Early Christians in Corinth (A.D. 50–200): religious insiders or outsiders?
The Christians’ exaltation of Christ may have looked in Corinth not wholly outside the norm, but the combination of their absence of sanctuaries, of their opposition to sacrifice, of their ‘political’ vocabulary with the minimisation of their own social status, of the special position of their women...
| Subtitles: | Early Christianity |
|---|---|
| Main Author: | |
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Dehoniane
2020
|
| In: |
Annali di storia dell'esegesi
Year: 2020, Volume: 37, Issue: 1, Pages: 181-202 |
| Standardized Subjects / Keyword chains: | B
Paul Apostle
/ Corinth
/ Primitive Christianity
/ Religiosity
|
| IxTheo Classification: | CB Christian life; spirituality HC New Testament |
| Further subjects: | B
Collision of Religions
B Proselytism B Early Christianity B Change of Culture B Corinth |
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| 520 | |a The Christians’ exaltation of Christ may have looked in Corinth not wholly outside the norm, but the combination of their absence of sanctuaries, of their opposition to sacrifice, of their ‘political’ vocabulary with the minimisation of their own social status, of the special position of their women, of their secretive meal practices, and of their stubborn willingness to die for their god put the early Christians beyond what was acceptable for the civic and imperial elites. Their proselytising activities might also have drawn attention to them as a threat. The early Christians attempted in reality to radically change their host culture. Obviously, local attitudes changed according to time and place. Yet when all is said and done, it is clear that the Jesus movement developed on a collision course with traditional pagan religion. At A.D. 200, though, the result of that collision was still far from decided. | ||
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