Los «epikaloúmenoi» de 1 Cor 1,2, directores y sacerdotes de la comunidad cristiana en Corinto
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The word epikaleo, in both the extrabiblical texts and the biblical ones, enclose a double value: one of the tem static-in which case it would mean nickname, name and the other dynamic, meaning ask for help or assistance or it could also mean blame or accuse. This concretion of the invocation in favour of something or someone –ask for help in favour of- is the epiklesis, invocation or epicleic prayer to a God, either through simple invocation of his name or through a simple player formula, before every action, especially when in necessity or in possible danger. One kind of epicleic prayer was that of the priests who in natural and professional priesthood used to invoke over the sacrificial victim just before and in the same instant it was sacrified.
In the biblical texts (Old and New Testament), epicleic prayer ascends from the individual or community indigence, and invokes God who grants what is asked for. Ordinarily, it is an asking prayer or, less frequently, of thanksgiving. The epicleic prayer defines the function of the Israelian priesthood in such a way that the temple is defined and the place where the name of the lord is invoked. In the New Testament, a few texts appear in which the sintagma invoke the name of the Lord is synonymous to Christian. To be a Christian comes from an invocation, the constitutive of the baptismal rite. Together with the sacramental epicleic prayer, others, which are not sacramental, appear. The formula, invoke the name of the Lord in 1 Cor 1,2 is an indirect Semitism taken from the original in Hebrew through the version of the LXX.
The epikalómenoi of 1 Cor 1,2 were the directors or members of the directing college of the Christian community of Corinth. This is confirmed by the ministerial meaning of topos (the correct translation of adelpbós and of the sintagma autõn kai bemõn) as well as the confrontation between this protocol (1 Cor 1,2) and that of the Letter to the Philippians. Therefore, the addressees of the First Letter to the Corinthians are the whole of the Church of God, that is, all Christian and all the sanctified in Christ Jesus, saints by vocation (1 Cor 1,2a) and their director: the invokers of the name of (1 Cor 1,2b).
The Spanish word which best contains the double meaning, (local and authoritative) of the Greek term topos is post. In 1 Cor 1,2, it is equivalent to ministerial post, charge for the principal addressees (autón, that is, the epikalómenoi) as well as for the senders (bemón, i.e., Paul and Sostenes, adelphos of Saint Paul not only in faith, but also being invested with the hierarchical authority).
The directors of the Christian community of Corinth are called epikalómenoi because in Saint Paul’s Letter, there is an allusion to the priestlycult ministery. St Pau speaks only twice of the Holy Eucharist in his letters, both times in this 1 Cor. They are not called priests because they could not be named like that. Not even the Apostles are called priests in the New Testament.The term priest, in Greek made an essential relationship to the bloody sacrifice, and the sacrificial was the specific function of the Jewish and Greek-Roman priests.
One cannot talk of the Eucharist celebrated in Corinth without priests, nor is it possible to adduce the explanation that in Corinth there were no ministerial priests.
The traditional punctuation of 1 Cor 1,2 should be modified to put a colon after Corith, instead of a comma, equivalent to that is, that is to say. After that, the two integrating states of the Church of God in Corinth are explained, that is, the simple Christians and their directors (or Christian constituted in ecclesial authority in this local case). The comma between tópo and auton, is unnecessary. It was put there by some translator and critiques of editions, with the aim of resolving the interpretative apories of this periscope using esparnortosis, a rhetorical figure there inexistent.
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