" Identity and Privilege in Corinth: The Implications of 2Cor 3: 7-5: 21 for Race Relations"



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Identity and Privilege in Corinth:

The Implications of 2Cor 3:7-5:21 for Race Relations”

Love L. Sechrest

Assistant Professor of New Testament

Fuller Theological Seminary



Introduction

Years ago, I learned about the seductive appeal of the “prosperity gospel” from acquaintances in a black church in a small town in the rural South. These new friends were generous and loving, and threw open the doors of their hearts and homes to me with scarcely a thought for their own scarcity. They were as open-handed in their giving to the church as they were to me, a virtual stranger. Yet, when it came to a discussion about the prosperity gospel and predatory gimmicks designed to increase contributions from people who are often poor and oppressed, we soon found ourselves at an impasse. Though I denigrated the greed that powers this movement, my friends stunned me with their passionate defense of church leaders in fine suits, fancy cars, and elaborate homes: “Who wants to follow a broke-down pastor?!” In their view, legitimate pastors must have access to the accoutrements of wealth and power; a “broke­down” pastor is simply not a compelling witness to the power of the gospel. This vignette gives insight into the complicated tangle of faith, wealth, race, and the aspirational desire for status and privilege. Though rooted in the not too distant past, this thinking is not that far removed from some of the problems Paul faced in Roman Corinth, problems that surface particularly in the correspondence now preserved in 2 Corinthians.

This paper explores the nature of Paul’s vision of Christian ministry and the association between physical identity and privilege. Though interpreters speculate about the arguments advanced by Paul’s opponents in Corinth which gave rise to his responses in 2Corinthians, many suspect that much of the tension emerged from Paul’s failure to embody then-contemporary aspirations about a leader’s demeanor. Paul assumes the glory of his ministry accomplishments, heritage, and ethnic identity, but emphasizes his brokenness, humiliation, and suffering as an “earthen vessel,” interpreting these qualities as the preferred expressions of participation in Christ. This paper considers the implications of this rhetorical strategy for a modern society in which white bodies signify privilege and power, but which regards black and brown bodies as humble, cheap, and disposable. We shall see that Paul was, at one and the same time, both privileged and humble; occupying a position of privilege in his own culture on the one hand, while enslaving himself to recipients of his ministry on the other. We begin with a consideration of privilege and identity, before examining the way that these concepts interact with the situation in 2 Cor 3.7-5.21.
The Embodied Nature of Social Identity

Constructs of identity are embodied, that is, they fundamentally involve the nexus of heritage, personality, physical appearance, and social connections. Educators, theologians and critical theorists alike are exploring the ways in which we understand identity, the human person, and society.1 In racial and ethnic studies, the embodied nature of identity organically emerges from the fact that these concepts involve value judgments about skin colors, hair textures, facial features, and body types beyond the simple fact of physical difference. Recent work in the social sciences no longer focuses on the essentialist enumeration of physical characteristics that belong to particular groups, but instead explores the ways that society inscribes social meaning and privileges on particular bodies. The social history of the United States can be narrated in terms of the ways that interactions in public spaces in the U.S. manifest embedded value judgments about



1 Joel Green, Body, Soul and Human Life: The Nature of Humanity in the Bible (Grand Rapids, MI: Baker Academic, 2008); Lynn Westfield, ed. Teaching Black, Being Black (Nashville: Abingdon Press, 2008); Beverly Tatum, “Why are all the Black Kids Sitting Together in the Cafeteria?” And Other Conversations About Race (New York: BasicBooks, 1997).

bodies, ordering them by gender, ethnoracial identity, and apparent socio-economic position. 2 In this society, white bodies signify privilege and power, while black and brown bodies are figured as either expendable, or threatening, or both.

