The Life-Changing Blessings of an Identity in Christ—Reading the Corinthian Letters

Abstract

Life can be challenging, and for this reason all of humankind requires resilience—a capacity to cope with life’s challenges, which determines whether one can experience quality of life. This was also true for the Christian community in Corinth during Paul’s third missionary journey. Paul wrote the first Corinthian letter to deal with a variety of challenges and concerns in the church, and for Paul, all these ongoing challenges and concerns mirrored their being worldly (ὡς σαρκίνοις 1 Corinthians 3:1) and being infants in Christ (ὡς νηπίοις ἐν Χριστῷ 3:1). Being worldly implies that one holds on to worldly wisdom and this is why Paul teaches them about God’s wisdom (2:6–9). He shows in this letter how this can be dealt with, namely by having the Spirit (2:10–16) and having the mind of Christ (2:16)—thus being spiritually intelligent. Later, when Titus arrived with good news about the Corinthian church, Paul wrote the second Corinthian letter to express relief and joy. In 2 Corinthians 5:17, Paul refers to a new creation (καινὴ κτίσις), being in Christ (ἐν Χριστῷ), and having an identity in Christ. The focus of this article is the blessings of an identity in Christ, and to interpret the Corinthian letters to understand how an identity in Christ can lead to Christian spiritual intelligence, resilience and quality of life. The method of interpretation is multidisciplinary, including socio-historical, lexical–syntactical, and theological analyses, as well as insights gleaned from psychology. It is found that an identity in Christ brings holiness, strengthens the believer, gives access to spiritual gifts, brings unity and divine wisdom, provides hope, love and harmony, and leads to resilience—all contributing to quality of life. The new identity in Christ affects the believer’s calling, values, priorities, behaviour, relationships and response to the world in different ways, which in turn can heal a broken society.

1. Introduction

Life can be challenging, and for this reason all of humankind requires resilience—a capacity to cope with life’s challenges (Cherry 2025)—which determines whether one can experience quality of life. This was also true for the Christian community in Corinth during Paul’s third missionary journey. Paul wrote the first Corinthian letter1 to deal with a variety of challenges and concerns in the church: divisions (1 Corinthians 1:10; 11:18), jealousy and quarrelling (3:3), sexual immorality (5:1), ungodly judgements (6:1), lawsuits (6:7), their concerns about marriage and celibacy (7:1–40), food sacrificed to idols (8:1–13; 10:23–33), Christian freedom (Chapter 9), propriety in worship (11:1–16), the Lord’s Supper (11:17–34), spiritual gifts (Chapters 12–14), the resurrection (Chapter 15), and the collection for God’s people (16:1–4).

For Paul, all these ongoing challenges and concerns mirrored their being worldly (ὡς σαρκίνοις 1 Corinthians 3:1) and being infants in Christ (ὡς νηπίοις ἐν Χριστῷ 3:1). Being worldly implies that one holds on to worldly wisdom and this is why Paul teaches them about God’s wisdom (2:6–9). He shows in this letter how this can be dealt with, namely by having the Spirit (2:10–16) and having the mind of Christ (2:16)—thus being spiritually intelligent.

Later, when Titus arrived with good news about the Corinthian church, Paul wrote the second Corinthian letter2 to express relief and joy. In 2 Corinthians 5:17, Paul refers to a new creation (καινὴ κτίσις), being in Christ (ἐν Χριστῷ), and having an identity in Christ.

The focus of this article is the blessings of an in-Christ identity, and to interpret the Corinthian letters to understand how an identity in Christ can lead to Christian spiritual intelligence, resilience and quality of life.

The method of interpretation is multidisciplinary, including socio-historical, lexical–syntactical, and theological analyses, as well as insights gleaned from psychology. The focus will fall on the following:

• Paul’s view of the new identity in Christ in his Corinthian letters;
• How an identity in Christ brings spiritual intelligence;
• How an in-Christ identity and spiritual intelligence cultivate resilience;
• How an in-Christ identity and resilience contribute to quality of life;
• The blessings of an in-Christ identity for society.

2. Paul’s View of the New in-Christ Identity in the Corinthian Letters

Paul mentions a new identity in 2 Corinthians 5:17: “Therefore if anyone is in Christ, he is a new creation.” In 2 Corinthians 5:17–21, Paul elaborates on the complete renewal that occurs when one becomes a follower of Christ. In order to understand Paul’s view of this new identity in his Corinthian letters, the following will be focused on as key issues to the Corinthian identity, featuring in these letters:

• Paul’s differentiation between ψυχικὸς, πνευματικὸς, and σάρκινος;
• The role of the Holy Spirit;
• Paul’s differentiation between the wisdom of this world and God’s wisdom;
• Being newly created;
• The characteristics of the God who calls humanity to a new identity.

