Paul’s Explanation of Christ-Movement Identity in 2 Corinthians 6:14–7:1: A Social Identity Approach
This article deploys a social identity approach to argue that Paul wrote 2 Corinthians 6:14–7:1 as an integral part of 2 Corinthians to elucidate Christ-movement identity at a key point in an integrated letter. First, I will critique arguments that the passage is an intrusion based on its alleged aw...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2021
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| In: |
Biblical theology bulletin
Year: 2021, Volume: 51, Issue: 2, Pages: 101-118 |
| Standardized Subjects / Keyword chains: | B
Paul Apostle
/ Oracle
/ Opponent
/ Identity
/ Integrity
/ Old Testament
/ Bible. Corinthians 2. 6,14-7,1
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| IxTheo Classification: | HB Old Testament HC New Testament KAB Church history 30-500; early Christianity |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This article deploys a social identity approach to argue that Paul wrote 2 Corinthians 6:14–7:1 as an integral part of 2 Corinthians to elucidate Christ-movement identity at a key point in an integrated letter. First, I will critique arguments that the passage is an intrusion based on its alleged awkward positioning between 6:13 and 7:2, proposing instead that it is carefully sited within the larger unit of 6:11–7:4. Secondly, I will critically analyze arguments that its non-Pauline character is suggested by the language used. Thirdly, I will explain the presence of 6:14–7:1 in 2 Corinthians as a means whereby, at a critical point in his argument, Paul made a positive statement concerning Christ-movement identity for his Corinthian pistoi, that is, the ingroup of Christ-followers who accepted his version of the gospel, as opposed to apistoi. The latter category embraced both idol-worshipping non-Judeans and his Judean opponents in Corinth who advocated a rival identity based on a different gospel linked to the Mosaic law. In relation to Paul’s extended re-application of Israelite Scripture in 6:16–18, I will argue for its decontextualized, indeed “oracular” character in a context where Paul aimed to communicate with actual addressees, most of whom were illiterate non-Judeans. | ||
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