Christian apocalyptic literature for such technical usage. If there is any
‘technical’ use of parousiait appears in the terminology for the arrival of
a king or an emperor” (1997, 158; cf. Rigaux 1956, 198; also Josephus, A.J.
11.327ff.). Likewise, the reference in 4:17 to “meeting” the Lord uses a
term that typically was associated with the reception of an imperial vis-
itor: “Apantêsisis a technical term describing the festive and formal meet-
ing of a king or other dignitary who arrives for a visit of a city. It is the
crucial term for Paul’s description of the festive reception of the Lord at
his coming. The united community, those who are alive and those who
have died and have been raised, will meet the Lord like a delegation of a
city that goes out to meet and greet an emperor when he comes to visit”
(Koester 1997, 160; cf. Peterson 1929–1930; 1933, 14–15; Best 1972, 199,
for further bibliography).
For Erik Peterson (1929–1930) the significance of this association is the
logic it implies of a return to the place (city) whence the welcoming party
first departed. In this case, the purpose of “being snatched up on clouds to
meet the Lord in the air” would be to accompany him back down to earth,
where “thus we shall be always with the Lord.” Although Koester (1997,
160n. 8) agrees with Peterson’s philology, Koester simply dismisses the
other question of “where the believers will be after this festive meeting of
the Lord as unnecessarily speculative” (1997, 160n. 10). The political impli-
cations of the issue, however, hardly are so.
Finally, regarding Paul’s pronouncement in 1Thessalonians 5:3, which
states: “Whenever they say, ‘Peace and Security,’ then sudden destruction
will come upon them as birth-pangs to a pregnant woman and they will not
escape,” Koester contends: “As a political slogan, eirênê kai asphaleia=pax
et securitasis best ascribed to the realm of imperial Roman propaganda. If
this interpretation of the phrase is correct, it would imply that Paul points
to the coming of the day of the Lord as an event that will shatter the false
peace and security of the Roman establishment” (Koester 1997, 162; cf.
Bammel 1960, 837; Frend 1965, 96, 124n. 69). “Shatter” is the operative
word, for what is supposed to come next is, in fact, no less violent and
coercive than the “false peace and security of the Roman establishment.”
At least, the subsequent reference in 5:5 to local Christians being as “chil-
dren of light” and of day is taken by Koester as evidence that a Qumran-
like “notion of eschatological battle lies much closer to Paul’s thought here
than some kind of baptismal piety.” In addition, there is also Paul’s “sub-
sequent use of the images of the weapons of God” in 5:8f. (Koester 1997,
162f.). Indeed, the Thessalonians are exhorted in these verses to put on
the armour of faith and love and the hope of salvation (elpida sôtêrias), for
Why Christianity Succeeded (in) the Roman Empire 271