2.1. Paul’s Differentiation Between ψυχικὸς, πνευματικὸς, and σάρκινος

In 1 Corinthians 2:14–16 and 3:1, Paul clearly differentiates between ψυχικὸς (2:14), πνευματικὸς (2:15) and σάρκινος (3:1). Louw and Nida (1988, p. 509) translate ψυχικὸς (2:14) as an unspiritual and worldly person, not being guided by the Holy Spirit, whose behaviour is typical of human nature. This ψυχικὸς, Paul explains in 2:14, considers as mere foolishness that which comes from the Spirit of God. The opposite of the ψυχικὸς is the πνευματικὸς, mentioned in 2:15, and defined by Louw and Nida (1988, pp. 143, 509) as a “spiritual person” living a life controlled and directed by the Spirit. This spiritual person, Paul remarks in 2:15, makes judgements guided by the Spirit, as the πνευματικὸς has the mind of Christ. The distinction thus clearly relates to whether one is guided by human nature or the Spirit.

In 1 Corinthians 3:1 then, Paul informs the Corinthians that they do not fall into the category of the πνευματικὸς, as he addresses them as σαρκίνοις, being worldly (Louw and Nida 1988, p. 509), and as νηπίοις ἐν Χριστῷ (infants in Christ). The question is whether Paul considered the Corinthians to fall into the category of the ψυχικὸς, not being guided by the Spirit. Categorising them as being worldly (σαρκίνοις), Paul refers to them as νηπίοις ἐν Χριστῷ—i.e., infants in Christ. This phrase gives the impression that the Corinthians were at least on their way to becoming spiritual people, although not yet mature πνευματικοὶ. Cornelius (2025, p. 180) explains that the difference is between having the Spirit versus being controlled by the Spirit. Tucker (2024, p. 81) observes that while the Corinthians’ identity was supposed to be centred on Christ, they “identified too strongly with key aspects of their Roman social identity”.

From this differentiation, it is clear that being guided and controlled by the Spirit plays an important role. In the next section the Corinthian letters will be interpreted on the role of the Holy Spirit.

2.2. The Role of the Holy Spirit

Cherian and Thomas (2022, p. 158) point out that “the Holy Spirit plays an indispensable role in Paul’s configuration of the Christian life”.

In Paul’s response to the reports brought by the household of Chloe on church division in 1 Corinthians 2:10–15, he identifies the Holy Spirit as God’s Spirit (2:12 τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ), having access to God’s deepest thoughts (2:10 τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ), the exclusive One to know God’s mind (2:11 οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ), and sharing God’s wisdom with the spiritual person (2:12–13 ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· …ἃ καὶ λαλοῦμεν …ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες). Tucker (2024, p. 75) explains that these verses communicate that God is the ultimate agent of His wisdom, while the Spirit is the intermediate agent of His wisdom. The presence of the Spirit within the community of believers, Tucker (2024, p. 76) proceeds, “provides the cognitive resources necessary to understand God’s wisdom for human flourishing”. Verbrugge (2008, p. 1 Cor II2d) summarises Paul’s message regarding the Spirit in these verses as indicating that the “only hope for the eternal well-being of the human race comes from the working of the Spirit”.

In 2 Corinthians, Paul repeatedly refers to the Spirit. It is helpful to use Cherian and Thomas’s (2022, p. 158) categorisation of these verses in which Paul explicitly refers to the Spirit:

• Describing the Spirit as a seal and deposit (2 Corinthians 1:21–22 and 5:5);
• The Spirit’s involvement in the new covenant (2 Corinthians 3:3, 6, 8, 17, 18);
• The Holy Spirit in the trinity (2 Corinthians 13:14).

When Paul defends himself in 2 Corinthians (1:12–2:4) against accusations of some Corinthians, he particularly mentions having the Spirit in his heart (1:22) given by God as a “guarantee” (ἀρραβῶνα) “for the completion of a transaction” (Louw and Nida 1988, p. 577). Harris (2008, p. 2 Cor IB3) sees the Spirit as the fulfilment of a promise. Then in 5:5, while he reminds the Corinthians of how the earthly tent will be destroyed and how they await a new body (5:1–10), Paul makes it clear that the Spirit is their guarantee (ἀρραβῶνα) that their lives will be completely transformed—“a pledge of ultimate transformation” (Harris 2008, p. 2 Cor IC2c). Fee (1994, p. 289) understands these verses to communicate that the Holy Spirit is “God’s down payment on our sure future”, the believers’ evidence of their “essentially eschatological existence” (Fee 1994, p. 326).

Belleville (1996, pp. 283–86) explains this metaphor of the Spirit being a seal and a deposit as communicating that God’s Spirit was God’s first instalment of the church’s future redemption. For Paul, having the Spirit is thus not only a result of the in-Christ identity, but also “the evidence of God’s ownership”, securing this new identity in Christ (Cherian and Thomas 2022, p. 159).

In Paul’s further defence of himself and his co-workers in Chapter 3, the Holy Spirit is referred to in order to show their sincerity and genuineness as competent ministers of a new covenant. Paul considers the Corinthians to be a testimonial letter about their ministry (3:2–3), written with the Spirit of God on their hearts (3:3). In 3:6, he testifies that the Spirit gives life and then Paul assures them in 3:8–9 that a ministry from the Spirit is glorious as it brings righteousness. Not only does the Spirit bring righteousness, but also freedom (3:17). Verse 18 is a promise of being transformed into God’s image with ever-increasing glory, a transformation coming from the Lord who is the Spirit. Fee (1994, p. 365) says the Spirit is an “eschatological reality”, and a “fulfillment of the promised new covenant”. When Paul narrates the hardships in the ministry of himself and of his fellow servants of God in 6:3–13, he once again testifies that they are led by the Spirit (6:6).

