1 and 2 Corinthians, Epistles to the

1 AND 2 CORINTHIANS, EPISTLES TO THE. - Letters addressed by St. Paul to the faithful of the community of Corinth (v.), two of the four major ones in the Pauline corpus. They are the most closely connected with the Apostle's activity and with the events of the recipient community, yet they are beset with uncertainties concerning the facts by which they (II Cor. particularly) were occasioned.

The first period of Paul's apostolic work at Corinth, the longest period, runs from A.D. 50 or 51 to 52 or 53. Greater precision is not possible, given the uncertain date of the encounter with the proconsul Junius Gallio (v.) in Achaia, a date on which the chronology of the second missionary journey and of a good part of Paul's life principally depends.

The Apostle arrived at Corinth after the painful experience of Athens, which counseled him to adhere firmly to what had been, even before, the substance of his apostolate: the rough preaching of the «scandal of the Cross». For eighteen months he worked at Corinth, before being brought before the tribunal of Gallio. The conquests were quite limited in the Jewish milieu, but numerous in the pagan one. That it was not, however, very easy for these converts of Corinth to enter into the spirit and discipline of the new religion, Paul must well have understood during his prolonged stay among them, and he had confirmation of it from the news that reached him during his sojourn at Ephesus, in the course of the third missionary journey.

I. FIRST E. TO THE 1 AND 2 CORINTHIANS.

It would first be necessary to touch on the question whether this was truly the first letter sent by St. Paul to that community. The problem is posed by I Cor. 5:9-11, which today many understand in the sense that the canonical I C. was preceded by another letter, which had given occasion to the misunderstanding of which the cited text speaks. The faithful of Corinth had understood that Paul forbade every relationship with any category of fornicators, and this had seemed impracticable in that city given over to vice. Paul, in the first canonical Epistle, also wishes to correct this rigorist interpretation.

I. OCCASION

The First Epistle to the Corinthians was occasioned by somewhat disquieting information that reached Paul and by a series of questions formulated by the faithful of Corinth in a letter sent to the Apostle through Stephanas, Fortunatus and Achaicus. The information came partly from "those of Chloe," that is, from the dependents of this woman who must have had commercial dealings with Ephesus, and partly from the delegates of the community themselves. From the former Paul learned that factions were forming among the faithful, factions that adorned themselves with the names of himself, of Apollos and of Cephas (1 Cor. 1:12); but it is not excluded that Stephanas, Fortunatus and Achaicus also supplied him with details about the discord that afflicted their community. The three, however, may have arrived at Ephesus when the First Epistle was already being composed, and to them would be due only the information on which the letter is based from chapter 5 onward: the very grave case of incest, the quarrels among the faithful, the scandal of frequent recourse to pagan courts. The rest seems to be an answer to the questions put to Paul in a letter from the community (1 Cor. 7:1); but it is natural that the envoys should have helped to clarify the meaning and the scope of the questions and doubts that agitated their Church.

The second of the factions took its name from Apollos (v.), who had labored with zeal at Corinth while Paul was beginning his long Ephesian ministry. Many in the community were fascinated by the fluent and polished speech of the Alexandrian and by his skill in using the Scriptures. Almost at the same time there must have arrived from Jerusalem others who gloried in the name of Cephas, which they decisively set against that of Paul. He barely deserved the title of apostle; his teaching was maimed, inasmuch as he made no account of the law given by God to his people. Thus, while those who professed themselves "of Paul" and "of Apollos" did not go beyond the limits of a personalism immune from doctrinal errors, those who proclaimed themselves "of Cephas" were probably tinged with Judaizing errors.

Some have conceived the current of "those of Christ" as the most pernicious of all, inasmuch as, under the pretext that Jesus has emancipated us from the slavery of the law, it would have taught libertine theories, such as those put into practice by the incestuous man mentioned in chapter 5, whom some regarded almost with a sense of pride. But it is very doubtful that the words "I, however, of Christ" (1:12) constitute the motto of a faction analogous to the others mentioned. Paul no longer mentions it explicitly in the course of the letter, and Clement of Rome, later, will recall only three groups of factionists.

Against the spirit of party that threatened to tear apart the young community, to stigmatize the incestuous relationship, to correct the abuse of recourse to pagan courts, the emancipation of women in religious assemblies, the excesses in the celebration of the "supper of the Lord," and finally to answer the many doubts raised by the faithful, Paul wrote the First Epistle to the Corinthians.

