The Role of kauchsis/kauchaomai in Paul's Understanding of Justification in Romans Dr.

Ott Pecsuk, Kroli Reformed University, Budapest In my paper I will investigate the role kauchsis/kauchaomai plays in Romans as far as Paul's understanding of Justification is concerned. The concept seems to be crucial in both Cultural Anthropology, Sociology (honor and shame societies in the Ancient Middle-East) and in Historical Psychology of the NT (being a key concept of human self-understanding in any age). Its equal importance to Justification may be presupposed by the simple fact that it can be found in Galatians, Philippians, the Corinthian correspondence and Romans where Justification is always beneath the surface of Paul's argumentation. In this paper, after a brief survey of the history of research of the subject, we analyze how boasting shapes both the meaning of three important passages in Romans (2:17-29; 3:21-31) and (one of) the central theme(s) of the Epistle. Structure 1. The Boasting Paul Literary traces of conventions related to boasting1 Jeremiah 9,23-24: God condemns anthropocentric boasting of every kind. Boasting can be only theocentric, based on intimate relationship with and true knowledge of God. No boasting is possible before God who is creator, sustainer and judge (1Sam 2:2-3 and Judges 7:2). Boasting about God's acts is really worship and confession (1Chronicles 16,28-29; Ps 5,11 and 89:15-18; Sir 17:9 and 50:20). A general consensus of ancient writers is that boasting is repugnant and unacceptable for respectable individuals (Dionysios of Halicarnassus and Dio Chrysostom). Quintilian also shared this view, however, based on the example of Cicero, he considered self-praise acceptable in some specific cases like defending others who helped us or refusing envious and evil accusations. Plutarch wrote a treatise with the title On Praising Oneself Inoffensively. According to Plutarch the unfortunate can use self-praise to avert pity and testify of one's sound ambition in spite of the unfortunate circumstances. It is also permitted to use boasting for some greater good (in case of a statesmen), e.g. persuading others to follow the good example of a leader. 1.1. History of Interpretation 1.2. Boasting in Other Pauline Letters In 1Corinthians Paul corrects the false boasting of the Corinthian Christians in a number of cases: they can boast only in the Lord since they were not chosen from among the privileged of the society (1Cor 1:26-31); boasting in the greatest achievements without love is vain boast in the self (1Cor 13:1-7); sexual immorality praised as newly gained freedom in Christ is also criticized by Paul (1Cor 5:1-8). 2Corinthians 10-13: An Honor Challenge Paul is forced to protect his integrity. He maintained his financial independence but some wealthier Corinthian Christians tried to become his benefactor and by supporting him financially they tried to put Paul into a client status. Other travelling preachers accepted the offer and they consequently tried to challenge Paul's status in the Corinthian church in a number of different ways. They criticized his abilities as a speaker and apostle, they questioned his integrity (his refusal of support from the Corinthian church was taken as a sign of lack of brotherly love) and character (he did accept support from elsewhere). In his defense speech (the so called Fool's Speech) in 2Corinthians 10-13 he makes use of the culturally legitimate ways of boasting: he boasts with God (his achievements in God's work), with his weaknesses (applied rhetorical irony), boasts for the sake of a greater good (not only protecting himself from accusations
1 Watson, D. F. Paul and Boasting in Sampley, J. P., Paul in the Graeco-Roman World. Continuum, 2003. 77-100. o.

of the false apostles but also protecting his legacy in Corinth). Paul's understanding of boasting is a unique mix of boasting as understood within Judaism and within the dominant Graeco-Roman culture (theocentric and culturally acceptable boasting). 2. Boasting in Romans Boasting shows where one's faith is placed for salvation (either in oneself or in God). Boasting in works for salvation is self-delusion, rebellion against God and a sin in itself, it is a declaration that God is a liar. Boasting in God on the other hand is a worship act of and a confession in God who declared all humanity sinful. Paul expects that the Jews can legitimately boast in their possession of the Torah. However he condemns them because they boast against the Gentiles in the possession of the Torah (2:23),2 and in their covenant relationship with God as a merit (2:17). Their boasting is focused on their covenant relationship rather than on the covenant-giver God. In the same vein Paul accuses the Gentiles of boasting in their special status as strange branch grafted into the olive tree of the covenant history (11:18). 3. Different Interpretations of Boasting in Romans 3.1. Bultmann, Cranfield and the Old Perspective Understanding 3.2. New Perspective 3.3. Corrections of the New Perspective Interpretation 4. Other Possible Trajectories of Interpretation 5. Conclusions

2 Watson, p. 96.