1 Cor 1-4 - Covert Allusion

7/28/2019 1 Cor 1-4 - Covert Allusion

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"Covert Allusion"in 1Corinthians 1-4

BENJAMIN FIORE, S.J.

Canisius CollegeBuffalo, NY 14208

IN REFINING A. DEISSMANN'S DISTINCTION between "true" letters and

epistles and its application to the early Christian letters, students ofthe NT

and early Christianity have built on the fruitful observation ofstrictly episto

lary categories and moved to examine those letters in the light ofGreco-

Roman rhetoric.1 By shedding light on the forms and devices in individual

sections and in the argumentation and structure ofwhole letters, these stud

ies have borne fruit in the area ofinterpretation as well as in that ofgeneric

classification. The present study is an effort to identify a common rhetorical

device used by Paul in 1 Corinthians 1-4 in confronting the problems at

Corinth. If the analysis is accurate, then it will constitute another indication

1 See A. Deissmann, Paul (New York: Harper, 1957) 10; W. G. Doty, "The Classification

of Epistolary Literature," CBQ 31 (1968) 183-99; J. A. Fischer, "Pauline Literary Forms and

Thought Patterns," CBQ 39 (1977) 209-23; H. R. Minn, "herum Paulus!," Prudentia 9 (1977)

35-40. For rhetorical observations, see J. Weiss, "Beitrge zur paulinischen Rhetorik," Theolo

gische Studien: Festschrift fr B. Weiss (ed. C. R.Gregory; Gttingen: Vandenhoeck & Ruprecht,

1897) 165-247; R. Bultmann, Der Stil der paulinischen Predigt und die kynisch-stoische Dia

tribe (FRLANT 13; Gttingen: Vandenhoeck & Ruprecht, 1910); S. K. Stowers, The Diatribe

and Paul's Letter to the Romans (SBLDS 57; Chico, CA: Scholars, 1981); L. G. Perdue,

"Paraenesis and the Epistle ofJames," ZNW72 (1981) 241-56. For some recent studies ofparticular passages, see F. F. Church, "Rhetorical Structure and Design in Paul's Letter to

Philemon," #77? 71 (1978) 17-33; W. Wuellner, "Paul's Rhetoric of Argumentation in Romans,"


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86 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985

of the flexibility of epistolary divisions and categories when the letter is made

to serve aims of instruction and exhortation. It will also account for the

separate devices used and point to the structure of the section and the

relation of that section to the letter as a whole. Moreover, it will contribute to

an understanding of the nature of the Corinthian community and of Paul'srelation to it.

The hortatory period in the first chapter of 1 Corinthians is unusual for

its place at the start of the letter (compare 1 Cor 16:15; Phil 4:2; Rom 12:1;

15:30; 16:17; 1 Thess 4:1,10; 5:14). And just as it lays the groundwork for

Paul's argumentation in the first four chapters, its appearance, in a different

formulation, in 4:16 closes the first part of the letter, which deals with the

nature and difficulties of the Corinthian community.2

But while the horta

tory section in 1 Corinthians is more than a polite request, friendly exhortation, or moral parnesis, it does not treat the community's problems merely

as a prelude to Paul's main interest in the body of the letter. Rather, the

source of the community's divisiveness in chaps. 1-4 is also at the root of the

particular problems in chaps. 5-15. And the true model of Christian con

sciousness which Paul adduces to meet the difficulty in chaps. 1-4 remains

the basis of his advice in the rest of the letter as well.

The Double Problem in the Opening Exhortation

The first formulation of the exhortation (1:10) notes the community's

schismata ("factions"), which are to be countered by stressing community of

thought and declaration ("I beg you, brothers, in the name of our Lord Jesus

Christ, to agree in what you say. Let there be no factions; rather, be united in

mind and judgment," NAB). The second formulation of the exhortation

(4:16) asks succinctly that the community take Paul as a model of imitation

("I beg you, then, be imitators of me"). They are both aimed at the double

problem in the Corinthian community. The immediate situation seems to be

a misapprehension of the relative merits of the community's teachers, which

leads to factions grouped around different favorite personalities (1:12; 3:4,

2C J Bjerkelund, Parakal Form, Funktion und Sinn der Parakal-Satze in den

paulmischen Briefen (Oslo Universitetsforlaget, 1967) 141-42, 145-46 1 have followed A

Dahl ("Paul and the Church at Corinth according to 1 Corinthians 1 10-4 2\" Studies in Paul

Theology for the Early Christian Mission [Minneapolis Augsburg, 1977] 43-46, 52) in consider

ing chaps 1-4 as a unit framed by hortatory periods, in which Paul urges unanimity as anattitude sine qua non in preparation for his instructions on specific issues in chaps 5-15

My study in calling attention to the use of example in chaps 1 4 as a feature in the "covert


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"COVERT ALLUSION" IN 1 COR 1-4 87

21).3 But this manifests a far-reaching failure in the community members'

own self-estimation, with its exaggerated pretensions to knowledge (3:18-19)

and faulty regard or denigration of others (4:6-7).4

In treating these two problems, Paul moves from the symptom to the

cause. The first exhortation-formula addresses the fact of schismata but

suggests a solution in terms of the community's growth and unity in knowl

edge and expression. The second exhortation-formula also seems to con

front the schismata by designating the true model of their teacher and father.

