L. L. Welborn – författare

Taubes, Badiou, Agamben, Zizek, Reinhard, and Santner have found in the Apostle Paul's emphasis on neighbor-love a positive paradigm for politics. By thoroughly reexamining Pauline eschatology, L. L. Welborn suggests that neighbor-love depends upon an orientation toward the messianic event, which Paul describes as the "now time" and which he imagines as "awakening." Welborn compares the Pauline dialectic of awakening to attempts by Hellenistic philosophers to rouse their contemporaries from moral lethargy and to the Marxist idea of class consciousness, emphasizing the apostle's radical spirit and moral relevance.

Taubes, Badiou, Agamben, Zizek, Reinhard, and Santner have found in the Apostle Paul's emphasis on neighbor-love a positive paradigm for politics. By thoroughly reexamining Pauline eschatology, L. L. Welborn suggests that neighbor-love depends upon an orientation toward the messianic event, which Paul describes as the "now time" and which he imagines as "awakening." Welborn compares the Pauline dialectic of awakening to attempts by Hellenistic philosophers to rouse their contemporaries from moral lethargy and to the Marxist idea of class consciousness, emphasizing the apostle's radical spirit and moral relevance.

This volume traces the earliest receptions of "Paul's Letter to the Romans", seeking to elucidate their hermeneutical strategies as they endorse, explain, construct, and rework Romans as a normative authority. These early patristic readings of Romans by Clement of Alexandria, Irenaeus, Origen, and others are pivotal. Long before Augustine and Luther they set formative interpretive principles upon which is built the imposing yet diverse edifice of subsequent interpretations and uses of Romans. By the end of the second century CE, the letters of Paul had established themselves as authoritative bearers of divine revelation. Yet the task of tracing the earliest receptions of "Paul's Letter to the Romans" is challenging, because the thought world of the early Christians is remote, molten, largely oral, and as such, hard to trace. The essays in this volume rise to the challenge by explicating significant aspects of Paul's reception among early Christian readers. They ask: how did these readers construct Paul's view of pagan and Christian relations? Of the Gentiles? Of Jewish salvation? Of faith? Of resurrection? Of Christian Platonist principles?Contributors to this volume demonstrate specific ways in which Romans was appropriated to define the philosophy of Christian Platonism, a development which has had an enduring impact upon the creation of a Christian paideia.

Welborn argues that Paul's acceptance of the role of a 'fool', and his evaluation of the message of the cross as 'foolishness', are best understood against the background of the popular theatre and the fool's role in the mime. Welborn's investigation demonstrates that the term 'folly' (moria) was generally understood as a designation of the attitude and behaviour of a particular social type - the lower class buffoon. As a source of amusement, these lower class types were widely represented on the stage in the vulgar and realistic comedy known as the mime. Paul's acceptance of the role of the fool mirrors the strategy of a number of intellectuals in the early Empire who exploited the paradoxical freedom that the role permitted for the utterance of a dangerous truth. Welborn locates Paul's exposition of the 'folly' of the message about the cross in a submerged intellectual tradition that connects Cynic philosophy, satire, and the mime. In this tradition, the world is viewed from the perspective of the poor, the dishonoured, and the outsiders. The hero of this tradition is the 'wise fool,' who, in grotesque disguise, is allowed to utter critical truths about authority.The book demonstrates that Paul participates fully in this tradition in his discourse about the folly of the word of the cross. The major components of Paul's argument in "1 Corinthians 1-4" find their closest analogies in the tradition that valorizes Socrates, Aesop, and the mimic fool.

A complete geographical and thematic overview of the village in an antiquity and its role in the rise of Christianity. The volume begins with a “state-of-question” introduction by Thomas Robinson, assessing the interrelation of the village and city with the rise of early Christianity. Alan Cadwallader then articulates a methodology for future New Testament studies on this topic, employing a series of case studies to illustrate the methodological issues raised.From there contributors explore three areas of village life in different geographical areas, by means of a series of studies, written by experts in each discipline. They discuss the ancient near east (Egypt and Israel), mainland and Isthmian Greece, Asia Minor, and the Italian Peninsula. This geographic focus sheds light upon the villages associated with the biblical cities (Israel; Corinth; Galatia; Ephesus; Philippi; Thessalonica; Rome), including potential insights into the rural nature of the churches located there.A final section of thematic studies explores central issues of local village life (indigenous and imperial cults, funerary culture, and agricultural and economic life).

In this short and remarkable book L.L. Welborn outlines the complex and contested nature of ‘democracy’ in the Greek cities of the Roman East, where the apostle Paul established Christ groups, showing that writings of Paul and the development of Christianity reveal a strong and radical form of democracy that holds ever-greater relevance in today’s contentious political landscape. Welborn begins by showing how, paradoxically, language around the concept of democracy is largely absent from political thinkers in the first century. By contrast, we learn that Paul’s Corinthian correspondence is full of vocabulary associated with democracy, not only the term we know as “Church” (ekkesia) or “people’s assembly”, which the Christ-group adopted as a self-designation, but other terms with a democratic history and resonance such as eleutheria (“freedom”), paressia (“freedom of speech”), koinomia (“partnership”), isotes (“equality”). Moreover, as Welborn shows, several passages give evidence of democratic practices, such as voting (2 Cor. 2:6-8). Especially significant is the revelation that women were praying and prophesying in the assembly (1 Cor. 11:5), enacting a radical extension of the democratic-egalitarian ethos. In these chapters Welborn assesses the complex evidence of Paul’s Corinthian epistles in an attempt to answer the question: How “democratic” was the assembly of Christ followers at Corinth? If, as Welborn suggests, the answer is exceptionally “democratic,” at least in comparison with the political regime of first-century Roman Corinth, what consequence might this discovery have for those who are concerned about the failure of democracy today?Paul, Democracy, and the Corinthains is also available in audiobook format from audiobook retailers.

In this short and remarkable book L.L. Welborn outlines the complex and contested nature of ‘democracy’ in the Greek cities of the Roman East, where the apostle Paul established Christ groups, showing that writings of Paul and the development of Christianity reveal a strong and radical form of democracy that holds ever-greater relevance in today’s contentious political landscape. Welborn begins by showing how, paradoxically, language around the concept of democracy is largely absent from political thinkers in the first century. By contrast, we learn that Paul’s Corinthian correspondence is full of vocabulary associated with democracy, not only the term we know as “Church” (ekkesia) or “people’s assembly”, which the Christ-group adopted as a self-designation, but other terms with a democratic history and resonance such as eleutheria (“freedom”), paressia (“freedom of speech”), koinomia (“partnership”), isotes (“equality”). Moreover, as Welborn shows, several passages give evidence of democratic practices, such as voting (2 Cor. 2:6-8). Especially significant is the revelation that women were praying and prophesying in the assembly (1 Cor. 11:5), enacting a radical extension of the democratic-egalitarian ethos. In these chapters Welborn assesses the complex evidence of Paul’s Corinthian epistles in an attempt to answer the question: How “democratic” was the assembly of Christ followers at Corinth? If, as Welborn suggests, the answer is exceptionally “democratic,” at least in comparison with the political regime of first-century Roman Corinth, what consequence might this discovery have for those who are concerned about the failure of democracy today?