In the letter-closing of 2 Corinthians, Paul greets the Corinthians with a blessing that the grace of Christ, the love of God, and the fellowship of the Holy Spirit (ἡ κοινωνία τοῦ ἁγίου πνεύματος 13:14) will be with them all. Cherian and Thomas (2022, p. 161) consider this farewell greeting to be an acknowledgement of the trinity of God. They prefer the genitive τοῦ ἁγίου πνεύματος to be interpreted as an objective genitive, indicating that the fellowship is not about the Spirit inspiring the fellowship, but rather about the believers’ participation in the Spirit (see also Martin 1988, p. 127). If the genitive is understood as a subjective genitive (as interpreted by Belleville 1996, p. 303), the focus shifts to the Spirit’s working towards the transformation of the believer and unity in the body of Christ. For Paul, the κοινωνία τοῦ ἁγίου πνεύματος (2 Corinthians 13:14) is “close mutual relations and involvement” (Louw and Nida 1988, pp. 446–47) with the Spirit, most probably including both the Spirit’s working towards this involvement and the believer’s participation in the Spirit. What is important, says Witherington (1995, p. 126), is that “the link between God and Christians is the Spirit”.

Not only do Paul’s letters to the Corinthians emphasise the indispensable role of the Spirit in the believer’s life, but also the wisdom coming with the Spirit. Being spiritual, Paul writes, assures sharing in wisdom coming from God through the Holy Spirit (1 Corinthians 2:13).

2.3. Paul’s Differentiation Between the Wisdom of This World and God’s Wisdom

In 1 Corinthians 3:1, Paul blames the Corinthians for being worldly. This caused many of the Corinthians’ problems and Paul criticises them for being arrogant (1 Corinthians 4:18) and boasting about worldly things (1 Corinthians 5:6), and warns them against malice and wickedness (1 Corinthians 5:8), sexual immorality (1 Corinthians 5:9), greed (1 Corinthians 5:10), swindlers, idolaters, slanderers and drunkards (1 Corinthians 5:11), adulterers and men having sex with men (1 Corinthians 6:9), thieves (1 Corinthians 6:10), the ungodly and their events (1 Corinthians 10:14–22).

In line with the contrast between the unspiritual person and the spiritual person being guided by the Spirit, Paul also differentiates in 1 Corinthians 1:18–25 between worldly wisdom (τὴν σοφίαν τοῦ κόσμου 1 Corinthians 1:20) and God’s wisdom (τῇ σοφίᾳ τοῦ θεοῦ 1 Corinthians 1:21). Gardner (2018, pp. 140–42) refers to the worldly wisdom as “the world’s way of thinking” and “a human point of view”. Paul is clear about the fact that God considers this human wisdom to be foolishness (1 Corinthians 1:20, 25).

Through the Holy Spirit (1 Corinthians 2:10), the believer has access to wisdom that transcends human understanding (1 Corinthians 2:8), wisdom meant for those who love God (1 Corinthians 2:9), aimed at the glory of the believer (1 Corinthians 2:7), and wisdom from God (1 Corinthians 2:10). This wisdom of God, Tucker (2024, p. 61) claims, refers to God’s plan in history. Tucker (2020, p. 298) says the Corinthians relied too much on those who were unspiritual and needed a “renewed set of practices in regard to evaluating spiritual matters”.

Paul explains in 1 Corinthians 1:18 what one’s reaction to the word of the cross will be, depending on the nature of one’s wisdom. A worldly wisdom will lead one to consider the word of the cross to be foolishness, while having God’s wisdom will make one realise it is the power of God. Depending on the wisdom of this world will cause one to perish, while wisdom from God is typical of one being saved. Having God’s wisdom thus not only necessitates being controlled by the Spirit, being a πνευματικὸς, but it also leads to taking on the new identity in Christ, being newly created.

2.4. Being Newly Created

Before Paul addresses the Corinthians as worldly people and infants in Christ (1 Corinthians 3:1), he explains even as early as the first chapter that the Gospel—the message of the cross (1:18)—is God’s power and wisdom. He contrasts the wisdom of this world with God’s wisdom (1:20–25) and states in 1:23–24 that he and his co-workers preach Christ crucified, which is the power and wisdom of God to those who have been called by God. Then Paul announces the identity of the Corinthians in 1:30 by saying that it is because of God that they are in Christ Jesus, who has become the wisdom from God—which is righteousness, holiness, and redemption (ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ⸃ ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις).

Du Toit (2024, p. 11) points out that Paul confirms in 1 Corinthians 1:30 that the new in-Christ identity “has its origin or source in God” (ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ). 1 Corinthians 1:24 clearly shows that God is the source of this new identity through His initiative to call them to it (αὐτοῖς δὲ τοῖς κλητοῖς to those who have been called 1:24). God’s calling means this is an invitation to all to take on this new identity.

