Laura Tack, «A Face Reflecting Glory. 2 Cor 3,18 in its Literary Context (2 Cor 3,1 – 4,15).», Vol. 96 (2015) 85-112
This contribution investigates the translation of the hapax legomenon katoptrizo/menoi in 2 Cor 3,18; in addition to philological and religionhistorical arguments, in particular the article takes into account the broader literary context (2 Corinthians 3–4). The main theme of that context, embodied proclamation, turns out to be an important justification of the translation “to reflect as a mirror”. Especially the link between 2 Cor 3,18 and the whole of 2 Corinthians 4, which describes Paul’s somatic identification with and manifestation of Christ, results in understanding 2 Cor 3,18 as describing the unveiled face that reflects the divine glory as a mirror.
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108 LAURA TACK
of cruciformity is formed” 92. Bearing in mind Lambrecht’s remark
on the paradox in vv. 7-15, this cruciformity is in reality a sharing
in the life of Jesus, rather than only an imitation of his death. This
is why Gruber can speak about an interaction between the apostle
Paul and the community “wobei in 4,15 insbesondere der ‘Rück-
flusss’ des Heils von der Gemeinde zum Apostel ausgedrückt wird” 93.
This interaction reminds us, moreover, of the dynamics that are ex-
pressed in 2 Cor 3,1-3. The kind of proclamation that is described
in 2 Corinthians 4 is thus embodied in its truest sense, in that it in-
corporates all Christians into Paul’s embodied preaching 94.
2 Cor 4,7-15 supports our exegesis of 3,18 in two respects. First,
it teaches us in what way the face functions as a mirror of the divine
glory. Vv. 7, 10-11 emphasize the paradoxical revelation of life in
a mortal body. Life appears in the midst of weakness, just as the
face is the imperfect medium that nonetheless reflects God’s glory
as in a mirror. Second, the reciprocity between Paul and his commu-
nity that is expressed in v. 12 and v. 15 confirms that h`mei/j pa,ntej
in 2 Cor 3,18 has to be understood in an inclusive sense. As a result
of Paul’s ministry, life is at work both in Paul and the community
(4,12). Also the reflection of glory on the faces of Paul and the
Corinthians is a sign of Paul’s capability as a minister (3,18). Like
the apostle Paul, all Christians are to become “Spiegelbilder der
Doxa Gottes in Christus” 95.
Although the last part of 2 Corinthians 4 (vv. 16-18) constitute
the first part of a new text unit (4,16 – 5,10) 96, on the level of con-
tent these verses nonetheless provide us with a hermeneutical key
92
LIM, Sufferings, 121.
93
GRUBER, Herrlichkeit in Schwachheit, 324.
94
See D.A. Kurek-Chomycz’s understanding of Paul’s proclamation as a
performance. We expand this particular imagery to all members of the
Corinthian community who are also involved as actors in this divine play.
D.A. KUREK-CHOMYCZ, “Performing the Passion, Embodying Proclamation.
The Story of Jesus’ Passion in the Pauline Letters?”, Gospel Images of Jesus
Christ in Church Tradition and Biblical Scholarship (eds. C. KARAKOLIS – K.-
W. NIEBUHR – S. ROGALSKY) (WUNT 288; Tübingen 2012) 373-402, 399.
95
S. LORENZEN, Das paulinische Eikon-Konzept. Semantische Analysen
zur Sapientia Salomonis, zu Philo und den Paulusbriefen (WUNT 2.250;
Tübingen 2008) 236.
96
LAMBRECHT, Second Corinthians, 86.
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