The Life And Issues Of The Corinthian Community Religion Essay

The Life And Issues Of The playboy Comm symmetry Religion Essaycapital of Minnesota wrote to Corinth, a confederacy plagued by internal divisions, social and ethnic distinction, and a diversity of congregations. Regardless of whatever the circumstances may be, the apostle confronts the problematic troubles boldly and with authority. Nevertheless, controversy nevertheless burns b beneficially today, on these issues just as they did in the early perform, rendering it ideal subject matter for theological and her handseutical consideration. Accordingly, the purpose of this quiz is to reconstruct the life and issues of the fledgling playboy church service and to determine prime(prenominal)ly, whether capital of Minnesota re all toldy understood the issues at hand, and secondly the powerful of capital of Minnesotas response in the corinthian club to his call at the succession.This essay will address the life and issues of the Corinthian companionship as save in the volume o f I Corinthians. This book narrates how the apostle capital of Minnesota heard of the Corinthian Christian communitys troubles and responded with this letter to remedy their situation, heal their divisions, and answer their questions. capital of Minnesota confronted them with their viciousness and need for corrective action and clear commitment to Christ. The stance taken present is that capital of Minnesota did understand the life and issues of the Corinthian community and the durability of his response was positive and appropriate for the time.The reconstruction of the life and issues of Corinth argon assessed here with the three major problems facing the community, and one specific issue for each of those problems. The three major problems facing the church in Corinth cerebrate to the church, the members and the authority. Of the numerous issues at heart these three groupings the specific issues addressed here are the manufacturing businesss Supper, marriage and women.Cori nthian church was founded by Saint capital of Minnesota or so twenty years after the resurrection of deli trulyman Christ. The apostle loved the Corinthian community with fervour and frustration for it was a vibrant and confused church. An extensive commentary of its establishment is recorded in Acts 18. Moreover, 2 of the longest letters in the New Testament, 1 and 2 Corinthian, are specifically addressed to it.1The first epistle written to the Corinthians was penned by Paul from Ephesus in reply to reports brought to him by two emissaries, and possibly Apollos (1612). The arrangement of the letter indicates a response dogged by the issues put to Paul (71). The balance wheels content is acquired via the subject matter being introduced through a formula (peri de), latter repeated in (725 81 121 161 12). Notably, Paul wrote 1 Corinthians to address exceptional issues, rather than to demonstrate common principles, or to carry an expose of Christian practice.2Neyrey statesBy his own admission, Paul thought and behaved deal a typical, first-century Jew in the Eastern Mediterranean (Phil. 34b-6). Paul was clear socialized into a Jewish and Pharisaic world. On the micro level, his human racekind consisted of biblical, temple, and pharisaic tradition. On the macro level, Paul shared with other first-century Mediterranean Jews certain cultural intelligences about the cosmos, a symbolic universe (Berger Luckmann1966). These perceptions certify all of his letters, colour the carriage he experienced reality, and structure the way he behaved. Those who would understand Paul ought also to share his perception, both on the micro and macro level.3There were various issues connect to the community in Corinth. The three main problem areas were a) the church, b) the members and c) authority. Problems within the church were nonably cerebrate to mission, baptism, the Lords Supper, body life, love, worship and prophecy. Problems with members related to intellect , freedom, giving, sex, suffering and death. Problems with authority related to leaders, women and apostles.4Of these aforesaid(prenominal) problems and issues three are dealt with here. They are problems relating to the life and issues of the Corinthian Christian community at the time relative to (1) the Lords Supper, (2) informal morality and (3) the role of women.(1) Problems within the church notably the Lords Supper. (1 Cor. 1117-34)Paul had heard of scandalous deportment in the Corinthian community worship relative to the Eucharist. The purpose of the Eucharistic gathering was to take part in the Lords Supper, as enacted by Jesus with the disciples. Regrettably, some of the Corinthian Christians were behaving in a way which denigrated the significance of the dismantlet.5This was as a result of class feelings and distinctions manifesting in the community (cf. James 21-4) with private cliques and affluent individuals initiating proceedings without waiting for others to eat. G luttony, unsociable behaviour and toxic condition were becoming a familiar occurrence. To rebut this Paul reminds them that much(prenominal) bearing makes the professed ground for their joining in communion invalid and pointless.6Their actions constituted a contradiction in terms to Church meaning and jeopardised the welfare of all. As such, Paul distinctly perceived and understood this issue in the Corinthian community at the time.Furthermore, the intention of the Lords Supper was as a common meal, and Pauls condemnation relates to the Corinthians