By Ron Cameron
This moment quantity of reports by way of individuals of the SBL Seminar on historical Myths and smooth Theories of Christian Origins reassesses the schedule of recent scholarship on Paul and the Corinthians. The members problem the speculation of faith assumed in such a lot New testomony scholarship and undertake a distinct set of theoretical and old phrases for redescribing the beginnings of the Christian faith. They suggest motives of the connection among Paul and the recipients of one Corinthians; where of Paul s Christ-myth for his gospel; the explanations for a disinterest in and rejection of Paul s gospel and/or for the reception and charm of it; and the disjunction among Paul s collective illustration of the Corinthians in 1 Corinthians and the Corinthians personal engagement with Paul in mythmaking and social formation, together with mutual (mis)translation and (mis)appropriation of the opposite s discourse and practices. The members are Ron Cameron and Merrill P. Miller, Jonathan Z. Smith, Burton L. Mack, William E. Arnal, Stanley ok. Stowers, Richard S. Ascough, and John S. Kloppenborg.
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Extra resources for Redescribing Paul and the Corinthians (Early Christianity and Its Literature, Volume 5)
20:5–6, 27). Our Papua New Guinea materials would strongly support the latter reading, requiring us to delete the sanitary pips. 42 Analogous notions of oracular relations to the ancestors and the more proximate dead, in the context of a set of cultic relations and responsibilities to the dead, are thus found in Papua New Guinea, Israel, and the ancient Near East and are likewise present in each of the culture areas from which the resettled population of Corinth was derived. While such relations are often seen as problematic from the perspective of temple-based religion, they are an essential component of domestic religion.
Mack is correct in his understanding of the cunning of Mark, then surely Mark’s Gospel is one of the most contaminating texts for the understanding of early Christianities. How much more so 1 Corinthians! This text, especially— although not limited to—those aspects that have been traditionally viewed as resonating with Luke’s Pentecost narrative, has contaminated the general field of the study of religion well beyond any limitation to Christian data. It has affected not only scholarly constructions such as charismatic movements, “ecstatic religions,” and models of both archaic and contemporary cult associations but also native religious self-representations.
22. Bercovitch, “Altar of Sin,” 214, 215. Jack Goody, foreword, in Barth, Cosmologies in the Making, xi. Bercovitch, “Altar of Sin,” 211, 217–18, et passim. , 213. , 213, 221. 24 Redescribing Paul and the Corinthians enthusiasm during the previous months (September 1984–February 1985) brought about by the return to the community and the renewed baptizing activities of James, one of the native “pastors” responsible for their first conversions:23 This wind . . [was] widely understood to be the work of the Holy Spirit.