II. DIVISION AND CONTENT

Rather than according to a logical plan, the various topics follow one another in I C in the occasional order of their presentation.

Besides the customary prologue (1:1-9; greeting of good wishes to the faithful, thanks to God) and epilogue (16), two parts can be distinguished (1:10-6:20 and 7:1-15:58).

1. Correction of vices and abuses (1:10-6:20)

a) Factions in the community of Corinth and their condemnation (1:10-4:21). Having denounced and deplored the factions in the name of the unity to be maintained in Christ, the head of the Church (1:10-17), the plan of divine wisdom is set forth, which has chosen the humblest persons and means for its accomplishments, to the confusion of proud human wisdom, in whose name the recipients divide into factions (1:18-31). For this divine wisdom, which is revealed to the "perfect," the readers were and still are immature, given their manifestly carnal disposition (2:1-3:4). Since the preachers of the Gospel are simply cooperators of God, to whom different tasks are assigned in the same field of labor, the faithful must guard against undue preferences, nor, on account of an empty human wisdom, enter into vain rivalries (3:4-13). The following points close the section: paternal admonition; the purpose of Timothy's mission; the announcement of Paul's own visit (4:14-21).

b) Repression of grave disorders (chaps. 5-6). — The condemnation and punishment of the incestuous man (5:1-8) provides the occasion to deal with public sinners, corrupted members of the community, and to dispel the misunderstanding occasioned by a previous letter (5:9-13). Avoid recourse to pagan courts and, as far as possible, every lawsuit among the faithful (6:1-11). The reason that obliges the Christian to flee impurity is the fact that he is a member of the mystical body of Christ and a temple of the Holy Spirit (6:12-20).

2. Solution of the doubts proposed by the community and particular questions (7:1-15:58)

a) Marriage and virginity (7:1-40). Legitimacy, rights and duties, indissolubility of Christian marriage and the privilege in favor of the spouse converted to the faith (7:1-24). Virginity is nobler than marriage, but it is not imposed on anyone (7:25-40).

b) Use of meat offered to idols (8:1-11). — Although it is lawful, in itself, to eat the meat of animals sacrificed to idols (v. IDOLOTITI), since the latter are nothing, nevertheless Christian wisdom (γνῶσις) imposes regard for less enlightened consciences (8:1-13). One must not abuse freedom; therefore Paul himself renounces the privileges inherent in the apostolate; and this as a contribution to the cause of Christ, making himself all things to all men, and subjecting his own body to that severe discipline which is a necessary condition for obtaining the crown of victory (9:1-10:13). In practice: one cannot participate in the sacrificial banquets, a thing in contrast with participation in the table of the Lord; privately, however, one may even eat the meat offered to idols, except in the case where charity, which must prevail over everything, does not impose the avoidance of scandal to the weak (10:14-11:1).

c) Discipline of religious assemblies (11:2-14:40). — Women must participate in them with their heads veiled (11:2-16). The Eucharistic supper is to be celebrated without excesses, offensive to the poor brethren and irreverent toward the august mysteries (11:17-34). The charisms are all equally estimable, considering their source (the Holy Spirit) and their purpose (the profit of the community); but, considering their particular functions, some are more and some less noble, though all contribute, like the various members of the body, to the common good (12:1-31a). Above every charismatic gift stands charity, the animating principle of all things, without which the noblest charisms are devoid of value. They, moreover, are destined to cease in the future life, as faith and hope will also cease, while charity will endure eternally (12:31b-13:13). From a comparison between prophecy and glossolalia, it follows that the former is to be preferred to the latter (14:1-33). Women are to keep silent in the assemblies of the community; and everything is to proceed with decorum and order (14:34-40).

d) Resurrection of the dead (chap. 15). — Once the Resurrection of Christ is granted, which is the foundation of our faith, one cannot doubt the possibility that the dead return to life. The pledge of our resurrection is had in incorporation into Christ, the head from which the members cannot be separated (15:1-34). A set of analogies of a natural order illustrates the manner of the resurrection. The body will be changed from possible into glorious, as the full triumph over the tyrannical dominion of death and sin also demands (15:35-58).

