That the reference to ‘equality’ as the ground of the collection is introduced in this way implies that the ‘equality’ of which Paul speaks is For different readings of the logic of 1 Cor 11.2–16, specifically, whether 1 Cor 11.11–12 represents an egalitarian correction of the arguments for the subordination of women in 11.2–10, or an affirmation of the mutual interdependence of men and women, see e.g. 108), I regard the paragraph instructing women to ‘keep silent’ in the ἐκκλησία in 1 Cor.14.33b–36 as a non-Pauline interpolation for the following reasons: (1) the verses disrupt the flow of the argument from 1 Cor 14.33a to 14.37; (2) the instruction contradicts the assumption of 1 Cor 11.15 that women will pray and prophesy in the assembly; (3) the attitude resembles the viewpoint of the deutero-Pauline epistles (esp. The expression οἱ πλείονες (‘the majority’) implies here, as it does elsewhere in Paul (1 Cor 9.19; 10.5; 15.6; 2 Cor 9.2; Phil 1.14), the existence of a ‘minority’ who were of a different opinion about the treatment of the wrongdoer; so, The intensive καί in the phrase ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον in 1 Cor 1.16 implies that Paul baptised the households of the individuals named in the preceding verse (1 Cor 1.14) as well – Crispus and Gaius.Access to society journal content varies across our titles.
Special attention is devoted to the epigraphic evidence of first-century Corinth, whose political institutions and social relations were those of a Roman colony.
The essay seeks to ascertain whether the politics of the Christ groups mimicked those of the city in which they were located or represented an alternative.
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Gerd Theissen is Professor of New Testament at the University of Heidelberg in Germany.
For the involvement of the councillors in nomination in cities of the Greek east, see H. Pleket, “Political Culture and Political Practice in the Cities of Asia Minor in the Roman Empire” in Politische Theorie und Praxis im Altertum, ed. Schuller (Darmstadt: Wissenschaftliche Buchgesellschaft, 1998) 204–16, at 206 with references. Typical is SEG li.1832, a dedication from Lycia in Asia Minor thanking Claudius for his help in ‘recovering the ancestral laws (πάτριοι νόμοι)’ and in ‘transferring the government (πολιτεία) from the thoughtless multitude (πλῆθος) to the councillors selected from among the best (ἄριστοι)’.
Gerd Theissen is Professor of New Testament at the University of Heidelberg, Germany.Bengt Holmberg stresses historical information over sociological theory.Mac Donald’s comments deal with the importance of women’s issues in understanding the Corinthian correspondence. help us to overhear more clearly the dialogue [and] enter into the dialogue for ourselves” (p. Adams and Horrell have produced a remarkably thorough, scholarly overview and critique of the different approaches to reconstructing the situation at Corinth.James Dunn summarizes the various views and states that “the various reconstructions of Corinthian Christianity do not help us to get to the meaning of the letter [but] they do . It would be difficult to find a better one-volume overview of scholarship on the church in Corinth.College and seminary classes dealing with the Corinthian letters should seriously consider assigning this collection as supplementary reading.Pastors, teachers, and scholars will all find it unusually helpful.Recent emphasis on the social matrix out of which the early church's documents arose marks a notable turn in the path of contemporary New Testament studies. between Peter and Paul, with the Apollos group on Paul’s side and the Christ group on Peter’s” (p. A century later Johannes Munck contested Baur’s views and denied the Peter-versus-Paul factions, stating that the problem was simply one of “bickerings in the congregation” (p. Walter Schmithals presents his view that Gnosticism was a “pre-Christian phenomenon” and is the key to understanding the Corinthian conflict. He felt that 1 Corinthians 1–4 functioned “as an apology for Paul’s apostolic ministry” (p. The remainder of part one deals with the last thirty years of Corinthian scholarship, beginning with Gerd Theissen’s argument “that the Corinthian church was marked by internal social stratification: a few (prominent) members from the upper stratum, the majority from the lower strata” (p. Anthony Thiselton’s essay on “Realized Eschatology at Corinth” suggests that the “Corinthians held to an overrealised [sic] eschatology, stressing the ‘already’ of salvation to the detriment of the ‘not yet’” (p. Richard Horsley writes that the Corinthian religious emphasis on sophia (“wisdom”) and gnasis (“knowledge”) is best explained in relation to the Jewish concept of wisdom and that this Hellenistic Judaism was the basis of the conflict in Corinth (p. Jerome Murphy O’Connor suggests that the architecture of “sumptuous villas” in Corinth were the meeting places of small house churches that caused the divisions. Barrett’s perspective is that there were four “distinct theological emphases and ideas competing with each other (those of Paul, Peter, Apollos and Christ)” (p. Nils Dahl disagreed with Munck that Paul was confronting internal bickering.His books include "The Religion of the Earliest Churches" and "The Shadow of the Galilean: The Quest of the Historical Jesus in Narrative Form".Legitimation and subsistence: an essay on sociology of early Christian missionaries -- Itinerant charismatics -- The community organizers -- Social stratification in the Corinthian community: a contribution tothe sociology of early Hellenistic Christianity -- The strong and the weak in Corinth: a sociological analysis of a theological quarrel -- Social integration and sacramental activity -- The sociological interpretation of religious traditions: its methodological problems as exemplified in early Christianity.