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Journal articles on the topic '1 Corinthians 8,1 – 11,1'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Hiramatsu, Kei. "Paul’s Theology of Weakness in 1 Cor 8:1-14:40." Horizons in Biblical Theology 41, no. 1 (April 22, 2019): 71–91. http://dx.doi.org/10.1163/18712207-12341386.

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Abstract While partition theorists question the integrity of 1 Corinthians based on the observation that Paul addresses a variety of subjects in distinctive ways through this missive, a consistent theme does unite letter. Paul encourages the strong and privileged to renounce their status, rights, and freedom for the sake of the weak. Thus, this article explores Paul’s ecclesiology of the strong and the weak particularly in 8:1-14:40 by examining his address in each section (8:1-11:1; 11:2-11:16; 11:17-34; 12:1-14:40). In so doing, it seeks to demonstrate Paul’s theology of weakness as the underpinning theme of the letter.

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2

Still, E. Coye. "PAUL'S AIMS REGARDING ΕΙΔΩΛΟΘΥΤΑ: A NEW PROPOSAL FOR INTERPRETING 1 CORINTHIANS 8:1-11:1." Novum Testamentum 44, no. 4 (2002): 333–43. http://dx.doi.org/10.1163/15685360260296227.

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3

Gooch, Paul W. "‘Conscience’ in 1 Corinthians 8 and 10." New Testament Studies 33, no. 2 (April 1987): 244–54. http://dx.doi.org/10.1017/s0028688500022657.

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My task is twofold. First, I want to uncover some puzzles and ambiguities in the notion of conscience. Reflection upon the history of words associated with this notion, and upon our current usage, will help us bring some useful distinctions to Paul's text. Second, I wish to examine two passages in Paul, 1 Corinthians 8 and 10. 23–11. 1, in order to determine how we are best to understand Paul's appeal to what is commonly translated as ‘conscience’. The result should be not only a clearer appreciation of Paul's meaning but also the resolution of a puzzle about his ethical advice.

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4

Jeong, Bok Hee. "Paul’s Interpretation of the Greco-Roman Meal as a Social Institution - Focusing on 1 Corinthians 8:1-11:1." Korean New Testament Studies 27, no. 3 (September 30, 2020): 815–50. http://dx.doi.org/10.31982/knts.2020.09.27.3.815.

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5

Winter, Sean F. "‘He Will Rescue Us Again’: Affliction and Hope in 2 Corinthians 1:8–11." Religions 11, no. 5 (May 1, 2020): 222. http://dx.doi.org/10.3390/rel11050222.

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Dark times can generate crippling despair all too easily. Resources for resistance to despair and for the discovery and articulation of hope are not always readily apparent. This essay considers Paul’s account of his own immersion in such a situation: An ‘affliction’ that left him ‘unbearably crushed’, ‘despairing of life itself’ (2 Cor 1:9), and under a ‘sentence of death’ (2 Cor 1:10). Making a speculative proposal about the nature of Paul’s experience, the essay goes on to argue that Paul identified two fundamental resources for hope. The first is a conviction about an eschatological act that undoes the sentence of death and effects the possibility of rescue or deliverance. The second is a form of human solidarity that generates potential reorientation to the reality of ‘rescue’. While the essay explores these ideas within the terms and framework of Paul’s rhetoric in 2 Corinthians, it will do so with one clear eye on the potential resources that Pauline theology offers those who live in inexplicably dark times today, not least by considering the potential resources for political optimism.

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6

De Wet, B. W. "‘n Christosentriese koinonia-dinamiek agter Paulus se hantering van sekere problematiek in 1 Korintiërs." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 821–35. http://dx.doi.org/10.4102/ve.v27i3.188.