The gifts coming with this new identity (1 Corinthians 1:30) are God’s wisdom (σοφία… ἀπὸ θεοῦ)—“insight” and a “capacity to understand and, as a result, to act wisely” (Louw and Nida 1988, pp. 384–85), righteousness (δικαιοσύνη)—a “right standing with God” (Louw and Nida 1988, p. 452), and “doing what God requires” (Louw and Nida 1988, p. 744), holiness (ἁγιασμὸς)—being “dedicated to God” (Louw and Nida 1988, p. 538) and redemption (ἀπολύτρωσις).

In 2 Corinthians 5:17, Paul confirms, “if anyone is in Christ, the new creation has come”. Then he proceeds with an explanation that “all of this is from God, who reconciled us to himself through Christ” (2 Corinthians 5:18). This means that anyone who belongs to Christ has become a new person. Lim (2020, p. 337) considers 2 Corinthians 5:17 to be Paul’s “strongest statement concerning social identity formation” in his letters to the Corinthians. Lim (2020, pp. 337–38) argues that this “new creation in Christ” is a new social identity, incorporating a new heart and a new spirit, the “altered nature of the converted person” and “brought about by God’s action”.

In the thanksgiving of 1 Corinthians (1:4–9), Paul thanks God for His intervention in making available a new identity in Christ:

• For God’s grace given in Christ Jesus (1:4);
• For providing enrichment and knowledge (1:5);
• For spiritual gifts (1:7).

Paul is clear on the fact that God called the Corinthians into fellowship with Christ (1 Corinthians 1:9)—the believer consequently has to surrender to this and live out this new identity. Surrendering to this new identity in Christ is more inviting if God can be trusted. What, then, do the Corinthian letters reveal about the character of God?

2.5. The God Who Calls Humanity to a New Identity in Christ

Paul is clear in 1 Corinthians that there is only one God (8:4), from whom all things came, for whom we are invited to live (ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν 8:6), being the One who gives us the victory (τῷ διδόντι ἡμῖν τὸ νῖκος 15:57) over sin and death. Fitzmyer (2008, p. 87) considers Paul’s characterisation of God not only being the Creator of all that exists (also confirmed in 1 Corinthians 11:12), but also the “final cause toward which all of human life is destined”, as unique and important.

In the thanksgiving of 1 Corinthians, Paul promises in 1:9 that God—who called the Corinthians into fellowship with Christ—is faithful (πιστὸς). This means that God is trustworthy, dependable and reliable (Louw and Nida 1988, p. 377). In 2 Corinthians 1:18, while Paul affirms his integrity and the trustworthiness of his preaching, he uses a simile in saying “as surely as God is faithful”, our preaching is faithful.

Paul furthermore tells the Corinthians that the message of the cross shows God’s power (δύναμις 1 Corinthians 1:18). Paul emphasises the role of God’s Son, Jesus Christ, who died for our sins (1 Corinthians 15:3), who was buried (1 Corinthians 15:4) and who, by God’s power, was raised from the dead (1 Corinthians 6:14; 15:12–29). Paul makes it clear that the entire reconciliation process is God’s achievement (2 Corinthians 5:18). A very important reference to God’s power is made in 2 Corinthians 12:9 when Paul testifies to God saying that His power is made perfect in the midst of weakness. The two Corinthian letters testify to God’s power in Jesus as a transformative power. Trusting God to be powerful gives the believer the assurance that God can provide strength during difficulties and challenges.

At the very beginning of his first Corinthian letter, Paul thanks God for his grace (τῇ χάριτι) given in Jesus Christ (1:4; see also 15:10). In 2 Corinthians 12:9, Paul testifies to God comforting him during a challenging time with the words “my grace is sufficient for you”. Guthrie’s (2015, p. 592) interpretation of 12:9 brings up an interesting fact. During times of weaknesses and challenges, our complications and difficulties should not necessarily be removed as all we need is God’s grace to deal with them. God’s grace is his kindness (Louw and Nida 1988, pp. 749–50) and favourable attitude toward humankind (Louw and Nida 1988, p. 299). Garland (2003, p. 61) is of the opinion that Paul’s reference to God’s grace “undercuts any egocentric pride” in the believer’s “spiritual achievements”. Even so, Paul does not fail to provide them with hope, as their spiritual achievements do not depend on their own particular qualities.

In 2 Corinthians 1:3–4, Paul praises God as the father of compassion (ὁ πατὴρ τῶν οἰκτιρμῶν) and the God of all comfort (θεὸς πάσης παρακλήσεως). Paul presents God to be compassionate, to show mercy and concern (Louw and Nida 1988, p. 751), to provide comfort, to encourage and console (Louw and Nida 1988, p. 306). Faith in this God provides support and hope in difficult times.

God is mentioned in 1 Corinthians as the source of true wisdom (1:24, 30; 2:7), and it is explained that the Holy Spirit plays an important role in imparting God’s wisdom to the believer. Paul points out that as the Spirit searches all things, even the deep things of God (1 Corinthians 2:10), that the believer has access to the wisdom of God (1 Corinthians 2:13). Gardner (2018, pp. 1039–41) rightly notes that the Spirit is thus God’s agent in revealing God’s wisdom to humankind.

