INTRODUCTION

Paul is undoubtedly the most influential figure, after Jesus Christ, in the history of
Christianity. He is definitely the most significant Christian missionary and theologian of all
time. He stands tall as a model for missionaries of all ages in preaching the Gospel and
evangelizing peoples and gently persuading people to accept the Christian faith. He has left
behind a heritage in the letters that he wrote to the communities he evangelized.
A genius missionary that he was, Paul used all possible means to preach the Gospel.
Whenever, circumstances did not favour his physical presence in preaching the Gospel or
exhorting or admonishing or teaching a community, he overcame the difficulty by writing
letters to the communities. In his writings one discovers a kaleidoscope of Christian themes
that he developed to teach the new converts to understand the essence and substance of the
Christian faith. His writings have been an indispensable starting point for creeds and
confessions. Most of the greatest restatements of Christian theology can be considered as a
rewording or an elaboration of Pauls theology.
The study of Pauls letters unravels to Christians of all time the truths on which
Christianity is pivoted upon. Moreover, it brings to the fore his style of evangelizing a
community and his methods to maintain the fervour within the community. Evidently, Paul
makes use of letters for pastoral, catechetical, didactic, paraenetic and kerygmatic purposes.
In this paper, a systematic study is undertaken to cull from the text of 1 Thessalonians
the ever relevant kerygmatic method of Paul in planting the Gospel. 1 Thessalonians is an
excellent example of apostolic teaching during the first generation of Christianity, less than
25 years after the beginning of Jesus ministry. In this short but powerful letter we see the
acumen of Paul in employing letter-writing for the kerygma. Obviously, an enquiry into the
kerygmatic method presupposes the content of Pauls kerygma. Hence, in this paper the
content of Pauls first letter to the Thessalonians is examined to expound his kerygmatic
method. This letter is a makeshift substitute for Pauls absence with the addressees. In 1
Thessalonians, Paul is preaching to a community young in the faith about the fundamental
doctrines of the Christian faith. The letter expounds in particular, Theology, Christology,
Eschatology, Soteriology, Ecclesiology and Christian Ethics. The Epistolary method adopted
by Paul enabled him to stress the truths of Christianity in different contexts and with different
applications, all according to the needs of his readers.

1. Letter Writing in Ancient Hellenistic World

Letter writing as a literary form reaches back into antiquity. In the Hellenistic world, a
letter served the purpose of expressing the friendly relationship between two persons. A letter
was also intended to revive the existence of a friendship when the correspondents were
physically separated.1
In the Hellenistic empire, it was under Alexander the Great, that epistolary
communication reached a high point of development. 2 Letters were written for varied
purposes and occasions. From these it is possible to distinguish the different types of letters
that were written like business letters,3 official letters,4 public letters,5 non-real letters6 and
discursive letters.7 The basic form of all of these letters contained a threefold division:
Introduction (prescript or salutation),8 Text or Body,9 Conclusion. The conclusion of the letter
comprised greetings, wishes (especially for persons other than the addressee), final greeting
or prayer sentence, and sometimes the date of the letter.10
1 The tone of the letter was like a homily (omilia).
2 Alexanders administration was wide-reaching. The necessity of maintaining ties between distant
geographical parts of the empire and expansion in trade and travel created the context for increased letter writing
[William G. Doty, Letters in Primitive Christianity (Philadelphia: Fortress Press, 1973) 1].

3 This type of letters was mostly used for business communication.

4 These letters carried the sense of the presence of the ruler in epistolary form. The political
expansion gave rise to the increasing need for such letters.
5 The public letters were written mostly to influence public opinion (Letters of Isocrates, 436-338
BCE).
6 This is a common term for letters such as pseudonymous letters (written under a name other than
that of the actual writer), letters purporting to have come from heaven and even the epistolary novel.
7 These letters were in the form of essays.
8 The introduction included sender, addressee, greetings, and often additional greetings or wish for
good health.
9 The body of the letter was introduced with the characteristic introductory formulae.
10 William G. Doty, 4-14.
2

One of the most striking features of the Hellenistic letters is the fact that they were
amazingly stereotyped and bound to tradition. There was a very limited amount of freedom to
modify and adapt epistolary conventions. Phrases of concern for the recipients health,
greetings and mention of thinking about the other person or praying for the recipient appear
again and again. Besides the standardized formulaic phrases, the overall literary form of the
letter too remained constant (between 300 BC and 300 AD).
1.1 The Letters of Paul
The early Church relied upon the letters because of the necessity of communicating
important matters of the Gospel to the Christian community. Early Christian letter writers,
whose works are found both within and without the NT, adapted the epistolary and rhetorical
forms of the Hellenistic world to create sophisticated, literary creations.
In his literary models, Paul combines non-Jewish Hellenistic customs with Hellenistic
Jewish customs to create a form which cannot be equated with either tradition. From
established Hellenistic and Roman letter-writing techniques, Paul created a new form of letter
writing. Yet, Pauls letters fit the Hellenistic pattern in most respects.
There are thirteen letters in the New Testament that bear the name of Paul. 11 These are
divided into three categories namely:12
a) The genuine Pauline epistles.13
b) The deutero-Pauline epistles, written by followers or close associates of Paul.14
c) The pseudo-Pauline epistles, later compositions claiming Paul as their author.15
The basic form which can be identified in Pauline way of writing letters is:
1.1.1 Opening (Sender, Addressee, Greetings)
11 Romans, 1&2 Corinthians, Galatians; Ephesians, Philippians, Colossians, 1&2
Thessalonians, 1&2 Timothy, Titus and Philemon.
12 Stanley B. Marrow, 50-51.
13 Romans, 1 & 2 Corinthians, Galatians, Philippians, Philemon and 1
Thessalonians.
14 Colossians, Ephesians and 2 Thessalonians.
15 1&2 Timothy and Titus.
3

In the opening, Paul utilizes both Greco-Roman and Jewish elements. The Greek
letters used the standard X to Y, greetings! The Jewish letters used a formulaic expression of
concern for the well-being of the addressee. Paul uses these two forms 16 and elaborates
further to include a self-description, an apostle of Christ Jesus. Often, he also mentions his
co-workers, and from Silvanus and Timothy (1:1).
1.1.2 Thanksgiving and Blessing
Paul modifies the Hellenistic thanksgiving statement in several ways. The occasion
for thanksgiving is no longer being saved by the god(s) from great danger but (often) the
faithfulness of the community to whom Paul is writing.17
In the thanksgiving section intercession and/or eschatological culmination were often
included.

1.1.3 The Main Body of the Letter

The main body of the letter often began with an introductory formula often having an
eschatological conclusion and/or an indication of future plans. Paul begins the main body of
his letters with a formal opening and then focuses on what is to be immediately
communicated to the community by way of theological treatise or paraenesis.
In his letters, Paul often employs parakaleo-sections instead of more formal moralistparaenetic formulae to convey a degree of intimacy and trust with the addressees.18
1.1.4 Closing (Formulaic Benedictions and Greetings)

16 Paul takes the typical Greek greeting (Greetings) and replaces it with the similar sounding word
(grace). He also adds to this salutation the typical Jewish welcome of peace thereby creating a
distinctively Christian greeting, Grace and peace to you, that honours both Gentile and Jewish believers alike.