But this too, although unspecified in the opening chapters, proceeds to the

root cause of faulty wisdom and judgment when Paul applies his apostolic

example to a variety of community problems in the rest of the letter. In fact,

the movement in the first four chapters is from the particular instance ofdivisions to the underlying conditions of erroneous wisdom and judgment.

So too, in the letter as a whole, the principles of the solution reached in

chaps. 1-4 undergird the discussion of the other community problems in

chaps. 5-15.

The Structure of 1:18-4:21

A brief outline of the four opening chapters will make these generalitiesconcrete and will also bring to light the figurative language and oblique

manner of reproach in Paul's parnesis. After the initial thanksgiving and

exhortation (1:4-17), there follow three paradigmatic sections (1:18-2:5;

2:6-3:4; 3:5-4:5), in each of which a general statement is applied to the

concrete examples of the commentary and/or Paul. A clarification of the

meaning and purpose of the figurative language comes next and with it a

questioning of the community's self-esteem by direct charge and contrast

(4:6-13). Finally, Paul reformulates his exhortation, indicates how it is to beimplemented, and challenges the obstinate (4:14-21).

In the first paradigmatic section (l:18-2:5),5 Paul contrasts the apostolic

krygma ("preaching," 1:21) of the cross with worldly wisdom and applies the

statement to the exemplary reaction of the community to its first call to faith

3 C. Holladay, The First Letter of Paul to the Corinthians (Austin: Sweet, 1979) 29; C. K.

Barrett, The First Epistle to the Corinthians (New York: Harper & Row, 1968) 43-44.4 D. M. Stanley ("Become Imitators of Me," Bib 40 [1959] 871) notes in 1:18-3:4 the

false idea of Christian wisdom and in 3:5-17 the misconception of the apostolic vocation.

A. Schulz (Nachfolgen und Nachahmen: Studien ber das Verhltnis der neutestamentlichen


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(1:26-31) as well as to himself in his initial preaching at Corinth (2:1-5). In

the second paradigmatic section (2:6-3:4) Paul contrasts the spiritual maturity

(2:6) of his didaskalia ("teaching," 2:13) with human wisdom and lack of

discernment (2:11-15). Paul then applies this statement positively to himselfas one able lalein ("to speak," 2:13) Spirit-informed wisdom and, as a nega

tive example, to the Corinthians, whose infantile and flesh-bound condition

(3:1-2), proven by their divisiveness (3:3), belies their claims to spiritual

advancement. In the third paradigmatic section (3:5-4:5), Paul discusses the

distinction of function within his apostolic collaboration with Apollos in

working God's field and building his structure in contrast to the factions

formed around favorites (3:21-23). He also distinguishes proper (3:13-15)

from premature judgment (4:5-7). Paul applies this to the community as thetemple of God's Spirit, to the apostolic laborers as his servants and stewards

(4:1-2), and to himself as liable only to God's future judgment (4:3-5; cf. 2:15).

It would be superfluous to do more than note the fact that the double

problem of factionalism and imperfect wisdom and judgment, which were

the clear objects of the opening exhortation, are treated throughout these

three paradigmatic sections. Moreover, wisdom and judgment are stressed as

the source of the community's difficulties. The function of Paul's example in

the light of these problems is also more readily grasped, for Paul repeatedlycalls attention to his personal situation vis--vis the community in light of

their wisdom and judgment. By comparison in the first application (2:1-5)

and by contrast in the next two (3:1-4 and 4:1-5) he calls attention to those

aspects ofhis example which he calls to be imitated in the second exhortation.

Then, too, Paul associates his own model with that of the other apos

tolic preachers and teachers. He names Apollos in the third paradigmatic

section, and the same collaborator could be behind the "we" in the first two

sections (cf. 1:12; 3:4). In the third section Paul most directly contests the

community's factions, while the misapplication of wisdom and judgment isthe burden of the first two. The relation between this common example and

Paul's individual model will be taken up below.

The Figurative Style of Chaps. 1-4 and the Rhetorical Use of

logoi eschmatismenoi

On the style of the first four chapters it will be sufficient here to note the

abundance of figures. In addition to the use of apostrophe (brothers, 1:10,26;2:1; 3:1; 4:6) and anthropomorphism (3:6-7), there are figures which are

l h


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the abundance of metaphors, similes, and allegory (the crucified Christ as

folly, power, and wisdom, 1:24; the community members are absurd, weak,

lowborn, despised, nothing, 1:26-28; Christ is our wisdom, justice, sanctification, redemption, 1:30; the Corinthians are infants and their instruction was

milk, not solid food, 3:1-2; the allegories of the farmworkers and builders,

3:5-9; the community is a temple, 3:16; the apostles are servants, stewards,

4:1; the Lord will illumine our darkness, 4:15).

Hyperbole, contrast, irony, and metaphor (including simile and alle

gory) are particularly important in these chapters, where Paul is intent on

awakening his audience's attention to the fact that things are not what they

seem to be. In fact, in using the term metaschmatizein ("to transfer as in a

figure," LS J) at 4:6, Paul expressly states the parenetic purpose behind his

remarks ("So that you may learn by our example . . ., so that you may not

grow self-important"). This term deserves attention for it illumines Paul's

argumentative technique in 1 Corinthians 1 -4 and the motives behind it, and

it also suggests a rhetorical device which Paul seems to be using to handle the

delicate situation at Corinth.

