Relevant bibliographies by topics / Paul-Second Epistle to the corinthians

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Academic literature on the topic 'Paul-Second Epistle to the corinthians'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Paul-Second Epistle to the corinthians"

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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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Gerber, Daniel. "Écouter la première lettre de Paul aux Corinthiens aujourd'hui : quelques impressions, questions et hypothèses." New Testament Studies 66, no. 2 (February 27, 2020): 165–86. http://dx.doi.org/10.1017/s0028688519000316.

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It is a fact: we are ‘the unforeseen readers’ of Paul's first letter to the Corinthians, which moreover was written ‘more for the ear than the eye’. The present article follows the epistle through from beginning to end, taking account of those things that our academic habits sometimes make us forget. Attention is directed, among other things, towards the manner in which the apostle – conscious of his lack of authority over some of his audience – is seized from the outset of the epistle by the need to convince the Corinthian community that they must be true to themselves, following the call of the God who has ultimately chosen to make himself known by Christ crucified. For each of the themes addressed by Paul throughout the epistle a range of impressions, questions or hypotheses are noted.
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Monaghan, Christopher. "Book Review: The Second Epistle of Paul to the Corinthians: An Introduction and Commentary." Pacifica: Australasian Theological Studies 3, no. 1 (February 1990): 94–95. http://dx.doi.org/10.1177/1030570x9000300107.

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Peterson, Brian. "Book Review: The Second Epistle to the Corinthians." Interpretation: A Journal of Bible and Theology 60, no. 3 (July 2006): 334–36. http://dx.doi.org/10.1177/002096430606000313.

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Campbell, Douglas A. "Book Review: The Second Epistle to the Corinthians." Pacifica: Australasian Theological Studies 8, no. 3 (October 1995): 348–50. http://dx.doi.org/10.1177/1030570x9500800307.

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Watson, Nigel. "Book Review: The Second Epistle to the Corinthians." Pacifica: Australasian Theological Studies 11, no. 3 (October 1998): 329–30. http://dx.doi.org/10.1177/1030570x9801100309.

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Reed, David A. "The Second Epistle to the Corinthians – Murray J. Harris." Religious Studies Review 32, no. 2 (April 2006): 124. http://dx.doi.org/10.1111/j.1748-0922.2006.00064_25.x.

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Kuhn, Heinz-Wolfgang. "Zum 2. Korintherbrief: Drei wichtige Parallelen zur Qumrangemeinde (Gemeinde Gottes, neuer Bund und Neuschöpfung)." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 42–83. http://dx.doi.org/10.1515/znw-2019-0003.

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Abstract In the Second Epistle to the Corinthians Paul uses three concepts, which have very close parallels in contemporary non-Christian texts only in the writings of the Qumran community (“the community of God”, “new covenant” and the idea of new creation already in the present). Since the concept of new creation in the so-called Community Songs of 1QHa is under discussion, a thorough interpretation is of great importance, esp. of 1QHa XI 22. The “new covenant” in Paul’s letters is more than the “renewed covenant” of the Qumran community. The background of ἐκκλησία τοῦ θεοῦ is Jewish even though Hellenistic-Roman associations and political assemblies have to be discussed concerning ἐκκλησία. There is no direct acquaintance of Paul with texts of the Qumran community. The relevance of these texts for understanding Paul is found in several respects.
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Gooder, P. "The Second Epistle to the Corinthians. By MURRAY J. HARRIS." Journal of Theological Studies 58, no. 1 (November 18, 2005): 232–34. http://dx.doi.org/10.1093/jts/fll075.

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Fox, Kenneth. "The Second Epistle to the Corinthians: A Commentary on the Greek Text." Novum Testamentum 50, no. 2 (2008): 203–5. http://dx.doi.org/10.1163/156853608x262927.

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Dissertations / Theses on the topic "Paul-Second Epistle to the corinthians"

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Angers, Dominique. "L’usage de σήμερον en Luc-Actes, dans le corpus paulinien et dans l’épître aux Hébreux : itinéraires et associations d’un motif deutéronomique." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK012.