The believer is given the assurance that God lives in the believer through His Spirit (1 Corinthians 3:16). In 2 Corinthians 1:21–22, it is stated that the Spirit is the guarantee of God’s promise, namely that of inheritance of the kingdom of God and redemption. In 2 Corinthians 13:14, Paul prays that the fellowship of the Holy Spirit will be with the Corinthians and this is why Fee (1994) claims the Spirit is thus God’s empowering presence in the believer. Paul promises the Corinthians in 2 Corinthians 13:11 that the God of love and peace will be with them if they aim for perfection and he blesses them in 2 Corinthians 13:14 with the love of God.

Being informed about the powerful, trustworthy, caring and compassionate character of God, who is always present through his Spirit, can play an important role in persuading a person to consider taking on a new identity in Christ.

3. How an Identity in Christ Brings Spiritual Intelligence

A necessary step in taking on a new identity in Christ is to surrender and take part in the Christian religion, becoming a member of a Christian church, and getting to know God, the Bible, and the supported values and beliefs. The most important step is to develop a spiritual relationship with God, finding meaning and purpose in Christ, spending time with God and the Christian community, and living out life as a follower of God. This can lead to a spiritual intelligence, which is the ability to extract meaning and solve challenges via spiritual insight (Emmons 2000) and “the ability to apply, manifest and embody Spiritual resources, values and qualities for enhancing daily functioning and well-being” (Uddin and Khan 2023, pp. 170–71), being aware of “divine presence” and one’s “relationship to the divine” (Cornelius 2025, p. 189). One’s new identity in Christ leads the believer to “live a good life in honour of God, guided by the Spirit”, sharing in the “wisdom of God” (Cornelius 2025, p. 189).

Being spiritually intelligent, having the mind of Christ and being controlled by the Spirit, can lead to a dedication to Christian behaviour. In 1 Corinthians, Paul exhorts the Corinthians as believers:

• Be united and avoid divisions (1:10);
• Bless when cursed (4:12);
• Endure when persecuted (4:12);
• Be kind when slandered (4:13);
• Hold on to sincerity and truth (5:8);
• Avoid the wicked (5:11–13);
• Shun sexual immorality and honour God with thy body (6:18,20);
• Keep sexual relations within the covenants of marriage (7:1–9);
• Do not divorce a non-believer (7:10–16);
• Remain in the status when called by God (7:17–24);
• Avoid things that will make oneself or others fall (8:9–13);
• Never hinder the gospel of Christ (8:9–13; 9:12);
• Be a servant to all for the sake of the Gospel (9:29–23);
• Live with self-discipline, perseverance, and purpose (9:24–27);
• Flee from idolatry (10:14);
• Do everything to the glory of God (10:31),
• Follow the example of Christ (11:1);
• Be one body with many parts (12:12–31);
• Love unconditionally, in faith, having hope (Chapter 13);
• Do everything in an orderly fashion (14:40).

In 2 Corinthians, Paul commands his readers to forgive their offenders (2:5–11) and to be generous (Chapter 8). Paul wants the Corinthians to be different, to be holy, when he warns them not to be yoked together with unbelievers (6:14). He motivates them to cleanse themselves from every defilement of body and of spirit, making holiness perfect in the fear of God (7:1).

In 2 Corinthians 13:5, Paul concludes this letter by exhorting the Corinthians to test themselves to see whether they are in the faith, and by doing this he emphasises the importance of having a desire for spiritual maturity and spiritual intelligence and to continuously examine themselves with regard to their behaviour. Living in a manner worthy of one’s calling and new identity in Christ will be proof of being guided by the wisdom of God through his Spirit.

A new identity in Christ, being spiritually intelligent, thus reframes the believer’s thinking about the divine, creation, life, suffering and challenges in life. Paul testifies in 2 Corinthians how he and others walk by faith and not by sight (5:7) and how they endured hardships, beatings, imprisonment, riots, sleepless nights, hunger and other challenges (6:4–5).

The question is how an in-Christ identity and being spiritually intelligent can support one to be resilient when faced with life’s challenges. Javed et al. (2025, p. 47) show how spiritual intelligence acts as a protective factor during adversity, allowing people to discover meaning and purpose in difficult situations.

4. How an in-Christ Identity Cultivates Resilience

Faith can be an “invaluable resource in improving and sustaining our mental health” in times of trials and suffering (Swan 2018, p. 277). Studies have shown that spirituality, faith and religion are associated with better mental health (Lucchetti et al. 2021, pp. 7620–31; Papaleontiou-Louca 2021, pp. 1–8). Faith helps one to make sense of suffering, and it gives strength to persevere despite hardships. The advantages of having a new identity in Christ and being spiritually intelligent are considered by Underwood (2023) as setting one on the path to gaining emotional stability, manifesting compassion for others, improved decision-making, attaining personal growth, nurturing positive interpersonal relationships, and, most of all, cultivating resilience. As suffering is a reality for all, resilience in difficult circumstances is a fundamental life skill.

