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Journal articles on the topic '1 Corinthians 15:1-11'

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Published: 4 June 2021
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1

Scholer, John M. "1 Corinthians 15:1–11." Interpretation: A Journal of Bible and Theology 70, no. 4 (September 16, 2016): 475–77. http://dx.doi.org/10.1177/0020964316655114.

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GOODACRE. "Does περιβόλαιον Mean "Testicle" in 1 Corinthians 11:15?" Journal of Biblical Literature 130, no. 2 (2011): 391. http://dx.doi.org/10.2307/41304207.

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3

Voelz, Richard W. "1 Corinthians 15:35–58." Interpretation: A Journal of Bible and Theology 72, no. 1 (December 13, 2017): 58–60. http://dx.doi.org/10.1177/0020964317731330.

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4

Smith, Mitzi J. "1 Corinthians 15:12–20." Interpretation: A Journal of Bible and Theology 67, no. 3 (July 2013): 287–89. http://dx.doi.org/10.1177/0020964313483439.

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5

Thrall, Margaret E. "Book Reviews : 1 Corinthians 12-15." Expository Times 96, no. 12 (August 1985): 372. http://dx.doi.org/10.1177/001452468509601215.

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6

LAMBRECHT, JAN. "THREE BRIEF NOTES ON 1 CORINTHIANS 15." Bijdragen 62, no. 1 (January 2001): 28–41. http://dx.doi.org/10.2143/bij.62.1.760.

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7

Wibowo, Moses, and Tony Salurante. "Kajian Biblika 1korintus 15: 1-11 Bagi Pemahaman Iman Kristen Tentang Kebangkitan Yesus Kristus." Manna Rafflesia 7, no. 1 (October 31, 2020): 90–115. http://dx.doi.org/10.38091/man_raf.v7i1.136.

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The doctrine of the resurrection of Christ is one of the foundations in Christianity. But the foundation of this faith continues to be challenged and attacked. One of the attacks came from Rudolf Bultmann, who believed that the resurrection of Jesus Christ was only a spiritual awakening and not even an objective historical reality. In the Indonesian context, there is a tradition called "Rambu Solo." This tradition believes that the slaughter of a buffalo will contribute to keeping the spirits of the dead safe. The doctrine of the resurrection in Corinth was due to a problem of misunderstanding. These situations will continue to occur in various places. Therefore, this article examines Paul's teachings in 1 Corinthians 15, especially verses 1-11 as an attempt to answer the teachings and practices of life that do not understand the work of the resurrection of Jesus Christ. The method used is the biblical exegesis of 1Corinthians 15: 1-11. It is through exegesis that the resurrection of Jesus Christ is an objective historical reality. That He did rise from physical death. The exegesis significance of 1 Corinthians 15:1-11 for Bultmann's teachings and the tradition of "Rambu Solo" indicate that the two are not biblical.
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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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MARTIN. "Περιβόλαιον as "Testicle" in 1 Corinthians 11:15: A Response to Mark Goodacre." Journal of Biblical Literature 132, no. 2 (2013): 453. http://dx.doi.org/10.2307/23488022.

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Martin, Troy W. "Περιβόλαιον as "Testicle" in 1 Corinthians 11:15: A Response to Mark Goodacre." Journal of Biblical Literature 132, no. 2 (2013): 453–65. http://dx.doi.org/10.1353/jbl.2013.0026.

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11

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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12

Marcus, Joel. "The Last Enemy 1 Corinthians 15:19-26, John 20:1-18." Expository Times 118, no. 6 (March 2007): 287–88. http://dx.doi.org/10.1177/0014524606076091.

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13

Maston, Jason. "Anthropological Crisis and Solution in theHodayotand 1 Corinthians 15." New Testament Studies 62, no. 4 (September 14, 2016): 533–48. http://dx.doi.org/10.1017/s0028688516000205.

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This article describes how the writers of theHodayotunderstand Gen 2.7 as describing an anthropological crisis: the human is formed from the dust and wasting away. Drawing on Ezekiel 37, the hymnists maintain that this crisis is overcome by God imparting his Spirit. This understanding of Gen 2.7 is used to illuminate Paul's argument in 1 Corinthians 15. Paul likewise reads Gen 2.7 as a description of an anthropological problem, and he finds the solution in Ezekiel 37. Yet, he introduces his own twist so that Gen 2.7 comes to express both the crisis and the solution.
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14

Jeong, Donghyun. "1 Corinthians 15:35-58 : An Assessment of Stoic Interpretation." Korean Journal of Christian Studies 109 (July 31, 2018): 45–70. http://dx.doi.org/10.18708/kjcs.2018.07.109.1.45.