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Cette thèse porte sur l’usage du terme σήμερον (« aujourd’hui ») en Luc-Actes (vingt-deux occurrences), dans la correspondance paulinienne (Romains 11.8 ; 2 Corinthiens 3.14, 15) et dans l’épître aux Hébreux (1.5 ; 3.7, 13, 15 ; 4.7 [à deux reprises] ; 5.5 ; 13.8). Elle accorde une importance particulière à la possibilité de l’influence de l’ « aujourd’hui » du Deutéronome dans le Nouveau Testament. Deux hypothèses principales sont au cœur de cette étude. D’une part, celle de la thématisation, dans le Deutéronome comme dans les trois corpus néotestamentaires envisagés, du mot « aujourd’hui » : dans chaque cas, ce terme acquiert le statut de thème théologique à part entière. En effet, ses divers emplois démontrent un travail de réflexion sur « l’aujourd’hui ». D’autre part, celle d’une influence deutéronomique commune : les trois écrivains néotestamentaires sont conscients des attaches théologiques de l’aujourd’hui deutéronomique. Ils transposent volontairement et diversement ce motif vétérotestamentaire à la lumière de l’événement Jésus-Christ. En fin d’enquête, on constate que l’aujourd’hui lucanien, l’aujourd’hui paulinien et l’aujourd’hui de l’épître aux Hébreux, tout en conservant des accents qui leur sont propres, contribuent tous à mettre en valeur les mêmes concepts théologiques clés, parmi lesquels figurent l’accomplissement de l’Écriture, l’eschatologie en cours de réalisation, l’avènement du salut, l’annonce de la bonne nouvelle et la proclamation de la parole de Dieu
This dissertation examines the use of the term σήμερον (“today”) in Luke-Acts (22 occurrences), the Pauline letters (Romans 11:8; 2 Corinthians 3:14, 15) and the Epistle to the Hebrews (1:5; 3:7, 13, 15; 4:7 [twice]); 5:5; 13:8). It gives special attention to the possible influence of the Deuteronomic “today” in the New Testament. Two main hypotheses are at the heart of this study. First, the word “today,” in Deuteronomy as well as the three New Testament corpora under consideration, becomes a theological theme of its own. In effect, it is argued that its various occurrences reveal the presence of reflective work on “the today.” Second, in the minds of the three New Testament authors who give attention to this motif, there seems to be an awareness of certain theological associations that are bound up with the Deuteronomic “today.” In diverse manners, they intentionally transpose this Old Testament motif in the light of the Christ event. By the end of this investigation, it becomes apparent that Luke’s today, Paul’s today and the today of the Epistle to the Hebrews, while each possessing unique characteristics, all contribute to emphasize the same key theological concepts, such as the fulfillment of Scripture, an inaugurated and progressively realized eschatology, the coming of salvation, the heralding of the good news and the proclaiming of God’s Word
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Robertson, Charles Kevin. "Paul and conflict management in 1 Corinthians 1-6 : a systems approach." Thesis, Durham University, 1999. http://etheses.dur.ac.uk/1133/.

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Hedlund, Simon. "“The Kingdom of God cannot be inherited by ἀρσενοκοῖται! (1 Cor 6:9)” : Who are they, and why is Paul condemning them?" Thesis, Uppsala universitet, Nya testamentets exegetik, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-254533.