The noun schema basically means "form" or "shape," "appearance" as

opposed to "reality." The verb schmatizein thus means "to give a certain

shape."The rhetorical meaning developed from this and became "to construe,give a certain shape" to one's expressions. It also embraced the use of sche

mata ("rhetorical figures").6

Schmatizein thus involved making a common

and simple form of speaking "more notable, pleasant, efficacious." It also

acquired the meaning of using an artifice of dissimulation or fiction, of

making an oblique reference to a delicate subject, which thereby became

covered or hidden by "color" (another rendering of schema) so as not to

offend the listeners.7 Consequently, the terms eschmatismen hypothesis,

"veiled argument, covert allusion," and schmatizein logon, "to compose aspeech with veiled meaning" became standard in the rhetorical glossary,

8

almost replacing the earlier and broader meaning of the verb.9

6G. M. Grube, A Greek Critic: Demetrius on Style (Toronto: University of Toronto,

1961) 143. "Schema," LSJ, 1745.7

"Schmatizein" Lexicon technologiae graecorum rhetoricae (Ed. J. C. Ernesti; Leipzig:

Caspar Fritsch, 1795; repr. Hildesheim: Olms, 1962) 341-43; also D. M. Schenkeveld, Studies in

Demetrius on Style (Amsterdam: Hakkert, 1964) 117.8

W. C. Wright, Philostratus andEunapius (LCL; London: Heinemann, 1921) 570. Otherterms associated with the device are plagios, chroma, and symplokos.

9Quintilian, The Institutio Oratoria (LCL; ed. . E. Butler; London: Heinemann, 1921-


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But despite the technical meaning of "covert allusion" that hypothesis I

logos eschmatismenl-menos assumed, the general understanding of "fig

ures" also retained something of the double signification as well. So Quinti-

lian, Inst. or. 9.1,4 could call figura, "a term employed when we give our

language a conformation other than the obvious or the ordinary."10

Under

this rubric ofsubstitution of one word for another, or ofmeaning something

opposite to the express meaning of the words, he discusses metaphor and

allegory.11 But despite the similarity to the metaphorical language ofallegory

in the aspect of indirection or dissimulation (Quintilian, Inst. or. 9.2,92),

figured speech (in its strict sense) differs in that the one using it dares not or

does not want to speak openly, while one does not mind what is said in

allegory becoming plain.Irony was mentioned as another figure used by Paul in these chapters.

Dionysius of Halicarnassus relates irony to figured speech (in its restricted

sense) when he says, "In short, the figure of irony is generally a sign of

figured speech."12 And for Quintilian, Inst. or. 9.2,44, though dissimulano

and ironia overlap, irony is broader. In its effect, however, the oblique refer

ence carries a variety ofsenses according to Hermogenes.13

the figured speech (Philostratus, 570) Praising Scopehan in his Lives of the Sophists 1 21,519

(84 2 Wright), Philostratus declares,

At 1 25,542 (132 1 Wright) he reports that Polemo disliked the duplicity of "simulated

arguments" (eschmatismenai hypotheseis), at 2 1,561 he reports with surprise that Herodes

rebuked the emperor without using "figures of speech" [schmatisas ton logon) to conceal his

anger, but at 2 17,597 (248 13-14 Wright) he praises Rufus for his eloquence in using the difficult

genre of simulated arguments (pen tas eschmatismenas tn hypothesen)10

"Conformano quaedam orationis remota a communi et primum se offerente ratione "

In nst or 9 1,14 he explains figures as "a form of expression to which a new aspect is given by

art "1' At nst or 8 6,44 he describes the use of allegory as saying one thing in words and

another in meaning or something opposed to the meaning of the words Allegory for Quintilian

is a series of metaphors or a continued metaphor (Inst or 9 2,46) At Inst or 9 2,65 he

associates schema with the figured controversies of Demetrius (discussed below) And so, it

seems that when Quintilian uses the Greek loan-word schema it is in the restricted meaning of

dissimulation, whereas figura allows for the broader meaning of figurative language12

,

(Dionysius of Halicarnassus, Techn rhtonk, 9 pen eschmatismenn-2, 1 323 [323 23-25

Usener] in H Usener and L Radermacher [eds ], Dionysn Halicarnase quae exstant, vol VI,

Opusculorum volumen secundum [Leipzig Teubner, 1904-29, repr , Stuttgart Teubner, 1965])


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COVERT ALLUSION" IN I COR 1-4 91

One further category which will help our understanding of the covertly

allusive way of speaking is emphasis, e , signifying more than we say Ps -

Demetrius mentionsemphasis

as a characteristic of the ambiguous way ofspeaking14

Quintilian, Inst or 9 2,3 notes that amplification requires the gift

of emphasis He thereby identifies emphasis and oblique reference He also

associates exaggeration of the truth and overstatement with the ratio ampli-

ficandi along with emphasis,5

There are usually three types of figured speech in the restricted sense,

according to the rhetorician's distinctions In the first type, the speaker

expresses what he wants but indirectly, in the second type, he says one thing

obliquely and pursues another in actual practice, in the third, he says the

opposite of what he acts upon , 6 Dionysius, Techn9 7,341 adds two more

to speak one's mind but only after a gentle introduction or after changing the

person in the narrative

Several motives are offered for employing the allusive way of speaking

Dionysius cites the speaker's asphaleia ("security") as a consideration in the

two additional types At TechnS 2,281-82 he also explains the motivation

for thefirstthree types Here he adds to asphaleia both euprepeia ("decency")

in general and axisis tn prospn ("regard for the persons" who are

addressed) Under the heading of important persons not to be affronted heincludes the fatherland in general, a noble, or a general, or an official, or the

entire city17

Quintilian, Inst or 9 2,66 repeats the motives ofasphaleia and

and C Walz [ed ], Rhetores graeci [9 vols , Stuttgart Cotta, 1832-36, repr Osnabrck Zeller,

