Search Results (53)

This article reexamines Paul’s use of athletic imagery in 1 Corinthians 9:24–27 within the broader argument of chapters 8–10. Against readings that treat the passage as a call to individual moral striving or competition for salvation, this study situates Paul’s metaphor within the honor–shame dynamics of Greco-Roman Corinth and his own defense of apostolic self-restraint. Paul’s “race” and “imperishable wreath” do not exhort believers to outperform one another but dramatize the paradox of freedom expressed through voluntary limitation. Drawing on insights from social-scientific and rhetorical criticism, the essay demonstrates that Paul’s imagery functions as the rhetorical climax of the section, translating his ethical argument into the moral grammar of the agon. By reconfiguring the contest from rivalry to service, Paul transforms the competitive ethos of Corinth into a vision of communal flourishing in which believers “compete” for the good of others. The passage thus offers a distinctly Pauline theology of self-control as the discipline of love, turning the agonistic spirit of the games into an image of the gospel itself. Full article

The city of Aigion, located in the northwestern Peloponnese, flourished as an important city-state especially during the Hellenistic period (323–32 BC). This is evidenced by abundant archaeological remains, including kilns, waste pits, and pottery workshop facilities. Among the ceramic goods produced by local workshops are various types of stamped and unstamped transport amphorae. Also, recent discoveries, approximately 15 km southeast in the village of Trapeza Diakopto, have uncovered a distinctive type of amphora—identified as Type B of the Corinthian–Corcyraean or Ionian–Adriatic tradition—from destruction layers dated to the 4th and early 3rd centuries BC. This study examines the technological attributes and provenance of transport amphorae from both sites through integrated petrographic and mineralogical analyses, drawing on 27 samples from Aigion and 17 from Trapeza. Petrographic analysis, focusing on compositional and textural characteristics, identified three distinct ceramic recipes (petrographic fabric groups AIG-1, AIG-2, and AIG-3) associated with amphora types I, II, and III at Aigion. Samples from Trapeza were grouped into two main fabric categories (TR1 and TR2a/b), along with a notable number of singletons. Moreover, petrographic observations combined with X-ray powder diffraction (XRPD) analysis provided insights into the firing technologies used. The results indicate that many amphorae from both Aigion and Trapeza were fired at temperatures below 850 °C, while others were fired at higher temperatures, ranging from approximately 900 °C to 1100 °C. The combined petrographic and mineralogical evidence illuminates local ceramic production techniques and interregional exchange patterns, contributing to a broader understanding of amphora manufacture and distribution in the northwestern Peloponnese from the Late Classical to the Late Hellenistic period. Full article

The authors examine the emotions contained in 2 Cor 7:5–16. They refer to the nativist approach, in particular to Jaak Panksepp’s theory of primary emotions and Jonathan Haidt’s five foundations of morality. The emotions of Paul, Titus, and the Corinthians described in 2 Cor 7:5–16 can be classified into Panksepp’s categories of FEAR/anxiety, GRIEF/separation distress, CARE/nurturing, and RAGE/anger. They serve as a response to the pain and threat posed by the community’s separation from Paul and aim to repair and strengthen the family/parental relationship with the apostle. Following Haidt’s typology, most of the emotions in 2 Cor 7:5–16 can be located in the care/harm module, related to Paul’s care about his spiritual children in Corinth. In addition, other modules can be engaged to link various emotions in 2 Cor 7:5–15: fairness/reciprocity, focused on reciprocal altruism, in-group/loyalty, reinforcing mutual loyalty, authority/respect, working for Paul’s authority in Corinth, and purity/sanctity serving the holiness of the community and their belonging to Christ. The nativist approach to Pauline emotions smoothly transitions into a socio-cultural approach, pointing to their complementarity. This combination allows for the appreciation for the role of emotions in making moral judgments and helps understand the similarities and differences between ancient and modern views of emotionality. It also aids in grasping the interconnectedness and adaptive functions of emotions, serving the individual and the community. Full article

