Academic literature on the topic '2 corinthians'

Paul's correspondence with the Corinthian congregation chronicles the story of an absent leader trying to encourage an often wayward congregation to hold fast to his message of God's reconciling action in Jesus. As the conclusion to 2 Cor 2:14–7:4,1a unit in which Paul explores the nature of his apostolic relationship with the Corinthian congregation, 2 Cor 7:5–13a portrays Paul's pastoral relationship with the Corinthians as near its breaking point.2In this passage, Paul looks back to a time (before his current tentative reconciliation with the Corinthians) when Paul's trusted associate Titus had brought him comforting news of the Corinthians’ repentance and renewed faithfulness to the Pauline apostolate.3Previous studies of Paul's practice of pastoral care in 2 Corinthians have focused on comparing his approach with those advocated in Greco-Roman philosophy. Other studies of 2 Corinthians have attempted to uncover the background of Paul's theology of reconciliation in Isaiah and other texts from Israel's scriptures and have emphasized his appropriation here of the Isaianic motif of comfort from the so-called “Book of Consolation” (Isaiah 40–55). Through an examination of Paul's language of grief (λυπέω/λύπη) and comfort (παρακαλέω/παράκλησιϛ) in 2 Cor 7:5–13a, however, a more complex picture of the roots of Paul's approach to the care of the Corinthian congregation emerges. As I will show, Paul's language of grief and comfort in 2 Cor 7:5–13a differs from broader Greco-Roman understandings of these concepts, such as those we find in the writings of Epictetus. In this pericope Paul draws on his interpretation of the cycle of grief and comfort in not just Second Isaiah but also Lamentations 1–2 in order to call the Corinthians back to faithfulness to the gospel and to give voice to their own experience of loss and consolation.

AbstractThe letter to the Romans is not only addressed to the Romans as the main addressees but indirectly to the Corinthians. When Paul was writing this letter he lived in the Corinthian congregation, continuing his dialogue with the Corinthians. This is why Paul reworked some topics from 1 and 2 Corinthians in order to correct them and to put them more exactly. The letter is thus embedded in his written and oral communication with the Corinthians. The Corinthians could understand some hints and allusions much better than the Romans.

This 2nd Corinthian letter, written by the Apostle Paul, was addressed to the Corinthians. This letter is intended for the purpose, so that in conveying the gospel has the correct method so that the gospel can be accepted. The duty of believers is to convey the gospel / good news to everyone who does not know Christ. In writing this article we will explore how the Apostle Paul's perspective on the ministry of spreading the gospel based on 2 Corinthians 6: 1-10. Therefore through this writing, we will again remind and refresh believers about the importance of the ministry of spreading the gospel.

Most interpreters assume that the pain (λύπη) created by Paul’s previous visit and letter (2 Cor. 2.1-7) has ceased because it appears indistinguishable from the fleeting ‘godly grief’ (7.5-16). This enables the view that the material constituting 2 Corinthians is largely offensive and directed at a hostile congregation. But a closer study of λυπ- words demonstrates that their semantic range incorporates Corinthian despair, heartbreak, and bitterness. These emotions are distinct from the godly grief and, upon surveying select passages, it is evident that the Corinthians can be understood to have ongoing pains. This significantly alters the situation – the community’s rebellion is fueled by troubling emotive experiences – and further reveals Paul’s overlooked agenda of communal transformation.

Through a critical study of Philip Melanchthon’s 1521–22 lectures on 1 and 2 Corinthians, this essay evaluates his rhetorical method of reading and annotating Scripture. Building on a conventional analogy between ad fontes and sola scriptura, it investigates an equally operative analogy between consuetudo (linguistic usage) and what Melanchthon called the sermo or mos Scripturae, the “speech” or “usage of Scripture.” As a guide to the mos Scripturae, the early Corinthians lectures are an indispensable complement to his contemporary annotations on Romans. They reveal his attempt to integrate Luther’s “theology of the cross” into a theory of learned reading and shed light on the composition of the first systematic theology of the Lutheran faith, the Loci Communes, also published in 1521. Taken together as speeches, Paul’s letters to the Corinthians are unique enunciations of law and gospel, and unique examples of the “discourse of the cross.” Cet essai évalue la méthode rhétorique de lecture et d’annotation des Écritures saintes, à travers une analyse critique des leçons de Philip Melanchthon de 1521-2 sur la première et seconde épitre aux Corinthiens. Partant d’une analogie conventionnelle entre ad fontes et sola scriptura, l’essai examine une analogie tout aussi opératoire entre consuetudo (usage linguistique) et ce que Melanchthon appelait le sermo ou mos Scripturae, le « discours » ou « l’usage des Saintes Écritures ». Les premières leçons de Mélanchton ur les Corinthiens, en tant que guide aux mos Scripturae, sont un complément indispensable à ses annotations contemporaines sur les Romains. Elles révèlent la volonté d’intégrer la « théologie de la croix » de Luther à une théorie de lecture savante mais aussi la volonté de clarifier la composition des Loci Communes, première théologie systématique de la foi luthérienne, elle aussi publiée en en 1521. Prises comme discours, les lettres de Paul aux Corinthien ssont des énonciations uniques de la loi et de l’évangile, exemples uniques du « discours de la croix ».

