Power and Peril by Michael K.W. Suh

Author:Michael K.W. Suh
Language: eng
Format: epub
Publisher: De Gruyter
Published: 2020-03-23T11:20:28.203000+00:00

Notes

1 Mircea Eliade, The Sacred and the Profane: The Nature of Religion, trans. Willard R. Trask (New York: Harcourt, 1959), 26.

2 Jonathan Z. Smith, To Take Place: Toward Theory in Ritual [Chicago: University of Chicago Press, 1987, 76 – 95.

3 Jorunn Økland, Women in Their Space: Paul and the Corinthian Discourse of Gender and Sanctuary Space (London: T&T Clark, 2004), 143 – 149.

4 See Catherine Bell’s discussion of Arnold van Gennep in Ritual: Perspectives and Dimensions (Oxford: Oxford University Press, 1997), 36 – 37.

5 Jeanne Halgren Kilde, Sacred Space: An Introduction to Christian Architecture and Worship (Oxford: Oxford University Press, 2008), 7.

6 Ronald L. Grimes, Rite out of Place: Ritual, Media, and the Arts (Oxford: Oxford University Press, 2006), 95.

7 συνάγω: 1 Cor 5:4 and συνέρχομαι: 1 Cor 11:17, 18, 20, 33, 34; 14:23, 26. 1 Corinthians 10 technically does not contain these terms, but it will be argued that this chapter contains within it many—if not all—of the important details that Paul describes in the other two chapters. There are other places that scholars usually mine to gain insight into the Corinthians’ communal activities such as singing hymns, prophesying, and speaking in tongues (e. g. 1 Cor 12 and 14), but what I am after in this study is different, as the following chapters will show. The importance of “coming together” for the meal is noted by Andreas Lindemann, Der Erste Korintherbrief (Tübingen: Mohr Siebeck, 2000), 248 in his comments regarding συνέρχομαι in 1 Cor 11:17. Wolfgang Schrage names συνέρχομαι as the “terminus technicus für die gottesdienstliche Versammlung,” and observes its use by Philo to describe the meetings of Therapeutae in Contempl. 66 and Essenes in Hypoth. 7.13 (Der Erste Brief an die Korinther, EKKNT 7/1 – 4 [Zurich: Benzinger, 1991 – 2001], 3:18 and 3:18n386).

8 1 Cor 14:20 – 25, however, will be of particular interest because of what Paul states there concerning the effect upon outsiders due to the order and disorder within the assembly.

9 1 Corinthians 5 points to their taking of the meal together, specifically in 1 Cor 5:8 (ἑορτάζωμεν: “let us celebrate the feast”) and more generally, with the language about yeast and unleavened bread in 5:6 – 8. See further discussion in chapter 2.

10 “Assembly” will be the favored translation of ἐκκλησία. The common translation, “church,” is largely avoided, since this word primes the reader to think in modern terms, both in its sociological character and its structural circumscription within a physical building. For a recent study on the use of the term, ἐκκλησία, in antiquity, see Ralph J. Korner, The Origin and Meaning of Ekklēsia in the Early Jesus Movement (Leiden: Brill, 2017).

11 According to TLG, the term ὀλοθρευτής (“destroyer”) is not found anywhere in Greek literature prior to this occurrence in Paul. Its cognate noun, ὄλεθρος (“destruction”) is found in 1 Cor 5:5; 1 Thess 5:3; 2 Thess 1:9; 1 Tim 6:9 in the NT and in 1 Kgs 13:34; Jud 11:15; 2 Macc 6:12; 13:6; 3 Macc 6:30, 34; 4 Macc 10:15; Prov 1:26, 27; 21:7; Wisd 1:12, 14; 18:13; Sir 39:30; Pss. Sol. 8:1; Hos 9:6; Obad 13; Jer 28:55; 31:3, 8, 32; 32:31; Ezek 6:14; 14:16 in the LXX.

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