17 Hellenistic letters often have thanksgiving sections which state that the
writer, gives thanks to the gods or that the writer, makes continual mention of
you before the gods. The thanksgiving was usually because the gods had saved
the writer from some calamity (2 Mac 1:11); (Doty, 31-32).
18 Doty, 39.
4

Pauline letters are less bound to the closing conventions of the Hellenistic letters.
Hellenistic letters concluded with a wish for the good health of the recipients and a word of
farewell. Instead, Paul makes use of a benediction and/or doxology.
2. The Founding of the Church in Thessalonica
Often it is almost impossible to interpret Paul correctly until one knows some sense of
the background of the community to which he addressed the letter.
Thessalonica was founded in 316 B.C. on the site of ancient Therme by Cassander,
one of the generals of Alexander the great. It was named Thessalonica after Cassanders wife,
the half sister of Alexander. The city was a world cultural centre since it was situated in a
strategic location on both the commercial sea routes and the Egnatian Way (an international
highway that ran through Macedonia).19
According to the account of the Acts of the Apostles, Paul and Silas20 had preached in
Thessalonica. After enduring hardships and shameful treatment in Philippi (1 Thess 2:2), 21
Paul and Silas travel to Thessalonica. Pauls ministry here was brief covering a period on
only three Sabbaths (Acts 17:2).22 Thessalonica was a city with a Jewish community but
marked by a multiplicity of cults. Like other major urban centres in the ancient world,
Thessalonica was a religiously pluralistic environment, how you broke with the worship
of false gods when you were converted to God (1:9).
Pauls converts cut across the spectrum of the society.23 The Jews were merely some
(Acts 17:4) but great many of the God-fearing Greeks were persuaded by Paul to believe in
the Gospel. Some scholars opine that the similarities between Cabirus 24 (patron god of
Thessalonica) and the story of Jesus account for the success of Pauls ministry in this city.
19J. P. McRay, Thessalonica in Dictionary of New Testament Background: A Compendium of Contemporary
Biblical Scholarship, eds. Craig A. Evans and Stanly E. Porter (Illinois: InterVarsity Press, 2000) 1232.

20 Also known as Silvanus.

21 All subsequent Scriptural references are from the first letter to the Thessalonians (RSV) unless
otherwise indicated.
22 This could mean three weeks or possibly five weeks including time before and
after the three Sabbaths.
23 McRay, 1233.
5

However, Paul had to depart from the city in the face of rioting instigated by Jewish
opponents (Acts 17:9-10).
2.1 Pauls Letter to the Thessalonians in the Pauline Corpus
1 Thessalonians is the oldest written document in the New Testament (late AD 50 or
early AD 51).25 The letter is written in Koine Greek as a pastoral letter driven by the occasion
and needs of the recipients rather than a formal treatise. 26 As the oldest preserved Christian
writing, the letter to the Thessalonians has a special significance. The letter is replete with
mission methodology.
Since ancient time scholars have agreed that 1 Thessalonians is an authentic letter of
apostle Paul. The language and style are that of apostle Paul and the external evidence from
the early Church is unanimous in favour of Pauline authorship. Pauls name appears in the
epistolary greeting, alongside that of his companions Silas and Timothy (1:1; 2:18). Statistics
demonstrate that in 1 Thessalonians 96 percent of the first person verbs appear in the plural.27
Paul longed to return to Thessalonica but he was prevented from doing so (2:17-18).
After leaving Thessalonica, he had heard good things about the life of the Thessalonians after
their conversion to God (1:8-10). Besides, he later learnt that the Thessalonian Christians
were enduring persecution. Out of his concern for the new Christians, Paul in his stead sent
Timothy to Thessalonica (3:1-2, 5; Acts 17:15) to comfort the community. Catching up with
Paul in Corinth (Acts 18:5) Timothy briefed him about the Thessalonian Church. He brought
a positive report about the new converts of Thessalonica. He also indicated that there was
something missing in the faith of the Thessalonian community (3:5-6, 10). When Paul heard
24 Cabirus was a martyred hero, murdered by his two brothers, buried with symbols of royal power and
expected to return to help the oppressed poor in general and the citizens of Thessalonica in particular [Jefrey
A.D. Weima, 1 Thessalonians in Zondervan Illustrated Bible Backgrounds Commentary, ed. Clinton E.
Arnold (Michigan: Zondervan, 2002) 405].
25 Paul wrote this letter from Corinth (1 Thess 1:1-2). According to Acts 18:11, Paul spent 18 months in
Corinth. While in Corinth Paul was brought to trial before Gallio (Acts 18:12-17). Inscription discovered at
Delphi gives the information that Gallio ruled in Corinth from May 51 to April 52 AD. If Paul wrote the letter to
the Thessalonians shortly after leaving them, the letter would have to be dated in late AD 50 or early AD 51
(Nelsons New Illustrated Bible Dictionary, 1243).

26 The Holman Illustrated Study Bible (Nashville: Holman Bible Publishers, 2006) 1736.
27 Paul appears to make reference to himself in Romans using the plural we (Rom 1:5; 3:8-9).
6

Timothys generally positive report he was filled with joyful relief and was eager to
encourage the embattled and discouraged Christians and exhort them to make up all what
they were lacking in the living of the Christian faith. So he immediately set to writing a letter
to the Thessalonians (3:6-8). The following structure can be outlined in the letter to the
Thessalonians:
Epistolary - Prescript Opening (1:1)28
Exordium - Thanksgiving/Blessing (1:2-16)29
Narratio Body (2:1-3:10)30
Transitus from Narratio to Probatio (3:11-13)
Probatio (4:11-5:22)
Peroratio and Epistolary Closing (5:23, 26, 28).31
2.2 Purpose of the Letter to the Thessalonians
The new Thessalonian Church, after the departure of Paul, was left without leadership
and without having received all the instruction they needed (4:13). Moreover, the persecution
that was directed primarily at the apostles overflowed to the Church. These new believers
suffered much at the hands of their contemporaries (1:6; 2:14; 3:3-4). 32 The Church also
appears to have sent a letter with Timothy that included a series of questions on fraternal
Christian love (4:9), the destiny of the deceased in Christ (4:13), and the time when the day
of the Lord would arrive (5:1-2). In response Paul and his coworkers wrote the first letter to
the Thessalonians.33
A careful study of the letter evidences the following purposes in the first letter of Paul
to the Thessalonians:34

28 Sender, Addressee and Greetings (1:1).

29 Intercession (1:2-16); Eschatological Dimension (3:11-13).
30 Formal Opening (2:1-4), Eschatological conclusion (2:13-16).
31 Greetings (5:26), Doxology (5:23) and Benediction (5:28).
32 Green, 51.
33 Green, 52.
34 Weima, 405; Collins, Epistles to the Thessalonians 940-942.
7

a) To commend the Thessalonian Christians for their faith and devotion. They had
become widely known as an example to others (1:7-10).
b) To teach the new converts the basic doctrine of the faith (4:1-8; 5:12-25).
c) To defend the integrity of Paul (2:1-13).
d) To encourage the Church to endure persecution (2:14-20).
e) To exhort the new converts to progress in holy living (3:9-13).
f) To urge the Thessalonian Christians to live true to Christian standards especially in
the matter of sexual morality (4:1-8).
g) The Thessalonians thought that their dead ones would not be saved as they died
before the day of the . So Paul writes this letter to correct the Thessalonians
understanding of the coming of Christ and related events (4:15).
h) The last section of the letter reflects some of the other problems of the new
community concerning the emergent leadership (5:12-13), reactions to various persons both
within and outside the congregation (5:14-15) and the rejection of prophecy (5:19-20).
Perhaps, this letter is written also as an apostolic intervention to solve the discord within the
community.
2.3 The Salient Features of 1 Thessalonians
The letter presents a unique insight into Pauls shaping of his message to the needs
and situation of a particular community. In this section, some of the more salient features of
Pauls first letter to the Thessalonians are presented.
a) The letter provides a unique insight into the life of a zealous though not fully
mature Church in the early 50s and into the quality of Pauls ministry as a pioneer of the
Gospel.35 Because of its early date, the letter bears striking witness to the content of the
earliest Gospel.
b) The letter has a strong apologetic and autobiographical element and an exuberant
expression of thanksgiving for people living the Christian life correctly.
c) The letter can be considered as a new strategy of Paul to ensure the community did
not falter in the midst of persecution and difficulties.
d) The letter provides simple but ever relevant principles of Church building.

