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.
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Gerd Theissen is Professor of New Testament at the University of Heidelberg in Germany.
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.
This new perspective stands in tension with older scholarship which emphasised the role of patronage in the structure and dynamics of the house churches that made up the of Christ-believers at Corinth.
This essay draws upon new research into the political sociology of Greek cities in the early Empire, which highlights evidence of the continuing vitality of democratic assemblies () in the first and second centuries, despite the limitations imposed upon local autonomy by Roman rule.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.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.This short list of politically resonant terms that follow might be significantly expanded: e.g. Herodotus 7.219; Diodorus Siculus 12.66.2; ἔριδες, 1 Cor 1.11; 3.3, cf.Thucydides 2.21; 6.35; Appian, This is an inference from the phrase ἐξ ἰσότητος in 2 Cor 8.13: ‘on the basis of equality’. 13, Paul speaks of ‘others’ (ἄλλοι) – that is, the Jerusalem saints – for whom the collection will be a ‘relief’, and of ‘you’ (ὑμεῖς) – that is, the Corinthian believers – for whom the collection may represent a ‘hardship’.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.Access to society journal content varies across our titles.If you have access to a journal via a society or association membership, please browse to your society journal, select an article to view, and follow the instructions in this box.