The so-called "Slogans" of 1 Corinthians: 6:12: 1 Cor 6:12

1 Cor 6:12, A Corinthian slogan or Paul’s own words?

(12) Πάντα μοι ἔξεστιν ἀλλʼ οὐ πάντα συμφέρει· πάντα μοι ἔξεστιν ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.

(12) Everything is permitted to me, but not everything is for the good. Everything is permitted to me, but I will not be ruled by anything. 

The consensus view is that the phrase "everything is permitted to me" is a citation of a Corinthian slogan.  Some translators go even further than merely putting the phrase in inverted commas and insert “you say” or words to that effect into the text.[1]  Brian Dodd traces this tradition back to Johannes Weiss and finds Weiss’ argument, based on what Paul didn’t write rather than on what he did, unconvincing, given the frequency with which Paul does signal his citations.[2]   Fitzmyer takes exception to Dodd’s thesis but does not tackle the issue of Paul’s failure to indicate a citation.  For Fitzmyer the statement cannot be Paul’s own words because it is “proverbial” and because of the following ἀλλʼ οὐ(κ) which “pits Paul’s reaction over against the saying.”[3]  Fee, writing too early to interact with Dodd, nonetheless follows a similar line of reasoning to Fitzmyer in arguing for a slogan.  For Fee, “[Paul] qualifies [the slogan] so sharply as to negate it.”[4]

Nevertheless, there is no reason why ἀλλʼ οὐκ should be considered to have this extreme negating effect.  The adversative particle ἀλλά functions to contrast two clauses,[5] but what is the effect of this particle when combined with the negative οὐκ?  Paul has twice used this same construction earlier in 1 Corinthians without any suggestion that ἀλλʼ οὐκ serves to negate the prior clause: 

The so-called "Slogans" of 1 Corinthians: Introduction

I will begin our discussion of slogans in 1 Corinthians by looking at 1 Corinthians 6:12-20 and revisiting some of my work from my MTh thesis.  Then I plan to address every every possible instance of Corinthian slogans in 1 Corinthians paying attention to the resulting exegetical and theological ramifications of the argument.  Let me know what you think, :-)

Jay Smith defines a Corinthian slogan as,

[A] motto (or similar expression that captures the spirit, purpose, or guiding principles) of a particular group or point of view at Corinth, or at least a motto that Paul was using to represent their position or attitudes.[1]

Smith rightly warns that there is a risk in not attributing slogans, that the interpreter might mistake the Corinthians’ words for Paul’s.[2]  What also needs to be acknowledged is the risk of mistaking Paul’s words for the Corinthians’.   Although there is a range of nuances to the way such slogans might be derived and operate the basic question is whether or not those phrases identified as slogans should be read as Paul’s words or the Corinthians’; that is, should we understand that Paul is distancing himself from the assertions made in the slogan or do we distort Paul’s meaning by using quotation marks to signal a slogan? 

Thesis Now Online

Sex, Slogans and Σώµατα: 

Discovering Paul’s Theological Ethic in 1 Corinthians 6:12-20

My MTh thesis is now available as a PDF online. Read and enjoy! If you are new to the blog why not add me to your feed reader, you never know, you might like it and you can always delete me if you don't. 

My thesis conclusion is here and my examiners' comments are here if you want to do some research before diving right in. 

PS. If you do read it and find any mistakes or bones of contention please do let me know!

Thesis Conclusion: Paul’s Theological Ethic in 1 Cor 6:12-20

[This is the conclusion from my thesis which I just submitted for marking yesterday, remember this is not a bunch of unfounded assertions but the conclusion to 40,000 words of argument worked out over a year and a half of research.  Not that that means you should agree with them, but remember this is just a teaser, before I publish the whole thing online.  I'm interested in your reactions, especially which areas you would like me to share/argue in more detail on the blog, but if you spot a typo don't tell me, it's too late! PS the cartoon is not in the actual thesis, but seemed appropriate for my premature moment of triumph. :-)]

 
This study has examined the notorious crux that is 1 Cor 6:12-20.  It has arrived at a reading which traces a clear and logical progression of thought through the pericope that is fully coherent with Pauline thought on Christian freedom elsewhere.  Attentiveness to the images and metaphors underlying Paul’s logic, and a desire to let them all influence the reading without privileging one over another, has exposed the intricacy and the consistency of Paul’s argument.   Even though some statements might appear un-Pauline in isolation, within the context of the pericope every phrase operates as Paul’s own words.  It is, consequently, unnecessary to attribute any of the phrases therein to the Corinthians as slogans. 

Within the pericope the citation of Gen 2:24 (1 Cor 6:16) functions as a central explanatory concept, both for the arguments preceding and the statements to follow.  For Paul, the sexual act constitutes an “oath-sign” which creates “one flesh” from the joining of the two bodies.  Πορνεία results in the removal of the believer from union with Christ, because union with Christ excludes such behaviour.  The believer unwittingly makes the prostitute his wife but treats her as if she was as insignificant as food, there only to serve an appetite.  The statement of 1 Cor 6:18, that only fornication is a sin against/into the σῶμα, is to be understood as hyperbolic, indicative of the unique seriousness with which Paul views πορνεία, rather than an absolute statement.  The pericope’s emphasis on σῶμα is indicative of a wider concern within 1 Corinthians to increase the Corinthians’ esteem for the body.  For Paul, the σῶμα is not a discrete part of the human being but an integral aspect, one that is essential both for glorifying God in this life and for the believer’s future hope.  Paul’s argument reveals how he understands the believer’s σῶμα relates to God as creator and eschatological judge, to Christ as “husband” and redeemer, and to the indwelling Holy Spirit.  When this argument is examined it is found to be theological in both form and content, constituting a dinstinctive Trinitarian argument against πορνεία, which stands in stark contrast to 1st cent. Jewish or Greek treatments of the same subject. 

Ultimately, the study of 1 Cor 6:12-20 yields rich insight into Paul’s understanding of and response to fornication.  It shows how Paul interpreted the received tradition of Jesus’ life and teaching to formulate and apply a Christian ethic in Corinth, a place removed geographically and culturally from Palestine of the same era.  It is an ethic that is radically opposed to an anti-somatic spirituality or to traditional notions of uncleanness and defilement.  It is also an ethic rooted in religious experience.  It demands that the believers situate their bodies in a matrix of relationships with God, Christ and Spirit, and also with the prostitute they seek to use for their own gratification.  Only when the Christian is attentive to their relationships with God, Christ, Spirit, and the human other can they truly exercise their Christ bought freedom as freedom from domination and as freedom for the good.

[Let me know what you think. :-)]