Nystrom (1997, p. 41) refers to suffering as a “common experience of humanity”. Paul assures the Corinthians that suffering during trials3 is common to all humans (πειρασμὸς … ἀνθρώπινος 1 Corinthians 10:13) (Verbrugge 2008, p. II.F.4). Resilience—as “the ability to continue in the midst of adversity”—is necessary during suffering as “it empowers one to meet those challenges with a base of positivity” (Dunn n.d.). Resilience can be referred to as doing better than expected when faced with significant adversity that threatens to impair one’s normal functioning (Masten 2001). It is a continuous evolving capacity which can be sourced from various domains (Liu et al. 2020) and one’s faith in God can be one of these domains.

When Paul testifies that God is faithful (1 Corinthians 10:13), he promises the Corinthians that God will not let them be tested beyond their strength, and that He will provide a way out enabling them to endure their trials. In 2 Corinthians 4:17, he explains that walking in faith implies that the insignificant momentary suffering prepares for the believer, far beyond all comparison, an eternal fulness of glory (for τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν καθ’ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν,). Paul testifies in 2 Corinthians 12:9–10 that God assured him that His power is made perfect in weakness. Paul says in 2 Corinthians 12:10, “whenever I am weak, then I am strong”. “Paul has learned,” Hubbard (2002, p. 274) writes, “that the presence of the crucified Christ is mediated more perfectly through suffering and weakness than through glory and strength”. One’s identity in Christ thus makes one resilient in times of “weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ” (2 Corinthians 12:10). The contents of these verses all serve to provide the Corinthians with hope, to trust God to work powerfully through their weaknesses and therefore to embrace weaknesses which can cause suffering.

For the believer, perseverance and hope during trials are anchored in God’s promises. The Bible offers these promises as hopeful truths to believers. Being made in God’s image and being unconditionally loved by God can become a source of identity, self-esteem, positive energy, and innate goodness and provide a sense of being special (Swan 2018, pp. 277–78). The discourse on how Christ became human and took all human suffering upon himself is a potential source of comfort for believers, as it enables them to feel the presence of Christ in their suffering (Swan 2018, p. 280). God’s forgiveness of humankind’s sin and Christ’s teaching on forgiveness can be a source of liberation from anger, bitterness, revenge and hatred (Swan 2018, p. 281). All of these can assist believers in their response to suffering.

Javed et al.’s (2025, p. 47) study reveals that spiritual intelligence “acts as a protective factor during adversity, allowing people to discover meaning and purpose in difficult situations”. Dolcos et al.’s (2021, p. 2893) study on religiosity and resilience proved that being religious provides the believer with coping resources, such as “applying meaning to one’s life, providing resources to solve problems, and supporting one’s ability to cope during stressful life events”. They show how resilience is brought on by “cognitive reappraisal”—reframing or reassessing negative cognitions (Dolcos et al. 2021, p. 2894). This cognitive reappraisal improves the believer’s well-being and quality of life (Dolcos et al. 2021, p. 2904).

In 2 Corinthians 1, Paul aims at reframing the Corinthians’ minds on suffering when he praises God as the “Father of compassion” and the “God of all comfort, who comforts us in all our troubles” (2 Corinthians 1:3–4). Paul uses an example from his own life when he explains that he and his co-worker experienced hardship, were under great pressure, and felt that they have received the sentence of death (2 Corinthians 2:8–9), but emphasises that this happened that they might rely on God (2 Corinthians 1:9) and he assures them that God did save them (2 Corinthians 1:10). This information served as a strategy to reframe the Corinthians’ minds on how to view suffering and to trust their comforting God.

As being religious can enhance one’s spiritual intelligence, it makes sense how Thankachan and Babu’s (2021, p. a293) study proves that the enhancement of spiritual intelligence is “an effective internal resource” of resilience and mental health.

Boss (2016) provides guidelines to foster resilience, and these guidelines are used to determine how an in-Christ identity can assist the believer facing adversities, to be resilient:

• One such guideline is to find meaning again and to make sense out of trying experiences, and Boss (2007, 2010) acknowledges that one’s beliefs can play an important role in this. As mentioned above, 2 Corinthians 1 aims at changing the Corinthians’ beliefs about suffering.
• Yet another guideline is to reconstruct one’s identity after a life crisis. Going through the challenge of divorce, or undergoing a mastectomy, can make one reconsider one’s identity. One’s identity in Christ does however not need to be affected by life’s challenges. In spite of adversities in life, the believer can still hold on to God and trust the guidance of His Spirit.
• A third guideline is to discover a new sense of hope. In 1 Corinthians 13:13, Paul remarks that hope—along with faith and love—is a key virtue in the believer’s life. Verbrugge (2008, p. II,G,3,e) explains that this hope is synonymous with trusting God. Paul’s timeless message of hope in 2 Corinthians 1:3–11 that suffering and comfort are linked rests on the fact that God is merciful and “the God of all consolation” (1 Corinthians 1:3).

