SECULAR AND CHRISTIAN LEADERSHIP IN
CORINTH
Andrew D. Clarke
I. Introduction
The dissertation traces the influences of first century,
Corinthian, secular leadership on local church leadership as
reflected in 1 Corinthians 1-6 and then shows how Paul
modifies the Christian understanding of church leadership.l
In the past the study of the nature and development of
local leadership in the New Testament churches has often
focused on the process of institutionalisation through the first
two centuries and the antithesis between those churches
emphasising the Spirit and charisma and those, assumed later,
with formal structures and offices.
Many such studies have either been too narrowly
constructed on the theological ideals of the Pauline material or
too strongly dictated by modern social theory. A more
appropriate method is to assess the New Testament material
in the light of its social and historical background.
By comparing secular leadership in first century
Corinthian society with leadership in the Corinthian church, it
has been argued that one of Paul's major concerns with the
church in Corinth is the extent to which significant members in
the church were employing secular categories and perceptions
of leadership in the Christian community.
11. Graeco-Roman Leadership Profiles
The nature and practices of Graeco-Roman leaders can be
determined both from literary as well as Corinthian epigraphic
and numismatic sources. They show that social elites jostled for
position and popularity in Graeco-Roman city life and status;
patronage and benefaction, political enmity and oratory were
crucial to a successful profile of secular, political leadership.
1 Andrew D. Clarke, Secular and Christian Leadership in Corinth: a
Socio-historical and Exegetical Study of 1 Corinthians 1-6 (Unpublished
PhD Thesis, Cambridge University 1991).
https://tyndalebulletin.org/
https://doi.org/10.53751/001c.30491
396 TYNDALE BULLETIN 43.2 (1992)
Wealth and property in the Graeco-Roman world
formed the basis of the society's structure and personal, social
advancement. Leadership in the Roman colony of Corinth was
expensive and therefore elitist. It was thus a necessary pre-
requisite to be among the wise, well-born and powerful.
A leader was one who was respected, had standing and
honour, was eloquent in the assembly and had a number of
influential friends and clients. Furthermore he recognised and
affirmed the social barriers of class and status.
Ill. Secular Leadership in 1 Corinthians 1-6
Within the Christian community there were some from this
Corinthian social elite. This is seen at a number of points:
Firstly, the reference in 1 Corinthians 1.26 to the
<mq>oi., Mva'tOt and euyevel.~ is taken as an indication that
there were at least some members of the congregation who
enjoyed the privileges of the Corinthian social elite.
Secondly, the figure of Erastus, termed obcovof.Lo~ 'tll~
1toA.ero<; in Romans 16.23, offers the possibility of an identified
civic leader being a significant member of the Corinthian
church. This identification remains tantalisingly unproven but
it does not exclude the probability that amongst some of the
named members of the congregation there were those who
clearly had some of the privileges of the wealthy, including
property and the means of travelling.
Thirdly, it is then not surprising that Paul in
1 Corinthians 1-6 draws repetitive contrasts between the ways
of God and the ways of secular society concerning leadership.
Fourthly, Paul contends that secular wisdom is being
defended by some in the church. He is aware of the tension
which exists in the Corinthian church with its preoccupation
with the characteristics of secular, high society and in his letter
specifically addresses those within the church who
demonstrate this tension.
Fifthly, the so-called 'parties' in Corinth are strongly
reminiscent of the factions which developed between rival
leading figures in civic life. Such tensions centred not on policy
or personal manifesto, but on patronage. Paul's concern is not
with the respective theologies of different groups, but solely
that the Corinthians were aligning themselves with these
specific personalities in a personality-cult.
https://tyndalebulletin.org/
https://doi.org/10.53751/001c.30491
CLARKE: Secular and Christian Leadership in Corinth 397
Sixthly, boasting was peculiarly prominent in the
Corinthian church and yet also typical of first-century high
society. In addition their boasting was over symbols of status
such as wisdom, influence and family pedigree.
