τ⋯ δρώμενα κα⋯ τ⋯ λεγόμενα: The Ėucharistic Memory of Jesus' Words in First Corinthians

1997 ◽  
Vol 90 (4) ◽  
pp. 359-370
Author(s):  
Ellen Bradshaw Aitken
Keyword(s):  
Early Church ◽  
1 Corinthians

One manner in which to investigate the life of Jesus' sayings in the early church is to ask how communities preserved and transmitted their memory. I ask here, however, a somewhat different question, namely, what did Christians accomplish by remembering certain words and actions specifically as those of Jesus. In particular, I inquire in this article into the consequences of remembering Jesus' words and actions as authoritative within the cultic context of the Corinthian community. What is the memory of Jesus that informs chapters 10 and 11 of 1 Corinthians? What light, moreover, might an answer to this question shed upon the formation of a narrative about Jesus? To this end, I present a reading of materials in 1 Corinthians 10 and 11 that attends to cult, both its ritual and its narrative, and to the function of authoritative speech in cultic context.

The Trinitarian House of David: Martin Luther's Anti-Jewish Exegesis of 2 Samuel 23:1–7

2011 ◽  
Vol 104 (2) ◽  
pp. 233-254 ◽  
Author(s):  
John T. Slotemaker
Keyword(s):  
Fourth Century ◽  
Early Church ◽  
Protestant Reformation ◽  
1 Corinthians ◽  
Medieval Church ◽  
Book Of Samuel ◽  
House Of David ◽  
Book Of Genesis ◽  
Anti Jewish ◽  
The Church

The second book of Samuel was a neglected work in the theological, exegetical, and liturgical traditions of the Western church from the Patristic era through the Protestant Reformation. The theological developments and articulations of the early church focused on the books of Genesis, John, and the great Pauline corpus;1 for example, 1 Corinthians was central to the fourth-century trinitarian debates2 and Romans to the soteriological discussions of the entire western tradition.3 Similarly, the book of Psalms had an enormous impact on the liturgical life of the church as well as its christological statements.4 One need only cast an eye back to Augustine's numerous commentaries on the book of Genesis to understand the profound depth with which certain books of the Christian Scriptures were interpreted in the early and medieval church.5

Celibacy or Consummation in the Garden? Reflections on Early Jewish and Christian Interpretations of the Garden of Eden

1989 ◽  
Vol 82 (2) ◽  
pp. 121-148 ◽  
Author(s):  
Gary Anderson
Keyword(s):  
Early Church ◽  
Sexual Life ◽  
1 Corinthians ◽  
Church Fathers ◽  
Garden Of Eden ◽  
Ideal World ◽  
Adam And Eve ◽  
To Come ◽  
Present World ◽  
The Ideal

The interpretation of Adam and Eve's sexual life was a matter of some concern for early Jewish and Christian exegetes. As Louis Ginzberg observed, several Jewish pseudepigraphical works as well as the writings of many of the early Church Fathers “presuppose that not only the birth of the children of Adam and Eve took place after the explusion from paradise (Gen 4:1ff), but that the first ‘human pair’ lived in paradise without sexual intercourse.” The reasons for such an exegesis are not difficult to discern. The Garden of Eden was not simply a story about the primeval world; it could also function as a metaphor for the world-to-come. Hence the Garden was a paradigm for the ideal world of the eschaton, a world one should attempt to actualize or bring into existence now. Because Christians believed that the next world was devoid of marriage (Luke 20:27–40), it followed that the Garden was as well. In addition to this reason, Christians were also exhorted to abstain from marriage as a concession to the apocalyptic ferment of the present world (1 Corinthians 7).

scholarly journals Barnabas: Early Church leader and model of encouragement

2007 ◽  
Vol 41 (2) ◽  
Author(s):  
R. G. Branch
Keyword(s):  
Jesus Christ ◽  
Decisive Role ◽  
Leadership Role ◽  
Early Church ◽  
Character Traits ◽  
1 Corinthians ◽  
Church Leader ◽  
Early Use ◽  
The Times

Acts presents Barnabas, an early church leader, as a model of integrity and character. It loads him with accolades. It calls him a good man (Acts 11:24), a prophet and teacher (Acts 13:1), an apostle (Acts 14:14), and one through whom God worked miracles (Acts 15:12). It recounts the times he faced persecution (Acts 13:45; 14:19) and risked his life for the name of the Lord Jesus Christ (Acts 15:26). He believed Saul truly had been converted (Acts 9:27) and saw the potential of John Mark (Acts 12:25) and championed them both at different times (Acts 11:25-26; 15:36-41). 1 Corinthians 9:6 affirms his charac- ter by noting he worked while serving congregations in order not to burden them. Acts introduces him as Joseph, a Levite from Cyprus, and praises his generous spirit (Acts 4:36). Arguably, Acts portrays no one else – except the Lord Jesus – in such glowing terms. The apostles nicknamed him Barnabas, Son of Encouragement, probably because he earned it!   Significantly, a passage relating the character attributes and big heartedness of Barnabas note that the disciples were called Christians first at Antioch (Acts 11:19-26). Because of its textual context, it may well be that the character traits of Barnabas defined the early use of the word Christian.   Barnabas played a decisive role in the Early Church. Yet over two millennia, he has slipped into unjustified obscurity behind Paul, Peter, John, and James, the brother of Jesus. This article examines selected stories about him that showcase his contributions to the Early Church and establish his significant leadership role.

scholarly journals Was Paul fully Torah observant according to Acts?

