By Richard Horsley
This statement highlights either the socio-political context of one Corinthians and the conflict of considerably diversified spiritual viewpoints represented by means of Paul and the congregation he had based in Corinth. specifically, Richard Horsley indicates that this letter offers a window in which one may possibly view the strain among the Corinthians' curiosity in cultivating person spirituality and the apostle's problem for build up a social-religious group dedicated to the typical virtue, for the flourishing either one of own dignity and a humanizing harmony.
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Extra info for Abingdon New Testament Commentary -1st Corinthians (Abingdon New Testament Commentaries)
This can be seen in a number of the Corinthian views that Paul responds to (or attacks) in chapters 1-4. That Christ had been a wisdom teacher was an idea immediately comprehensible against the background of famous philosophers and "eastern" religious teachers such as Moses, who had long since been cast in the role of a revealer of wisdom in hellenistic-Jewish communities. A (semi-)divine heavenly figure of Sophia, who dispensed special grace on individuals questing for enlightenment and transcendence was familiar from both the well-known mysteries of Isis, the Egyptian goddess and "queen of heaven," and from hellenisticJewish communities in various cities of the empire.
THEOLOGY AND ETHICS In the broadest terms, Paul worked from the conviction—derived from the sacred traditions of Israel—that God willed justice for humankind, which would be realized in a new social order. Indeed he was driven by the conviction that God had finally fulfilled the promises to Abraham in the crucifixion and resurrection of Christ, which meant that all peoples could now inherit God's righteousness in a new social order imminently to be established at Christ's "coming" (parousia). Apollos and some of the Corinthians, on the other hand, more in tune with the general hellenistic culture, believed that the divine was concerned primarily with the inner, spiritual essence of the individual, with any ethical or social implications following from that spiritual essence.
Only by attending closely to his more precise statement of the content of the wisdom he speaks, in the qualification in 2:6b and the assertion in 2:7-9, can we discern just how different his position is from the Corinthians'. Paul purposely places sophia first in his opening statement (literally "Yet sophia we do speak among the mature"), and by using sophia without a qualifying phrase he clearly distinguishes this as the content or means of salvation, as in 1:21a, not the "eloquent wisdom" of the previous paragraph and 1:17.