He reproveth their dissensions about their teachers. The world was to be saved by preaching of the cross, and not by human wisdom or eloquence.
After salutation, 4 hauing acknovvledged the graces of their Churche, 10 he dehorteth them from their Schismatical boasting against one an other in their baptizers (telling them that they must boast onely in Christ for their Baptisme) 17 and in their preachers, vvho had the vvisedom of vvordes: telling them that it is the preaching of the Crosse, vvhereby God saueth the vvorld, and vvherein onely Christians should boast: 26 seing God of purpose chose the contemptible, that so him self might haue the glorie.
1Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother,Paolo chiamato Apostolo di Gesù Cristo per volontà di Dio, e Sostene fratello.PAVL called to be an Apostle of IESVS Christ, by the vvil of God, and Sósthenes a brother,Paulus vocatus Apostolus Jesu Christi per voluntatem Dei, et Sosthenes frater, 2To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.Alla Chiesa di Dio, che è in Corinto, ai santificati in Cristo Gesù, chiamati santi, con tutti quegli, che invocano il nome del Signor nostro Gesù Cristo, in qualunque luogo loro, e nostro.to the Church of God that is at Corinth, to the sanctified in Christ IESVS, called to be saincts, vvith al that inuocate the name of our Lord IESVS Christ in euery place of theirs and ours.ecclesiæ Dei, quæ est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis, cum omnibus qui invocant nomen Domini nostri Jesu Christi, in omni loco ipsorum et nostro. 3Grace to you and peace, from God our father and from the Lord Jesus Christ.Grazia a voi, e pace da Dio padre nostro, e dal Signor Gesù Cristo.Grace to you and peace from God our father and our Lord IESVS Christ.Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. 4I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus:Rendo grazie al mio Dio continuamente per voi per la grazia di Dio, che è stata a voi data in Gesù Cristo:I giue thankes to my God alvvaies for you for the grace of God that is giuen you in Christ IESVS,Gratias ago Deo meo semper pro vobis in gratia Dei, quæ data est vobis in Christo Jesu: 5That in all things you are made rich in him, in all utterance and in all knowledge;Perché in tutte le cose siete diventati ricchi in lui di ogni dono di parola, e di ogni scienza:that in al things you be made riche in him, in al vtterance, and • in al knovvledge, (quod in omnibus divites facti estis in illo, in omni verbo, et in omni scientia. 6As the testimony of Christ was confirmed in you,Per le quali cose è stata tra di voi confermata la testimonianza renduta a Cristo:as the testimonie of Christ is confirmed in you,)Sicut testimonium Christi confirmatum est in vobis: 7So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.Dimodoché nulla manchi di grazia alcuna a voi, che aspettate la manifestazione del Signor nostro Gesù Cristo:so that nothing is vvanting to you in any grace, expecting the reuelation of our Lord IESVS Christ,ita ut nihil vobis desit in ulla gratia, exspectantibus revelationem Domini nostri Jesu Christi,
8Who also will confirm you unto the end without crime, in the day of the coming of our Lord Jesus Christ.Il quale eziandio vi conforterà sino al fine irreprensibili per il giorno della venuta del Signor nostro Gesù Cristo.vvho also vvil confirme you vnto the end vvithout crime, in the day of the comming of our Lord IESVS Christ.qui et confirmabit vos usque in finem sine crimine, in die adventus Domini nostri Jesu Christi. 9God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord.Fedele Dio; per cui siete stati chiamati alla società del Figliuol suo Gesù Cristo nostro Signore.God is faithful: by vvhom you are called into the societie of his sonne IESVS Christ our Lord.Fidelis Deus: per quem vocati estis in societatem filii ejus Jesu Christi Domini nostri. 10Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment.Or io vi scongiuro, o fratelli, pel nome del Signor nostro Gesù Cristo, che diciate tutti il medesimo, e non siano scisme tra voi: ma siate perfetti nello stesso spirito, e nello stesso sentimento.And I beseeche you brethren by the name of our Lord IESVS Christ, that you al say one thing, and that there be no schismes among you: but that you be perfect in one sense, & in one knovvledge.Obsecro autem vos fratres per nomen Domini nostri Jesu Christi: ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia. 11For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you.Imperocché è stato a me significato riguardo a voi, fratelli miei, da que' di Chloe, che sono tra voi delle contese.For it is signified vnto me (my brethren) of you, by them that are of Chloè, that there be contentions among you.Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloës, quia contentiones sunt inter vos. 12Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ.Parlo di questo, che ciascheduno di voi dice: io sono di Paolo: e io di Apollo: e io di Cefa: ed io di Cristo.And I meane this, for that euery one of you saith, I certes am Paules, & I Apollos, but I Cephas, and I Christs.Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli: ego autem Apollo: ego vero Cephæ: ego autem Christi.
13Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?È egli diviso Cristo? È forse stato crocifisso per voi Paolo? Ovver siete stati battezzati nel nome di Paolo?Is Christ deuided? Vvhy, vvas Paul crucified for you? or in the name of Paul vvere you baptized?Divisus est Christus ? numquid Paulus crucifixus est pro vobis ? aut in nomine Pauli baptizati estis ? 14I give God thanks, that I baptized none of you but Crispus and Caius:Rendo grazie a Dio, che nissun di voi io ho battezzato, fuori che Crispo, e Gajo:I giue God thankes, that I baptized none of you, but Crispus and Caius:Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum et Caium: 15Lest any should say that you were baptized in my name.Perché alcuno non dica, che siate stati battezzati nel nome mio.lest any man say that in my name you vvere baptized.ne quis dicat quod in nomine meo baptizati estis. 16And I baptized also the household of Stephanus. Besides, I know not whether I baptized any other.E battezzai pure la famiglia dì Stefana: del resto non so, se io mi abbia battezzato alcun altro.And I baptized also the house of Stéphanas. But I know not if I haue baptized any other.Baptizavi autem et Stephanæ domum: ceterum nescio si quem alium baptizaverim. 17For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void.Imperocché non mi ha mandato Cristo a battezzare, ma a predicare il Vangelo: non con la sapienza delle parole, affinchè inutile non diventi la croce di Cristo.For Christ sent me not to baptize, but to euangelize: not in vvisedom of speache, that the crosse of Christ be not made void.Non enim misit me Christus baptizare, sed evangelizare: non in sapientia verbi, ut non evacuetur crux Christi. 18For the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.Imperocché la parola della croce è stoltezza per que', che si perdono: per quegli poi, che sono salvati, cioè per noi, ella è la virtù di Dio.For the vvord of the crosse, to them in deede that perish, is folishnes: but to them that are saued, that is, to vs, it is the povver of God.Verbum enim crucis pereuntibus quidem stultitia est: iis autem qui salvi fiunt, id est nobis, Dei virtus est. 19For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.Imperocché sta scritto: sperderò la saggezza de' savj, e rigetterò la prudenza dei prudenti.For it is vvritten, I vvil destroy the vvisedom of the vvise: and the prudence of the prudent I vvil reiecte.Scriptum est enim: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo.
20Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?Dove è il savio? Dove lo scriba? Dove l'indagatore di questo secolo? Non ha egli Dio infatuata la sapienza di questo mondo?Vvhere is the vvise? vvhere is the Scribe? vvhere is the disputer of this vvorld? Hath not God made the vvisedom of this vvorld folish?Ubi sapiens ? ubi scriba ? ubi conquisitor hujus sæculi ? Nonne stultam fecit Deus sapientiam hujus mundi ? 21For, seeing that in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe.Conciossiachè dopo che nella sapienza di Dio il mondo non conobbe Dio per mezzo della sapienza: piacque a Dio di salvare i credenti per mezzo della stoltezza della predicazione.For because in the vvisedom of God the vvorld did not by vvisedom knovv God: it pleased God by the folishnes of the preaching to saue them that beleeue.Nam quia in Dei sapientia non cognovit mundus per sapientiam Deum: placuit Deo per stultitiam prædicationis salvos facere credentes. 22For both the Jews require signs: and the Greeks seek after wisdom.Dappoiché e i Giudei chieggono i miracoli, e i Greci cercano la sapienza:For both the Ievves aske signes, and the Greekes seeke vvisedom:Quoniam et Judæi signa petunt, et Græci sapientiam quærunt: 23But we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness:Ma noi predichiamo Cristo crocifisso: scandalo pe' Giudei, stoltezza pe' Gentili;but vve preach Christ crucified, to the Ievves certes a scandal, and to the Gentiles, folishnes:nos autem prædicamus Christum crucifixum: Judæis quidem scandalum, gentibus autem stultitiam, 24But unto them that are called, both Jews and Greeks, Christ, the power of God and the wisdom of God.Per quegli poi, che sono chiamati e Giudei, e Gentili, Cristo virtù di Dio, e sapienza di Dio:but to the called Ievves & Greekes, Christ the povver of God and the vvisedom of God.ipsis autem vocatis Judæis, atque Græcis Christum Dei virtutem, et Dei sapientia: 25For the foolishness of God is wiser than men: and the weakness of God is stronger than men.Perocché la stoltezza di Dio è più saggia degli uomini: e la debolezza di Dio, è più robusta degli uomini.For that vvhich is the folish of God, is vviser then men: and that vvhich is the infirme of God, is stronger then men.quia quod stultum est Dei, sapientius est hominibus: et quod infirmum est Dei, fortius est hominibus. 26For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble.Imperocché considerate la vostra vocazione, o fratelli, come non molti sapienti secondo la carne, non molti potenti, non molti nobili:For see your vocation brethren, that not many vvise according to the flesh, not many mightie, not many noble:Videte enim vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles:
27But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.Ma le cose stolte del mondo elesse Dio per confondere i sapienti: e le cose deboli del mondo elesse Dio per confonder le forti:but the folish things of the vvorld hath God chosen, that he may confound the vvise: and the vveake things of the vvorld hath God chosen, that he may confound the strong:sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia: 28And the base things of the world and the things that are contemptible, hath God chosen: and things that are not, that he might bring to nought things that are:E le ignobili cose del mondo, e le spregevoli elesse Dio, e quelle, che non sono, per distrugger quelle, che sono:and the base things of the vvorld and the contemptible hath God chosen, and those things vvhich are not, that he might destroy those things vvhich are:et ignobilia mundi, et contemptibilia elegit Deus, et ea quæ non sunt, ut ea quæ sunt destrueret: 29That no flesh should glory in his sight.Affinchè nissuna carne si dia vanto dinanzi a lui.that no flesh may glorie in his sight.ut non glorietur omnis caro in conspectu ejus. 30But of him are you in Christ Jesus, who of God is made unto us wisdom and justice and sanctification and redemption:Ma da esso siete voi in Cristo Gesù, il quale è da Dio stato fatto sapienza per noi, e giustizia, e santificazione, e redenzione:And of him you are in Christ IESVS, • vvho is made vnto vs vvisedom from God, & iustice, & sanctificatiō, and redemption:Ex ipso autem vos estis in Christo Jesu, qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio: 31That, as it is written: He that glorieth may glory in the Lord.Onde, conforme sta scritto: chi si gloria, si glorii nel Signore.that as it is vvritten, He that doth glorie, may glorie in our Lord.ut quemadmodum scriptum est: Qui gloriatur, in Domino glorietur.
