1Ts 2,1-3,13: una periautologia paracletica

This article examines the “periautologia” of 1 Thess 2:1-3:13 from the perspective of Plutarch’s views on self-praise. In his work De laude ipsius, Plutarch lists several circumstances/occasions (540C-541E) and purposes in which boasting is acceptable and persuasive (544C-546B), without arousing indignation and annoying the public. Self-praise is accompanied by “antidotes” (541F- 544C): they are argumentative techniques against its potential offensiveness. In 1 Thess 2:1-3:13, the “periautologia” does not end in the benefit of Paul, but serves as an encouraging function to the Thessalonians. Paul was forced to leave the community of believers because of his opponents (cf. 1 Thess 2:15-16; Acts 17:10). He did not complete his mission. Paul fears that the believers in Thessalonica will not be able to resist sufferings. These are the “antidotes”: 1. the “change of person” (cf. 1 Thess 2:1, 5, 10, 14) and the use of the first person plural instead of the first singular; 2. the litotes (“it was not in vain” in 1 Thess 2:1); 3. the use of antithesis and the σύγκρισις/comparison (1 Thess 2: 3-7); 4. the praise of recipients (cf. 1 Thess 2:14, 19-20; 3:6-8); 5. The praise of someone other than oneself with whom one has some affinity / similarity (1 Thess 2:14); 6. the reference to the “dangers” and outrages suffered at Philippi and the persecution in Thessalonica (1 Thess 2:2, 14-16; see also Acts 17:10), the sufferings/ difficulties, and the use of the agonistic metaphor (cf. 1 Thess 2:2, 9; 3:3, 4, 5, 7, 8); 7. by assigning God the merits of one’s “successes”. In particular, Paul recognizes in God the origin of audacity/courage to preach the Gospel (cf. 1 Thess 2:2), his call-mission (1 Thess 2:4), and the thanksgiving and the “joy” (1 Thess 3:9). The sufferings and afflictions of the recipients are proof that the gospel they have received is “the word of God/Lord” and not of men.