1 Corinthians 15

Last updated
1 Corinthians 15
←  chapter 14
chapter 16  →
POxy1008 (1Co 7.33-8.4).jpg
1 Corinthians 7:33–8:4 in Papyrus 15, written in the 3rd century
Book First Epistle to the Corinthians
Category Pauline epistles
Christian Bible part New Testament
Order in the Christian part7
Resurrection of the Flesh (c. 1500) by Luca Signorelli - based on 1 Corinthians 15:52: "the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Chapel of San Brizio, Duomo, Orvieto Signorelli Resurrection.jpg
Resurrection of the Flesh (c. 1500) by Luca Signorelli – based on 1 Corinthians 15:52: "the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Chapel of San Brizio, Duomo, Orvieto

1 Corinthians 15 is the fifteenth chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus. The first eleven verses contain the earliest account of the post-resurrection appearances of Jesus in the New Testament. The rest of the chapter stresses the primacy of the resurrection for Christianity.

Contents

Text

The original text was written in Koine Greek. This chapter is divided into 58 verses.

Textual witnesses

Some early manuscripts containing the text of this chapter are:

Kerygma of the death and resurrection of Jesus (15:1–11)

Verses 1–2

Now I want you to understand, brothers and sisters, the good news that I proclaimed to you, which you in turn received, in which also you stand, 2 through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.

— 1 Corinthians 15:1–2, New Revised Standard Version [3]

Verses 3–7

The resurrection kerygma

3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures 4 and that he was buried and that he was raised on the third day in accordance with the scriptures 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7 Then he appeared to James, then to all the apostles.

— 1 Corinthians 15:3–7, New Revised Standard Version [4]

Origins of the kerygma

The kerygma of death, burial, resurrection and appearance, and the specific appearances to Peter and the Twelve in verses 3–5, are assumed to be an early pre-Pauline kerygma or creedal statement. [note 1] Biblical scholars note the antiquity of the creed, [note 2] possibly transmitted from the Jerusalem apostolic community. [note 3] [note 4] though the core formula may have originated in Damascus, [9] with the specific appearances reflecting the Jerusalem community. [note 5] It may be one of the earliest kerygmas about Jesus' death and resurrection, though it is also possible that Paul himself joined together the various statements, as proposed by Urich Wilckens. [11] It is also possible that "he appeared" was not specified in the core formula, and that the specific appearances are additions. [12] According to Hannack, line 3b-4 form the original core, while line 5 and line 7 contain competing statements from two different factions. [13] Prive also argues that line 5 and line 7 reflect the tensions between Petrus and James. [14]

The kerygma has often been dated to no more than five years after Jesus' death by Biblical scholars, [note 3] though Bart Ehrman states "Among scholars I personally know, except for evangelicals, I don't now[sic] anyone who thinks this at all." [15] [note 6] Gerd Lüdemann maintains that "the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus [...] not later than three years". [16]

For orthodox Christians, the resurrection, believed by them to be a physical resurrection, is the central event of the Christian faith. While the authenticity of line 6a and 7 is disputed, MacGregor argues that linguistic analysis suggests that the version received by Paul seems to have included verses 3b–6a and 7. [17] According to Christian apolgist Gary R. Habermas, in "Corinthians 15:3–8, Paul records an ancient oral tradition(s) that summarizes the content of the Christian gospel." [18] N.T Wright describes it as "the very early tradition that was common to all Christians." [19]

In dissent from the majority view, Robert M. Price, [14] Hermann Detering, [20] John V. M. Sturdy, [21] [22] and David Oliver Smith [23] have each argued that 1 Corinthians 15:3–7 is a later interpolation. According to Price, the text is not an early Christian creed written within five years of Jesus' death, nor did Paul write these verses. In his assessment, this was an Interpolation possibly dating to the beginning of the 2nd century. Price states that "The pair of words in verse 3a, "received / delivered" (paralambanein / paradidonai) is, as has often been pointed out, technical language for the handing on of rabbinical tradition", so it would contradict Paul's account of his conversion given in Galatians 1:13–24, which explicitly says that Paul had been taught the gospel of Christ by Jesus himself, not by any other man. [14] [note 7]

