By Raymond Pickett
Pickett explores how Paul appealed to the loss of life of Jesus within the Corinthian correspondence so that it will advertise a neighborhood ethos and ethic in line with the beliefs and values it symbolized. In so doing, Paul used to be responding to interpersonal conflicts in the group and criticisms of his ministry-criticisms he observed as based on Graeco-Roman cultural values of the cultivated elite. His constant emphasis at the weak spot of the pass served to critique social expressions of strength in Corinth. extra constructively, Paul tried to safe behavior befitting the gospel by means of invoking the loss of life of Jesus as an emblem of other-regarding behaviour.
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Pickett explores how Paul appealed to the demise of Jesus within the Corinthian correspondence with a purpose to advertise a group ethos and ethic in step with the beliefs and values it symbolized. In so doing, Paul was once responding to interpersonal conflicts in the group and criticisms of his ministry-criticisms he observed as based on Graeco-Roman cultural values of the cultivated elite.
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Extra info for The Cross in Corinth: The Social Significance of the Death of Jesus
177. Fisher agrees with MacDowell's definition of hybris as 'having energy or power and misusing it self-indulgently', but he goes on to argue that what has been neglected is that hybris is 'essentially linked to the ideas of honour and shame'. His account is closely related to Aristotle whofindsthe core of the concept in 'behaviour intended to produce dishonour or shame to others'. 24. Fisher, 'Hybris and Dishonour: F, p. 183. For examples see Rhet. 1-4; Xenophon, Cry. 18; Plutarch, Mor. 631 CDF; 634 DEF, cited by Marshall, 'Hybrists Not Gnostics in Corinth', p.
24. Fisher, 'Hybris and Dishonour: F, p. 183. For examples see Rhet. 1-4; Xenophon, Cry. 18; Plutarch, Mor. 631 CDF; 634 DEF, cited by Marshall, 'Hybrists Not Gnostics in Corinth', p. 277. 25. Fisher, 'Hybris and Dishonour: F, p. 183; Marshall, 'Hybrists Not Gnostics in Corinth', p. 278. 4-5. 26. According to Forbes, no meaningful distinction in terms of 'status rhetoric' can be drawn between the prime terms for 'strength' or 'power', 5i>vaui<; and ioxug. They are used by Paul virtually interchangeably ('"Strength" and "Weakness" as Terminology of Status in St Paul').
If Paul and Apollos were the two most influential leaders in the community and unwittingly represented the two main competing groups, then Paul's opponents and the group belonging to Apollos are one and the same. Furthermore, there is a correlation between the content of their criticisms of Paul and the basis of their commitment to Apollos in that the social values in terms of which they rejected Paul served at the same time as the criteria in terms of which they revered Apollos. In other words, they found in Apollos the very qualities they accused Paul of lacking.