35 Donald Stamps, The Full Life Study Bible: NIV (Michigan: Zondervan Publishing House, 1992) 1858-1859.
8

e) In this letter, Paul does not use language usually regarded as hallmarks of his
Theology. The expected vocabulary like justify/justification/law/grace and the great
antitheses like law/promise, faith/works, flesh/spirit are absent.36
f) The letter is singularly non-Jewish in its language and in its thought. Paul does not
quote the Old Testament.37
g) Paul uses the philosophical term logos [of God] for the message he proclaimed to
the Thessalonians. Hellenistic Christians, hearing Paul speak of the logos of God would have
interpreted Paul within the framework of their philosophic understanding. Paul responded to
them within that framework. This is what gives 1 Thessalonians its peculiar character.38
h) In this letter words with common parlance acquire new meaning and added
significance; Gospel, which meant news of victory, now meant the news of Christs
victory (1:5); Holiness, which meant set apart for the service of the divine, now meant
called by God in Christ to serve (4:7).39
i) The letter has an extended teaching on the second coming of Christ so that even
some of the moral exhortations are related to that doctrine.40
j) The letter contains key passages about God raising the deceased saints when Christ
returns to catch up his Church (4:13-18) and about the day of the Lord (5:1-11).
k) The remarks Paul makes about the senders and recipients in the introduction and
the form of the initial greeting break with the usual pattern found in Graeco-Roman letters of
the time. The concluding blessing is also an innovation.41
Though not in a detailed and exhaustive manner, Paul touches upon all major
theological themes like Theology, Christology, Pneumatology, Kerygma, Eschatology,
Ecclesiology, Soteriology, Resurrection, Morality, Brotherly Love, etc. In this section below
we intend to deal with one theme, namely Kerygma in greater detail.
36 Krentz, 330.
37 Krentz, 328.
38 Krentz, 334.
39 Hodgson, 344.
40 ESV Study Bible, 2303
41 Havener, 325.
9

3. The Preponderance, Impact and Significance of Pauls Kerygma in 1 Thessalonians

Pauls letters offer insight into the Pauline method in spreading the Gospel. In fact
letters are commentary and explanation of the Gospels.42 Six times Paul mentions the
Gospel which he had proclaimed in Thessalonica (1:5; 2:2, 4, 8, 9; 3:2).43
Pauls kerygmatic methodology involved going to cities where there were Jewish
synagogues and beginning his work among them. This is called his custom (Acts 17:2). His
gospel was to the Jews first and also to the Greeks (Rom 1:18).
Paul outlines in three clear stages the progress of the Gospel in Thessalonica. First,
our Gospel came to you (1:5). Secondly, you welcomed the message (1:6). Third, the
Lords message rang out from you (1:8). This sequence is Gods continuing purpose
throughout the world.44
3.1 Etymology and Definition of Kerygma
Kerygma is derived from the Greek verb , which means to herald. It
refers to either the matter that is heralded or the act of heralding itself. The content of the
apostolic kerygma was the Gospel of Christ (Mk 1:14) or the person of Christ (Acts 8:5;
19:13; 1 Cor 1:23) or simply the logos or word (Acts 17:11; 2 Tm 4:2).45
In the NT, the word is used in its verbal form some 61 times. Kerygma
was employed in an almost technical sense by the New Testament authors to signify the
manner in which an authorized preacher, , announced the truth that the Kingdom of

42 Varickasseril, House Top, 5.

43 However, Paul does not give any formal definition of the Gospel he preached there.
44 Stott, 32.
45 Dodd and Dibelius maintain that the kerygma or Gospel message of the early Church could be
reconstructed from the speeches in Acts. Dodds reconstruction includes six main elements:a) The kerygma
proclaimed that the age of fulfilment of the OT prophecies about the Messiah had come.
b) This fulfilment was seen to have come through the ministry, death and resurrection of Christ.
c) As a result of his resurrection, Christ has been exalted to the right hand of God.
d) The presence of the Holy Spirit in the Church is the guarantee of Christs living presence.
e) The return of Christ will bring the messianic age to its consummation.
f) The listeners were exhorted to repent of their sins, be baptized and enter the community of Christ,
receiving the gift of the Spirit (J.B. Polhill, Kerygma and Didache in Dictionary of the Later New Testament
and its Developments, eds. Ralph P. Martin & Peter H. Davids (Illinois: InterVarsity Press, 1997) 626.

10

God has come.46 Therefore, kerygma was the solemn and public proclamation of Christ
made in the name of God to non-Christians. It was accompanied by an appeal to signs and
wonders to dispose the hearers to faith, conversion and a return to God.
Kerygmatic preaching is aimed at converting outsiders and preaching serves to build
up the congregations. 1 Thessalonians 1:9-10 can be considered as the best summary of the
kerygma which is not based on Old Testament proofs. It begins with a basic monotheistic
appeal. It consists of four main points and it is striking to note how closely these correspond
with the emphases of the speech on the Areopagus: turning from idols to God (1:9; Acts
17:29), serving the one living and true God (1:9; Acts 17:23-27), waiting for his Son from
heaven whom he raised from the dead (1:10; Acts 17:31) and being delivered by Jesus from
the wrath to come (1:910; Acts 17:31).
In Pauls kerygmatic approach, preaching (kerygma) and teaching (and
exhortation (paraenesis) go hand in hand and complement each other and regarded
interchangeable.47
3.2 Pauls Invocation of Divine approval and support in his Kerygma in 1 Thessalonians
Paul knew that the Gospel he preached was the Gospel of God because God had
revealed it to him (2:2, 8, 9). It was the Gospel of Christ since the Good News focuses on
Him (3:2).48 Paul terms his message the Gospel of God (2:2, 8, 9). 49 In preaching to the
nascent Church at Thessalonica, Paul invokes the authority of God. He stresses that his
gospel did not come out of error or impurity or deceit (2:4); his logos was not decorated

46 F. X. Murphy, Kerygma in New Catholic Encyclopedia (Washington DC: The Catholic University of
America, 1967) 167-168.

47 According to C. H. Dodd, the kerygma of the early Church was totally distinct from its didache, which was
its ethical teaching and was taught subsequent to the believers response to the basic kerygmatic or Gospel
message. Dodd was wrong in his sharp distinction between kerygma and didache. The lexical evidence of the
NT is sufficient witness against such a dichotomy (Polhill, 626-627).

