Recasting Paul as a Chauvinist within the Western Text-Type Manuscript Tradition: Implications for the Authorship Debate on 1 Corinthians 14.34-35
The mandate for women’s silence in 1 Corinthians 14.34-35 is an incongruity within Paul’s undisputed writings. Critical scholars expressed doubts about these verses’ authorship beginning in the nineteenth century. The consensus of egalitarian Paulists today is that vv.34-35 are not Paul’s sentiments...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
MDPI
2022
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| In: |
Religions
Year: 2022, Volume: 13, Issue: 5 |
| Further subjects: | B
Paul of Tarsus
B women’s ordination B quotation / refutation hypothesis B Western text-type B Priscilla B 1 Corinthians 14.34-35 B Tertullian of Carthage B 1 Timothy 2.11-15 B Marcion of Sinope |
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| 520 | |a The mandate for women’s silence in 1 Corinthians 14.34-35 is an incongruity within Paul’s undisputed writings. Critical scholars expressed doubts about these verses’ authorship beginning in the nineteenth century. The consensus of egalitarian Paulists today is that vv.34-35 are not Paul’s sentiments. Disagreements about circumstances beyond this fact remain unresolved. Supporters of the quotation/refutation ("Q/R") hypothesis argue that Paul quoted a letter from Corinth in vv.34-35 and refuted it in v.36. Supporters of the interpolation hypothesis regard the passage as a marginal gloss by a later author, inserted at one of two locations (after v.33 or v.40). The present work favors the Q/R position. Tertullian of Carthage (c.155-220 CE) was the first known exegetist of vv.34-35. Tertullian and his successors employed the Western text-type manuscript tradition. The second century CE displacement of vv.34-35 (following v.40) in this text stream is not evidence of haphazard interpolation. It coheres with a pattern of anti-feminist redactions in the Western texts of the epistles and Acts. The editors of the Western text-type sought to harmonize the genuine epistles with pseudo-Pauline material. This harmonization effort shaped later orthodox exegesis, which established canonical norms by domesticating Paul and recast him in the image of a Greco-Roman gender traditionalist. | ||
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