Paul's struggle against the imperial cult in 2Cor 11:1-15

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FransJVermeiren
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Paul's struggle against the imperial cult in 2Cor 11:1-15

Post by FransJVermeiren »

Paul’s struggle against the imperial cult

A couple of days ago I wanted to start reading the ‘A mythicohistorical approach to Christian origins’ post (what an attractive title, by the way) for which I didn’t have time until then. But I got caught by the first quote of the OP, 2 Corinthians 11:3-4, which I will discuss below. The mythicohistorical approach thread will have to wait.

I will not confine my discussion to verse 3 and 4, but I will treat chapter 11:1-15, which forms a textual unity. There are quite some characters in this play, divided into two diametrically opposed parties. The central opposition seems to be between Christ on one side and ‘another Jesus’ on the other. This opposition is quite bizarre, as one would expect ‘another Christ’ opposed to the Christ Paul is propagating. Moreover, except by name Jesus is totally absent in this fragment (which is in line with my theory that ‘Jesus’ is always forged in Paul’s letters as the latter is propagating an anonymous future Christ). If Paul was discussing two Christs, we might expect elements of an opposition between two Judeo-Christian factions, but there are no elements in this fragment that point in this direction. I believe there is another option that fits the context better (see below). For Paul the Χριστος is a ruler, so he frequently calls him κυριος Χριστος. So maybe Paul opposes his Χριστος-who-is-the-κυριος with another κυριος. Who might this other κυριος be?
In verse 3 Paul stages the serpent, and he does so in quite a subtle way: “But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.” Indirectly the serpent is associated with removing people from devotion to Christ. The serpent seems to be a human being, and indeed the Greek word ὄφις is used as a derogatory term to describe dangerous, reprehensible persons. In Sibylline Oracles V:29 it is used to depict the Roman emperor Nero. So maybe here also the serpent is a disguise for Nero, the Roman emperor of Paul’s days. In verse 14 we encounter Satan, and here also the Roman emperor might be staged (see for example 'Satan’s seat' in Pergamum in Revelation 2:13). In general, Paul sees the Christ as the savior of the world, so it is not illogical that he opposes his Christ to the Roman emperors, the saviors and benefactors of the then world in the eyes of the propagators of their divinity.

A verse by verse discussion will further illuminate the original reasoning of this fragment:

--------------------------------Text------------------------------------------ -----------------------------------Discussion----------------------------------
1 I wish you would bear with me in a little foolishness.
Do bear with me! 2 I feel a divine jealousy for you, for I betrothed
you to Christ to present you as a pure bride to her one husband.
3 But I am afraid that as the serpent deceived Eve by his cunning,
your thoughts will be led astray from a sincere and pure devotion
to Christ.
Paul couldn’t attack the Roman emperor frontally in a world
dominated by Rome, so he uses an indirect way to do so. 'By the
serpent' would be a logical addition to this sentence.
4 For if someone comes and preaches another Jesus
(to be replaced by ‘ruler’*) than the one we preached, of if you
receive a different spirit from the one you received, or if you
accept another gospel from the one you accepted, you submit
to it readily enough.
Here the opposition is elaborated in detail. The preaching
of the two lords is Paul’s preaching of a future Christ who will
rule the world against the propagating of the Roman emperor
as the benefactor and savior of the world. As Paul refers to ‘light’
and ‘righteousness’ at the end of this fragment, the opposition
seems to be between the spirit of light / spirit of righteousness
against the spirit of darkness / spirit of deceit, the core of Essene
moral dualism. The word ‘gospel’ has a Christian connotation
nowadays, but in Paul’s time it had a broader meaning. It was also
used for the blessing of the emperor. There is for example a 9 BCE
inscription from Asia Minor that describes the ευαγγελια
of the emperor Augustus. So here the ‘good news’ of the arrival is
opposed to the ‘good news’ of the emperor cult. The ‘you submit
to it readily enough’ is translated in BDAG (p. 506) as ‘you put up
with it all right’, with the ironical use of καλως.
In summary:
• Christ vs Roman emperor
• Spirit of light vs spirit of darkness
• Good news of the future Christ vs good news of the benefactions
of the Roman emperor
5 I think I am not in the least inferior to these superlative apostles. A good translation of ἀποστολοι in this context might be
propagators. ‘Superlative’ is clearly cynical. Paul is loathing
his opponents.
6 Even if I am unskilled in speaking, I am not in knowledge; in
every way we have made this plain to you in all things.
The propagators of the imperial cult seem to be good orators.
7 Did I commit a sin in abasing myself so that you might
be exalted, because I preached God’s gospel without cost to you?
8 I robbed other churches by accepting support from them in order
to serve you. 9 And when I was with you and was in want, I did
not burden any one, for my needs were supplied by the brethren
who came from Macedonia. So I refrained and will refrain from
burdening you in any way. 10 As the truth of Christ is in me,
this boast of mine shall not be silenced in the regions of Achaia.
11 And why? Because I do not love you? God knows I do!
In verse 10 Paul expresses his combativeness for the propagation
of the truth of Christ in Greece.
12 And what I do I will continue to do, in order to undermine
the claim of those who would like to claim that in their boasted
mission they work on the same terms as we do.
Here Paul is combative as well. He disputes the claim of equality
of the ‘boasted mission’ of the imperial cult with his Christ mission.
13 For such men are false apostles, deceitful workmen, disguising
themselves as apostles of Christ.
These detested propagators of the imperial cult are perfidious:
they propagate a positive message that has some similarity with
the ‘good news’ of the Christ.
14 And no wonder, for even Satan disguises himself as an
angel of light.
Indeed, the Roman emperor is depicted as the ultimate savior
and benefactor.
15 So it is not strange if his servants also disguise themselves
as servants of righteousness. Their end will correspond to their
deeds.
The propagators of the imperial cult see themselves falsely
as the messengers of good tidings. But their deeds are horrible,
therefore Paul curses them: they will end (die) miserably
in accordance with their deeds.