Seventhly, it is argued that secular political influences
were an explanation for the discord within the community at
Corinth. Just as amicitia and inimicitiae were important in the
political forum, so it may have become important also in a
church so strongly influenced by its surrounding society.
Eighthly, the wisdom which is so highly regarded by
those in the church is termed by Paul to be the wisdom of the
world. It is unnecessary to look further than this consistent
background of secular influence to find an understanding of the
nature of the Corinthian crocj>ia.
Ninthly, evidence is shown which demonstrates that
the luxurious lifestyle of secular leaders was widespread and
publicly justified by them. In 1 Corinthians 6.12 ff. there
appears to be a similar readiness to justify the indulgence of the
senses. It is not necessary to assume that the Corinthian slogan
1tclV'ta J.l.Ot ~ecruv suggests a libertarianism which has a
theological justification.
Two instances documented in 1 Corinthians demon-
strate further those practices in the church which mirrored
secular society. Firstly, in 1 Corinthians 6.1-8 Christians from
elite society were taking their fellow brothers to the secular
law courts. The Graeco-Roman world of legal suits was a
world where the socially inferior were prejudiced against both
in legal procedure and legal privilege. The Roman law courts
provided a forum where the successful litigant could greatly
enhance his own reputation, whilst at the same time injuring
that of his opponent. It may be assumed that plaintiffs were
almost entirely people of high social status. With these aspects
of Roman litigation in mind, it may be assumed that to have
overcome all the obstacles to litigation, it must be concluded
that the Christian brothers were of senior status. Secondly,
there is the strong likelihood that these legal proceedings were
being used by members of the Christian community to establish
their own standing and reputation at the cost of another's.
Paul strongly argues that those in the community should not
resort to the secular courts and its practices. Rather,· such
matters should be dealt with in the community, where even the
https://tyndalebulletin.org/
https://doi.org/10.53751/001c.30491
398 TYNDALE BULLETIN 43.2 (1992)
'despised' of society are qualified-'wise' enough-to handle
such disputes.
Secondly, the congregation's toleration of gross sexual
immorality within the church in 1 Corinthians 5 may have
arisen for reasons of expediency. The Corinthians were 'puffed
up' in 1 Corinthians 5.2 despite the immorality rather than
because of it. This provides another instance where the church
was simply 'taking pride in a man', for example an influential
leading figure. If the guilty brother were a significant patron of
the church then it would have been certainly difficult, perhaps
impossible, to confront him on the matter of incest. Paul,
however, took the church to task because their assessment of
the status of the incestuous man-their 'pride' in him-had
caused them to overlook their need to confront him on the
matter of sexual immorality.
IV. Paul's View of Leadership in 1 Corinthians 1-6
In the light of this intrusion of secular perceptions of leadership
into the Corinthian church, Paul defines for the church some
Christian principles of leadership. His own example
demonstrates an avoidance of persuasive oratory and secular
boasting, and a refusal to give particular esteem to certain
Christians on the grounds of their secular status.
Paul's criticism arises from his identification of aspects
of secular leadership in the church. This consistently emerges
throughout the early chapters of the epistle. In addition, Paul
constructed for the Corinthians different parameters of leader-
ship. He deliberately focused not on status, but on task; the
terminology used was specifically that of function. This is most
clearly be seen in his use of agricultural and artisan language.
Paul also makes specific reference to individuals who
are seen as examples of good Christian leadership based on
their commitment to service and not status. Stephanus in
1 Corinthians 16.15-18 is notable in this respect.
This analysis of the leadership in the Corinthian church
produces a picture consistent not only with the text of
1 Corinthians but also with the social historical background of
secular Roman leadership. It may be felt, therefore, that any
historical study of the Corinthian church which does not take
on board the possible impact of its surrounding society is liable
to produce limited results.
https://tyndalebulletin.org/
https://doi.org/10.53751/001c.30491