Meaning and background

Raised from the dead according to the scriptures

According to Larry Hurtado, soon after his death Jesus' followers believed he was raised from the dead by God and exalted to divine status as Lord ( Kyrios ) "at God's 'right hand'," [25] which "associates him in astonishing ways with God." [26] [note 8] According to Larry Hurtado, powerful religious experiences were an indispensable factor in the emergence of this Christ-devotion. [28] Those experiences "seem to have included visions of (and/or ascents to) God's heaven, in which the glorified Christ was seen in an exalted position." [29] [note 9] Those experiences were interpreted in the framework of God's redemptive purposes, as reflected in the scriptures, in a "dynamic interaction between devout, prayerful searching for, and pondering over, scriptural texts and continuing powerful religious experiences." [32] This initiated a "new devotional pattern unprecedented in Jewish monotheism", that is, the worship of Jesus next to God, [33] giving a central place to Jesus because his ministry, and its consequences, had a strong impact on his early followers. [34] They were persuaded that this devotion was required by God through revelations, including those visions, but also by inspired and unprompted speech and "charismatic exegesis" of the Jewish scriptures.. [35]

"Died for our sins"

In the Jerusalem ekklēsia , from which Paul may have received this creed, the phrase "died for our sins" probably was an apologetic rationale for the death of Jesus as being part of God's plan and purpose, as evidenced in the scriptures. [36] The phrase "died for our sins" was derived from Isaiah, especially Isaiah 53:4–11, [37] [note 10] and Maccabees 4, especially 4 Maccabees 6:28–29: [web 1]

Surely our diseases he did bear, and our pains he carried; whereas we did esteem him stricken, smitten of God, and afflicted. But he was wounded because of our transgressions, he was crushed because of our iniquities: the chastisement of our welfare was upon him, and with his stripes we were healed. All we like sheep did go astray, we turned every one to his own way; and the LORD hath made to light on him the iniquity of us all. He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth. By oppression and judgment he was taken away, and with his generation who did reason? for he was cut off out of the land of the living, for the transgression of my people to whom the stroke was due. And they made his grave with the wicked, and with the rich his tomb; although he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to crush him by disease; to see if his soul would offer itself in restitution, that he might see his seed, prolong his days, and that the purpose of the LORD might prosper by his hand: Of the travail of his soul he shall see to the full, even My servant, who by his knowledge did justify the Righteous One to the many, and their iniquities he did bear.

— Isaiah 53:4–11, Hebrew-English translation [38]

Be merciful to your people, and let our punishment suffice for them. Make my blood their purification, and take my life in exchange for theirs.

— 4 Maccabees 6:28–29, New Revised Standard Version [39]

According to Geza Vermes, for Paul, 1 Corinthians 15:3 may have referred to Genesis 22, narrating the Binding of Isaac, in which Abraham is willing to sacrifice Isaac, his only son, obeying to the will of God. [40]

"Raised on the third day"

"Raised on the third day" [note 11] is derived from Hosea 6:1–2 [42] and Jonah:

Come, and let us return unto the LORD; for He hath torn, and He will heal us, He hath smitten, and He will bind us up. After two days will He revive us, on the third day He will raise us up, that we may live in His presence.

— Hosea 6:1–2, Hebrew-English translation [43]

Matthew 12:38-42:

For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.

Resurrection of the dead (15:12–58)

Jesus and the believers (15:12–19)

In verses 12–19, Paul, in response to some expressed doubts of the Corinthian congregation, whom he is addressing in the letter, adduces the fundamental importance of the resurrection as a Christian doctrine. Through those verses, Paul is stressing the importance of the resurrection of Jesus Christ and its relevance to the core of Christianity. Paul rebukes the church at Corinth by saying that if Jesus did not resurrect after the crucifixion, then there is no point in the Christian faith. [44]

Verse 17

And if Christ be not raised, your faith is vain; ye are yet in your sins.

— 1 Corinthians 15:17, King James Version [45]

Verses 20–28: the last enemy

In verses 20–28, Paul states that Christ, "raised from the dead", will return in power and put his "enemies under his feet" (verse 25); even death, "the last enemy", shall be destroyed: "The last enemy that shall be destroyed is death." [46] For Heinrich Meyer, the designation of death as "the last enemy" means that its removal takes place after the removal of Christ's other enemies. [47]

Verse 27

1 Corinthians 15:27 [48] refers to Psalm 8:6. [49] Ephesians 1:22 also refers to this verse of Psalm 8. [49]

Verse 29: baptism for the dead

Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?

