Women and Worship at Corinth: Paul's Rhetorical Arguments in 1 Corinthians, by Lucy Peppiatt
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Women and Worship at Corinth: Paul's Rhetorical Arguments in 1 Corinthians, by Lucy Peppiatt
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Making sense of Paul's arguments in 1 Corinthians 11-14 regarding both the role of women in public worship and the value of tongues and prophecy for the unbeliever has long posed challenges for any lay reader or scholar. Despite numerous explanations offered over the years, these passages remain marked by inconsistencies, contradictions, and puzzles. Lucy Peppiatt offers a reading of 1 Corinthians 11-14 in which she proposes that Paul is in conversation with the Corinthian male leadership regarding their domineering, superior, and selfish practices, including coercing the women to wear head coverings, lording it over the ''have-nots'' at the Lord's Supper, speaking in tongues all at once, and ordering married women to keep quiet in church. Through careful exegesis and theological comment this reading not only brings internal coherence to the text, but paints a picture of the apostle gripped by a vision for a new humanity ''in the Lord,'' resulting in his refusal to compromise with the traditional views of his own society. Instead, as those who should identify with the crucified Christ, he exhorts the Corinthians to make ''love'' their aim, and thus to restore dignity and honor to women, the outsider, and the poor.
Women and Worship at Corinth: Paul's Rhetorical Arguments in 1 Corinthians, by Lucy Peppiatt - Amazon Sales Rank: #1264605 in Books
- Published on: 2015-03-25
- Released on: 2015-03-25
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .40" w x 6.00" l, .54 pounds
- Binding: Paperback
- 160 pages
Women and Worship at Corinth: Paul's Rhetorical Arguments in 1 Corinthians, by Lucy Peppiatt Review ''I view Lucy Peppiatt's attempt to reinterpret these texts here . . . as both bold and significant. . . . It is a highly strategic argument and treatment. I expect it to break the broader discussion open in a new and constructive way.''--from the foreword by Douglas Campbell''In this book, Peppiatt sheds new and invigorating light on texts in 1 Corinthians that concern the thorny issue of Paul and women. She brings together exegetical skill, theological insight, and a vital concern for the historically contingent nature of Paul's argumentation, to offer a genuinely original and constructive analysis. So often the language of 1 Cor 11:2-16 and 14:33-35 proves to be a stumbling block for readers of Paul. Peppiatt, in ways that will inevitably be contentious, paves a plausible way out of the interpretive difficulties, and does so in a way that is both unexpected and attractive.''--Chris Tilling, St. Mellitus College, London, UK''Lucy Peppiatt offers in this volume a reading of Paul's advice on head coverings, women, and authority in the church. Her persuasive account of 1 Cor 11:2-16 rescues Paul from those who appeal to him in support of misogynistic theologies and confirms Paul's radical critique, rather than endorsement, of patriarchal culture. I commend it highly.''--Murray Rae, University of Otago, Dunedin, New Zealand''This is a rigorous exegetical and theological analysis of a crucial and contested passage in Paul's letters, attentive to the complex and challenging interpretative options and implications entailed. Lucy Peppiatt's argument is a discerning and constructive contribution that requires careful consideration.''--Tony Cummins, Trinity Western University, Langley, British Columbia, Canada --Wipf and Stock Publishers
About the Author Lucy Peppiatt is the Principal of Westminster Theological Centre. She has BA degrees in both English and Theology. She completed her MA in Systematic Theology at King's College, London, and her PhD through the University of Otago, Dunedin, New Zealand. Lucy s research interests are Christ and the Spirit, charismatic theology, discipleship, and 1 Corinthians. She and her husband, Nick Crawley, lead Crossnet Anglican Church in Bristol. They have four sons.
