Abstract

The purpose of this dissertation was to examine the concept of imitation in the Pauline tradition. Chapter One noted the major objectives and limitations of previous studies and delineated the intent and methodology of this study. ;Chapter Two investigated the concept found in early Greek thought. Initially, mimesis was limited to the mechanical reproduction of certain sounds. Pythagoras, however, advanced the concept by noting that mankind was ethically linked to the divine through imitation of the harmony found in the universe. Mystery religions linked the devotee to god through imitation of the fate of the deity. ;Chapter Three examined the rise of the concept in Plato and Aristotle and its decline in the rhetoricians. Plato's discussion of imitation covered most every human activity; Aristotle confined his thought on imitation to the fine arts. Imitation as a teaching method by the rhetoricians became overly mechanical. ;Chapter Four investigated mimesis in Jewish literature. The literature of Philo, Apocrypha, and Pseudepigrapha was similar to imitation of the Greek world; but Qumran writings, Tannaitic Judaism, and the Old Testament revealed an imitation remarkably different from Greek philosophy. ;Chapter Five dealt with the Pauline use of mimesis. In the Thessalonian correspondence, imitation was linked to the personal example of Paul and to the Judean churches. 1 Corinthians, however, stressed imitation of Paul who gave up personal rights for the good of others. In Philippians, Paul and other fellow workers served as examples of correct Christian conduct based upon Christ's self-denial. Ephesians stressed the general maxim to imitate God's forgiveness and love. ;Chapter Six presented the post-Pauline development of the concept. 1 Peter and Hebrews provided a rich development of the necessity to suffer as Christ did. 1 Peter particularly stressed the idea of imitatio Christi. The Apostolic Fathers followed in the footsteps of 1 Peter. The chapter concluded with the summation that Paul variously adapted the Greco-Roman uses of imitation to meet the needs of each particular community. A transcultural hermeneutic is needed in applying mimesis to the Christianity of today