which the attitudes of fear and concern cooperate. In this article, I will show how such a broadening of the semantic field of μέριμναμέριμνα, μεριμνάω and curacura inspires our reading of Paul and provides fundamental insights into Paul’s understanding of selfhoodSelbst, self, selfhood.

Near the end of his letter to the Philippians (4:6), Paul analyzes human existence by admonishing his readers: “Have no anxiety about anything …” (μηδὲν μεριμνᾶτε …). At first, it may appear as though Paul simply rejects various kinds of daily-life “anxiety” that could occupy or even worry the Philippian community; we might imagine that Paul is recalling Jesuanic language here (Luke 10:41 – s. above). And indeed, most New Testament scholars take this path. Some argue that, in his admonition in Phil 4, Paul practices “pastoral care.”Müller, Ulrich B.8 Other scholars see a direct connection to Jesus traditions hereReumann, John9 – depending on the overall interpretation of Philippians.Lohmeyer, Ernst10 In fact, in Matt 6 (= Q; Luke 12:22ff.), Jesus teaches more comprehensively about “anxiety” and “care”; he says: “… do not be anxious about your life … (v. 25: μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν) …; do not be anxious about tomorrow, for tomorrow will be anxious for itself … (v. 34: μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς) … But seek first his (= God’s) kingdom … (v. 33).” In the Sermon on the Mount (Q-Text: 12:22, 25f., 29; cf. also: 12:11), Jesus’ final commandment is: “… seek first (ζητεῖτε) his kingdom and his righteousness …” (v. 33).

So, in Phil 4, does Paul adhere to Jesus tradition – a tradition that even echoes the Stoic critique of “anxiety?” Indeed, EpictetusEpiktet/Epictetus also devalues “anxiety.” For him, “anxiety” is ἀγωνία (Diss 2:13); it arises when a man looks for something that is outside of his control: “When I see a man in anxiety” – Epictetus states –, “I say to myself, What can it be that this fellow wants? For if he did not want something that was outside of his control, how could he still remain in anxiety?” (2:13:1).Epiktet/Epictetus11 Paul surpasses such a general critique of “anxiety” reminiscent of sapiential teaching, which tends to focus on stereotyped concerns and principles, and instead he proposes an individual approach to “anxiety” and “care” that reveals the existential dimensions of μέριμναμέριμνα, μεριμνάω. This becomes clear if we study Philippians in its entirety.

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