Social Identity and Conflict in Corinth: 1 Corinthians 11.17–34 in Context Some of the material in the following chapter is derived from my monograph, Mark T. Finney , Honour and Conflict in the Ancient World: 1 Corinthians in Its Graeco-Roman Social Setting , LNTS 460 ( London : T&T Clark, 2012).

2017 ◽  
Keyword(s):  
Social Identity ◽  
Ancient World ◽  
Social Setting ◽  
1 Corinthians

Women Holy in Body and Spirit: The Social Setting of 1 Corinthians 7

1990 ◽  
Vol 36 (2) ◽  
pp. 161-181 ◽  
Author(s):  
Margaret Y. MacDonald
Keyword(s):  
Social Setting ◽  
1 Corinthians ◽  
Men And Women ◽  
The Social ◽  
Opposite Sex ◽  
Males And Females

In an elegant discussion of the roles of women in the Pauline congregations, Wayne Meeks has drawn attention to Paul's apparently deliberate attempt to make parallel statements about the respective obligations of males and females in 1 Cor 7 and in 1 Cor 11. 2–16. In the same study, Meeks makes a second observation about 1 Cor 11. 2–16: ‘If the passage places most emphasis on the female, that must be because in Corinth it is the charismatic women who are donning the attire of the opposite sex’. There is indeed a fairly wide consensus that the problem underlying the instructions about head attire in 1 Cor 11 is with women. Is there a connection between the antics of the women of 1 Cor 11 and Paul's exhortations in 1 Cor 7? Are we to conclude that 1 Cor 7 also responds to a situation instigated by females? Or, does the fact that the parallelism in 1 Cor 7 is even more extensive than in 1 Cor 11 imply that, in his discussion of marriage and celibacy, Paul was equally concerned with the practices of men and women?

PAUL'S APPROPRIATION OF THE ROLE OF THE FOOL IN 1 CORINTHIANS 1–4

2002 ◽  
Vol 10 (4) ◽  
pp. 420-435 ◽  
Author(s):  
Laurence Welborn
Keyword(s):  
Lower Class ◽  
Corinthians 1 ◽  
Ancient World ◽  
Traditional View ◽  
1 Corinthians ◽  
Popular Theater ◽  
The People ◽  
Social Type ◽  
And Behavior

AbstractThis essay suggests that Paul's acceptance of the role of the "fool," and, arising out of this, his evaluation of the message of the cross as "folly," are best understood against the background of the popular theater and the fool's role in mime. The interpretation is, therefore, a corrective to the traditional view that the proclamation of the crucified Christ was an absurdity to the people of the ancient world. The essay also offers an alternative to the attempt, in some recent monographs and commentaries, to subsume Paul's "foolishness" under the category of the anti-rhetorical. The essay argues that the term "folly" was generally understood as a designation of the attitude and behavior of a particular social type, the lower class buffoon. As a source of amusement, these lower class types were widely represented on the stage in the vulgar and realistic comedy known as the mime. The essay suggests that Paul's Corinthian detractors labeled him as a "fool," in contrast to the eloquent and sophisticated Apollos. Paul's acceptance of the role of the fool mirrors the strategy of a number of intellectuals in the early Empire, who exploited the paradoxical freedom which the role permitted for the utterance of a dangerous truth.

scholarly journals Construction of Gendered Identities through Cultural Memory in Moses Isegawa’s Novel, Snakepit

2017 ◽  
Vol 8 (3) ◽  
pp. 659-668
Author(s):  
Remmy Shiundu Barasa
Keyword(s):  
Social Identity ◽  
Creative Writing ◽  
Identity Formation ◽  
Cultural Memory ◽  
Social Setting ◽  
Gendered Identity ◽  
Post Colonial ◽  
Gendered Identities ◽  
Colonial Theory ◽  
Identity Formations

Creative writing from Uganda hardly passes without the mention of the Idi Amin era which has significantly influenced the writing from that country. In this paper I examine how Isegawa narrates a people’s cultural memory to define gender identities in his novel, Snakepit. Cultural memory permeates individual as well as social identity formation. Narrating cultural memory results from long interactions with others as well as semiotic objects in a particular social setting. Snakepit was purposively sampled to underscore the interpenetrating relationship between cultural memory and gendered identity formations. The discussion applies itself to the post-colonial theory to explore and make meaning out of the narrative.

scholarly journals RETRACTED: Social identity, ethnicity and the gospel of reconciliation

2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Jason A. Goroncy
Keyword(s):  
Social Identity ◽  
Cultural Identities ◽  
1 Corinthians ◽  
Communal Identity ◽  
Christian Community ◽  
Peter 2 ◽  
1 Peter ◽  
Ongoing Work ◽  
The Creation ◽  
The Relationship

This article attends to the relationship between our ethnic, social and cultural identities, and the creation of the new communal identity embodied in the Christian community. Drawing upon six New Testament texts – Ephesians 2:11–22; Galatians 3:27–28, 1 Corinthians 7:17–24 and 10:17, 1 Peter 2:9–11 and Revelation 21:24–26 – it is argued that the creation of a new and prime identity in Christ does not abrogate other creaturely identities, even as it calls for the removal of such as boundary markers. Catholicity, in other words, is intrinsically related to the most radical particularity, and demands an ongoing work of discernment and of judgement vis-à-vis the gospel itself. Those baptised into Christ are now to live in the reality of Christ who is both the boundary and centre of their existence, a boundary which includes all humanity in its cultural, ethnic, gendered, social and historical particularities.*This article has been retracted at the request of the Editor-in-Chief. Reason: It has come to light that sections of text in this article were inadvertently copied verbatim from an unpublished source without permission. This article has been removed for legal reasons. Apologies are offered to the readers of the journal. Copies for archival purposes can be obtained from [email protected]

scholarly journals Konflik jemaat dan identitas sosial Shema dalam 1 Korintus 12

Kurios ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 295
Author(s):  
Brury Eko Saputra
Keyword(s):  
Conflict Resolution ◽  
Social Identity ◽  
Social Identity Theory ◽  
Identity Theory ◽  
1 Corinthians ◽  
Apostle Paul ◽  
Social Functions ◽  
The Social

This article aims to read the echo of the Shema in 1 Corinthians 12. Using the Social Identity Theory shows that the apostle Paul echoes the Shema when utilizing the oneness language in 1 Corinthians 12. The theory also demonstrates that the Shema has social functions in 1 Corinthians 12. The article concludes that reading the echo of the Shema 1 Corinthians in light of the Social Identity Theory contributes to understanding conflict resolution in the Corinthian church.AbstrakArtikel ini bertujuan membaca gema terhadap Shema dalam 1 Korintus 12. Dengan menggunakan pendekatan Teori Identitas Sosial, kajian ini mengha-silkan bukti bahwa Rasul Paulus memang menggemakan Shema ketika meng-gunakan bahasa keesaan dalam 1 Korintus 12. Melalui Teori Identitas Sosial, di-tunjukkan bahwa rujukan terhadap Shema tersebut memiliki fungsi sosial di 1 Korintus 12. Kesimpulannya, pembacaan terhadap gema Shema dalam 1 Ko-rintus 12 dengan Teori Identitas Sosial memberikan kontribusi bagi pemahaman terhadap penyelesaian konflik yang dihadapi jemaat di Korintus

Paul and social identity in 1 Corinthians

2013 ◽  
Vol 34 (1) ◽  
pp. 105-114
Author(s):  
Christopher Zoccali
Keyword(s):  
Social Identity ◽  
1 Corinthians
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