MetaCatholic

It’s commonly assumed that any sense of an “office” of ministry is a later development in the church That assumption underpins both older theological theories of the development of “Early Catholicism” and more modern sociological theories of the routinization of charisma. Corinth is often taken as a shining example of this: nowhere does Paul appeal to any leaders to sort out the problems of the church, rather he continues to emphasize the charismatic gifting of a variety of ministries.

I want to suggest, however, that there may be a hint or two to the contrary: at least enough to add some nuances to this picture. The key passage is 1 Cor 16:15-18.

Now, brothers and sisters, you know that members of the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints; (16) I urge you to put yourselves at the service of such people, and of everyone who works and toils with them. (17) I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence; (18) for they refreshed my spirit as well as yours. So give recognition to such persons.  (NRSV)

The translation obscures the fact that the verb that appears to begin v16 actually occurs at v15: so “I urge you, brothers … ” – Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί. With this, Paul returns for the first time to the language with which he opens his exhortation   in 1:10 “that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose.” Witherington’s commentary sees this as the letter’s rhetorical propositio or basic thesis.¹ It is, therefore, at least noteworthy that Paul now repeats the phrase.² Could this be flagging up a return to the topic of unity and schism?

Paul classifies Stephanas and his companions (possibly his clients, perhaps his slaves or freedmen) in several ways:

1. they are “the first converts” – ἀπαρχὴ.³ We should presume then, that they were part of the founding circle of the church into which others have come.
2. they “have devoted themselves to the service of the saints” –  εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς. While the whole phrase denotes ministry, the verb “devoted” – ἔταξαν is interesting. Customarily it carries ideas of appointing, assigning a role and the like.”They gave themselves the duty” may be a better translation.
3. they are implicitly treated by Paul as ambassadors for the Corinthian church — “they have made up for your absence”

None of these add up to an “office” as such, but they do point towards a long-standing role of exercising ministry, in language which suggests Paul recognizes them as in some sense fellow-workers. To this we have to add the ways in which Paul urges the Corinthians to treat Stephanas and company.

1. First (v16) he urges them “to put yourselves at the service of such people” – ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις. This time he uses a cognate of the earlier verb ἔταξαν — ὑποτάσσησθε. Whereas the former suggests “ordered themselves to” this implies “order yourselves under” and is characteristically translated submit, be subject to, be subordinate to. Paul is not urging a mutual, but a lop-sided relationship. Interestingly it is language echoed by 1 Clement writing to the Corinthians⁴  to urge them to submit to the leaders they have ejected.
2. Secondly (v18) he urges them to “give recognition to such persons” – ἐπιγινώσκετε οὖν τοὺς τοιούτους. This urging that they should acknowledge Stephanas and his companions is clearly less strong, and the precise sense in which they should “know” them is unclear, but presumably carries the sense that they should know tem as Paul does: ministers, fellow-workers, ambassadors, and recognise their value to the church.⁵

Again, this does not quite add up to an “office” of ministry, but it does suggest a role of established ministry, dependent as much on their senior status as first-fruits, and their record of devoted service, as it does on any charismatic gift. The language of “submission” suggests that this ministry is further along the road to “office” than is commonly recognized. Perhaps the end of the century rebellion against appointed ministers recorded in 1 Clement is a playing out a fortiori of a situation that has already occurred in nuce, yes, even in Paul’s time.

1. Ben Witherington Conflict and Community in Corinth Eerdmans 1995, p76 [↩]
2. Of the only two other occasions on which he employs it elsewhere, one is also concerned with unity: Rom 16:17 [↩]
3. Rom 16:5 which ascribes the same to Epaenetus complicates this slightly, but the principle is the same [↩]
4. 1 Clem 57:2 Learn to be subject, (μάθετε ὑποτάσσεσθαι) laying aside the proud and arrogant self-confidence of your tongue. [↩]
5. One possible explanation of the more muted verb may be that Stephanas, with higher social status is in view when Paul urges submission, whereas the worth of Fortunatus and Achaicus, if slaves, should only be recognized, but this remains speculative. [↩]