In a somewhat similar fashion, Cynthia Briggs Kittredge holds that Paul in 1 Corinthians used imperial language both to undermine yet reinstate an imperial system.
A second, much briefer essay is by Allen Dwight Callahan, interpreting 1 Corinthians under the theme of emancipation.
Second, the analysis of Paul's view of the status of women in 1 Corinthians 7 and 11:2-16 is also insightful, if overdone.
s attempt to reduce all the issues in 1 Corinthians to divisions between Christians of higher status and those of lower status is not successful.
Overall, however, this book is well worth reading for anyone interested in a sophisticated and nuanced analysis of 1 Corinthians.
At the end of 1 Corinthians 9 we can find the parade example of this, though one can infer the same principle from Paul's letters.
Such unity in diversity certainly applies to worship, as 1 Corinthians 8-14 illustrates.
Adams's exegesis does not advance our knowledge of the social setting of 1 Corinthians of the overall rhetorical strategy of the letter, though he does explicate the role of Paul's apocalyptic dualism in that strategy.
Paul's perspective here is almost antithetical to that of 1 Corinthians, which is characterized by God's apocalyptic judgment of the present evil world.
He used the same solution that he used for abuses in the Lord's supper: remembering and remembering (see 1 Corinthians
Koenig offers special insights in explaining how passages such as Romans 12 and 2 Corinthians 8-9 have allusions to eucharistic meals and how 1 Corinthians
11 through 14 are all descriptions of eucharistic practices of the Corinthian congregation.