1:1
Calmet
Paul called to be an apostle. St. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith. During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them. (Calmet)
St. Thomas Aquinas
It was to heal the wounds caused by these divisions, that the present epistle was written. (St. Thomas Aquinas; Haydock)
Calmet
And Sosthenes. There are various conjectures made concerning the person St. Paul here mentions. Some are of opinion that this Sosthenes is the same mentioned, Acts 18:17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when St. Paul was carried before that magistrate. Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts. Estius takes him to be St. Paul's secretary. The common opinion is, that he was a great sufferer for the faith at Corinth, and St. Paul here mentions him as a man worthy their imitation. (Calmet)
1:2
Witham
In every place of theirs and ours. Inasmuch as among Christians in all places there ought to be such an union in faith, and conformity of discipline, as if they were all in one place. (Witham)
1:4
That is given you in, or by Christ Jesus.[Ver. 4. In Christo Jesu, en christo Iesou. St. Chrysostom, om. b. ora pos pollakou to en, anti tou di ou, estin.] Where we may take notice with St. Chrysostom for the understanding of other places, that in, is many times put for by or through.
1:5
Haydock
Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? (Haydock)
1:6
Witham
As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop. (Witham)
1:10
etc. That there is no schisms....contentions, etc. To hinder these, was the chief design of this letter; one saying, I am of Paul, etc. each party bragging of their master by whom they had been baptized, and made Christians. I am of Apollo, the eloquent preacher, and I of Cephas, the head of the apostles, and of the whole Church; whilst others, the only party not to be blamed, contented themselves with saying, and I am of Christ.
Witham
Is Christ divided? Is not your salvation, is not your justification in baptism, and all gifts from him? (Witham)
1:11
St. Chrysostom
Of Chloe. It is worthy our observation, that St. Paul does not here mention any one person in particular, lest he might expose any one to the resentment of the rest, but mentions only in general terms the house of Chloe. (St. Chrysostom; Theophylactus)
1:12
Bible de Vence
Chloe was a Christian woman of Corinth. Apollo is the person mentioned, Acts 18:24. etc. Cephas is St. Peter, so called in the Syriac tongue. (Bible de Vence)
1:13
Was Paul crucified for you? Though says St. Augustine brothers may die for brothers, yet the blood of no martyr is shed for the remission of a brother's sin. See also St. Leo the Great, serm. xii. de pass. Dom.
1:14
Witham
I give God thanks that I baptized none of you, but, etc. It is strange that Quakers should from hence pretend, that St. Paul condemned baptism, when he only tells them, he is glad they were baptized by some other, rather than by him, lest they should say, they were baptized in his name, or think that baptism had a greater virtue, when given by a minister of greater sanctity; whereas it is Christ only, who is the chief minister, who gives grace in baptism, and in the other sacraments. This makes him say, was Paul crucified for you, etc. He tells them the occasion why he baptized few, because he was sent chiefly to preach and to be their apostle, whereas other inferior ministers were employed in baptizing. (Witham)
1:17
Estius
etc. Not to baptize. That is, the first and principal intent, in my vocation to the apostleship, was to preach the gospel, before the Gentiles, and kings, and the children of Israel. (Acts 1 Corinthians 9:15.) To baptize is common to all, but to preach is peculiarly the function of an apostle. (Estius; Menochius; Grotius)
Witham
I was sent to preach the gospel, not with wisdom of speech, and as he says in the next chapter, (ver. 13.) not in the persuasive words of human wisdom, etc. The Spirit of God, which guided the thoughts and pen of St. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, lest the cross of Christ should be made void, lest the conversion of the world might be attributed to any human means, and not to the power of God, and of Christ crucified. (Witham)
1:18
Witham
For the word of the cross. That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, is folly, is looked upon as ridiculous and incredible, by all obstinate unbelievers that perish: but it is received as the work of God, and an effect of his divine power, by such as are saved. (Witham)
1:19
I will destroy the wisdom of the wise. I will confound the false and mistaken wisdom of the great and wise philosophers, of the learned doctors or scribes, of the curious searchers of the secrets of nature.
Witham
Hath not God made foolish the wisdom of this world, by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, etc. only they who are called, believe Christ, though crucified, to be the power and wisdom of God. (Witham)
1:21
Witham
For seeing that in the wisdom of God, etc. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. (Witham)
Vat. Grot. Tir. Just. [Vatable?
