Academic literature on the topic 'Corinthians'

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.

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.

This essay provides a constructive critique and extension of Jonathan Z. Smith’s writings on Paul and 1 Corinthians. Beginning with a demonstration of the problems with applying Smith’s locative/utopian dichotomy to Paul and the Corinthians, I argue that this theoretical scheme renders the Corinthians’ acceptance of Paul’s message incomprehensible. Smith’s later scheme of ‘‘here, there, and anywhere’’ provides a more useful heuristic. Following an analysis of the social and religious setting of 1 Corinthians, I explore the analogous case of the 1870 Ghost Dance as it developed among the Paiute of Western Nevada. After briefly discussing the implications of this analogy for our understanding of the Corinthian Christ group (and early Christianities generally), I conclude that both the Corinthians and the Paiute are displaced religions of ‘‘here’’ that have experimented with features characteristic of the religions of ‘‘anywhere.’’ This cross-cultural description provides our models of Paul and the Corinthians with a sounder anthropological footing than they might previously have had.

Abstract The relationship between Paul's instructions to the Corinthians regarding the consumption of meat in pagan cultic settings in 1 Corinthians 8 and 10 and his defense of his right to apostolic support in 1 Corinthians 9 is most often described in terms of a simple comparison: In the same way Paul dispenses with his right to support, so the Corinthian believers should refrain from exercising their right to eat meat. A careful analysis of these two disparate themes, however, against the background of recent sociohistorical study reveals a more thoroughgoing connection that goes to the very heart of Paul's Gospel.

Abstract The Corinthian church had many issues, among which the dissensions, as can be seen from 1 Corinthians 1-4. There are several theories concerning these dissensions. Some say that there are clearly four parties in the church, according to the slogans in 1 Corinthians 1:12. Others, go to the other extreme and talk about just disagreements among the members of the church, but no real schisms. Between these two extremes are those who seek to make sense of the slogan of allegiance to Christ, the role of Apollos in the dissensions, and ultimately the issue that the Corinthians had with Paul. There is probably some truth in all these theories and most likely the reality was that the Corinthians had preferences among their teachers, of whom the centre of attention were Paul and Apollos, the distinction made between the two were most presumably based on who played better into Corinthians’ social expectations.

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 ».

This article aims to read the echo of the Shema in 1 Corinthians 12. Using the Social Identity Theory shows that the apostle Paul echoes the Shema when utilizing the oneness language in 1 Corinthians 12. The theory also demonstrates that the Shema has social functions in 1 Corinthians 12. The article concludes that reading the echo of the Shema 1 Corinthians in light of the Social Identity Theory contributes to understanding conflict resolution in the Corinthian church.AbstrakArtikel ini bertujuan membaca gema terhadap Shema dalam 1 Korintus 12. Dengan menggunakan pendekatan Teori Identitas Sosial, kajian ini mengha-silkan bukti bahwa Rasul Paulus memang menggemakan Shema ketika meng-gunakan bahasa keesaan dalam 1 Korintus 12. Melalui Teori Identitas Sosial, di-tunjukkan bahwa rujukan terhadap Shema tersebut memiliki fungsi sosial di 1 Korintus 12. Kesimpulannya, pembacaan terhadap gema Shema dalam 1 Ko-rintus 12 dengan Teori Identitas Sosial memberikan kontribusi bagi pemahaman terhadap penyelesaian konflik yang dihadapi jemaat di Korintus

Paul's language in 1 Cor 11.19 suggests that the Corinthians elected rotating officers to serve as administrative leaders with control over food distribution at the Lord's Supper. Interpreters overlook this verse's technical terminology despite the fact that doing so results in unusual and confusing translations. In addition to making sense out of the otherwise obscure sentence of v. 19, the existence of a ‘flat hierarchy’ of temporary and rotating officers in the Corinthian group helps to explain several aspects involved in the Corinthians' banquet problems.

In 1 Cor 1.12 Paul summarises a report he has received about divisions in the Corinthian congregation and attributes four so-called slogans to the Corinthians: ‘I am of Paul; I am of Apollos; I am of Cephas; I am of Christ’. Exegetes have puzzled especially over the final slogan, ‘I am of Christ’. This paper argues that this phrase was written as Paul's own claim against the divided Corinthians and belongs to no sectarian ‘Christ-group’. I attempt to demonstrate that this reading is grammatically possible, contextually consistent and therefore exegetically preferable.

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.

