Occasionally, we run into a piece of new information that throws a bright new light on something familiar. It enables us to see coherence where before we had not noticed connections. In other words, it creates an “Aha!” experience: suddenly everything (or at least something) makes sense.
This happened to me when I was preparing to teach 1 Corinthians and consulted Ben Witherington’s Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians. I need to backtrack a bit to explain my moment of enlightenment.
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Ancient Rhetoric
I first wrote on the importance of ancient rhetoric in April of 2015 (CALS 12). I find it immensely helpful in studying the NT, especially its letters. One of its characteristics is the use of six structural elements (exordium, narratio, propositio, probatio, refutation, peroration). Not all of them must appear in every speech, but those that do, are the building blocks that together make up the presentation.
In some ways most helpful to identify is the propositio or thesis. In it, the speaker states what he is going to argue. Knowing this helps us to keep our eyes on the ball, so to speak. A clear example is Romans 1:16f, where Paul states his subject. If you have studied Romans in any depth, it probably won’t surprise you that these two verses are his thesis statement. Most of what Paul covers in Romans fits right in: it flows from and supports his propositio.
The Propositio of 1 Corinthians
So what is the propositio of 1 Corinthians? Somewhat embarrassingly, I even included it in that early issue of CALS, but I had completely forgotten about it. It certainly did not dawn on me back then how helpful it is and to what extent it pulls the diverse threads and subjects in this letter together.
The diversity in 1 Corinthians is obvious. In no other letter does Paul cover such a broad array of issues. But what is its unity? Here is a list of the main subjects in 1 Corinthians:
- Divisions, wisdom, and servants of Christ (1 Corinthians 1:18-4:21)
- A case of immorality, lawsuits, and visiting prostitutes (1 Corinthians 5:1-6:20)
- Marriage (1 Corinthians 7:1-40)
- Food offered to idols (1 Corinthians 8:1-11:1)
- Head covering (last month’s subject; 1 Corinthians 11:2-16)
- The Lord’s supper (1 Corinthians 11:17-34)
- Spiritual gifts (1 Corinthians 12-14)
- Resurrection (1 Corinthians 15)
- Collecting an offering (1 Corinthians 16:1-12)
One option to find unity is to look for a common root underlying the various problems. To a large extent, there is such a root: the Corinthians still live according to Greek and Roman values. They understand the gospel as a form of wisdom and its preachers as rhetoricians. They judge these speakers according to their criteria of eloquence: content is at best of secondary importance; what really matters are form and delivery (Paul did not look too good by that standard). Those of higher social status in the church assume that they are entitled to all the privileges that went with status in the Roman world. They continue to strive and compete for status and recognition. For instance, they seek to outdo each other in prophecy and tongues. They assert and boast in their accomplishments. None of this would have surprised an inhabitant of Corinth.
There is, then, a shared root that connects the problems. But what is the unity or centre of Paul’s response? Is he simply ticking off issue after issue? Knowing Paul (and knowing a bit about rhetoric in the ancient world), this seems unlikely. Here is what he is after throughout the entire letter:
I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. (1 Cor. 1:10 ESV)
Paul has many subjects but only one aim. To define this a bit more clearly, I will add alternative translations for two of its key terms:
I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united (put into proper condition, made complete, become fully qualified) in the same mind and the same judgment (opinion, purpose, intention, mind). (1 Cor. 1:10 ESV)
Proving the Propositio
This was my “Aha!” experience: seeing the propositio enabled me to recognize Paul’s single-minded focus throughout his letter and throughout its seemingly disparate assortment of topics.
Normally, the bulk of a speech consists of the probatio, the argument to support and establish the propositio. This section begins in 1 Corinthians 1:18 and runs all the way to the middle of 1 Corinthians 16. Looking at the list of subjects included above, it is not hard to see the connections to Paul’s aim.
The Corinthians are obviously divided and, on many issues, not of the same mind at all. There is “jealousy and strife” (1 Cor. 3:3) and boasting (1 Cor. 4:7; 5:6); they are arrogant or, more literally, “puffed up” (from the verb to puff or to breathe hard; 1 Cor. 4:6, 18f; 5:2; 8:1; 13:4). Some are even taking each other to court (1 Cor. 6).
