By Edward Adams, David G. Horrell
First Corinthians presents a different glimpse information the lifetime of a tender Christian group in a Gracco-Roman setting throughout the early a long time of rising Christianity. It offers a spread and richness of data concerning the early church that's unprecedented by means of the other New testomony rfile. a lot attempt has long gone into reconstructing Christianity at Corinth; extra lately, cognizance has inquisitive about the Corinthian group itself. The scholarly photo of the Corinthian Christians in the course of the interval of contemporary interpretation has been faraway from consistent, and their profile has altered as interpretive models have shifted. This choice of vintage and new essays charts the background of the scholarly quest for the Corinthian church from F.C. Baur to the current day, and provides the reflections of major students on the place the hunt has taken us and on its destiny course. comprises essays by way of Walter Schmithals, C.K. Barrett, Nils A. Dahl, Gerd Theeissen, Richard A. Horsley, Elizabeth Schussler Fiorenza, James D.G. Dunn, and lots of extra.
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Additional resources for Christianity at Corinth: The Quest for the Pauline Church
9 2 . For a helpful summary o f Corinthian emphases, see Barclay, ch. 14 below, pp. 187—91. 9 3 . F. L. Godet, Commentary on St. Paul's First Epistle to the Corinthians, vol. 1 (Clark's Foreign Theological Library, n e w series; Edinburgh: Τ. & T . Clark, 1898) 7 7 . Cf. vol. 2 ( 1 8 9 8 ) , pp. 1 8 4 - 8 7 . 9 4 . Lutgert, Frieheitspredigt. A brief summary is given in Schmithals, Gnosticism, 1 2 0 - 2 . 18 D a v i d G . Horrell a n d E d w a r d A d a m s akin to the second-century Gnostics. In Liitgert's view, Corinthian Gnosticism developed as a corruption of Paul's gospel of freedom under Hellenistic influence.
1, 12,37), above all 'speaking in tongues' (γλώσσαις λαλοΰντες). What the slo gans and watchwords mean and whether and how they fit together is heavily dis puted, however. Many scholars have felt, though, that they form a consistent set of ideas and values and that this theological perspective underlies most, if not all, of the problems and controversies that Paul addresses in the letter. Probably the most influential attempt to relate Corinthian 'theology' to par ticular religious and philosophical traditions has been the concern to note paral lels with 'Gnosticism'.
According to Wilson, we find in Corinthian Christianity the beginnings of what was later to develop into full-scale Gnosticism. In more recent scholarship, the heuristic value of the terms 'Gnosticism', 'incipient Gnosticism', or 'gnosis' as applied to Corinthian Christianity has been seriously questioned. Dale Martin, for example, points out that the specific fea tures that the Corinthians share with later 'Gnostics' were ubiquitous in the first century: 'one could say that anyone in the first century who held certain philo sophical ideas (deprecation of the body, some form of anthropological dualism) was a proto-Gnostic, but this brings one no closer to a historical reconstruction of their social location'.