The notion of “privilege” is one common theoretical concept that attempts to model how persons inhabit social spaces.3 Privilege mediates position in a hierarchical ordering of ethnoracial groups by characterizing access to social resources. These resources may be material resources like wealth, credit, property, and access to safe neighborhoods and schools; alternately, resources may be immaterial and less easy to quantify such as assumed social status, access to beneficial social networks, employment opportunity, and the presumption of innocence in the legal justice system.4 Privilege is relative, varying by the complexities of multiple identity attachments, and context sensitive, varying by social location or setting. That privilege is relative may be seen in the fact that a black female college professor will enjoy the privileges of educational attainment, but that such privileges will be generally less visible that those accorded to her male colleagues from other ethnic groups.5 Yet, context matters – if a black female professor’s privilege can be positively influenced by educational achievement in certain settings, a white male professor’s privilege may be diminished in some settings if, for instance, he publically identifies as a homosexual. Though recipients of privilege are often unconscious of its influence, it confers advantages for both the pursuit of happiness and the cultivation of character;

2 Throughout I use the term “ethnoracial” to indicate the difficulty in differentiating “ethnicity” and “race,” both in modern discourse and in ancient discourse. For more on this topic see Denise Kimber Buell, “Rethinking the Relevance of Race for Early Christian Self-Definition” HTR 94/4 [2001] 450 n. 3; idem, “The Politics of Interpretation: The Rhetoric of Race and Ethnicity in Paul,” JBL 123/2 (2004), 236).

3 Joe R. Feagin, Systemic Racism: A Theory of Oppression (New York and London: Routledge, 2006), 33­48; Tatum, Black Kids, 7-9.

4 See Peggy McIntosh, “White Privilege: Unpacking the Invisible Knapsack,” Independent School, Winter 90, 49/2, p. 32-35.

5 Nancy Lynn Westfield, “Called Out My Name, or Had I Known You Were Somebody: The Pain of Fending Off Stereotypes,” in Being Black, Teaching Black, Nancy Lynn Westfield, ed. (Nashville, TN: Abingdon Press, 2008).

it not only smoothes the way for its beneficiaries, but it also confers a poise and self-possession that can function as intangible but nonetheless genuine social resources that confer competitive advantages on the bearers of privilege.

Complicating the concept of privilege is religious social location. Within the larger category of “Christian” in the U.S. scene, there is considerable ethnoracial diversity and this despite the disembodied, universalistic theorizing of Christian identity. Disembodied constructions of Christian identity appear in modern discourse about Christian theology, and are typically embedded in the idea that Christian identity and origins transcend ethnicity and race.6 Such disembodied constructs of Christian identity that depict it as a non-ethnic, universal group unmarked by particularity, are aided by Enlightenment and modernist assumptions about the ideal objective observer, as well as the influence of body-soul dualism in the Western philosophical tradition.7 These constructions are not uncommon in NT studies, even those that self-consciously interrogate the intersection of identity theory and biblical studies.8

Kelly Brown Douglas interrogates the interaction between racial identity and core Christian beliefs, finding among other things that the cross/crucifixion complex is a central element that has facilitated Christian oppression of the ethnic “other” inasmuch as it sanctions



6 For more on this subject see Caroline Johnson Hodge, If Sons then Heirs: A Study of Kinship and Ethnicity in the Letters of Paul (Oxford; New York: Oxford University Press, 2007); Denise Kimber Buell, Why This New Race?: Ethnic Reasoning in Early Christianity (New York: Columbia University Press, 2005); Love Sechrest, A Former Jew: Paul and the Dialectics of Race (London: T&T Clark, 2009); cf. Daniel Boyarin and Jonathan Boyarin, “Diaspora: Generation and the Ground of Jewish Identity,” in Identities, Kwame Anthony Appiah and Henry Louis Gates, Jr., eds. (Chicago: University of Chicago Press, 1995.

7 Kelly Brown Douglas, What’s Faith Got to Do with It? Black Bodies/Christian Souls (Maryknoll, NY: Orbis Books, 2005), 3-103. For more on body-soul dual in Christian theology, see Green, Human Life, 1-71. The negative effects of a disembodied dualism in Christian thought is aptly captured in Green’s comment on this philosophical tradition: “Angst among Christians in recent decades over how to prioritize ministries of ‘evangelism’ and ‘social witness’ is simply wrong-headed…since the gospel…cannot but concern itself with human need in all of its aspects. Only an erroneous body-soul dualism could allow – indeed require – ‘ministry’ to become segregated by its relative concern for ‘spiritual’ vs. ‘material’ matters. (Green, Human Life, 70)