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20 of 20 people found the following review helpful. A needed clarification to a long-recognized puzzle about Paul and women By Derek Leman Bible myths arise easily. A text is assumed to mean something and some trusted source will assert it to be a known custom from historical writings. This might be seen most strangely in the writings of Paul concerning women in 1 Corinthians 11 and 14. "Married Greek women only went out in public wearing veils," says one legend. Only it isn't true. What in the world is going on then in Paul's letter to Corinth? Why does he say "I want you all to prophesy" (14:5) and yet "women should keep silent in the churches" (14:34)? How can one prophesy while being silent? Something has seemed strange for a long time about Paul's words concerning women and virtually all commentators have noted that something bizarre was going on while confidently asserting some harmonizing interpretation. But have any of the manifold guesses about meaning hit the mark?Lucy Peppiatt writes a convincing case that we've been missing a key fact about Paul's letter for all these centuries. It is already a known phenomenon that Paul recites in some places the words of people he disagrees with and then refutes them. Nearly everyone recognizes this is the case in 1 Corinthians in a number of places, including the following slogans:All things are lawful for me (6:12).Food is meant for the stomach and the stomach for food (6:13).All of us possess knowledge (8:1).An idol has no real existence (8:4).All things are lawful (10:23).There is no resurrection of the dead (15:12)In each of these instances, some teachers in Corinth have made assertions, turning them into arguments excusing various practices or denying key beliefs of the Gospel. And in each case Paul argues against them:But not all things are helpful . . . I will not be dominated by anything (6:12).God will destroy both one and the other. The body is not meant for sexual immorality, but for the Lord, and the Lord for the body (6:13).This “knowledge” puffs up, but love builds up (8:1).If anyone sees you who have knowledge eating in an idol’s temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? (8:10).If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain (15:13-14).Furthermore, Peppiatt points out, Douglas Campbell (who writes the foreword to her book) has made a 1,200 page case hinging on the idea that Romans 1:18-3:20 contains many of the words of Paul's rival, words which have been mistaken as Paul's own view ever since (The Deliverance of God). And before Douglas Campbell's book we had Stanley Stowers telling us that Greek manuscripts were first transmitted in scripto continua, a kind of writing that no only lacks punctuation, but even spaces between words (A Rereading of Romans). If Paul alternated his own words with those of his opponents in some of his diatribes, later readers might not grasp the literary technique and might confuse whose voice is behind the various phrases and arguments.Lest anyone claim that Peppiatt (or Campbell or Stowers) can use this phenomenon to strike simply any verses they find offensive from Paul, there is a methodology for recognizing likely recitations of the words of others in a letter. Those employing this "speech in character" technique which Paul is using follow a basic pattern. There is a shift in the logic or a noticeable contradiction between one set of statements and another. For example, when we read "all things are lawful for me but not all things are helpful," one way to read this is to assume Paul agrees with all of it. This would contradict numerous statements in Paul's letter about things that are definitely not "lawful." Another way to read it is that Paul undermines the first part of the saying with the second. He is not really agreeing with the initial statement but is showing with a second argument that it is false.Likewise, in three passages in particular, the triple focus of Peppiatt's book, she shows that this pattern exists. The argument in 11:2-16 has its turning point in the "nevertheless" of vs. 11. The debate about speaking in tongues in 14:20-25 turns on vs. 23's "if then." The argument over the role of women in worship in 14:26-39 turns on Paul's rhetorical question in vs. 36, "Did the word of God originate with you?" In each of these three texts, what comes after the turning point subverts and refutes the arguments of the Corinthian men that come in the first part.You see, Peppiatt is convinced the problem in Corinth is some gifted but domineering men. The usual theory is the opposite, that some wild women of Corinth are flouting social customs. Some say the problem was women going about bareheaded in public and/or in worship. Some say it was about hairstyles, not headcoverings, and women were using their "freedom in Christ" to justify letting their hair down. And some argue that a woman with her hair down was advertising her body as available for sex, as prostitutes would do. Is Paul mainly trying to bring some wild women of Corinth under control?Peppiatt is hard to ignore when she says that she can much more easily imagine the following scenario than the commonly assumed wild women of Corinth storyline:The Corinthian church was being dominated by a group of spiritually gifted and highly articulate teachers who were both overbearing and divisive men. Under their influential leadership, certain oppressive practices had been implemented, and other destructive and selfish practices had remained unchallenged. It was they who believed . . . that men and women should display signs of their own status before God, one another, and the angels in worship. Because, according to Genesis 2, women were created second, the Corinthians were teaching they have a secondary place in the creation order, deriving their glory not directly from Christ, but from man. For this reason to wear