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This paper will look at the interpretation and translation of ἀρσενοκοῖται (1 Cor 6:9) in the list of people who will not inherit the kingdom of God. The word is mentioned in 1 Cor 6:9-10, and it has been translated in ways going from “homosexual”, “men who lay with men” and “sodomite” to “a man who lets others use himself or who uses others for debauchery” and “pedophile”. By looking at the views on sexuality, and male same-sex sexuality in particular, pertaining the Greco-Roman society and the Jewish culture contemporary to Paul, and also paying attention to the textual context as well as the context of the congregation in Corinth, the study has its aim set on finding what the word might have denoted to the first readers in the congregation in Corinth, and to Paul. The goal, then, is not to find a translation of the word ἀρσενοκοῖται that is literal, but to find one that is as close to a dynamic equivalent as is possible. This goal will, hopefully, be attained by giving the translation to the modern reader that is the one most likely to connote the same ideas and emotional connotations as the Greek word did in its original context. As the meaning of words change with time and context, there is a need for a translation that can bridge the gap created by that shift of meaning. Building that bridge in the case of ἀρσενοκοῖται is the goal of this paper. When the meaning, or meanings, that is found most likely to have been attained by the ancient readers is found, there will be a critical evaluation of some of the modern translations (and some a bit older) of the word in 1 Cor 6:9 to see if there already exists a translation that can be said to reach the goal of dynamic equivalence, given the meaning that is found most plausible in this paper. The study will argue that that is not the case, and therefore also propose a new translation, one that is argued to be closer to dynamic equivalence than those that has been evaluated. This translation is ”Men who sexually exploit men to gain social powers”.
Denna uppsats undersöker översättningen och tolkningen av ordet ἀρσενοκοῖται, det ord som avslutar 1 Kor 6:9 och är del av en lista över dem som inte kan ärva Guds rike (6:9-10). Ordet har översatts på olika sätt genom tiderna, med förslag som sträcker sig från “homosexuella”, “sodomiter”, “män som ligger med män” till “en man som låter utnyttja sig eller utnyttjar andra till osedlighet” och “pedofiler”. Genom att titta på hur sexualitet, och främst då manlig homosexualitet, sågs i den grekisk-romerska och judiska kontexten på Paulus tid, samt studera ordets litterära kontext och församlingens kontext i Korint, är målet att utröna vad ἀρσενοκοῖται bar med sig för betydelser och konnotationer för Paulus och de första mottagarna i Korint. Vad ett ord betyder är inte alltid statiskt över tid och rum utan förändras ofta, om än gradvis. Det riskerar därför att uppstå en klyfta mellan det som ordet från början innebar samt uppfattades som att det innebar, och hur det uppfattas idag. Den här uppsatsens mål är att överbrygga den klyftan för ἀρσενοκοῖται genom att ta reda på vad det grekiska ordet innebar i sin ursprungliga kontext och sedan ge en översättning som på bästa möjliga sätt ger en modern läsare konnotationer som i högsta möjliga grad stämmer överens med de konnotationer som de antika läsarna fick när de mötte ordet. Detta innebär alltså att målet inte är att ge en bokstavlig översättning av ἀρσενοκοῖται, utan en dynamisk ekvivalent översättning, där läsaren så långt det är möjligt får möjligheten att uppfatta det de första läsarna uppfattade. När den, eller de, meningar det är mest troligt att ordet bar med sig i sin ursprungliga kontext är konstaterade, kommer en kritisk utvärdering utifrån den slutsatsen göras av ett antal moderna översättningar (och några lite äldre), för att se om det finns en existerande översättning som uppnår dynamisk ekvivalens. Det kommer visa sig att så inte är fallet, och en ny översättning kommer därför att föreslås: ”Män som sexuellt utnyttjar män för att vinna social makt”.
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Salis, Pierre de. "Autorité et mémoire : pragmatique et réception de l'autorité épistolaire de Paul de Tarse." Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP018.

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Cette recherche étudie les lettres de Paul de Tarse, telles que conservées dans le Nouveau Testament, dans le contexte des pratiques épistolaires antiques, principalement judéennes. L’interrogation initiale est double : d’une part, elle porte sur le potentiel documentaire offert par les sources de type épistolaire et, d’autre part, sur le potentiel pragmatique spécifique du médium épistolaire pour induire des changements chez les destinataires. Les lettres de Paul ont été écrites non pour consigner des réalités ou des vérités d’autrefois en tant que telles, mais pour communiquer efficacement auprès de cercles divers et variés de destinataires. Cette double interrogation est déployée en amont, parmi les pratiques susceptibles d’avoir servi de modèle, comme celle liée à la lettre aux exilés insérée narrativement dans le Livre du prophète Jérémie (chapitre 29). Celle-ci a servi de modèle de communication à distance pendant plusieurs siècles parmi différents milieux de la Diaspora judéenne. Est ensuite interrogée la pratique épistolaire de Paul lui-même, en particulier celle déployée dans sa IIe Lettre aux Corinthiens (chapitres 10-13). Cette séquence, écrite au moment d’une très forte remise en question de son autorité d’apôtre, montre bien le potentiel pragmatique que Paul reconnaissait au médium épistolaire, ceci en convoquant notamment l’autorité de Jérémie. Enfin, en aval, on s’intéresse aux débuts l’histoire de la réception de l’autorité d’épistolier de Paul. Celle-ci montre comment on a reconnu très tôt à l’apôtre Paul une autorité d’épistolier, à l’instar des prophètes écrivains de l’ancien Israël
This research examines the letters of Paul of Tarsus, as preserved in the New Testament within the context of letter writing of that time, principally Judean ones. The initial examination questions both the potential of sources such as letters to provide information about an era, and the specific pragmatic potential of the epistolary medium as a means of inducing change in its recipients. As such, the letters of Paul were written not to conserve the historical realities or truths of the past, but to communicate efficiently with diverse circles and various recipients. The two-part examination is used to gain a perspective on the practices of the time, which may have been used as models for epistolary writing. The letter addressing the Judean Diasporas exiles inserted into the narrative of the Book of Jeremy (chapter 29) is such a model, providing a means of communicating over distance and time among the different groups. The epistolary practice of Paul himself is then examined. In particular, his Second letter to Corinthians (chapters 10-13), written in a moment of intense self-examination as his apostolic authority was questioned, is a good example of the pragmatic potential that Paul recognised in the epistolary medium, particularly in light of the prophet Jeremy. Finally, the beginnings of the apostle Paul’s epistolary writing and it’s reception are explored, showing how his credibility as an apostolic authority was quickly and easily recognised as being of the same quality as those of the prophet writers of ancient Israel
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Nyonssé, Ferdinand. "Paul et la révélation de Dieu en 2Co 12,1-10 : éclairage scripturaire sur les phénomènes de révélations au Cameroun." Thèse, 2010. http://hdl.handle.net/1866/4470.

