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Journal articles on the topic 'Corinthians'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Hartwig, Charlotte, and Gerd Theißen. "Die korinthische Gemeinde als Nebenadressat des Römerbriefs. Eigentextreferenzen des Paulus und Kommunikativer Kontext des längsten Paulusbriefes." Novum Testamentum 46, no. 3 (2004): 229–52. http://dx.doi.org/10.1163/1568536041528231.

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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.

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2

Kaplan, Jonathan. "Comfort, O Comfort, Corinth: Grief and Comfort in 2 Corinthians 7:5–13a." Harvard Theological Review 104, no. 4 (October 2011): 433–45. http://dx.doi.org/10.1017/s0017816011000393.

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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.

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3

Parrish, John W. "Speaking in Tongues, Dancing with Ghosts: Redescription, Translation, and the Language of Resurrection." Studies in Religion/Sciences Religieuses 39, no. 1 (March 2010): 25–45. http://dx.doi.org/10.1177/0008429809355750.

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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.

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4

WHITE, JOEL R. "Meals in Pagan Temples and Apostolic Finances: How Effective Is Paul's Argument in 1 Corinthians 9:1–23 in the Context of 1 Corinthians 8–10?" Bulletin for Biblical Research 23, no. 4 (January 1, 2013): 531–46. http://dx.doi.org/10.2307/26424795.

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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.

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Mihăilă, Corin. "The Number and Nature of Parties In 1 Corinthians 1-4." Perichoresis 17, s2 (July 1, 2019): 41–50. http://dx.doi.org/10.2478/perc-2019-0035.

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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.

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6

Weaver, William P. "A More Excellent Way: Philip Melanchthon’s Corinthians Lectures of 1521–22." Renaissance and Reformation 37, no. 1 (May 16, 2014): 31–63. http://dx.doi.org/10.33137/rr.v37i1.21281.

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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 ».

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7

Saputra, Brury Eko. "Konflik jemaat dan identitas sosial Shema dalam 1 Korintus 12." KURIOS 7, no. 2 (October 31, 2021): 295. http://dx.doi.org/10.30995/kur.v7i2.272.

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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

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8

Last, Richard. "The Election of Officers in the Corinthian Christ-Group." New Testament Studies 59, no. 3 (June 10, 2013): 365–81. http://dx.doi.org/10.1017/s0028688513000052.

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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.

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Prothro, James B. "Who is ‘of Christ’? A Grammatical and Theological Reconsideration of 1 Cor 1.12." New Testament Studies 60, no. 2 (March 14, 2014): 250–65. http://dx.doi.org/10.1017/s0028688513000386.

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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.

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Pranoto, David Susilo. "PELAYANAN PENYEBARAN INJIL BERDASARKAN 2 KORINTUS 6:1-10." Manna Rafflesia 3, no. 1 (October 31, 2016): 1–20. http://dx.doi.org/10.38091/man_raf.v3i1.63.

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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.

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Drake Williams, H. H. "“IMITATE ME”: INTERPRETING IMITATION IN 1 CORINTHIANS IN RELATION TO IGNATIUS OF ANTIOCH." Perichoresis 11, no. 1 (June 1, 2013): 77–95. http://dx.doi.org/10.2478/perc-2013-0004.

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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.

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12

Mihăilă, Corin. "Apollos’ Function in 1 Corinthians 1-4." Perichoresis 17, s2 (July 1, 2019): 51–62. http://dx.doi.org/10.2478/perc-2019-0036.

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Abstract The dissensions in the Corinthian church bring up the question of the mention of Apollos’ name in Paul’s argument against the partisan spirit. Over time, there have been different proposals as to the role that Apollos had in the dissensions as well as his function in the argument of 1 Corinthians 1-4. Some say that Paul and Apollos were rivals and thus Paul formulates his argument against dissensions as a subtle attach on Apollos and his party. Others say that Apollos’ role in the dissensions is a more indirect one, give his modus operandi. Apollos is seen as a preacher characterized by rhetorical skill (cf. Acts 18:24-28), who has made a great impression on the Corinthian congregation especially on those of a certain high social status, who have used Apollos against the less skillful Paul in order to advance their honor. Thus, in this view, Apollos is seen as having an unintentional and indirect role in the dissensions, being played by some in the congregation. Others, however, see Apollos as having no role in the dissensions, the mention of his name by Paul being only as a way of example and with direct application to others. This view is based on a certain interpretation of meteschēmatisa in 1 Corinthians 4:6. An analysis of these views and their supporting arguments leads us to believe that the fault for the dissensions falls not on Apollos, but on the Corinthians. Paul and Apollos share a close collaboration in the mission work; it is the Corinthians who have pitched one against the other.