8 See for example Charles Cosgrove, “Did Paul Value Ethnicity?” CBIQ 68 (2006), pp. 268–90; Dennis Duling, “2 Corinthians 11:22: Historical Context, Rhetoric, and Ethnicity,” Hervormde Teologiese Studies 64/2 (2008), pp 819-843. For examples of studies that deliberately challenge this common construction of Christianity see Hodge, If Sons then Heirs; Sechrest, A Former Jew.

suffering. Indeed, Paul is sometimes mentioned as the locus of a problematic discourse about oppression that becomes racially loaded in the current context.9 Douglas discusses the traditional reckoning of the crucifixion in the context of womanist thought, wherein some contest the idea of redemptive suffering as damaging for oppressed peoples, while others argue that traditional atonement categories have succored and nourished black Christians in the midst of historical oppression. Douglas steers a middle way, maintaining that when understood as a single indivisible construct, the incarnation and resurrection affirm the importance of human bodies while simultaneously participating in God’s self revelation to humanity.10 According to Douglas, the incarnation/resurrection complex affirms: (1) God’s identification with human suffering in the context of oppression and unjust uses of power; (2) the incarnation declares the intrinsic dignity of human flesh as a witness to and medium of God’s self revelation; and (3) God effectively rejects the ideal of redemptive suffering by the resurrection, inasmuch as it restores Jesus to embodied life.

However, contrary to Douglas and others who maintain that there is an essential collusion between Pauline theology and hyper-Platonic thought, Paul himself espouses similar values in Second Corinthians, especially with reference to the intrinsic dignity of human flesh as a conduit of God’s power. Though Paul’s thought differs from Douglas’ ideas on how suffering can be redemptive, 2 Corinthians does contain Paul’s conviction that the promise of the resurrection stimulates active and fearless engagement in the world. Paul’s bold Christian witness is grounded in privileges that emerge from reflections on his rich ethnoracial heritage on the one hand and his identification with the embodied suffering and resurrection of Jesus on the other. Far from

9 Orlando Patterson, Rituals Of Blood: Consequences Of Slavery In Two American Centuries (Washington, DC: Civitas/CounterPoint, 1998), 229-232.

10 Douglas, Faith, 89-103.

denigrating the body, Paul affirms the essentially embodied nature of Christian life and ministry in all its messiness.


Identity and Privilege in 2Cor 3:7-4:6

Paul’s extended reflection on Christian ministry in 2:14-6:10 is an argument that proceeds in four moves which together address the contrast at the center of the conflict in this epistle: How can authentic ministers fail to exhibit a glory that is comparable to the glory of God in Christ? In the first move, 2:14-3:6, Paul introduces the topic of sufficiency, maintaining that God is the basis for adequacy when ministry conveys life and death to its recipients. Drawing on Roman triumphal procession imagery, Paul depicts himself as God’s captive who tangibly manifests knowledge of God to others; those who accept the gospel perceive the message and its messengers as a pleasing aroma, while knowledge of God is the odor of death and decay for those who reject it. In the second move of the argument Paul contrasts his ministry with Moses’ ministry, the most revered leader in Israel’s past (3.7-4:6), and in the third section he develops a pottery metaphor, wherewith he contrasts God’s glorious power with the fragile and common human conduit of that power (4:7-5:10). He characterizes his work as the ministry of reconciliation in the fourth and final move in 5:11-6:10, ending it with a peristasis, or catalogue of suffering offered as proof of his authenticity. Although we are here concerned with the second and third sections of this discourse, the major issue throughout 2:14-6:10 concerns a tension that we can also find at the heart of problems in race relations, and that is the clash between embodied identities on the one hand, and social status and privilege on the other.

