Rethinking 1 Corinthians 11:2-16 Through Archaeological and Moral-Rhetorical Analysis

Trinity Journal, Fall 1998 by Clarke, Andrew D

David E. Blattenberger III. Rethinking 1 Corinthians 11:2-16 Through Archaeological and Moral-Rhetorical Analysis. Lewiston: Edwin Mellen, 1997. 96 pp. $59.95.

Rethinking 1 Corinthians 11:2-16 is an adaptation of a M.A. thesis from Southwestern Baptist Theological Seminary. Blattenberger introduces the work by noting two problems associated with interpreting 1 Cor 11:4: "Any man who prays or prophesies with something on his head disgraces his head" (NRSV). Specifically he is concerned whether Paul's oblique reference here is to hairstyle or hair covering (i.e., veil)? A condensed "history of scholarship" demonstrates that the consensus is that Paul is referring to a "veil" (although it is noted that a Greek word for a veil, Ka*ukua, is not in the text but was used by Paul repeatedly in 2 Corinthians 3). There also appears to be a discrepancy between the tone of Paul's instruction (which would appear to be normative) and the actual cultural practice of covering a head with a veil (which seems to be far less universal).

Blattenberger's argument is that thematically and syntactically a different interpretation of the verse is required. He approaches this through an examination of the rhetorical structure of the letter together with evidence derived from both literary and non-literary sources. A clearly reasoned case is made. From a rhetorical point of view, it is assumed that Paul intends to develop a consistent argument through the letter. Blattenberger includes a somewhat opaque chart to this effect (p. 12). He also concludes that the practice which Paul is encouraging is one which is widely accepted by other communities.

Blattenberger then provides an introduction to the lengthy debate over the meaning of KcEcaX) in this context (does it mean "authority" or "source"), concluding that the rhetorical structure of the argument would seem to favor the former. An analysis of the extant literary sources included in the Thesauirus Linguae Graecae reveals that Paul's application of KaTa KEXaX,js EXwv or even raT& Keta.Xa) is unique (apart from subsequent clear quotations of Paul). It is unreasonable, therefore, to conclude that the Corinthian readers would have understood Paul's somewhat oblique reference clearly as being to a veil; on the contrary, Blattenberger argues, the context would more likely have suggested to them that he was referring to hair.

Blattenberger then turns to literary evidence which might elucidate first-century Jewish and Greco-Roman culture (although he recognizes that reliable evidence for the former is limited) and he points out that in neither culture were veils used to underline sexual boundaries. On the contrary he states that "[T]here is no inconsistency with the Hebrew scriptures in suggesting that, for Paul, coiffure could be the focus of attention in shameful behavior." Correspondingly, there is no shame or stigma attached to the male use of a veil in the OT. He further argues that there was no universal custom regarding the use of a veil. With regard to hair, however, "it can be said with complete confidence that Roman men kept their hair short and the women wore their hair long (and this is demonstratively true for a least two or three centuries before Paul)."

Having considered some of the literary evidence, Blattenberger notes that there is also a wealth of archaeological evidence which may be instructive, but has largely been ignored by NT scholars. Unfortunately for the reader, Blattenberger does no more than summarize findings from both the Hellenistic and Roman periods in four pages. He concludes that, for the most part, men had shorter hair than women; that the veil was "not uncommon," although certainly not normative; and it was worn both by men and women. If then, Paul is focusing on male/female distinctives in 1 Corinthians 11, the discussion of hair, rather than veils, is the more likely interpretation. "It was on the issue of coiffure that Paul was able to appeal to contemporary Graeco-Roman views to support his case."

Blattenberger concludes that veiling was not uncommon, but largely adopted out of personal preference than custom. More normative is the practice that men had shorter hair.

The careful use of background material (both literary and non-literary) is to be applauded when revisiting knotty, exegetical questions. In reality, the extent to which the use of archaeology surfaces within this volume, however, makes the title over optimistic (although Blattenberger does defend that the research behind the volume included analysis of much archaeological material from Italy, Greece, and Turkey). It may have been that a longer volume, including more discussion and analysis of these primary sources which commentators have heretofore ignored, would have provided a more useful correction to this oversight in NT studies.

In principle, however, such a study provides not simply the opportunity to devise novel, multi-disciplinary research proposals; rather the use of background information has been profitably applied to 1 Corinthians by a number of scholars in recent years. It is sobering to note, however, that such a method does not always provide an incontrovertible exegetical position. In the case of this study Blattenberger criticizes the conclusions of other scholars who have also sought clarification of the issue specifically by reference to archaeological sources.