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15

Asher, Jeffrey R. "SPEIRETAI: Paul's Anthropogenic Metaphor in 1 Corinthians 15:42-44." Journal of Biblical Literature 120, no. 1 (2001): 101. http://dx.doi.org/10.2307/3268595.

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16

Schmisek, Brian. "The “Spiritual Body” as Oxymoron in 1 Corinthians 15:44." Biblical Theology Bulletin: Journal of Bible and Culture 45, no. 4 (November 2015): 230–38. http://dx.doi.org/10.1177/0146107915608597.

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17

Tuckett, Christopher. "Polarity and Change in 1 Corinthians 15. Jeffrey R. Asher." Journal of Religion 82, no. 3 (July 2002): 433–34. http://dx.doi.org/10.1086/491111.

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18

Whitworth, Michael H. "Wordsworth’s 1802 ‘Preface’ to theLyrical Balladsand 1 Corinthians 15:53." Notes and Queries 63, no. 2 (April 11, 2016): 222–23. http://dx.doi.org/10.1093/notesj/gjw087.

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19

DeMaris, Richard E. "Corinthian Religion and Baptism for the Dead (1 Corinthians 15:29): Insights from Archaeology and Anthropology." Journal of Biblical Literature 114, no. 4 (1995): 661. http://dx.doi.org/10.2307/3266480.

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20

Ware. "Paul's Understanding of the Resurrection in 1 Corinthians 15:36–54." Journal of Biblical Literature 133, no. 4 (2014): 809. http://dx.doi.org/10.15699/jbibllite.133.4.809.

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21

Ware, James. "Paul’s Understanding of the Resurrection in 1 Corinthians 15:36–54." Journal of Biblical Literature 133, no. 4 (2014): 809–35. http://dx.doi.org/10.1353/jbl.2014.0055.

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22

Gorringe, Timothy. "1st February: 4th after Epiphany Deuteronomy 18:15—20 1 Corinthians 8:1—13 Mark 1:21—28." Expository Times 120, no. 4 (January 2009): 181–82. http://dx.doi.org/10.1177/0014524608099802.

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23

Johnson, Andrew. "Turning the World Upside Down in 1 Corinthians 15: Apocalyptic Epistemology, the Resurrected Body and the New Creation." Evangelical Quarterly 75, no. 4 (April 16, 2003): 291–309. http://dx.doi.org/10.1163/27725472-07504001.

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This article shows how Paul’s apocalyptic epistemology in 1 Corinthians 2 relates to an issue of ontology that arises in 1 Corinthians 15 (i.e., the nature of the resurrected body). Using the psychikon/pneumatikon terminology in both contexts, Paul’s rhetoric in 1 Corinthians 15 turns the cosmological hierarchy held to by ‘some’ in his audience upside down. Paul argues that the fleshly human body, rather than being at the bottom of a cosmological hierarchy with no place in the afterlife, will be elevated by God to the level of what will be redeemed/transformed in the new creation. This, in turn, suggests a definite material continuity between ‘this age’ and the new creation and that the discontinuity between them does not have to do with fleshly existence per se, but rather with how Sin has corrupted our current fleshly existence. The article concludes by suggesting that Paul’s rhetoric in this chapter ought to shape our contemporary eschatological imagination in a particular way. It should compel us not only to imagine the redemption of the material composing our body at death, but also the redemption of our body’s unfolding history along with the unfolding history of the cosmos.
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24

Hollander, Harm W. "The Testing by Fire of the Builders' Works: 1 Corinthians 3.10–15." New Testament Studies 40, no. 1 (January 1994): 89–104. http://dx.doi.org/10.1017/s0028688500020452.

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One of the most interesting passages to deal with the apostle Paul's thoughts on the Last Day and the final Judgment is found in 1 Cor 3.10–15. Far from being an excursus, a digression or an insertion, having almost nothing to do with its context, the verses are an important element in Paul's arguments on the diversity in the Christian community in Corinth in chapters 1–4. It runs partly parallel with vv. 5–9, illustrating the same point along more or less similar lines: people responsible for the growth of the Christian communities are just servants of God and will be recompensed according to their labours at the end of time.
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25

Martin, Troy W. "Paul's Argument from Nature for the Veil in 1 Corinthians 11:13-15: A Testicle Instead of a Head Covering." Journal of Biblical Literature 123, no. 1 (2004): 75. http://dx.doi.org/10.2307/3268550.

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26

Omanson, Roger L. "Book Review: The Spirit and the Congregation: Studies in 1 Corinthians 12–15." Review & Expositor 83, no. 1 (February 1986): 115. http://dx.doi.org/10.1177/003463738608300114.

