Le milieu de la première épître de Pierre (continuation)
- Autores: Armand Puig i Tàrrech
- Localización: Revista catalana de teología, ISSN 0210-5551, Vol. 5, Nº. 2, 1980, págs. 331-402
- Idioma: francés
- Enlaces
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Resumen
In this second part .of the worlc about the setting of lP, we study the diverse and complex metaphors which are found dispersed throughout the Epistle. The author considers the implicit manner aiid areas of significance which revolve around the central theme (houselfamily, the flock) which appear as constant links between the text and those to whom it is directed. Thus, by the use of metaphors and known resources, with the specific comparison or the phenomenon of the distant analogy between metaphor and analogaturn, the author establishes the relationship with the social, economic and political climate for the Christians of Asia Minor. Who were those Christians? Mainly lower class pilgrims who lived in a rural setting (not urban), in villages or the homesteads of the large agricultura1 landowners, with the status of feudal servants, subjects of the owners or the administrators of these estates, although there were also domestic slaves (oiketai). Thus the Christians of 1P were poor people, and the possibility of social change was practically nil. The economic system was based on agriculture (cereals and, to a lesser extent, olives and market gardening), and animal husbandry (very important on the plateau). In the provinces, particularly in Galatia and Cappadocia, the people had frequent contact with the Army, the troops being distributed in srnall garrisons, and military works of infrastructure were carried out. All this resulted in the communities living in an isolated manner, being separated one from another. Nevertheless, it seems that they must have béen mainly concentrated in the mountainous part of Anatolia, i.e. the Provinces of Galatia and Cappadocia; land South of the Pontus- Bithynia, the interior regions of tlie Asian Province. What was the situation of the community of lP? Seen from within, the community was organised as a -brotherhood, as just one more of the many illicit associations (heteries), tolerated by the Imperial Administration in a moment of political permis- siviness. The leaders, the e~presbyteroi). administered the contributions of the members, the common funds, and managed the community, although the great exigencies which existed towards !he members of the brotherhood resulted in a high level of responsibility and homogeneity. However, there were certain dangers (authori- tarianism by the leaders, lack of sincerity by members) which affected internal cohesion. Seen from the outside, Ihe community of 1P was a fraternity of Christians, an external denomination which identified and isolated a minority group which followed abnormal patterns of coniduct. Consequently the community appears to have suffered fairly strong social restrictions, a pressure towards ostracism and rejection. What strategy did the author of the Epistle propose? A strategy of active resistance (not one of attack in response to an offensive attitude), which led towards internal cohesion and solidarity on the onie hand, and an opening without complexes on the other. The Christians had to be prepared to respond and, even more, they could not renounce the task of proselitism. For the author the proof is clear; that Faith was authenticated. The Christians had to assume a Utopian tension towards the escatolo- gic goal, just as they had to accept their condition as pilgrims, and even the name by which they were identified (cristian). Thus the object of the author of lP, using a direct and immediate style and concepts and rhetoric of his congregation, was to ,exhort them to faith until the end in their current status as rejectslchosen, servantslfreemen, pilgrimslheirs to Heaven.