The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. (Vat. Grot. Tir. Just. [Vatable?; Grotius?; Tirinus?; St. Justin Martyr?])
1:22
Witham
The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human wisdom and knowledge; for that which appeareth the foolishness of God, is wiser than men, and able to confound the highest human wisdom; and that which appeareth weakness of God, is stronger than men, who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. (Witham)
Challoner
Foolishness. That is to say, what appears foolish to the world in the ways of God, is indeed more wise: and what appears weakness, is indeed above all the strength and comprehension of man. (Challoner)
1:26
Bible de Vence
Vocation, is here used for the called, as Romans 3:30. circumcision for the circumcised, (Romans 11:7.) election for the elected. (Bible de Vence)
Consider your manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, are wise according to the flesh, or as to worldly wisdom; and in the esteem of men, not many mighty, not many noble. God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the things that are not, that is, says St. Chrysostom, men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, that no flesh, no men how great, wise, rich, or powerful soever, might glory in his sight, or attribute their call, and their salvation to their own merits.
Witham
From him you are in Christ Jesus brought to believe in him, who is made to us wisdom, acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only glory in the Lord. (Witham)
Grotius
And the mean things. In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. (Grotius)
But this objection was not founded; for we find many persons of consideration mentioned in the Scriptures, who had embraced Christianity. Witness, ver. 1. of this 1 Corinthians, Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Caesar.
1:29
Glory in his sight. God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. (Calmet) We may here admire, (ver. 1.) the happiness of those who, like St. Paul, are called to the sacred ministry, not through human respects, nor by any influence of parents, but by the vocation of heaven.
Ver. 2. We have here the model and origin of all future pastoral letters.
Ver. 3. etc. he gives thanks to God for past favours, and prays for a continuation of graces and blessings.
Ver. 10. He begs that there be no schisms found among them, but that unanimity of sentiment and disposition may reign among them, certain and unequivocal marks of truth.
Ver. 12. etc. He shews that both pastors and flocks should look up to God, as the only source of truth and grace; that it is a crying injustice to withdraw any share of our heart and confidence from God, to fix it on any thing that is not God; as it is to attach ourselves to the ministers of truth, and not to the Truth itself. Therefore, concludes St. Paul, though the Jews call for miracles, and the Gentiles lean upon worldly wisdom, Christians must seek their strength and success in the weakness of the cross, and their glory in the ignominy of Christ crucified, to whom alone be all the honour and glory for ever and ever. Amen.
1:25
The foolishness, etc.... That is to say, what appears foolish to the world in the ways of God, is indeed most wise; and what appears weak is indeed above all the strength and comprehension of man.
1:5
5. In al knovvledge.] Faith cōmeth by hearing rather then reading. Obserue that the Apostles neuer vvrote their letters but to such as vvere conuerted to Christes faith before. for men can not lightly learne the Christian religion by reading Scriptures, but by hearing, and by the presence of their teachers, which may instruct them at large and particularly of euery Article, as clerely & breefely by letters they could not doe. Neither doth novv any man learne his faith first, but by hearing of his parents and Maisters. for if vve should vvhen vve come to yeres of discretion, •e set to picke our faith out of the Scriptures, there vvould be a madde vvorke and many faithes among vs.
1:12
The beginning of al Schismes is ouer much admiring & addicting mens selues to their owne particular Maisters.
1:14
Concordance Act. 18, 8.
1:18
Concordance Es. 38, 18
1:25
In the liturgy The Epistle for S. Agatha, Febr. 5.
1:30
30. Who is made.] Christ is made our iustice, because he is the author of the iustice in vs. He meaneth not, as our Aduersaries captiously take it, that vve haue no iustice, sapience, nor sanctity of our ovvne, other then Christes imputed to vs: but the sense is, that he is made the author, giuer, and meritorious cause of al these vertues in vs. for so the Apostle interpreteth him self plainely in the 6 Chapter folovving, vvhen he vvriteth thus, You be vvashed, you be iustified, you be sanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God.