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13

Kwon, Oh-Young. "Discovering the Characteristics of Collegia—Collegia Sodalicia and Collegia Tenuiorum in 1 Corinthians 8, 10 and 15." Horizons in Biblical Theology 32, no. 2 (2010): 166–82. http://dx.doi.org/10.1163/187122010x529480.

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AbstractIn 1 Corinthians 8, 10 and 15 Paul appears to argue against some of the Corinthian Christians who would have regarded their Christian community as analogous to a sort of voluntary collegia in the first century Greco-Roman world. Some characteristics of the collegia are exhibited in these chapters. Especially 8:1-13 and 10:1-22 contains the characteristics of collegia sodalicia, while 15:29 comprises those of collegia tenuiorum. This finding provides an alternative to the current scholarly interpretation of the Pauline description of the Corinthians’ eating food sacrificed to idols (1 Cor 8:1-13 and 10:1-22) and of their engagement in baptism for (or on behalf of) the dead (1 Cor 15:29).

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14

White, B. G. "The Varieties of Pain: Re-examining the Setting and Purpose of 2 Corinthians with Paul’s λυπ- Words." Journal for the Study of the New Testament 43, no. 2 (October 13, 2020): 147–72. http://dx.doi.org/10.1177/0142064x20961285.

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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.

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15

Lee, Sanghwan. "Understanding Paul as an Antitype of Job: The Joban Allusion in 2 Corinthians 12:1–10." Religions 15, no. 6 (June 12, 2024): 720. http://dx.doi.org/10.3390/rel15060720.

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A careful reading of 2 Corinthians 12:1–10 reveals that the passage shares several motifs with the Book of Job: (1) a supernatural adversary, (2) physical suffering, (3) an otherworldly place, (4) social adversity, (5) affluence, and (6) boasting. In light of an audience-critical perspective, this article proposes that the language and imagery in 2 Corinthians 12:1–10 contain a number of allusions that could direct its audience to juxtapose Paul with Job—a well-known righteous figure who demonstrated physical vulnerability but received public vindication from YHWH. According to this reading, the Joban allusion in the Corinthian passage functions as a rhetorical device that defends Paul’s apostolic authority against the super-apostles’ charge that his vulnerability evinces his lack of authority.

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Cantu, Nathaniel Alejandro. "The Undiscovered Country: An Analysis of the Nature of the Resurrection in 1 Corinthians 15:35–58." Journal of Spiritual Formation and Soul Care 12, no. 2 (November 22, 2018): 246–59. http://dx.doi.org/10.1177/1939790918805440.

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In 1 Corinthians 15:35–58, Paul combats disagreement in the Corinthian church over the nature of the resurrection. Paul’s argument for the physicality of the resurrection, and his location of the individual’s resurrection within a larger transformation and restoration of all creation, changes how the contemporary church understands and teaches Christian hope, sanctification, and mission.

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17

HAYS, RICHARD B. "THE CONVERSION OF THE IMAGINATION: SCRIPTURE AND ESCHATOLOGY IN 1 CORINTHIANS." New Testament Studies 45, no. 3 (July 1999): 391–412. http://dx.doi.org/10.1017/s0028688598003919.

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This article argues two major theses: (1) Paul was trying to teach the Corinthian church to think eschatologically; (2) Paul was trying to teach the Corinthian church to reshape its identity in light of Israel's Scripture. These theses entail two important corollaries: (1) the Corinthians did not have an ‘overrealized eschatology’; (2) scholars who contend that Paul engaged in OT interpretation only when his hand was forced by Judaizing opponents cannot explain Paul's rich and varied use of Scripture in 1 Cor. These theses are explained and defended with reference to 1 Cor 10.1–22; 1.18–31 and 5.1–13.

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Aitken, Ellen Bradshaw. "τ⋯ δρώμενα κα⋯ τ⋯ λεγόμενα: The Ėucharistic Memory of Jesus' Words in First Corinthians." Harvard Theological Review 90, no. 4 (October 1997): 359–70. http://dx.doi.org/10.1017/s0017816000030911.

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One manner in which to investigate the life of Jesus' sayings in the early church is to ask how communities preserved and transmitted their memory. I ask here, however, a somewhat different question, namely, what did Christians accomplish by remembering certain words and actions specifically as those of Jesus. In particular, I inquire in this article into the consequences of remembering Jesus' words and actions as authoritative within the cultic context of the Corinthian community. What is the memory of Jesus that informs chapters 10 and 11 of 1 Corinthians? What light, moreover, might an answer to this question shed upon the formation of a narrative about Jesus? To this end, I present a reading of materials in 1 Corinthians 10 and 11 that attends to cult, both its ritual and its narrative, and to the function of authoritative speech in cultic context.