In conclusion: replacing the problematic word ‘Jesus’ in this paragraph turns this fragment into a veiled but quite recognizable attack against the Roman imperial cult.


* For the connection between κυριος and the Roman emperors see BDAG p. 577: “Closely connected with the custom of applying the term κυριος to deities is that of honoring (deified) rulers with the same title. (…) From the time of Claudius we find the Roman emperors so designated in increasing measure; in isolated cases, even earlier.”
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The practical modes of concealment are limited only by the imaginative capacity of subordinates. James C. Scott, Domination and the Arts of Resistance.
iskander
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by iskander »

In conclusion: replacing the problematic word ‘Jesus’ in this paragraph turns this fragment into a veiled but quite recognizable attack against the Roman imperial cult.
Would this attack against the Roman cult explain the persecution of Christians ?
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by FransJVermeiren »

iskander wrote:
Would this attack against the Roman cult explain the persecution of Christians ?

I don’t think so. Paul’s mission fits in with the rising tension between the Jews (the Essenes in particular) and the Romans in the first century CE, that culminated in the war of 66-70 CE. Paul’s position was unique in two ways: he propagated an anti-Roman Christ (=anti-emperor) in the diaspora, and he concentrated on the religious/political aspect and not on the ethnical one. He tried to unite Jews and gentiles in a broad anti-Roman coalition. The struggle against the imperial cult was important for him because the worship of the emperor was so appealing to his gentile audience.
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The practical modes of concealment are limited only by the imaginative capacity of subordinates. James C. Scott, Domination and the Arts of Resistance.
iskander
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by iskander »

FransJVermeiren wrote:
iskander wrote:
Would this attack against the Roman cult explain the persecution of Christians ?

I don’t think so. Paul’s mission fits in with the rising tension between the Jews (the Essenes in particular) and the Romans in the first century CE, that culminated in the war of 66-70 CE. Paul’s position was unique in two ways: he propagated an anti-Roman Christ (=anti-emperor) in the diaspora, and he concentrated on the religious/political aspect and not on the ethnical one. He tried to unite Jews and gentiles in a broad anti-Roman coalition. The struggle against the imperial cult was important for him because the worship of the emperor was so appealing to his gentile audience.
he [Paul]propagated an anti-Roman Christ (=anti-emperor) in the diaspora,
Who was the Christ that Paul was propagating?
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by FransJVermeiren »

iskander wrote: Who was the Christ that Paul was propagating?
Just a few characteristics of Paul’s Christ:

1. He is a future and therefore anonymous ruler. The name ‘Jesus’ is foreign to Paul’s original writings. Sometimes the ‘Jesus’ addition in the manuscripts is clear (see Nestle-Aland - I counted seven occurrences), sometimes there is no textual evidence for it. The latter 'Jesus' additions are part of the early ‘orthodox corruption of Scripture’ (amongst them the problematic ‘Jesus’ in the OP above).

