By Martin D. Stringer
The 2000 12 months heritage of Christian worship is seen from a sociological viewpoint as Martin Stringer develops the belief of discourse as a manner of knowing worship's position inside many diversified social contexts. Stringer presents a wide survey of alterations over 2000 years of the Christian church, including a sequence of case reviews that spotlight specific parts of the worship, or particular theoretical purposes. delivering a contribution to the continued debate that breaks clear of a simply textual or theological learn, this e-book offers a better realizing of where of worship in its social and cultural context.
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Additional resources for A Sociological History of Christian Worship
Evans, ‘Introduction’, in E. Evans, Tertullian’s Homily on Baptism: The Text Edited with an Introduction, Translation and Commentary. London: SPCK, 1964, ix–xl. In the following analysis I am making certain assumptions about 1 Corinthians that are generally agreed upon in the scholarly literature. In particular I am assuming that Paul is the author, that the letter was written in about 50–55, and that it forms one complete whole and is not made up of different texts. See J. D. G. Dunn, 1 Corinthians.
29 Many scholars have assumed that because this narrative is given such prominence, the meal must have related to it in some way. 30 In my view, this assumption is too easy. We have to ask why Paul chooses to offer this narrative at this stage in this letter, and, just as significant, why he emphasises the fact that this narrative is ‘received from the Lord’. The narrative itself has little to say about the main issue of the chapter; the greed of people of high status and the disunity caused by this within the meal being described.
There are three other factors that might challenge the idea of a traditional Jewish meal. The first relates to the idea of an ‘ideal’ Jewish meal. We simply do not have the evidence that we would like for what this might have included at such a date. 25 Secondly, the Jews of Corinth would have been Hellenised Jews (as were Paul and other missionaries from Antioch). 26 Finally, we must recognise, as Wayne Meeks and others have made clear, that the Christian community in Corinth was most likely a mixture of Hellenised Jews and local Greeks, 20 21 22 24 25 Meeks, First Urban Christians, 157.