Orientador: Heloisa Helena Baldy dos Reis
Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação Física
Made available in DSpace on 2018-08-21T00:31:09Z (GMT). No. of bitstreams: 1 Martins_MarianaZuaneti_M.pdf: 1213830 bytes, checksum: 4bce2c8eef22948cfdf7626aacd45293 (MD5) Previous issue date: 2012
Resumo: O objetivo desta pesquisa foi analisar a Democracia Corinthiana no contexto social brasileiro, buscando compreender a relação que os jogadores desenvolveram na gestão do clube corintiano, no período de 1981 a 1985, conhecido como Democracia Corinthiana, de modo a buscar a gênese da ideia dos jogadores como trabalhadores. Chegamos a uma questão essencial: a luz do movimento social geral daquele contexto socioistórico, em que medida o avanço da organização empresarial do Sport Club Corinthians Paulista - o processo de modernização que se desenrolava - se relacionava com as possibilidades de participação empreendidas pelos jogadores na Democracia Corinthiana, bem como quais são os limites e as possibilidades desse meio de gestão? Analisamos os plurais sentidos de democracia que se desenvolveram entre os principais sujeitos do movimento corintiano, de modo a entender o grau de espontaneidade e diferenças de envolvimento, bem como de entendimento, fizeram parte dessa criação histórica. Como parte disso, evidenciamos os sentidos e possibilidades que a participação teve para os jogadores, de modo a circundar a cultura política que se desenvolveu entre os mesmos, envolvendo reflexões sobre o grau de autonomia e de conscientização. Com isso, procuramos compreender como a Democracia Corinthiana concretamente avançou para além do interior do departamento de futebol do clube para influenciar o restante da categoria, forjando uma configuração de trabalhadores da bola. A pesquisa foi realizada por meio de pesquisa bibliográfica, documental e entrevistas com dois integrantes da Democracia Corinthiana. Esta pesquisa evidenciou a pluralidade de significados e representações da participação dos jogadores nesse movimento, percebendo diferentes formas de se inserir nele e de constituir a cidadania do jogador de futebol
Abstract: The objective of this research was to analyze the Corinthians Democracy movement in the Brazilian social context, seeking comprehension of the relation developed among the players during the management of the club from 1981 to 1985, period known as the Corinthians Democracy, in order to bring the genesis of the idea of the players as workers. There was an essential question: on the general social movement of that social and historical context, to what extent the progress of Sport Club Corinthians Paulista as an enterprise - in the modernization process then taking place - was related to the possibilities of participation undertaken by the Corinthians Democracy players, as well as which were the limits and possibilities of that management? The plural meanings of democracy that evolved among the main individuals of the Corinthians movement were analyzed in order to understand how spontaneous or integrated, or even how the people that took part of this historic creation understood it. As part of the process, the meanings and possibilities of the participation for the players were analyzed in order to expose the political culture developed among them, including reflections about the extent of autonomy or conscience. Thus we intended to comprehend how the Corinthians Democracy actually developed outside the club's inner football department in order to influence the rest of this worker's class, emulating a configuration of the football workers as a whole. The survey was conducted by bibliographic and documental researches, as well as two members of the Corinthians Democracy were interviewed. This research showed the plurality of the significances and the representations created of the players' participation in this movement, realizing different ways of political participation and of citizenship constitution from the football players
Mestrado
Educação Fisica e Sociedade
Mestre em Educação Física

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.

The purpose of my thesis is to understand the way Paul of Tarsus uses notions of the human body in I Corinthians. Paul's theories of the body have strong links to the Judaism of the late Second Temple Period and first-century Greek culture. These became strong influences in the way he regarded the human body and its application to resolving issues in his undisputed letters. The main themes concern the immaterial aspects of the body, and the individual body as a reflection of the greater social body. Within Greek culture, immaterial aspects of the body were highly regarded, which often caused the material fleshly body to be disregarded. However, Proto-Rabbinic Jewish perceptions towards the body heavily influenced Paul to take the opposite stance from the Greek and argue for a different view of the body. Paul also used the metaphor of a united-individual body to reflect the importance of the united social body for the purpose of eliminating arguments and divisions within the Corinthian community. Three of Paul’s central themes regarding the perception of the body are unity, purity, and bodily control. Unity related to whether the body is itself united and how it relates with other individual bodies as part of the social body, which is created and maintained through control and purity. Paul indicates that when the physical body is controlled and kept pure, all aspects of the body, both material and immaterial, can then honour God. Through this communication, Paul argues against the duality of body and soul and advocates a unity between the material and immaterial parts of the body. Purity can be regarded as a form of protection and control; however, it does take on different forms when related to aspects of the body. Purity is concerned with maintaining the holiness of the body and thus producing a reflection of God. Control of the body is necessary for abstaining from sins that will negatively affect the body. Paul's teachings concerning the body affect the individual body, but have a greater purpose in maintaining the cohesiveness of the social body.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

Chapter XVI: 2–57 of Vita Constantini-Cyrilli offers an unabridged translation of a lengthy passage from apostle Paul’s First letter to the Corinthians (14: 5–9). The Old Church Slavonic translation closely follows the Byzantine redaction of the Greek original; 5 variants are found, which are not covered in the Nestle/ Aland edition of the New Testament. While the Old Church Slavonic translation is a good example for the Bible tanslations made by Cyrill and Method in preparation of their Moravian mission, it poses two questions. The first question is related to the condition, the text is preserved in the transmitted copies of Vita Cyrilli. Sometimes the correct Old Church Slavonic translation of the Greek source can only been reached by a re-combination of the extent reading variants from different manuscripts. It can be asked why no copyist of Vita Cyrilli bothered to compare the text, he was copying, with a sound Church Slavonic translation, which had been possible, at least, after the appearance of printed Slavonic Bibles. The second question is related to the function, the lengthy translation may have in the context of Vita Cyrilli. Being an example for the high quality of the first Slavic Bible translation of Cyrill and Method, it may have been included into Vita Cyrilli originally in company with the Greek original. Additionally, the topic of ‘speech and language’ seems related to the narrative context of Vita Cyrilli, where the Venetian clergy promotes the theory of “Holy three languages”. The paper suggests, that the argument of “Holy three languages” has a more ‘nationalistic’ meaning here in comparison to Vita Cyrilli XV: 5, where the argument had already been used by the clergy of Salzburg.