— 1 Corinthians 15:29, New King James Version [50]

Verse 29 suggests that there existed a practice at Corinth whereby a living person would be baptized instead of some convert who had recently died. [51] Teignmouth Shore, writing in Ellicott's Commentary for Modern Readers, notes that among the "numerous and ingenious conjectures" about this passage, the only tenable interpretation is that there existed a practice of baptising a living person to substitute those who had died before that sacrament could have been administered in Corinth, as also existed among the Marcionites in the second century, or still earlier than that, among a sect called "the Corinthians". [52] The Jerusalem Bible states that "What this practice was is unknown. Paul does not say if he approved of it or not: he uses it merely for an ad hominem argument". [53]

The Latter Day Saint movement interprets this passage to support the practice of baptism for the dead. This principle of vicarious work for the dead is an important work of the Church of Jesus Christ of Latter-day Saints in the dispensation of the fulness of times. This interpretation is rejected by other denominations of Christianity. [54] [55] [56]

Be not deceived (15:33–34)

33Do not be deceived: "Evil company corrupts good habits." 34Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.

— 1 Corinthians 15:33–34, New King James Version [57]

Verse 33 contains a quotation from classical Greek literature. According to the church historian Socrates of Constantinople [58] it is taken from a Greek tragedy of Euripides, but modern scholarship, following Jerome [59] attributes it to the comedy Thaĩs by Menander, or Menander quoting Euripides. It might not have been a direct quote by Paul: "This saying was widely known as a familiar quotation." [60] Whatever the case may be, this quote does seem to appear in one of the fragments of Euripides' works. [61]

Resurrection of the body (15:35–58)

The Last Trump, illumination by Facundus, 1047. Madrid, Biblioteca Nacional de Espana. B Facundus 167.jpg
The Last Trump, illumination by Facundus, 1047. Madrid, Biblioteca Nacional de España.

The chapter closes with an account of the nature of the resurrection, that in the Last Judgement the dead will be raised and both the living and the dead transformed into "spiritual bodies" (verse 44). [62]

Verses 51–53

51Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed – 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality.

— 1 Corinthians 15:51–53, New King James Version [63]

Verses 51–53 emphasise that through the power of Jesus Christ "Death is swallowed up in victory" (verse 54). Referring to a verse in the Book of Hosea (13:14), Paul asks: "O death where is thy sting? O grave where is thy victory?" (verse 55), thus equating sin with death and the Judaic Law, which have now been conquered and superseded by the victory of Christ.