1968] 3 181-86) Quintilian, Inst or 9 2,65 agrees with the difference between irony and

oblique reference, see W C Wright, Philostratus, 57014

See 12 above1 5

"Quarum prior (ratio amplificando desiderai llam plus quam dixens significationem,

id est emphasin, et supralationem ventatis et trajectionem " See also Inst or 8 3,83 The

identification became common, and Hermogenes 4 13 (C Walz, Rhetores graeci, 3 181-82,

Rabe Hermogems opera, 204-5, L Spengel, Rhetores graeci 2 258-59) lists ta kata emphasin

as one ofthree types ofproblmata eschmatismena, along with ta kata to enantion and ta kata

toplagion See also Rhetonca ad Herenmum 4 44 in H Caplan, [Cicero] ad C Herenmum De

ratione dicendi (LCL, London Heinemann, 1954]) and Dionysius, Pen Thoukydidou 16 846

( H Usener and L Radermacher, Dionysn, 5 349,2)16

Dionysius 8 Pen eschmatismenn-l, 2 281-82 (H Usener and L Radermacher, Dio

nysn, 295 14-296 5), 9 2,323 (ibid , 324 1-8), Hermogenes, Techn, 4 13 (H Rabe, Hermogems

opera, 204-10, C Walz Rhetores graeci, 3 181-86, L Spengel, Rhetores graeci, 2 258-59)17Ps -Demetrius 288 (L Spengel, Rhetores graeci, 3 323) mentions speaking obliquely

out of euprepeia, even when reproach could have been made without risk He also foresees


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euprepeia and also adds, as a third, "with a view to the elegance of what we

say, giving greater pleasure by reason of the novelty and variety thus intro

duced, than if our meaning had been expressed in straightforward lan

guage."18 Here he seems to have reintroduced the broader meaning of figured

language and sees delight through novelty and variety as a valid reason for

using it. But the same class of person would delight in figures (Quintiliano

third motive) as would demand a circumspect allusion to their faults (Dio

nysius'and Ps.-Demetrius'third category).19

Oblique speech looks to the audience as well as to the speaker and seeks

to work certain effects in the listeners. For Ps.-Demetrius censure {On Style

228-91) but also parnesis and improvement {On Style 292-98) are the aims

of such discourse.20 He suggests {On Style 292) rather than directly urging

people not to do wrong, blaming instead someone else with the same faults

or praising someone with the opposite good traits, in the hope that "the one

listening will feel likewise admonished, without feeling himself censured, and

emulate the subject of the praises, coveting the praise for himself."21 He goes

on to say {On Style 295) that it is good to praise "not the sins of the sinner

but his avoidance of sin, and the angry man, that he was praised yesterday

for overlooking someone else's errors . . . for everyone gladly takes himself

as model and wishes to increase his praise."22

At Inst. or. 9.2,76 Quintilian notes that if respect for a certain class of

people causes a change in the way of addressing them, the greater caution in

addressing them is justified "because the sense of shame is a stronger deter

rent to all good men than fear."23

He also declares {Inst. or. 9.2,78), in line

with the third motive that he offers, that the speaker's use of covert allusion

is all the more successful "because the listener takes pleasure in detecting the

Hermogenes 4 13 also seems concerned with asphaleia and euprepeia alone, without Dionysius'

third category18 "Qui venustatis modo gratia adhibetur et ipsa novitate ac vanetate magis, quam si

relatio sit recta, delectat "19 E A Judge, The Social Pattern of Groups in the First Century (London Tyndale,

1960) 49-61, "The Early Christians as a Scholastic Community," JRH 1 (1960-61) 125-37,

G Theissen, The Social Setting of Pauline Christianity Essays on Corinth (Philadelphia Fort

ress, 1982) 69-119, esp pp 96-9920 D M Schenkeveld, Studies, 117, 12121


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COVERT ALLUSION" IN 1 COR 1-4 93

speaker's concealed meaning, applauds his own penetration and regards

another man's eloquence as a compliment to himself."24

Can such a way of speaking be applied outside ofa forensic situation? In

Inst. or. 9.1,27 Quintilian finds that this type of dissimulated speech works

best when the speaker uses a conversational tone rather than a controversial

one. And Dionysius, Techn 9.1,322 argues that the use of figured speech is

widespread, for there is no direct address without it. He notes that even

dinner invitations need the appropriate form of invitation if they are to

provoke a favorable response. And so, it would not be surprising if this type

of address were found in Paul's letters, with much more at stake in his

dialogue with the community than the success of a dinner party. His tone

rises to sharpness, but carries a paternal concern not to be expected in acontroversy. Of course, there are striking differences in Paul's use of schemata,

but these and the rationale behind his use of the rhetorical mode will become

clear in the following paragraphs.

