12. Importance of the evidence of the Epistles. — The importance of the Epistles to the Corinthians consists largely in the fact that they give us examples of St. Paul's methods of dealing with practical difficulties which actually arose in an early Christian community. He does not set out to give instruction to the Corinthians, but rather to answer questions Avhich they themselves have raised, or to reform abuses Avliich have actually
CORIXTHIAis^S, EPISTLES TO THE
COEXELIUS
oTOA\'ii up. We thus get a picture, of quite unique value, of the life of such a community ; and the doctrines and practices referred to in tlie Epistles are evidently not being advocated by St. Paul now for the first time, but are actually existing in the Corinthian Church, and apparently have so existed for some time.
(a) Doctrine. — It Avould seem that the doctrine held by this Church was of a comparatively advanced type. There is no hint of anj' difference of opinion at Corinth about fundamental beliefs. Differences do exist, but they are concerned with disciplinary or ethical rather than with theological questions. It is true that there are some at Cor- inth who deny the resurrection from the dead. But it would appear from St. Paul's argument that they all accepted the doctrine of the Kesurrection of Jesus. For he argues from the Resurrection of Jesus to the resurrection of Christians generally ; and his argument seems to involve the supposition that there was no difference of ojiinion about the Resurrection of Jesus. Similarly there is no hint of any difference about the position assigned to Jesus Himself, or about the expectation of His speedy return in judgment. No one in the Cor- inthian Church seems to have thought that Jesus was merely human. The danger was probably rather the other way. There may have been a tendency to regard Him as a Redeemer-God in the same sense as other redeemer-gods,* and to have paid inadequate attention to His human life, but for this tliere is no direct evidence. It is clear that CO a Christian this life was in the main a preparation for entrance into the Kingdom of God when that Kingdom should come. This preparation consisted in the reception of Christian Sacraments, by which he was transformed into a ' spiritual man.' But the necessity of moral reformation was never for- ij;otten, at any rate by St. Paul, though there may have been a tendenc}' on the part of some of the Christians to forget it (1 Co 6^). All the evidence of these Epistles goes to show that there was no tendency to depreciate the importance and the supernatural character of the change ^v^ought for Christians by the life and death of Christ. The danger probably lay in the other direction — lest they should think that Baptism and the Eucharist of themselves, without any effort on their own part, were sufficient to ensure membership of the Kingdom.
(6) Organization and discipline. — The chief piece of evidence about the organization of the early Christian Church is to be found in 1 Co 5. It would seem from this chapter that for the decision of a case of discipline there would be an assembly of the Church, presided over by St. Paul in virtue of his apostolic authority. St. Paul pronounces sentence of excommunication, and it is ratified by the assembly. It does not appear that the Apostle recognized any right on the part of the assembly to dispute his sentence. In the case specified St. Paul is himself absent from Corinth, but he acts as though he Avere present, being indeed present, as he says, in spirit. These Epistles tend to con- firm the view that the Apostle held an absolutely predominant position. Apart from the Apostle there is not much evidence about organization, though the discussion of the Body and members includes the names of many Church offices. It is clear that on the principle of the specialization of function, difi'erent duties were assigned to different members of the Church, in accordance with the Divine choice expressed by diverse spiritual gifts (1 Co 12'^^-) ; and there is a recognition of the fact that some members are Idnirax, i.e. have no special ministerial position in the Church (U^^). But
* See, however, A. Schweitzer, Paul and his Interpreters, Eng. tr., 1912, p. 193 f.
there is really no evidence as to the different functions discharged by the different officers.
13. Christianity and Gnosticism : the Christian wisdom.-— Christians have the mind of Christ (1 Co 2^**). This difi'erentiates them at once from other people, who are merely \j/vxlkoL The \j/vxiKb$ dvOpoj- TTos is the man -s\ hose spirit has not been touched by the Divine Spuit. At Baptism a man is made potentially iri'eu/iartKos ; he becomes vrj-mos iv Xpicrrif. His life in the Christian Church is a rendering actual of the potentiality of spirituality which is now within him, and which shows itself in moral effects. Thus the Corinthians, although they ought to be by this time full-grown Christians, are still babes. This is shown by the fact that they display party-spirit — a sure sign of carnality. As long as a man is merely ^^vxikos, the Christian wisdom is not for him, for he will not be able to understand it. He has first to be converted by the mere preaching of the Gospel of the Cross. St. Paul seems to mean by ' Christian wisdom ' some- thing more than this, to, ^ddrj rod deov, probably the secret counsels of God, God's purpose towards mankind. The purpose of the gift of the Spirit is that we may know the things freely given to us by God. Thus the greatness of the heritage of the Cliristian appears to be the main content of the 'Christian wisdom.' There is no indication of an esoteric doctrine, belonging to a privileged class in the Christian Church. The ' Christian wisdom ' is, indeed, esoteric from the point of view of those outside the Christian Church. And even for those who are babes in Christ it is not suited, but only for the t4\€loi. But all Christians may become rAetoi. It is their own fault if they do not.