Scripture in 1 Clement: Composite Citation of the Gospels (Part III)

This post is part of an ongoing series examining the function and use of scripture in the early Christian writing known as 1 Clement.

jesus_catacombWhat does account for 1 Clement 46:8 is Clement’s tendency to cite written passages compositely, as was noted in his use of the Jewish scriptures.[1] According to this explanation, Clement combined the words of Jesus found in two different locations of the synoptic tradition, thereby—with a single “word of the Lord”—arguing against the perils of leading the Church into schism and error. Of course, it is not enough to suggest that Clement may have compositely cited the synoptic tradition—one must also explain why he would have done so. Continue reading

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Scripture in 1 Clement: Context

This post is part of an ongoing series examining the function and use of scripture in the early Christian writing known as 1 Clement.

Saint Clement of RomeBefore diving into Clement’s practice of composite citation, we must first contextualize the letter. Most contemporary scholars affirm that 1 Clement was primarily written by Clement of Rome,[1] who served as the second[2] or third[3] Bishop of Rome and died around 99 CE.[4] Somewhat more controversial are discussions surrounding the date when 1 Clement was written and the ecclesiastical position (if any) that Clement held whilst writing. Michael Stover has helpfully classified the plethora of opinions concerning the date of 1 Clement into three categories: Early Date (ca. 64-70 CE), Middle Date (ca. 94-98 CE), and Late Date (until 140 CE).[5] Of these, the Middle Date (94-98 CE) remains most commonly affirmed and convincing because of references to the deaths of Peter and Paul as a recent-but-not-immediate events and the interpretation of 1 Clement 1:1 as a reference to the persecutions under Domitian.[6] Additionally, the letter’s rapid acceptance suggests that it was written by Clement while he was serving as Bishop, commonly dated between 92 and 99 CE.[7] Continue reading

Book Review: Paul’s Message and Ministry in Covenant Perspective (Hafemann)

Paul's Message and Ministry in Covenant Perspective (Hafemann)There has been no shortage of scholarship on Paul in the last 150 years, as theologians and biblical scholars alike have taken up writing about Paul en masse. Amid the voluminous tomes on the Apostle, certain voices ring out more clearly than the others, beckoning readers to take up Paul with fresh insight. Scott J. Hafemann’s Paul’s Message and Ministry in Covenant Perspective, collected essays on Paul’s ministry and message from the perspective of covenantal theology stands as such a work, providing theological and exegetical insight from across twenty-five years of research on the Apostle Paul and his letters to the church at Corinth. Continue reading

ECA: Gnostic and Anti-Gnostic

This post is part of our ongoing series examining Early Christian Authority.

Nag Hammadi CodicesSome of the clearest indications that the early Church faced disagreements and divisions have been preserved in the writings on Gnostic Christian traditions and writings opposed to such movements. While various strands of Christian thought differed in their use and interpretation of extant Jewish and Christian writings, both orthodox and gnostic groups seem to have claimed for the scriptures as a form of authority. The diverse knowledge of and use of such writings demonstrates that each group sought to preserve the uniqueness of their movement by the utilization of extant texts and traditions. In today’s post, we examine four extant works of the Gnostic/anti-Gnostic genre of literature, including the Coptic Gospel of Thomas, Epistle of the Apostles, Third Letter to the Corinthians, and Ptolemy’s Letter to Flora. Continue reading

The Ethics of 1 Corinthians 11

1CorinthiansSermonsSince its beginnings, the Christian tradition has been interested in the ethical and social concerns of its adherents and the wider world. In recent decades, questions concerning the role of women within the Church have fostered much discussion, academic and otherwise. Speaking broadly, conservative interpreters of the New Testament have affirmed an understanding of “Biblical submission” for women within the Church, while progressive scholars have sought to develop an understanding of New Testament texts that allows for a more inclusive view of the role of women within the modern Church. Scholars continue to write on the proper interpretation of New Testament passages bearing on the subject of gender, especially in the letters of Paul. Particularly interesting, Paul’s passage concerning head coverings in his First Letter to the Church at Corinth provides scholars with an example of a passage that prima facia presents a possible interpretation of Paul that appears rather traditional in his understanding of the role and place of women in the Church. Continue reading

