“Ye Are the Body of Christ”

All Posts Archived Lessons New Testament Old Testament Book of Mormon Doctrine & Covenants Search “Ye Are the Body of Christ” CFMCorner Aug 28, 2023 15 min read Updated: Jun 24, 2025 CFM: August 28–September 3 1 Corinthians 8–13 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central 1 Corinthians 8-13 Study Guide Follow Him 1 Corinthians 8-13 Part 1 , Part 2 Transcripts Line Upon Line 1 Corinthians 8-13 ​FHE Lesson Teaching with Power 1 Corinthians 8-13 ​ Don't Miss This 1 Corinthians 8-13 ​ ​CFM New Testament 1 Corinthians 8-13 ​Unshaken 1 Corinthians 8-13 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation 1 Corinthians 8-13 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton 1 Corinthians 8-13 ( not yet posted ) ​ ​Ponderfun 1 Corinthians 8-13 ( not yet posted ) ​Talking Scripture 1 Corinthians 8-13 Show Notes ​Hurricane Utah Adult Religion Class , New Testament The Epistles of Paul, 1 Corinthians: Notes , Slides , Handout Resources and Insights about this Week's Lesson Be sure to review Last week' s Cultural Insights this will be very useful information for this week's lesson: I apologize for not getting this lesson out sooner. I have been out of town working on a research project that explores the development of Western Music through various theological traditions, Hebrew Chant, Greek Byzantine, Western Gregorian, Arabic Maqams, etc. Religious tradition heavily shaped our modern concepts of musical architecture and theory, and the research that I am working on explores how and why these traditions are significant and applicable to us in the modern day. This research applies not only to musicians and theologians but to anyone interested in understanding why music is such a powerful mode of communication and expression. This week, I had the special privilege of attending an Orthodox Monastery to learn more about Byzantine Chant and the Liturgical Arts. There, I was able to study under and sing with some of the most renowned and educated Byzantine Psalters in the nation. The monastery is located in the remote foothills of the Blue Ridge Mountains in South Carolina, and due to the isolated location, our internet reception was very limited, so that is the reason this lesson is coming out later than usual. Due to the demands of the conference, my time was very limited this week, so I cannot include as much as I usually do. Still, there are a few topics that I would like to touch on, some of which even pertain to music and my purposes for learning Byzantine Notation and traditions. *Note: In all of the craziness of the past week, my wires got crossed, and I got ahead of myself. Most of the following commentary applies to next week's lesson, but since I already published it, I will just leave it up as is. It will give you a bit of a sneak preview… In this week's lesson (*next week's lesson), Paul's letter delves into fascinating insights about ancient musical practices. In 1 Corinthians 14:7 INT , the word " φθόγγος " (pythongos), simply translated as “sound” in the KJV, actually alludes to an ancient Pythagorean tuning system, similar in many regards to our present-day understanding of the Harmonic Overtone Series ( Donald Duck in Mathmagicland ). Similarly, in 1 Corinthians 13:1 INT , the term " ἠχέω " (echeo) points to an ancient modal system that the Greeks traditionally used. Historical records from later Greek sources refer to these modes as the “Hagiopolitan Octoechos” or the “eight modes of the Holy City,” linking these traditions to Jerusalem and the musical traditions of Ancient Israel. ( Werner , FRØYSHOV ) Over time, and through various channels, this modal system eventually evolved into what we now recognize as musical scales and modes in the West, albeit with some distinctive variations. These nuances aren't readily apparent in English translations of “sound” found in Paul's letter, yet they hold a pivotal presence within the Greek texts and the broader cultural context. Without a doubt, Paul's references to these musical terms highlighted his familiarity with the cultural, philosophical, and musical nuances of his time. Beyond their musical significance, these concepts held a profound influence on early Greek converts to Christianity. They were closely tied to the sciences and philosophical traditions that many Greeks held dear, making these references a powerful tool for persuasion and connection to Christian doctrine. In the city of Corinth, known for its intellectual fervor and philosophical discussions, these concepts would have carried significant weight. The blending of philosophy, science, and religious thought was commonplace, and Paul's ability to integrate these elements into his teachings would have resonated deeply within the community. Early Christian writers like Justin Martyr and Boethius wrote about many of these connections, shedding light on how