2. He is going to appear in the near future on the tremendous ‘day of the Lord’. The ‘second coming’ interpretation of the many future-oriented passages in Paul’s letters is groundless.

3. He is in full opposition with the Roman emperor, he is an anti-emperor (and therefore the Roman emperor is the anti-Christ). The pro-authorities fragment Romans 13:1-7 is an interpolation. See also Norman A. Beck's Anti-Roman Cryptograms in the New Testament.
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The practical modes of concealment are limited only by the imaginative capacity of subordinates. James C. Scott, Domination and the Arts of Resistance.
iskander
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by iskander »

FransJVermeiren wrote:
iskander wrote: Who was the Christ that Paul was propagating?
Just a few characteristics of Paul’s Christ:

1. He is a future and therefore anonymous ruler. The name ‘Jesus’ is foreign to Paul’s original writings. Sometimes the ‘Jesus’ addition in the manuscripts is clear (see Nestle-Aland - I counted seven occurrences), sometimes there is no textual evidence for it. The latter 'Jesus' additions are part of the early ‘orthodox corruption of Scripture’ (amongst them the problematic ‘Jesus’ in the OP above).

2. He is going to appear in the near future on the tremendous ‘day of the Lord’. The ‘second coming’ interpretation of the many future-oriented passages in Paul’s letters is groundless.

3. He is in full opposition with the Roman emperor, he is an anti-emperor (and therefore the Roman emperor is the anti-Christ). The pro-authorities fragment Romans 13:1-7 is an interpolation. See also Norman A. Beck's Anti-Roman Cryptograms in the New Testament.
What would replace the Emperor of Rome? Could you give one example of a cryptogram from the book of Norman Beck?
Thank you
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by FransJVermeiren »

iskander wrote: Could you give one example of a cryptogram from the book of Norman Beck?
Colossians 2: 8-10 See to it that no one makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have come to fullness of life in him, who is the head of all rule and authority.

‘Universe’ is the translation of the Greek κοσμος, a standard cryptogram for the Roman empire (see also the Gospel of John). The elemental spirits of the Roman empire are diametrically opposed to Christ. Christ is the head of all rule and authority – not the Roman emperor.

Beck also notices that the use of religious terms to hide a political (or political/religious) meaning was a part of Paul’s strategy to mislead the Romans. For example in 1 Thessalonians 2:18 ὁ σατανας is clearly a Roman official who had the power to prevent Paul from traveling.
Beck, p. 69: The words ho satanas to depict Paul’s adversary served well, since if Paul’s adversary gained access to Paul’s letter it would appear to the adversary that Paul was writing about some supernatural, semi-divine or devine being. This is exactly the impression that Paul may have intended to convey in 1 Thessalonians 2:17-18.
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The practical modes of concealment are limited only by the imaginative capacity of subordinates. James C. Scott, Domination and the Arts of Resistance.
iskander
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by iskander »

FransJVermeiren wrote:
iskander wrote: Could you give one example of a cryptogram from the book of Norman Beck?
Colossians 2: 8-10 See to it that no one makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have come to fullness of life in him, who is the head of all rule and authority.

‘Universe’ is the translation of the Greek κοσμος, a standard cryptogram for the Roman empire (see also the Gospel of John). The elemental spirits of the Roman empire are diametrically opposed to Christ. Christ is the head of all rule and authority – not the Roman emperor.

Beck also notices that the use of religious terms to hide a political (or political/religious) meaning was a part of Paul’s strategy to mislead the Romans. For example in 1 Thessalonians 2:18 ὁ σατανας is clearly a Roman official who had the power to prevent Paul from traveling.
Beck, p. 69: The words ho satanas to depict Paul’s adversary served well, since if Paul’s adversary gained access to Paul’s letter it would appear to the adversary that Paul was writing about some supernatural, semi-divine or devine being. This is exactly the impression that Paul may have intended to convey in 1 Thessalonians 2:17-18.
Thank you . Satan be gone!, means Emperor be gone!