contradicting this principle (1120-21). Thus, the Christians of Corinth would be better served by eating in their own homes rather than affect a pretentious a unity repudiated by their behaviour. Pauls intention is not to censure gluttony and drunkenness, but to emphasize an egocentric apathy which is the antithesis of love.7Pauls imprecation is straightforward as the Corinthians behaviour held communion in contempt (v.22) and cou ld not being allowed to persist. Pauls remedial approach is by way of an explanation of the Eucharist. Paul showed how love is necessary for the Eucharist to have meaning and this love commences in their personal community relationships with one another, peculiar(prenominal)ly the poor.8Relevant to this point, Murphy OConner notes thatThe unity for the church is something more than carnal juxtaposition in a determined space. It is a vital sharing of life and the Corinthians cannot deceive themselves that they enjoy this if the physical life of the poor is endangered because they do not have passable to eat.9(2) Problems with members notably sex. Pauls severe reprimand on sexual wrong defiling the church is presented in (51-6). From the start the Christian stance to the widespread unseemly Corinthian sexual practices and thought was one of uncompromising opposition, for sexual negligence was endemic disease with first-century Greeks. However, the Corinthians view of their emanci pation in Christ was such that they felt wedded towards a different approach to other Christians, yet this was one which permitted even worse evils than the Greeks.10Paul condemns such sexual sin in the strongest of term (69-20) because the troubles in the Corinthian church were raw materialally related to sexual conduct.11Moreover, prostitution and immorality were invasive with marriages in Corinth in a dilemma and Christians incertain how to respond. Accordingly, Paul gave meaningful and practical solutions.12Pauls instruction can be unaffectionate into heterosexual and homosexual activity outside of marriage. Paul refuted the argument assume that as Christians were not bound by food laws then the corresponding utilize to sexual laws (613). Pauls unyielding and persuasive argument said that it is fundamentally impossible to compare the two, as in Christian terms the reciprocation body means much more than animal tissue. Paul well-kept that body is the self and he marshal led numerous arguments to sustain this position.13Pauls argument is bases on six facts (a) that our body matters to god (163), (b) our body will be increase (614), (c) our body is the temple of the holy place Spirit (619), (d) our body is harmed by immorality(618), (e) fornication for a Christian is a rebellious act of independence, and most significantly (f) that our body belongs to Christ (619-20). Paul concludes by counselling to shun immorality (618) and emphasising that the body is for the Lord and should be kept that way, with this possibility only cordial through the power of the Holy Spirit.14Relative to homosexuality, Paul gives scant upkeep to the issue however he makes the point that it is basically un featureable for Christian practice (69-11) and that it can be changed (69-11). His premise is that homosexuality is immoral and an unattainable avenue to Heaven. Paul refers to Genesis and the image of God residing mutually in the male and female (Gen.127).15(3) Prob lems relating to authority and women. Paul is considered by many to be a misogynist (a man who hates women). Nevertheless, Pauls overall attitude to women was reflective of the time and culture. However, Jesus teachings were basal relative to the role and rights of women, and Paul embraced this new perception afforded to women.16The situation of women in Corinthian society indicates that women were held in low think about in Hebrew, Greek and Roman culture. A womens authority was severely extra in that she was subject to the authority of her father or husband, could not inherit property, could not testify in a court of law, or admit right to education. Moreover, the temple of Aphrodite, the goddess of love, prostituted a thousand women in its service get along demeaning their social status. Such was the state of affairs of women in Corinth at that time and the problem faced by Saint Paul.17Conversely, Christianity engaged women in church and community work, women such as Mary, Tryphaena and Tryphosa who worked hard in the Lord (Rom.1612). They are found labouring with Paul in spreading the gospel truth (Phil.43) and supporting in various ways. For women both to pray and prophecy during domain worship (1 Cor.115) was acceptable by Paul, patronage being a contradiction to the customs of the time.18The fact that Paul was clear on the position of women in the church and that they were equal with all others is clarified in Galatians (328). For Paul men and women had complete equality of standing before God (1 Cor. 1111). Unquestionably, the revolutionary teaching of Jesus had systematically permeated into the heart of Paul, the rabbi and apostle of Jesus.However, an issue on which Paul disagreed with women was regarding womens headdress (115). By dispensing with the customary binding for their heads many of women within the Corinthian church were defying tradition. It appears they viewed their action as having religious importance as the particular circumsta nce on which they chose to exhibit their uncovered heads was at worship. Their unconventional behaviour was obviously an expression of a new found freedom related to the