Body of Christ as Substitute State?

This morning, I came across the following paragraph in Michelle Lee, Paul, the Stoics and the Body of Christ (Cambridge: Cambridge University Press, 2006) 22.

[T]he question of community identity must also be understood in relation to the political context. James D.G. Dunn comments on the political importance of the body of Christ metaphor. He views it primarily as an adaptation of the Stoic use of the imagery of the body for the state. But since Paul uses it for the smaller community of the Christians within the Roman Empire, this is "a striking assertion of ecclesiological self-understanding" (Dunn, "'The Body of Christ' in Paul" 161). In other words, Paul is setting forth the Christian gatherings as substitutes for the state. This leads to issues of loyalty and identity, with the result that "the sense that the church in this city or that region was the body to which believers belonged carried with it the implication that this belonging was more fundamental than any other citizenship" (Ibid.). Thus, the image takes on even greater significance within the political context of Paul's writing. If Paul is defining the community as distinct from the greater society, the use of a political metaphor could mean he is making a statement about the status of the Christian community in relationship to the Roman state. This is the view taken by Richard A. Horsley, who argues that 1 Corinthians is Paul's attempt to persuade the community to maintain "group discipline and solidarity over against the imperial society" (Horsley, "1 Corinthians: A Case Study of Paul's Assembly as an Alternative Society" 252).

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