Scholarly Reflections
McDonald, James I.H. "Chapter Three: Paraenesis and Catechesis." Kerygma and Didache: The Articulation and Structure of the earliest Christian message. Cambridge: Cambridge University Press, 1980, 69-100.
McDonald notes that while many rabbinic homilies and sermons would be categorized as paraclesis, this eloquent lecture form was rejected by some teachers in favor of "paraenesis, in which exhortation was intimately concerned with the practical problems of living" (McDonald 1980, 69). Especially among philosophers the more arcane abstractions would be translated into concrete and practical situations.
The topic of paraenesis is normally one of a stock list of moral concerns, such as courage, wisdom, honor, or even less weighty issues as leisure and public prudence (McDonald 1980, 70). The topic may then be expanded on by statements which define or describe a challenge fitting the topic. A topic may well contain similes, which often suggest related areas of study and consideration (McDonald 1980, 72). Other common elements are "two ways" statements which lay out dualistic philosophies, lists of virtues and vices, and customary "unwritten laws" (McDonald 1980, 73). Farewell discourses often take on paraenetic forms as they provide practical advice on how to live in the absence of the one departing.
In Jewish practice, McDonald understands paraenesis to be tied closely to a use of Torah as the overarching moral guidance (McDonald 1980, 74). As examples, McDonald cites much of proverbs 10:1-22:16, where there is a series of brief, gnomic, paraenetic topics. While some of the parables lead naturally to application in broader circumstances, others are more self-contained, not leading to broader topics (McDonald 1980, 76).
Akin to the paraenetic proverbs, McDonald sees multiple types of "two ways" teaching within Jewish thought. These express the dualism which characterizes much of their interpretation of life (McDonald 1980, 77). Likewise, the lists of virtues and vices, customary codes, and farewell discourses appear in Jewish as well as Greek thought (McDonald 1980, 78-79).
McDonald finds a strong paraenetic emphasis in the recorded ministry of John the Baptist, as he instructs his hearers in very practical matters (McDonald 1980, 79). John's vivid imagery and use of metaphors further indicate his praenetic orientation.
The ministry of Jesus also sows paraenetic elements, though McDonald considers the wording and also many of the topics to be later accretions superimposed upon Jesus (McDonald 1980, 80). Despite his skepticism and disclaimers, McDonald discusses a number of the statements of Jesus which appear as paraenetic topics.
Early Christianity continued the existing traditions of paraenesis. "However, the fundamental feature of Christian paraenesis is that it is wholly governed by God's act of salvation in Christ" (McDonald 1980, 87). McDonald considers what motifs and emphases can be found in early Christianity. He finds an association with baptism and a life in which we have been dressed in Christ (McDonald 1980, 88.There is a teleological emphasis on reaching unity with Christ's righteousness. This is evidenced through life change, as the Christian life bears different conduct than life without Christ (McDonald 1980, 89). Some of the paraenesis is derived from Old Testament passages but they are viewed through the contextual lens of Christ's work. McDonald continues by describing the typical topics of paraenesis in early Christianity (McDonald 1980, 90ff). In general these can be summed up by their common relation to living a life consistent with the testimony of the resurrection which has been passed on frm eyewitness accounts. Specific situations in the church may be ddressed (McDonald 1980, 92) as well as matters of ecclesisastical practice (McDonald 1980, 93).
McDonald finally considers the distinction between paraenesis and catechesis. While in later times catechesis was considered to be specific instruction leading to baptism, McDonald concludes that the distinction did not exist in the first century, but that the terms were essentially synonymous (McDonald 1980, 99-100).