1 Tim 2.9–15); (4) the paragraph exhibits non-Pauline sentiments – e.g., ‘as the law also says’ (14.34b); (5) manuscript evidence indicates that 1 Cor 14.34–5 was a later addition to the text of 1 Corinthians; see esp. For Chloe as a Christian householder at Corinth, see to blur the distinction between ἡ κατ᾽ οἶκον ἐκκλησία and ἡ ὅλη ἐκλησία fails to convince: first, because he minimises the evidence that the former was a fixed expression in Paul's usage, whose import was known to his Corinthian readers (1 Cor 16.19); and second, because his interpretation of the latter depends upon the problematic argument that its function in both 1 Cor 14.23 and Rom 16.23 is rhetorical, rather than referential..Corinth's provincial charter has not survived, but an idea of its political institutions may be formed from inscriptions and coins, and by comparison with colonial and municipal charters from first-century Roman Spain; see Bitner, , 18.His books include "The Religion of the Earliest Churches" and "The Shadow of the Galilean: The Quest of the Historical Jesus in Narrative Form".
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.
He has been an active member of the Society of Biblical Literature group working on the Social World of Early Christianity and he is the author of 'Paul and the Anatomy of Apostolic Authority'.
bestselling author and speaker who helps everyday women live an adventure of faith through following Jesus Christ.
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.
Although the terms, goals, and procedures of scholars vary considerably, there is widespread agreement that much of the interesting and innovative work in the field is that of Gerd Theissen.
Four of his most formidable and sustained contributions treat Paul's correspondence with the Christian community at Corinth.
A lucid introduction by the translator and a helpful bibliography of the author's major writings round out this significant exploration and interpretation of the social world of early Christianity.
Several recent studies have argued for the importance of democratic practices and ideology for a proper understanding of the issues and debates reflected in Paul's Corinthian correspondence.