Concordance Ier. 9, 23
1:1
Origen † AD 254 Origen's Commentary on Matthew 14.1
… But two made a symphony, Paul and Sosthenes, when writing the first Epistle to the Corinthians;
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.12.2
2. They say that Sosthenes also, who wrote to the Corinthians with Paul, was one of them.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
61. Therefore if He be other than all things, as has been above shewn , and through Him the works rather came to be, let not ‘by will’ be applied to Him, or He has similarly come to be as the things consist which through Him come to be. For Paul, whereas he was not before, became afterwards an Apostle ‘by the will of God
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
97. Now let us consider whether we can teach that anything is through the Father. But it is written: “Paul the servant of Christ through the will of God;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… 8 .) “With his whole house:” observe the converts in those times doing this with their entire household. This Crispus he means where he writes, “I baptized none save Crispus and Gaius.” ( 1 Cor. i. 14 .) This (same) I take to be called Sosthenes—(evidently) a believer, insomuch that he is beaten, and is always present with Paul.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
[3.] And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression “by whom,” which you say is a mark of inferiority. For he says, “God is faithful, by whom ye were called unto the fellowship of His Son” ( 1 Cor. i. 9 ): and again, “By His will” (
St Jerome † AD 420 Against the Pelagians 2
1 Cor. i. 1–3 . Grace to you from God.
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 10
… But I am not speaking of the case of an infant. I take the instance of a young man, or an old man, who has died in a region where he could not hear of the name of Christ. Well, could such a man have become righteous by nature and free will; or could he not? If they contend that he could, then see what it is to render the cross of Christ of none effect,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.3
3. Whence was Paul himself, who was first called Saul? That is, first proud, afterwards humble? For when he was Saul, his name was derived from Saul: now Saul was a proud king; and in his reign he persecuted the humble David. So when he who was afterwards Paul,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… But it is unnecessary to say more on this point. The opening of every one of his letters is distinguished by the divine Apostle with this address. At one time it is “Paul a servant of Jesus Christ called to be an apostle.” At another “Paul called to be an apostle of Jesus Christ.”
1:2
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
… “And these indeed were you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and in the Spirit of our God.” How many instances of this I can bring forward. For it is written: “Ye are all one in Christ Jesus,” and elsewhere: “To those sanctified in Christ Jesus,”
1:3
Tertullian † AD 220 The Five Books Against Marcion 5.5
… The point, then, is, that it is not (the usual) health which the apostle prescribes for those to whom he writes, but “grace and peace.”
1:4
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… For though the Father gives it, through the Son is the gift; and though the Son be said to vouchsafe it, it is the Father who supplies it through and in the Son; for ‘I thank my God,’ says the Apostle writing to the Corinthians, ‘always on your behalf, for the grace of God which is given you in Christ Jesus
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, (Comp.
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… for had there been found in Sodom ten righteous only, they had not suffered what they did. So then let us give thanks also for the confidence of others [toward God]. For this custom is an ancient one, planted in the Church from the beginning. Thus Paul also giveth thanks for the Romans, ( Rom. i. 8 .) for the Corinthians, (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
“Hath in the end of the days spoken unto us in [His] Son.” Behold again he uses the saying, “in [His] Son,” for “through the Son,” against those who assert that this phrase is proper to the Spirit.