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La théologie catholique affirme que Jésus, médiateur par excellence, est la Révélation plénière de Dieu à son peuple. Cependant, il y a eu au fil des siècles des révélations dites «privées», dont certaines ont été reconnues par l’autorité de l’Église. Le cas des révélations privées non reconnues a toujours été générateur de malentendus et de conflits froids et parfois ouverts entre l’autorité de l’Église et certains fidèles. En contexte africain, où le christianisme se greffe sur la culture traditionnelle, cette question de révélations privées est importante car elle imprègne la religion ancestrale. Dans notre contexte où le Christianisme semble avoir le vent en poupe, on se demande quelque rapport y a-t-il entre foi et expérience individuelle de révélation privée; la révélation privée est-elle un couronnement d’une vie de foi bien menée sous le regard du Seigneur et des hommes? Comment Dieu se manifeste-t-il aux hommes et comment en rendre compte sans faire face à l’adversité? Avec l’étude de l’expérience de Paul en 2Co 12, 1-10, il y a lieu de revenir sur la théologie catholique au sujet de la Révélation en rapport avec les révélations pour voir comment elle s’est articulée, à partir de la Bible, au fil des temps, en fonction des cultures et des réalités sans cesse nouvelles. À la base de cette théologie, on peut trouver en bonne position l’influence herméneutique de l’expérience mystique de Paul. Une révélation privée comme celle qu’il vit, fait toujours face à des doutes ou des attitudes sceptiques parfois tenaces pour se préciser après coup et fonder en raison son apport par rapport au Christ et à la vie ecclésiale. Si le jugement de l’Église est important pour son insertion dans la vie des communautés, toutefois, il faut dire qu’il n’est pas déterminant. Tout se joue entre Dieu et la personne certes, mais la qualité des fruits de ce jeu spirituel étant garante de la crédibilité de la révélation. Dieu, qui sait toujours communiquer avec son peuple sous des formes variées, en est capable en tout temps et selon le mode qu’il se donne. Pour mieux parler de l’expérience de Paul en 2Co 12,1-10, les démarches historico-critique et narrative ont été d’une utilité complémentaire en vue d’authentifier dans la péricope ce qu’il convient d’appeler : la mystique de Paul. Le témoignage spirituel de Paul peut servir de paradigme pour les personnes et d’éclairage pour l’Église dans le discernement des phénomènes de révélation privée aujourd’hui. Paul vit une relation forte avec le Dieu de Jésus Christ, il la fait vivre à ses communautés; quoiqu’il advienne, il n’hésite pas à en rendre compte et à la communauté, et à Pierre et aux autres. Sa vie intensément mystique, ne le soustrait pas de la démarche ecclésiale pour défendre ses révélations.
The catholic theology professes Jesus Christ as Mediator per excellence between God and his people. He is the Revelation of revelations that could never be surpassed, but along the centuries, there were many private revelations a few of which were confirmed by the Church and others not. The cases of mystical or private experience of God that are never taken into consideration by the authorities bring many troubles and divisions in the community of the catholic faithful. This situation is also common in some of the communities in Cameroon. This work is a biblical survey on Paul’s experience of God (in 2Cor 12,1-10) for the purpose of enlightening the phenomenon of private revelation. Although Paul is boasting for the excellence of his revelations and defends himself as one of the most important apostles of Christ, he doesn’t forget the need of the confirmation by those who have been chosen before him (Ga 1-2). The testimony of Paul could be a framework to look over and enable us to testify all the cases of visions or revelations that someone claims to have received directly from God. The whole Church could also update her judgement on some cases of mystical life that appear among Christians. To preserve and keep on fulfilling the will of her Founder, the Church has not only to be careful, but to be opened at such phenomenon as Peter and the others apostles did towards Paul. The beneficiaries of private revelations or visions have to humble themselves and face all the adversities in the spirit of Paul, who takes these as signs of God’s power revealed in his weaknesses.
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Schaller, Markus. "Eschatologie als Motiv der Ethik bei Paulus." Thesis, 2016. http://hdl.handle.net/10500/23124.