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27

Plunkett, Mark A., and Martinus C. de Boer. "The Defeat of Death: Apocalyptic Eschatology in 1 Corinthians 15 and Romans 5." Journal of Biblical Literature 111, no. 1 (1992): 152. http://dx.doi.org/10.2307/3267531.

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28

Borchert, Gerald L. "1 Corinthians 7:15 and the Church's Historic Misunderstanding of Divorce and Remarriage." Review & Expositor 96, no. 1 (February 1999): 125–29. http://dx.doi.org/10.1177/003463739909600110.

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29

TEMPLETON, DOUGLAS A. "PAUL THE PARASITE: NOTES ON THE IMAGERY OF 1 CORINTHIANS 15:20?28." Heythrop Journal 26, no. 1 (January 1985): 1–4. http://dx.doi.org/10.1111/j.1468-2265.1985.tb00045.x.

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30

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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31

Kirk, Alexander N. "Building with the Corinthians: Human Persons as the Building Materials of 1 Corinthians 3.12 and the ‘Work’ of 3.13-15." New Testament Studies 58, no. 4 (September 11, 2012): 549–70. http://dx.doi.org/10.1017/s0028688512000070.

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The consensus interpretation of 1 Corinthians 3.12–15 assumes that the building materials of 3.12 and the ‘work’ of 3.13–15 refer to the activity of the builders, usually understood as their preaching, teaching, or evangelism. This interpretation, however, leads to severe theological problems in 3.15. An alternative reading, suggested by Adolf Schlatter but largely ignored since, views the building materials and ‘work’ as human persons. This article bolsters Schlatter's reading with contextual, linguistic, theological, and patristic support. Four potential objections to this reading are then met.
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32

Surbakti, Noel, and Sary Haloho. "Dapatkah Perempuan Menjadi Pendeta? Tafsiran terhadap 1 Korintus 14:34-35 dan 1 Timotius 2:9-15." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (October 31, 2020): 92–109. http://dx.doi.org/10.46305/im.v1i2.14.

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For a long time, the role of women was restricted and even prohibited from being involved in church ministry. Even more specifically, there are still views that prohibit or reject the role of women as pastors in the church. Some have used the text of 1 Corinthians 14:34-35 and 1 Timothy 2:9-15 as a biblical foundation to strengthening this views. However, the I see that these two texts can’t be used as a biblical foundation to prohibiting or rejecting the role of women as pastors in the church. Therefore, I will reinterpret these two texts by paying attention to the context of the text and its literary elements. This is necessary to find the true meaning what Paul told in both of texts. Based on this interpretation, it will found that Paul did not prohibit the involvement of women in church in every place and time. Paul's words in the text were responded to the problems faced by the church in each text and cannot be applied absolutely in every place and time
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33

Nickelsburg, George W. E. "An ’′EktpΩma, Though Appointed From the Womb: Paul's Apostolic Self-Description in 1 Corinthians 15 and Galatians 1." Harvard Theological Review 79, no. 1-3 (July 1986): 198–205. http://dx.doi.org/10.1017/s0017816000020460.

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In his undergraduate classes in New Testament Introduction, Krister Stendahl used to cite 1 Cor 15:8 as a classic example of a text with an exegetical crux that is signalled through diverse translations in the modern versions. The crucial word is ἔκτρωμα, literally “abortion,” “miscarriage,” “embryo,” or “stillborn child.” Cataloging the witnesses to the Resurrection, Paul states that the risen Christ appeared to him last, as to “an (or the) ektrðma.” But in what sense does the apostle apply the metaphor to himself?
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34

Seo, Dong-Su. "1 Corinthians 15:29, the Vicarious Baptism for the Dead and Paul’s Thought on Resurrection." Korean Journal of Christian Studies 115 (January 31, 2020): 39–66. http://dx.doi.org/10.18708/kjcs.2020.01.115.1.39.

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35

Cook, John Granger. "Resurrection in Paganism and the Question of an Empty Tomb in 1 Corinthians 15." New Testament Studies 63, no. 1 (December 14, 2016): 56–75. http://dx.doi.org/10.1017/s002868851600028x.

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On the basis of the semantics of ἀνίστημι and ἐγείρω and the nature of resurrected bodies in ancient Judaism and ancient paganism, one can conclude that Paul could not have conceived of a resurrection of Jesus unless he believed the tomb was empty.
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36

Go, K. "'I am that I am' in Shakespeare's Sonnet 121 and 1 Corinthians 15:10." Notes and Queries 49, no. 2 (June 1, 2002): 241–42. http://dx.doi.org/10.1093/nq/49.2.241.