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.32
… Wherefore, if it were not that we read in the same epistle, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by Him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift,”
1:5
Origen † AD 254 Origen's Commentary on the Gospel of John 6.1
… and I have therefore sate down to count the cost, if I have sufficient to finish it, lest I should be mocked by the beholders, because I laid the foundation but was not able to finish the work. The result of my counting, it is true, has been that I do not possess what is required to finish it; yet I have put my trust in God, who enriches us
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
§§26–36. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3 . Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36 ; answered by parallels, such as
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 55
… But be good enough to read it to the clergy and laity under you, that they may be informed, and may not blame you for being thus minded about such persons. For it would not be fitting for me to write, when your piety is able to do so, and to announce our mind with regard to them, and carry out all that remains to be done. Thanks to the Lord that filled you
St Basil the Great † AD 379 The Letters 125.1
… They will either get cured of their concealed unsoundness, or, by continuing to keep it concealed, will themselves bear the load of the sentence due to their dishonesty, and will provide us with an easy defence in the day of judgment, when the Lord will lift the cover from the hidden things of darkness, and “make manifest the counsels of the hearts.”
St Gregory of Nyssa † AD 395 On Infants' Early Deaths 1
… “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord ?” But seeing on the other hand that that Apostle declares it to be a peculiarity of him that is spiritual to “judge all things ,” and commends those who have been “enriched
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… For there is knowledge without “word,” and there is knowledge with “word.” For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. Ye, saith he, are not such as these, but competent both to understand and to speak.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.21
… “For in all things ye were enriched in him, in all utterance and in all knowledge.”
1:6
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… that is, unto the Gospel. For ye had the benefit of many signs, many wonders, unspeakable grace, to make you receive the Gospel. If therefore ye were established by signs and grace, why do ye waver?” Now these are the words of one both reproving, and at the same time prepossessing them in his favor.
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.10
… which none of the princes of this world knew: for if they had known it, they would never have crucified the Lord of glory. But as it is written: that eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what God hath prepared for them that love Him.”
1:7
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… But to this it is parallel to oppose the words in the first to the Corinthians, ‘waiting for the revelation of our Lord Jesus Christ, who shall also confirm you unto the end unblameable in the day of our Lord Jesus Christ
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… Withal, I think he hints at his own proceedings; for he too had shewn forth signs; even as also he saith in the second Epistle to them, ( 2 Cor. xii. 12, 13 .) “Truly the signs of an Apostle were wrought among you in all patience:” and again, “For what is there wherein you were inferior to other churches?”
St Jerome † AD 420 Against the Pelagians 2
7, 8 . That ye come behind in no gift—that no flesh may glory in His sight.
1:8
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… shall I come unto you with a rod, or in love, and in the spirit of meekness?” And, ( 2 Cor. xiii. 3 .) “Since ye seek a proof of Christ speaking in me.” But he is also covertly accusing them: for, to say, “He shall confirm,” and the word “unreprovable” marks them out as still wavering, and liable to reproof.
1:9
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.44
… What Epistle of his that does not begin with a confession of that mysterious truth? When he says, We were reconciled to God by the death of His Son , and, God sent His Son to be the likeness of the flesh of sin , and again, God is faithful, by Whom ye were called unto the fellowship of His Son
St Basil the Great † AD 379 De Spiritu Sancto 5
… It would indeed be tedious to bring forward evidence of this in the case of the Son, not only because it is perfectly well known, but because this very point is made by our opponents. We now show that “through whom” is used also in the case of the Father. “God is faithful,” it is said, “by whom ( δι᾽ οὖ ) ye were called unto the fellowship of his Son,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.6
… for the indwelling Spirit henceforth makes thy mind a house of God. When thou shalt have heard what is written concerning the mysteries, then wilt thou understand things which thou knewest not. And think not that thou receivest a small thing: though a miserable man, thou receivest one of God’s titles. Hear St. Paul saying, God is faithful
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.1
1. How great a dignity the Lord bestows on you in transferring you from the order of Catechumens to that of the Faithful, the Apostle Paul shews, when he affirms, God is faithful, by Whom ye were called into the fellowship of His Son Jesus Christ
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.11
150. But to bring them to understand that these phrases involve no difference, I will once again show that it is the same person, “of” whom anything is, and “through” whom anything is, and that we read of things being related in both these ways to the Father. For we find: “Faithful is God, through Whom ye were called into the fellowship of His Son.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… For the Scripture is wont to say, “by whom,” for “of whom;” as when it saith, “I have gotten a man by God,” putting not the second cause, but the first; and again, “Is not the interpretation of them by God,” and, “God is faithful, by whom ye are called unto the fellowship of His Son.”