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Die vorliegende Arbeit untersucht, wie die paulinische Ethik von der Eschatologie bestimmtwird. Ausgehend von einer Untersuchung der hellenistisch-römischen Jenseitserwartung und ihren (möglichen) ethischen Implikationen werden der 1. Thessalonicherbrief, der1. Korintherbrief und der Römerbrief hinsichtlichdesVerhältnisses von Ethik und Eschatologie analysiert. Durch Bestimmung und Zuordnung eschatologischer Einzelmotive zu ethischen Weisungen wird die These erhoben, dass eschatologische Motive primär der Begründung exklusivethischer Mahnungen dienen, wenngleich sie auch bei inklusiv-ethischen Themen zum Einsatz kommen.Zugleich zeichnet sich ab, dass das (von Paulus charakterisierte)ethisch-moralische Versagen und die Hoffnungslosigkeit der Heiden sowie die Hoffnung und der ethische Anspruch an Christen in Korrelation zueinander stehen.
This thesis examines how Paul’s ethical teaching is determined by his eschatology. Based on a survey of Hellenistic-Roman expectations regarding the hereafter and their potential ethical implications, this study examines 1 Thessalonians, 1 Corinthians and Romans in order to understand the relation between ethics and eschatology. By identifying and matching individual eschatological motifs with ethical directives the thesis proposed that eschatological motifs are primarily utilized as the foundation for exclusive ethical exhortations, although they also appear in the context of inclusive ethical issues. At the same time, it becomes clear that the moral-ethical depravity and hopelessness of the Gentiles (as they are characterised by Paul) as well as hope and the ethical demands on Christians on stand in correlation with each other
New Testament
D. Th. (New Testament)
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Marková, Mirjam. "Pavlova apoštolská existence." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-434957.

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The present thesis, Paul's Apostolic Existence. How to understand apostle Paul when he writes about apostle Paul, investigates the issue of why Paul writes so frequently in his epistles about himself and his life. The search starts in 2 Cor 12:1-10 where Paul mentions Christ's answer to his prayer for recovery from sickness: "My grace is sufficient for you, for power is made perfect in weak- ness." This statement becomes the central point of the investigations. Their core part is exegesis of the relevant passages, mostly from Paul's letters to Corinth. The context is broadened by selected texts from the letters to the Philippians and to the Romans. In these texts, the apostle explains to the read- ers his own existence mainly by pointing out his weakness and suffering. The present thesis argues that Paul's motives for writing these texts should be looked for in his theology. He considers his recurring experience of God's power in weakness as instrumental in his mission to preach the gospel. The argument is supported by possibly precise description of the relation between Paul's apostolic existence and his preaching. This will show what benefit these texts can and should bring to their readers.
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Rakitianskaia, Olga. "A literary analysis of "kauchesis" and related terms in Paul." Diss., 2007. http://hdl.handle.net/10500/2339.

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Burgi, Martin. "Die Kreuzestheologie des Corpus Paulinum: Perspektiven aus dem Neuen Testament und aus der Wirkungsgeschichte." Diss., 2018. http://hdl.handle.net/10500/26511.

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Die Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)
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Books on the topic "Paul-Second Epistle to the corinthians"

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Stam, Cornelius Richard. Commentary on the Second Epistle of Paul to the Corinthians. Chicago, Ill: Berean Bible Society, 1992.

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The Second Epistle to the Corinthians. London: Epworth Press, 1993.

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The Second Epistle to the Corinthians. Grand Rapids, Mich: W.B. Eerdmans Pub., 1997.

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The Second Epistle of Paul to the Corinthians: An introduction and commentary. Leicester, England: Inter-Varsity Press, 1987.