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19

Vasudevan, Lavanya. "Corinthians." Ploughshares 49, no. 1 (March 2023): 150–60. http://dx.doi.org/10.1353/plo.2023.0015.

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20

Seal, Darlene M. "Scriptural Re-Interpretation and Social Identity Negotiation in the Corinthian Letters." Religions 14, no. 10 (September 22, 2023): 1219. http://dx.doi.org/10.3390/rel14101219.

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This article describes the socially formative function of the Corinthian letters and the role that Paul’s reinterpretation of scripture plays in shaping the Corinthians’ social identity. Paul’s sustained engagement with scriptural texts in 1 Cor 10:1–22 and 2 Cor 3:1–4:6 provide the focus for analysis as two different interactions with exodus and wilderness narratives in two different social situations within the same correspondence. Like others in Second Temple Judaism, Paul uses the exodus and wilderness narratives of Israel’s paradigmatic rebellion to interpret a social situation, define group identity, and increase intergroup differentiation from outsiders and intragroup cohesiveness. Social Identity Theory (SIT) provides the conceptual framework for a robust interpretive model that identifies specific textual features that realize each aspect of social identity. This approach shows that in 1 Cor 10:1–22, Paul addresses the idol food issue by establishing shared experiences with the wilderness generation to interpret the Corinthians’ situation as parallel with the deviant idolatrous behavior of their forebears. In 2 Cor 3:1–4:6, Paul addresses tensions with the Corinthians using the veiling language of Exod 34 to differentiate the ingroup from outgroups according to their sight or blindness, respectively, which correlate to response to his ministry.

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Schellenberg, Ryan S. "Did Paul Refuse an Offer of Support from the Corinthians?" Journal for the Study of the New Testament 40, no. 3 (February 23, 2018): 312–36. http://dx.doi.org/10.1177/0142064x17753331.

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It is generally agreed that one key factor in the deterioration of Paul’s relationship with the Corinthian assembly was his refusal to accept an offer of material support. In fact, however, there is no solid textual basis for this putative datum. None of the three passages taken as evidence (1 Cor. 9.1-18; 2 Cor. 11.5-15; 12.11-18) makes explicit reference to such an offer. In each case, interpreters have inferred from Paul’s heated rhetorical questions that he is defending his decision to reject Corinthian support. But a closer look at both the syntax and the context of these questions, and at the logic of rhetorical questions more generally, shows this inference to be unlikely. When Paul boasts that he has not burdened the Corinthians, what he means is not that he has refused to accept their support, but that he has refrained from demanding it. Reconstructions of his relationship with the Corinthian assembly must be modified accordingly.

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Chow, Chak Him. "Paul’s Divergence from Jesus’ Prohibition of Divorce in 1 Corinthians 7:10–16." Open Theology 7, no. 1 (January 1, 2021): 169–79. http://dx.doi.org/10.1515/opth-2020-0157.

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Abstract In Paul’s communication to the Corinthian community, we find his reference to Jesus’ absolute prohibition of divorce as he seeks to rebuke some Corinthians’ desire to divorce for the sake of their ascetic pursuit. Following this enlistment of the authority of “the Lord” (1 Cor 7:10), Paul curiously offers his own instruction which contradicts Jesus’. Drawing on insights from the Roman and the Jewish contexts as well as the Foucauldian notion of power, this article argues that Paul is claiming to himself the power and the status of a paterfamilias. His divergence from Jesus’ prohibition of divorce stems from his possible concerns as the paterfamilias of the Corinthian community.

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Azevedo, Núbia, and José Carlos Marques. "Matchday na Neo Química Arena." FuLiA/UFMG 6, no. 3 (July 20, 2022): 47–69. http://dx.doi.org/10.35699/2526-4494.2021.36986.

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Com o futebol potencializado ainda mais como negócio no Século XXI, e em decorrência do processo de “arenização” dos recintos esportivos, o evento jogo de futebol passou por um redimensionamento. Local edificador de identidades e produtor de sentido de pertencimento, os estádios se configuram atualmente como um elemento crucial para atender às novas demandas econômicas às quais este esporte está submetido. Desta forma, o presente artigo objetiva investigar as estratégias do Corinthians para engajamento da Fiel Torcida no Matchday do estádio do clube, a Neo Química Arena, e questionar o quão acessível seria o consumo dos novos dispositivos. Metodologicamente o estudo se fundamenta nas pesquisas bibliográfica e documental. Pôde-se concluir que o Corinthians cria uma atmosfera que propicia o engajamento do seu torcedor, bem como se produzem novos sentidos para o estádio a partir das experiências ofertadas aos torcedores. No entanto, o consumo e a participação nestas experiências é inviável para a maioria dos corinthianos.