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This article reasons that Paul tends to use a Christosentric koinonia-dynamic as a paradigm for addressing some of the problems in 1 Corinthians. As a test case the problem of the eating of food (especially meat), consecrated and/or sacrificed to the idols during social, as well as cultic occasions, as formulated in 8:1a was chosen. Being part of the macro structure of 8:1-11:1 it becomes clear, especially from 10:14-22 that Paul uses especially the dynamic of a Christosentric koinonia paradigm to address this problem. Focusing on the intensity of koinonia, as it functioned within the holy communion and the sacrificial meal of the Israelites, Paul motivates the Corinthians not to have anything to do with sacrificial heathen meals.

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7

Bredenkamp, DSM. "1 Korintiërs 9:24-27 – Kerklike leierskap vra ‘n besondere vorm van selfbeheersing." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 19–34. http://dx.doi.org/10.4102/ve.v28i1.95.

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The purpose of this article is to describe Paul’s self-control in 1 Corinthians 9 as an example to contemporary church leaders. After ascertaining the framework of 1 Corinthians 8:1 to 11:1 as following Christ in loving servitude, Paul’s introducing of his apostleship is described as a combination of an example and a defense. He utilizes the agon motif to make his point regarding his own sacrifices. To him self-control enkrateia) has a finite meaning: to relinquish certain liberties and rights for the sake of his mission in Christ, the identity of the church and the perseverance of his fellow believers. Church leaders can take heed of this necessity for restriction of personal liberty in response to the views of others.

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8

Moses, Robert E. "Love Overflowing in Complete Knowledge at Corinth: Paul’s Message Concerning Idol Food." Interpretation: A Journal of Bible and Theology 72, no. 1 (December 13, 2017): 17–28. http://dx.doi.org/10.1177/0020964317731326.

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Paul’s response to the issue concerning idol food at Corinth begins with two important cautions concerning knowledge (1 Cor 8:1–2) and praise for love (8:1, 3) that frame his argument concerning idol food in 8:1–11:1. Paul wants love to serve as a guide for how the Corinthians put their knowledge into practice, and he also shows that “the knowers” have incomplete knowledge. “The knowers” understand Jewish polemic against idolatry (that idols are nothing), but they have overlooked another view (that idols are the work of demons). This essay contends that Paul’s initial caution concerning knowledge at the beginning of his address of this issue serves as the foundation for understanding his stance on food sacrificed to idols. Any food explicitly identified as sacrificed to idols must be rejected by believers both for the sake of love and because of the threat that demons pose to believers.

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9

Crispin, Gareth. "A Theology of Accommodation as a Resource for Integrating Youth and Children into Intergenerational Church." Christian Education Journal: Research on Educational Ministry 14, no. 1 (May 2017): 7–22. http://dx.doi.org/10.1177/073989131701400102.

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This paper argues that a theology of accommodation can provide help to those wishing to integrate youth and children into an intergenerational local church. It will be demonstrated that God's accommodation to humanity is not only communicative, but behavioral, and that in the New Testament we see that this behavioral accommodation principle is normative for relationships within the church. Through an examination of 1 Corinthians 8–11:1, this paper demonstrates that those with authority and knowledge in the church are to accommodate those without, which almost invariably implies youth and children. Christians are to imitate Christ, and so as God accommodates in Christ, those with authority and knowledge follow suit.

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10

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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11

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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12

Enis, Larry L. "1 Corinthians 8:1–13." Interpretation: A Journal of Bible and Theology 72, no. 1 (December 13, 2017): 56–57. http://dx.doi.org/10.1177/0020964317731329.

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13

Radde-Gallwitz, Andrew. "The Holy Spirit as Agent, not Activity: Origen’s Argument with Modalism and its Afterlife in Didymus, Eunomius, and Gregory of Nazianzus." Vigiliae Christianae 65, no. 3 (2011): 227–48. http://dx.doi.org/10.1163/157007210x524277.