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Philip La G. Du Toit
Keyword(s):  
Acts Of The Apostles ◽  
Early Church ◽  
1 Corinthians ◽  
Mosaic Law ◽  
The Difference

This article primarily examines the question if the Acts of the Apostles portrays Paul as being fullyTorah observant. This question secondarily coheres with the question if it can be derived fromActs whether it was expected of all Christ-believers from the loudaioi to fully adhere to the Torah,or that such a belief was universal in the early church. The conclusions on all of these questions arenegative. These conclusions are reached by way of analysing these claims against the text of Acts(mainly 15:1–35; 16:3; 18:18; 21:17–26; 21:39; 22:3, 23:6 and 26:5) in comparison with the principlePaul laid out in 1 Corinthians 9:19–23 to be everything to everyone. The latter principle is foundto be compatible with the narrative in Acts, although the difference in the approaches of Luke andPaul is acknowledged, especially in terms of their portrayal of the Mosaic Law.

The Beginnings of Church Discipline: 1 Corinthians 5

1991 ◽  
Vol 37 (1) ◽  
pp. 1-21 ◽  
Author(s):  
Gerald Harris
Keyword(s):  
Social Sciences ◽  
Social Control ◽  
Interdisciplinary Approach ◽  
Early Church ◽  
1 Corinthians ◽  
Church Discipline ◽  
The Social ◽  
Christian Origins ◽  
Christian History

Since the rise of the interdisciplinary approach to the study of Christian origins in the 1970s, little attention has been given to the problem of social control within the early church. This is true although control issues arose early in the Christian movement and have continued throughout Christian history. Before 1970 scholars treated the problem historically and theologically under the topic of discipline. Among scholars who utilize the social sciences in their approach to Christian origins, there are some scattered materials on internal social control but little direct, sustained investigation.

scholarly journals Sinergi Pelayan dan Jemaat Tuhan Menurut 1 Korintus 3:4-9

2021 ◽  
Vol 2 (1) ◽  
pp. 44-60
Author(s):  
Desti Ratna Sari Halawa
Keyword(s):  
The Body ◽  
Early Church ◽  
Body Of Christ ◽  
Orthodox Church ◽  
1 Corinthians ◽  
God's Will ◽  
The World ◽  
Corinthians 3 ◽  
Service To Others ◽  
The Church

AbstractThis paper examines the meaning of synergy in the ministry and life of believers according to 1 Corinthians 3: 4-9. Servants of God tend to leave the place of service because they are at odds with God or others. Among the Corinthians in the early church, there was strife among the members of the body of Christ. To deal with divisions, Paul talks about becoming partners with God (synergy). In the Orthodox  church this concept emphasizes how to achieve salvation but this concept is not emphasized in the world of ministry. Whereas in Protestant literature this concept is rarely even perhaps foreign to be discussed as something important, so that it is reflected in ministries within the church and outside the church which often cause divisions. The results show that only through synergy with God can humans synergize with one another (one with God and one with others remains strong). Synergize is to be partners with Allah who continue to exercise their free will according to God's will so that they are not easily tempted by the evil of sin. Remembering God dynamically produces union with God and gives the best service to others as Christ served. Of course, only synergy makes humans avoid fellowship and enmity between others. AbstrakTulisan ini meneliti makna sinergi dalam pelayanan dan kehidupan orang percaya menurut 1 Korintus 3:4-9. Pelayan Tuhan cenderung meninggalkan tempat pelayanan karena berselisih dengan Allah atau sesama. Di antara jemaat Korintus di masa gereja mula-mula perselisihan di antara anggota tubuh Kristus sudah terjadi. Untuk menghadapi perpecahan, Paulus berbicara bagaimana menjadi kawan sekerja Allah (sinergi). Dalam gereja Ortodoks konsep ini menekankan bagaimana mencapai keselamatan akan tetapi konsep ini tidak ditekankan dalam dunia pelayanan. Sedangkan dalam literatur Protestan konsep ini jarang bahkan mungkin asing dibahas sebagai sesuatu yang penting, sehingga tercermin dalam pelayanan-pelayanan dalam gereja maupun di luar gereja yang sering menimbulkan perpecahan. Hasil penelitian menunjukkan bahwa hanya melalui sinergi dengan Allah manusia bisa bersinergi dengan sesamanya (menyatu dengan Allah dan persatuan dengan sesama tetap kokoh). Bersinergi adalah menjadi kawan sekerja Allah yang terus melatih kehendak bebasnya sesuai dengan kehendak Allah sehingga tidak mudah tergoda oleh kejahatan dosa. Mengingat Allah secara dinamis menghasilkan persatuan dengan Allah dan memberi pelayanan terbaik kepada sesama seperti Kristus melayani. Tentunya, hanya sinergilah yang membuat manusia terhindar dari persekutuan serta permusuhan di antara sesama.

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