The Use of logos eschmatismenos in Chaps. 1-4

If, as suggested above, Paul calls attention to his use of oblique refer

ence or covert allusion in 4:6 ("I have applied the allusive discussion of thesematters to myself and Apollos"), he thereby negates the covertness of the

rhetorical form.25 Perhaps, then, he is using the term metaschmatizein only

in its broader sense of "embellish with figurative language," referring in this

case to the illustrative analogy to himself and Apollos as fellow-workers with

God(3:5-15).26

There are indications, however, that more is involved in the verb meta

schmatizein than the exemplary use of the analogy of apostolic laborers,

and that the antecedent of tauta ("'these matters") is more than the analogy

2 4"Quod auditor gaudet intellegere et favet ingenio suo et alio dicente se laudat."

25A. Robertson and A. Plummer (First Epistle of St. Paul to the Corinthians [New York:

Scribner's, 1911] 81) suggest without elaboration that Paul refers to the rhetorical figure of

"veiled allusion" at 4:6. As for maintaining the indirectness of the trope, Quintilian, Inst. or.

9.2,69 cautions, "Sed licet modum adhibere, in primis, ne sint manifestae."26

E. B. Allo, Premire pitre aux Corinthiens (Paris: Gabalda, 1956) 71-72; C. K. Barrett,

The First Epistle, 105-6; F. W. Grosheide, Commentary on the First Epistle to the Corinthians

(Grand Rapids: Eerdmans, 1953) 102; H. Lietzmann, An die Korinther /-//(HNT 9; Tbingen:

Mohr [Siebeck], 1923) 19; . Robertson and . Plummer, FirstEpistle, 81; J. Ruef, Paul'sFirst

Letter to Corinth (Philadelphia: Westminster, 1971) 31. The use o metaschmatizein in 2 Cor


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immediately preceding it. In the first place, figurative language is found

throughout the four chapters and helps describe the situation of early krygma

and unsuccessfuldidaskalia

as well as the apostolic cooperation. The otherfigures like irony, hyperbole, and metaphor were found to be related to logos

eschmatismenos in its technical, rhetorical sense. Second, when Paul refers

in 4:6 to the model or limit to be learned, to m hyper ha gegraptai ("not to

go beyond what is set down," NAB), this cannot be restricted to the laborers'

analogy. Indeed, in each paradigmatic section Paul presents the general

picture of apostolic labor and his own situation, and he evaluates the commu

nity against these. Third, the allusion in 4:6 to the problem of factionalism

arising from pride and faulty judgment, hina m heis hyper tou henos

physiousthe ("that none of you will grow self-important by reason of hisassociation with one person rather than another," NAB) calls attention to a

difficulty which is addressed throughout the first four chapters (1:29-31; 3:21)

and not one which just appears in the third paradigmatic section for the

first time. Fourth, Paul and Apollos could very well be the "we" of the first

two paradigmatic sections. The opening slogans (1:10) introduce their

names. Paul makes no pretensions to being the unique kerygmatic teacher

(Rom 15:20), and Apollos had an independent ministry to the Jews

(Acts 18:24-28). Paul also admits a community of spiritual gifts in 1 Cor2:12, spelled out in the laborers' analogy. One might then agree with those

who refer tauta to the whole of the preceding argument, going back to the

slogans and factions.27

But are they also correct in assigning the faction apologetic a primary

role in the four chapters? The suggestion made above was that it is a double

problem that Paul faces in these opening chapters. The relatively simple

matter of factions would readily be met by the laborers' analogy, which

presents the community's teachers in harmonious service of God and therebyundercuts the elevation of one over another. The statements of wisdom and

judgment, which appear in the application sections (3:16-23 and 4:1-5), have

more in common with the apostolic preaching of the cross (1:18-25) and with

the gifts of wisdom and discernment among the perfect (2:6-16). The analogy

addresses itself to these matters only indirectly. And so, it is not just that a

figure is applied to Paul and Apollos for the community's instruction on the

matter of factions. Rather, Paul and Apollos become figures themselves, to

which the community is to look for their own improvement (4:6). The figures

are to be found in each of the three paradigmatic sections, with the general

statements about the apostles offering the community an oblique chastise-


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ment or exhortation with regard to the surface problem of factions and its

underlying cause of faulty wisdom and judgment.

Paul's motivation for using the logos eschmatismenos bears further

investigation. Theissen's analysis of the social stratification within the

Corinthian community (even discounting certain exaggerations in his claims)

suggests the importance of the small but influential group of upper class

Christians for the organization and continuation of the community's life in

faith. Judge's description of the early Christians as "scholastic community"

suggests the interest of at least the Christian patrons to resemble those of

other groups around sophists and professional rhetoricians. If, then, it was

these same highly placed Christians who were guilty of lionizing one teacher

over another (1:10; 3:4), of vaunting their own knowledge (3:1; 6:12; 8:1-13),of making distinctions in the community rooted in pride (4:7; 5:2), or of

slighting the poor at the assemblies (11:17-34), then Paul would have to

proceed with caution, both for the good of the church and for the improve

ment of those at fault. For is it not precisely highly-placed persons like these

that Dionysius and Ps.-Demetrius are concerned to avoid offending? Then,

too, are not these people the ones who would appreciate the elegance and

variety of the figured language used by Paul?

