Religious Studies 436: Book Review by Christine Boulos 4/22/97

Gerd Theissen, <t>The Social Setting of Pauline Christianity: Essays on 
Corinth</>, ed and trans with an Introduction by John H. Schutz 
(Philadelphia: Fortress 1982 [German original 1972; revised 1983]).

The social structure of the Hellenistic primitive Christian Community was 
neither a proletarian movement among the lower classes nor that solely of 
the upper classes. The Corinthian congregation, and thus the early 
Hellenistic Christian Community, was marked by internal stratification. 
The majority of the members, who came from the lower classes, stood in 
contrast to a few influential members who came from the upper classes. 
Theissen argues that this internal stratification is not accidental but 
the result of structural causes. It is also noteworthy that all of those 
baptized by Paul belonged to the upper strata: Crispus (synagogue ruler), 
Gaius, and Stephanas. According to Theissen, they must have been very 
important for the development of the Pauline mission.

Paul was able in Corinth and elsewhere to win for Christianity those who 
belonged to the upper strata through various means. After being rejected 
by the local synagogue while missionizing in Corinth, Paul declared, "From 
now on I will go to the Gentiles" (Acts of the Apostles). Paul then turned 
to the house of Titius Justus, a man believed by Theissen as a man of a 
certain degree of wealth in the circle of "God-fearers" (Gentiles). "It is 
those very people whose work and social status implies social 
relationships with the Gentile world, relationships which as Jews they 
could maintain only with considerable effort, who would have reason not 
to enter fully the Jewish community despite their inner concurrence with 
Jewish beliefs" (page 103). The Gentiles already demonstrated an 
independence from their native traditions and religion. They were 
particularly receptive to the Christian faith because Christianity, 
especially in its Pauline form, offered them the possibility of 
acknowledging monotheism and high moral principles and at the same time 
attaining full religious equality without circumcision, without ritual 
demands, without restraints which could negatively affect their social 
status.

The advantage gained by the Gentiles in participating in the Pauline 
mission was not the only means by which those from the upper class became 
involved. Paul, himself, was from the upper class. Even though he was a 
tent-cloth maker from Tarsus, he was a citizen of that city as well as of 
Rome (Acts 21:39, 22:28). Pauls family also possessed Roman citizenship 
and, therefore, enjoyed a privileged status. As a result, Paul would 
appeal to people whose social status was equivalent to his. Perhaps the 
fact that he was a Roman citizen enhanced his respectability, which was 
also attributed to his mission.

The Hellenistic Congregations developed the distinctive character of
"Christian love-patriarchalism," which Theissen notes is the
distinguishing factor between these communities and that of the synoptic
tradition. This patriarchalism is found in deutero-Pauline and Pastoral
Letters, as well as in Paul, such as Colossians and Ephesians, where it
takes social differences for granted but ameliorates them through an
obligation of respect and love. Members of the upper classes could find
many opportunities to progress, so that ancient Christianity never lacked
for leadership figures. Furthermore, those of the lower strata also found
a fundamental equality of status before God. This distinct character is
exemplified in the passage 1Corinthians 11:17-34. 

cboulos@sas.upenn.edu (Christine  Boulos)
Tue, 22 Apr 1997 20:17:29 -0400 (EDT)

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