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Esler, Philip F. "Paul’s Explanation of Christ-Movement Identity in 2 Corinthians 6:14–7:1: A Social Identity Approach." Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 2 (April 7, 2021): 101–18. http://dx.doi.org/10.1177/0146107921997109.

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This article deploys a social identity approach to argue that Paul wrote 2 Corinthians 6:14–7:1 as an integral part of 2 Corinthians to elucidate Christ-movement identity at a key point in an integrated letter. First, I will critique arguments that the passage is an intrusion based on its alleged awkward positioning between 6:13 and 7:2, proposing instead that it is carefully sited within the larger unit of 6:11–7:4. Secondly, I will critically analyze arguments that its non-Pauline character is suggested by the language used. Thirdly, I will explain the presence of 6:14–7:1 in 2 Corinthians as a means whereby, at a critical point in his argument, Paul made a positive statement concerning Christ-movement identity for his Corinthian pistoi, that is, the ingroup of Christ-followers who accepted his version of the gospel, as opposed to apistoi. The latter category embraced both idol-worshipping non-Judeans and his Judean opponents in Corinth who advocated a rival identity based on a different gospel linked to the Mosaic law. In relation to Paul’s extended re-application of Israelite Scripture in 6:16–18, I will argue for its decontextualized, indeed “oracular” character in a context where Paul aimed to communicate with actual addressees, most of whom were illiterate non-Judeans.

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WONG, ERIC K. C. "The Deradicalization of Jesus' Ethical Sayings in 1 Corinthians." New Testament Studies 48, no. 2 (April 2002): 181–94. http://dx.doi.org/10.1017/s0028688502000139.

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The article seeks to provide an answer to the question of why Paul says so little about Jesus in his letters. Paul's relative silence on Jesus' words is dealt with in the light of a socio-historical perspective. The study seeks to elucidate how Paul mitigates Jesus' seemingly radical remarks over ethical issues on marriage and the requirements of inheriting the kingdom of God in 1 Corinthians (6.9–10 and 7.10–11), so that his teaching may fit into the new Sitz im Leben of the Corinthian Christian community.

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Flexsenhar, Michael. "Recovering Paul's Hypothetical Slaves: Rhetoric and Reality in 1 Corinthians 7:21." Journal for the Study of Paul and His Letters 5, no. 1 (2015): 71–88. http://dx.doi.org/10.2307/26371735.

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Current opinion on 1 Cor 7:21 is that Paul addresses slaves in his Corinthian churches concerning their social status as enslaved people, instructing them whether or not to take freedom if they have the opportunity. Most now conclude that Paul did not require these slaves to remain in their calling (slavery) but advised them to “make use of freedom.” This reading, however, does not fully appreciate Paul's rhetoric in its Greco-Roman context or its reception among the Corinthians. Nor does it capture the social realities of slavery and manumission as both Paul and the Corinthians understood them. Paul's comments about slavery take on a different light if we recognize that both Paul and the Corinthians presumed that slaves would indeed take freedom given the chance, because slaves did not have a choice. This social reality, I will suggest, helps account for the rhetorical nature and the sociocultural context of v. 21, and in turn sets it within Paul's broader concerns in 1 Cor 7. The textured reading I propose is that Paul's comments, though rooted in the reality of slavery, do not advise slaves concerning slavery or freedom. Slavery or freedom as such are not at issue in 1 Cor 7. Rather, Paul uses a diatribal and hence primarily hypothetical argument about slavery and manumission for other instructional purposes, and this reflects the conventions of Stoic moral instruction on indifference.

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Flexsenhar, Michael. "Recovering Paul's Hypothetical Slaves: Rhetoric and Reality in 1 Corinthians 7:21." Journal for the Study of Paul and His Letters 5, no. 1 (2015): 71–88. http://dx.doi.org/10.2307/jstudpaullett.5.1.0071.