ABSTRACTSeveral times within 1 Corinthians Paul encourages the Corinthians to imitate him. These are found at critical junctures in the epistle in 1 Corinthians 4:16 and 11:1. The meaning of these sections is in question from the perspective of Corinthian scholars. Several believe that Paul is appealing to apostolic power and authority to coerce the Corinthians to obey him, whereas others find him responding to social situations. This is different from the way that imitation and discipleship are presented within the writings of Ignatius of Antioch. Pauline ideas, specifically those from 1 Corinthians, are known to have influenced Ignatius of Antioch’s writing, and thus Ignatius’ ideas about imitation are likely to reflect the meaning that Paul intended. Ignatius specifically speaks about imitation and discipleship in several places: Ign. Eph. 1, 2, 4; 3:1-3, Ign. Magn. 4:1; 5:1-2; 9:1-6, Ign. Rom. 3:1-2; 6, 3, 1. When these passages are considered, imitation involves suffering and possibly martyrdom. Imitation is also connected to the cross of Christ and is not a means to enforce superiority. Ignatius’ view of imitation would contradict the opinions of some scholars who see Paul’s injunction for imitation as a claim for power. It also supplies more information to the idea than those who claim that it is simply a counter example to the social situation.

Thesis (D. Th.)--University of Stellenbosch, 2004.
ENGLISH ABSTRACT: The difficulties attending the reading 2 Cor 10-13 are widely recognized. This dissertation aims to interpret the text by means of socio-rhetorical analysis and to investigate what its real purpose is. Our hypothesis is that this Pauline discourse aims at the Corinthians’ edification by defending his apostolic lifestyle and so giving them a good example of imitatio Christi, imitatio Pauli (Chapter 1). Chapter 2 surveys the recent studies of 2 Cor 10-13 from various approaches, viz. literary historical approach, historical approach, rhetorical approach, and ethical and social-scientific approach. Because of the limited results of each approach used alone, we need a multidimensional and multi-disciplinary method is required. Chapter 3 reconfigures the sociorhetorical approach developed by Robbins into a fourfold dimensional analysis for a more adequate reading of 2 Cor 10-13: a rhetorical analysis; an analysis of intertexture and rhetorolect; an analysis of social, cultural and ideological texture; and an analysis of sacred texture. Chapter 4 analyzes the rhetoric of 2 Cor 10-13. The four realities of the rhetorical situation are the invasion of the outsiders against Paul, the discontent of the insiders with Paul, the conflict concerning Paul’s support, and the plan of Paul’s upcoming visit. The rhetorical arrangement, as a deliberative argumentation but including judicial and epideictic elements, is summarized as follows: exordium and propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). The argumentatio marshals four arguments: what is the true character of the intruders? (11:1-21a); what is the servant of Christ like? (11:21b-12:10); who is whose benefactor? (12:11-19); what sort of man do they expect with Paul’s upcoming visit? (12:20-13:4). Chapter 5 discusses the intertexture and rhetorolect of 2 Cor 10-13. The discourse is thickly intertextured providing the vivid picture and the persuasive rationale for his arguments, and is woven of various rhetorolects. The main rhetorolect is prophetic, which focuses on Paul whom God has chosen to take leadership in the production of righteousness. By blending this rhetorolect with priestly, our text manifests that Paul, in weakness and sufferings, according to God’s call, is following the example of Christ.Chapter 6 explores the social, cultural and ideological textures in 2 Cor 10-13. In social texture, the discourse has a vision of acquiring cognitive abilities for the aim of transforming people so they may build a Christian community in faith until God transforms all. In cultural texture, the discourse utilizes the conventions of dominant culture, but rejects its central values and creates an antithetical set of values based on the crucified Christ. In ideological texture, the discourse presents the social ethos that opposes the dominant social order: it represents rather the interests of the socially weak. The Pauline discourse, however, legitimises his position of primary authority over the Corinthian Christians. Chapter 7 investigates the sacred texture in 2 Cor 10-13. The discourse establishes a theology which is balanced by the crucified and resurrected Christ. Christ’s crucifixion and resurrection is recapitulated in Paul’s apostleship, discipleship and servant-ship in the form of imitatio Christi, and must be reproduced in the Corinthian church in the form of imitatio Pauli. In the final assessment, the main purpose of 2 Cor 10-13 is defined as the edification of the Corinthian church through defending Paul’s apostolic lifestyle, which is characterized by the imitatio Christi. Paul’s lifestyle is derived from Christ who was crucified and resurrected by the power of God, demonstrating God’s power manifested in human weakness. Now it is the Corinthians’ turn to demonstrate the divine power manifested in their imitatio Pauli.