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Chrysostom, John. Homilies on the Second Epistle to the Corinthians. Edited by J. Ashworth. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463231507.

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Calvin, Jean. The first epistle of Paul the Apostle to the Corinthians. Edited by Torrance David W. 1924-, Torrance Thomas F. 1913-, and Johnston William B. Grand Rapids,MI: William B.Eerdmans, 1996.

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Stam, Cornelius Richard. Commentary on the First Epistle of Paul to the Corinthians. Chicago, Ill. (7609 W. Belmont Ave., Chicago 60635): Berean Bible Society, 1988.

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Morris, Leon. First Epistle of Paul to the Corinthians (Tyndale New Testament Commentaries). 2nd ed. Leicester, England: Inter-Varsity, 1985.

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An end to enmity: Paul and the "wrongdoer" of Second Corinthians. Berlin: De Gruyter, 2011.

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Thompson, J. David. A critical concordance to the Second epistle of Clement to the Corinthians. [Wooster, Ohio]: Biblical Research Associates, Inc., 1996.

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Book chapters on the topic "Paul-Second Epistle to the corinthians"

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"SECOND EPISTLE TO CORINTHIANS." In Coptic Version of the New Testament in the Southern Dialect, edited by George William Horner, 312–406. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463228071-004.

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"The Second Epistle of Paul to the Corinthians." In The New Testament: A Literal Translation from the Syriac Peshitto Version, 327–42. Piscataway, NJ, USA: Gorgias Press, 2001. http://dx.doi.org/10.31826/9781463207670-013.

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"The Second Epistle to the Corinthians." In 2 Corinthians. Bloomsbury T&T Clark, 1999. http://dx.doi.org/10.5040/9781472555922.0005.

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Byron, George Gordon Noel Byron, sixth Bar. "Epistle of Paul to the Corinthians." In Lord Byron: The Complete Miscellaneous Prose, edited by Andrew Nicholson, 72–76. Oxford University Press, 1991. http://dx.doi.org/10.1093/oseo/instance.00065430.

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"The First Epistle of Paul to the Corinthians." In The New Testament: A Literal Translation from the Syriac Peshitto Version, 302–26. Piscataway, NJ, USA: Gorgias Press, 2001. http://dx.doi.org/10.31826/9781463207670-012.

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"HOMILIES OF S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ON THE SECOND EPISTLE OF S. PAUL THE APOSTLE TO THE CORINTHIANS." In Homilies on the Second Epistle to the Corinthians, edited by J. Ashworth, 1–13. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463231507-002.

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"The SECOND EPISTLE of CLEMENT to the CORINTHIANS." In The Apocryphal New Testament, edited by William Hone and Jeremiah Jones, 138–43. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463226657-012.

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Løland, Ole Jakob. "Paul and Philosophy." In Pauline Ugliness, 52–99. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286553.003.0004.

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Abstract:
Taubes’s readings of Paul demonstrate a hermeneutical art of disagreement within the intellectual life of post-Holocaust Europe. Taubes is a reader who looks for intellectual enemies with whom he can achieve a true disagreement without dismissing their true insights, whether they are historical or philosophical. This hermeneutic is not unattached to Taubes’s Jewish background but reflects a Talmudic spirit inherent within Taubes’s idiosyncratic readings of Paul. Moreover, Taubes’s readings are attuned to nuances, ambivalences, and contradictions within Paul, as Taubes powerfully demonstrates in his exegesis of 1 Corinthians. With the help of Nietzsche’s polemical reading of this Pauline epistle, Taubes detects the instances where Paul’s doctrine of the cross revolutionizes ancient perceptions and passages that contain the power to neutralize this very same conceptual revolution. This results in Taubes’s image of a contradictory apostle, who can be used throughout history for various purposes. In Taubes’s case, Paul becomes a messianic thinker and part of Taubes’s efforts to establish a powerful synthesis of the insights of Walter Benjamin and Carl Schmitt—against what Taubes considers as the merely aesthetic tradition of “critical theory” in Theodor Adorno that remains indifferent to the historical struggles of the excluded.
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"PREFACE." In Homilies on the Second Epistle to the Corinthians, edited by J. Ashworth, XI—xii. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463231507-001.

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"HOMILY II." In Homilies on the Second Epistle to the Corinthians, edited by J. Ashworth, 14–33. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463231507-003.

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