See also

Notes

  1. ↑ Early kerygma:
    • Neufeld, The Earliest Christian Confessions (Grand Rapids: Eerdmans, 1964) p. 47;
    • Reginald Fuller, The Formation of the Resurrection Narratives (New York: Macmillan, 1971) p. 10 ( ISBN   0-281-02475-8);
    • Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90 ( ISBN   0-664-20818-5);
    • Oscar Cullmann, The Early Church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 64;
    • Hans Conzelmann, 1 Corinthians, translated James W. Leitch (Philadelphia: Fortress 1975) p. 251 ( ISBN   0-8006-6005-6);
    • Bultmann, Theology of the New Testament vol. 1 pp. 45, 80–82, 293;
    • R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81, 92 ( ISBN   0-8091-1768-1)
  2. ↑ Geza Vermes states that the words of Paul are "a tradition he has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus". [5] According to others, Paul's account is "a sacred tradition," [6] contained in "the oldest strata of tradition" [7] using "the explicit language of oral transmission." [8]
  3. 1 2 Ancient creed:
    • Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90;
    • Oscar Cullmann, The Early church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 66;
    • R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) p. 81;
    • Thomas Sheehan, First Coming: How the Kingdom of God Became Christianity (New York: Random House, 1986) pp. 110, 118;
    • Ulrich Wilckens, Resurrection translated A. M. Stewart (Edinburgh: Saint Andrew, 1977) p. 2
  4. ↑ According to Paul's Epistle to the Galatians, he had previously met James the Just and Cephas/Peter, two of the people to who Jesus appeared according to these verses. Galatians 1:18–20: "Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles – only James, the Lord's brother. I assure you before God that what I am writing you is no lie."
  5. ↑ Michael Goulder states that it "goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion." [10]
  6. ↑ Bart Ehrman: "Among scholars I personally know, except for evangelicals, I don't now anyone who thinks this at all. And for a good reason: Paul never says he got this creed from Peter and James three years after his conversion. Doesn't even suggest it." [15]
  7. ↑ Robert Jamieson, A. R. Fausset, and David Brown (1871) comment: "which I ... received — from Christ Himself by special revelation (compare 1Co 11:23)." [24] 1 Corinthians 11:23: "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread..."
  8. ↑ The worship of God as expressed in the phrase "call upon the name of the Lord [Yahweh]" was also applied to Jesus, invocating his name "in corporate worship and in the wider devotional pattern of Christian believers (e.g., baptism, exorcism, healing)." [27]
  9. ↑ These visions may mostly have appeared during corporate worship. [30] Johan Leman contends that the communal meals provided a context in which participants entered a state of mind in which the presence of Jesus was felt. [31]
  10. ↑ See Herald Gandi (2018), The Resurrection: "According to the Scriptures"?, referring to Isaiah 53, among others.
  11. ↑ See Why was Resurrection on "the Third Day"? Two Insights for explanations on the phrase "third day." See also 2 Kings 20:8: "Hezekiah said to Isaiah, "What shall be the sign that the Lord will heal me, and that I shall go up to the house of the Lord on the third day?"" According to Sheehan, Paul's reference to Jesus having risen "on the third day [...] simply expresses the belief that Jesus was rescued from the fate of utter absence from God (death) and was admitted to the saving presence of God (the eschatological future)." [41]

Related Research Articles

<span class="mw-page-title-main">First Epistle to the Corinthians</span> Book of the New Testament

The First Epistle to the Corinthians is one of the Pauline epistles, part of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and a co-author, Sosthenes, and is addressed to the Christian church in Corinth. Despite the name, it is not believed to be the first such letter. Scholars believe that Sosthenes was the amanuensis who wrote down the text of the letter at Paul's direction. It addresses various issues that had arisen in the Christian community at Corinth and is composed in a form of Koine Greek.

<span class="mw-page-title-main">Resurrection of Jesus</span> Christian belief that God raised Jesus after his crucifixion

The resurrection of Jesus is the Christian belief that God raised Jesus from the dead on the third day after his crucifixion, starting – or restoring – his exalted life as Christ and Lord. According to the New Testament writing, Jesus was firstborn from the dead, ushering in the Kingdom of God. He appeared to his disciples, calling the apostles to the Great Commission of forgiving sin and baptizing repenters, and ascended to Heaven.

<span class="mw-page-title-main">Second Coming</span> Belief regarding the return of Jesus

The Second Coming is the Christian belief that Jesus will return to Earth after his ascension to heaven. The idea is based on messianic prophecies and is part of most Christian eschatologies. Other faiths have various interpretations of it.

<span class="mw-page-title-main">Trinity</span> Christian doctrine that God is three persons

The Christian doctrine of the Trinity is the central doctrine concerning the nature of God in most Christian churches, which defines one God existing in three coequal, coeternal, consubstantial divine persons: God the Father, God the Son and God the Holy Spirit, three distinct persons (hypostases) sharing one essence/substance/nature (homoousion). As the Fourth Lateran Council declared, it is the Father who begets, the Son who is begotten, and the Holy Spirit who proceeds. In this context, one essence/nature defines what God is, while the three persons define who God is. This expresses at once their distinction and their indissoluble unity. Thus, the entire process of creation and grace is viewed as a single shared action of the three divine persons, in which each person manifests the attributes unique to them in the Trinity, thereby proving that everything comes "from the Father," "through the Son," and "in the Holy Spirit."

<span class="mw-page-title-main">Ascension of Jesus</span> Departure of Christ from Earth into the presence of God

The Ascension of Jesus is the Christian belief, reflected in the major Christian creeds and confessional statements, that Jesus ascended to Heaven after his resurrection, where he was exalted as Lord and Christ, sitting at the right hand of God.

