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There is a consensus among historians and theologians that Paul is the author of the First Epistle to the Corinthians, [6] with Sosthenes as its co-author. Protestant commentator Heinrich Meyer notes that Sosthenes' inclusion in the opening wording shows that he made a greater contribution to the letter than being a "mere amanuensis".
"Mother's Milk and Ministry in 1 Corinthians 3". In Lovering, Eugene H. ; Sumney, Jerry L. (eds.). Theology and Ethics in Paul and His Interpreters: Essays in Honor of Victor Paul Furnish .
His main published work was in the areas of hermeneutics (especially hermeneutical theory and its relationship to biblical interpretation), Christian doctrine (including eschatology and pneumatology), and biblical studies, in particular with two substantial commentaries on 1 Corinthians. He is unusual in academic theology for publishing ...
Yet, as in 1 Corinthians 6:19 God the Spirit continues to dwell in bodies of the faithful. [165] [166] In Christian theology Holy Spirit is believed to perform specific divine functions in the life of the Christian or the church. The action of the Holy Spirit is seen as an essential part of the bringing of the person to the Christian faith. [167]
[3] In 1 Thessalonians 5:8, he refers to this triad of virtues again, "But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope for salvation." [4] In 1 Corinthians 13, Paul places the greater emphasis on Charity (Love). "So faith, hope, love remain, these three; but the greatest of ...
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The New Testament does not use the noun form kénōsis, but the verb form kenóō occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form kenōsei once. [a] Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis:
The Way also does not believe that the dead immediately go to heaven to be in the presence of the Lord, or unbelievers to hell, but rather that death is a continuing state which will end only when Jesus Christ returns for his saints (1 Thessalonians 4:13–18; [66] 1 Corinthians 15:51–54) [67] and with his saints.