In the epilogue (chap. 16), practical suggestions for the collection (16:1-4); announcement of an imminent visit of Paul to Corinth (16:5-9); recommendations in favor of Timothy, of Apollos and of the envoys of the community (16:10-18); greetings, authentication of the author and final good wish (16:19-24).

III. DATE OF COMPOSITION

The most commonly accepted date is 56, when Paul's work in Asia was already well underway and aroused very strong hostility (16:9); this presupposes a considerable period of residence in Ephesus. In the spring of 56 (5:7 seems to allude to Easter; Pentecost is not far off: 16:8) the second year of work in this city was ending and magnificent prospects were opening up in Asia; but incipient reactions were also making themselves felt, which were later to culminate in the riot of the silversmiths (Acts 19:23-40).

E. B. Allo (p. LXXXVI ff.), following in the footsteps of F. Bachmann, thinks that I Cor. was written in 55, and more precisely after the three months of preaching in the synagogue, when Paul, having turned to the Gentiles, glimpses the abundant harvest he will be able to reap from them (I Cor. 16:8 ff.). But Paul does not say that the great door opened precisely at the moment when he is writing: the verb he uses (ἀνέογεν) can indicate a fact that occurred even in the distant past, whose consequences endure. Moreover, on the hypothesis that the "door" was "flung wide open" precisely then, one does not understand why Paul plans to remain in Ephesus only until Pentecost, which could not have been very far off. If, on the other hand, the work has been well underway for some time, it is understandable that he intends to leave Ephesus shortly, in order to return to the capital of Achaia, from which not very reassuring news was coming. All things considered, the date of spring 56 or 57 seems the most satisfactory (cf. P. Benoit, in Revue biblique, 44 [1935], p. 610 f.).

IV. PAULINE AUTHENTICITY

The Pauline authorship of I C would seem to be beyond question, so striking and unmistakable are the characteristics that reveal to us the personality of Paul the apostle. Only the radicals of the Dutch school have dared to deny, wholesale, the authenticity of this letter as of the other major Pauline letters.

Alongside the allusions of the Didache and of St. Ignatius, there is in St. Clement of Rome a very clear reference to I C, as a letter written by Paul in circumstances analogous to those in which the bishop of Rome writes. There follow St. Polycarp, St. Justin Martyr, the letter to Diognetus, the Muratorian Fragment, St. Irenaeus, Clement of Alexandria, Tertullian.

The difficulties raised concerning the literary quality of I C. (thus, perhaps, Paul was tacitly responding to the vain presumption of his children of Corinth) fade before the undeniable similarities of language and style with those of the letters to the Galatians and Romans and, above all, before the fundamental harmony of content. Moreover, I C. is in perfect agreement with the narrative of Acts (cf. I Cor. 4:17 ff. and 16:5: Acts 19:2, 21; I Cor. 1:14: Acts 18:8; I Cor. 3:6: Acts 18:27 f.). But the internal indication perhaps most decisive is the full authority with which the author of I C. speaks, an authority that could not be recognized in anyone other than Paul, founder and father of that community.

II. SECOND E. TO 1 AND 2 CORINTHIANS.

I. OCCASION AND DATE OF COMPOSITION

To understand well the motives of II C., it would be necessary to resolve certain much-debated points, and particularly: did Paul stay at Corinth between the first and the second letter? Furthermore, is Paul's epistolary activity on behalf of this community limited to the two canonical letters, or is there some other writing now lost, besides the probable pre-canonical letter to which I Cor. 5:9-11 seems to allude?

Whereas in the past no thought was given to an intermediate letter between I and II C., and very few saw in I Cor. 5:9 an allusion to a letter earlier than our first canonical one, modern scholars are generally inclined to admit this latter point, and many also hold that a letter between I and II C., the letter "written with many tears," is indispensable for accounting for a good part of the content of II C. and for Paul's various attitudes toward the community.

Among modern scholars, the opinion of a stay by the author at Corinth between the first and the second canonical letter also meets with much favor, a stay to which the letter written "with many tears" must have referred. It seems in fact that the "third" visit of Paul, to which II Cor. 12:14; 13:1 repeatedly returns, cannot be explained by a twofold stay before I C.: one would have to admit that the punishment of an offense, connected with one of these visits, was held in suspense for some years; whereas II C. refers to it very vividly, as to a quite recent fact. That in II C. there is still question of the incest of which I Cor. 5:1-5 speaks, is increasingly decisively excluded, especially by reason of the character of personal insult that the grave deed censured in II C. bears.