Through a re-reading Exo 34:29-35, Paul introduces the new covenant ministry by contrasting the life-giving spirit with the “killing” letter, ultimately describing this as a contrast between Moses’ ministry and Paul’s via a series of antithetical terms.11 Post-Shoah interpreters

are understandably uncomfortable with this initial comparison and with the series of negative

images used throughout this paragraph; including “ministry of death,” “ministry of

condemnation,” as well as the possible references to the abolition of the old covenant (e.g.,

katarge/w in 3:11, 14).12 A closer reading suggests that these images for the Mosaic ministry

were likely chosen less as a realistic or informative description of that ministry for outsiders, but

instead communicate to insiders the extent to which Paul’s own ministry surpasses Moses’.13

That Paul’s description of Moses was intended for the consumption of insiders may be seen by

noting that Paul simply assumes that his audience will agree that (1) Moses’ ministry was

glorious, and (2) that it is valid to compare the righteousness and life in his own ministry with

the condemnation and death in Moses’.14 By contrast, when discussing the nature of the Mosaic

law with outsiders in Rom 7, it is clear that he is addressing people whom he’s never met; his

description of the law is much more lengthy and nuanced since there he has to argue for his

understanding. In the end, it is difficult to imagine a more vivid disparity than that between the

description of the law as holy, just, and good in Rom 7:12 and Moses’ killing ministry of death

11 Though 2.14-6.10 is ostensibly a defense of apostolic ministry in general and Paul’s ministry in particular as corroborated by his more direct comments in 2Cor 10-13, there are several indications that the comments throughout apply to Christian life broadly. J. Lambrecht points out that 2 Cor1:3-11 uses much the same language as 4.7-15: Paul suffers; shares in Christ’s suffering; suffers for the sake of Corinthians; and sees God deliverance of him from death (“The nekrōsis of Jesus: Ministry and Suffering in 2 Corinthians 4,7-15,” in Studies on 2Corinthians, J. Lambrecht and R. Bieringer, eds. [Leuven, Belgium: Leuven University Press, 1994 ], 331-2:). Further, 2Cor 1.6-7 explicitly maintains that the Corinthians endure the same kind of suffering as Paul does (i.e., the sufferings of Christ; 1.5). Further, the opposition of “we” and “you” in 4.7-15 disappears in the next section, indicating a broadening of the concern to all Christians. The "we all" in 5.10 is explicit and probably applies back to 4,16-18 (331).

12 While interpreter’s frequently debate whether 3:11 refers to the fading or the abolition of the old covenant, Georgi’s exegesis helpfully points out that the contrast here is a contrast between two ministries rather than two covenants (Dieter Georgi, The Opponents Of Paul in Second Corinthians: A Study of Religious Propaganda in Late Antiquity (Philadelphia: Fortress Press, 1986), 229-56.

13 This is perhaps more evidence for Paul’s “solution to plight” thinking, a phrase popularized in E.P. Sanders in Paul, the Law, and the Jewish People (Philadelphia: Fortress Press, 1983); cf. Frank Thielman, Plight to Solution: A Jewish Framework for Understanding Paul's View of the Law in Galatians and Romans (Leiden; New York: E.J. Brill, 1989)..

14 Margaret E. Thrall, The Second Epistle to the Corinthians (ICC; Edinburgh: T&T Clark, 1994), 1:240.

and condemnation in 2 Cor 3:6-9. We can reconcile these different depictions by realizing that the former careful characterization represents his core beliefs, while the latter was an ad hoc facade for use only in the context of a comparison which was never intended as a stand-alone exposition.

In other words, the Mosaic ministry ministers death only inasmuch as it vividly contrasts with the resurrection life mediated through the new covenant (cf. 2Cor 4:14).15 Paul’s esteem for the old covenant is evident in the way that Paul chooses to contrast “glory” with “more glory” rather than using a more negative term as a contrast to glory, such as “dishonor” (a0

timi/a; 1 Cor 11.14-15; 15.43; 2 Cor 6.8) or humiliation (tape/nwsij; Phil 3.21). Note also how Paul uses a participle when referring the passing glory of Moses’ face (3:7, 13; cf. 1 Cor 1:26 NAS) and the fading glory of the old covenant (3:14), but that he uses the finite verb when referring to the removal of the veil over the old covenant (3.13; cf. 1 Cor 6:13; 13:8, 10; 15:24, 26 NAS).16 When Paul describes the veil over the reading of the old covenant that is only removed in Christ in 3:14-17, his reasoning seems focused on the proper interpretation of the old covenant through the Spirit versus a focus on its destruction. Indeed, when Paul does develop a foil to contrast with the glory of the new covenant ministry, he will not look to the old covenant but he will use his own person as an illustration. The glory of the new covenant contrasts with the humble earthen vessel, lacking in all honor, privilege, or inherent power.

