The Socially Gendered Body: Richard B. Hays

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

We begin with Richard B. Hays’ perspective found in First Corinthians: An Interpretation: A Bible Commentary for Teaching and Preaching. As we examine the context, his interpretation of First Corinthians 11.2-16, and the conceptions of body that come from this passage, we will find that Hays conceives of the human body found in First Corinthians to be socially gendered.

Richard B. Hays

Richard B. Hays

Contextually, Hays emphasizes the importance of reading First Corinthians with the consciousness that modern readers are eaves dropping on a portion of an ancient conversation between Paul and the church at Corinth.[1] Concerning his approach to the text, Hays writes that interpretation involves a “process of distancing ourselves from the text enough to see its foreignness and then allowing the text to draw near again and claim us.”[2] Regarding Corinth, he notes the importance of remembering that Paul’s Corinth existed as a commercial city full of sporting games that was well acquainted with political prowess.[3] Additionally he argues for contextualizing Corinth as a colonial city full of people seeking upward mobility.[4] Socio-religiously, Hays indicates the importance of understanding the diversity of deities and centers of worship within Corinth, especially the Corinthians reputation (at least among the Athenians) for sexually promiscuous worship and the Jewish presence within the city.[5] Also noteworthy was the apparent socioeconomic diversity likely represented within any given house church.[6] Hays locates two occasions for Paul’s writing to Corinth, the first of which was Paul’s reception of a letter from “Chloe’s people” concerning dissensions among the Corinthians on matters of sexuality, legal disputes, abuses of the Lord’s Supper, and controversies concerning the resurrection of the dead.[7] Additionally, the Corinthians had written Paul asking for advice on sex within marriage, food sacrificed to idols, spiritual gifts, and Paul’s collection for Jerusalem.[8] As Hays understands it, this two-fold communication from the city indicated to Paul a church in a moment of division and crisis—hence his multiple letters to the congregation.[9] Paul’s response to these issues are framed within theological terms, however it seems clear that not every concern would have been understood by the Corinthians as a necessarily theological issue, perhaps causing even greater divisions in the church.[10] Continue reading

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Rethinking Authority During the Reformation

Jesus with BibleThe issue of authority within and for the church has long been a topic that has sparked debate within the Christian tradition. Even in our own context questions remain concerning the Christian’s attitude toward the state, the role of women in the church, and questions concerning the sufficiency of ecclesiastical offices. In the essay that follows below, we examine several Reformation Era perspectives on authority within the church. Through these perspectives we see that central for these reformation perspectives was their desire to rethink the authority of scripture in light of differing interpretations and interpretive authority structures within the church.

In his Brief Declaration, Robert Fulke writes that the church, as the “house of God,” should be ordered in accordance to the scriptures (185). In scripture, he argues, there are two forms of office: the temporal and the perpetual, each of which holds authority in a particular church, city, or regional area (186). Temporal offices, those which were used in the establishment of the church, included apostles, prophets, evangelists, and those who demonstrated supernatural gifts such as speaking in tongues, healing, and miracles (186). For the current church, Fulke argues, only those who hold perpetual offices are to be understood as authoritative. These ecclesiastical offices include those of pastor, doctor, governor, and deacon (187); of these he conceives of doctors and teachers as the chief instructors of the church (187), and of the elders and deacons as those who should provide order and discipline within the church (187, 190). The goal of the church disciple doled out by elders and deacons was fourfold. He argues that disciple was necessary in order “to keep men in awe from offending and to bring offenders to repentance, to avoid the infection of sin within the church, and the reproach that growth by neglecting the punishment of sin…” (191). Clearly Fulke advocates church discipline that both forms morality and punishes the sins of the congregation when necessary. These purposes in hand, Fulke writes that church discipline was to be enacted by the pastor together with the elders, either punishing Christian offenders or cutting them off from the church (191). Fulke decries the Roman church’s practice of excommunication for he termed minor disagreements with the church, arguing instead for excommunication only on account of unrepentant sins such as covetousness, idolatry, slandering, and those heretics who failed to repent of their errors (191). Ultimately, Fulke appeals to the authority of scripture, specifically that interpreted by pastors in a synod of fellow pastors, as the ultimate authoritative basis for the church (189). Continue reading