Supportive Critique of Horrell, Article Critique Example

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Article Critique

In his arguments, Horrell focuses on the language of household and brotherhood- or sisterhood. The language of the household and that of brother/sisterhood should not be only treated together as varied forms of familial terminology since they overlap and are closely related, in accordance of their description[1]. With regard to the construction of social relationships in the Christian communities, we are bound to consider alternatives strategies in different terms reflect different I deals and Consider how the distribution of household and sibling language varies within the Pauline corpus[2].

The word “αδελφός” as used by the Hebrew, firstly, indicates a person’s own blood brother. Furthermore, it was used in various associations or, relationships where there was some social and emotional bond between tribe members, spouses, colleagues, king and a hoped-for ally and fellow members of an association. Its main meaning is “brother” despite its several uses. We also have “αδελφή” to mean sister. The use of these terminologies in varied contexts conveys no sense of superiority or hierarchy. It also reflects the desire for or, the existence of a sibling-like bond between the addressee and the speaker.

The Hebrew term “ΣΤΠ” and the Greek term “οίκος/οίκία” have a wide range of use and meanings it indicates the physical location such as, halls/rooms, house, temple, palace. It also indicates human groups like clan, extended family, tribal league or dynasty.

Paul uses the words “brother/sister” to denote fictive kinship relation, which exists between the fellow Christians in the society. He uses these terminologies in congregations frequently, referring to individual believers, nonspecific or, specific as brother or sister. By use of this kinship description, we can see that Paul promotes and assumes the relationship among addresses themselves and between his addresses and himself, as one between equal siblings who share almost same virtues of solidarity, mutual responsibility, and affection. Paul also urges his readers to respect their fellow Christians and award them a degree of consideration[3]. In conclusion, Paul uses sibling language to promote mutual regard and solidarity among members of the congregation.

Bibliography

Horrell, David, G.  2005. Solidarity and Difference: A Contemporary Reading of Paul’s Ethics. London/ New York: Continuum

[1] Horrell, David, G.  2005. Solidarity and Difference: A Contemporary Reading of Paul’s Ethics. London/ New York: Continuum, pp.294

[2] Horrell, David, G.  2005. Solidarity and Difference: A Contemporary Reading of Paul’s Ethics. London/ New York: Continuum, p.297

[3] Horrell, David, G.  2005. Solidarity and Difference: A Contemporary Reading of Paul’s Ethics. London/ New York: Continuum, p.300.

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