48 At times, Paul uses the expression our gospel. This alludes to the fact that
he and his companions proclaimed this Gospel. And wherever he uses, my
gospel he means that the Gospel he preached to them was disclosed and
entrusted to him (Stott, 32).
49 In 2:13, Paul uses for his message.
11

with flattery (2:5); seeking to please people (2:4). His message was determined by God,
who had approved him to be entrusted with the Gospel (2:4).50
In 2:9 Pauls usage of the verb preached () denotes the action of the
herald who passes on a message from someone else. The Gospel preacher is not at liberty to
substitute his view of the need of the moment for the God-given message of the Cross. This is
underlined by the reference to the Gospel of God (2:2, 4, 8). This divine, not human, origin
gave a note of urgency and conviction to all that Paul did and said. The conviction that the
Gospel is of God is an important factor in fervent and effectual preaching.51
Paul also invokes the authority of the Lord Jesus in his moral exhortation (4:1) 52. HE
continues to invoke Jesus authority when he gives directives to those to whom he writes his
letter (5:27).53 For Paul, the Christian Church is a gathering together of people in the Lord
Jesus Christ (1:1; 2:14). Therefore the leaders are to minister and exercise Christian
leadership in the Church in the Lord (5:12).
Paul uses three expressions, which are nearly synonymous to affirm that the triumph
of the Gospel in the believers is because of the Spirit: power, Holy Spirit and full conviction.54
The Spirit is the active agent by whom God makes the Gospel alive and enabling people to
have great joy (1:5-6; 4:8). The proclamation of the Christian Gospel is thus, first and
foremost, the work of the Holy Spirit. However, the Holy Spirit will not and cannot act
except in human beings who are able to feel its full conviction. The proclamation of the
Gospel is a two-way process. It is proclaimed and the hearers are to receive the word (1:67).55

50 Krentz, 335.
51 Morris, 59.
52 We beseech and exhort you in the Lord Jesus.
53 I adjure you by the Lord.
54 Similar expressions occur in Acts 10:38 God anointed Jesus of Nazareth
with the Holy Spirit and with power; and in Romans 15:13, 19 ...by the power
of the Holy Spirit.
55 Marrow, 62.
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3.3 The Central Place given to God in Kerygma in 1 Thessalonians

The letter is replete with references to the transcendent and the divine. The Gospel is,
first and foremost, the Gospel of God (2:2, 8, 9). God is at its source; God is the author of
the salvation it proclaims. God is the object of the proclamation in that the Gospel proclaims
God as the living and true God (1:9). The Gospel is the power of God first and foremost
because it is the Word of God (2:13) and the Word of the Lord (1:8).
Pauls

proclamation

is

centred

on

God.

He

uses

almost

thirteen

words/terms/expressions to direct the minds of the Thessalonians towards the divine: God (32
references); Father (5 times); Lord (13 times); Lord Jesus (twice); Christ (twice); Christ Jesus
(twice); Lord Jesus Christ (twice); Our Lord Jesus (twice); Our Lord Jesus Christ (twice);
Jesus (thrice); Son (once); Spirit (once); and Holy Spirit (twice). Paul also employs other
ways to remind the readers of the divine. To this end, he uses the noun prayer (1:2), the verb
to pray (3:10; 5:17, 25), thanksgiving (3:9), to give thanks (1:2; 2:13; 5:18), kingdom (2:18),
the Gospel and the Word.56
3.4 Christology as the Main Content of Pauls Kerygma in 1 Thessalonians
Pauline Christology is the result of a detectable process of development in which the
apostles religious genius and the circumstances of his proclamation both oral and literary
have a distinct part to play. Pauls reflections in 1 Thessalonians echo significant elements in
the Christological faith of the earliest Christian communities.
Paul begins the letter greeting the Thessalonians with the phrase in God the Father
and the Lord Jesus Christ (1:1). 57 It is striking that Paul speaks of the Father and the Lord in
one breath (no one else could be linked with the Father in this way). He joins the two with
one preposition in ().58

56 Jose Varickasseril, Pauls Pastoral Acumen: Reflections on 1 Thessalonians, in Mission Today

XII(2011) 361-362.
57 Paul usually says in Christ.
58 Therefore, Paul brackets God the Father and the Lord Jesus Christ as being
together the source of the Churchs life.
13

The prayer in 3:11-13 is directed both to God our Father and to Jesus our Lord. 59 In
Greek, the verb direct is in the singular as if Paul was expecting God our Father and Jesus
our Lord to act in unison in fulfilling Pauls wishes.60
3.4.1 The use of Christological Titles as Confessional Acclamations in Kerygma
Paul expounds the high view of Jesus with the use of Christological titles. Paul
epitomized his understanding of and belief on Jesus using the titles of: Lord (1:1; 3, 6, 8;
2:15, 19; 3:8, 11, 12, 13; 4:1, 2, 6, 15[2x], 16, 17[2x]; 5:2, 9, 12, 23, 27, 28), Christ (1:1, 3;
2:6, 14; 3:2; 4:16; 5:9, 18, 23, 28) and Son (1:10). Besides, he also uses the compound title
Lord Jesus Christ (1:1, 3; 5:9, 23, 28). Pauls early use of the terms, Lord, Christ and
Son along with other variations as confessional acclamations is of particular interest in
understanding of the roots of his thinking.
3.4.1.1 The use of the Christological Title in Pauls Kerygma
There are 24 appearance of the (1:1; 3, 6, 8; 2:15, 19; 3:8, 11, 12, 13; 4:1, 2,
6, 15[2x], 16, 17[2x]; 5:2, 9, 12, 23, 27, 28)title in 1 Thessalonians; eleven of these clearly
evoke the image of the eschatological Lord. Pauls use of is such that the title refers
to the person of Jesus. While Paul uses the title to refer to the historical person, his preference
is to use the title in conjunction with the presence of the parousiacal Lord.61
The title in the Christological title captures the dynamics of the relationship
between the Lord Jesus Christ and the Christian community. It is as their Lord that the
Christian community awaits Jesus at His . Paul conceives the parousia as salvific
for Christians. Thus, Pauls Christology overflows into a Soteriology.62
59 May our God and Father himself and our Lord Jesus, direct our way to you; and
may the Lord make you increase and abound in love to one another and to all
men, as we do to you, so that he may establish your hearts unblamable in
holiness before our God and Father, at the coming of our Lord Jesus with all his
saints.
60 Collins, Raymond F., Epistles to the Thessalonians, in New Catholic Encyclopedia, 2nd edition, 13
(Detroit: Gale, 2002) 1066-1067.

61 Collins, Studies on the First Letter to the Thessalonians, 269.

62 Collins, Studies on the First Letter to the Thessalonians, 279.
14

The title was used in LXX as the translation of the divine name. 63 In using the
title Lord, Paul affirms that Jesus had assumed certain divine functions because he had
been raised from the dead.64 expresses the believers profession of faith in Gods
agent. Paul uses such formulae to express the full extent of the Christ-event: the death,
resurrection and profession of these by the believer.65
3.4.1.2 The use of the Christological Title in Pauls Kerygma
Paul uses the title ten times (1:1, 3; 2:6, 14; 3:2; 4:16; 5:9, 18, 23, 28) in the
first letter to the Thessalonians. In all, except three instances (2:6; 3:2; 4:16) in which
appears in the letter, it appears in conjunction with the personal name of Jesus.
always refers to the person of Jesus but it always remains an honorific title and is
not simply interchangeable with Jesus.66 Pauls use of focuses upon the salvation
which God has effected in Christ Jesus. The use of the title opens up Pauls eschatological
perspective since the death and resurrection of Jesus is the definitive eschatological salvation
event.67
3.4.1.3 The use of the Christological Title Son in Pauls Kerygma
The use of the title Son (o) of God in 1:10 describes the special relationship that
exists between the raised Jesus and the living and true God. Already within 20 years of the
death and resurrection of Jesus, there is the coupling of the Father and the Son as equal in the
universal faith of the Church.68

63 Morris, 42.
64 Collins, New Catholic Encyclopedia, 1067.
65 Earl J. Richard, First and Second Thessalonians, Sacra Pagina Series, ed. Daniel J. Harrington
(Minnesota: The Liturgical Press, 1995) 43.
66 Collins, Studies on the First Letter to the Thessalonians, 277.
67 Collins, Studies on the First Letter to the Thessalonians, 278.
68 Stott, 27.
15