The hypothesis of both the intermediate letter and the intermediate journey seems sufficiently well founded. Paul would have left the Ephesian field of labor for a few weeks, following the good news brought to him by Timothy (too optimistic in this case), on his return from a mission to Corinth. During Paul's rapid visit that offense would have been committed which struck not him alone, but also the community (II Cor. 2:5).

The letter "written with many tears," which Paul sent upon returning to Ephesus, did not fail in its purpose. Titus, after a subsequent mission to Corinth, was able to reassure Paul about the state of that community. The meeting with Titus, so ardently longed for by Paul (II Cor. 2:12 ff.; 7:5 ff.), took place in Macedonia (probably at Philippi) rather than at Troas, as had been prearranged, because of Paul's early departure from Ephesus, following the riot of the silversmiths.

Once the most painful period in the relations between Paul and the faithful of Corinth had been overcome, with the community's full recognition of his apostolic authority and with the exemplary punishment of the one who had committed the "insult," II C. is meant to be, above all, a letter of reconciliation between father and sons, in which the Apostle, time and again, freely manifests his unchanging affection. Thus, in substance, down to the whole of ch. 9; although even in the first nine chapters there is no lack of vigorous, and at times harsh, polemical passages, aimed at dispelling the last misunderstandings and at overturning the stubborn intrigues of the troublemakers. These, although far less heeded by the faithful, continued to launch their poisonous barbs against Paul, accusing him, among other things, of inconstancy and of levity in promising what he then could not, or would not, keep.

This being established, it is not difficult to determine the date of composition. The events to be placed between I C. (spring of 56 or 57) and II C. (Timothy's return, Paul's journey, Titus's mission and the intermediate letter [?], Titus's return) must have taken the space of several months, so that we are brought toward the end of 56 (57), to the last winter of the third missionary journey. This letter and the stay at Corinth that followed it definitively dispelled the clouds that had weighed too long upon the beloved community.

II. DIVISION AND CONTENT

Even more than for I Cor., it is difficult to trace a logical outline of II Cor. The fruit of a moment of intense passion, the gravest, perhaps, of Paul's apostolic life, it is the work of a spontaneous and impetuous outpouring, and in it sorrow and joy alternate, the gentleness of the father and the severity of the judge, deep depression and daring courage, personal apology and sudden and luminous dogmatic insights, the concern to set a stone upon the past and serene prospects for the future. One must follow Paul in his sudden passing from one thought and one feeling to another, from the calmest affection to an harsh tone, and return with him to subjects already evoked earlier. Thus one relives, in some way, the interior drama of this letter; which, more than any other, reveals to us the multiform aspects of Paul's temperament.

The most usual division, according to the prevalence of the subject treated, is into three parts, preceded by a prologue and followed by an epilogue.

The prologue (1:1-11) reflects the circumstances and the state of mind of Paul, who gives thanks to God for deliverance from a very grave trial, borne in the interest of the apostolic ministry and of the faithful.

1. Explanations concerning the antecedents of II Cor., that is, a general defense of Paul's conduct (1:12-7:16). - a) Relations with the community after I Cor. (1:12-2:17). Paul, confident of a return to harmony of feelings, specifies that, not out of levity or inconstancy, but out of indulgence, he substituted a letter for the journey he had announced (1:12-2:4). It was a duty to punish the one who had offended his apostolic authority; but, since the guilty one shows himself repentant, he is no longer to be excluded from the religious life of the community (2:5-11). After saying that, concerned about the conditions in which the community of Corinth found itself, he also renounced the good prospects of apostolate that Troas offered him, Paul sketches an apology with the intent of demonstrating his own fidelity as a minister of the evangelical word (2:12-17).

b) Paul's self-defense (3:1-7:4). - Paul expresses his daring confidence, motivated by the sublimity of the evangelical ministry. His living letter are his faithful (3:1 ff.). To him has been entrusted the ministry of the spirit, not of the letter (3:4-11); and this dispenses him from having recourse to the «veil», as Moses instead did, a symbol of the inferiority of the Old Testament with respect to the New, the manifest revelation of God (3:12-4:6). There is a vivid contrast between the natural weakness of the apostles and the supernatural strength and efficacy of their mission. Following the example of Christ, they face every sacrifice and death itself, their gaze fixed on the future recompense (4:7-5:10). The example of Christ, who sacrificed himself for the salvation of all, is a pressing motive to work for the «new creation» and for the «ministry of reconciliation», for which Paul daily annihilates himself (5:11-6:10). Let the readers not live in the manner of the gentiles! (6:11-7:1).

c) Confident relations with the faithful (7:2-16). - Paul, always at peace about his own conduct toward the Corinthians and proud of them (7:2 ff.), because of the good news brought by Titus is relieved of deep sadness, and feels full confidence re-established between himself and the beloved community (7:5-16).