Here Paul proceeds not out of fear for his asphaleia (for he inevitablymakes his charges clear), but out of euprepeia and with respect for the

dignity of the persons charged with faults. Conscious that they might take it

ill if their sins were accused outright, Paul proceeds with their censure and

parnesis to improvement by indirection, at least in part. He praises them in

their past goodness (1:26-28) and refers to himself and Apollos as exemplary

apostolic laborers in order to incite the wayward to emulation and to a desire

of like praise (4:5). Thus, it is not metus but pudor which will prompt a

change in their attitude.If the rhetorical device hits the mark, then the factionalists will re

evaluate their attitude toward the teachers in light of the image of their

harmony in 3:5-15. They will also reestimate their wisdom and judgment in

the light of their own initial acceptance of the krygma of the cross ( 1:26-31)

and with respect to the apostolic example both in the krygma (1:18-25) and

in the didaskalia (2:6-16).

The glaring discrepancy with the rhetorical models of this device is

Paul's exposure of what should be a covert allusion. In fact, he not only laysbare the fact that he is using a logos eschmatismenos (4:6) but also makes


12/19


apostolic trials and with their own former condition (4:9-13). Furthermore,

while the covert allusion is to the example of Paul and Apollos together, the

personal application by Paul to himself intrudes regularly (2:1-5; 3:1-5; 4:3-5)

until it supplants that of the joint laborers (4:14-21), and that right after theimpassioned description of the common apostolic toils (4:9-13). One also

wonders how the parenetic allusion at 4:6 to the common apostolic example

of Paul and Apollos, hia en hmin mathte ("that you may learn by us,"

RSV) can be reconciled with Paul's open censures and exhortations (2:5;

3:1-4,18,21; 4:1-2,6-13), particularly the individualized mimtai mou ginesthe

("be imitators of me") at 4:16.

Perhaps a way to resolve the difficulties can be found in the dual nature

of the community problem as treated in the first four chapters. The problemof factionalism is an outgrowth of the faulty wisdom and judgment in the

community. The negation of factionalism rests on a positive growth in wis

dom and judgment (1:10; 3:14,18; 4:5). The common apostolic model, while

applied to wisdom (1:18-25; 2:6-16) and judgment (2:13-15), is most apt for

undercutting the factional lionizing of one teacher over another by depicting

their harmonious cooperation with the particularized gifts from God (3:5-15).

The fundamental qualities of wisdom and judgment are taken by Paul as his

special responsibility, since he alone laid the foundations of the community'sfaith (2:1-5; 3:10-11).

28The intrusion of Paul's example in these first chapters

leads to its exclusive application in the rest of the letter, as the fundamental

issue of the community's wisdom and judgment is faced in a variety of

settings. Mimesis and metaschmatisis merge, and the virtuous example that

Paul urges the community to imitate emerges as his own. Paul's life and

teaching become a metaphor for the community's striving, as they seek to

become like their founder and father.

As for Paul's directness, especially in 4:6-13, perhaps pastoral demandsof the community in crisis can explain his abandonment of the rhetorical

restraint of a lecture hall or judicial forum. Then, too, as father of the

community he could presume upon his authority to admonish his church

more directly. Finally, the irony and contrast come only after the community

is confronted with its own prior excellence (1:26-31; 3:18-19) and with the

criticism of factions and their effects, which should have come as no surprise

to the community (3:1-4). In any event, Paul's concern is for the good of the

community, and not for the purity of rhetorical forms.


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The Conclusion of the Exhortation and the Positing of the Apos

tolic Example

Paul mitigates any harshness in tone in the preceding exhortation by hisstatement of intent in 4:14, ouk entrepn hymas. . . alia. . . nouthetn ("not

to shame you but to admonish you," NAB), and by his favorable application

of the child-father relationship (note tekna agapta, "beloved children," 4:14;

contrast 3:1-4) to the community and to himself. This is not an unusual

figure,29 but Paul invests it with particular significance in view ofhis relation

ship to the community.30 He presents himself not as a coworker among

others with God, but as father of the community. It is this fatherly con

cern for their well-being that turns the entrop to nouthesia 3XJust as in

1 Cor 11:27-33 Paul considers the divine afflictions as aimed at the community's correction, so here his paternal admonitions look toward the com

munity's reform.32

What form do these admonitions take? Paul leaves the tauta unspecified

in 4:14, and the demonstrative pronoun seems to refer most directly to the

stinging contrasts and irony of the immediately preceding verses (4:7-13).

However, the admonitions referred to in 4:14 seem to be a concomitant of

Paul's special, paternal relationship with the community (4:15) and are asso

ciated with the apostle's own example (4:16). The special relationship shinesthrough from the first discussion of Paul's founding krygma to the commu

nity (2:1-5) and recurs throughout the four chapters (1:6-17; 3:1-4; 4:10-11).

The Pauline model is established both in conjunction with Apollos (1:18-25;

2:6-16; 3:5-15) and, more particularly, alone (2:1-5; 3:1-4; 4:3-6). The admon

itory value of examples has been discussed above under logos eschmatisme

nos. Even apart from the use of example in covert allusion, the reference to a

model or example is not unusual in rhetorical and philosophical instruc-

29 Epictetus, Discourses 3.22,95 (W. A. Oldfather, Epictetus: The Discourses as Reported

by Arrian, The Manual, and Fragments [LCL; London: Heinemann, 1928]) says that a person

who is philos Wis theois ("a friend of the gods"), hyprets ("a servant"), and metechn tes

arches ton Dios ("sharing the authority of Zeus"), puts himself under the direction of Zeus and

of destiny and can speak to his adelphoi, and tekna, not as one meddling in other people's affairs

but as one who episkop. . . ta idia ("oversees . . . what belongs to him").30 H. Conzelmann, A Commentary on the First Epistle to the Corinthians (Hermeneia;

