Intertextuality of Paul’s Apocalyptic Discourse: An Examination of Its Cultural Relation and Heteroglossia

Abstract

This dissertation brings two recent strands of research together and attempts to contribute to two areas of study: (1) apocalyptic Paul studies and (2) the discipline of intertextuality. When apocalyptic Paul is concerned, many works utilize comparative literature approaches. The present study, however, is different in two respects. First, this study sees intertextuality and apocalyptic as a cultural semiotic that is a meaning potential in culture. Whereas many intertextual studies focus on how later texts employ earlier texts for literary and theological purposes, the present study views culture as a matrix of intertextuality. In addition, this study deems apocalyptic as a cultural discourse that society and culture share to understand transcendent phenomena and events. The second distinctiveness of this study is its analytic method. Instead of word-to-word comparison, we investigate whether Paul’s letters present similar patterns of semantic relations between apocalyptic thematic items. After identifying recurrent thematic formations throughout multiple texts, this study explores Paul’s heteroglossia (different voices) in the thematic formations. As such, the meaning of Paul’s apocalyptic can be construed, when we scrutinize, first, how the apocalyptic languages or themes are used in culture, and second, how Paul differently employs them from others. To paraphrase, the meaning of Paul’s apocalyptic language can be vivid when the same apocalyptic thematic formations in Paul’s letters present different linguistic features from other writings. Through this procedure, the present study argues that though Paul shares similar thematic formations with other texts in the Greco-Roman world, the apostle’s apocalyptic thought is significantly distinctive from others. In Paul’s apocalyptic discourse, Jesus is the primary participant that interacts with other thematic items. Also, the apostle’s peculiar linguistic features in the shared apocalyptic formations converge around one figure that is Christ. In other words, Christ takes the central role in his apocalyptic discourse. Christ, therefore, is the apocalyptic lens for Paul to shape his understandings of transcendent phenomena (i.e., otherworldly journey, resurrection, sin and evil, and the two-age apocalyptic eschatology) through Christ.