2. The collection for the poor of Jerusalem (8:1-9:15)

The example of the faithful of Macedonia, so generous in their poverty, may spur those of Corinth to bring to completion what they had long ago undertaken (8:1-15). Titus and the two envoys with him are praised for the collection and for the good of the community of Corinth itself. Let the faithful of Corinth not show themselves less than the Macedonians! (8:16-9:5). The fruits of liberality are the blessing of God and the efficacious prayer of the beneficiaries (9:6-15).

3. Polemic with declared adversaries (10:1-13:10)

a) Negative aspect, that is, refutation of the accusations (10:1-18). Paul does not act according to the dictates of carnal prudence, but animated by the spirit of Christ: strong from afar and from near, by letter and by voice (10:1-13); nor does he glory, like his adversaries, beyond measure, but according to a divine rule and in the Lord (10:12-18).

b) Positive aspect. Paul would not lack reasons to glory, as not inferior to the others (11:1-12:18). - If there is an inferiority of Paul with respect to the «super-apostles», it is in having renounced his rights, so as not to be a burden to the community (11:1-15). Nor does he lack merits and extraordinary gifts, counterbalanced however by the «thorn» fixed «in the flesh», which makes him know practically how every gift comes from God; who chooses weak human instruments for his works (11:16-12:20). This defense should rather be made by the faithful of Corinth, for whom Paul has already done so much, and is ready to do even more, at the cost even of being so much less repaid in affection the more he loves (12:11-18). On his next visit to Corinth Paul will proceed against the guilty; he hopes, however, not to be forced to make use of the fullness of his apostolic powers (12:19-13:10).

In the epilogue (13:11 ff.), final warnings (11), two brief affectionate phrases of greeting (12), a solemn blessing as a wish (13).

III. PAULINE AUTHENTICITY

As for the external evidence, it should be noted that II Cor. was probably used by St. Polycarp; the author of the letter to Diognetus drew inspiration from it; it is cited by Theophilus of Antioch and by St. Hippolytus. It is explicitly attributed to the name of Paul by Irenaeus, by Clement of Alexandria, by Tertullian and by the Muratorian Fragment, to confine ourselves to the earliest testimonies. That II Cor. is cited less often should not be surprising, given that it is less doctrinal and more personal. Hence, however, that body of internal indications which has led the great majority of critics, including non-Catholic ones, to recognize in it the unmistakable seal of Paul. One who speaks so decisively and so imperiously to the faithful of Corinth makes clear, beyond any possibility of doubt, his altogether particular position with regard to the community, of which he is the founder and father, and, when necessary, also the judge. No other letter carves out for us with such force the character of Paul, the impetuosity of his feeling, so prone to pass from the most vibrant fervor to depression, and so obstinately attached to his spiritual children, even when these show coldness, or indeed hostility, toward him. II Cor. is moreover inscribed so tightly within the most complicated period of Paul's apostolate that such an effort of invention would have been easy for no forger, just as no forger would ever have thought to present Paul in the compromising light in which his adversaries place him.

For this reason only the few radicals mentioned for I Cor. and a few other isolated writers have dared to impugn the authenticity of this letter, the most Pauline among the Pauline ones.

IV. INTEGRITÀ

According to a certain number of modern critics, 2 C. would not be a work written at a single stretch, a single writing, but rather a composite of several letters written in different circumstances, later artificially joined together by the work of an editor. Thus, to limit ourselves to one of the most representative, C. Clemen (Paulus, sein Leben und Werken, I: Untersuchung, Giessen 1904, p. 85) discerned in it three letters: 1st: 6:14-7:1; 2nd: 10:1-13:10; 3rd: 1:1-6:13; 7:2-9:15; 13:11-13.