Paul uses the analogy of the human body for the church more often in his letters, but never as extensively as in 1 Corinthians. The reason is that no other church functions less like a body!
In the course of his attempt to amend these flaws, Paul introduces an even more powerful term for what he wants. It is first mentioned in 1 Corinthians 8:1, where it stands in contrast to knowledge. It takes up all of 1 Corinthians 13. All those things the Corinthians value so much, such as tongues, speech, and prophecy, mean nothing without love. Love is the counterpart to their boasting, arrogance, etc. (1 Cor. 13:4f).
in his final and concluding appeal, Paul summarizes his purpose like this: “Let all that you do be done in love” (1 Cor. 16:14). If the Corinthians do this, they will fulfil Paul’s appeal in 1 Corinthians 1:10.
His other very practical appeal in his conclusion serves the same purpose: Paul urges them to submit to Stephanas and other leaders in the church (1 Cor. 16:15-18). This, too, will help restore unity of mind and purpose to this divided body.
Paul has indeed many subjects but only one aim.
The Narratio (1 Cor. 1:11-17)
To identify and pay attention to the exordium and the narratio is likewise helpful. I will finish with a look at these two elements, in reverse order. The narratio is a short narrative establishing some of the facts of what has happened and therefore what the speech is about. Not infrequently, a witness is quoted for support. In 1 Corinthians, this role is filled by “Chloe’s people” (1 Cor. 1:11; so Witherington 1995: 99). They have provided Paul with crucial information about what is going on in the church.
Paul completes this narrative account, by way of reminder, with the story of what he did (or rather, did not) when he was with them. The Corinthians have made Paul himself and Apollos central, together with “wisdom of words” (so literally 1 Cor. 1:17). The result is competition and strife.
In this way, the narratio has provided us with background information to understand the problem and therefore the propositio.
The Exordium (1 Cor. 1:4-9)
The exordium is the introduction of a speech. As such, it aims to establish a connection or bond with the audience. At the very least, one needs to gain their attention and interest; better, if possible, is to win their sympathy and trust as well. This can be accomplished by establishing one’s credentials, by speaking of shared values or convictions, or by praising or flattering the audience, that is, by speaking positively of them. Paul here takes the latter approach and gives it the form of a prayer of thanksgiving.
Remember that the Corinthians were greatly enamoured by things like rhetoric, wisdom, and spiritual gifts. Paul does not speak out against this. On the contrary, he acknowledges that God had indeed graciously enriched them in these very things: speech, knowledge, and gifts (marked blue in the illustration above).
However, on every line he adds something (marked in reddish brown), something that radically reframes what the Corinthians were so proud of and, by way of reminder, redirects its focus.
- The grace of God had been given to them – in Christ
Jesus. - They had been enriched in speech and knowledge – in
him. - They were not lacking in any gift – while waiting for
the revealing of Jesus, and because the testimony about Christ had been
confirmed among them.
And in case this is not yet clear enough:
- Jesus will sustain you so that you will be guiltless
in his day. - God called you into the fellowship of his Son, Jesus.
Jesus, Jesus, Jesus. On every turn, while acknowledging what they have, Paul redirects their attention to Jesus. This suggests that, with all their excitement about other things, they had lost sight of the one it is all about.
As Paul is establishing rapport with them, he has at the same time also already begun to correct and redirect. Not the gifts, but Jesus should be the centre of their faith and the object of their excitement.
Attribution
Cranes: Lacarta, Santiago. 14 October 2019 <https://unsplash.com/photos/eIWgdTxmVRg> [Accessed 22 January 2020] CC0
Lightbulb: Free-Photos. 12 August 2016 <https://pixabay.com/photos/light-bulb-lightbulb-light-bulb-1246043/> [Accessed 22 January 2020] CC0
References
All Bible quotations from: The Holy Bible: English Standard Version. 2001 (Wheaton, IL: Crossway Bibles)
Witherington, Ben. 1995. Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians (Grand Rapids, MI : Carlisle: W.B. Eerdmans ; Paternoster Press)
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