The nature of Pauline glossolalia and its early reception

2019 ◽  
Vol 72 (2) ◽  
pp. 182-190
Author(s):  
John-Christian Eurell
Keyword(s):  
New Testament ◽  
1 Corinthians ◽  
The New Testament

AbstractGlossolalia is a phenomenon that has perplexed biblical scholars for generations. This paper challenges the majority view that glossolalia in the New Testament refers to ecstatic utterances and argues that the only independent New Testament testimony of the phenomenon is found in 1 Corinthians.

New Testament

2017 ◽  
Author(s):  
David Wheeler-Reed
Keyword(s):  
Cultural Values ◽  
Sexual Intercourse ◽  
New Testament ◽  
The Other ◽  
1 Corinthians ◽  
Pastoral Epistles ◽  
Roman World ◽  
Greco Roman ◽  
Thessalonians 1 ◽  
The New Testament

This chapter maintains that two ideologies concerning marriage and sex pervade the New Testament writings. One ideology codifies a narrative that argues against marriage, and perhaps, sexual intercourse, and the other retains the basic cultural values of the upper classes of the Greco-Roman world. These two ideologies are termed “profamily” and “antifamily.” The chapter proceeds in a chronological fashion starting with 1 Thessalonians, 1 Corinthians, and Mark. It concludes by examining Matthew, Luke, the Pastoral Epistles, and the Acts of Paul and Thecla.

Setting the Issues: Women'S Liberation and Christian Theology

1976 ◽  
Vol 4 (4) ◽  
pp. 313-317
Author(s):  
C. E. Cerling
Keyword(s):  
New Testament ◽  
Christian Theology ◽  
Women's Liberation ◽  
1 Corinthians ◽  
Women Ministers ◽  
Women’S Liberation ◽  
The New Testament ◽  
Key Issues ◽  
Women's Role ◽  
Biblical Teaching

Meaningful discussion cannot take place until agreement has been reached about the subject for discussion. This article sets out what the author considers are the key issues relating to the debate between women's liberation and Christian theology. The single most important issue is this: Is the biblical teaching about women so conditioned by the culture of biblical times that it has no application to the present. Certain definitions are important. What is the meaning of “headship” in the New Testament? The other side of this question is, what is the meaning of subjection or subordination? We must also ask, how can the apparent partnership of Genesis 2 be reconciled with subordination as spelled out by Paul? In regard to the question of the ordination of women, we must ask if there were women ministers in the New Testament. This question is posed with signal difficulty by Paul's contrasting statements in 1 Corinthians 11 and 14 where he both restricts women's role in the church and provides a qualified opening for their teaching.

scholarly journals The Fourth Gospel and the Apostolic Mission: John’s Common Evangelical Theology

2016 ◽  
Vol 2 (2) ◽  
pp. 127
Author(s):  
MATTHEW D. JENSEN
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Fourth Gospel ◽  
1 Corinthians ◽  
Close Attention ◽  
The New Testament ◽  
Gospel Message ◽  
Evangelical Theology

Abstract: This article seeks to redress the imbalance of seeing John’s theology as distinctive and dissimilar to the other Gospels and New Testament documents by observing the essential consistency between the theology of the Fourth Gospel and the apostolic mission described by Paul in Galatians 2:1–10. First, it considers the origin of the New Testament documents in the mission of the apostles described in Galatians 2:1–10 and locates the apostles’ commonly agreed-on gospel message in 1 Corinthians 15:3–5. Second, the article examines the Fourth Gospel, paying close attention to the intrusive narrator’s comments about the purpose (John 20:30–31) and explicit use of the Old Testament (12:38, 39–40; 19:24, 28, 36–37) to demonstrate that John’s theology and epistemology was fundamentally the same as that of the other apostles.

scholarly journals The (Processed) Vegetal Body and Blood of the Markan Messiah

Religions ◽  
2018 ◽  
Vol 10 (1) ◽  
pp. 1 ◽  
Author(s):  
Dong Jeong
Keyword(s):  
New Testament ◽  
The Body ◽  
1 Corinthians ◽  
Last Supper ◽  
The New Testament

Although the Eucharist is attested four times (Matthew 26:26–29; Mark 14:22–25; Luke 22:15–20; 1 Corinthians 11:23–26) in the New Testament, only two (Luke and 1 Corinthians) out of the four instances bespeak of commemorating this event (“Do this in remembrance of me”). Limiting the discussion to Mark’s iteration of this event, Mark’s version does not command to remember; rather he focuses on the ontological (“This is my body/blood”). This paper follows Stephen D. Moore’s vegetal reading of the Johannine Jesus (Gospel Jesuses and Other Nonhumans) that invites and acknowledges the animacy of the vegetal in affectively re-engaging the identity of the messiah. That is, (processed) plants/food are not there just to be symbolically equated with the body and blood of the messiah. They re-animate and re-define the nature of messiahship. This paper utilizes Jane Bennett’s vital materialism, Bruno Latour’s actants, and Michael Marder’s vegetality in arguing that Mark vegetally reconfigures the ontology of the messiah in the Eucharist/Last Supper scene (14:22–25). Deleuze and Guattari’s concept of assemblage will assist in elaborating how the vegetal could dismantle anthropocentric understanding of ontology. By doing so, this paper opens up the possibility to reimagine a messiah who finds his identity with the vegetal or those that are considered dispensable.