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Current opinion on 1 Cor 7:21 is that Paul addresses slaves in his Corinthian churches concerning their social status as enslaved people, instructing them whether or not to take freedom if they have the opportunity. Most now conclude that Paul did not require these slaves to remain in their calling (slavery) but advised them to “make use of freedom.” This reading, however, does not fully appreciate Paul's rhetoric in its Greco-Roman context or its reception among the Corinthians. Nor does it capture the social realities of slavery and manumission as both Paul and the Corinthians understood them. Paul's comments about slavery take on a different light if we recognize that both Paul and the Corinthians presumed that slaves would indeed take freedom given the chance, because slaves did not have a choice. This social reality, I will suggest, helps account for the rhetorical nature and the sociocultural context of v. 21, and in turn sets it within Paul's broader concerns in 1 Cor 7. The textured reading I propose is that Paul's comments, though rooted in the reality of slavery, do not advise slaves concerning slavery or freedom. Slavery or freedom as such are not at issue in 1 Cor 7. Rather, Paul uses a diatribal and hence primarily hypothetical argument about slavery and manumission for other instructional purposes, and this reflects the conventions of Stoic moral instruction on indifference.

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BIERS, William R. "Kneeling Corinthians." BABESCH - Bulletin Antieke Beschaving 70 (December 1, 1995): 105–13. http://dx.doi.org/10.2143/bab.70.0.2002284.

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Danker, Frederick W., and Ralph P. Martin. "2 Corinthians." Journal of Biblical Literature 107, no. 3 (September 1988): 550. http://dx.doi.org/10.2307/3267610.

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Welborn, L. L., and Victor Paul Furnish. "II Corinthians." Journal of Biblical Literature 106, no. 2 (June 1987): 345. http://dx.doi.org/10.2307/3260662.

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Schmeller, Thomas. "2 Corinthians." Biblische Zeitschrift 54, no. 1 (November 21, 2010): 153. http://dx.doi.org/10.1163/25890468-054-01-90000028.

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Siahaan, Christo Antusias Davarto, and Liu Wisda. "Pembacaan Social Identity Theory terhadap 1 Korintus 8 untuk Memahami Isu Makanan yang Dipersembahkan kepada Berhala." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 2 (April 2, 2023): 822–40. http://dx.doi.org/10.30648/dun.v7i2.869.

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Abstract. 1 Corinthians 8, as one of the most popular biblical texts, has been understood differently through different approaches. This paper also applied a different approach, namely Social Identity Theory (SIT), to offer a different interpretation of the text, especially in understanding the issue of food that has been offered to idols. The results from the SIT reading showed that 1 Corinthians 8 describes Paul's way of resolving the binary conflict caused by the food that had been offered to idols. The conflict is more of an inter-class conflict within the Corinthian congregation.Abstrak. 1 Korintus 8, sebagai salah satu teks Alkitab yang popular, telah dipahami secara berbeda-beda melalui berbagai pendekatan yang berbeda pula. Tulisan ini juga menggunakan pendekatan yang berbeda, yaitu Social Identity Theory (SIT), untuk memberikan pemaknaan yang berbeda terhadap teks tersebut terutama dalam memahami isu makanan yang telah dipersembahkan kepada berhala. Hasil dari pembacaan dengan pendekatan SIT menunjukkan bahwa 1 Korintus 8 mendeskripsikan cara Paulus menyelesaikan konflik binary yang disebabkan oleh makanan yang telah dipersembahkan kepada berhala. Konflik tersebut lebih merupakan konflik antar-kelas dalam tubuh jemaat di Korintus.

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Martins, Mariana Zuaneti, and Heloisa Helena Baldy Dos Reis. "SIGNIFICADOS DE DEMOCRACIA PARA OS SUJEITOS DA DEMOCRACIA CORINTHIANA." Movimento (ESEFID/UFRGS) 20, no. 1 (September 16, 2013): 81. http://dx.doi.org/10.22456/1982-8918.39331.

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Esta pesquisa tem como tema central a Democracia Corinthiana, movimento de um grupo de jogadores e dirigentes do Sport Club Corinthians no período de 1981 a 1985. O objetivo deste artigo é examinar os significados atribuídos à democracia por jogadores, técnicos e dirigentes que foram sujeitos desse movimento. A partir da revisão bibliográfica sobre democracia, de duas entrevistas semiestruturadas e de pesquisa documental em jornais, encontramos declarações fornecidas por esses sujeitos de como eles entendiam a democracia no movimento alvinegro. Como resultado, encontramos respostas que variavam tanto em termos de defesas de procedimentos das tomada de decisões, como de conteúdo das conquistas alcançadas, além de alguns pontos contraditórios a estes. Deste modo, não se pode afirmar um sentido unívoco de democracia na Democracia Corinthiana.

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Lamoreaux, Jason T. "Ritual Negotiation in 1 Corinthians: Pauline Authority and the Corinthian Community." Neotestamentica 50, no. 2 (2016): 397–422. http://dx.doi.org/10.1353/neo.2016.0052.