In our study we investigated the hydrodynamic circulation of the Gulfs of Patras and Corinth through modelling. To this end, ROMS was used to numerically calculate the parameters of the waters for these peculiar semi-enclosed basins. Several oceanographic forcings were used with an emphasis on the tides and the winds. With several simulations, each focusing on a specific element, we were able to describe more accurately the dynamics under the surface to complete what was previously done. The high velocity currents (0.6 m/s at the Patraic end of the strait) were validated through ADCP and satellite data, proving that modelling can be trusted to fill the gap in the in situ data over these two gulfs. Our simulations, mainly based on the month of May 2023, allowed us to understand the importance of the tides, especially in the Rio–Antirio Strait. There, the bottom currents are the strongest while the center of the Corinthian Gulf remains quiet. The surface dynamics were observed to be sensitive to the tides, the winds and the season, but general patterns were still highlighted for the oceanographic circulation of the gulfs. Full article

This study demonstrates that Paul presents the Eucharist in 1 Corinthians 11:17–34 as an identity-forming and identity-sustaining liturgical act. Through literary analysis, the research first highlights Paul’s deliberate fivefold use of the verb συνέρχομαι (“to come together”) to frame the passage, emphasizing the communal nature of the Eucharist. The meal is intended to mark the identity of the church as one body—set apart from the status-based divisions typical of Roman banquet culture. The current study also observes that Paul strategically places the early Christian confession of the Lord’s Supper at the center of his argument. In doing so, he calls the Corinthians to recall this tradition and re-engage in a shared act of remembrance—one that enacts the memory of Christ’s death and thereby reconstitutes them as a unified body. This understanding is rooted in Jewish conceptions of ritual memory, in which liturgical acts not only recall the past but renew and reinforce communal identity. Through such embodied remembrance, the church does not merely recall who it is; it performs and sustains that identity. Thus, the Eucharist functions both to form the church as one body distinct from the world and to maintain that identity through repeated, participatory remembrance. Full article

In contemporary New Testament studies, the question of whether Paul employed Greco-Roman rhetoric in his writings and preaching remains contentious. A prominent critic of Paul’s rhetorical usage is Duane Litfin, whose works, St. Paul’s Theology of Proclamation: 1 Corinthians 1–4 and Greco-Roman Rhetoric (1994) and Paul’s Theology of Preaching: The Apostle’s Challenge to the Art of Persuasion in Ancient Corinth (2015), argue that Paul outright rejected rhetoric in favor of a straightforward proclamation of the gospel. Litfin asserts that Paul viewed himself as a herald rather than a rhetorician, that his preaching was devoid of rhetorical adornment, and that 1 Corinthians 1:18–2:5 represents a universal theology of preaching. Litfin further suggests that Paul did not employ rhetoric in his Acts sermons, thereby aligning his epistolary and Acts portrayals of Paul. This article critically evaluates Litfin’s position by addressing five key issues. First, it challenges Litfin’s claim that Paul rejected rhetoric generally, arguing instead that Paul likely repudiated sophistic rhetoric or ornate styles rather than rhetoric per se. Second, it disputes Litfin’s dichotomy between heralds and orators, contending that Paul, identified as an apostle rather than a herald, was not bound by such a false binary. Third, it critiques Litfin’s assumption that 1 Corinthians 1–4 serves as Paul’s comprehensive theology of preaching, arguing instead that the passage is context-specific and not indicative of a universal preaching methodology. Fourth, it rejects Litfin’s view of 1 Corinthians as an apology for Paul’s ministry and style, suggesting instead that it addresses Corinthian divisions and promotes unity. Lastly, the article refutes Litfin’s claim that Paul did not use rhetoric in Acts, highlighting that the rhetorical nature of Acts’ speeches suggests otherwise. Ultimately, this article argues that Paul did not categorically reject rhetoric but utilized it in various forms to effectively communicate the gospel. Full article