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AbstractIn the latter half of the fourth century, Didymus the Blind, Eunomius of Cyzicus, and Gregory of Nazianzus all responded to the position that the Holy Spirit is merely an activity of God, and not a substantial reality. Heretofore, those who held this position have remained unidentified in modern scholarship. In this article, it is argued that the fourth-century arguments derive directly from an authentic fragment (number 37) of Origen’s Commentary on John, in which Origen argues against some form of modalism, perhaps Sabellianism. Origen’s use of John 3:8 together with 1 Corinthians 12:11 became decisive for later theologians in ascribing agency to the Spirit. Despite their obvious differences, Didymus, Eunomius, and Gregory follow Origen in viewing it as imperative to speak of the Spirit as a substantial reality in order to preserve the scriptural portrayal of the Spirit as active. Accordingly, this article provides testimony to the diverse legacy of Origen in the fourth century, as well as to the function of ‘substance’ language in fourth-century doctrinal disputes.

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14

Shoemaker, H. Stephen. "2 Corinthians 11:1-21." Review & Expositor 86, no. 3 (August 1989): 407–14. http://dx.doi.org/10.1177/003463738908600309.

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15

Thompson, William G. "I Corinthians 8:1–13." Interpretation: A Journal of Bible and Theology 44, no. 4 (October 1990): 406–9. http://dx.doi.org/10.1177/002096430004400408.

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16

Myers, Jacob D. "1 Corinthians 9:8–18." Interpretation: A Journal of Bible and Theology 75, no. 2 (February 28, 2021): 152–54. http://dx.doi.org/10.1177/0020964320982680.

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17

Derrett, J. Duncan M. "Judgement and 1 Corinthians 6." New Testament Studies 37, no. 1 (January 1991): 22–36. http://dx.doi.org/10.1017/s0028688500015307.

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There are problems with the text and interpretation of 1 Cor 6. 1–11 which call for a reappraisal of Paul's injunctions regarding the maintenance of discipline at Corinth. Doubts as to the meaning of words, even the punctuation, can be solved if one undertakes the unexpected, and places the problem at 1 Cor 5 along with that at 6. 1–11 (not neglecting ch. 7), and takes seriously words hitherto glossed over in the interests of a much more familiar conception of Paul's intentions. First we should consider the situation in which they all were, and finally we shall look into the risks Paul has obviously taken.

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18

Shoemaker, Thomas R. "Unveiling of Equality: 1 Corinthians 11:2-16." Biblical Theology Bulletin: Journal of Bible and Culture 17, no. 2 (May 1987): 60–63. http://dx.doi.org/10.1177/014610798701700204.

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19

Marshall, Jill E. "Uncovering Traditions in 1 Corinthians 11:2-16." Novum Testamentum 61, no. 1 (December 5, 2019): 70–87. http://dx.doi.org/10.1163/15685365-12341617.

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AbstractOne of Paul’s most notoriously difficult arguments begins with praise that the Corinthians have kept the “traditions” just as he “handed over” to them (1 Cor 11:2). Paul does not mention “traditions” after this verse, but this introduction suggests that they play a role in his argument. This essay demonstrates how traditions are part of the rhetorical argumentation of 1 Cor 11:2-16. Paul does not strictly recite teachings that his audience knows but changes them by addition or reformulation. Two modified traditions, in 11:3 and 11:11-12, formulate different perspectives on the relationship between men and women: first, hierarchical, and second, interdependent. The essay proceeds in three parts: discussion of Paul’s παράδοσις language, rhetorical analysis of 1 Cor 11:2-16, and proposal for the two “traditions” and their function in 11:3 and 11:11-12.

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20

Peppard, Michael. "Brother against Brother: Controversiae about Inheritance Disputes and 1 Corinthians 6:1–11." Journal of Biblical Literature 133, no. 1 (2014): 179–92. http://dx.doi.org/10.1353/jbl.2014.0010.

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21

Harader, Joanna. "Tension at the table: 1 Corinthians 11:23–32." Review & Expositor 116, no. 3 (August 2019): 359–63. http://dx.doi.org/10.1177/0034637319867404.