Sutton (2019) discusses a variety of indicators of resilience, and these indicators are helpful to explain how a new identity in Christ brings resilience. An in-Christ identity can lead to reframing, positive emotions, resuming physical activities after a period of bodily suffering, active engagement in social networks, identifying and using strengths, and an optimism regarding the future. Being newly created in Christ implies that the believer will look at life’s challenges from God’s perspective, viewing suffering as a growth opportunity, thus a reframing of mind. Believers will also experience the power of positive emotions, having a sense of belonging, being hopeful, making sense of their purpose and meaning in life. God becomes believers’ security and one can imagine how they can succeed in participating in physical activities again, in giving up social isolation through the support of fellow believers, and in using these strengths to bounce back from adversity. Trusting God provides the believer with an optimism regarding the future, accepting that life’s challenges are temporary and conquerable. This situation improves believers’ problem-solving, goal setting, communication, emotional regulation, self-care, outlook on life, self-awareness, and coping mechanisms and strategies.

Having an in-Christ identity has transformative power to empower the believer to meet life’s challenges with a base of positivity and to continue in the midst of adversity. Brinkhof et al. (2021) studied the interplay between resilience and quality of life and found that resilience factors such as “positive appraisal” and a “positive frame of mind” play a crucial role in predicting quality of life.

5. How an in-Christ Identity and Resilience Contribute to Quality of Life for Individuals

Saleh Jnr (2023, p. 94) writes that this new identity in Christ “involves a sudden change in the social, ethical, religious, and political behaviour” of the believer. Although becoming a new creation in Christ (as discussed in 1 Corinthians 5:17) signifies a shift in one’s identity, one has to realise that this shift will not be “sudden”, as mentioned by Saleh Jnr (2023, p. 94). Becoming a new creation in Christ implies a process of becoming spiritually intelligent over time, gradually changing the way we interact with the world around us, leading to resilience and causing one to experience quality of life.

Singh and Sinha (2013, p. 3) consider quality of life as the “general wellbeing of individuals and societies”, while Dewi and Hamzah (2019, p. 145) add that the sense of wellbeing “stems from satisfaction or dissatisfaction with the areas of life that are important” to a person. Singh and Sinha (2013, p. 4) researched the impact of spiritual intelligence on quality of life and conclude that people being more spiritually intelligent “view life in a broader perspective”, relating to “the entire spectrum of human experience with the backdrop of pleasant and difficult moments”.

Having an in-Christ identity can assist the believer in various ways. Taking into consideration what Dewi and Hamzah (2019, p. 145) consider to be the advantages of spirituality, one can say that being in Christ can contribute to experiencing quality of life, namely by the following:

• Helping one to find meaning and purpose in life: In 2 Corinthians 4:14 Paul testifies that God will raise the believers from the dead and bring them into his presence. The believer’s purpose in life is serving God (1 Corinthians 7:17; 10:31; 15:58) and looking forward to eternal life (2 Corinthians 5:1). Paul warns the Corinthians about clinging on to what the world considers to be important (one’s value is not about status or popularity [1 Corinthians 1:12], and eloquence [1 Corinthians 1:17]), as serving God is the believer’s purpose in life.
• Finding hope: 1 Corinthians 13:13 refers to the gift of hope, and this hope is rooted in God’s promise of eternal life in Christ (1 Corinthians 15:22) and an assured triumph over death (1 Corinthians 15:57), being supported and comforted by God (2 Corinthians 1:3–4). In 1 Corinthians 15:3–4, Paul reminds the Corinthians that Jesus died but was also raised from the dead. In verses 12–34, he persuades them of the resurrection of the dead—their reason for hope in life. Verbrugge (2008, p. IC2c) shows how 2 Corinthians 5:1–10 relates to what Paul points out in Chapter 4 about divine consolation, the hope of glory, and the operation of life in the midst of life’s difficulties. In 2 Corinthians 5:1–10, Paul elaborates on the sources of comfort, showing it is God’s intervention providing the believer with hope.
• Experiencing a love that surpasses knowledge (1 Corinthians 13:4–7): Paul exhorts the Corinthians in 1 Corinthians 16:14 to do everything in love.
• Experiencing peace (2 Corinthians 13:11), comfort and support (2 Corinthians 1:3).
• Developing “more adaptive coping responses” and “resilience”: 2 Corinthians 4:7–9 is Paul’s testimony to being hard pressed on every side, but not crushed, being perplexed, but not in despair, being persecuted, but not abandoned, and being struck down, but not destroyed—all because of the power of God.
• “A more optimistic life orientation”: Paul is optimistic in 2 Corinthians 4:7 that the believer will overcome their challenges in life through God’s transformative power. Because of God, the believer can trust in the “paradoxical nature of Christianity” (Verbrugge 2008, p. IC2a), meaning that in spite of the negative in life, the positive will always reign.
• Lower levels of anxiety: The person in Christ will no longer be a slave to fear (Paul experienced fear but found repose by way of God’s providence, 2 Corinthians 7:5–6). Paul recounts, on the one hand, his own challenges and sufferings and worries, but on the other hand how he relied on God for strength (2 Corinthians 1:8–9). Paul promises the Corinthians to be strengthened by God until the end (1 Corinthians 1:8). Lower levels of anxiety are based on one’s faith (2 Corinthians 5:7); one is empowered by the Spirit (1 Corinthians 2:14–15) and depends on God’s grace given in Christ (1 Corinthians 1:4).