AFRIKAANSE OPSOMMING: Daar word algemeen aanvaar dat daar probleme is met die lees van 2 Kor. 10-13. Hierdie verhandeling probeer om deur middel van sosiaal-retoriese analise die teks te ontleed en die ware oogmerk daarvan te ondersoek. Die hipotese waarvan uitgegaan word, is dat die Pauliniese diskoers ingestel is op die geestelike opheffing van die Korintiërs deur sy verdediging van die apostoliese lewenstyl en deur vir hulle ’n goeie voorbeeld van imitatio Christi, imitatio Pauli te stel (Hoofstuk 1). Hoofstuk 2 bestudeer onlangse ondersoeke na 2 Kor. 10-13 vanuit verskillende benaderingshoeke, naamlik die literêrhistoriese benadering, die historiese benadering, die retoriese benadering, en etiese en sosiaalwetenskaplike benaderings. Die beperkte resultate wat die afsonderlike gebruik van elke benadering sou oplewer, vereis dat ’n multidimensionele en multidissiplinêre metode gebruik moet word. Hoofstuk 3 rekonfigureer die sosiaal-retoriese benadering wat deur Robbins ontwikkel is, tot ’n viervoudige dimensionele ontleding vir ’n vollediger lees van 2 Kor. 10-13: ’n retoriese analise; ’n analise van intertekstualiteit en reterolek; ’n analise van sosiale, kulturele en ideologiese intertekstualiteit; en ’n analise van gewyde tekstualiteit. Hoofstuk 4 ontleed die retoriek in 2 Kor. 10-13. Die vier realiteite van die retoriese situasie is die inval van die buitestanders teen Paulus, die ontevredenheid van lede van die binnekring jeens Paulus, die konflik met betrekking tot Paulus se ondersteuning, en die plan met betrekking tot Paulus se voorgenome besoek. Die retoriese skikking, as ’n beraadslagende betoog, maar met inbegrip van forensiese en epideiktiese elemente, word soos volg opgesom: exordium en propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). Die argumentatio behels leiding vir vier argumente: wat is die ware karakter van die indringers? (11:1-21a); waaraan ken ’n mens die dienaar van Christus uit? (11:21b-12:10; wie is wie se weldoener? (12:11-19); watter soort man verwag hulle met Paulus se voorgenome besoek? (12:20-13:4). Hoofstuk 5 bied ’n bespreking van die intertekstualiteit en reterolek van 2 Kor. 10-13. Die diskoers is ryklik voorsien van intertekste en verskaf so ’n duidelike prentjie en die grondrede vir sy argumente, wat uit verskeie reterolekte ineengeweef is. Die belangrikste reterolek isprofeties, en fokus op Paulus wat deur God uitgekies is om leierskap te aanvaar vir die voortbrenging van regverdigheid. Deur hierdie reterolek met die priesterlike te vermeng, gee ons teks blyke daarvan dat Paulus, in swakheid en lyding, volgens God se roeping, die voorbeeld van Christus volg. Hoofstuk 6 ondersoek die sosiale, kulturele en ideologiese tekstualiteit in 2 Kor. 10-13. In sosiale tekstualiteit het die diskoers ’n visie van die verkryging van die kognitiewe vermoëns wat nodig is vir die oogmerk van hervorming van mense sodat hulle ’n Christen-gemeenskap in die geloof kan bou totdat God almal nuut sal maak. In kulturele tekstualiteit gebruik die diskoers die konvensies van die dominante kultuur, maar verwerp die sentrale waardes daarvan en skep ’n stel antitetiese waardes gebaseer op die gekruisigde Christus. In ideologiese tekstualiteit bied die diskoers die sosiale ethos wat teen die dominante maatskaplike orde in verset is: dit verteenwoordig eerder die belange van dié wat maatskaplik swak is. Die Pauliniese diskoers legitimeer egter sy posisie as primêre gesag oor die Christene in Korinte. In hoofstuk 7 word die gewyde tekstualiteit van 2 Kor. 10-13 ondersoek. Die diskoers bring ’n teologie tot stand wat in ewewig is met die gekruisigde en opgestane Christus. Christus se kruisiging en opstanding word weergegee in Paulus se apostelskap, dissipelskap en dienaarskap in die vorm van imitatio Christi, en moet ook weergegee word in die kerk in Korinte in die vorm van imitatio Pauli. Ten slotte word die hoofdoel van 2 Kor 10-13 gedefinieer as die geestelike opheffing van die kerk in Korinte deur die verdediging van Paulus se apostoliese lewenstyl wat deur die imitatio Christi gekenmerk word. Paulus se lewenstyl is van Christus oorgeneem, wat gekruisig en weer opgewek is deur die krag van God, wat God se mag wat in menslike swakheid na vore kom, demonstreer. Nou is dit die Korintiërs se beurt om bewys te lewer van die goddelike krag deur hulle imitatio Pauli.