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Paul’s presentation of the communion meal in 1 Cor 11:23–32 highlights tensions we experience as we participate in the Lord’s Supper today: situational tension in re-enacting a conflicted meal and remembering a violent event, a tension between memory and hope, a painful tension for survivors of sexual abuse with the use of “body” and “blood” language in both Scripture and liturgy, and a tension between an insistence on the egalitarian nature of the meal alongside warnings of exclusionary judgment for any who eat while “unworthy.” The first two tensions are biblical and are to be explored and embraced in sharing the Lord’s Supper. The second two tensions result from unintended consequences and misinterpretation, and should be discerned and alleviated to maintain a spiritually healthy and faithful communion liturgy.

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22

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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23

Kim, Yung Suk. "“Imitators” (Mimetai) in 1 Cor. 4:16 and 11:1: A New Reading of Threefold Embodiment." Horizons in Biblical Theology 33, no. 2 (2011): 147–70. http://dx.doi.org/10.1163/187122011x546796.

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AbstractWhen it comes to the language of “imitation” (mimesis) in Paul’s letters (1 Cor. 4:16; 11:1; Phil. 3:17; 1 Thess. 1:6-7; 2:14), divisions among scholars are most clearly manifest. At one end of the scholarly spectrum, Paul follows a Stoic model of imitation, according to which the teacher exhorts pupils to follow him, based upon his authority established (demonstrated) by good conduct. Accordingly, Paul is viewed as an advocate of the Hellenistic ideal of unity at the expense of diversity. At the other end of the spectrum, Paul is seen as a social conservative and an obstacle to true liberation. Here the idea of imitation serves as a means of control and domination of others, as post-colonial and feminist scholars have pointed out. So Paul’s exhortation to “be imitators of me, as I am of Christ” (1 Cor. 11:1) is understood as a demand for sameness, an appeal to copy Paul. However, the language of imitation can be read through the eyes of “embodiment”—a way of life, as an alternate meaning of imitation in 1 Corinthians, which will lead to the involvement of three aspects of God, Christ and the believer. I argue that imitation in 1 Corinthians is neither a copy or sameness nor a type or model to be emulated by the Corinthians. Rather, it should be understood as a way of life rooted in the image of Christ crucified, which plays a central role in the letter, deconstructing abusive, destructive powers in a community and society and reconstructing a beloved community for all.

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24

Tamba, Tiffany. "Recalling to Warning:Sosial-Scientific Criticism (SSC) of 1 Corinthians 10:1-13." Jurnal Teologi Cultivation 4, no. 2 (January 22, 2021): 36–55. http://dx.doi.org/10.46965/jtc.v4i2.348.

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AbstractThe meeting of certain cultures and religions with outside cultures and religions results in complex cultural contacts that even overlap. Add more, the high heterogeneity which will affect the process of acculturation, assimilation, inculturation and even enculturation which may increase diversity immunity, but on the contrary triggers sosial irregularities experienced by the Corinthian Christians in 1 Cor. 10: 1-13. The purpose of this study is to see the sosial dynamics of 1 Cor. 10: 1-13 and find the theological message in it by using the interpretation of Sosial-Scientific Criticism (SSC). The use of this method is successful in tracing the sosial aspects that accompany Paul's warnings, advice and message to the diverse Corinthian Christian church. As a result, Paul did a recalling to warning (vv. 1-5) regarding the parallel experiences between his ancestors and them to become learning (vv. 6-10) to then turn to turn (vv. 11-13) towards optimal and total balance. starting with religious regularity, namely loyalty to Allah.

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25

Lee, SeungHyun. "Reconsidering the Translation of παρϵδίδϵιο in 1 Corinthians 11:23." Journal of Biblical Text Research 42 (April 30, 2018): 45–67. http://dx.doi.org/10.28977/jbtr.2018.4.42.45.

