The Greco-Roman Rhetoric Background of Sophia in 1 Corinthians 1-4

It seems that the Corinthians appreciated rhetorical eloquence and had therefore esteemed their teachers according to their rhetorical abilities. This could be the root problem behind dissensions as they are confronted by the apostle Paul in 1 Corinthians 1-4. This hypothesis is one among other proposals for the background behind the concept of sophia, however, it is both the oldest and the most recent one at the same time. It is assumed by most recent commentators and seems to make the most sense in the context of these beginning chapters of 1 Corinthians. Nevertheless, the concept of sophia in 1 Corinthians 1-4 allows for at least two senses: the means by which one knows God and persuasive speech. It is against the second understanding of sophia that Paul presents his theology of preaching in 1 Corinthians 2:1-5 and it is this second sense that constitutes the cause of the dissensions in Corinth.

O narrador em Corinthians (2) VS. Palestra (1): (im)parcialidade?

O presente trabalho objetiva apresentar uma leitura do conto Corinthians (2) VS. Palestra (1), de Alcântara Machado. Texto de grande vigor narrativo, o conto em apreço abre margem para estudos desta natureza dada à linguagem radiofônica mobilizada pelo narrador para a condução dos fatos, uma vez que as marcas linguístico-enunciativas sugerem a torcida do narrador para um dos times de futebol. Pesquisa de natureza bibliográfica, este artigo faz uso do método qualitativo para propor uma leitura que evidencie a imparcialidade do narrador ante o jogo entre Corinthians e Palestra. No curso da análise realizada, constatou-se que o narrador revela-se corintiano, o que o torna uma instância ficcional parcial. Com intuito de atestar tal parcialidade, este estudo mobiliza estudos teóricos e críticos acerca do foco narrativo, tais como o de Norman Friedmann (2002), Wayne Booth (1980) e Davi Arrigucci (1998).

The characterisation of the Spiritual Christian: In conversation with God according to 1 Corinthians 2

Irrespective of the short academic history of Christian spirituality, a vast number of academic and popular publications ensued and is still dynamically growing. Many definitions have been proposed to define (Christian) spirituality. Spirituality is also no longer connected only to religion, although in this research the focus will fall on Christian spirituality. This research intends to partake in the continuing academic dialogue to define Christian spirituality. Christian spirituality is interpreted from the perspective of the divine-human conversation. This research consists of three sections. In the first section, a working definition of Christian spirituality is formulated. In the second section, various aspects that constitute spiritualities are distinguished and discussed. In the last section, the constituents of Christian spirituality are pointed out and are reviewed from a conversational perspective. The focus will be on ‘the experience of the divine’ when living a life that resonates with the Christian life.

The word(s) the Spirit gives: Lutheran and Reformed exegesis of 1 Corinthians 2:13

Distinctive Lutheran and Reformed theologies of the relationship between Word and Spirit influenced the history of Protestant exegesis of 1 Corinthians 2:13, which states, ‘we speak not in words taught by human wisdom, but in those taught by the Spirit’. The interpretation of the time of the Spirit's teaching (past or present) and the identity of the words taught (scripture or preaching/teaching) are seen to depend upon and develop these respective Lutheran and Reformed theologies. The essay concludes with a brief evaluation of the adequacy of these interpretations in light of the divine economy and some ecumenical considerations.

Pauline Mindfulness? Paul's Interaction With Trichotomic Anthropology

The current paper aims to contribute to our understanding of Paul’s anthropology and consequently his attitude towards his cultural context. Therefore, George H. van Kooten’s thesis that Paul’s anthropology incorporates a so-called Jewish trichotomy of pneuma-psyche-sōma that is equivalent to the Greek trichotomy of nous-psyche-sōma is evaluated. On the basis of 1 Corinthians 2 and 1 Corinthians 14, it is argued that Van Kooten’s thesis of a Jewish trichotomy cannot stand. On the contrary, it is probable that Paul employed the Greek trichotomy by interpreting it in a ‘Christian’ manner. In Paul, the nous receives the Spirit that transforms the believer. Thus, Paul interacts with an anthropology that was common in his cultural context, but qualified it by emphasising the role of the Spirit of God.