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Political, Ethno-Religious, and Theological The Collective Designation of Christ-Followers as Ekkl ēsiai BEFORE ‘CHURCH’: POLITICAL, ETHNO-RELIGIOUS, AND THEOLOGICAL IMPLICATIONS OF THE COLLECTIVE DESIGNATION OF PAULINE CHRIST- FOLLOWERS AS EKKL ĒSIAI By RALPH JOHN KORNER, M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Ralph John Korner, January 2014 Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. McMaster University DOCTOR OF PHILOSOPHY (2014) Hamilton, Ontario (Religious Studies) TITLE: Before ‘Church’: Political, Ethno-Religious, and Theological Implications of the Collective Designation of Pauline Christ-Followers as Ekkl ēsiai AUTHOR: Ralph John Korner SUPERVISOR: Anders Runesson NUMBER OF PAGES: xiv, 394. ii Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. Before ‘Church’: Political, Ethno-Religious, and Theological Implications of the Collective Designation of Pauline Christ-Followers as Ekkl ēsiai In this study I situate socio-historically the adoption of the term ekkl ēsia as a permanent identity by some groups of early Christ-followers. Given pre-existing usages of the word ekkl ēsia in Greco-Roman and Jewish circles, I focus on three investigative priorities: What source(s) lie(s) behind the permanent self-designation of some Christ- followers as an ekkl ēsia ? What theological need(s) did that collective identity meet? What political and ethno-religious ideological end(s) did the appropriation of ekkl ēsia as a sub-group identity serve? In addressing these questions, particularly in relation to Paul’s use of the word ekkl ēsia , I contribute to at least three areas of ekkl ēsia research. First, I build upon and develop the preliminary observation by Runesson, Binder, and Olsson (2008) that ekkl ēsia can refer either to a gathering of Jews or to the self-designation of a Jewish community, i.e., that ekkl ēsia should be understood as one among several terms referring to what is translated into English as “synagogue.” This problematizes, from an institutional perspective, suggestions common in scholarship that Paul was “parting ways” with Judaism(s), ‘Jewishness,’ or Jewish organizational forms. Second, given both that non-Jewish Christ-followers could not be designated using the ethno-religious term “Israel” and that ekkl ēsia is a Jewish synagogue term, Paul’s designation of his multi- ethnic communities as ekkl ēsiai allowed gentiles qua gentiles to share with Torah observant Jews qua Jews in God’s salvation history with Israel. Ekkl ēsia , thus, does not iii Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. indicate an inherently supersessionist identity for communities designated by this term. Third, Paul’s adoption of a political identity (civic ekkl ēsia ) for his communities need not imply his promotion of counter-imperial civic ideology. Greek literary (e.g., Plutarch) and inscriptional evidence suggests that if an Imperial period non-civic group (e.g., voluntary association) self-designated as an ekkl ēsia , it could have been perceived as a positive, rather than as an anti-Roman, participant in society. iv Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. Acknowledgements It goes without saying that it takes a “village” to raise a “doctor.” At risk of missing some, I wish to acknowledge those who have been particularly seminal in this academic journey. My wife, Kathy, and my adult children Naomi, Natasha, Daniel, and Deborah, have been supportive above and beyond the call of duty in allowing me the privilege of study, even though it meant living in separate cities for the better part of the first two years of my program. Kathy, my gratefulness to you knows no bounds! My supervisor Anders Runesson, and my committee members Stephen Westerholm and Eileen Schuller, have demonstrated well how to balance collegial encouragement with academic rigour. The diversity of their expertise and the incisiveness of their critique have sharpened my dull offerings. They are true mentors, in every sense of the word. I would be remiss if I did not also mention the invaluable service provided to the students in the Religious Studies department at McMaster University by the administrative staff. Sheryl Dick, Doreen Drew, and Jennifer Nettleton treat us as family; perhaps that is why they are so tireless in their service of us. There are also a number of scholars beyond the McMaster community whom I wish to acknowledge. Of particular note is J. Brian Tucker (Moody Theological Seminary). He repeatedly brought relevant research to my attention, such as unpublished dissertations and conference papers. His interest in the continuation of social and ethno- religious identities in Christ has both expanded the