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26

RAMELLI. "Spiritual Weakness, Illness, and Death in 1 Corinthians 11:30." Journal of Biblical Literature 130, no. 1 (2011): 145. http://dx.doi.org/10.2307/41304192.

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27

Engberg-Pedersen, Troels. "1 Corinthians 11:16 and The Character of Pauline Exhortation." Journal of Biblical Literature 110, no. 4 (1991): 679. http://dx.doi.org/10.2307/3267665.

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28

Schwiebert. "Table Fellowship and the Translation of 1 Corinthians 5:11." Journal of Biblical Literature 127, no. 1 (2008): 159. http://dx.doi.org/10.2307/25610111.

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29

Barnhill. "Divine Initiative and Paul’s Theological Epistemology: From 1 Corinthians 1–2 to Romans 9–11." Journal for the Study of Paul and His Letters 10, no. 1 (2020): 5. http://dx.doi.org/10.5325/jstudpaullett.10.1.0005.

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30

Peppard. "Brother against Brother: Controversiae about Inheritance Disputes and 1 Corinthians 6:1–11." Journal of Biblical Literature 133, no. 1 (2014): 179. http://dx.doi.org/10.15699/jbibllite.133.1.179.

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31

Neufeld, Dietmar. "ACTS OF ADMONITION AND REBUKE: A SPEECH ACT APPROACH TO 1 CORINTHIANS 6:1-11." Biblical Interpretation 8, no. 4 (2000): 375–99. http://dx.doi.org/10.1163/156851500750118971.

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AbstractThis paper attempts a reading of 1 Cor. 6:1-11 primarily from the perspective of speech act theory. The approach, however, will be augmented by insights from a variety of methodological perspectives. The conclusions of social scientists about honor-shame and patron-client relationships will permit conclusions about Paul's loss of institutional status. Determining the language and genre of 1 Corinthians and locating it in the context of exhortation, paraenesis and apologia is also useful. Ascertaining the social structure of the congregation in Corinth, as based on various sociological studies, permits the conclusion that secular models of leadership had infiltrated the congregation. Status-conscious members of the congregation were seeking to enhance their reputation in the community by taking each other to secular courts. Lawsuits were, in effect, social competitions for incremental increases in prestige through the game of challenge and riposte. Collectively, the litigious behaviour of the congregants also represented an aggressive public challenge that damaged Paul's achieved honor as founding father. In order to regain his status in the community and have it publicly recognised, Paul engaged in retaliatory verbal sallies—he rebuked and admonished them.

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32

Lee, Young Jae, and Byung June Hwang. "A Study on Wholistic Church Revival in Paul’s Charistmatology in 1 Corinthians 12:1-11." Journal of Youngsan Theology 40 (June 30, 2017): 229–63. http://dx.doi.org/10.18804/jyt.2017.06.40.229.

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33

Suh, Michael K. W. "Δοκιµάζω in 1 Corinthians 11:28–29 within the Ancient Mediterranean Context." Novum Testamentum 62, no. 2 (March 26, 2020): 157–79. http://dx.doi.org/10.1163/15685365-12341652.

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Abstract In 1 Corinthians 11:28–29, Paul refers to the need for a person “to examine” (δοκιµάζω) oneself and “to discern” (διακρίνω) the body prior to participating in the meal. These are important terms and yet modern scholarship fails to provide a convincing explanation of Paul’s language. This article considers the use of these terms within the ancient Mediterranean, and more specifically, Greek, context as relevant background material to understand why Paul adopts this language in this section of 1 Corinthians. It will then explicate the import of this language in understanding Paul’s rhetoric in the broader section of the letter that is 1 Cor 11:17–34.

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34

Kim, Eun Hae. "Relationship of the Indicative and Imperative of Paul in 1 Corinthians 5:1–8." Korean Journal of Christian Studies 111 (January 31, 2019): 93–118. http://dx.doi.org/10.18708/kjcs.2019.01.111.1.93.

