by Richard and Catherine Clark Kroeger
from
IntelligentChristian Website
Although we may idealize the early church, most of us would not have
enjoyed a visit to a worship service at Corinth. The impression
which one was most likely to receive was that of chaos and delirious
insanity:
So if the whole congregation is assembled and all are using the
’strange tongues’ of ecstasy, and some uninstructed persons or
unbelievers should enter, will they not think you are mad?
(1Corinthians 14:23, NEB)
Greeks considered madness an important aspect of worship. Women in
particular responded to Bacchus (also known as Dionysus), the god of
madness; ’him of the orgiastic cry, exciter of women, Dionysus,
glorified with mad honors’. (Plutarch, Moralia 671c). Ancient Corinth
was a center of Dionysiac worship, and Pausinius, world traveler of
the second century of our era gives this description:
In the market-place, for most of the temples are there, is the
Ephesian Artemis, and there are two wooden statues of Dionysus, gilt
except the faces, which are painted with red paint, one they call
Lysian Dionysus and the other Dionysus the Reveler. The tradition
about these statues I will record. Pentheus, they say, when he
outraged dionysus, among other acts of reckless daring actually at
last went to mount Cithaeron to spy on the women, and climbed up
into a tree to see what they were doing; and when they detected him,
they forthwith dragged him down, and tore him limb from limb. And
afterwards, so they say at Corinth, the Pythian priestess told them
to discover that tree and pay it divine honors. And that is why
these statues are made of that very wood. (Description of Greece, II.ii; tr.
A.R. Shilleto)
There was in Corinth, then, a significant monument memorializing the
savagery of female Bacchus worshippers. Nor was such a feminine
ferocity confined to Pentheus alone. Women under the inspiration of
Bacchus were said to have torn Orpheus limb from limb; and Alexander
the Great was supposed to have incorporated a group of these maenads
(mad women) into his army in his attempt to conquer India. There was
also a tradition that women during the course of the worship tore
apart young animals and ate them raw, warm and bleeding, thereby
receiving within themselves the life of the god. In a 1976 address
to the Mystery Religions Division of the Society of Biblical
Literature, Ross Kraemer argued that there is evidence that women
participated in a second level of initiation in Bacchic worship that
was not available to men. Among Dionysiac worshippers, writes Livy
in his History of Rome, ’the majority are women’ (XXXIX.xv)
While women were famed for their wildness in the Bacchic cult and in
certain other mystery cults, other aspects of their worship were
more traditional. Of special importance to the study of the
situation Paul addresses is the concept of clamor, noisy outbursts
of religious pandemonium. Strabo (first century) explains how
popular writers describe the phenomenon:
They represent them, one and all, as a kind of inspired people and
as subject to Bacchic frenzy, and, in the guise of minister, as
inspiring terror at the celebration of the sacred rites by means of
war-dances accompanied by uproar and noise and cymbals and drums and
also by flute and outcry...
(Georg., X, 3:7)
The ’sounding gong and tinkling cymbal’ used in such worship are
mentioned in a derogatory sense in 1 Corinthians 13:1; but the
religious outcry itself is dealt with more directly. It is essential
that we understand that much of the shouting involved in the rite
was the specific function of women. Euripides describes the advent
of Dionysiac religion to Thebes thus:
’This city, first in Hellas,
now shrills and echoes to my women’s cries, their ecstasy of joy’
(Bacchae, 11, 20-24)
The word used here for ’cry’ is olulugia,
defined by the Etymologicum Magnum as ’the sound which women make to
exult in worship’ and by E.R. Dodds as ’the women’s ritual cry of
triumph or thanksgiving’. Pausanias tells of ’the mountain they say
was called Eva from the Bacchic cry ’Evoe’ which Dionysus and his
attendant women first uttered there’ (Descr. of Greece, IV, xxxi)
Menander also demonstrates women’s role in worship:
’We were
offering sacrifice five times a day, and seven serving women were
beating cymbals around us while the rest of the women pitched high
the chant (olulugia)’
(Fragment 326).
Women were expected, then, to
provide certain types of sound-effects; and some of these effects
seem to have been limited to feminine ministrants.
Apart from savagery and shouting, ancient writers usually describe
worshipers of Dionysus as engaging in dancing, drinking, sexual
promiscuity, varying degrees of undress, and other forms of
excessive behavior. It was only in frenzy that one could hold
communion with the god, or - in ecstasy so great that the soul
seemed to leave the body - to become one with him.
There are significant indications that the old pagan religion still
exerted a powerful influence on the recent converts at Corinth. They
were uncomfortable over meat that had been offered to idols
(8:1-13), and they had to be reminded not to attend sacrificial
meals in pagan temples (10:20, 21) As in Bacchic feasts, there was
drunkenness at the Lord’s Supper and ecstatic madness at the worship
services. A surprising description comes from the pen of the
neo-Platonist Iamblichus as he explains the mystery cults, the
popular religions of the day, for Dionysus was not the only god who
inspired frenzy:
It is necessary to investigate the causes of the divine frenzy
(madness). These are illuminations that come down from the gods, the
inspirations that are imparted from them, and the absolute authority
from them, which not only encompasses all things in us but banishes
entirely away the notions and activities which are peculiarly our
own. The frenzy causes words to be let fall that are not uttered
with the understanding of those who speak them; but it is declared,
on the contrary, that they are sounded with a frenzied mouth, the
speakers being all of them subservient and entirely controlled by
the energy of a dominant intelligence. All enthusiasm is of such a
character, and is brought to perfection from causes of such a kind.
