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Journal articles on the topic 'Corinthiens 15'

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Published: 4 June 2021
Last updated: 12 February 2022

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1

Assaël, Jacqueline. "La « grâce seconde » procurée par Paul aux corinthiens (2 Co 1, 15)." Études théologiques et religieuses 89, no. 1 (2014): 69. http://dx.doi.org/10.3917/etr.0891.0069.

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2

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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3

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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4

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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5

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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6

Bridges, Linda McKinnish. "2 Corinthians 4:7-15." Review & Expositor 86, no. 3 (August 1989): 391–96. http://dx.doi.org/10.1177/003463738908600307.

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7

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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8

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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9

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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10

Rhyne, C. Thomas. "II Corinthians 8:8–15." Interpretation: A Journal of Bible and Theology 41, no. 4 (October 1987): 408–13. http://dx.doi.org/10.1177/002096438704100409.

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11

O'Brien, Julia M. "I Corinthians 15:19–26." Interpretation: A Journal of Bible and Theology 49, no. 2 (April 1995): 182–85. http://dx.doi.org/10.1177/002096439504900209.

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12

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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13

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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14

Andemicael, Awet Iassu. "Grace, Equity, Participation: The Economy of God in 2 Corinthians 8:8–15." Anglican Theological Review 98, no. 4 (September 2016): 621–38. http://dx.doi.org/10.1177/000332861609800402.

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This essay considers Paul's first-century “fundraising missive” in 2 Corinthians 8–9, focusing on 2 Corinthians 8:8–15. In it, Paul poses three hermeneutical puzzles around grace, equity, and participation that together establish the theological framework of his appeal and reveal the inner dynamics of the economy of God's kingdom. The Holy Spirit invites us into participation in the grace of our Lord Jesus Christ, which liberates us to be vulnerable enough to enter into the collective engagement that is inseparable from the common good. Within that community, the superabundance of God's grace enables us to “finish doing” what we have started (2 Cor. 8:11)—what has been started in us—by living fully into the transformative economy of God, who promises to make all things new.
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15

Szymik, Stefan Henryk. "The Corinthian Opponents of the Resurrection in 1 Cor 15:12." Biblical Annals 10, no. 3 (April 9, 2020): 437–56. http://dx.doi.org/10.31743/biban.8675.

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The paper contributes to the discussion regarding the Corinthian opponents of the resurrection of the dead (1 Cor 15:12). In particular, it attempts to re-examine the thesis of the Epicurean framework of this controversy. The first part focuses on the main lines of interpretation of 1 Cor 15:12 and the presentation of the Epicurean thesis. It is followed by an analysis of Paul’s polemical statements against the thesis of his Corinthian opponents, “there is no resurrection of the dead” (1 Cor 15:12; cf. vv. 19, 29-34, 35). It is assumed that Paul clearly says that his opponents deny a bodily resurrection and future life – there is nothing after death. The third part of the paper reconsiders some hermeneutic factors concerning the identity of the Corinthian opponents of the resurrection. 1 Cor 15 contains terminological and ideological parallels to Epicureanism, especially, by way of opposition. Yet, the valuation of these data remains an open question.
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16

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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17

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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18

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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19

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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20

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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21

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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22

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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23

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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24

Jones, Russell, Helen Ball, and Eileen Maitland. "Contextual Bible Study Notes on I Corinthians 15:12–20." Expository Times 118, no. 4 (January 2007): 186–87. http://dx.doi.org/10.1177/0014524606074378.

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25

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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26

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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27

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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28

Hill, C. E. "Paul's Understanding of Christ's Kingdom in i cOrinthians 15:20-28." Novum Testamentum 30, no. 4 (1988): 297–320. http://dx.doi.org/10.1163/156853688x00307.

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29

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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30

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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31

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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32

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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33

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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34

Mikkelsen, Daniel. "Hvad er opstandelseslegemets karakter ud fra Første Korintherbrev 15?" Dansk Teologisk Tidsskrift 81, no. 4 (August 12, 2019): 282–99. http://dx.doi.org/10.7146/dtt.v81i4.115359.

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The article examines the character of the resurrection body in 1 Corinthians 15,36-58 focusing on exegesis and vocabulary. The examination pays special attention to the two most dominating views of the resurrection body in recent scholarly debate, the resurrection of re-newed flesh and the resurrection in pneumatic material. The article has three parts. Since both views attend to much of the same terminology, a clarification of their terminology is first given. Next, the exegetical dif-ferences between them are lined up against one another. Finally, an ex-egesis is given which argues that Paul is not talking about a resurrection body composed of ethereal material spirit, but about a body composed of flesh whose state and quality have changed so that it becomes both incorruptible and immortal. This is because the reason for the corrup-tion of the flesh is Adam’s fall and sin, not the flesh itself.
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35

Ascough, Richard S. "The Completion of a Religious Duty: The Background of 2 Cor 8.1–15." New Testament Studies 42, no. 4 (October 1996): 584–99. http://dx.doi.org/10.1017/s0028688500021433.

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There has been a tendency among some exegetes to treat 2 Cor 8.1–15 as ‘merely’ an administrative and financial issue. Often this conclusion is based on Paul's use of ἐπιτελέω which, they argue, draws on the language of business and government. However, the distinction between ‘administrative’ and ‘religious’ is improper; one of the primary ways of demonstrating piety in antiquity was by the giving of money to a god. There is much inscriptional evidence for the use of ἐπιτελέω in contexts of religious duty.1 Given the social context of Paul and the Corinthians, these inscriptions provide helpful background for the way in which Paul's injunction to give generously would have been heard and understood.2
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36

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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37

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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38

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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39

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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40

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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41

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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42

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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43

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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44

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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45

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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46

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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47

BRUEHLER, BART B. "Proverbs, Persuasion and People: A Three-Dimensional Investigation of 2 Cor 9.6–15." New Testament Studies 48, no. 2 (April 2002): 209–24. http://dx.doi.org/10.1017/s0028688502000152.

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2 Cor 9.6–15 is crucial for understanding Paul's collection for Jerusalem, and this investigation exegetically examines the text while giving particular attention to three dimensions: sapiential material, rhetoric, and the socio-economic nature of the Corinthian church. The study concludes that the sapiential material comes from a Hellenistic Jewish background, though it shares affinities with Greco-Roman themes. Paul employs deliberative logos in vv. 6–10 as he addresses those in the lower socio-economic levels of the church, while he primarily employs pathos in vv. 12–14 and addresses those in the higher socio-economic levels of the church.
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48

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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49

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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50

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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