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Kaponis, Antonios S. "Intertemporal Memories of a Shifting Unity." Classica et Mediaevalia, no. 1 (May 23, 2024): 221–57. http://dx.doi.org/10.7146/classicaetmediaevalia.vi1.145251.

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In ancient Greece, a metropolis and its apoikiai constituted a form of kinship unity. In Thucydides’ view, at least in his era, particular bonds of kinship connected the Corinthian apoikiai on, or in the vicinity of, the Ambracian Gulf with Corinth itself, and literary tradition endowed Ambracia, Leucas and Anactorion with a special cultural unity. Modern research ranging over political institutions, foreign policy, ideology, economic factors, cults, myths, calendar and burial customs has shown that these poleis regarded themselves as members of a Corinthian colonial family. Initially highly dependent on Corinthian policy during the archaic period, by the end of this period the western apoikiai had admittedly begun to diverge from a Corinthian-centred economy and to move away from Corinthian traditions. Internal social diversification also caused these poleis to move away from Corinthian institutions and habits. Nevertheless, despite various political fluctuations, western Corinthian apoikiai remained within the Corinthian sphere of influence and after Timoleon’s campaign they revived old Corinthian traditions and institutions. Indeed, other Greeks of late classical times regarded the citizens of these poleis as if they were indeed Corinthians. The area remained under Corinthian economic influence throughout Hellenistic times and memories of affinities with and ties to Corinth survived in her apoikiai. Lastly, Hellenistic monarchs and even Augustus himself took advantage of the peculiar Corinthian identity of these apoikiai for their own ends.

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CIAMPA, ROY E., and BRIAN S. ROSNER. "The Structure and Argument of 1 Corinthians: A Biblical/Jewish Approach." New Testament Studies 52, no. 2 (April 2006): 205–18. http://dx.doi.org/10.1017/s0028688506000129.

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This article argues that when the fundamentally Jewish character of 1 Corinthians is recognized, a clear structure and argument emerges. The order of the material reflects Paul's own agenda seen in patterns elsewhere in his letters. While unity is clearly a significant issue, Paul's main concern is with the purity of the church and the glory of God. The Corinthian church is part of the fulfillment of the OT expectation of worldwide worship of the God of Israel, and as God's eschatological temple they must act in a manner appropriate to their holy status by shunning pagan vices and glorifying God under the lordship of Christ.

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De Boer, Martinus C. "The Composition of 1 Corinthians." New Testament Studies 40, no. 2 (April 1994): 229–45. http://dx.doi.org/10.1017/s0028688500020579.

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Proposals urging that 1 Corinthians is a composite of two or more letters have not won wide support. Those who reject such proposals argue that the letter's abrupt shifts in subject matter can be readily accounted for by deeming them Paul's seriatim response to a diverse range of issues and problems made known to him through a combination of oral reports (1.11; 5.1; 11.18; 15.12) and a letter from the Corinthians (7.1). While 2 Corinthians is widely regarded as a composite of several letters, 1 Corinthians by contrast is not.

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PATRICK, JAMES E. "Living Rewards for Dead Apostles: ‘Baptised for the Dead’ in 1 Corinthians 15.29." New Testament Studies 52, no. 1 (December 12, 2005): 71–85. http://dx.doi.org/10.1017/s002868850600004x.

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Baptism in the Corinthian church was an expression of allegiance to honour not only Christ but also the ‘patron’ apostle in whose testimony the convert had believed (1 Cor 1.12–17). Some apostles known to the Corinthians had died (cf. 15.6), yet their testimony lived on and bore fruit in Corinth, resulting in baptism for the honouring of the dead apostles. In the context of 15.20–34 Paul uses this practice to expose the hypocrisy of those who deny the resurrection and yet seek to honour apostles who depend on the resurrection for receiving honour, as do Christ and God the Father.

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Gulo, Manase. "SEKSUALITAS DALAM PERNIKAHAN MENURUT 1 KORINTUS 7:1-5." Manna Rafflesia 4, no. 2 (April 30, 2018): 130–47. http://dx.doi.org/10.38091/man_raf.v4i2.93.

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Sexuality is God's plan for Christian marriage. But not a few deviations occur in the marriage of believers, irregularities occur because of misunderstanding the meaning of sexuality in marriage, namely in terms of assessment and application. This deviation can be found in the Corinthian church which is a very serious problem. Therefore it is very important to examine the principles of sexuality in marriage, one of the Apostle Paul's answers to the problem is in Chapter 1 Corinthians 7: 1-5, therefore to make an important contribution to understanding sexuality in marriage for believers, it is necessary to make review of exegetical studies.