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37

Go, Kenji. "‘I am that I am’ in Shakespeare's Sonnet 121 and 1 Corinthians 15:10." Notes and Queries 49, no. 2 (June 1, 2002): 241–42. http://dx.doi.org/10.1093/nq/490241.

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38

Brown, Alexandra R., and Joost Holleman. "Resurrection and Parousia: A Traditio-Historical Study of Paul's Eschatology in 1 Corinthians 15." Journal of Biblical Literature 117, no. 2 (1998): 371. http://dx.doi.org/10.2307/3267006.

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39

Doole, J. Andrew. "“I Have Fought with Wild Beasts … But I Will Stay until Pentecost”." Novum Testamentum 60, no. 2 (March 13, 2018): 140–61. http://dx.doi.org/10.1163/15685365-12341601.

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Abstract Paul only mentions Ephesus twice explicitly, in 1 Cor 15:32 and 16:8. The latter reference leads most to place the writing of 1 Corinthians in Ephesus, while the former causes much hand-wringing over Paul’s bout with wild beasts. If indeed Paul has written to the Corinthians from Ephesus, we may be able to infer—albeit speculatively—aspects of Christian life in the city. Theißen and Hartwig’s concept of the Nebenadressat, which they apply to the Corinthians as secondary addressees of Romans, may be applied to the Ephesians as secondary addressees of the letter to Corinth. We can see from Paul’s guidelines for the Christians in Corinth how Christians in Ephesus would have lived.
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40

Lee, SeungHyun Simon. "The Edification of the Church as Paul’s Primary Concern in His Defense of Jesus" Bodily Resurrection and His Apostleship : An Exegetical Analysis of 1 Corinthians 15:1-11." Journal of Youngsan Theology 41 (September 30, 2017): 129–53. http://dx.doi.org/10.18804/jyt.2017.09.41.129.

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41

Williams, Guy. "An Apocalyptic and Magical Interpretation of Paul's ‘Beast Fight’ in Ephesus (1 Corinthians 15:32)." Journal of Theological Studies 57, no. 1 (April 1, 2006): 42–56. http://dx.doi.org/10.1093/jts/fli268.

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42

Keshet, Hanoch Ben. "Whether Jews, Whether Greeks: Was 1 Cor. 15:29 Addressed to Jewish Disciples of Jesus?" Evangelical Quarterly 88, no. 4 (April 26, 2017): 331–48. http://dx.doi.org/10.1163/27725472-08804004.

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A satisfying solution for 1 Corinthians 15:29 remains to be achieved, and this certainly justifies new directions of investigation. This article, then, focuses on two main issues: a) an indirect middle reading of baptizomenoi and baptizontai instead of permissive middle or passive, and b) Jewish burial practices performed in hope of the resurrection. Jews purified their deceased prior to burial in the Second Temple. Jewish belief in bodily resurrection was wide-spread, though not universal. Paul’s argument in 1 Cor. 15:29, then, may engage certain Jewish disciples of Jesus who believed he is the Messiah, and was resurrected, but who, like the Sadducees, denied a last-day resurrection. Paul may have enlisted Jewish burial practices and an unusual Greek construction to support the concept of resurrection.
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Emma Wasserman. "Gentile Gods at the Eschaton: A Reconsideration of Paul's “Principalities and Powers” in 1 Corinthians 15." Journal of Biblical Literature 136, no. 3 (2017): 727. http://dx.doi.org/10.15699/jbl.1363.2017.290006.

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44

White, Joel R. ""Baptized on Account of the Dead": The Meaning of 1 Corinthians 15:29 in Its Context." Journal of Biblical Literature 116, no. 3 (1997): 487. http://dx.doi.org/10.2307/3266670.

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45

Wasserman, Emma. "Gentile Gods at the Eschaton: A Reconsideration of Paul's "Principalities and Powers" in 1 Corinthians 15." Journal of Biblical Literature 136, no. 3 (2017): 727–46. http://dx.doi.org/10.1353/jbl.2017.0045.

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46

Jacobsen, Anders-Christian. "The nature, function, and destiny of the human body—Origen’s interpretation of 1 Cor 15." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 36–52. http://dx.doi.org/10.1515/zac-2019-0003.

