Читать книгу 1 Corinthians - Luise Schottroff - Страница 14

Paul understands himself as an interpreter of the Torah in community. Even the people from the nations quickly became very competent in knowing and interpreting the Torah for their life in the body of Christ. Paul participated in these interpretative communities. But he is not accorded a place of privilege (see 5:3–5) when the gathering reaches decisions based on the Torah.

Paul was not the only messenger God sent to proclaim the liberating gospel. Most of his letters were written together with others (see 1:1), and they contain a great deal that emanates from the language of the congregations, their prayers and discussions. Paul did not »have co-workers,« whom he directed, but worked together with other brothers and sisters on behalf of the gospel (16:1–24). In the body of Christ there are to be no top-down relationships. In the history of interpretation, Paul is frequently understood as a figure who has authority over others, one who authoritatively renders a verdict about doctrinal differences and »admonishes« the congregation (see 1:10). This interpretation of Paul has made a lasting impression on his image, even by means of the words chosen in translations of the Bible. In this way he became the role model for leaders who claimed authority in the church. At the same time, however, this Paul also spread fear and abhorrence among those who suffered under hierarchies and worked for just relationships in the church.

Women in the congregations had equal worth for Paul as workers for the gospel. But when the issue is women and their sexuality and their relationships to the opposite sex, his ambivalence toward them becomes apparent. He certainly doesn’t want messianic men to go to prostitutes. But in this context, the prostitutes themselves remain for him practically invisible. And it remains invisible that a relevant portion of the congregations is made up of women who had to earn their living, entirely or in part, through prostitution. For the reception of Paul in the 21^st century, a rediscovery of Paul the brother should be accompanied by the open discussion about his ambivalence on particular issues. Paul also spread ideas that in the history of the church, and in the societies influenced by the church, have oppressed and tormented women and men. That is true especially of those who live as homosexuals (6:9) and for women in patriarchal marriages (7:10, 36). Paul’s oppressive side has been strengthened even more through the history of interpretation. Criticism of Paul should be discussed in twentieth-century congregations, even during the worship services.