By Richard Horsley

This statement highlights either the socio-political context of one Corinthians and the conflict of considerably diverse spiritual viewpoints represented by means of Paul and the congregation he had based in Corinth. specifically, Richard Horsley indicates that this letter offers a window wherein one might view the strain among the Corinthians' curiosity in cultivating person spirituality and the apostle's situation for increase a social-religious neighborhood dedicated to the typical virtue, for the flourishing either one of own dignity and a humanizing harmony.

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While Paul formulates these general principles in the present tense, he uses the past tense ("God has revealed to us," 2:10a) to place them in the context of the revelation of God's plan in the event of Christ's crucifixion. However, Paul's own apocalyptic point of view recedes as he continues his discourse on revelation by the Spirit in 2:12-13, using still more language that the Corinthians would have appreciated. " Still, the restatement of Paul's earlier contrast between "human wisdom" and manifestations of the Spirit (2:13; cf.

The disclaimer of eloquence may be similar, but in contrast with Dio his preaching features "demonstration of the Spirit and of power" (2:4). In 2:1 the term translated "lofty" modifies both "speech" and "wisdom" and may have more the sense of "excellence of," the combination again suggesting "eloquence" or "eloquent wisdom" as in 1:17. Paul clearly formulates 2:2 for rhetorical effect, again in opposition to sophia, doubling both the verb ("I decided to know") and the object ("Jesus Christ, and him crucified") and focusing the statement on the Corinthians themselves ("among you").

Various explanations have been offered for the emergence of the beliefs and behavior Paul is addressing in 1 Corinthians. According to an older view, Jewish Christian missionaries were responsible. Another suggestion is that the Corinthians had somehow become Gnostics. More recently, the problems have been attributed to the Corinthians' "overrealized" eschatology or hellenistic "enthusiasm" that caused them, for example, to spiritualize the idea of the resurrection of the dead (cf. 2 Tim 2:18).

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