Читать книгу 1 Corinthians - Luise Schottroff - Страница 25

In his discussion of the wisdom of the world Paul uses the rhetoric of negations and antitheses.⁵⁹ The side characterized as negative is frequently read as a Pauline presentation of the teaching or position of the opponents. The feminist discussion also usually employs this interpretive pattern; it holds Paul’s opponents to be Corinthian women prophets with a wisdom message that grants them power and enhanced status in the congregation.⁶⁰ Such concepts of the opponents are often connected with the assumption that they advocate a radical form of present eschatology (especially 4:8 is then interpreted in this way) and are, thus, »enthusiasts.«⁶¹ But if one looks at the Pauline statements about who advocates this wisdom, it becomes apparent that he has no specific individuals in mind. Thus he can speak of »eloquent wisdom« (1:17), as well as »human wisdom« (2:5; cf. 1:25, 2:9; 2:4, in a divergently worded reading) or of the »wisdom of this world« (1:20, 3:19; see 1:21 and 3:20, which use similar terminology) or of the »wisdom of this age« (2:6; 3:18). Paul designates here structures »of the world« (kosmos). It is not to be assumed that someone is asserting, »I have the wisdom of the world at my beck and call,« but instead that it is appealing to most people to be considered wise. Paul observes a society in which sophia/wisdom is ascribed to those who express something in it, who are acknowledged.

The social structures of the world that are, according to Paul, characterized by wisdom can be sketched in broad contours. Paul sees this wisdom as follows:

• Wisdom involves education and eloquence (see 1:17, 19, 20; 2:4, 13; 3:20).⁶²

• Striving for wisdom begets competition and »boasting«/kauchasthai, and the desire to be on top (1:12; 3:18–22; 4:7–8).

• Wisdom impedes solidarity with the crucified Jesus/Messiah and other crucified ones (1:18).

• Wisdom led to the crucifixion of Jesus by the »Archons« (2:6–8).

• Wisdom is described in social and mythical concepts at one and the same time. To the old question whether »Archons« in 2:6–8 refers to demons or to earthly rulers,⁶³ my answer is »both of the above.« On this issue Paul is speaking the language of apocalyptic and Gnostic mythology,⁶⁴ and yet the demonic powers also find embodiment in those in authority, for example, political power brokers. Those in authority are the visible tip of the invisible iceberg of the powers. On earth, under the earth and in heaven, those in authority are working to bring people into subjection and to make them instruments of death. This concept of the powers is important for Paul; see 15:24; 3:22; Rom 8:38, 39; Phil 2:10.

The biographies of the congregation and of Paul himself are a testimony to the fact that the wisdom of the world and its powers oppose God’s power: 1:26–31; 2:1–5; 4:8–13; likewise, the resurrection of one crucified by Rome is God’s powerful contravening of the deadly structures of this world (1:18–31). Paul’s »counter-rhetoric,«⁶⁵ which opposes the lines of ancient elite-rhetoric,⁶⁶ is also part of this testimony. While elite-rhetoric desires to be a means of ruling over people and represents the ideology of imperial power, Paul’s language is directed toward justice for the poor and the sacrifice of the use of force.

The biblical tradition addresses this present-day experience of the wisdom of the world and its overthrow: In 1:18 Paul refers in this regard to Isa 29:14; in 1:31to Jer 9: 22–23 [=9:23–24 in the Eng. Bible. Trans.]; in 2:9 to an unknown Scripture; in 3:19, 20 to Job 5:12, 13 and Ps 93:11[LXX; = Ps 94:11. Trans.]. Here in 3:20 Paul replaces the word used in Scripture, »humankind,« with »the wise,« in order to leave no doubt about his current reference (on Paul’s use of Scripture, see on Chapter 10). The central catchwords of the Pauline declarations—human »wisdom,« which God reduces to nothing (Isa 29:14), what the »human« heart/understanding cannot comprehend (2:9, an unknown citation) and »boasting«/kauchasthai (Jer 9:22, 23 [Eng. Bible, 9:23–24. Trans.])—correspond with the Scripture.

1:18 What is meant by the logos about the cross, which is usually translated by the »word or message about the cross«? Who speaks the word to whom here, and what is its content?

What is meant by the cross is the crucifixion of Jesus in Jerusalem. In the years in which Pilate was the prefect of Judea (26–36 CE), Jesus was publicly executed by the Roman army. Paul also refers to the crucifixion in 2:6–8. The Roman Empire used crucifixion for politically disciplining the population, especially people from subjugated nations whom they had enslaved.⁶⁷ There were Roman crucifixions, including mass crucifixions, before Jesus’ death and for a long time thereafter. When this letter to Corinth was written, crucifixion was a real threat to the population, especially for society’s lower classes. Anxiety about attracting attention and the pressure to conform were great and kept the population in line. A word of solidarity about someone crucified or tears of sorry in public could lead to imprisonment and one’s own execution.⁶⁸ To worship as raised from the dead by God someone who had been crucified was risky and politically audacious, that could at any moment put your life in danger, independent of membership in a religious community. As long as the Roman Empire carried out executions, the cross could never have been a religious symbol, except as a symbol of power (see the basic information at 11:23).

Since the time of Augustus, Rome pursued a comprehensive and politically motivated politics of religion. There was a well-thought-through state religion or, better, loyalty religion that served the objectives of the pax Romana.⁶⁹ It was impossible to miss in the temples in major cities, even in Corinth (see 8:10). The peoples subjugated by Rome could continue to practice their traditional religions if they did not come into conflict with state loyalty religion. Jews got into such conflicts again and again.⁷⁰ Alongside of this fragile toleration there were socially deviant alignments over against a constant politics of suppression by the emperor and the senate. In this line is an edict from 19 CE that effected, and others, Rome’s Jewish population:

He [Tiberius] abolished foreign cults, especially the Egyptian and the Jewish rites, compelling all those who were addicted to such superstitions to burn their religious vestments and all their paraphernalia. Those of the Jews who were of military age he assigned to provinces of less healthy climate, ostensibly to serve in the army; the others of that same race or of similar beliefs he banished from the city.⁷¹

To be sure, the »Jewish sects« in 19 CE are not to be correlated with groups acclaiming Jesus as Messiah, but the religio-political and legal presuppositions with which the congregation in Corinth had to reckon show themselves here.