Diatribes In New Testament Writings
Diatribes in New Testament Writings
The New Testament writings employ a rhetorical device known as diatribe, a style characteristic of Hellenistic philosophical and moral discourse. This literary form involves a dialogue between the writer and an imaginary interlocutor, often to refute potential objections or to drive home a moral or theological point [1, 2].
In the New Testament, the apostle Paul is notable for using diatribe in his letters. For instance, in Romans 2:1-5, Paul addresses a hypothetical complacent Jew who feels superior to Gentiles and is in no danger of judgment. The use of diatribe here allows Paul to engage with the views of his imaginary opponent, critiquing the Jewish assumption of moral superiority over Gentiles [1].
The Epistle of James also employs diatribe. In James 1:13, the author uses this rhetorical technique to voice a potential objection from readers and immediately refute it. This pattern is repeated in other parts of the epistle, such as 2:3, 16, and 18, and 4:13. The diatribe style enables James to anticipate and address potential misunderstandings or counterarguments [2].
The early Church Fathers recognized and commented on the use of various rhetorical devices in the New Testament, including diatribe. While they did not specifically focus on diatribe, their writings demonstrate an awareness of the literary and rhetorical strategies employed by the New Testament authors. For example, Origen's commentaries on the Gospels show an understanding of the complex interactions between Jesus and his interlocutors, which can be seen as related to the diatribe style [3, 4].
The use of diatribe in the New Testament reflects the cultural and literary context of early Christianity. As Christianity emerged within the Hellenistic world, its writers drew upon the rhetorical conventions of their time to communicate their message effectively. The diatribe style allowed them to engage with their audience, address potential objections, and convey complex theological ideas in a persuasive manner.
The presence of diatribe in the New Testament also highlights the importance of understanding the historical and cultural background of these writings. Recognizing the literary devices and rhetorical strategies employed by the authors provides insight into their theological concerns and their efforts to communicate with their original audience.
Sources
- Romans (Protestant academic) “Tyndale House on Romans 2:1: 2:1-5 You is singular in the Greek. Here, the you is a hypothetical complacent Jew, who feels superior to Gentiles and in no danger of judgment. Paul adopts a popular Hellenistic style called a diatribe, in which a writer tries to win over an audience to his views by portraying a debate between himself and a hypothetical opponent. • these very same things: Paul’s point is that Jews, like Gentiles, turn from God’s revelation to go their own way.”
- James (Protestant academic) “Tyndale House on James 1:13: 1:13 do not say: James is using diatribe, an ancient Greek rhetorical technique in which an imaginary opponent presents a contrary opinion. In this way he is able to voice the readers’ possible objection and immediately refute it (also in 2:3, 16, 18; 4:13). • God is never tempted to do wrong: The alternate translation (see footnote) dulls the parallelism with he never tempts.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — JO. 12, 31. (part 3): 15. Mt. 23, 16. Mt. 23, 17. Mt. 23, 18. Mt. 23, 19. Mt. 23, 20. Mt. 23, 21. Mt. 23, 22. Mt. 23, 23. Mt. 23, 24. Mt. 23, 25. 106 40 of the cup and of the platter, while the inside of them is full of injustice and wrong. 56 Ye blind Pharisees, cleanse first the inside of the cup and of the platter, then shall the outside of them be cleansed. 57 Arabic, Woe unto you, scribes and Pharisees, hypocrites! because ye resem- p. 154 ble whited sepulchres, which appear[1] from the outside beautiful, but within 58 full ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — SECTION XLI. (part 4): not be able to gainsay. 50 And then shall they deliver you unto constraint, and shall kill you: and ye shall be 51 hated of all nations because of my name. And then shall many go astray,[9] and they 52 shall hate one another, and deliver one another unto death. And your parents, and your brethren, and your kinsfolk, and your friends shall deliver you up, and shall 53, 54 slay some of you. But a lock of hair from your heads shall not perish. And by 55 your patience ye shall gain[10] your souls. And many men,”