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Previous | 357 | Next speech--like miracle story--may be an avenue into a particular rhetorolect, multiple genres will advance this way of speaking within early Christianity. Let us, then, get a brief glimpse of six different rhetorolects in early Christian discourse. 3.1 Wisdom Discourse One of the rhetorolects in early Christianity is wisdom discourse. This discourse presupposes that Jesus is a transmitter of wisdom from God to humans. Followers of Jesus perpetuate this tradition, transmitting wisdom from Jesus to others. It is remarkable how thoroughly the Epistle of James is dominated by wisdom discourse. A number of scholars currently are arguing that the Epistle of James may be the earliest document in the New Testament (Wachob 1993; Johnson 1995: 118-121), and there is good reason to entertain this possibility. Central to the wisdom rhetorolect in James is the belief that God gives generously and ungrudgingly to all humans--good or evil, just or unjust, grateful or ungrateful. This view appears in James 1.5: Thesis: If any of you is lacking in wisdom, ask God and it will be given you. Rationale: Because God gives to all generously and ungrudgingly. This reasoning is a basis for acting both with restraint and with love towards others: Thesis: Let everyone be quick to listen, slow to speak, slow to anger. Rationale: For your anger does not produce God's righteousness. (James 1.19-20) Summary: The wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. (James 3.17) This reasoning also occurs in Q material. In Matthew 5.44-45, it takes the following form: Thesis: But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. Rationale: For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. (Matthew 5.44-45) In Luke 6.35, it appears as follows: Thesis: But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High. Rationale: For he is kind to the ungrateful and the selfish. In Gospel of Thomas 94-95, this reasoning occurs in the following form: Thesis: One who seeks will find, and to [one who knocks] it will be opened. If you have money, do not lend it at interest. Rather, give it to someone from whom you will not get it back. Didache1.5, in turn, reads as follows: Thesis: Give to everyone that asks and do not refuse. Rationale: For the Father's will is that we give to all from the gifts we have received. Central to the wisdom rhetorolect in early Christian discourse, then, is a view of God as generous even to those who are ungrateful. Sayings of Jesus elaborate this view in many directions including arguments from the opposite like Luke 12.22-23/Matt 6.25: Thesis: Therefore, I tell you, do not be anxious about your life, what you shall eat, nor about your body, what you shall put on. Rationale: For life is more than food, and the body more than clothing. Previous | 357 | Next