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Mihăilă, Corin. "The Greco-Roman Rhetoric Background of Sophia in 1 Corinthians 1-4." Perichoresis 17, s2 (July 1, 2019): 15–26. http://dx.doi.org/10.2478/perc-2019-0033.

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Abstract It seems that the Corinthians appreciated rhetorical eloquence and had therefore esteemed their teachers according to their rhetorical abilities. This could be the root problem behind dissensions as they are confronted by the apostle Paul in 1 Corinthians 1-4. This hypothesis is one among other proposals for the background behind the concept of sophia, however, it is both the oldest and the most recent one at the same time. It is assumed by most recent commentators and seems to make the most sense in the context of these beginning chapters of 1 Corinthians. Nevertheless, the concept of sophia in 1 Corinthians 1-4 allows for at least two senses: the means by which one knows God and persuasive speech. It is against the second understanding of sophia that Paul presents his theology of preaching in 1 Corinthians 2:1-5 and it is this second sense that constitutes the cause of the dissensions in Corinth.

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Peacock, Heber F. "Review: II Corinthians." Bible Translator 36, no. 3 (July 1985): 340–41. http://dx.doi.org/10.1177/026009358503600307.

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Craddock, Fred B. "Preaching to Corinthians." Interpretation: A Journal of Bible and Theology 44, no. 2 (April 1990): 158–68. http://dx.doi.org/10.1177/002096438904400205.

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Every preacher knows one ought not collapse the distance hetween the biblical text and our modern world—hence the discomfort in reading this letter as one wonders what happened to the nineteen centuries, and to the light-years of progress, that ought to lie between the text and us.

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Lovell, Arnold B. "I Corinthians 13." Interpretation: A Journal of Bible and Theology 48, no. 2 (April 1994): 176–80. http://dx.doi.org/10.1177/002096430004800209.

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Ehn, Erik. "Swallow: (First Corinthians)." PAJ: A Journal of Performance and Art 45, no. 2 (May 1, 2023): 121–33. http://dx.doi.org/10.1162/pajj_a_00670.

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Ossom-Batsa, George, and Godfred Nsiah. "Leadership and Morality in 1 Corinthians 5:1-13: Lessons for Contemporary Ghanaian Church Polity." Pan-African Journal of Theology 1, no. 1 (December 8, 2022): 29–44. http://dx.doi.org/10.56893/pajot.2022-v1i1.143.

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Paul’s response to the issue of sexual immorality in the Corinthian community has attracted the attention of several biblical scholars. While some think that the judgment of Paul on the incestuous man in 1 Corinthians 5:1-13 concerns the identity of the Christian community and moral responsibility, others argue that the focus is on the church’s response to immorality. The present study, on the other hand, through a literary critical analysis of the text, with close attention to its semantics and allusions, and an assessment of the material in the light of its social and historical background, establishes that the absence of a ‘functional leadership’ in the Corinthian Church in the absence of its founder, Paul, to provide an authoritative guide to members exacerbated their moral decadence. The paper concludes that contemporary Ghanaian church polity can learn participatory and shared leadership, which will foster group cohesion, promote the unity of purpose, and heal discord within Church communities.

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Makeeva, Vladislava Igorevna. "Corinthian cult of Medea's children." Человек и культура, no. 4 (April 2021): 134–42. http://dx.doi.org/10.25136/2409-8744.2021.4.36407.

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The myth of Medea and her children is commonly known as the story of the mother who kills her own children for the sake of vengeance to her husband. Most often, she is remembered from the eponymous tragedy of Euripides. However, different authors can describe other circumstances of the demise of children. In these variations of the story, Medea does not kill the children, but becomes the cause of their demise, trying to prevent them from it. According to one of the versions, she tries to make them immortal, but her attempts fail. Although, as a matter of fact the children of Medea acquire immortality in the form of cult. Another blames the Corinthians. Children seek salvation in the Temple of Hera Akraia, where they have been murdered by angered Corinthians. This story is reflected in the myths associated with the redemption cults. The murder entails condemnation of the community – pestilence, appeal to the oracle, sacrifices, and establishment of the permanent cult. The analysis of components of the cult and comparison with other cults, which consist of a combination of initiation rights and heroic offerings, suggests that the Corinthian cult of Medea’s children implied both, the mourning that requires redemption and initiation rites.

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Williams, H. H. Drake. "Recalibrating Christian Ethics at Corinth: Paul’s Use of Jesus the Prototype and Collective Remembrance to Provide Spiritual Guidance on Weaker Brothers and Food Offered to Idols." Religions 15, no. 3 (March 4, 2024): 316. http://dx.doi.org/10.3390/rel15030316.