Book Review: The Corinthian Body (Martin)

The Corinthian BodyFirst Century Corinth was arguably one of the most important locales for Paul of Tarsus as he propagated his message about Jesus of Nazareth in the first century, as literary evidence suggests that he wrote at least three letters to this Roman city and stayed there for some time when he wrote his letter to the church at Rome. Scholars have long noted that Paul touched on a number of issues within the Corinthian church in the canonical letters of First and Second Corinthians, including a number of issues involving the human body and sexuality. In The Corinthian Body, Dale B. Martin examines Paul’s first letter to Corinth within the context of ancient constructions and ideologies of the human body (xi). In this work Martin argues that the theological differences reflected in Paul’s first letter to Corinth stemmed from conflicts rooted in differing ideological constructions of the human body, and that these differences were between Paul, along with the majority of the Corinthian Christians, who viewed the body as threatened by polluting agents and a minority of relatively elite Corinthian Christians who emphasized hierarchical balance in the arrangement of the body without much concern for bodily boundaries and pollution (xv). Martin links this divide in Corinth to positions on the human body in relation to the socioeconomic status of the majority, the Weak, and the elite minority, the Strong (xv). While Martin does not seek to directly link Pauline thought with Greek medical theories concerning the body, he does argue that discourses concerning the ancient body were driven by ideological constructions that viewed the human body in certain ways due to societal influences and interests (xii). In attempting to discern different ideologies of the body within the Greco-Roman context, Martin purposes to examine ancient concepts of hierarchy and pollution, especially as they are at work within Paul’s first letter to the Corinthians (xii). This review will summarize Martin’s work within the paradigms of hierarchy and pollution in the Greco-Roman world and offer an assessment of the strength of his claims that interpretation of I Corinthians should consider the ideological differences between Paul and the Strong concerning the human body. Continue reading

Cultural Differences and Biblical Interpretation

The Colosseum, Rome

The Colosseum, Rome

One of the biggest challenges for those studying the Bible involves reading and interpreting the scriptures in a manner consistent with their original context. Modern readers are distanced from the earliest written messages of the Christian tradition not only by time and space, but also by key cultural differences. In their book Understanding the Social World of the New Testament, Dietmar Neufeld and Rochard E. DeMaris compile a number of sources from scholars concerned with discovering the cultural understanding and context of the social world from which the writings of the New Testament came.[1] In this post, we outline some of the most important differences between ancient Mediterranean culture and the modern North American life, as well as some examples of how this cultural understanding can contribute to the interpretation of the New Testament. Continue reading

Head Coverings in Corinth: Conclusions

This is the final post in our series on Head Coverings in Corinth.
Ancient Corinth

Ancient Corinth

In this series we have examined interpretations of First Corinthians 11.2-16 by three notable New Testament scholars, Richard B. Hays, Richard A. Horsley, and Dale B. Martin. To briefly summarize their respective interpretations and understandings of Paul’s views of the human body, we characterized Hays’ position as that of the socially gendered body, Horsley’s view as the ordered body, and Martin’s perspective as the polluted body. After reviewing each scholars contextual considerations for their perspective, their commentary and interpretation of First Corinthians 11.2-16, and the general shape of their understanding of the construction of the human body found in that passage, we turned to an extended consideration of the conception of the human body that can be drawn from this noteworthy passage in Paul’s first letter to Corinth. Here we argued that each perspective relies heavily upon social scientific reconstructions of the Corinthian context that directly impact conceptions of the human body. We noted that each scholar conceived of the Paul’s understanding of the body within the communal framework of the entire Corinthian Christian body. Additionally, we examined Hays, Horsley, Martin, Osiek and Pouya’s interpretations on the impact of Greco-Roman hierarchical norms on Paul’s conception of the human body. Finally, we explicated the various ways in which these scholars understood Paul’s emphasis on bodily difference in Corinth, arguing that the conception of bodily difference was the unifying feature of these three interpretations of First Corinthians.