Christian faith.19Undoubtedly, this was an assertion of feminine freedom found within the linguistic context of the new faith. To these women the covered head was symbolical of their subordination to men, and ceased to be hold by them under conditions of worship. Paul differed with them on this point of headdress despite ac subsistledging womens right to speak in church under the inspiration of the Holy Spirit. This Paul ruled as an exception to the silence he other imposed on them (ch.1434), nevertheless he considered it did not excuse them from covering their heads.20Having considered problems within the church relating to the Lords Supper, sex and women there is, however, a further active for reflection when appreciating the circumstances that occasioned I Corinthians. That dynamic is a developing departure b etween the church in Corinth and Paul himself. Watson notes Gordon Fees comment that the language and means of I Corinthians are especially rhetorical and combative. Paul is taking them on at every turn he is attacking and challenging with all the weapons in his literary arsenal.21While Paul is undoubtedly seeking to right both their theology and practices in a comprehensive way, it is clear that Paul needs to defend his apostolate. Moreover, the fact remains that the Corinthians had written to the apostle seeking his advice. This proves that he remains an authority figure in their eyes, apprehensiveness and appreciating their lives and issues.Hermeneutically, Corinth reflects realistically on our coeval Christian community situation. The problems and issues addressed by St.Paul are still relevant to society and the church today. The text offers a splendid observation of Paul the church cultivator and pastor utilizing his theology for the service of the church. honey oil notesT he spread of abuses and problems at Corinth enable us to share the apostles perspective on a large number of issues of contemporary importance to the church. The whole correspondence throbs with life and love. However, there are difficulties associated with Corinthians that keep it a closed book to most church members today. The Corinthian issues are considered too awkward to tackle, such as tongues, prophecy and veiled women.22Naturally, this appraisal would be stalled at the beginning if Pauls solutions to these problems relate simply to antiquated issues, For example, if First Corinthians rests on the necessity of the Lords Supper, sexual practices or the wearing veils to worship then the estimable instruction of Paul may well be relegated to archaic morality. Fortunately, however, the ethic of Paul is a protest against that very kind of literalistic and legalistic teaching. His concern with the practical should not be construed as a banal particularise. Rather, the concern wit h particulars rests on the conviction that basic ethical concerns are relevant o every aspect of human conduct.23Providentially, however, Pauls ethic is an objection to such literalistic and legalistic teaching. His concern with the practical should not be negatively construed but rather his concern with facts supports his conviction that fundamental ethical issues are pertinent to all facets of human behaviour. Pauls analysis and response to these frequent issues offer theological considerations of merit. Repeatedly throughout First Corinthians Paul commences with a common concern, probes its depth for theological understanding, and applies theological principles for the practical application Christian life.24Pauls theological ethic can only be fully understood in relation to its application and relevance. First Corinthians may be applied as here as a fundamental source for investigation because the tension between the practical and theological are constantly sustain. hither the C hristocentric character of Pauls thought is clearly expressed with Pauls answers founded on the rock of Christ.In conclusion it has been seen how Paul confronted the Corinthians Christians regarding their sins and shortcomings, exhorting them not to merge with the world or accept its false values and erroneous lifestyles. The root causes of these errors may be seen in an assimilation of the gospel to Hellenism however a more plausible reason is the human inclination to reshape God in our own image.Paul was well aware of what and why he was doing it when he wrote to the church of God at Corinth (12). The apostles purpose in piece of music to the Corinthians is clearly reproving. Paul wants them to know that he is concerned with the assembly and tells them what they should and not do in explicit terms. In addressing the issues relating to the Lords Supper, marriage and women (as with the other issues) Paul exhibits a clear understanding of the facts. This is received through the reli ability of the sources and Pauls own background and worldly experiences. His neat and forthright response addresss the situation squarely and accurately warranting an effective outcome. Paul makes it clear that his actions have no self advantage but that his writing is a command of the Lord (1437).Pauls letter to the Corinthians offers the contemporary reader a window into a real and struggling early Christian community that challenged the Corinthians to allow the gospel to engage them in the reality of their daily lives. Likewise, the contemporary reader is challenged to allow the gospel message to engage them in the very realities of daily life and to celebrate their oneness in Christ when the church gathers for Eucharist and spiritual communication.