He also thereby provides the Corinthians with a paradigmatic reasoning process for making ethical choices. In so doing, he shifts the focus from the “rights” of the autonomous individual to the duties and responsibilities inherent in the Christ-oriented community.
In the ensuing matched pair of ethical enquiries, Paul, the self-professed “Apostle to the Gentiles,” shapes and defines the Christian ethic according to the two tables of the Mosaic law (possibly as mediated by the double love command of the Jesus tradition: Mark 12:29-30). Epictetus is saying that the only thing that is truly and irrevocably up to us is our will, which manifests itself into three distinct (and yet related) subdomains: our endorsed opinions, our. March 2015 The New England Quarterly When George Latimer fled Southern slavery in 1842, white abolitionists embraced the light-skinned fugitive as essentially white yet when he died, though he had. In 6:12 and 10:23 Paul dialogues with and qualifies the bold assertion, and then applies the now severely conditioned “freedom to do all things” to two pertinent issues: sex with prostitutes (6:13-20) and the consumption of food offered to idols (10:24–11:1). Though this maxim was quite possibly deduced from Paul’s teaching, those espousing it in the Corinthian community apparently had failed to recognize the absolute claim of Jesus on the lives of his followers, as well as his servant ethos. Both texts begin with what appears to be a quotation of a community slogan, “all things are permitted for me,” which was seemingly proffered in defense of an antinomian, libertine lifestyle (6:12 10:23). In two passages in 1 Corinthians, 6:12-20 and 10:23–11:1, Paul affords us a unique opportunity to observe the reasoning processes whereby his ethical principles are ascertained and practically applied.
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