Interpretations of Paul’s writings, especially those with potentially profound implications for understanding the human body and its relation to other bodies and persons, will undoubtedly continue for years to come. And while this study has only examined three perspectives on Paul’s conception of the human body taken from a short (though notable) passage of one of his letters, the unifying feature of these interpretations concerning Paul’s understanding of Corinthian Christian male and female bodies as different within the Greco-Roman social context, it may be that this unifying conception of body may very well point to a wider field of interpretive discussion and Pauline thought to be found in later studies of the body. As has been the case with the interpretation (and application) of First Corinthians 11.2-16, only time will tell. Continue reading

Head Coverings in Corinth: Comparing Interpretations

This post is part of our ongoing series on Head Coverings in Corinth.
Ancient Corinth

Ancient Corinth

Having examined the respective perspectives of Hays, Horsley, and Martin, we now place their understandings of Pauline conceptions of the body in conversation with each other. First, we note the importance of the reconstructed socio-historical context for each of the scholar’s respective views on Paul’s conception of the human body. For Hays, the need to distinguish between Christian bodies and other Corinthian bodies led Paul to argue for the importance of symbolic distinctions between male and female bodies. For Horsley, the need for ordered Corinthian Christians as living distinctly different lives from the chaos of other forms of Corinthian worship led Paul to enforce the ordered hierarchy of the congregation within the paradigm of an honor and shame context. Martin, while paying less attention to the general socio-historical context of Greco-Roman Corinth, nonetheless uses his reconstruction of the rhetorical and medical conventions of the first century to argue for Paul’s understanding of the female body as especially susceptible to corrupting pollution. Continue reading

The Polluted Body: Dale B. Martin

This post is part of our ongoing series on Head Coverings in Corinth.

Our third perspective on Head Coverings in Corinth comes from Dale B. Martin in his work The Corinthian Body, which examines the constructions of body and sexuality within Paul’s first letter to the church at Corinth. Here we will examine the contextual concerns Martin argues are important for interpreting First Corinthians 11.2-16, his interpretation of the passage on ‘head coverings,’ and his understanding of the Pauline conception of body. Ultimately, we find that Martin argues that Paul understands the body to be a potentially polluted agent.

Dale B. MartinMartin’s perspective is unique in that he pays little attention to more traditional historical-critical resources in his construction of the Corinthian context. He argues that Paul conceived of Corinth as one of his most important operational locals as he propagated his message about Jesus of Nazareth and that because of this centrality Paul paid special attention to the competing ideologies of the human body within the Corinthian congregation.[1] Key for Martin’s reading of First Corinthians is his argument that the numerous conflicts between the Corinthian Strong and Corinthian Weak stemmed from their differing conceptions of the normative human body. Within this framework, Martin understands Paul, along with the majority of the Corinthian Christians, to have viewed the body as being threatened by polluting agents, while a minority of Corinthians elites emphasized a hierarchical balance in the arrangement of the body without Paul’s concerning for bodily boundaries and pollution.[2] The divide between Strong and Weak encompassed socioeconomic status,[3] though Martin argues that a more important contextual concern were ancient discourses about the body driven by ideological constructions viewing the human body in certain ways due to societal influences and interests.[4] Martin argues that for ancients, the body was a microcosm of the universe,[5] perceived as a transitory point in the midst of cosmic movement,[6] within the hierarchical structure of Roman society.[7] Hierarchy was similarly formative with respect to the construction of sexuality, as all humans were understood along the lines of the spectrums of active/male and passive/female.[8] Setting Paul’s writing firmly within the tradition of Greco-Roman rhetoric,[9] Martin argues that Paul rejected the higher status Corinthians denigrating lower status Corinthians because of their lack of gnosis,[10] as he understands Paul to reverse normal power and hierarchy structures within the church whilst simultaneously affirming communal boundaries between the body and corrupt cosmos, especially concerning issues divided along social status lines.[11] Ultimately, Martin divides Paul’s concerns in First Corinthians into two major topical sections, those concerned with hierarchy and those concerned with pollution, situating Paul’s discourse on head coverings that we now turn to within his consideration of bodily pollution.[12] Continue reading