Principles for Interpreting the New Testament Soteriological Terms

1990 ◽  
Vol 36 (2) ◽  
pp. 268-280
Author(s):  
Stanley B. Marrow
Keyword(s):  
New Testament ◽  
1 Corinthians ◽  
The New Testament ◽  
The Cross

Our redemption by the death of Christ on the cross is summed up in the credal statement of 1 Corinthians 15.3, ‘that Christ died for our sins (ύπέρ τν άμαρτιν ήμν)’, or very simply ‘for us (ύπέρ ήμ⋯ν)' (Rom 5.8). The meaning of this ύπέρ could be either vicarious: he died in our place; or atoning: he died on our behalf. But, whereas the ‘for our sins’ formula can be understood only in the atoning sense, the ‘for us’ one can be taken in both the vicarious and the atoning sense. Moreover, the ‘for us’ formula is logically — though not necessarily chronologically — prior to the ‘for our sins’ one. The latter might well have had its origin on Palestinian soil under the influence of Isaiah 53. 4–5,10.

scholarly journals Die tekskritiek van die Nuwe Testament (2): ’n Oefening in teorie en praktyk

1992 ◽  
Vol 13 (1) ◽  
pp. 11-26
Author(s):  
L. D. Jacobs
Keyword(s):  
New Testament ◽  
Textual Criticism ◽  
Theory And Practice ◽  
1 Corinthians ◽  
Practical Application ◽  
John 1 ◽  
Balanced Approach ◽  
The New Testament ◽  
Textual Variants

The textual criticism of the New Testament (2): An exercise in theory and practice This concluding article on New Testament textual criticism focuses on the practical application of a workable method for the evaluation of textual variants in the manuscripts of the New Testament. Six variation units displaying a wide variety of textual problems are discussed, viz the ending of Mark’s gospel, the theological/christological problem in John 1:18, the possible conjectural emendation in Acts 16:12, the ortographical variation in Romans 5:1, the doxology at the end of Romans, and the so-called “command to silence” in 1 Corinthians 14:34-35. The next result in each case does not necessarily produce rousing new insights, but it underlines the need for a balanced approach which weighs all the evidence without prejudice before making a decision on the value of a textual variant.

Peter Singer's Interpretation of Christian Biblical Environmental Ethics

1998 ◽  
Vol 2 (1) ◽  
pp. 53-68
Author(s):  
Cara Beed ◽  
Clive Beed
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Environmental Ethics ◽  
Natural World ◽  
1 Corinthians ◽  
Apostle Paul ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Book Of Genesis

AbstractPeter Singer's (1990 and 1993) interpretations of Biblical texts dealing with the natural world are evaluated in the light of recent Biblical scholarship. The texts in question are among those in the Bible relating to Christian ethical teaching about the natural world. The specific texts Singer examined concern the meaning of dominion and the flood of the earth in the book of Genesis in the Old Testament, particular teaching by the apostle Paul in the book 1 Corinthians in the New Testament, and certain actions by Jesus in the New Testament book of Mark. Singer's interpretations have a lengthy pedigree commonly used to hold Biblical teaching partly responsible for adverse Western attitudes to nature. This article argues that such interpretations contradict a deal of recent Biblical scholarship on the texts at issue.

scholarly journals Judaean and Christ-Follower Identities: Grounds for a Distinction

2017 ◽  
Vol 63 (4) ◽  
pp. 493-515 ◽  
Author(s):  
Steve Mason ◽  
Philip F. Esler
Keyword(s):  
Roman Empire ◽  
Ethnic Group ◽  
New Testament ◽  
Voluntary Associations ◽  
1 Corinthians ◽  
1 Peter ◽  
The World ◽  
The New Testament ◽  
Christ Followers ◽  
Social Scientific

InNTS62.3 (July 2016) David Horrell argued that certain passages in 1 Corinthians 7 and 1 Peter 3 showed ‘ethnicising’ traits among the early Christians. He set this result against an alleged trend in scholarship that would distinguish and disparage a closed ethnic Judaism in relation to a new spiritual-universal Christianity. The present authors’ work was proffered as representative of this trend, even though no evidence was cited for such a connection and their work moves in a very different direction. Leaving aside Horrell's interpretation of the New Testament passages for reasons of space, this article takes up the larger question of Judaean and Christ-movement identities by reconsidering the position ofIoudaioiand Christ-followers in the early Roman Empire. Using different but convergent (social-scientific and historical-philological) methods, we find thatethnos-language was everywhere applied to the Judaeans, that this reflected normalcy and exchange with the world, and that Judaeans thus met the criteria of an ethnic group. Early Christians had no such recognised place. Their voluntary associations largely rejectedethnos- andpolis-commitment or identity. Neither Judaean openness to the world nor Christian alienation supports the position that Horrell attributes to us.

Sign in / Sign up

Export Citation Format

Share Document