"Covert Allusion" in 1 Corinthians 1-4

BENJAMIN FIORE, S.J.

Canisius College Buffalo, NY 14208

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

epistles and its application to the early Christian letters, students of the NT and early Christianity have built on the fruitful observation of strictly epistolary categories and moved to examine those letters in the light of GrecoRoman rhetoric.1 By shedding light on the forms and devices in individual sections and in the argumentation and structure of whole letters, these studies have borne fruit in the area of interpretation as well as in that of generic 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
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," Theologische Studien: Festschriftfr B. Weiss (ed. C. R. Gregory; Gttingen: Vandenhoeck & Ruprecht, 1897) 165-247; R. Bultmann, Der Stil der paulinischen Predigt und die kynisch-stoische Diatribe (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 of James," ZNW 72 (1981) 241-56. For some recent studies of particular 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," CBQ 38 ( 1976) 330-51 ; H. D. Betz, Der Apostel Paulus und die sokratische Tradition (Tbingen: Mohr [Siebeck], 1972); "The Literary Composition and Function of Paul's Letter to the Galatians," NTS 21 (1974-75) 353-79.
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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 ofthat section to the letter as a whole. Moreover, it will contribute to an understanding of the nature of the Corinthian community and of Paul's relation 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 hortatory 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 consciousness 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,
2 C 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 an attitude 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 allusion," finds a conceptual and rhetorical element which can be shown to bridge both sections of the letter See also O Merk, Handeln aus Glauben Die Motivierungen der paulmischen Ethik (Marburg Elwert, 1968)82-83

"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 knowledge and expression. The second exhortation-formula also seems to confront 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 of divisions 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 generalities concrete 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 be implemented, 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 Jngerschaft zur urchristlichen Vorbildethik [Munich: Ksel, 1962] 310) isolates Christ-perfectionism as the principal fault. See also O. Merk, Handeln, 83-84. 5 A fuller discussion of these paradigmatic sections and the use of example in the letter generally can be found in B. Fiore, The Function of Personal Example in the Socratic and Pastoral Epistles (AnBib; Rome: Biblical Institute, forthcoming).

88 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 (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 himself as one able lalein ("to speak," 2:13) Spirit-informed wisdom and, as a negative 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 the temple 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 repeatedly calls 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 of his example which he calls to be imitated in the second exhortation. Then, too, Paul associates his own model with that of the other apostolic 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 is the 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 associated in rhetorical practice with the device called logos eschmatismenos ("covert allusion"), i.e., hyperbole (the first two questions in 1:13; "I decided to know nothing," RSV, 3:2; "all things are yours," 3:21; the list of trials in 4:11-13), irony (4:8-9), contrast (1:23-25; 2:1,5; 3:14-15; 4:10), and

"COVERT ALLUSION" IN 1 COR 1-4 89 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 allegory) 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 schemata ("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 a speech with veiled meaning" became standard in the rhetorical glossary,8 almost replacing the earlier and broader meaning of the verb.9
G. 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 and Eunapius (LCL; London: Heinemann, 1921) 570. Other terms associated with the device are plagios, chroma, and symplokos. 9 Quintilian, The Institutio Oratoria (LCL; ed. . E. Butler; London: Heinemann, 192136) 9.1,4. He notes Zoilus' restriction of figuratae controversiae to cases "quo aliud simulatur dici quam dicitur quod sane vulgo quoque sic accipi scio." Elsewhere, he refers to the device of dissimulatio signiflcationis (9.1,27) as effective in stealing its way into men's minds and "periucunda cum in ratione non contentione sed sermone tractatur." Wright notes that Philostratus likewise ignores the wider meaning and opts for that wherein the true intent "shimmers through"
6

90 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 But despite the technical meaning of "covert allusion" that hypothesis I logos eschmatismenl-menos assumed, the general understanding of "figures" also retained something of the double signification as well. So Quintilian, 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 of substitution of one word for another, or of meaning something opposite to the express meaning of the words, he discusses metaphor and allegory.11 But despite the similarity to the metaphorical language of allegory 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 reference carries a variety of senses 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 language 12 , (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]) Ps-Demetrius, On Style 291 (in Grube, also in L Spengel [ed], Rhetores graeci [3 vols, Leipzig Teubner, 1853], 3 324), speaking of the equivocal meaning m the use of some words, says , , 13 Techn rhtonk pen heureses 4 13, in H Rabe (ed ), Hermogenis opera (Leipzig Teubner, 1913, repr Stuttgart Teubner, 1969) 204-10 (also L Spengel, Rhetores graeci, 2 258-61

