The Unity of 1 Corinthians 5-6

Deming, Will

doi:10.2307/3266857

Cited by 15 publications

(3 citation statements)

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“…Many scholars call incest in 1 Cor. 5 a ‘sin’ or call the incestuous man a ‘sinner’ (Kempthorne 1968: 570 n. 1; Collins 1980: 337; Campbell 1993: 341; Deming 1996: 304; Engberg-Pedersen 2010: 206; Waters 2015: 239), but sin language does not appear in this letter until 1 Cor. 6.18 in the discussion of πορνεία related to a πόρνη.…”

Section: Incest Pollution and Danger In 1 Cormentioning

confidence: 99%

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‘A Little Yeast Leavens the Whole Batch of Dough’: Incest and Pollution in 1 Corinthians 5

Johnson

2024

Journal for the Study of the New Testament

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Paul commands the Corinthians to give an incestuous man to Satan in 1 Cor. 5.5. Scholars often see this as a punishment for sin, but why does incest require this particular response? This article offers an answer by reading 1 Cor. 5 in light of other discussions of incest and pollution in Greco-Roman literature. It highlights connections between incest, pollution, and communal danger and explores means of resolving pollution. It then examines Paul’s discussion of incest in 1 Cor. 5.5 and concludes that his instructions concerning the incestuous man follow a logic common in ancient discussions of incest and pollution.

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Section: Incest Pollution and Danger In 1 Cormentioning

confidence: 99%

“… 21. I deviate here from Will Deming, who argues that Paul responds to a single instance of sexual misconduct in 1 Cor. 5–6 (1996). …”

mentioning

confidence: 99%

‘A Little Yeast Leavens the Whole Batch of Dough’: Incest and Pollution in 1 Corinthians 5

Johnson

2024

Journal for the Study of the New Testament

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“…As I have shown elsewhere, 46 it is quite likely that Paul's congregation in Corinth became involved in a lawsuit over the marital status of one of its members. While the details of the case are not always clear, it seems that following the death of his father a man had married or taken up sexual relations with his stepmother.…”

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confidence: 93%

Paul, Gaius, and the ‘Law of Persons’: The Conceptualization of Roman Law in the Early Classical Period

Deming

2001

The Class. Q.

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In the seventh chapter of his letter to the Romans, Paul of Tarsus wrote the following words: ξ νοΚ λφσιε ει υο 2ξρσ ποφ ζ τοξ γσ ξοξ. While the apostle Paul may seem an unlikely point of departure for a study of Roman jurisprudence, these nine words, as I hope to demonstrate, provide invaluable information regarding the process by which Roman law was conceptualized and systematized. It is my contention that these words, properly interpreted, yield the first occurrence of the phrase 'law of persons' as well as the first evidence of a general theory of alieni ius, or legal governance by another, in the Western legal tradition. I will begin by examining the evidence from Roman legal literature for the origin of the phrase 'law of persons'. Then I will turn to Paul's statement, offering a new interpretation and providing an account of its connection with Roman law. Finally, I will suggest how this new understanding of Paul contributes to the current scholarly discussion on the extent to which Roman law was organized into conceptual categories in the early classical period. 1 'LAW OF PERSONS' IN ROMAN LAW The phrase 'law of persons' first appears in extant Roman legal sources in Gaius' four-volume Institutes near the middle of the second century A.D. Following a brief preface on the nature of law, and immediately following the famous division of law into persons, things, and actions, Gaius identifies his topic for the remainder of Volume One as ius personarum. 2 While scholars of legal history still debate Gaius' role in the creation of the threefold Institutionensystem, which has so fundamentally shaped legal traditions in the West, there is no particular reason to believe that he coined the phrase ius personarum. In fact, there are several indications he did not. First, Gaius uses ius personarum without any explanation or introductory remark, a sign, perhaps, that his audience was already familiar with the phrase from elsewhere. Second, even though Gaius' presentation is divided into the categories persons, things, and actions, he has no corresponding term for 'law of things' or 'law of actions'. This is particularly noticeable at the beginning of Book 2, where he makes the transition

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Slavery in Early Christianity

Glancy

2002

217

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This study focuses on the impact of the ubiquitous ancient institution on the emergence and early development of Christianity. Slaveholders as well as slaves were pivotal in early Christian circles. The centrality of slavery affects not only the reconstruction of the social histories of the emerging churches but also theological and ideological analyses of Christian rhetoric. Slaves were designated and treated as bodies. The bodies of slaves were the sexual property of their owners; the bodies of slaves were also vulnerable to regular abuse. Free persons were anxious to protect their bodies from the kinds of violations to which the bodies of slaves were regularly subjected. Christians who argued that true slavery was spiritual in nature often depended on somatic metaphors; in its reliance on metaphors of enslavement and liberation, Christian discourse encodes widespread cultural anxiety about preserving the integrity of the free body. In its generally uncritical acceptance of the institution of slavery, early Christianity transmits the ethical patterns of a slaveholder morality

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The Unity of 1 Corinthians 5-6

Cited by 15 publications

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‘A Little Yeast Leavens the Whole Batch of Dough’: Incest and Pollution in 1 Corinthians 5

‘A Little Yeast Leavens the Whole Batch of Dough’: Incest and Pollution in 1 Corinthians 5

Paul, Gaius, and the ‘Law of Persons’: The Conceptualization of Roman Law in the Early Classical Period

Slavery in Early Christianity

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