Paul The Stoics And The Body Of Christ

At first glance, Paul's words to the Corinthians about being the body of Christ seem simple and straightforward. He compares them with a human body so that they may be encouraged to work together, each member contributing to the good of the whole according to his or her special gift. However, the passage raises several critical questions which point to its deeper implications. Does Paul mean that the community is 'like' a body or is he saying that they are in some sense a real body? What is the significance of being specifically the body of Christ? Is the primary purpose of the passage to instruct on the correct use of spiritual gifts or is Paul making a statement about the identity of the Christian community? Michelle Lee examines Paul's instructions in 1 Corinthians 12-14 against the backdrop of Hellenistic moral philosophy, and especially Stoicism.

At first glance, Paul's words to the Corinthians about being the body of Christ seem simple and straightforward. He compares them with a human body so that they may be encouraged to work together, each member contributing to the good of the whole according to his or her special gift. However, the passage raises several critical questions which point to its deeper implications. Does Paul mean that the community is 'like' a body or is he saying that they are in some sense a real body? What is the significance of being specifically the body of Christ? Is the primary purpose of the passage to instruct on the correct use of spiritual gifts or is Paul making a statement about the identity of the Christian community? Michelle Lee examines Paul's instructions in 1 Corinthians 12-14 against the backdrop of Hellenistic moral philosophy, and especially Stoicism.

Paul's instructions in 1 Corinthians 12-14 are re-evaluated against Hellenistic moral philosophy, especially Stoicism.

"Dr. Engberg-Pedersen shows how a range of problems encountered in twentieth-century interpretation of three major Pauline letters (Philippians, Galatians, Romans) may be overcome by reading the epistles in the light of ancient Stoic ethics. He discusses literary, conceptual and theological issues: for example, the unity and purpose of the letters; the relationship in the letters between theology and ethics; the logical character and shape of Pauline exhortation; the relationship in Paul between cognition and participation; the meaning of righteousness from faith; Paul's handling of the Jewish law. The author illuminates the central core of Paul's thought by applying the Stoic perspective and argues that scholars must move beyond the traditional Judaism/Hellenism divide to reach a comprehensive and accurate reading of Paul's letters"--P. [4] of cover.

At first glance, Paul's words to the Corinthians about being the body of Christ seem simple and straightforward. He compares them with a human body so that they may be encouraged to work together, each member contributing to the good of the whole according to his or her special gift. However, the passage raises several critical questions which point to its deeper implications. Does Paul mean that the community is 'like' a body or is he saying that they are in some sense a real body? What is the significance of being specifically the body of Christ? Is the primary purpose of the passage to instruct on the correct use of spiritual gifts or is Paul making a statement about the identity of the Christian community? Michelle Lee examines Paul's instructions in 1 Corinthians 12-14 against the backdrop of Hellenistic moral philosophy, and especially Stoicism.

Regardless of their sometimes ambiguous concepts of God, the Roman Stoic philosophers did acknowledge Him, but on the basis of reason alone, because they had not met Christ. Nonetheless, they did deduce from God's existence our need to live lives of virtue, honor, tranquility, and self-control--and they developed effective techniques to help us achieve this. Musonius Rufus the teacher, Epictetus the slave, Seneca the adviser to emperors, and Marcus Aurelius, the emperor himself, produced a practical technology we can use to integrate Christian ethics into our own daily practice. As Kevin Vost so wonderfully illustrates in his new book, The Porch and the Cross, the Stoics can help us learn--and remember--what is up to us, and what is up to God alone.

Paul is traditionally seen as one of the founders of Christian sexual asceticism. As early as the second century C.E., church leaders looked to him as a model for their lives of abstinence. But is this a correct reading of Paul? What exactly did Paul teach on the subjects of marriage and celibacy? Will Deming here answers these questions. By placing Paul's statements on marriage and celibacy against the backdrop of ancient Hellenistic society, Deming constructs a coherent picture of Paul's views. According to Deming, the conceptual world in which Paul lived and wrote had substantially vanished by 100 C.E., and terms like "sin," "body," "sex," and "holiness" began to acquire moral implications quite unlike those Paul knew. Paul conceived of marriage as a social obligation that had the potential of distracting Christians from Christ. For him celibacy was the single life, free from such distraction, not a life of saintly denial. Sex, in turn, was natural and not sinful, and sex within marriage was both proper and necessary. Superbly researched and reasoned, this book corrects misinterpretations of Paul and restores him to his proper place in the history of Christian thought on marriage and sexuality.

In Paul and Pseudepigraphy, a group of scholars engage open questions in the study of the Apostle Paul and those documents often deemed pseudepigraphal, including canonical and non-canonical works.