Speaking In Tongues (part 10)

Before Paul brings up Apollos, who is renowned for his eloquent speech and his ability to employ lofty speech in his presentation and defense of the Gospel (thereby explaining Paul’s making mention of Apollos), Paul defends this recognized deficiency in his own abilities.  Naturally, though he may see his abilities as being deficient, he believes that the message that he preaches, and the effects that it produces in those that hear it and live it, more than make up for his perceived failings. 

With a solid framework in place, it is now possible to better understand what Paul is getting at when he writes “When I came to you, brothers and sisters, I did not come with superior eloquence or wisdom as I proclaimed the testimony of God.  For I decided to be concerned about nothing among you except Jesus Christ, and Him crucified.  And I was with you in weakness and in fear and with much trembling.  My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, so that your faith would not be based on human wisdom but on the power of God” (2:1-5). 

This very thing that he did not want to see, which is faith based on human wisdom (with this being tied to the honor competition rather than this being a knock on the mental pursuit of the appropriate understanding and application of facts, not to mention that the message of the cross as the place of actual honor for Jesus and those that would follow Him, when the world saw it as the place of the greatest shame), is what was happening among those that were inclined to identify themselves with Apollos, in alignment with the prevailing principles of honor and shame.  This also illuminates Paul’s asking them “are you not merely human?”  Again, Paul takes no issue with Apollos.  Indeed, Paul may have desired to possess Apollos’ abilities.  At the same time, what he saw in Corinth, as the people were perhaps reacting to Apollos more based on his abilities rather than on the message that he faithfully delivered to the best of his abilities, served as a tremendous example to Paul. 

In the end, he would rather see that the message of the Gospel (Jesus as Lord of all) and its cross (humiliation, suffering, weakness, cursing, shame) carry the day, for then there would be no doubt as to wherein lied the mysterious efficacy of the message against all reasonable expectations (the whole thing being absurd prima facie).  It was Paul’s underlying hope that if honor was to be accrued and assigned, that it would not be assigned to the one that delivered the message, but to the one of whom the message spoke, and it would hopefully spark imitation of the supreme honoree along cross-shaped lines.

This must be approached carefully, especially if one finds himself in the midst of a Christian culture that decries deep learning as being somehow antithetical to the spirit of the Gospel.  Paul does not take issue with learning and the ability to speak persuasively.  He is taking issue with the response of the people in accordance with social norms that valued power and persuasion and the individual pursuit of honor at all costs as the dominant ethic of society, rather than the embrace of suffering and shame if need be as the dominant ethic of the society of the followers of Jesus as they turned the world on its head. 

Failing in this area would mean that they were continuing to value the standards of the kingdoms of man rather than the standards of the kingdom of the Creator God as demonstrated by Jesus, as those standards were outlined in the what they have would known about Jesus through the traditions that were being orally transmitted about Him (in word and deed), and as displayed through His cross. 

Speaking In Tongues (part 8)

Given the high value placed on public opinion, one can understand the high value placed on the use of rhetoric in the ancient world, as skilled speakers could do much to shape consensus, dragging public opinion concerning that which should be understood to be truly honorable in the direction desired by those that wished to either gain in status or cement their positions.  It is the importance of the orator in this regard, as not only would the orator have his own honor while also being employed in ways that would gain honor for others, that stands in the background and informs Paul’s words about eloquence and wisdom and status and identification with certain individuals in his first letter to Corinth. 

Eloquence, which was associated with wisdom, was also associated with honor.  A highly effective public speaker would be viewed with much honor and could be employed to achieve the same for others by either “singing their praises” or shaping the consciousness of the community in such a way that they found themselves wishing to bestow honor in accordance with the actions of the one being so praised.  One cannot pass this by without acknowledging Paul’s focus on eloquent speech, understanding its function within the culture.  An observer must also acknowledge that glossolalia is a speech act as well.  This particular type of speech act, which was intimately associated with the gods, when performed publicly, was yet another means by which honor would be accrued. 

Paying attention to the value of the orator, it is worth perusing a papyrus fragment dating from 110 A.D., roughly fifty years beyond the time of the writing of Paul’s letter.  That fragment reads “Pay to Licinius the rhetor,” rhetor being a specific type of orator (short for rhetorician---one specifically skilled in the art of rhetoric, which was a foundational component of the education system of the day and a valued tool for the shaping of opinion well employed by Paul), “the amount due him for the speeches in which Aurelius… was honored… in the gymnasium in the Great Serapeion, four hundred drachmas of silver.”  According to the first century Roman historian by the name of Tacitus, the amount of money that was paid to Licinius exceeded the wages paid to a Roman soldier for a year’s worth of service.  This serves to demonstrate the high value that was then placed on this skill.  

Accordingly, as there was much money to be made, especially because the skill was put to use in connection with the pursuit of honor (or the conferring of shame---it served a dual role), training in such speech and writing was central to the education provided in the institutions of the day.  Indeed, the mastery of rhetorical speech was a potentially lucrative enterprise, serving to assist in the accrual of both wealth and public honor. 

Again, the gaining of position in society, and by extension within the institutions and associations of that society whatever those may be, is connected to public speech acts.  Those that were more charismatic, outgoing, engaging, and comfortable with public speech were able to serve themselves quite well.  Because of this, rhetorical speech was prized almost universally in the ancient world.  Romans, Greeks, and Jews, rich and poor alike, slaves and free, men and women, all enjoyed listening to the presentation of an eloquent speech riddled with lofty rhetoric.  In this way, the people in Corinth and in the church in Corinth were no different (and there is nothing wrong with that).