Thus, using a qal vahomer from lesser-to-greater argument, Paul establishes the gloriousness of the new covenant ministry by comparing it to something that was for him both self-evident and beyond argument, that is, the intrinsic glory of the Mosaic ministry and

15 E.P. Sanders, Paul, the Law, and the Jewish People (Minneapolis: Fortress Press, 1983), 138.

16 The NAS translators capture the distinction between the participial and finite forms of katarge/w well by translating the participle with the less negative “fade” in 3:7, 11, 13 but the verb with “removed” in 3:14, a distinction they preserve in the one other appearance of the katarge/

w in a participial form in Paul, where the milder translation “fade” also suits the context (cf. 1Cor 2:6; 2Cor 3:7, 11, 13).

covenant (cf. Rom 7:12).17 Paul’s purposes here are not so much to denigrate the regime of the Mosaic ministry but to establish the glory of new covenant ministry – despite Paul’s own apparent lack of this quality – by showing that his ministry is more glorious than the most revered ministry in the central mythomoteur of the people of Israel. In Corinth, Paul’s opponents would raise serious doubts about the authenticity of his leadership (10:1-5, 8-9; 11:20-23; 12:11­12) and person (5:12; 10:10), accusing him of poor oratory (10:10; 11:6), inconsistency (10:11; cf. 1:17), and financial fraud (11:7-9; 12:13-18; cf. 2:17; 4:2; 9:20). While we cannot know whether the charges in 2 Cor 10-12 had already been leveled, it seems probable that this section either responds to something similar, or anticipates that such charges would soon be forthcoming.18

Yet one of the key messages in this section appears in the conclusion that Paul draws from his exegesis of Exo 34:29-35 in 2Cor 3:12. Here Paul infers that the upshot of the unveiled and more glorious nature of the new covenant ministry is a ministry characterized by greater boldness (parrhsi/a). Indeed, it seems likely that the boldness in ministry that issues from Paul’s conviction about the gloriousness of the new covenant ministry is closely akin to Paul’s confidence (pεποίθησιj) in 3:4, which in context refers to the fact God empowers ministry.19

Further, Paul’s confidence in God’s empowerment and the boldness that accompanies his

17 On Paul’s qal vahomer argument see: Thrall, Second Corinthians, 1: 239-40; Murray J. Harris, The Second Epistle to the Corinthians, (NIGTC; Grand Rapids, MI: Eerdmans, 2005), 279, 290; cf. Ben Witherington who also notes how this argument of the lesser to the greater also appears Greco-Roman discourse (Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians [Grand Rapids: Eerdmans, 1995], 380).

18 See the following discussions about the integrity of 2 Corinthians and the relationship between 2 Cor 1-9 and 10-13: Victor Paul Furnish, II Corinthians; the Anchor Bible v.32A (NY: Doubleday, 1984),30-48; C. K. Barrett, A Commentary on the Second Epistle to the Corinthians (NY: Harper & Row, 1973), 11-21; Georgi, Opponents, 9-18; and Thrall Second Corinthians, 1: 3-61. For more discussion about the identity of Paul’s opponents, see the good overview in R. Bieringer, “Die Gegner des Paulus im 2. Korintherbriefes,” in Studies on 2 Corinthians, R Bieringer and J. Lambrecht, eds., (Leuven: University Press, 1994), 181-221; and the two frequently cited monographs by Dieter Georgi (Opponents) and Jerry Sumney (Identifying Paul’s Opponents: The Question of Method in 2 Corinthians [Sheffield: Sheffield Academic Press, 1990]).