This title indicates the closeness with the Father effected by means of the resurrection.
This closeness means that the raised Jesus will henceforth fulfil functions that are properly
the functions of God; most notably the function of salvation.69
3.4.2 The Resurrection of Jesus Christ in Pauls Kerygma
One of the oldest documented attestations to the resurrection of Jesus appears in 1
Thessalonians 1:10. This is also the dominant Christological affirmation of this letter. Here,
Paul briefly sums up the key idea of his Gospel: ...to wait for his [Gods] Son from heaven,
whom he [God] raised from the dead, Jesus who delivers us from the wrath to come.70
The qualifying phrase ...who [Jesus] rescues us from the wrath that is coming,
effectively designates Jesus as the One who saves. Paul was convinced that Jesus
resurrection was the ground of salvation and the source of hope for humanity. By attributing
salvific action to Jesus, Paul effectively attributes one of Gods functions to Jesus. 71 In the
Jewish scriptures, God was proclaimed as Saviour. Here, because of the resurrection, Paul
looks upon Jesus as the Saviour.
3.4.3 The Second Coming of Christ in Pauls Kerygma
The greatest single doctrinal emphasis in 1 Thessalonians concerns the return of
Christ ().72 This is mentioned in every chapter of the letter (1:10; 2:19; 3:13; 4:1318; 5:23). The term itself occurs 4 times (2:19; 3:13; 4:15; 5:23) in the letter each
time in reference to the coming presence of the Lord. In Pauls view, the coming of the Lord
at the is a salvific coming; the Lord shall come as Saviour (1:10; 4:13-18; 5:9).
The presence of (our) as a qualification of (our Lord) in Pauls references to
69 Collins, Studies on the First Letter to the Thessalonians, 283.
70 This formula does not expand upon the mode of the resurrection. It does not even indicate the significance
of resurrection. It does not even link together the resurrection of Jesus and the general resurrection of the dead.

71 In Judaism, it was only to God the title was attributed (Raymond F. Collins, Studies on the
First Letter to the Thessalonians, 259).
72 The coming of the Lord [Christ] is a translation of the Greek, In classical Greek, the
verb from the noun derives means to be present; the noun itself has the sense of active presence.
In the Hellenistic period, came to be a technical term used principally of the visit of a
ruler/emperor/god.
16

the bespeaks the special relationship that exists between the Lord and those who
are waiting for His coming.
Pauls vision claims that the real meaning of the coming is that the believers shall
meet the Lord (4:17). Such a meeting is important for Paul because salvation is a matter of
being with the Lord (4:14, 17; 5:10). The unbelievers will be subject to wrath but
Christians will be delivered from this, inheriting salvation instead (1:10; 5:2-4, 9-10).
The hope of Christs return was a powerful incentive to holiness. Those who are
destined to participate in the second coming must be holy and blameless (3:11; 4:8; 5:23).
According to Paul, the coming of the Lord Jesus Christ is the object of Christian hope,
We hope in our Lord Jesus Christ (1:3); We wait for Gods Son from heaven (1:10).
3.4.4 The Soteriology of Jesus Christ in Pauls Kerygma
Although Paul does not use (Saviour) as a title of Jesus, it is clear that he
considers Jesus to be the Saviour. The expectation of Jesus as Saviour is one of the two
characteristic implications of conversion to the living and true God (1:10). The expectation
of Jesus as Saviour is the object of Christian hope (1:3). Therefore, almost by definition,
those who have a Christian faith are those who await Jesus as Saviour.
In the specifically eschatological section of 4:13-5:11 Paul reiterates this truth: God
will bring with him those who have fallen asleep (4:4); we shall always be with the Lord
(4:17); we might live with Him (5:10).73 Pauls emphatic claim that living believers will
certainly not precede those who have fallen asleep (4:15b) and that the dead in Christ will
rise first (4:16b) before living believers suggests that the Thessalonian Church worried that
deceased believers would either miss out or be at some kind of disadvantage at Christs return
compared to those believers who are still alive on that day.
In 1 Thessalonians 4:14,74 Paul focuses upon Christs eschatological action as the
object and ground of Christian hope. He draws an analogy between the resurrection of Jesus
and the resurrection of those who have died in him. What happened to Jesus is a foretaste and
guarantee of what will happen to dead believers through Jesus when he appears at the
. The affirmation that Jesus rose, with the implication that this resurrection took
73 Collins, Studies on the First Letter to the Thessalonians, 280.
74 For since we believe that Jesus died and rose again even so through Jesus, God will bring with
him those who have died.
17

place by the power of God, grounds the hope that these Christians will also rise. The analogy
between the lot of Jesus and that of the dead Christians is such that one can say that Paul
interprets the death and resurrection of Jesus soteriologically.75 The salvation brought about
by Jesus has both a negative and a positive element. Negatively, it can be described as a
rescue from eschatological wrath (1:10). Positively, it can be described as salvation through
our Lord Jesus Christ (5:9).
3.5 Faith building as a constitutive part of Pauls Kerygma
Faith language is rather common in Pauline correspondence. In 1 Thessalonians Paul
has a preference for the use of the noun over the use of the verb and the
adjective (used on only one occasion). 76 In this letter, the noun is used 8 times
(1:3, 8; 3:2, 5, 6, 7, 10; 5:8); the verb is used 5 times (1:7; 2:4, 10, 13; 4:14); and
the adjective occurs only once. In contrast, is found only 7 times in each of the
letter to the Corinthians both of which are considerably longer than 1 Thessalonians.
Considering the length of this letter, it is very significant that fourteen times Paul uses the
word faith in its three forms.77
In all but one occurrence of (5:8), the noun is qualified by the pronoun
in the second person plural. Here, Paul emphasizes the eschatological dimension of faith by
reason of the association between the work of faith and the steadfastness of hope which
looks to the coming of the Lord Jesus Christ.78
For the first time, Paul speaks of the faith of the Thessalonians in 1:3. This faith is the
occasion of the motivation for Pauls prayerful thanksgiving. In the thanksgiving section,
Paul expresses his gratefulness to the community with the expression work of faith. This
expression implies that the faith of a person is visible or seen or perceived.

75 Collins, Studies on the First Letter to the Thessalonians, 260-263.

76 occurs 90 times in the seven authentic Pauline Corpus (Romans, 1 & 2
Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon).
occurs 42 times and occurs 9 times.
77 Collins, Studies on the First Letter to the Thessalonians, 210.
78 Collins, Studies on the First Letter to the Thessalonians, 213.
18

The importance that Paul attached to the growth in faith is expressed clearly in his
appreciation of the Thessalonians for serving as a model and example for others of their faith.
His appreciation for the fledgling Church goes to the extent of his saying that their exemplary
life has facilitated his work of proclamation in other parts. Through their life, the Gospel has
been made known in Macedonia and Achaia so much so that when Paul goes to an area to
announce Jesus, his audience tell Paul how from the community of Thessalonica they have
already learnt about the faith that he is proclaiming to them (1:8-9). This was a great
compliment that Paul offered them.79 Paul knew that the community becomes strong in faith
by explaining and communicating the same to others.
3.6 The Pauline strategy of Personal Rapport with the Thessalonians in Kerygma
This letter is warm and friendly in tone presenting the solicitous care of Paul for the
community as a tender shepherd.80 Paul calls the converts brothers at least fourteen times.
This indicates his friendly disposition towards the Thessalonians.
Verse 1:881 intensifies the emotional tone of the discussion by use of such expression
as having such affection and we gladly decided. He committed himself totally to the
Thessalonians rather than remaining aloof and uninvolved in their struggles to come to terms
with the new faith that had been declared to them. The reason Paul desired to share himself
with the Thessalonians is given in the concluding causal clause of 1:8: because you became
beloved to us.82 He made use of this existing parent-child bond to be their highest teaching
and guiding authority.83
3.6.1 Captatio Benevolentiae in Pauls Kerygma
79 Varickasseril, The Relational Dimension of Pauls Pastoral Approach in First Thessalonians,
188.
80 , The Relational Dimension of Pauls Pastoral Approach in First Thessalonians, 185.
81 So being affectionately desirous of you, we were ready to share with you not only the Gospel of
God but also our own selves, because you had become very dear to us.
82 Wanamaker, 101-102.
83 Paul had ongoing contact with the believers in Thessalonica in his later years of ministry. He visited them
twice on his third missionary journey, both on his way to Corinth via Macedonia (Acts 19:21) and on his way
back from that city (Acts 20:1-6).