<span class="mw-page-title-main">Virgin birth of Jesus</span> Belief that Jesus was conceived by the Holy Spirit

The virgin birth of Jesus is the Christian doctrine that Jesus was conceived by his mother, Mary, through the power of the Holy Spirit and without sexual intercourse. Christians regard the doctrine as an explanation of the mixture of the human and divine natures of Jesus. The Eastern Orthodox Churches accept the doctrine as authoritative by reason of its inclusion in the Nicene Creed, and the Catholic Church holds it authoritative for faith through the Apostles' Creed as well as the Nicene. Nevertheless, there are many contemporary churches in which it is considered orthodox to accept the virgin birth but not heretical to deny it.

<span class="mw-page-title-main">Jesus in Christianity</span> Jesus as seen in the Christian tradition

In Christianity, Jesus is believed to be the Son of God as written in the Bible's New Testament, and in mainstream Christian denominations he is God the Son, part of the Trinity of God.

<span class="mw-page-title-main">Salvation in Christianity</span> Saving of people from sin in Christianity

In Christianity, salvation is the saving of human beings from sin and its consequences—which include death and separation from God—by Christ's death and resurrection, and the justification entailed by this salvation.

<span class="mw-page-title-main">Pauline Christianity</span> Form of Christianity developed from the doctrines of the Apostle Paul

Pauline Christianity or Pauline theology, otherwise referred to as Gentile Christianity, is the theology and form of Christianity which developed from the beliefs and doctrines espoused by the Hellenistic-Jewish Apostle Paul through his writings and those New Testament writings traditionally attributed to him. Paul's beliefs were rooted in the earliest Jewish Christianity, but they deviated from this Jewish Christianity in their emphasis on inclusion of the Gentiles into God's New Covenant and in his rejection of circumcision as an unnecessary token of upholding the Mosaic Law.

<span class="mw-page-title-main">Names and titles of Jesus in the New Testament</span> Designations for Jesus used in the New Testament

Two names and a variety of titles are used to refer to Jesus in the New Testament. In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.

<span class="mw-page-title-main">Substitutionary atonement</span> Postulation about the significance of Christs death

Substitutionary atonement, also called vicarious atonement, is a central concept within Western Christian theology which asserts that Jesus died "for us", as propagated by the Western classic and objective paradigms of atonement in Christianity, which regard Jesus as dying as a substitute for others, instead of them.

Kerygma is a Greek word used in the New Testament for "proclamation". It is related to the Greek verb κηρύσσω (kērússō), literally meaning "to cry or proclaim as a herald" and being used in the sense of "to proclaim, announce, preach". Amongst biblical scholars, the term has come to mean the core of the early church's teaching about Jesus.

<span class="mw-page-title-main">The gospel</span> Religious message of salvation or thanks

The gospel or good news is a theological concept in several religions. In the historical Roman imperial cult and today in Christianity, the gospel is a message about salvation by a divine figure, a savior, who has brought peace or other benefits to humankind. In Ancient Greek religion, the word designated a type of sacrifice or ritual dedication intended to thank the gods upon receiving good news.

<span class="mw-page-title-main">Vision theory of Jesus' appearances</span> Hypothesis concerning Jesus appearances after crucifixion

The vision theory or vision hypothesis is a term used to cover a range of theories that question the physical resurrection of Jesus, and suggest that sightings of a risen Jesus were visionary experiences. It was first formulated by David Friedrich Strauss in the 19th century, and has been proposed in several forms by critical contemporary scholarship, including Helmut Koester, Géza Vermes, and Larry Hurtado, and members of the Jesus Seminar such as Gerd Lüdemann.

The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah. Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.

<span class="mw-page-title-main">Christianity in the 1st century</span> Christianity-related events during the 1st century

Christianity in the 1st century covers the formative history of Christianity from the start of the ministry of Jesus to the death of the last of the Twelve Apostles and is thus also known as the Apostolic Age. Early Christianity developed out of the eschatological ministry of Jesus. Subsequent to Jesus' death, his earliest followers formed an apocalyptic messianic Jewish sect during the late Second Temple period of the 1st century. Initially believing that Jesus' resurrection was the start of the end time, their beliefs soon changed in the expected Second Coming of Jesus and the start of God's Kingdom at a later point in time.

