Burn or Boast? A Text Critical Analysis of 1 Cor 13:3 123 iarization) e.g. tongues of angels was something that was out of reach for human beings, and hence unfamiliar. Thus, a contrast is made between the tongues of men and those of angels. This is done not only to put greater emphasis on the contrast between χαρ σματα and γ πη, but also to show the superiority of the latter over the former. The parallelism among A, B and C parts is obvious. The progression of thought is found not only in terms of parts A, B and C, but also as sections I, II and III. In part I the χαρ σματα spoken are more ordinary ones. In part II they are more superior. Αγ πη spoken in section III is incomparably supreme. In terms of defamiliarization section III delves into the depth of absurdity. How do these dynamics affect the readings καυθ σομαι or καυχ σωμαι? In section III what is the contrast between ‘a’ and ‘b’? On one side (in ‘a’), there is the giving up of one’s entire possessions to feed the poor (1 Thes 2:8; 2 Cor 7:15); on the other (in ‘b’), there is either the giving up of one’s body in order that that it might be burnt or giving up of one’s body in order to boast about it. In the case of the first alternative, they can at least understand it in terms of the few instances of martyr- dom in the OT with which they were familiar. But the second alternative sounds more absurd and incomprehensible to the hearer/reader namely, how can one boast about giving up of one’s body. There precisely lies the element of absurdity which is an integral aspect of the hypothesis of Petzer. In section II b στε ρη μεθιστ ναι reflects the words of Jesus in Mt 17:20. In the same way, III b alludes to the Last Supper (1 Cor 11:23-24; Mk 14:18-25). The giving up of one’s body needs to be understood in the same way as Jesus’ body was given up (both in terms of the Eucharist as well as his death on the cross) as the highest forms of self-giving. Hence, the concept of boasting in 1 Cor 13:3 does not have a disparaging nuance. Paul would have hardly expressed a negative and unchristian idea such as giving up one’s body in order to create a name for oneself and boast about the same. But Paul is speaking of self-sacrifice motivated by the highest of supernatural ideals such as profound faith (1 Cor 13:2) and the glory of God. However, what Paul is saying in 1 Cor 13:3 is that even such a supreme act of self-giving has no value if the person concerned lacks fraternal charity. Even if they are ready to give up their body as Jesus did on the cross (1 Cor 11:1), if it is devoid of love it has no worth. The emphasis falls not on boasting, but on love. After all, 1 Cor 13 is a poem on love. Earlier in the epistle, Paul thanked God for the gifts Corinthians had received (1 Cor 1:4). He gives them his own example as someone who gave up whatever was to his own advantage (1 Cor 9:1f). But he concludes that no gift would be an advantage unless accompanied by true love, even if it would be at the cost of one’s own life. Clement reaffirmed this when he said, “Without love, nothing is pleasing to God” (1 Clement 49:5). Paul