Philadelphia: Fortress, 1975) 91; D. M. Stanley, "Become Imitators," 860; and P. Gutierrez, La

paternit spirituelle selon saint Paul(Paris: Gabalda, 1968) 178-79.31 Entrepein ("upbraid") is also used in 1 Cor 6:5; 15:34; 2 Thes 3:14; Titus 3:8, where

shame is intended The passages from 1 Corinthians and 2 Thessalonians aim at a change of


14/19


tion.33

The same can be said of the function of shame in admonition aimed at

improvement, and even the contrast between teacher and pedagogue.34

Furthermore, a look at the subject matter of the criticism intended for

the community's improvement will help to determine the antecedent of tauta.In the preceding paragraph the link between the nouthesia and the Pauline

example was noted. But a look at 4:7-13 and the supposed antecedents of

tauta there will show that the faults criticized (unwarranted distinctions in

the community, 4:7; security and boasting in one's wisdom, 4:8-10; and even

the pride of social standing implicit in the terms used in 4:10 when compared

with like "sociological" vocabulary in l:26-2835) have been seen to be recur

rent in the whole expository section. In form, too, admonition runs through

out the four chapters in direct references to the Corinthians' less than idealcondition (4:7-8,18-19 and 1:10-13; 3:1-4,16-17; 4:3) and also in the impera

tive verbs (4:16, but already used in 1:31; 3:18; 4:1,5). There is also a more

didactic form of admonition by way of recalling principles already transmit

ted to the community (4:7, and already in 1:26; 3:1-3,16).

Tauta can, then, be taken to refer to the admonitions of the whole

hortatory section. These admonitions are varied in form and are all aimed at

improvement of the community, with Paul's own example as a global touch

stone for community thought and practice.In the call to imitation, both as to its purpose and to the details of the

exhortation, Paul reflects usage found in Hellenistic philosophers and rheto

ricians.36

This agreement with school traditions has already been detailed

33E g , the anonymous Prolegomena tes rhtonks 6, 34 15 (C Walz, Rhetores graeci)

explains, '

The use of example is more thoroughly

discussed in Fiore, The Function, 44-793 4

Isocrates, Evagoras 76 (L van Hook, Isocrates [LCL, London Heinemann, 1945] 3)

explains that he composed his work for Evagoras' descendants since their consideration of

Evagoras' virtues constitutes a very strong paraklsis ("urging") Isocrates praises others to

dispose his audience to desire the same characteristics Proposing familiar examples, heparaka-

lei ("urges") and symbouleuei ("advises") that they exercise and not fall short of the model

proposed (see also Evagoras 80-81, cf Demonicus 1-5 [G Norhn, Isocrates (LCL, London

Heinemann, 1928] 1) Plutarch, On Moral Virtue 452C-D (W C Helmbold, Plutarch's "Mora-

//tf "[LCL, London Heinemann, 1939] 6) uses both epainoi ("praise") and nouthesiai ("admoni

tion") to direct the young by pleasure and shame As he explains it,

, Either way,improvement is the goal Cf n 23, and also Isocrates, Panegyncus 130, Dio Chrysostom (H L

C b Di Ch t [LCL L d H i 1951]) 5 72 9 10 Th l tt d S


15/19


above in the case of covert allusion. But is there anything distinctive in Paul's

usage of himself as model? Could this distinctive element also help explain

Paul's departure from the normal logos eschmatismenos technique?

In rabbinic traditions, if someone teaches the son of another the tor, itis as if he had begotten him {b. Sanh. 19b). And in 1 Cor 4:15 Paul replaces

the tor with the gospel as the matrix of generation.37

So Paul is not just

presenting himself as a paradigm of virtue in a moralistic way but refers to

his fatherhood of the community, i.e., to the fact that he alone established

among them the pattern of Christian living from the first days of their faith.38

Life according to this pattern is not just a moralistic struggle toward virtue,

but has to do with the appropriation of salvation and the gifts of the Spirit

offered to the community by Christ (1:18; 1:30; 2:6,13,16; 3:16,23).39

The father-child image, therefore, indicates a real community of nature

en Christo ("in Christ," 4:15,17) between the founding apostle and the com

munity called to grow in resemblance of him.40

Paul calls for imitation, then,

as a consequence, oun ("therefore," 4:16), of his fatherhood of the commu

nity in Christ.

The fatherly example to be imitated is to be found in hai hodoi ("the

ways") and in the common teaching of Paul (see also 7:17; 11:16; 14:33,36),

which Timothy will recall for the Corinthians (4:17). But how are the twosources of instruction related? Hodos refers to a person's way of life, and thus

13:1 mentions the kath' hyperholn hodon, which is the superior way a

loving person acts (see also 3:3). Applied to Paul, his way of life demon

strates his procedures and convictions (2:4; 4:9,19-20). This demonstration

of Paul's way of life becomes explicit in his many precepts (1:10,31; 3:21;

4:1,5,16; 5:9,12,13; 6:18,20; 7 passim; 8:9; 10:10,12, etc.). But the halakic

instruction is accompanied by more properly didactic reminders and decla

rations (1:18-25, the folly of the kerygma of the cross; 2:12,16 and 3:21, thespiritual gifts; 3:16; chaps. 5-6; 9:13,24, the recurrent formula ouk oidate

["do you not know? recalling teachings of which the community should

be aware).