But , once the Emperor of Rome is gone , what will the anonymous Christ put in his place ? What would replace the Emperor of Rome in the community of men and women?
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by DCHindley »

Frans & Isk,

I think it is presumptious to assume that this "satan" who hinders him is a Roman official. Why would a Roman official hinder him? Are you suggesting that he was being investigated for anti-Roman activities and was being prevented from traveling until the investigation was concluded (sort of like the authorities holding someone's passport today)? if so, shouldn't there be some reference to legal hearings in Roman courts, detainments in a holding cell, or periodic interrogations by the local authorities?

I think it much more likely that Paul, as a business man, had one or more business contracts to fulfill, and these were getting strung out due to delays, such as changes to specifications (higher, wider, more sturdily stitched tents, the number of "man doors," etc, etc.) or delays related to financing/payment. You can't travel on nothing, can you? Gotta get paid!

Then again, if he is working for a patron, he may have to await permission to travel where HE wants to go, and this must come by letters back and forth, a very slow process in those days. "Dear Patron, Do you have any business I can attend to over in Thessalonica? I have friends I would like to visit there. Be well! Paul." "Dear Paul, not at this time. I may send you further instructions later when some things I have on hold for now can be arranged. There is not a lot in common between Chalkis and Achaea. Otherwise, hold for further in structions. Be well! Your Patron."

DCH
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Re: Paul's struggle against the imperial cult in 2Cor 11:1-1

Post by FransJVermeiren »

iskander wrote:
But , once the Emperor of Rome is gone , what will the anonymous Christ put in his place ? What would replace the Emperor of Rome in the community of men and women?
Rome’s Jewish enemies, the Essenes, had to make an enveloping movement when propagating their own triumph and the utter defeat of the Romans. Even the Qumran Essenes did not mention the Romans by name, but called them the Kittim. But, writing in a foreign language in a distant area, they did not have to veil their information as much as Paul had to. I think the following passage of the War Scroll gives some insight in the purpose of the Essenes (1QM I:3-9):
[The king] of the Kittim [shall enter] into Egypt, and in his time he shall set out in great wrath to wage war against the kings of the north, that his fury may destroy and cut the horn of [Israel]. This shall be a time of salvation for the people of God, an age of dominion for all the members of His company, and of everlasting destruction for all the company of Belial. The confusion of the sons of Japheth shall be [great] and Assyria shall fall unsuccoured. The dominion of the Kittim shall come to an end and iniquity shall be vanquished, leaving no remnant; [for the sons] of darkness there shall be no escape. [The sons of righteous]ness shall shine over all the ends of the earth; they shall go on shining until all the seasons of darkness are consumed and, at the season appointed by God, His exalted greatness shall shine eternally to the peace, blessing, glory, joy and long life of all the sons of light.

I think it is quite obvious that the messianistic Essene Paul knew the messianistic Essene Qumran writings. If we compare the fragment above with Romans 8:18 for example, we can discern Paul’ source in the War Scroll quote above: I consider that the sufferings of the present time are not worth comparing with the glory that is to be revealed to us. The ‘sufferings of the present time’ (with Rome dominating the world) have a parallel in 1QM’s ‘iniquity’ under Roman dominion. The bad present times are contrasted with a future time of glory in both writings (in the last sentence of the 1QM quote).
Also compare 'for the sons of darkness there shall be no escape' with 'their end will correspond to their deeds' in 1 Cor 11:15.

It might be clear that Paul only entrusted to paper carefully veiled messages that were understandable to the well-informed and not to the enemy. He could tell quite different things in the closed circle of his audience and the shrewd reader could make the connection.

I did not study the parallels between the Dead Sea Scrolls and the Pauline letters in detail on this subject, but I believe that in general the Christ would take over world dominion from the Roman emperor, with a ‘pax Christi’ comparable to the pax Romana after the utter defeat of the latter, with the Jews (the Essenes) imposing their religion and moral prescriptions on all the inhabitants of the then known world, levying taxes to make them prosper instead of the Romans, accumulating the wealth of the world in Jerusalem instead of Rome, etcetera. Writing down such things would be suicidal under the totalitarian Roman regime.
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The practical modes of concealment are limited only by the imaginative capacity of subordinates. James C. Scott, Domination and the Arts of Resistance.
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