Paul's collection for the poor in Jerusalem has been neglected in recent New Testament scholarship, and the two monographs by Keith Nickle and Dieter Georgi have largely treated the topic from a historical-critical perspective. The collection however was primarily a socio-economic project. This study seeks to place Paul's collection in its original socio-economic setting, specifically in the Corinthian church of the first century. Part one deals with method, an important and often controversial element in studies of the social world of the New Testament. The first chapter of this section surveys the general debates, problems and theories in social-scientific methods, with especial focus on the use of models. It is concluded that models are both necessary and limited. The second chapter addresses specific issues in socio-economic studies of the New Testament world. A proper understanding of the issues and debates in economic history is critical to the interpretation of economic texts and data, and the proper description of socio-economic structures in the Graeco-Roman world. There are several socio-economic models which could be applied to Roman Corinth of the first century. Part two describes the socio-economic context of Roman Corinth and the Corinthian church from the perspective of economic models. The first chapter of the section suggests that the economy of Roman Corinth was relatively diversified and robust, and that significant numbers of the non-elite had real opportunities to be economically self-sufficient and to be socially mobile. This, it is suggested, is not consistent with the Finleyan model of the economy and the city. Rather Roman Corinth was a commercial city in which economy was primarily based on commerce rather than agriculture. From this picture of economy, the social structure of Roman Corinth was not in fact merely divided between the elite and the non-elite, but rather divided along various gradations, especially within the non-elite. The second chapter evaluates the consensus view that Paul's congregation in Corinth represented a wide cross section of Corinthian society and specifically considers the recent challenge to the consensus view by Justin Meggitt. The early churches have similar social structures with voluntary associations and with Roman households, which suggests that there was considerable internal social disparity. It is concluded that the consensus view remains essentially correct, where some early Christians were relatively higher on the social scale than others. These wealthier Christians held to similar values to the elite of Graeco-Roman society and behaved as the elite would have done in their sphere of influence. Part three looks at the collection project specifically as a means of illuminating the discussion over the social make-up of the Corinthian church, and other early Christian churches, and its role in the conflict in the church and in 2 Corinthians. The first chapter of the section socio-economically locates the communities which participated in the collection, with specific focus on the Corinthian church. The socio-economic approach enhances the understanding of the collection as a means for material relief and the socio-economic location of the Corinthian church as relatively wealthy when compared to the Jerusalem church and the Macedonian churches. 2 Corinthians 8-9 only makes complete sense in light of wealthy Christians who had misconstrued the collection as an act of patronage. The second chapter discusses the collection in the conflict setting reflected in 2 Corinthians and concludes that the collection was the main occasion for 2 Corinthians as a whole. Paul's response entails an alternative economy of God which must overshadow both the real economy of Corinthian church and the competitive economy of Corinthian society.