Non è difficile difendere l'integrità di II C. fino a tutto il cap. 9, dimostrando l'infondatezza di questi smembramenti. Difficoltà più serie s'incontrano per i capp. 10-13, that would appear to be due to a state of mind profoundly different from the one outlined in the preceding chapters. Here, in substance, is the crux of the difficulty. Among the hypotheses put forward to resolve this — which is at least a problem for the historical reconstruction and for the interpretation of II Cor. — it has also been proposed to consider these four chapters as the letter "written out of many tears," written by Paul after the grave act that injured his apostolic authority. But it seems that the undeniable difference in the tone of this last part of II Cor. can be explained in another way: the sudden harshness of the language, at times even caustic, the very lively resumption of polemic, which bring us back to painful background events in the relations between the Apostle and the community. One could, in any case, suppose that bad news had again arrived from Achaea during the writing of the letter, which may also have been done at intervals. Witty but not serious is H. Lietzmann's quip (p. 158) that the enigma can be explained by a sleepless night between II Cor. 9 and 10.

Without claiming to resolve the problem, it must be observed that the accusations against which Paul polemicizes are, on the whole, the same ones dealt with more calmly in the preceding chapters. The difference lies more in the tone than in the object of the polemic. Paul may have been induced, by reasons that were, so to speak, tactical, to reserve for the end this close-packed attack on his adversaries and the energy required for a decisive taking of position on the part of the community. One thing is fairly clear: namely, that if there is a part of II Cor. written by Paul without tears in his eyes, it is precisely this one, in which one would like to discern the letter written "with many tears."

La tradizione manoscritta non presenta traccia del preteso lavoro redazionale, di cui II C. sarebbe il risultato.

Tra i moderni: R. Cornely, Commentarius in S. Pauli Apostoli epistolas, II: Prior Epistola ad Corinthias, Parigi 1890; 2ª ed. ivi 1909; III: Epistolae ad Corinthias altera et ad Galatas, ivi 1892; 2ª ed. ivi 1907; M. Sales, La Sacra Bibbia, Nueva Testamento, II, Torino 1914, pp. 103-237; F. S. Gutjahn, Die zwei Briefe an die Korinther, in Die Briefe des heiligen Apostoli Paulus, II, 2ª ed. Graz e Vienna 1921-22 (IC); ivi 1917 (II C.); J. Sickenberger, Die Briefe des heiligen Paulus an die Korinther und Römer, in Die heilige Schrift des Neuen Testamentes, 4ª ed., VI, Bonn 1932, pp. 1-167; E. B. Alle, Saint Paul, Première Épître aux Corinthiens, Parigi 1934; id., Saint Paul, Seconde Épître aux Corinthiens, ivi 1937; J. Huby, Saint Paul, Première Épître aux Corinthiens (Verbum Salutis, 13), ivi 1946; P. C. Spica, Épîtres aux Corinthiens, in La Sainte Bible di Pirot-Clamer, II, 11, ivi 1948, pp. 161-399. Acattolici: A. Robertson-A. Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, in The International Critical Commentary, Edimburgo 1911; 2ª ed. ivi 1914; A. Plummer, A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians, in op. cit., ivi 1915; Ph. Buchmann, Der erste Brief des Paulus an die Korinther (Kommentar zum N. 7, di Th. Zahn, 7), 4ª ed., Lipsia 1936; id., Der zweite Brief des Paulus an die Korinther (ibid., 8), 4ª ed., ivi 1922; H. Lietzmann, An die Korinther I, II, in Handbuch zum N. 7., 3ª ed., Tuhinga 1931.

Per le questioni particolari: E. Golla, Zwischenreise und Zwischenbrief. Eine Untersuchung der Frage, ob der Apostol Paulus zwischen dem ersten und zweiten Korintherbrief eine Reise nach Korinth unternommen und einen uns verlorengegangenen Brief an die Korinther geschrieben habe (Biblische Studien, 20, 10), Friburgo in Br. 1922; T. W. Manson, St Paul in Ephesus: The Corinthian correspondence, in Bulletin of the John Rylads Library, 26 (1941-43), pp. 101-20, 327-41; L. Cerfaux, L'Église des Corinthiens (Témoins de Dieu, 7), Parigi 1947; R. Hundstorfer, Die Adressaten des ersten Korintherbriefes. Eine Versuch, die Empfänger dieser Briefes näher zu bestimmen, Kremsmünster 1948.

Teodorico da Castel San Pietro