(The Egyptian Mysteries, tr. Alexander Wilder. pp. 119f.)
Too often we regard speaking in tongues as a purely Christian
phenomenon, but it was known in the ancient ecstatic religions; and
Aristophanes in Frogs mentions ’the tongue of Bacchos’ (357). While
a heathen might babble without consciousness of what he was saying,
there is no indication that speaking a known language without prior
instruction was practiced outside of a Christian context. On the Day
of Pentecost, such languages were part of the kerygmatic
proclamation of the gospel. (Acts 2:4-11)
In 1 Corinthians it is clear that the gift of ecstatic language is a
gift of the Holy Spirit (12:10). Yet it is also clear that the
situation described in 1Corinthians 14 lacked the control of the
Spirit, and that other, disruptive, elements were present. It is
obvious that there could be little sharing, because too many were
trying to talk at once; and much of what was being said required an
interpreter to make it meaningful. Paul insists that only two or
three may talk in tongues at any one meeting, and that they must
have an interpreter. He who lacks an interpreter must keep silence
(vs. 28). It is more desirable to build up the church through
prophecy, and two or three may take turns prophesying. The person
who holds the floor must keep silence (vs. 30) if someone else has a
new revelation to share. The prophets must control themselves and
respond to the group (vs. 32). For God is not the Lord of confused
tumult (as was Bacchus) but rather of peace (vs. 33). When the
Corinthians had been ’carried away’ (12:1f) in the cult of ’dumb
idols’ they had felt themselves powerless to resist their force and
fury, but Paul’s message here is one of self-control under the
influence of the Holy Spirit. If everyone feels impelled to speak at
once, it is not the work of God, ’who would have all things done
decently and in order (vs. 40)
It is in this context of self-control that women are asked to subdue
themselves within the bounds of propriety (vs. 35). Although the
translations are rarely the same, the same Greek verb is used in
both verses 32 and 35. Hupotasso, meaning to arrange or place under,
is in the middle voice, indicating that the person does this to him
or herself. The concept of self-control is brought out in most
translations of verse 32.
It is for prophets to control prophetic inspiration, for the God who
inspires them is not a God of disorder but of peace.
New English Bible
For the spirits of speakers (in tongues) are under their control
(and subject to being silenced as may be necessary). For He (Who is
the source of their prophesying) is not a God of confusion and
disorder but of peace and order. As (is the practice) in all the
churches of the saints (God’s people).
Amplified New Testament
The spirits of prophets are under their own control.
Weymouth
Prophets can always control their prophetic spirits since God is not
a God of disorder but of peace.
Jerusalem Bible
The spirit of a true preacher is under that preacher’s control, for
God is not a God of disorder but of harmony, as is plain in all the
churches.
J.B. Phillips
The gift of speaking God’s message should be under the speaker’s
control.
Good News for Modern Man
The spirits of prophets are subject to the prophets.
Revised Standard Version
Remember that a person who has a message from God has the power to
stop himself or wait his turn.
Living Bible
When the subject is so clearly self-control, how can the same verb
be translated so differently in the very same passage when it
applies to women? Quite literally, verse 35 reads, ’Let them [women]
control themselves, as the law also says.’ As women’s behavior
tended to be far wilder than that of men, such legislation had been
enacted in both Greek and Roman society. According to Plutarch’s
Lives, Solon, in conjunction with Epimenides (an expert in ecstatic
religion), had established laws aimed at curbing the cultic excesses
of women. There was a special effort to restrain women at nocturnal
orgies with men - conditions which must have seemed to an unbeliever
not unlike those prevailing in the Corinthian worship service.
Cicero wrote in his Laws:
Well, then, let us return to our laws, in which it is most
diligently ordained that the clear daylight should be the safeguard
of female virtue in the eyes of the multitude; and that they should
only be initiated in the mysteries of Ceres, according to the Roman
custom.
In reference to this topic, we have an extraordinary instance of the
severity of our ancestors in the public prosecution and punishment
of the Bacchanals by the senate, supported by the consular armies.