3 7

Gutierrez, La paternit, 12538

W de Boer, The Imitation of Paul An ExegeticalStudy (Amsterdam/ Kampen Kok,

1962)145-46, 1533 9

Ibid , 90, W Lofthouse, "Imitano Christi,"ExpTim 65 (1953-54) 3394 0W de Boer, The Imitation, 79 O Merk (Handeln, 86-87) seems to restrict the

imitation too much by associating it with the attitude of the Apostle in 4 9-13 the closest


16/19


As noted above, this directness introduces a jarring clarity to the logos

eschmatismenos technique. But it might be that Paul reverts so often to

clear statements precisely because it is not just a device he is using when he

refers to his example (and, by extension, to the common apostolic example).Rather, precept and instruction delineate the content and conduct of the

Christian life.41 The example of the founding apostle breathes life into this

outline and provides his community with a stimulus and a hope of emulating

Paul and thereby attaining the salvation promised in Christ. The doctrine

and precepts specify the imitation that Paul desires,42 as he treats the com

munity's difficulties. Not that Paul seeks a servile and minute imitation;

rather, he wants the community to acquire the deepest and most central

attitudes of the Christian life and apply them properly in particular cases,

some of which he treats in detail in the rest of the letter.43

Where does Apollos fit into the scheme? Why does Paul stress his own

example over Apollos' or the common apostolic model? In 16:12 Apollos'

return to Corinth is mentioned as put off till an opportune time. He is a

coworker of God together with Paul (3:5-15), but strangely enough there is

no indication of warmth between him and Paul. His subordination to Paul is

clearly stressed in the laborers' analogy (3:5-15), but the reason for his not

coming to Corinth despite Paul's urging is not given. The negative will of

God and the infelicitous circumstances alluded to in 16:12 might be connected with the lingering factionalism which Apollos'presence might reignite,

especially while Paul is still absent. Perhaps it is the volatile community

situation that also leads Paul to straddle the fence and both counter exag

gerated praise of one or other apostolic figure by covert allusion to the

paradigms of apostolic collaboration and at the same time stress his own

unique position as father and standard of the community's life and belief.44

Not satisfied with the delineation of the purpose behind his allusions

and with the positing of his own example by way of the letter and of hisfaithful emissary and collaborator, Timothy, Paul ends the hortatory section

with a promise to pay the community a visit (4:19). He takes particular aim

41 Similarly J. Moffatt, The First Epistle ofPaulto the Corinthians (London: Hodder and

Stoughton, 1951) 146. Dio Chrysostom 55.13 sees a similar function for precept.4 2

L. Neider, Die Motive der religis-sittlichen Parnese in den paulinischen Briefen

(Munich: Zink, 1956) 81 . 41, citing . Bonnard. See . Fiore, The Function, 306-311 for a

critique of W. Michaelis's understanding of Paul's example in "Mimeomai," TDNT 4 (1967)666-73.4 3

P. Gutierrez, La paternit, 183. See Isocrates, Nicocles 6; Philip 114 for a similar


17/19

COVERT ALLUSION" IN 1 COR 1-4 101

at those who are puffed up and wants to test their power. Here the threatened

presence of the model is a direct challenge to those who think that he does

not have the nerve to come, or better that their own wisdom would profit

nothing from his presenceerroneous opinions which might have been confirmed by his sending the letter and Timothy alone.45

Once again, Paul seems to confront the faulty pretensions to wisdom in

the community. Real, divine power has nothing to do with human wisdom

but undergirds preaching and living (through self-effacement), the word of

the cross (1:18), and that of Christ crucified (1:23-24; 2:2-5). This contrast

between human and divine wisdom strikes at the heart of the community's

problem. Paul offers his own example, not as a threat, but as a help for the

community to see things for what they are and not take them as they seem tothe world.

The reference to God's kingdom in power and not in word (4:20) under

cuts the erroneous claim to rule already (4:8). But Paul dissolves whatever

polemic there is in these last charges by returning to the affectionate and

paternal tone with which he began the concluding section (4:2; cf. 4:14-15).

Conclusion

The first four chapters of the letter contain Paul's treatment of the

double problem of factionalism and faulty wisdom and knowledge in a unified

exhortation. The unity comes not only from the subject matter, but also

from Paul's handling of the problems in a figured discourse, in both the wide

and narrow senses. The underlying problem of wisdom and judgment also

ties the opening exhortation with the rest of the letter, as the Pauline exam

ple does as well.

The rhetorical device of logos eschmatismenos addresses both issues,but it is most helpful for the resolution of the factionalism. Since more is at

stake than a passing community difficulty, Paul abandons the secrecy of the

allusions to point his church clearly toward the salvation offered them in the

crucified Christ.

The Pauline example becomes the prime metaphor for the community.

45 H. A. Meyer, Critical, 127. On the "apostolic parousia," see R. W. Funk, Language,

Hermeneutic, and the Word of God (New York: Harper & Row, 1966) 264-70; "The Apostolic

Parousia: Form and Significance," Christian History and Interpretation: Studies Presented to

John Knox (ed. W. R. Farmer et al.; Cambridge: University Press, 1967) 249-68; T. Y. Mullins,


18/19


Paul again exceeds contemporary rhetorical and philosophical usage of the

example because of his special relationship with the community as their

father in Christ and because of the responsibility this implies of mediating

Christ to his children in belief and practice.


19/19

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1 Cor 1-4 - Covert Allusion