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Social identity theory has provided a fresh lens that can be used to look at Paul’s letters. Prototypes provide a helpful means to examine social identity and ethics in communities, as suggested by Warren Carter. In 1 Corinthians, Jesus Christ is presented as a prototype, although the Corinthians did not meet him. Collective memory theory has also provided a means to look at recollections of the person of Jesus recorded in the New Testament. While the number of recollections of Jesus that his recipients had is still open to question, this study finds Bauckham’s approach to the memory of Jesus in Paul to be the most sustainable. Studies by Dale Alison and Richard Burridge provide a general picture of ideas in the Synoptic tradition. When the fruits of prototype studies are combined with the collective memory of Jesus, it provides fresh insight into Paul’s commandment to imitate Jesus Christ, which was issued in 1 Cor 11:1. The fruits of these combined methods reveal the influence of the life of Jesus in the commands to look after the weak brother, abstain from idol feasts, and to do everything to God’s glory. Through the recollection of the lifestyle of Jesus, Paul recalibrates the Corinthian behavior so that it agrees with the prototype.

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Azevedo, Núbia, Ana Lúcia Nishida Tsutsui, and José Carlos Marques. "Time do povo, de luta e liberdade: as construções simbólicas do Sport Club Corinthians Paulista potencializadas pela Democracia Corinthiana." Revista Eletrônica Internacional de Economia Política da Informação da Comunicação e da Cultura 25, no. 1 (May 13, 2023): 165–82. http://dx.doi.org/10.54786/revistaeptic.v25i1.18481.

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Carregado de fatores simbólicos, o futebol no Brasil transcende os limites do campo esportivo, configurando-se como importante ferramenta social. A partir de uma leitura cultural e política do futebol, o presente artigo objetiva analisar as manifestações afetivas em torno do Corinthians Paulista, questionando de que modo as construções simbólicas potencializadas pela Democracia Corinthiana reverberam nos posicionamentos do clube. Metodologicamente, o estudo se fundamenta na pesquisa bibliográfica, na análise textual discursiva e na análise de conteúdo. Conclui-se que o time, para legitimar-se, vale-se de episódios de sua história, construindo para si uma identidade baseada nas concepções de povo, luta e liberdade.

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McKenzie, Nicholas J., and Patricia A. Hannah. "Thucydides’ Take on the Corinthian Navy. οἵ τε γὰρ Κορίνθιοι ἡγήσαντο κρατεῖν εἰ µὴ καὶ πολὺ ἐκρατοῦντο, ‘The Corinthians believed they were victors if they were only just defeated’." Mnemosyne 66, no. 2 (2013): 206–27. http://dx.doi.org/10.1163/156852511x584955.

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Abstract This paper closely examines Thucydides’ presentation of three naval battles fought in the Corinthian Gulf and the battle of Sybota off north-west Greece, in order to show how his version of the action does not just stress the pervasive impression of Athenian dominance and downplay the Peloponnesian performance, but extends to characterising the Corinthian fleet in a surprisingly negative way. In the first battle he claims that they were ignorant of the local weather patterns, in the second of the underwater hazards, and after the third that ‘The Corinthians believed they were victors if they were only just defeated’. His account of the earlier battle off Corcyra is similarly flawed, since by focussing on the participants’ treaty obligations he fails to bring out the significance of the Corinthian naval victory for the history of Greek warfare. The reader of The Peloponnesian War is encouraged not to question Thucydides’ disparaging record of the Corinthian navy, as it reinforces his focus on a bipartite contest between Athens and Sparta. However, a case is made here for a more positive assessment of Corinthian involvement in the modified design of the trireme and the revision of naval tactics in the late fifth century BC.

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Fuad, Chelcent. "The Practice of the Lord’s Supper in 1 Corinthians 11:17–34 as a Socio-Religious Ritual Failure." Expository Times 130, no. 5 (August 3, 2018): 202–14. http://dx.doi.org/10.1177/0014524618792121.

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This paper attempts to understand the abuses of the Lord’s Supper in the Corinthian church (1 Cor 11:17–34) from the perspective of ritual theory. Analyzing the abuses of the Lord’s Supper by using the types of ritual infelicity as described by Ronald L. Grimes, I argue that the practice of the Lord’s Supper by the Corinthians was a socio-religious ritual failure caused by its participants’ inappropriate manners. These inappropriate manners in the ritual performance were both social and religious, namely the stratification of social status and the defilement of the sacred meal, both of which are the results of the imitation of pagan meal practices.

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