<span class="mw-page-title-main">Session of Christ</span> Christian doctrine about Jesus Christs physical position relative to God

The Session of Christ or heavenly session is a Christian doctrine stating that Jesus Christ is seated at the right hand of God the Father in Heaven—the word "session" is an archaic noun meaning "sitting". Although the word formerly meant "the act of sitting down", its meaning is somewhat broader in current English usage, and is used to refer to a sitting for various reasons, such as a teaching session, or a court or council being in session. The New Testament also depicts Jesus as standing and walking in Heaven, but the Session of Christ has special theological significance because of its connection to the role of Christ as King. The Session of Christ is one of the doctrines specifically mentioned in the Apostles' Creed, where "sitteth on the right hand of God the Father Almighty" immediately follows the statement of the Ascension.

The new creation is a concept found in the Old Testament and New Testament, related to the new life and new man but with reference also to the Genesis creation narrative.

General resurrection or universal resurrection is the belief in a resurrection of the dead, or resurrection from the dead by which most or all people who have died would be resurrected. Various forms of this concept can be found in Christian, Islamic, Jewish, Samaritan and Zoroastrian eschatology.

<span class="mw-page-title-main">Holy Spirit in Christianity</span> Third person of the Trinity in Christianity

For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third person of the Trinity, a triune God manifested as God the Father, God the Son, and God the Holy Spirit, each being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim, Ruach YHWH, and the Ruach Hakodesh. In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.

