In First Corinthians Paul makes it clear that the purpose of God is through diversity; this is relevant to the population of the church at Corinth just as it is also presented as a guide by which further understanding of the nature of Christ is implicit. This is related to verse 27 in which Paul addresses the concept of Christ’s body. It is within Christ’s body that the individual exists. In the pluralizing of the you in the statement “You all are Christ’s body” Paul is making reference to the Corinthians as a unit and it is in their totality that they may approach the notion of the consumption or reflection of the body of Christ. Although Paul explicitly states that this phrase does create a unified force for the Corinthians in that albeit they are not of Christ’s body, nor are they a part or entity of that body but Paul succinctly means that they are Christ’s body. In this dogma is found the relationship of the follower of Christ to the entity of the sublime in that delineation of the secular does not exist but that identity is not found piecemeal but united in Christ and thus Corinthians are Christ.

Paul expounds upon this theme in verse 27 to state that the Corinthians although collective and cohesive in the context of Christ’s body are notwithstanding diverse and it is in this diversity that there should be recognition. However, Paul also elaborates on the theme of unity by stating that despite this incredible diversity in the people of Corinth they remain one entity in the body of Christ. This further cements the concept of the untenable relationship between religions and worshipper as it is focused upon in the Corinthians.

Paul begins verse 28 in celebration of diversity. This diversity was a God given declaration of love and as such diverse gifts or spiritual gifts are not problematic. In the contingency of creation rests the concept that God is the creator and as such, any item created is committed to the image of God, therefore, these spiritual gifts were given with the grace of God no matter their diversity or the diversity of the people receiving them.

After this Paul moves forward in detailing these spiritual gifts. In total Paul gives the reader eight gifts which entail apostles or prophets or specific characteristics or activities which God has made that person capable of accomplishing. Such gifts are inclusive of healing and power of deeds. Paul grants each gift a delineation of rank suggesting that there is an order of highest to lowest which is proven with Paul introducing the gifts numerically, but because of the falsity existing in edited versions of the bible and the loss of translations in interpretation such a delineation may not even be in accordance to the writing style of Paul.

It is interesting to not the emphasis Paul places on the gifts of miracles and gifts of healing albeit he also states that the gift of teaching is not a gift which had to be filled but rather that the teachers wanted to fill this position. On topic however, miracles and healing posit a new contextual paradox. In the Greek text these gifts are transformed from a person to ministries and activities. The interpretation of the text must be taken in stride with Paul’s introduction of language and intent such as the etymology of the words. In Greek then the word for miracle coincides with the word for power which begs the question as to Paul’s original intent with these two miracles and his definition of them.

Being strictly focused on the interpretation of scripture it is fair to assess that Paul’s intentions of miracles and power may coincide with demon exorcism. Thus, the gift of power is a very strident gift that may curtail any misgivings as to what Paul intended for the interpretation of miracles; in point of fact Paul most likely meant the ability of a person to be charismatic, forgiving, and in essence remain true to being the body of Christ by taking care of the people in whatever religious way possible (such as demon exorcism, and the power found in prayer).

Thus, in accordance with Paul’s concept of remaining a valid prophet, worshiper, or follower of Christ the ability of helpful deeds becomes prevalent. In the accomplishment of deeds Paul intends for the people of Corinth to recognize power, deeds, miracles each as acts of Christ translated into being through human form as is clearly found in the kinds of tongues gift found in verse 10.

Paul speaks toward a hierarchy of gifts (as mentioned prior) and urges the people of Corinth to seek out the higher gifts (seemingly Paul means apostle etc.). However, leaving room for misinterpretation of the Greek the verse may also translate itself into meaning the Paul is a guide by which the people of Corinth may find a better way. Paul’s interpretation despite its lingual shortcomings or rather the modern day’s lack of capabilities in the area of meaning and intent it is imperative to display the fact that Paul issues these gifts with great ebullience and zealous nature.

For Paul the, First Corinthians suggests that the gifts from God are likened to the body of Christ in that both were created for a similar purpose; education and worship. This means that the dichotomy that would normally exist in such a diverse setting as Paul paints it, does not apply to the secular. Thus, the religious gifts contain the value of not only self but of the church and therein lies great power. Paul writes in order to reveal to his audience not only the purpose of the religious gifts but the intent and meaning behind them so that the worshipper may feel the weight and simultaneous joy of Christ’s body as it is presented through these gifts. In closing Paul’s writing suggests that a person does not create but rather they are a reflection and form of Christ.