This is the second excerpt from Robert J. Banks classic book Paul’s Idea of Community about exercising authority. You can read the first excerpt here.
Paul exercises authority among his communities by persuading them to accept his point of view. He does not try to coerce his converts. His persuasion is based on his capacity to convince them, by word and example, that he desires for them what the gospel requires.
Two statements, both to troublesome communities, reveal the heart of Paul’s attitude. In the first of these statements he tells the Corinthians, “We do not lord it over your faith; we work with you for your joy” (2 Cor 1:24). The apostle-for all his divine call, diverse gifts, and founding labors-does not set himself in a hierarchical position above his communities or act in an authoritarian manner towards them. He refuses to do this since Christ, not he, is their master (4:5). As himself subject to Christ, Paul stands with them in all that he does. That is why he talks elsewhere of his belonging to the church, not of the church belonging to him.
He does not issue his approvals, encouragements, instructions, warnings, and censures in isolation from the community but as one who stands within it, surrounded by all the gifts and ministries the Spirit has granted its members. Even at a distance he can envisage them assembling together with his spirit present in their midst (1 Cor 5:3; Col 2:5). Paul constantly forms new compound words with the prefix sun-, “with” or “co-,” to emphasize his fellowship with his communities. He identifies with them in their weaknesses and strengths, their struggles and labors, their sufferings and consolations, their prayers and thanksgiving, their rejoicings and victories. When he speaks to them, he speaks always as one of them, even when he has the severest things to say. So in the second of these statements he writes to the Galatians, “Brethren, I beseech you, become as I am, for I also have become as you are” (Gal 4:12, RSV).
There are profound reasons for Paul’s identifying with his communities in this way and addressing them as he does. Did not
Christ identify himself with those he came to aid in the most far-reaching way? Paul writes that God sent “his own Son in the likeness of sinful flesh and for sin,… condemned sin in the flesh.” “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. Working together with him, then, we entreat you not to accept the grace of God in vain.” In this respect Paul not only proclaims the gospel message and all that flows from it but embodies it, conveying its life through both his words and his deeds. Christ’s identification with humankind also affects the manner in which Paul can speak to his converts. For God draws people not through the exercise of power, but through the demonstration of “weakness”-or so it seems from a human point of view-in the cross (1 Cor 1:20-24). But then “God’s weakness is stronger than human strength” (1:25).
Because of Christ’s humility Paul cannot imperiously “command” his readers. When he addresses his communities he does so in
“weakness,” “fear,” and “trembling” (2:3). In doing this he is speaking “in demonstration of the Spirit and power” (v. 5). Christ “was crucified in weakness,” he says, “but lives by the power of God. For we are weak in him, but in dealing with you we shall live with him by the power of God” (2 Cor 13:4, RSV). In the death of Jesus, Paul finds an understanding of his own authority with the churches he was called to serve.
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