"Homo reciprocusSeneka, Paulus en weldoenerskap<Sup>1<Sup>

Abstract

"Homo reciprocus": Seneca, Paul and benefaction Reciprocity was basic to most forms of social interaction in the ancient Mediterranean world. Any exchange of services/gits was based on the principle that the obligations incurred between two parties required an adequate response. In his ethical treatise on beneit exchange, "De beneficiis,"Seneca presents an idealistic reinterpretation of the basic tenets of benefaction by providing a "lex vitae", a law of conduct, according to which the giving of beneits becomes an intrinsically rewarding experience in itself. On his part, the apostle Paul conceptualises his "ecumenical" collecion for the Jerusalem church in terms of the principles inherent to beneit exchange in the Graeco-Roman world. He involves his communities as beneiciaries in the reciprocal relationship between himself and Jerusalem. In Romans 15:25-31, when the acceptance of the collecion hangs in the balance, Paul reinterprets the reciprocal relationship with Jerusalem in terms of altruistic Christian principles. From this new angle of incidence his churches are presented as having successfully completed the collection since they unselishly fulilled their moral duies towards the latter.

God's household and the poor in contextual ecclesiology

“…Man is a "reciprocal being" homo reciprocus. What is meant by this is that people do not give things away without expecting something in return (Osiek HTS 57(1&2) 200J (Joubert 1999(Joubert : 1022(Joubert -1023cf Mauss 1990). Reciprocity is a key to most forms of interaction within the Mediterranean world (Osiek & Balch 1997:48-49).…”

“…In certain places he redefines the prevailing principles underlying reciprocity in the light of the Christ events (Phil 2:2-11 ;Joubert 1999Joubert :1035 Shortly before the funds that had been raised were handed over in Jerusalem, Paul says that his congregation are under an obligation to contribute to the collection (Rm 15:27). In view of the numerous theological and logistic problems attached to the collection of the funds, this project which was undertaken within the Pauline communities was no mean feat (Joubert 1999(Joubert :1034. It served to reaffirm Paul's status and role as apostle and philanthropist in the eyes of the communities (Joubert 1999(Joubert : 1034.…”

“…In view of the numerous theological and logistic problems attached to the collection of the funds, this project which was undertaken within the Pauline communities was no mean feat (Joubert 1999(Joubert :1034. It served to reaffirm Paul's status and role as apostle and philanthropist in the eyes of the communities (Joubert 1999(Joubert : 1034.…”

“…As a prospective benefactor of Jerusalem, Paul is probably on the point of gaining great public honour in Jerusalem, but he prefers to emphasise his role as diakonos (Joubert 1999(Joubert : 10342000:208-209). His honour is subordinated to the koinonia between his congregations and Jerusalem.…”

“…He emphasises the role of his congregations, who have honourably fulfilled their moral obligations towards Jerusalem (Joubert 2000:209). The collection should be regarded as a gift and not as a loan to be repaid at a later date (Joubert 1999(Joubert : 1034(Joubert -1035. They have discharged their responsibility within the reciprocity relationship with Jerusalem, irrespective of what the latter's response may be (Joubert 2000:210).…”