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35

WONG, ERIC K. C. "The Deradicalization of Jesus' Ethical Sayings in 1 Corinthians." New Testament Studies 48, no. 2 (April 2002): 181–94. http://dx.doi.org/10.1017/s0028688502000139.

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The article seeks to provide an answer to the question of why Paul says so little about Jesus in his letters. Paul's relative silence on Jesus' words is dealt with in the light of a socio-historical perspective. The study seeks to elucidate how Paul mitigates Jesus' seemingly radical remarks over ethical issues on marriage and the requirements of inheriting the kingdom of God in 1 Corinthians (6.9–10 and 7.10–11), so that his teaching may fit into the new Sitz im Leben of the Corinthian Christian community.

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36

BeDuhn, Jason David. ""Because of the Angels": Unveiling Paul's Anthropology in 1 Corinthians 11." Journal of Biblical Literature 118, no. 2 (1999): 295. http://dx.doi.org/10.2307/3268008.

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37

Rosner, Brian S. "The Origin and Meaning of 1 Corinthians 6,9-11 in Context." Biblische Zeitschrift 40, no. 2 (September 22, 1996): 250–53. http://dx.doi.org/10.1163/25890468-04002006.

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38

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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39

Abetz, Katherine. "Identity for Women: A Proposal for the Gendered Imago Dei Based on 1 Corinthians 11:1–16." Pacifica: Australasian Theological Studies 23, no. 1 (February 2010): 15–32. http://dx.doi.org/10.1177/1030570x1002300102.

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40

Hannas, Dr, and Rinawaty, M.Th. "The Exegesis of Woman Leadership According to 1 Corinthians 11:2-16." Journal Didaskalia 1, no. 1 (November 13, 2018): 20–32. http://dx.doi.org/10.33856/didaskalia.v1i1.53.

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The role of woman until now still encounters various problems, such as in the leadership. Do women have decent capacity to lead, or they are on second class under men. This research, brings up to the readers the original understanding about the role of woman especially in leadership. To see woman leadership, the researchers using exegesis method by utilizing four Bible analysis, these are: contextual analysis, syntactical analysis, verbal analysis, theological analysis, and homiletical analysis. Study which was done toward this research found out that woman essential leadership is how the man and woman aware that leadership which is designed by God, the Creator, is leadership based on function, where the man and the woman realize their roles and function corresponding with God’s created nature. Man are leader, who lead with obedience and love. Whereas woman are under man’s authority who has to be followed with respect and full of love.

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41

Drake Williams, H. H. "“IMITATE ME”: INTERPRETING IMITATION IN 1 CORINTHIANS IN RELATION TO IGNATIUS OF ANTIOCH." Perichoresis 11, no. 1 (June 1, 2013): 77–95. http://dx.doi.org/10.2478/perc-2013-0004.

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ABSTRACTSeveral times within 1 Corinthians Paul encourages the Corinthians to imitate him. These are found at critical junctures in the epistle in 1 Corinthians 4:16 and 11:1. The meaning of these sections is in question from the perspective of Corinthian scholars. Several believe that Paul is appealing to apostolic power and authority to coerce the Corinthians to obey him, whereas others find him responding to social situations. This is different from the way that imitation and discipleship are presented within the writings of Ignatius of Antioch. Pauline ideas, specifically those from 1 Corinthians, are known to have influenced Ignatius of Antioch’s writing, and thus Ignatius’ ideas about imitation are likely to reflect the meaning that Paul intended. Ignatius specifically speaks about imitation and discipleship in several places: Ign. Eph. 1, 2, 4; 3:1-3, Ign. Magn. 4:1; 5:1-2; 9:1-6, Ign. Rom. 3:1-2; 6, 3, 1. When these passages are considered, imitation involves suffering and possibly martyrdom. Imitation is also connected to the cross of Christ and is not a means to enforce superiority. Ignatius’ view of imitation would contradict the opinions of some scholars who see Paul’s injunction for imitation as a claim for power. It also supplies more information to the idea than those who claim that it is simply a counter example to the social situation.