From young children to elders in the community, the Holy Spirit’s empowering presence is indiscriminate of age, ability, gender, culture, or status. Many communities continue to wrestle with the pastoral and practical implications of welcoming children into worship as full, distinct participants, yet within the biblical narrative, children are included as full participants in experiencing the Spirit’s gifts and empowerment and encountering God’s dynamic presence. Emerging from the discipline of practical theology and a review of New Testament pneumatology from Acts 2 and 1 Corinthians 12, this paper argues for the full inclusion of children within the church’s worship life as welcomed, distinct participants. Contributing to the emerging field of children’s spirituality, we offer faith-forming pedagogical practices to engage children in congregational songs as participants and as those filled with the Spirit as leaders. This article contributes to the fields of worship studies and children’s spirituality by exploring hospitable approaches in corporate worship and congregational songs that affirm children’s capacity to lead in distinct ways where their own spirituality is formed alongside that of the congregation. Full article

Several statements in Paul’s letters have led scholars to conclude that Paul was not Law-observant and that he was at best indifferent, if not antagonistic, to Jewish Law-observance. This article challenges these views by situating supposedly “negative” statements on the Law within Paul’s discourse on justification (Gal 2) and freedom from the Law of sin and death (Rom 7), and argues that aspects of 1 Cor 7, Gal 2–3, and Rom 3–4 imply Paul expected even believing Jews to remain Law-observant. Full article

The present study aimed to investigate the effect of a dietary intervention including free or immobilized cells of the presumptive probiotic Pediococcus acidilactici ORE5 on Corinthian currants, a food with beneficial impact in the condition of Type-1 Diabetes Mellitus (T1DM), on the microbiome composition of STZ-induced diabetic rats. Twenty four male Wistar rats were divided into four groups (n = 6 per group): healthy animals, which received the free (H_FP) or the immobilized Pediococcus acidilactici ORE5 cells (H_IPC), and diabetic animals, which received the free (D_FP) or the immobilized Pediococcus acidilactici ORE5 cells(D_IPC) for 4 weeks (10⁹ cfu/day, in all groups). At the end of the dietary intervention, the D_IPC group exerted a lower concentration of the inflammatory cytokine IL-1 beta compared to D_FP. Consumption of immobilized P. acidilactici ORE5 cells on Corinthian currants by diabetic animals led to increased loads of fecal lactobacilli and lower Enterobacteriaceae, coliforms, and Escherichia coli levels, while Actinobacteria phylum, Akkermansia, and Bifidobacterium genera abundances were increased, and fecal lactic acid was elevated. Overall, the results of the present research demonstrated that functional ingredients could ameliorate gut dysbiosis present in T1DM and could be used to design dietary patterns aiming at T1DM management. However, well-designed clinical trials are necessary, in order to confirm the beneficial effects in humans. Full article

This essay proposes a new conceptual approach to authorship and gender ideology in the Pauline corpus through the neologism ‘androprimacy’. I maintain that in addition to the scholarly literature that has engaged questions of authorship in the Pauline corpus and its relevance for the ordination of women, approaching this topic from the angle of ‘androprimacy’ exposes a distinct structure of sex-based discrimination that Paul rejects (1 Cor 11.11–16) and that the author of 1 Tim (1 Tim 2.11–15) affirms, demonstrating that androprimacy was a contested ideology in the first century, a relevant finding for promoting women’s ordination. Full article

The problem of schism is one of the major issues in 1 Clement. To resolve this problem, the author of 1 Clement exhorts the Corinthian believers to submit to their leaders by using military imagery. While the use of military imagery is often understood in reference to the author’s emphasis on peace and concord, what remains to be explored is the way in which the militaristic imagery in 1 Clement 37 can be read alongside 2 Timothy 2:3–4. Although there is no clear evidence of whether Clement draws on 2 Timothy or vice versa, I suggest that the militaristic imagery in 2 Timothy 2:3–4 offers a helpful analog for understanding the meaning of the use of military imagery in 1 Clement 37. Full article