References

  1. ↑ "P123 (P. Oxy. 4844). Liste Handschriften DocID: 10123". Münster: Institute for New Testament Textual Research. Retrieved 29 March 2019.
  2. ↑ "016 (Smithsonian Institution, Freer Gallery of Art F1906.275). Liste Handschriften DocID: 20016". Münster: Institute for New Testament Textual Research. Retrieved 29 March 2019.
  3. ↑ 1 Corinthians 15:1–2
  4. ↑ 1 Corinthians 15:3–7, NRSV
  5. ↑ Geza Vermes (2008) The Resurrection. London, Penguin: 121–2 ( ISBN   0-7394-9969-6; ISBN   978-0-14-103005-0)
  6. ↑ Larry W. Hurtado (2005). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Wm. B. Eerdmans Publishing. p. 71. ISBN   978-0-8028-3167-5.
  7. ↑ Dale Moody (1987). Robert L. Perkins (ed.). Perspectives on Scripture and Tradition: Essays in Honor of Dale Moody. Mercer University Press. p. 109. ISBN   978-0-86554-305-8.
  8. ↑ Donald Hagner (2012). "Part 2.7. The Origin and Reliability of the Gospel Tradition". The New Testament: A Historical and Theological Introduction. Baker Books. ISBN   978-1-4412-4040-8.
  9. ↑ Hans Grass, Ostergeschen und Osterberichte, Second Edition (Gottingen: Vandenhoeck und Ruprecht, 1962) p. 96; Grass favors the origin in Damascus.
  10. ↑ Michael Goulder (1996). The Baseless Fabric of a Vision (as quoted in Gavin D'Costa's Resurrection Reconsidered, p. 48).
  11. ↑ Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90
  12. ↑ R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81, 92 ( ISBN   0-8091-1768-1)
  13. ↑ Hans Conzelmann, 1 Corinthians, translated James W. Leitch (Philadelphia: Fortress 1975) p. 251 ( ISBN   0-8006-6005-6
  14. 1 2 3 Price (1995).
  15. 1 2 Bart Ehrman, as quoted at Bart Ehrman: Most Scholars Doubt the Early Creed Was Written Within 3-6 Years of Jesus' Death
  16. ↑ Gerd Lüdemann (1994). The Resurrection of Jesus. p. 38.
  17. ↑ MacGregor, Kirk R. (2006). "1 Corinthians 15:3b–6a, 7 and the Bodily Resurrection of Jesus". Journal of the Evangelical Theological Society. 49 (2): 225–34.
  18. ↑ Francis J. Beckwith; William Lane Craig; J. P. Moreland, eds. (2009). To Everyone an Answer: A Case for the Christian Worldview. InterVarsity Press. p. 182. ISBN   978-0-8308-7750-8.
  19. ↑ N.T. Wright (5 April 2016). "Early Traditions and the Origins of Christianity". NTWrightPage.
  20. ↑ Detering (2003).
  21. ↑ Sturdy (2007).
  22. ↑ Loke (2020), p. "Sturdy (2007, p. 64)".
  23. ↑ Smith (2022), p. 176.
  24. ↑ Robert Jamieson; Andrew Robert Fausset; David Brown (1871). Commentary Critical and Explanatory on the Whole Bible .
  25. ↑ Hurtado 2005, p. 181.
  26. ↑ Hurtado 2005, p. 179.
  27. ↑ Hurtado 2005, p. 181-182.
  28. ↑ Hurtado 2005, pp. 64–65, 181, 184–185.
  29. ↑ Hurtado 2005, pp. 72–73.
  30. ↑ Hurtado 2005, p. 73.
  31. ↑ Leman 2015, pp. 168–169.
  32. ↑ Hurtado 2005, p. 184.
  33. ↑ Hurtado 2005, p. 53.
  34. ↑ Hurtado 2005, pp. 53–54.
  35. ↑ Hurtado 2005, pp. 72–73, 185.
  36. ↑ Hurtado 2005, p. 131.
  37. ↑ Isaiah 53:4–11
  38. ↑ Isaiah 53:4–11
  39. ↑ 4 Maccabees 6:28–29
  40. ↑ Vermes 2012, pp. 101–102.
  41. ↑ Sheehan 1986, p. 112.
  42. ↑ Lüdemann & Özen 1996, p. 73.
  43. ↑ Hosea 6:1–2
  44. ↑ 1 Corinthians 15:12–19
  45. ↑ 1 Corinthians 15:17 KJV
  46. ↑ 1 Corinthians 15:26: KJV
  47. ↑ Meyer, H. A. W. (1880), Meyer's NT Commentary on 1 Corinthians 15, translated from the German sixth edition, accessed 26 November 2023
  48. ↑ 1 Corinthians 15:27
  49. 1 2 Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Vol. Book IV and V: Psalms XC-CL. Cambridge: At the University Press. p. 838. Retrieved February 28, 2019.
  50. ↑ 1 Corinthians 15:29 NKJV
  51. ↑ "What does 1 Corinthians 15:29 mean?". BibleRef.com. Retrieved 2023-01-18.
  52. ↑ Teignmouth Shore, Ellicott's Commentary for Modern Readers on 1 Corinthians 15, accessed 12 April 2017
  53. ↑ Jerusalem Bible (1966), note at 1 Corinthians 15:29
  54. ↑ LCMS Frequently Asked Questions: Other Denominations, Lutheran Church, Missouri Synod
  55. ↑ Vatican Warns of Mormon 'Baptism of the Dead', Catholic Online, retrieved July 3, 2016
  56. ↑ "Receive Guidelines for Ministering to Mormons Who Seek to Become United Methodists". United Methodist Church. Archived from the original on 2016-08-19. Retrieved July 3, 2016.
  57. ↑ 1 Corinthians 15:33–34 NKJV
  58. ↑ The Ecclesiastical History of Socrates ... , London: George Bell, 1897. book III, chapter 16, verse 114, page 194. See also the introductory essay to Samson Agonistes by John Milton, Of that sort of Dramatic Poem which is call'd Tragedy Archived 2015-12-08 at the Wayback Machine .
  59. ↑ Commentarium ad Titum 100.1
  60. ↑ Hans Conzelmann (1975). 1 Corinthians: A Commentary on the First Epistle to the Corinthians. James W. Leach (translator). Philadelphia: Fortress Press. pp.  278–279 fn 132. ISBN   0-8006-6005-6.
  61. ↑ Loeb Classical Library Euripides VIII, fragment 1024
  62. ↑ E.P. Sanders (1991) Paul. Oxford University Press: 29–30 ( ISBN   0-19-287679-1). For a homiletic application, see "When I Get to the End of the Way" (References).
  63. ↑ 1 Corinthians 15:51–53 NKJV

Sources

Printed sources
Web-sources
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.