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 mentions emphasis as a characteristic of the ambiguous way of 14 speaking 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,5 ficandi along with emphasis 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 ,6 opposite of what he acts upon 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 he includes the fatherland in general, a noble, or a general, or an official, or the entire city 17 Quintilian, Inst or 9 2,66 repeats the motives of asphaleia 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, 570 14 See 12 above 15 "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 of three types of problmata 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, Dionysn, 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) 17 Ps -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 instances, such as speaking to a despot or an ungovernable person, where asphaleia prompts equivocal language While he does not mention the stature of certain persons as an independent motive, his explanation of these instances parallels the third category in Dionysius, e , where the chief men and women do not hear about their own faults with pleasure (292 [L Spengel, Rhetores graeci, 3 324], or m the case of great or ungovernable populaces (294 [ibid , 325])

92 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 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 introduced, than if our meaning had been expressed in straightforward language."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 (Dionysius'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 deterrent 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 category 18 "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 Fortress, 1982) 69-119, esp pp 96-99 20 D M Schenkeveld, Studies, 117, 121 21 22 ' ' * , , Dionysius also speaks of the parenetic use of figured speech (Techn, 9 3,323-24 [H Usener and L Radermacher, Dionysu, 324 9-22]) 23 "Quanto vahdius bonos inhibet pudor quam metus "

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 of a 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 a controversy. 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 reference or covert allusion in 4:6 ("I have applied the allusive discussion of these matters 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 metaschmatizein than the exemplary use of the analogy of apostolic laborers, and that the antecedent of tauta ("'these matters") is more than the analogy
"Quod auditor gaudet intellegere et favet ingenio suo et alio dicente se laudat." A. 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, First Epistle, 81; J. Ruef, Paul's First Letter to Corinth (Philadelphia: Westminster, 1971) 31. The use o metaschmatizein in 2 Cor 11:13-15 and Phil 3:21 is different. There individuals change their appearance, or Christ changes our bodies to his likeness. Paul in 1 Corinthians is referring tauta (a set of facts or circumstances) to his and Apollos* situation. In the usage in Philippians and 2 Corinthians the persons referred to undergo a transformation into something else. In 1 Corinthians circumstances are related to the situation of the apostolic collaborators.
25 24

94 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 immediately preceding it. In the first place, figurative language is found throughout the four chapters and helps describe the situation of early krygma and unsuccessful didaskalia as well as the apostolic cooperation. The other figures 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 community 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 his association 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 Cor 2:12, 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 thereby undercuts 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 chastise27 R. Parry, The First Epistle of Paul the Apostle to the Corinthians (Cambridge: University Press, 1916) 44; J. Moffatt, Paul to the Corinthians (London: Hodder and Stoughton, 1938) 46; C. Holladay, The First Letter, 61.

"COVERT ALLUSION" IN 1 COR 1-4 95 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 improvement 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 inevitably makes 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 reevaluate 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 lays bare the fact that he is using a logos eschmatismenos (4:6) but also makes explicit censures and lessons which he wishes the community to apply to itself (4:6 and 2:5; 3:1-4,18,21; 4:1-3). Then too whatever good is to be gained through oblique references would seem to be lost in the ironical characterization of the Corinthians in 4:7-8 and in the contrast of their security with the

96 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 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 the impassioned 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 problem of factionalism is an outgrowth of the faulty wisdom and judgment in the community. The negation of factionalism rests on a positive growth in wisdom 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's faith (2:1-5; 3:10-11).28 The 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 demands of 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.
28 Plutarch, Progress in Virtue 85F-86 (F. C. Babbitt, Plutarch's "Moralia "[LCL; 16 vols.; London: Heinemann, 1927], 1. 457) uses the image of a virtuous man building on a golden foundation and concludes that such a person speaks clearly, without the need for allusiveness ( metaschmatizein).