Mesopelagic fishes hold an important position in marine food webs, serving as a link between lower trophic levels and top predators and transferring energy from their deep mesopelagic habitat to shallower oceanic layers. Despite their ecological importance, research on mesopelagic fishes’ diet and feeding habits in the Mediterranean Sea is far from thorough. The present work attempts to assess the preying patterns and diet composition of four myctophid (Benthosema glaciale, Ceratoscopelus maderensis, Myctophum punctatum, Notoscopelus elongatus) and two sternoptychid (Argyropelecus hemigymnus, Maurolicus muelleri) species from the Corinthian Gulf (Ionian Sea, Greece), sampled during pelagic trawl surveys in 2018 and 2019. Stomach vacuity was high for myctophids caught during daytime, a pattern which sternoptychids did not follow. Estimated trophic indices revealed high dietary diversity (Shannon’s H’ index) for most investigated species, but a narrow trophic niche breadth (Levins’ normalized B_n index). Copepods and various marine crustaceans were dominant in all diets, classifying them under the zooplanktivorous trophic guild, while A. hemigymnus exhibited high concentrations of particulate organic matter in their stomachs and N. elongatus exhibited consumption of fish. Diet overlap was significant among most studied mesopelagic species, as indicated by Shoener’s S index and confirmed by both the multidimensional scaling ordination and a hierarchical cluster analysis. Information on mesopelagic fishes’ diet composition in this poorly studied part of the Mediterranean is useful in further assessing and parameterizing marine food webs and midwater trophic interactions, as well as in quantifying the ensued energy transfer to top predators of commercial interest or conservation concerns. Full article

To explore Christian origins, we need to explore Christology, and to study early Christology, Paul’s Corinthian letters are indispensable. In these letters, Paul spoke of Jesus in various ways: fundamentally as a human who died and rose again; sometimes as Yahweh, the one God of Israel; and somehow in distinction from God. While there are various options for understanding Paul’s discussion, the best explanation is that Paul viewed Jesus as the epiphany, manifestation, human personification, or incarnation of the one God. Paul’s language was consistent with Jewish monotheism, used categories of thought available in both Jewish and Hellenistic circles, and did not explicitly delineate two divine persons or two divine centers of consciousness. Instead, he described one transcendent God who became incarnate. In short, for Paul, Jesus is the God of Israel in self-revelation. Full article

A careful reading of 2 Corinthians 12:1–10 reveals that the passage shares several motifs with the Book of Job: (1) a supernatural adversary, (2) physical suffering, (3) an otherworldly place, (4) social adversity, (5) affluence, and (6) boasting. In light of an audience-critical perspective, this article proposes that the language and imagery in 2 Corinthians 12:1–10 contain a number of allusions that could direct its audience to juxtapose Paul with Job—a well-known righteous figure who demonstrated physical vulnerability but received public vindication from YHWH. According to this reading, the Joban allusion in the Corinthian passage functions as a rhetorical device that defends Paul’s apostolic authority against the super-apostles’ charge that his vulnerability evinces his lack of authority. Full article

The current psychedelic renaissance intersects with Christian practices in two key ways. First, as psychedelic-assisted therapy (PAT) becomes more common, Christians undergoing therapeutic medical treatment may seek outside support for integrating into their religious lives mystical experiences that occur during psychedelic sessions. Second, with increasing legal access to psychedelics, more Christians may explore their spiritual potential outside of a medical context, either individually with spiritual guides or collectively in organized retreats. Many will have mystical encounters related to the Divine. Whether the experience involves the overwhelming presence or absence of the Divine, these Christians, too, will seek integration support. This essay argues that the Bible can serve as a rich source for such integration, because it contains significant material about mystical experiences marked by altered states of consciousness. First, I summarize the importance of the psychedelic renaissance, especially the scientific studies being conducted, as it relates to Christian practices of spiritual formation. Second, I explore new work being conducted by biblical scholars regarding embodied religious experiences with the Divine (and others), including mystical experiences. Third, I consider the Apostle Paul’s embodied mystical experience, with special attention to 2 Corinthians 12:1–10, as one example of biblical material that might intersect with or inform psychedelic mystical encounters that contemporary Christians might experience (whether in a medical therapeutic or non-medical spiritual formation setting). Finally, I indicate directions for further research and discussion. Full article