19

The introductory section of the letter is remarkable for the captatio benevolentiae (the
capturing of the good will of the addressees). Some scholars see this as an epideictic letter
that is a letter of praise. Paul begins by congratulating the community. This does not mean
that that the community had no shortcomings. Though Paul knew that there were lacunae in
their life-style, yet he does not address those issues in the initial sections of the letter. 84 The
captatio benevolentiae continues after Timothy returns from his visit to the Thessalonians.
Paul congratulates them for their steadfastness in the midst of persecutions (3:6-10). He says
that their faith is a source of encouragement for him (3:7).
He spontaneously compliments and sincerely appreciates the enthusiasm and dynamic
living out of their faith commitment. He calls them his hope, joy, crown and glory (2:19-20).
He congratulates them for their progress in the faith. Paul uses powerful expressions and
graphic metaphors to show the type of relationship that he had with the Thessalonians. He
declares that he was among them like a gentle nurse who tenderly cares for her little ones
(2:7). His love resembled the love of parents for children as implied in the rare verb
that is found in 2:8. He compliments twice for their resilience in the face of
ordeals and afflictions (1:6; 2:14-15). He repeatedly mentions how he is eager to see them
(2:17-18; 3:1, 5, 10). This indicates Pauls disposition towards the people in the Church of
Thessalonica.
The true expression of love for the community to which one brings the Gospel is
bringing that community to the source and origin of the Gospel, namely God. Paul begins the
letter assuring the Thessalonians that We always thank God for you, mentioning you in our
prayers continually (1:2). This expression continually best expresses that the Thessalonian
community was uppermost in Pauls mind whenever he prayed. Besides being a continual
act, Pauls prayer is also an earnest prayer, We are earnestly praying for you night and day
(3:10).85 Pauls example of love and tenderness towards his converts stands out as a norm for
true leadership for anyone who aspires to lead the community.
3.6.2 Blending of Firmness and Sweetness in Kerygma

84 Jose Varickasseril, Pauls Pastoral Acumen: Reflections on 1 Thessalonians, in Mission Today

XII(2011) 358.
85 Varickasseril, The Relational Dimension of Pauls Pastoral Approach in First Thessalonians,
187.
20

Pauls strategy at Thessalonica was one of frank or bold speech (2:2) and gentle
action, a description of which follows in his appeal to the image of the nurse. 86 This letter
displays how Paul combined discipline with goodness and bounty. He portrays his genuine
concern for the Thessalonians in terms of mother feeding and looking after her children
(2:7). 87 This gives a picture of his sweetness and goodness to the Thessalonians. The image
is an obvious one for expressing gentleness. It conveys, more than this, however. The nurse
was also responsible for protecting the children in her care. Thus Paul may have wished to
evoke the image of his protective concern for his readers as well as his gentleness.88
There is another imagery. He deals like a father treats his children (2:17). This
brings to the fore Pauls demands of discipline in dealing with the young Church. 89 The
father-children metaphor in Pauls letters implies a hierarchical relation between Paul and his
converts. The metaphor also serves to inculcate Pauls loving yet superordinant position.
Within this hierarchical relationship Paul expected his converts to respond like obedient
children to their father when he taught and exhorted them concerning the Christian way of
life. Paul did this by exhorting, admonishing and testifying to their converts concerning the
way in which they should behave.90
There is thus an obvious appeal to affective parental imagery in verse 2:7 and 2:11 91
and a contrast between the role of a mother in the birth process and that of a father in the

86 Just as the nurse does her job competently by caring for the children in her charge, so do the missionaries in
accomplishing their task by announcing Gods gospel and ministering among their converts. In both cases, Paul
intensifies the affective tone of the statements.

87 The image of the woman nourishing children is a positive one in the ancient world. This image
was used among philosophers to suggest the way in which they should gently care for those whom
they taught and nourished in the truth.
88 Charles A. Wanamaker, The Epistles to the Thessalonians, The New International Greek
Testament Commentary (Michigan: William B. Eerdmans Publishing Company, 1990) 101.
89 The father in the ancient world was normally responsible for the moral instruction and behaviour
of his offspring (1 Cor 4:14). He took the leading role in socializing his children into the socioeconomic and cultural way of life into which they were born. Paul thus took the responsibility for
resocializing his children in the faith to the sometimes radically different demands of their new
social existence as Christians (Wanamaker, 106).
90 Wanamaker, 106.
21

fostering of growth and discipline.92 The instructions and exhortations in the letter bear a
persuasive tone. Paul communicates in a pleasant tone things which are not that pleasant. 93
His very style of communicating is a kerygmatic strategy.
3.7 The Importance of Moral Instructions and Exhortations in Kerygma
A major portion of 1 Thessalonians is devoted to exhortations and ethical
teachingThe technical term for ethical teaching is paraenesis from a Greek word meaning
exhortation, advice. The warmth of the language found in 2:7-8 serves the paraenetic
intention of the letter. For paraenesis to be effective, the speaker must have a positive
relationship with those addressed. To study Pauls ethical teaching materials is to study his
preaching since the Jewish sermons were always aimed at practical-paraenetic goals.94
After opening the paraenetic section of 1 Thessalonians with a general appeal to
increase in conduct that is pleasing to God (4:1-2), Paul addresses the specific issues of
holiness in sexual conduct (4:3-8) and brotherly love within the Church community (4:912).95 Pauls purpose of exhortation is to motivate the Thessalonians to conduct yourselves
worthily of God (2:12). His focus is on behaviour and its motivation; and the goal of this
counsel is the audiences proper conduct vis--vis God whom it has accepted to serve (1:9).In
1 Thessalonians, Paul blends time honoured Jewish and Greco-Roman moral teaching with
faith in the Gospel. It brings into being a lofty Christian ethics.96

91 The theme of parent and child, mother and children in verse 2:7 and father and children in verse 2:11, is a
frequent concern of Paul in describing his own relationship to his communities, whether as father (1 Cor 4:1415), parent (2 Cor 12:14; 6:13), or mother (Gal 4:19) and to individual converts, always as father: Timothy (Phil
2:22; 1 Cor 4:17) and Onesimus (Phlm 10).

92 Varickasseril, Pauls Pastoral Acumen: Reflections on 1 Thessalonians, 86.

93 Varickasseril, The Relational Dimension of Pauls Pastoral Approach in First Thessalonians,
193.
94 Doty, 37.
95 Paul emphasizes the moral life of the Thessalonians since the life of the believers is a means of
strengthening one another in faith. For non-Christians, the life of believers bears witness to the radicality of the
commitment to God who is One, True and Living (1:9).