By being newly created, having the wisdom of God, being guided by the Spirit and experiencing quality of life, believers can also serve as agents of change in society.

6. Societal Blessings of an in-Christ Identity

This complete and radical change in the believer’s calling, values, priorities, behaviour, relationships and response to the world has the potential to influence a broken society for the good. Those with in-Christ identities can serve as agents of societal change:

• Serving as role models while living out one’s calling: Paul reminds the Corinthians in 1 Corinthians 1:13 that they are sanctified in Christ and that they were called to holiness. This is Paul’s call to the church to be different and to live out their calling. As the new identity in Christ brings holiness,4 the believer reflects Christ’s character and values instead of immorality. In 1 Corinthians 5:7–8, Paul uses the Passover imagery, exhorting the Corinthians to clean out the old yeast to have a new batch—to put away malice and wickedness and hold on to sincerity and truth (Verbrugge 2008, p. IIB3). In 1 Corinthians 10:23–11:1, the Corinthians are exhorted to do all to the glory of God. Paul refers to being sanctified in Christ (1 Corinthians 1:2: ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ), being washed, sanctified and justified (1 Corinthians 6:11 ἀπελούσασθε… ἡγιάσθητε… ἐδικαιώθητε). Society has to be exhorted to re-evaluate its priorities and values, like Paul exhorts the Corinthians to re-evaluate their values and priorities to align with their new identities in Christ (1 Corinthians).
• To be agents of grace and mercy and to comfort others: When Paul thanks God for being merciful in 2 Corinthians 1:3, he specifically says in verse 4 that God consoles us in all our afflictions so that we may be able to console others.
• Showing unconditional love, compassion and care, as these characteristics will limit violence and corruption in society: This kind of love, Paul says, is patient and kind, and does not rejoice in wrongdoing (1 Corinthians 13:4–6). In 2 Corinthians 1:3–4, Paul praises God for His comfort enabling the believer to comfort others.
• Motivating unity and collaboration in societies: Having a common identity in Christ leads to embracing this unity and motivates collaboration within the body of Christ. Paul fights for being united in the same mind and thought (1 Corinthians 1:10). Paul appeals to the Corinthians “to put aside their differences” (Verbrugge 2008, p. IIA1). Paul aimed to restore harmony among the divided Corinthians (1 Corinthians 1:10–12; 1 Corinthians 3) and as orderly worship was essential for unity, Paul addressed these issues to edify the community (1 Corinthians 11:2–16).
• Making society aware of the appreciation of the different roles people play in society: The one, united body consists of many members (1 Corinthians 12:14) and God activates varieties of gifts in every member (1 Corinthians 12:4–10). The communities in Christ have to realise that all members have different spiritual gifts, each contributing to the body of Christ, fulfilling one’s purpose, and experience a deeper sense of fulfilment. Tucker (2024, p. 286) explains that Paul points out that all the members of the body “are needed and that diversity within unity is to be expected”. However, there is strength in diversity, and God has so arranged the body that there may be no dissension within the body (1 Corinthians 12:24–25).
• Sharing God’s wisdom (1 Corinthians 2:7) with society and warning them about the wisdom of the world: Verbrugge (2008, p. II2D) understands Paul saying that “the only hope for eternal well-being of the human race comes from the working Spirit and from his wisdom”. This divine wisdom enables the believer to navigate life’s challenges and make decisions based on God’s guidance through the Holy Spirit.
• Persuade society of the existence of God as an acknowledgement of a higher power. Being spiritually intelligent has the potential to limit the abuse of power in society. Cornelius (2019, p. 6) shows how spiritual intelligence can provide leaders with a “reservoir of honesty and integrity”, cancelling out obsession with their own greatness, the abuse of power and harming society.

The most important role the believer with his in-Christ identity can play in society is to share this life-transforming message of the Gospel with the world: The main message of 1 Corinthians centres on living out the unifying and transforming power of the Gospel. In 2 Corinthians 5:17–20, Paul explains that anyone who belongs to Christ has become a new person, and that God has given us this task of reconciling people to him, making us Christ’s ambassadors. This, then, means that God speaks through the believers, pleading “Come back to God, and be healed!”.

7. Conclusions

Reading the Corinthian letters—while also taking into consideration insights gleaned from psychology on the issues of spiritual intelligence, resilience and quality of life—clearly shows that becoming a follower of God and surrendering to a new identity in Christ will definitely benefit society as it contributes to quality of life for the believer.

In societies where power is often abused, where unity is rare, where people are without hope, violent, aggressive, anxious and fearful, and where crime and corruption prevail, being spiritually intelligent and having an identity in Christ empowers the believer to survive with resilience and enjoy a life with a particular calling and purpose.

Believers with in-Christ identities can serve as agents of change in a broken world. By being spiritually intelligent, by living out their faith, and by proclaiming the good news about their identity in Christ—in this manner can they shape their society’s moral values and ethical standards, thereby advancing the kingdom of God.

This article invites further contributions from spiritual and psychological perspectives in order to add to the debate on the life-changing blessings of an in-Christ identity.