Like most moralists, John understood harsh elements of frank speech to be necessary in the appropriate context, and he defends Paul’s severe rhetoric as just such a corrective remedy. This is especially apparent in his analysis of Galatians, an epistle he
21
Isocrates reflected on the fact that harsh speech made it difficult to discern between properly corrective philosophers and abusive revilers, noting “those who admonish and those who denounce cannot avoid using similar words, although their purposes are as opposite as they can be.” Glad, Paul and Philodemus, 318 n. 248. For more on Isocrates’ brief letter of recommendation, in which he praises his disciple Diodotus for using frank speech that is neither too harsh nor too flattering, see Konstan, “Friendship in the
Classical World,” 93. 22
Glad notes that Philodemus is the only known author to have used the term “mixed method” to depict the mixed use of harsh and gentle exhortation, but he documents it’s significance as an effective means of exhortation in Dio Chrysostom, Clement of Alexandria, Sextus Empiricus, Plutarch, Quintilian, Maximus of Tyre, Cicero, and Seneca. Ibid., 71.
characterizes as “vehement.”23
John defends the apostle’s tone by pointing out that severity (σφοδρότητος) rather than mildness (ἐπιεικείας) is sometimes necessary for a teacher.24
He offers Jesus’ teaching as an authoritative example of such severe speech, citing Paul’s own varied use of harsh and gentle tones as the apostle’s careful imitation of Christ’s therapeutic pedagogy:
Thus taught, and walking in the steps of his Master, Paul has varied (ἐποίκιλε) his discourse, according to the need of his disciples, at one time using knife and cautery, at another, applying gentle remedies (προσηνῆ φάρμακα).25
Throughout his homilies, John offers examples of a divine pedagogy that exemplifies this technique, pointing to scriptures that attest to God offering comfort in one instance and threats of judgment in another.26
John similarly recalls Jesus’ pedagogical efforts,27
noting that while offering harsh criticism toward his Jewish hearers, he also gently showed them
23
The very first sentence of John’s commentary on Galatians makes note of Paul’s vehemence -“The exordium is full of a vehement and lofty spirit (Πολλοῦ τὸ προοίμιον γέμει θυμοῦ καὶ μεγάλου φρονήματος), and not the exordium only, but also, so to speak, the whole Epistle.” Commentary on Galatians 1 (PG 61:611.13-15) “That this epistle is full of such anger (θυμοῦ) is obvious to every one even on the first reading; but I must explain the cause of his provocation against the disciples. Slight and unimportant it could not be, or he would not have used such vehemence.” Commentary on Galatians 1 (PG 61:612.19-24).
24
Commentary on Galatians 1 (PG 61:611.15-18): “For always to address one’s disciples with mildness (ἐπιεικείας), even when they need severity (σφοδρότητος) is not the part of a teacher but it would be the part of a corrupter (λυμεῶνος) and enemy (πολεμίου).” 25
Commentary on Galatians 1 (PG 61:612.8-11). Also, a few sentences earlier in the homily, “Wherefore our Lord too, though he generally spoke gently (προσηνῶς) to His disciples, here and there uses sterner (αὐστηρότερον) language, and at one time pronounces a blessing, at another a rebuke.” (PG 61:611.18-21).
26
Rylaarsdam points to examples in John’s exegesis of Genesis, In Gen. 45.15 (PG 54:418), and concerning the prophets, for example Is.3.6 (SC 304.176). Rylaarsdam, The Adaptability of Divine Pedagogy, 112.
27
John contends that Christ adapted to Jewish leaders who were suspicious of his claim of divine identity in the Gospel of John by both “instilling fear and announcing a reward.” In John.39 (PG 59:221-222). As cited in Rylaarsdam, The Adaptability of Divine Pedagogy, 215, n.127.
hope of eternal life: “Christ was attempting to persuade them by numerous words which were at once goading and indulgent.”28
According to John, Paul’s imitation of the divine use of both severity and
gentleness explains differences in the apostle’s tone between his letters, approaching the Corinthians with a gentle tone, for example, whereas he is severe in his address to the Galatians.29 Yet even within Paul’s more severe letters, John emphasizes the apostle’s careful balancing of such harsh speech with gentle words.30
John frequently presents Paul’s use of gentle speech as a soothing balm following a strong rebuke (“Paul has given a deep wound, and stricken them down, he again relaxes his treatment, like a wise
physician, who applies soothing medicines (φάρμακα προσηνῆ)).31
Elsewhere, John notes how gentle exhortation precedes and prepares the hearers to receive a stronger rebuke:
Observe the discretion (σύνεσιν) of Paul, how after encouraging by the gentler things, he turns his discourse to the more fearful… Paul thus varies his discourse, yet not in any way, but he sets first the good things, and after the evil…32
28
In John. 45 (PG 59:251). As cited in Rylaarsdam, The Adaptbility of Divine Pedagogy, 215, ft.127.
29
Commentary on Galatians 1; PG 61.612.12-17. To the Corinthians he says, “What do you wish? Shall I come unto you a rod, or in love, and a spirit of gentleness
(πραότητος)?” (1 Cor 4:21) but to the Galatians, “O foolish Galatians.”And not once only, but a second time also he employed this reproof, and towards the conclusion he says with a reproachful allusion to them, “let no one trouble me” (Gal 6:17).
30
Commentary on Galatians 1; PG 61.612.17-19. Following his observation of Paul’s frequent reproofs to the Galatians, for example, John notes how “[the apostle] soothes them again with the words.” Καὶ θεραπεύει δὲ πάλιν, ὡς ὅταν λέγῃ...
31
On Romans hom. 23; PG 60.616.30-33. See also, On Romans hom. 29; PG 60.653.63- 654.32. “Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut (βαθεῖαν ἔδωκε τὴν τομὴν) in the former part, and then when he had
succeeded in what he wished, how he uses much therapy next. (καὶ ἐπειδὴ κατώρθωσεν ὅπερ ἐβούλετο, πολλῇ κέχρηται τῇ θεραπείᾳ πάλιν).
32
Innumerable examples could be cited to demonstrate John’s identification of Paul’s varied speech throughout the epistles,33
for, as he aptly summarizes in his 29th homily on Romans, “This in particular is a teacher’s duty, to give his address that variety
(διαποικίλλειν) which is profitable (ὠφέλειαν) to the hearers.”34