Eating with Honor: The Corinthian Lord's Supper in Light of Voluntary Association Meal Practices

McRae, Rachel

doi:10.2307/41304193

Cited by 29 publications

(10 citation statements)

References 31 publications

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“…In contrast, Rachel McRae (2011) provides just such detail in arguing that Paul’s words in 1 Cor. 11.17-33 deplore the typical banqueting distinctions of the associations, which are being replicated in the divisions at the Lord’s Supper at Corinth.…”

Section: Pauline Christ Groups and Associationsmentioning

confidence: 99%

“…12.28-30). At the same time, Paul promotes equality, humility, and mutuality, a radical change to normative social and behavioural patterns, including those displayed by the Christ adherents; ‘in effect, Paul uses the meal ritual to create a new Christian social identity’ (2011: 166). Paul’s expression of dismay over conduct at the ‘Lord’s Supper’ reflects his rejection of status acquisition garnered through such behaviour (1 Cor.…”

Section: Pauline Christ Groups and Associationsmentioning

confidence: 99%

“…1.26). For Paul, attributive honour accrues through possession of the Holy Spirit, while distributive honour is acquired through service and compassion for others, all of it recognizable in a Lord’s Supper that regards God as the divine patron (2011: 180-81).…”

Section: Pauline Christ Groups and Associationsmentioning

confidence: 99%

See 2 more Smart Citations

What Are They Now Saying about Christ Groups and Associations?

Ascough

2015

Currents in Biblical Research

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Over the past decade and a half a considerable number of scholarly books and articles have addressed directly the relationship between associations and early Christ groups. Some, albeit not all, of the Pauline communities have been subjected to thorough investigation, while preliminary studies have been undertaken with the Gospels, Acts, and other early Christian writings. The majority of scholarly works leave little doubt regarding the relevance of the associations for understanding the organizational and ideological predilections of the early Christ groups. In their structure and organization Christ groups look and sound like associations. Thus, it no longer makes sense to construe the investigation, as has so often been the case in past scholarship, as focusing on three separate and distinct categories such as 'synagogues, churches, and associations'. A review of the data available and the trends in recent scholarship is suggestive for new and fruitful avenues of exploration that dismantle such falsely constructed categorical boundaries.

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Section: Pauline Christ Groups and Associationsmentioning

confidence: 99%

Section: Pauline Christ Groups and Associationsmentioning

confidence: 99%

See 1 more Smart Citation

What Are They Now Saying about Christ Groups and Associations?

Ascough

2015

Currents in Biblical Research

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“…195-197;DeSilva, 2000, p. 75;Garland, 2003, pp. 542-544;McRae, 2011;Alikin, 2010, p. 105;Finney, 2012, pp. 171-176;Fee, 2014, pp.…”

mentioning

confidence: 99%

Gerd Theissen’s Rich-Poor Notion Revisited: A Rhetorical Analysis of 1 Corinthians 11:17-22

Ho¹

2019

Matthew, Paul, and Others: Asian Perspectives on New Testament Themes

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This article argues that Paul's rhetorical purpose of the Lord's Supper in 1 Cor 11:17-34 is his ongoing anti-idol rhetoric in 1 Cor 10. It explains well the phenomenon stated in 1 Cor 11:17-22 that early comers ate all the food and did not show concern for the needs of latecomers. The generally accepted notion of rich-poor disparity does not hold, for the despised latecomers were probably composed both of rich and poor, not the poor alone. Paul continues to expound his brief teachings in 10:20-21 and articulate them in constructive terms in 1 Cor 11:17-34. As a result, Paul's rhetorical purpose in 1 Cor. 11:17-34 is primarily about the transformation of worship attitudes of the first readers who were formerly idol-worshippers. As a result, this reading renders Paul's teachings in 1 Cor 11-14 more consistent and united. 138 day that people gathered together to eat towards evening in antiquity. 1 The problem Paul addressed here was divisions (σχίσµατα, 11:18) taking place during the supper in the Corinthian evening gathering. The reasons why there were divisions in eating is a critical question for identifying the rhetorical purpose of Paul in 1 Cor 11:17-34, and consequently the teachings of Paul about the Lord's Supper.

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“…fr. 11, 28-29;Roller, 2006;McRae, 2011;Klinghardt, 2012;Kloppenborg, 2016). 16 Other postures are intentionally indicate lower status.…”

mentioning

confidence: 99%

Adam in the Beginning and Jesus at the End: The Intertextual Construction of ‘Adam-Christ Typology’ in the Lucan Narrative

Li¹

2019

Matthew, Paul, and Others: Asian Perspectives on New Testament Themes

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NT usage of εὐεργέτης is restricted to Luke 22:25 and scholars usually employ the interpretation of "benefactor" to understand Luke 22:24-30. However, the verbal, conceptual or structural evidence is far from enough to support such interpretation. Instead, the whole episode focuses on the idea of the greatest. With the kings and benefactors as conventional models in political and civil sphere respectively, the Lukan Jesus renounces recognition of the greatest on the basis of superior status and exercise of authority. By the sharp contrast between the reclining and serving in the banquet setting, Jesus proposes a totally new definition of the greatest. That is, the lower status and humble or even humiliating service (loyalty to Jesus) are the markers of the greatest and conditions to be the greatest. The greatest do have honor and authority, but both of them are hidden on earth and will be manifest in future in heaven.

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Eating with Honor: The Corinthian Lord's Supper in Light of Voluntary Association Meal Practices

Cited by 29 publications

References 31 publications

What Are They Now Saying about Christ Groups and Associations?

What Are They Now Saying about Christ Groups and Associations?

Gerd Theissen’s Rich-Poor Notion Revisited: A Rhetorical Analysis of 1 Corinthians 11:17-22

Adam in the Beginning and Jesus at the End: The Intertextual Construction of ‘Adam-Christ Typology’ in the Lucan Narrative

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