And this severity of the Roman government is not singular, since
Diagonadas of Thebes, in the middle of Greece, suppressed all
nocturnal mysteries by a perpetual prohibition. (II, xv; tr. C.D. Yange)
Before the Roman senate passed stringent legislation limiting
Bacchic participation, matters were explained by the consul:
In the first place, then, women form the great majority, and this
was the source of all the mischief. Then there are males, the very
counterparts of the women, committing and submitting to foulest
uncleanness, frantic and frenzied, driven out of their senses by
sleepless nights, by wine, by nocturnal shouting and uproar
(Livy,
XXXIX, xv; tr. in David Balch’s 1974 Yale PhD thesis Let Wives be
Submissive)
Phintys reported that the law of the city forbade any woman to
participate in the orgies of the Great Mother (Stobaeus, IV, 23.61),
in an attempt to control improprieties. While biblical scholars have
vainly searched for such a law in Jewish tradition, there is
considerable evidence that every legal effort was made to control
ecstatic feminine behavior in Greco-Roman society. There is even
more evidence that such efforts sometimes failed. It can be seen,
however, that it was important to the early church that the behavior
of their women should be above reproach and within the bounds of the
law, for the charge of Bacchic behavior was hurled at the Christians
by unbelievers (Origen, Contra Celsum, viii)
We turn next to a consideration of silence and speech as it is
enjoined in 1 Corinthians 14:34. We have already noted that one who
speaks with tongues but has no interpreter is asked to keep silence,
as is the prophet when someone else desires to speak. It is not a
complete prohibition for these individuals to share their gifts, but
rather an instruction so that all may understand and all may profit.
Only one person at a time is to share his revelation and only if it
can be made meaningful to the congregation.
The second important emphasis in the chapter is on meaning. Paul
himself would rather speak five comprehensible words than thousands
which could not be understood (vs. 19). He asks that those elements
which are disruptive or meaningless be silenced. In this was we may
understand his dictum:
The women should keep silence in the churches. For they are not
permitted to speak (Greek: lalein)
(1 Corinthians 14:34, RSV)
It cannot mean that women are not to speak at all, for they have
been given permission to pray and prophesy in 11:5 - provided they
observe due decorum. Nor can the directive be a prohibition against
speaking in tongues (14:39). Some other type of disruption must thus
be under discussion.
It may help us to understand that the Greek word lelein refers
primarily to utterance rather than to meaningful conversation. The
term is used repeatedly in chapter 14 to describe speaking in
tongues. Phrynichus, the ancient dictionarian, defined the term as
’to talk nonsense’. The word is used of gossip, prattling, babbling,
animal sounds, and musical instruments. During the classical period,
it usually was employed in a contemptuous sense. Debrunner, writing
in the Kittle-Friedrich Theological Dictionary of the New Testament,
states ’Lalein can also be used quite objectively of speech when
there is reference to sound rather than than meaning. ’To what kind
of utterance can St. Paul refer? There were many types of
vocalization in ecstatic rites.
They have been heard to utter (different voices of equal strength,
or with great diversity and inequality) in tones that alternated
with silence; and again in other cases harmonious crescendo or dimenuendo of tone, and in still other cases other kinds of
utterance. (Iamblichus, On the Mysteries, III, 4-6)
We have already mentioned heathen rituals in which frenzied shouting
was expected from women and considered a necessary ingredient of the
worship. Rogers translates this hymn from Aristophanes’ Lysistrata:
Call upon Bacchus, afire with his Maenades [mad women]; Call upon Zeus in the lightning arrayed; Call on his queen, ever
blessed, adorable; Call on the holy, infallible Witnesses, Call them to witness the peace and the harmony, This which divine Aphrodite has made.
Allala! Lalla! Lallala! Lallala! Whoop for victory, Lallalalae! Evoi! Evoi! Lallala, Lallala! Evae! Evae! Lallalalae.
The word lelein is fundamentally an onomatopoetic one, meaning, as
Thayer’s Lexicon puts it, to go ’la-la’. The Greeks shouted ’alala’
both in worship and in war, and personified Alala as a deity
(Pindar, Fr. 208 [78]; Plutarch 2.3496). It was this same repetitive
and meaningless syllabification in pagan prayers which Jesus
described: ’for they think they shall be heard for their much
speaking’ (Matthew 6:7)
New patterns of Christian worship appear to have been more difficult
for women to adopt than men, as they had not known the dignified
rite of Apollo or Zeus. For the most part, their religious
expression had been accompanied by extravagances of every sort. We
may quote Iamblichus again:
We affirm, accordingly, not only that the shoutings and choric songs
are sacred to the gods, each and all of them, as being peculiarly
their own, but likewise that there is a kindred relationship between
them in their proper order... and the peculiar usages of Sabazian
worship make ready for the Bacchic enthusiasm, the purifying of
souls, and deliverances from old incriminations, their respective
inspirations are, accordingly, different in every important
particular.
Thou seemest to think that those who are enrapt by the Mother of the
gods are males, for thou callest them, accordingly, ’Metrizontes’
yet that is not true, for the ’Metrizontesae’ are chiefly women
(op
cit., pp. 121-123)
It was important that the service of worship become meaningful.
Women were encouraged to question their husbands at home, since the
women had usually been denied an opportunity for education while the
men participated vigorously in all manner of theological and
philosophical debates. The questions should be asked at home so that
the conversation would not disrupt the service. Neither was a woman
to gossip or chatter with the other women during the service -
surely a great temptation, for Greek women were closely confined to
their homes. (On the rare occasions when they were allowed to leave,
they were liable to kick over all the traces).
|