96 Hodgson, 344.
22

3.7.1 Exhortations regarding Purity of Life and Christian Ethics

Paul shows the Thessalonians the high place that morality occupied in Christian
living. He demands a qualitative difference in their life. He also links morality with the idea
of consecration to Gods service.97 He reminds them that in sexual matters, a Christian must
conduct himself differently from a pagan (4:1-8). Most of the Thessalonian Christians were
gentile converts (1:9). They were used to a loose morality.
Paul begins and concludes his exhortations concerning sexual morality with a
reference to the divine sanction this is the will of God your sanctification (4:3). 98 The
injunction to holiness concentrates on the matter of sexual morality. This is not the whole of
holiness, but it is an important aspect of it, and one which needed to be especially stressed
when converts from Greek paganism were being instructed in the Christian way.
Pauls precept concerning sexual morality is that the community must refrain from
unchastity (4:3). The term for immorality used in Greek is the problematic noun
.99 Paul sees as a direct threat to the holiness of the Church in
Thessalonica.100
Continuing the instructions on sexual purity Paul, in 4:4101 and throughout 4:5, dwells
on the manner in which believers should master every aspect of their bodily existence. He
employs two interesting phrases to convey this aspect. The first phrase in a holy and
honourable way, characterizes a life of holiness as reflecting the gift of holiness. In contrast
to this, Paul uses the second phrase not in a covetous passion to reflect the human beings
97 Jose Varickasseril, House Top, 6.
98 But the Will of God for his people is not wider than their sanctification; his will is precisely that they should
be holy, as he himself is holy (Lev 11:44, 45, etc.; 1 Pet 1:15, 16).

99 The meaning of the word ranges from prostitution, to fornication, to sexual

misconduct or immorality. In Jewish literature, it refers to idolatry. Some scholars opine that
has only the restricted meaning of fornication or incest, while others understand it to have
a more general sense of sexual immorality or unchastity.
100 Hodgson, 345.
101 4:4 is translated variously as, to control ones body or to take a wife for oneself. This is due to the
vague use of the noun which bears the meaning thing or vessel and in a more figurative way, refers to
tool or instrument. It is relation to the meaning of tool or instrument that both the Church Fathers and
scholars have been divided in their interpretation of the terms use as referring to wife (to take a wife for
oneself) or to body (to control ones body) [Richard, 198].

23

rebellious tendency to covet divine lordship. Therefore, the believers life is to reflect the
divine glory and respect others but it is also defined negatively as not coveting Gods
dominion or being under the sway of human motives.

102

Pauls call to keep away from

sexual immorality constitutes the fundamental change from the readers pagan past, where
sexual morality had perhaps played little or no role.
3.7.2 Exhortations regarding Brotherly Love
Paul compliments the Thessalonians by commending that they had no need (i.e., no
lack in this area) that required him to write about exercising love for fellow Christians. Such
statements were common in paraenetic passages. They functioned to introduce a topic
without implying a deficiency on the part of the readers.103
Paul also asserted that whatever he might have had to add in this area was doubly
redundant because the Thessalonians were taught by God104 to love () each other.
You have been taught by God indicates that their education in Christian love was
ongoing. Learning to love is a never-ending discipline, as Pauls exhortation to love more
and more (4:10) shows.
Over and again, the apostle commends the Thessalonians for their mutual love and
exhorts them to an ever increasing love for one another (1:3; 3:6, 12; 5:8, 13). The question
of fraternal love was of paramount importance since the Church was open to people of all
social classes and ethnic background. Paul was not implying that the Thessalonians had heard
but not assimilated his and others teachings about love. He in fact affirmed them by
acknowledging that they did indeed love all the brothers throughout Macedonia. But the
nature of Christian love is such that it is always practiced, never mastered.
Brotherly love () normally referred to the love that the members of the
family held for each other and would not normally be used to describe the love between
members of different families. In the NT, the term fraternal love while not appearing
102 Richard, 198-199.
103 A. J. Malherbe, Moral Exhortation, A Greco-Roman Sourcebook, LEC 4 (Philadelphia:
Westminster, 1986) 124125.
104 Taught by God translates a single compound word (). This is the only occurrence of the
word in the New Testament and the earliest known occurrence in any body of Greek literature. It may well have
been coined by Paul himself (D. Michael Martin, 1, 2 Thessalonians, The New American Commentary,
33(Nashville: Broadman Press, 1995) 94.

24

frequently, describes the relationship between those who are brothers and sisters due to their
common faith in Christ.105
3.8 Importance of Team-work in Pauls Kerygmatic Method
The account of Paul preaching in Thessalonica as given in the Acts of the Apostles
introduces Pauls ministry at Thessalonica by stating that Passing through Amphipolis and
Apollonia, they [Paul, Silas and Timothy] reached Thessalonica, where there was a Jewish
synagogue (Acts 17:1).106 The letter begins with the names of Paul, Silvanus and Timothy
(1:1). This shows that Paul does not take credit of preaching in Thessalonica all for himself.
Paul mentions his co-workers for (possibly) twofold reasons: a) He wants to establish that
what he writes derived not from his own fantasy but from the developing Christian
communities, b) The persons mentioned by name were often the trusted persons who were
transmitting the letters and whose authority the addressees are to acknowledge.107
The importance that Paul attaches to team-work or collaboration in his ministry is
witnessed in the number of times that he uses the first person plural pronoun to refer to the
effort of his collaborators in kerygma: "we" and "us" are used 66 times in the letter (1:2, 3, 4,
5, 6, 8, 9, 10 etc.), indicating co-operation and teamwork amongst those serving with Paul.
This testifies to the fact that Paul recognizes the support and efforts of his collaborators.
When acknowledging and lauding the communitys emulation of the Gospel heralds, Paul
does not refer to himself alone but also to his companions in ministry (1:6). Paul makes it
abundantly clear that he is not the sole model for the Thessalonians. Silas, Timothy and Jesus
himself had become the pattern and model for the Thessalonians in their efforts at living the
values of the Gospel 91:6).108 Apostles working together in partnership presented a visible
image of the Church as a community. It gave the people an example of common witness.109
105 Gene. L Greene, The Letter to the Thessalonians, The Pillar New Testament Commentary (Michigan:
William B. Eerdmans Publishing Company, 2002) 204.

106 See also Acts 15:40; 16:1.

107 Doty, 29.
108 Varickasseril, The Relational Dimension of Pauls Pastoral Approach in First Thessalonians,
187.
109 Kraeger, 157.
25

26

CONCLUSION
The first letter to the Thessalonians is a specimen for all missionaries to decipher,
learn and adopt the ever relevant kerygmatic principles of Paul. His kerygmatic method is a
help in guiding the nascent Christian communities to the understanding and living the faith in
Jesus Christ. In this letter, as discussed above, one easily perceives that Pauls success in his
kerygma was owing to his profound (and intimate) knowledge of the person of Jesus as Lord,
Christ and Son of God. Paul can be reckoned as one who was saturated and predominantly
pre-occupied with the proclamation of the message of God. Thus in this letter, within the
opening ten verses one hears references to God the Father, the Lord Jesus Christ, and the
Holy Spirit. This is remarkable testimony to the faith of Paul who preached the Gospel near
and far enduring hardships, persecutions and sufferings even to the point of death.
The uniqueness of Pauls kerygma consists in discerning the need of the community
and communicating the Christian doctrine and principles in a way understandable to them.
The community is battered with persecutions. Paul uses the letter to encourage and
exhort them to hold on to their new faith and endure the present sufferings (as he himself did
when he was with them). The community is weighed down about the delay in as
some of their members died before the expected . Again, Paul uses this letter to
instruct the community that once the has begun those who have fallen asleep in
Christ will be raised together with the living. The community needed to demonstrate a
qualitative difference in its ethical living. Paul makes use of this letter to instruct them about
sexual purity and love for one another. Notably, in dealing with the new converts, Paul
blended in his personality gentleness and firmness in exhorting, teaching, encouraging and
most importantly communicating the qualitative difference of the new faith. This gave him
the required edge in coming across as a teacher par excellence with moral ascendancy. Over
and above, Paul in his genial manner maintained a certain bond with his converts even after
his departure from the new converts reckoning them as his children in faith.
In Pauls Kerygma, we find for the current times, the ever relevant principles and
methods in bringing the Gospel to the nations and in supporting the faith of the believers. The
kerygmatic method of Paul is the epitome of the fulfillment of the Great Commission of Jesus
to his disciples: Go therefore and make disciples of all nations (Mt 28:19). Hence this study
is almost a necessity to those training to be missionaries and leaders in the Church.

