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Examining each of the major sections of 1 Corinthians, Horsley probes the disagreement Paul had with those claiming special spiritual status. The conflicts over what constitute wisdom, knowledge, and spirituality cut to the core of what Paul was trying to accomplish in his communities. Horsley moves the debate from the history of religions background to the Hellenistic Jewish religiosity of the Wisdom of Solomon and Philo of Alexandria.
This work re-examines the divisive wisdom in 1 Corinthians and considers the effects of wealth and formal education in Stoicism on the Corinthian church.
Central to debates about Jesus is the issue of whether he uniquely embodies the divine. While this discussion continues unabated, both those who affirm and those who dismiss, Jesus' divinity regularly eclipse the reality that in many of the earliest strands of the Christian tradition when Jesus' divinity is proclaimed, Jesus is imaged as the female divine. Sally Douglas investigates these early texts, excavates the motivations for imaging Jesus as Woman Wisdom and the complex reasons that this began to be suppressed in the 2nd and 3rd centuries. The work concludes with an exploration of the powerful implications of engaging with the ancient proclamation of Jesus-Woman Wisdom in contemporary context.
“An End to Enmity” casts light upon the shadowy figure of the “wrongdoer” of Second Corinthians by exploring the social and rhetorical conventions that governed friendship, enmity and reconciliation in the Greco-Roman world. The book puts forward a novel hypothesis regarding the identity of the “wrongdoer” and the nature of his offence against Paul. Drawing upon the prosopographic data of Paul’s Corinthian epistles and the epigraphic and archaeological record of Roman Corinth, the author shapes a robust image of the kind of individual who did Paul “wrong” and caused “pain” to both Paul and the Corinthians. The concluding chapter reconstructs the history of Paul’s relationship with an influential convert to Christianity at Corinth.
This book investigates 1 Corinthians 1-4 from a rhetorical and social perspective and explores that a divisive culture of rhetorical and paternal elitism lies behind the schisms and problems identified in the letter. This culture appears to have been shaped to some extent by the legacy of Cicero. Paul's references to "boasting" and "imitation" indicate both his subversive use, and his critique, of this Greco-Roman wisdom. In the final chapter, this analysis of wisdom traditions and their social consequences among first-century Corinthians leads to a critical reflection on similar dynamics among Korean Christians in twenty-first-century Korean-Confucian culture. In particular, Korean Protestants are encouraged to take a more positive stance towards Confucian wisdom traditions (as exemplified by T'oegye's legacy), and some insights are suggested into the ethics of imperial worship, ancestral veneration, and ethnic exclusivity.
At the heart of Paul’s Corinthian correspondence is a historical puzzle. How did the relative calm of 1 Corinthians deteriorate into the chaos of 2 Corinthians, and what role did the so-called Jewish “super-apostles” play in that conflict? This book proposes a new solution: it was Paul, not his rivals, who shot the first volley in the Corinthian conflict. Paul’s claims of unique authority—for instance, as the architect atop whose foundation all others must build (1 Cor 3:10) and the Corinthians’ father while others are mere pedagogues (4:15)—would relegate other leaders to lesser positions. His contention that accepting financial support put an obstacle before the gospel (9:12) would jeopardize the livelihood of apostles who relied on such support. Finally, Paul’s claim that he becomes “lawless to the lawless” (9:21) or that “circumcision is nothing” (7:19) could throw into question Paul’s own Jewishness (cf. 2 Cor 11:22). By reading the Corinthian correspondence against the grain—imagining how Paul’s letter might have backfired for an audience who did not yet take him as scripture—this book explores how misunderstandings and misinterpretations can fracture church communities and cause a ripple effect of conflict and accusation.
A dynamic reading of Paul’s faith language, outlining its subtle nuances as belief, trust, and faithfulness. Faith language permeates the letters of Paul. Yet, its exact meaning is not always clear. Many today, reflecting centuries of interpretation, consider belief in Jesus to be a passive act. In this important book, Nijay Gupta challenges common assumptions in the interpretation of Paul and calls for a reexamination of Paul’s faith language. Gupta argues that Paul’s faith language resonates with a Jewish understanding of covenant involving goodwill, trust, and expectation. Paul’s understanding of faith involves the transformation of one’s perception of God and the world through Christ, relational dependence on Christ, as well as active loyalty to Christ. Pastors and scholars alike will benefit from this close examination of Paul’s understanding and use of faith language. For Gupta, Paul’s understanding involves a divine-human relationship centered on Christ that believes, trusts, and obeys.
What accounts for the seemingly atypical pattern of scriptural exegesis that Paul uses to interpret Exodus 34 in 2 Cor 3:7-18? While previous scholars have approached this question from a variety of angles, in this monograph, Michael Cover grapples particularly with the evidence of contemporaneous Jewish and Greco-Roman commentary traditions. Through comparison with Philo of Alexandria's Allegorical Commentary, the Pseudo-Philonic homilies De Jona and De Sampsone, the Anonymous Theaetetus Commentary, the Dead Sea Scrolls, Seneca's Epistulae morales, and other New Testament texts, Paul's interpretation of Exodus emerges as part of a wider commentary practice that Cover terms "secondary-level exegesis." This study also provides new analysis of the way ancient authors, including Paul, interwove commentary forms and epistolary rhetoric and offers a reconstruction of the context of Paul's conflict with rival apostles in Corinth. At root was the legacy of Moses and of the Pentateuch itself, how the scriptures ought to be read, and how Platonizing theological and anthropological traditions might be interwoven with Paul's messianic gospel.
This study examines educational motifs in 1 Corinthians 1-4 in order to answer a question fundamental to the interpretation of 1 Corinthians: Do the opening chapters of 1 Corinthians contain a Pauline apology or a Pauline censure? The author argues that Paul characterizes the Corinthian community as an ancient school, a characterization Paul exploits both to defend himself as a good teacher and to censure the Corinthians as poor students.
This book advances the interpretation of 1 Corinthians by exploring the ways the apostle Paul quoted or “echoed” Jewish scriptures more indirectly in his letter. Identification of allusions are brought to the fore, as are questions of the texture of Paul’s theology and his understanding of scripture. Important topics in 1 Corinthians addressed here include Paul’s use of the Law, monotheism, Christology, wisdom and mystery language, punishment of the incestuous man, baptism for the dead, eschatology, and resurrection.