a sign of authority/subjection/honor on their "heads." As man is the glory of Christ, and Christ is the "head" of man, however, he must display this glory by remaining bareheaded. I imagine these men could have been both powerful and forceful, pronouncing the "word of God," laying down the law, and arguing that if a woman was bareheaded this was tantamount to appearing before God as a prostitute and thus shaming the men, the angels, and God himself -- she may as well appear shaven (pgs. 81-82).The avid Bible reader may recognize that in this description Peppiatt has captured many themes from throughout Paul's letter. Her reconstruction has a major advantage in eliminating a host of difficulties. Interpretive problems in these three texts of 1 Corinthians include, as she details on pages 62-63:Whether one of the issues is headcoverings or hairstyles.What is the source of the shame being caused by whatever custom is being practiced?How Paul can interpret Genesis in this way (which seems like a shoddy exegesis).Whether Paul is referring to all men and women or only married ones.What the historical situation and customs were (commentators only can speculate as there is no clear historical context that makes sense of these texts).How the angels are involved (and if they are, how can churches today claim this was cultural and need not be observed anymore?).How the inconsistencies between 11:2-10 and 11:11-16 can be explained.Why Paul insists this policy is implemented in "all the churches."To summarize her conclusions, suffice it to say that if the reader will assume some of the words are not Paul's a consistent and logical reading is possible. Paul is not worried about shame at all. He says the apostles are "last of all" and are "a spectacle to the whole cosmos" (4:8-13). The congregational gatherings, especially the Lord's Supper is supposed to be a place that levels social differences (11:22) and divisions (11:18). God's way is not to worry about the honor of important people, but to choose the "foolish to shame the wise" (1:27). Our current bodies are dishonorable (15:43) but will be glorious in the future. People in Messiah are one in Spirit, baptized into the same fellowship, whether slave or free, Jewish or Greek (12:13). The male, dominant teachers in Corinth have devised a number of arguments justifying some of their practices which deviate from what Paul taught them. With regard to women they have come up with a chain of logic that goes something like this:Adam was created by God alone but women by God from man.Men, therefore, are the glory of God but women the glory of man.A man, therefore, should bear his head as God is directly above him.A woman, therefore, should cover her head (or wear her hair up) as a sign of submission to men (or her husband).If a woman will not cover her head, her hair should be shorn!Woman was created for the needs of man, another reason for submission.Angels are watching and any sign of sexual looseness (bare head/unbound hair) in women shames them.From these arguments the men also deduced that women must be silent in the worship and discussion of the teachings.Paul refutes their arguments and teaches them otherwise:It is illogical to say that woman should have her head shaved if she does not cover it in worship (11:6).You forget that man and woman are mutually interdependent (11:11-12), so don't pretend women are inferior to men.Don't your own social customs suggest that long hair is more appropriate to women? If so, then look, the woman already has her head covered! (11:15). So give up this ridiculous requirement.Your headcovering (or hair-binding) requirement is moot, there is no such custom in the congregations of God (11:16).You say women must be silent in the congregation, but are you prophets giving new laws from God now? (14:36).How did this word come to you and to no one else, including the apostles? (14:36-37).What I, Paul, am writing to you is the Lord's command (14:37; that all should prophesy, including daughters, as per Joel 3:1 (2:28)).Stop trying to dominate others in matters of worship, speaking in languages, and prophesying, but do all in order and with inclusiveness (14:38-39).Peppiatt's argument is powerful and thorough, in a way that this book review can only approximate. Her text is readable and enjoyable, if at times, repetitive. Her final statement on pages 136-137 about the servant-like nature the congregations should exhibit ("the cruciform shape of the church") in imitation of Messiah is worth the price of the book.NOTE: A few people who got the earliest copies saw some editing problems, missing numbers especially in verse references, which left blank spaces randomly throughout the book. But this error was quickly fixed by the printer and all copies going forward are edited correctly.
4 of 4 people found the following review helpful. the best work ive ever read dealing with women in Paul's writings By Christopher Petersen I don't usually write reviews on Amazon for books I read, and I do a lot of reading (probably 200-300 books a year). But, this book was amazing. My rabbi also wrote a review for this book, he's been teaching extensively in Paul the last 6 months or so, and I've seen a lot of myths about Paul debunked (by him and the scholarly work he is quoting from). I applaud Lucy Peppiatt for this work. She has done a great service to those within the world of Biblical scholarship. I hope and pray that many believers will get their hands on this fabulous work of scholarship.
0 of 0 people found the following review helpful. Challenging Take on 1 Corinthians By Jordan T. Tatum I was recommended this book when exploring this issue and I find her work very thoughtful and challenging. A rhetorical reading is compelling and I come away with the desire to explore this concept more fully. I highly recommend working through this book.
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