27

BIBLIOGRAPHY

Collins, Raymond F., Epistles to the Thessalonians, in New Catholic Encyclopedia,

2nd edition, 13 (Detroit: Gale, 2002) 1066-1067.
Collins, Raymond F., Studies on the First Letter to the Thessalonians (Leuven:
Leuven University Press, 1984).
D. Michael Martin, 1, 2 Thessalonians, The New American Commentary,
33(Nashville: Broadman Press, 1995).
Doty, William G., Letters in Primitive Christianity (Philadelphia: Fortress Press,
1973).
Gaventa, Beverly Roberts, First Thessalonians, in ed. David Noel Freedman,
Eerdmans Dictionary of the Bible (Michigan: William B. Eerdmans Publishing Company,
2000)1298-1299.
Greene, Gene. L, The Letter to the Thessalonians The Pillar New Testament
Commentary (Michigan: William B. Eerdmans Publishing Company, 2002).
Havener, Ivan, First and Second Thessalonians: An Introduction, in Bible Today,
26:6 (1988) 324-328.
Hodgson, Robert, Gospel and Ethics, in Bible Today, 26:6(1988) 344-349.
Kretnz, Edgar, Roman Hellenism and Pauls Gospel, in Bible Today, 26:6 (1988)
328-337.
Marrow, Stanley B., Paul. His Letters and his Theology: An Introduction to Pauls
Epistles (New York: Paulist Press, 1986).
McRay, J. P., Thessalonica in Dictionary of New Testament Background: A
Compendium of Contemporary Biblical Scholarship, eds. Craig A. Evans and Stanly E. Porter
(Illinois: InterVarsity Press, 2000) 1231-1233.
Morris, Leon, 1 and 2 Thessalonians, Tyndale New Testament Commentaries
(Nottingham: InterVarsity Press, 1984).
Murphy, F. X., Kerygma in New Catholic Encyclopedia (Washington DC: The
Catholic University of America, 1967) 167-168.
Polhill, J. B., Kerygma and Didache in Dictionary of the Later New Testament and
its Developments, eds. Ralph P. Martin & Peter H. Davids (Illinois: InterVarsity Press, 1997)
626-629.
Richard, Earl J., First and Second Thessalonians, Sacra Pagina Series, ed. Daniel J.
Harrington, 11 (Minnesota: The Liturgical Press, 1995).
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Stamps, Donald, The Full Life Study Bible: NIV (Michigan: Zondervan Publishing
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InterVarsity Press, 1991).
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Bible Encyclopedia (Michigan: William B. Eerdmans Publishing Company, 1968) 832-834.
The Holman Illustrated Study Bible (Nashville: Holman Bible Publishers, 2006)
1735-1742.
Varickasseril, Jose, First Thessalonians as a Blueprint for Evangelization in ed.
Angelino Lotsuro, House Top, 1 (Oct 2002), 4-8.
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Mission Today, XII(2011) 358.
Varickasseril, Jose, The Relational Dimension of Pauls Pastoral Approach in First
Thessalonians in Mission Today, X (2008) 185-194.
Wanamaker, Charles A., The Epistles to the Thessalonians, The New International
Greek Testament Commentary (Michigan: William B. Eerdmans Publishing Company, 1990).
Watson, D. F., Letter, Letter Form in Dictionary of the Later New Testament and its
Developments, eds. Ralph P. Martin & Peter H. Davids (Illinois: InterVarsity Press, 1997)
649-654.
Weima, Jeffrey A. D., 1 Thessalonians in Zondervan Illustrated Bible Backgrounds
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Dictionary (Nashville: Nelson, 1995) 1243-1244.

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THE MESSAGE OF 1 THESSALONIANS

WITH SPECIAL REFERENCE
TO PAULS KERYGMATIC METHOD

A Seminar Paper Submitted in Partial Fulfillment of the Requirements

for the Degree of Bachelor of Theology

Under the Guidance of

Rev. Fr. Dr. Jose Varickasseril SDB

Submitted by
Dhaveedu Yesudass SDB

Sacred Heart Theological College

Shillong
March 2014

30

TABLE OF CONTENTS

INTRODUCTION1
1. LETTER WRITING IN ANCIENT HELLENISTIC WORLD.............................................2
1.1 The Letters of Paul................................................................................... 2
1.1.1 Opening (Sender, Addressee, Greetings).........................................................3
1.1.2 Thanksgiving and Blessing...............................................................................3
1.1.3 The Main Body of the Letter.............................................................................4
1.1.4 Closing (Formulaic Benedictions and Greetings)............................................4

2. THE FOUNDING OF THE CHURCH IN THESSALONICA.............................................4

2.1 Pauls Letter to the Thessalonians in the Pauline Corpus........................5
2.2 Purpose of the Letter to the Thessalonians..............................................6
2.3 The Salient Features of 1 Thessalonians..................................................7
3. THE PREPONDERANCE, IMPACT AND SIGNIFICANCE OF PAULS KERYGMA IN 1
THESSALONIANS......................................................................................................8
3.1 Etymology and Definition of Kerygma...................................................9
3.2 Pauls Invocation of Divine approval and support in his Kerygma in 1
Thessalonians............................................................................................... 10
3.3 The Central Place given to God in Kerygma in 1 Thessalonians............11
3.4 Christology as the Main Content of Pauls Kerygma in 1 Thessalonians11
3.4.1 The use of Christological Titles as Confessional Acclamations in Kerygma. 12
3.4.1.1 The use of the Christological Title

in Pauls Kerygma...12

3.4.1.2 The use of the Christological Title in Pauls Kerygma....13

3.4.1.3 The use of the Christological Title Son in Pauls Kerygma.........13
3.4.2 The Resurrection of Jesus Christ in Pauls Kerygma.....................................13
3.4.3 The Second Coming of Christ in Pauls Kerygma..........................................14
3.4.4 The Soteriology of Jesus Christ in Pauls Kerygma........................................14

3.5 Faith building as a constitutive part of Pauls Kerygma.........................15

3.6 The Pauline strategy of Personal Rapport with the Thessalonians in
Kerygma....................................................................................................... 16
3.6.1 Captatio Benevolentiae in Pauls Kerygma....................................................17
3.6.2 Blending of Firmness and Sweetness in Kerygma.........................................18

3.7 The Importance of Moral Instructions and Exhortations in Kerygma....19

3.7.1 Exhortations regarding Purity of Life and Christian Ethics..........................19
3.7.2 Exhortations regarding Brotherly Love.........................................................20

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3.8 IMPORTANCE OF TEAM-WORK IN PAULS KERYGMATIC METHOD........................21

CONCLUSION...........................................................................................23
BIBLIOGRAPHY........................................................................................24

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