Greeks saw music as a divine aspect of their religious identity and convictions. These were influences that played a strong role in their own conversions. Martyr and Boethius strongly believed these principles were interconnected with the teachings of Moses, and their writings attempted to demonstrate how the teachings of Christ consolidated the differences between the pagan scholastic and Judeo-Christian traditions and beliefs. These perspectives, and others like them, reveal a broader dialogue between different cultural and intellectual streams, enhancing the richness and beauty of the early Christian narrative. These intriguing correlations add layers of depth to our understanding of Paul's letters and the context in which he was writing. They remind us that the ancient world was not compartmentalized; instead, various facets of culture, science, philosophy, and faith intertwined in complex and meaningful ways. Paul's ability to engage with these intersections demonstrates his skill as a communicator and his deep engagement with the intellectual currents of his time. There are many fascinating connections pertaining to these histories and concepts, but these will have to wait for another time. 1 Corinthians 14:34-35 In previous lessons, I expressed that in the past, I had a hard time with Paul, and these verses are why. 34 Let your women keep silence in the churches: for it is not permitted unto them to speak ; but they are commanded to be under obedience , as also saith the law. 35 And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the church. When my husband and I were newly married, we managed an apartment complex in an area of downtown Salt Lake that was located in a pretty impoverished area of town. When we would go to Church, grocery carts would frequently be parked outside of the entrance, as several homeless individuals would often attend, especially during the colder months. Many suffered from addictions and mental illness. One Sunday, a new family from the ward was asked to speak. During the new sister's talk, a man at the back of the church stood up and started yelling, reciting 1 Corinthians 14:34-35 over and over again. The poor sister was visibly shaken, but she courageously delivered her talk as the man continued his rant and was escorted out of the building. He continued to yell at the top of his lungs, past the outer windows of the Chapel and into the parking lot. The man who spewed these words in a rant of hate and aggression was clearly mentally ill. Still, his views and opinions were not isolated. As a woman in the Church, I have sadly encountered several demonstrations of similar mentalities, albeit more subtly, from fellow members and leaders, both men and women. I have seen women's voices ignored and dismissed. I have seen and experienced women being afraid to speak up to offer their expertise and insights because some felt this behavior was inappropriate. I have seen women in abusive situations not believed, as church leaders and members sided with the husband because he served in a prominent priesthood position. I have seen women question their rights as daughters of God, and Mothers in Zion to receive personal revelation. I have seen these insecurities exploited and abused through ignorance and various forms of unrighteous dominion. As a result, I was so grateful for President Neilson's talk, “A Plea to My Sisters,” and others like it, where the Prophet openly addressed these very serious and sensitive issues. Since President Nelson's talk, I have thankfully witnessed a significant shift in the awareness and regard for women within the Church. The impact has been tangible, and I've personally observed remarkable progress. When I initially started this website, my father expressed that he was grateful that I would do this. He explained that his experience in the past starkly contrasted with the present—in the past, a woman's public involvement would have been met with admonitions to “shut up and sit down.” The lens of appropriateness that was defined by past eras often stifled women's voices and their perceptions of value and worth. This was a reality born out of passages like 1 Corinthians 14:34-35. Unquestionably, this passage evokes strong emotions with many women. Reading this can stir a sense of unease, and I know that I am not alone in grappling with these verses and the associated mindsets. The words contained therein seem to hold a potential for destruction and offense. My discussions with several women have revealed a shared sentiment of bewilderment in the face of this passage. It's an understandable reaction grounded in valid reasoning. The conflicting message conveyed by these verses can be perplexing, contributing to feelings of confusion and frustration. These sentiments are real, and there is good reason for that. First of all, this section drastically contradicts the basic tenets