Moses and Christ in the Wilderness Narrative: Transformation of Religious Traditions in 1 Cor 10
Unlike Islam, Judaism and Christianity, religions in antiquity were non-confessional and lacked moral instructions for worshippers. Patron–client associations seemed to depict gods-worshipper relations in Paul’s time. In this paper, I argue that Paul in 1 Cor 10:1–4 uses both his former religious tr...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 7 |
| Further subjects: | B
Rock Christology
B Socio-rhetorical criticism B Paul’s use of OT B mutated Shema B 1 Corinthians 8:6 B idol worship in social lives B Comparative Religions B 1 Corinthians 10 B Roman Religion |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a Unlike Islam, Judaism and Christianity, religions in antiquity were non-confessional and lacked moral instructions for worshippers. Patron–client associations seemed to depict gods-worshipper relations in Paul’s time. In this paper, I argue that Paul in 1 Cor 10:1–4 uses both his former religious traditions and those of the first audience, Jews and non-Jews, to convince them about his novel God–Christ patron–covenant theology. Paul abruptly introduced Moses (10:2), spiritual food/drink (10:3–4a) and Christ (10:4b) into the classic Jewish wandering story in the wilderness to delineate his anti-idol rhetoric throughout 1 Cor 10. Paul paradoxically warned the first audience against their idol-worshipping lifestyles by utilising and transforming Jewish Shema worship into a binitarian God–Christ covenantal relation, and idol-worship traditions to the only patron family god of the Christ-follower community. Paul’s rhetorical purpose of (re)introducing the concept of God as Moses’ God and Christ as an anti-idol polemic is a coherent theme throughout 1 Cor 10 and probably throughout 1 Cor 11–14. | ||
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| 650 | 4 | |a idol worship in social lives | |
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