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Abstract In this article, I will investigate Origen’s use of two metaphors: The seed metaphor and the clothing metaphor. Both metaphors are found in Paul’s first letter to the Corinthians, which Origen uses as his biblical foundation in the passage from On First Principles that will be analyzed in this article. My focus will be on how Origen understands the nature, the function, and the destiny of human beings and especially of human bodies. According to Origen, the nature of the human body is changeable and unstable. This is because the bodily matter has merely been added to the rational beings at a certain time and will disappear again when its function is fulfilled. The function of the human body is to clothe the rational being on its way through fall and spiritual progress towards perfection. Thus, the body allows the rational being to be punished and educated. The destiny of the human body is eventually to disappear, but this will only happen when the body has gone through many stages of fall and progress in its service of the rational being.
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47

Sumney, Jerry. "Post-Mortem Existence and Resurrection of the Body in Paul." Horizons in Biblical Theology 31, no. 1 (2009): 12–26. http://dx.doi.org/10.1163/187122009x419925.

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AbstractWhen read in both their broader historical and epistolary contexts 1 Corinthians 15, 2 Corinthians 4-5, 1 Thessalonians 4, and Philippians 1 suggest that Paul thinks most people (including believers) cease to exist at death. Martyrs and others of exceptional faithfulness (including apostles who die for the faith) may be exceptions to this general rule and thus possess a limited existence with God before the parousia. Paul does not seem to envision any sort of conscious or even unconscious intermediate state for most people who have died. They simply await the parousia to receive life with the resurrection body that is patterned after the body of the resurrected Christ. This is the form of existence that God intends for humans and that is appropriate for human fulfillment. Embodiment is an essential aspect of this full existence for Paul.
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48

Jeong, Dong. "The (Processed) Vegetal Body and Blood of the Markan Messiah." Religions 10, no. 1 (December 20, 2018): 1. http://dx.doi.org/10.3390/rel10010001.

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Although the Eucharist is attested four times (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; 1 Corinthians 11:23–26) in the New Testament, only two (Luke and 1 Corinthians) out of the four instances bespeak of commemorating this event (“Do this in remembrance of me”). Limiting the discussion to Mark’s iteration of this event, Mark’s version does not command to remember; rather he focuses on the ontological (“This is my body/blood”). This paper follows Stephen D. Moore’s vegetal reading of the Johannine Jesus (Gospel Jesuses and Other Nonhumans) that invites and acknowledges the animacy of the vegetal in affectively re-engaging the identity of the messiah. That is, (processed) plants/food are not there just to be symbolically equated with the body and blood of the messiah. They re-animate and re-define the nature of messiahship. This paper utilizes Jane Bennett’s vital materialism, Bruno Latour’s actants, and Michael Marder’s vegetality in arguing that Mark vegetally reconfigures the ontology of the messiah in the Eucharist/Last Supper scene (14:22–25). Deleuze and Guattari’s concept of assemblage will assist in elaborating how the vegetal could dismantle anthropocentric understanding of ontology. By doing so, this paper opens up the possibility to reimagine a messiah who finds his identity with the vegetal or those that are considered dispensable.
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49

Glessner, Justin M. "Ethnomedical Anthropology and Paul's “Thorn” (2 Corinthians 12:7)." Biblical Theology Bulletin: Journal of Bible and Culture 47, no. 1 (January 17, 2017): 15–46. http://dx.doi.org/10.1177/0146107916682197.

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In 2 Corinthians 12:7–10, Paul confesses to being beset by “a thorn in the flesh” connected in some way with a prior ecstatic experience (vv 2–4), which he summons “the Lord” on three occasions to remove (v 8). The intersecting topoi of this passage—illness, pain, healing, altered states of consciousness ( Pilch 2004 ; Goodman 1990 ), strength and weakness, the role of non-human forces in human illness, explanations of/for illness, and the (non)efficacy of prayer for healing—raise a complex of questions that ought not be answered in isolation. In pursuit of answers to such questions regarding illness and healing in the “symbolic world” of Paul and the community he addressed, I employ here conceptual tools garnered from the field of ethnomedical anthropology. I offer fresh readings of the dynamics at work in Paul's “thorn” discourse—a key component of the rhetorical culmination of Paul's speech act designed to (re-)assert his credentials as God's apostle to the gathered people at Corinth ( Neufeld 2000 )—while making reference throughout to its immediate literary context, the so-called “letter of tears” (2 Cor. 10–13), as well as to its relationship to the structure of ideas on illness and healing in Paul's larger epistolary corpus (e.g. Galatians 4:13–15; 1 Corinthians 11:27–34; 12:8–10, 28, 29–30).
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Namgung, Young. "Paul’s Eschatological Understanding of Time and the Piety of Believers: With a Focus on 1 Corinthians 15:20-28." Bible & Theology 94 (April 25, 2020): 43–69. http://dx.doi.org/10.17156/bt.94.03.

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