19 Rudolf Bultmann, The Second Letter to the Corinthians; original German edition, Erich Dinkler ed.; translated by Roy A. Harrisville (Minneapolis, MN: Augsburg Publishing House, 1985), 75-6.

convictions about the surpassing glory of the new covenant ministry also issues in “freedom” (ἐλευθερία; 3:17).20 Though “freedom” in Paul is normally associated with his thinking about

the role of the law for those who are in Christ (e.g., Rom 7:1-6; Gal 4:4-5), the immediate context makes it more likely that he is using all of this language – confidence, freedom, and boldness – as a way of showing that his new covenant ministry is not only more glorious, but more powerful in its ability to overcome all kinds of obstacles. Moreover, ou00=

k egkakoumen (“we do not lose heart”) in 4:1, and 16 simply expresses the same sentiment negatively, that the ministry of the new covenant in Christ will not be diminished by misunderstanding (4:1-4) or danger (4:16; 5:1).21 Thus, the main idea in this section and the next is that the gloriousness of the ministry of the spirit outshines the greatest ministry in all of Israel’s history, the ministry of the Lawgiver himself, and this conviction produces in Paul great confidence and boldness for the task before him.22

In light of this discussion of the main issues in 3:7-4:6, it is necessary to pause to reflect on our earlier discussion about the notion of “privilege.” It will not be too much of a stretch for us to see in Paul’s confidence, courage, and boldness a network of sentiments that is analogous to the fearlessness and assuredness that undergirds the modern notion of privilege in critical race theory. Here we see Paul bolstered by the idea that God has empowered his new covenant ministry so that it transcends even the most glorious ministry in his proud ethnic heritage. Though opponents point to Paul’s failure to personify then current standards of conduct for leaders in Corinth, Paul measures himself against Moses, invoking a traditional standard of

20 Ibid.; Furnish, II Corinthians, 237-38; contra Barrett, Second Corinthians, 122-23 who relates freedom in this verse to the law.

21 Qarrou=

ntej (“be of good courage) in 5:6,8 functions similarly as a synonym for confidence, freedom, and boldness. 22 Also see Frank J. Matera, II Corinthians: A Commentary (NTL; Louisville, KY; London: Westminster John Knox, 2003), 66.

leadership that was apparently still unassailable within the local community.23 Paul’s argument about the glory of his new ministry in Christ works as a source of empowerment largely because he has confidence that he and his audience share assumptions about the glory of his ethnoracial heritage.

Read another way, however, one could argue that far from seeking strength from his ethnic heritage, Paul has actually rejected it, inasmuch as many think that he proclaims the annulment of the old covenant in this passage (3:7, 11, 13, 14; katargoume/nhn).24 This interpretation would not only be countercultural relative to his ancient context, but would also conflict with many goals of contemporary identity theorists who seek to nurture most forms of ethnic sentiment as a way of resisting an oppressive assimilationist ideal. However, this kind of objection reduces ethnoracial identity to ancestry when identity is much more often complicated by multiple identity associations in which aspects of identity may be emphasized in one setting and subordinated in others. For many Jews of the period, ethnoracial identity included religious sentiment as a key element alongside the element of ancestry.25 If Paul’s religious sentiments have changed in that he now worships the God of Abraham through the new covenant, his focus on Moses affirms that he has nonetheless retained pride in his ancestry as a descendant of Abraham (cf. 2 Cor 11:22). Paul does not reject his birth identity in this passage any more than he does in Phil 3:3-6, a similar passage. In both contexts, Paul’s qal vahomer reasoning depends on an exalted opinion of that heritage. Even more noteworthy is the fact that Paul’s pride in the great example from his heritage is probably unconscious inasmuch as it is assumed as mentioned



23 See Timothy Savage, Power Through Weakness: Paul's Understanding of the Christian Ministry in 2 Corinthians (New York: Cambridge University Press, 1996), 54-99 for a discussion of personal characteristics valued in status conscious first-century Corinth.

24 So many interpreters: Thrall, Second Corinthians, 1: 248; Witherington, Conflict in Corinth, 279-380; Furnish, II Corinthians, 203; Barrett, Second Corinthians, 116; cf. Harris, Second Corinthians, 290-1, and note 16 above.

25 Sechrest, A Former Jew, chapter 3 (“Race and Ethnicity in Antiquity”).

above. His focus is much more on the way that God has empowered the new ministry of the

spirit; he takes the gloriousness of his heritage for granted and the effectiveness of the argument

rests on this shared and implicit assumption. On the other hand, Paul’s attitudes do contrast with

modern notions of privilege from critical race theory in that they are divorced from specifically

visible markers like skin color, even though privilege is associated with particular ethnoracial

cultures in both contexts. Indeed, the next section will show that Paul explicitly rules out some

visible external markers of status and privilege against then current expectations.


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