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42

Harris, M. "15th January: Second Sunday after Epiphany: 1 Samuel 3:1-10, (11-20); Psalm 139:1-6, 13-18; 1 Corinthians 6:12-20; John 1:43-51." Expository Times 123, no. 3 (November 14, 2011): 128–30. http://dx.doi.org/10.1177/0014524611421734b.

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43

Yeo, KHIOK-KHNG. "The Rhetorical Hermeneutic of 1 Corinthians 8 and Chinese Ancestor Worship." Biblical Interpretation 2, no. 3 (1994): 294–311. http://dx.doi.org/10.1163/156851594x00105.

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Watson, Duane F. "1 Corinthians 10:23-11:1 in the Light of Greco-Roman Rhetoric: The Role of Rhetorical Questions." Journal of Biblical Literature 108, no. 2 (1989): 301. http://dx.doi.org/10.2307/3267299.

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MacDonald, Margaret Y. "Women Holy in Body and Spirit: The Social Setting of 1 Corinthians 7." New Testament Studies 36, no. 2 (April 1990): 161–81. http://dx.doi.org/10.1017/s0028688500015046.

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In an elegant discussion of the roles of women in the Pauline congregations, Wayne Meeks has drawn attention to Paul's apparently deliberate attempt to make parallel statements about the respective obligations of males and females in 1 Cor 7 and in 1 Cor 11. 2–16. In the same study, Meeks makes a second observation about 1 Cor 11. 2–16: ‘If the passage places most emphasis on the female, that must be because in Corinth it is the charismatic women who are donning the attire of the opposite sex’. There is indeed a fairly wide consensus that the problem underlying the instructions about head attire in 1 Cor 11 is with women. Is there a connection between the antics of the women of 1 Cor 11 and Paul's exhortations in 1 Cor 7? Are we to conclude that 1 Cor 7 also responds to a situation instigated by females? Or, does the fact that the parallelism in 1 Cor 7 is even more extensive than in 1 Cor 11 imply that, in his discussion of marriage and celibacy, Paul was equally concerned with the practices of men and women?

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Land, Julie Marie. "Remember as Re-membering: The Eucharist, 1 Corinthians 11:17-34, and Profound Intellectual Disability." Studia Liturgica 50, no. 2 (September 2020): 152–62. http://dx.doi.org/10.1177/0039320720946040.

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In 1 Cor 11:17-34 Paul reprimands the Corinthians for the way in which they gather for worship, and addresses the Corinthians’ situation with the words of institution. This paper, exploring how the Lord’s Supper is importantly related to discerning the body of Christ and the church’s response to people on the social margins, pursues a question of the contemporary church: are we eating rightly? An examination of 1 Cor 11:17-34 reveals that the Lord’s Supper criticizes developments in society that have come to base the worth of bodies on their ability to meet society’s prized values of achievement, consumption, and production. Bodies that do not meet these aims are positioned as problems. This paper argues that people with profound intellectual disabilities, who often are placed on the social margins of both church and society, have much to teach about what it means to gather and be with one another as the church.

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Brewer, D. Instone. "1 Corinthians 9.9–11: A Literal Interpretation of ‘Do not Muzzle the Ox’." New Testament Studies 38, no. 4 (October 1992): 554–65. http://dx.doi.org/10.1017/s0028688500022074.

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When Paul interprets ‘Do not muzzle the ox while threshing’ as ‘do not neglect to pay Christian ministers’, commentators have quite naturally assumed that his exegesis was allegorical. However, comparisons with contemporary rabbinic exegesis suggest that this would have been regarded as a literal interpretation of the plain meaning of the text.

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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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Spencer, Richard A. "Hebrews 11:1–3, 8–16." Interpretation: A Journal of Bible and Theology 49, no. 3 (July 1995): 288–92. http://dx.doi.org/10.1177/002096439504900308.

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