"COVERT ALLUSION" IN 1 COR 1-4 97 The Conclusion of the Exhortation and the Positing of the Apostolic Example Paul mitigates any harshness in tone in the preceding exhortation by his statement 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 of his relationship 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 concern for their well-being that turns the entrop to nouthesia 3X Just 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 community'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 associated with the apostle's own example (4:16). The special relationship shines through from the first discussion of Paul's founding krygma to the community (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 admonitory value of examples has been discussed above under logos eschmatismenos. Even apart from the use of example in covert allusion, the reference to a model or example is not unusual in rhetorical and philosophical instruc29 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 heart and not shame, much like the nouthesia ("admonition**) of 1 Cor 4:14. Affectionate admonition is also suggested by tekna, used for that purpose here and in 2 Cor 6:13 and Gal 4:19 (D. M. Stanley, "Become Imitators," 860). 32 P. Gutierrez, La paternit, 188-93.

98 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 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 recurrent in the whole expository section. In form, too, admonition runs throughout the four chapters in direct references to the Corinthians' less than ideal condition (4:7-8,18-19 and 1:10-13; 3:1-4,16-17; 4:3) and also in the imperative 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 transmitted 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 touchstone 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 rhetoricians.36 This agreement with school traditions has already been detailed
33 E 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, 44-79 34 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, heparakalei ("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 ("admonition") 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 Crosby, Dio Chrysostom [LCL, London Heinemann, 1951]), 5 72,9-10 The latter and Seneca, Ep 11 8 (R M Gummere, Seneca Ad Lucihum epistulae morales [LCL, London Heinemann, 1917] 1) compare philosopher-admonitors to pedagogues 35 G Theissen, The Social Setting, 70-72 36 Fiore, The Function, chaps 4-6

"COVERT ALLUSION" IN 1 COR 1-4 99 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, it is 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 community 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 community 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 two sources 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 demonstrates 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 declarations (1:18-25, the folly of the kerygma of the cross; 2:12,16 and 3:21, the spiritual 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).

Gutierrez, La paternit, 125 W de Boer, The Imitation of Paul An Exegetical Study ( Amsterdam/ Kampen Kok, 1962)145-46, 153 39 Ibid , 90, W Lofthouse, "Imitano Christi," ExpTim 65 (1953-54) 339 40 W 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 antecedent of tauta The contention of this study, however, is that tauta refers to the whole exposition of wisdom and judgment in chaps 1-4 Thus, Paul's example includes the recurrent references to his labors at krygma and didaskalia, as well as to his humility and longsuffenng in 4 9-13
38

37

100 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 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 community'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 exaggerated 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 his faithful emissary and collaborator, Timothy, Paul ends the hortatory section with a promise to pay the community a visit (4:19). He takes particular aim
Similarly J. Moffatt, The First Epistle of Paul to the Corinthians (London: Hodder and Stoughton, 1951) 146. Dio Chrysostom 55.13 sees a similar function for precept. 42 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. 43 P. Gutierrez, La paternit, 183. See Isocrates, Nicocles 6; Philip 114 for a similar methodology. 44 H. A. Meyer, Critical and Exegetical Hand-book to the Epistles to the Corinthians (New York: Funk and Wagnalls, 1884) 124; H. D. Wendland, Die Briefe an die Korinther (NTD 7; Gttingen: Vandenhoeck & Ruprecht, 1968) 41.
41

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 to the world. The reference to God's kingdom in power and not in word (4:20) undercuts 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 example 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.
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, "Visit Talk in New Testament Letters," CBQ 35 (1973) 350-58; J. L. White, The Form and Function of the Body of the Greek Letters (Missoula, MT: Scholars, 1972) 49-51. For the letter as a surrogate for personal presence, see H. Koskenniemi, Studien zur Idee und Phraseologie des griechischen Briefes bis 400 n. Chr. (Helsinki: Academia scientiarum fennica, 1956) 38-42.
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102 THE CATHOLIC BIBLICAL QUARTERLY | 47, 1985 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.

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