horizons of, and deepened the roots of, my project. v Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. Paul Trebilco (U of Otago) graciously interacted with me over his NTS article on the word ekkl ēsia (2011) and provided me with an advance copy of his chapter on hoi hagioi from his book on Christian self-designations and group identities (2012). George H. van Kooten (U of Groningen)) offered me advance access both to the initial and final drafts of his response ( NTS [2012]) to Trebilco’s ekkl ēsia article. I was also enriched beyond measure in my contacts with George’s colleague, Onno van Nijf (Chair of Ancient History) and Onno’s graduate student Christina G. Williamson, both of whom provided insights and resources relevant to my research on politics and civic ekkl ēsiai in the Greek East during the Imperial period. All three of these Groningen scholars are examples of academic grace in action; each prioritizes collaboration and collegiality. My thanks also go to Adam Kemezsis (U of Alberta) and Patrick Hogan (PhD; U of Michigan [Ann Arbor]), who along with Onno van Nijf, offered helpful critique of my chapter on Greco-Roman usages of ekkl ēsia terminology, and again to Patrick Hogan for providing translations of various Greek inscriptions. Phil Harland and John Kloppenborg provided helpful assistance and additional resources relative to inscriptional decrees of voluntary associations. Even though many have contributed to my final product, I am mindful of the fact that any errors and omissions are, in the final analysis, my own. vi Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. Introduction........................................................................................................................ 1 1. Ekkl ēsia as Christ-follower Sub-Group Identity.................................................... 1 2. Christ-follower Ekkl ēsiai : Three Investigative Questions................................... 11 2.1. Ekkl ēsia as Group Identity: Who Was First?..................................................... 11 2.2. Ekkl ēsia as Political Identity: Counter-Imperial Ideology? ............................... 14 2.3. Ekkl ēsia as Ethno-Religious Identity: Supersessionist Ideology? ..................... 19 3. Methodological Considerations: Identity, Social History, Epigraphy............... 23 3.1. Identity Precedes Theology................................................................................ 23 3.2. Social History and Epigraphy ............................................................................ 24 Part I: Ekkl ēsia in Greek and Roman Sources .............................................................. 29 1. Introduction............................................................................................................. 29 2. Ekkl ēsiai in the Imperial Period: The Politics of Oligarchy, Hierarchy, and Democracy ................................................................................................................... 30 2.1. Civic Terminology............................................................................................. 30 2.2. Political Players in Imperial Greek Cities.......................................................... 35 2.3. Political Authority of the Popular Assembly in the Imperial Period................. 43 2.4. Religion and Imperial Period Ekkl ēsiai ............................................................. 51 2.5. Summary: Ekkl ēsiai in the 1 st Century CE ........................................................ 55 3. Ekkl ēsia and Non-Civic Groups............................................................................. 57 3.1. The Non-Civic Ekkl ēsia : A Meeting or a Permanent Collective Designation?. 57 3.2. The Non-Civic Ekkl ēsia : Politicization of Association Life?............................ 73 3.2.1. Roman Perceptions of Voluntary Associations .......................................... 74 3.2.2. The Aleiphomenoi of Samos ( Samos 119).................................................. 76 3.2.3. The Tyrian Herakleistai of Delos ( IDelos 1519) ........................................ 80 3.3. Political Terminology: Voluntary Associations as “Cities Writ Small”............ 82 3.4. Summary: Ekkl ēsia and Non-Civic Groups....................................................... 84 4. Conclusion: Part I................................................................................................... 86 Part II: Ekkl ēsia in Jewish Sources................................................................................ 88 1. Introduction............................................................................................................
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