St John Chrysostom † AD 407 Homilies on First Corinthians 2
… for, saith he, “God is faithful,” i.e. “true.” Now if “true,” what things He hath promised He will also perform. And He hath promised that He will make us partakers of His only-begotten Son; for to this end also did He call us. For ( Rom. xi. 29 .) “His gifts, and the calling of God,” are without repentance.
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… xv. 30 .) And in his Epistle to the Corinthians, “God is faithful, by Whom ye were called into the communion of His Son.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
[3.] And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression “by whom,” which you say is a mark of inferiority. For he says, “God is faithful, by whom ye were called unto the fellowship of His Son” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
[3.] And the “by whom” is also applied to the Father, as when the Apostle saith, “By whom ye were called unto the fellowship of His Son” (
1:10
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 2
… May I always have joy of you, if indeed I be worthy of it. It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience “ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,”
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 6
I therefore, yet not I, out the love of Jesus Christ, “entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment.”
St Ignatius of Antioch † AD 108 Epistle to the Philippians 1
… mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, “that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,”
Tertullian † AD 220 The Prescription Against Heretics 5
… And by so doing, he makes those to be “not approved,” who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should “all speak and think the selfsame thing,”
Tertullian † AD 220 The Prescription Against Heretics 26
… although they themselves, in their epistles, besought men that they would all speak one and the same thing, and that there should be no divisions and dissensions in the church,
Origen † AD 254 Origen De Principiis 1.6.2
… “That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.”
Origen † AD 254 Origen's Commentary on Matthew 14.1
… the springs of the water, so panteth my soul after thee, O God.” But also they say in the plural in the forty-fourth Psalm, “O God, we have heard with our ears.” But if you wish still further to see those who are making symphony on earth look to those who heard the exhortation, “that ye may be perfected together in the same mind and in the same judgment,”
St Cyprian of Carthage † AD 258 On the Unity of the Church 8
… The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saying, “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.87
… “He that is not with me is against me; and he that gathereth not with me scattereth.” Also in the first Epistle of Paul to the Corinthians: “But I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no schisms among you; but that ye be all joined together in the same mind and in the same opinion.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… Or if it needs to account for the phrase otherwise, the words ‘in Us’ may mean the same as saying, that in the power of the Father and the Son they may be one, speaking the same things
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… and the guilty and murderous heresy of the Arians may disappear, and the truth may shine again in the hearts of all, so that all every where may ‘say the same thing’ (
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… As also he says elsewhere, “that ye may be perfected unto every good work.” (From
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.10
… For it hath been declared unto me of you, my brethren, by them which are of the house of Chlöe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 53.4
… For what is a crowd, but a disordered multitude? But give ear to the Apostle: “Now I beseech you, brethren.” He was speaking to a multitude; but he wished to make them all “one.” “Now I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you; but that ye be perfected in the same mind, and in the same knowledge.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 57.3
… you, “I have said, Ye are gods, and all of you are children of the Most High.” Lo, what He wished to make him, to reckon him that hath no covetousness among the “gods.” “Man, who made Me a divider among you?” So the Apostle Paul His servant, when he said, “I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.8
… With one counsel, with one conspiring. Christ then speaketh unto thee, Ye consent against Me, consent ye to Me: why against Me? wherefore not with Me? That same thing if ye had always had, ye had not divided you into schisms. For, saith the Apostle, “I beseech you, brethren, that ye all speak the same thing, and that there be no division among you.”
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 28
… of some one point of Catholic doctrine, despises not man, but God, from whose unity in the truth, lest any one should vary, the same Apostle earnestly protests, “I beseech you, brethren, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgment.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… Writing to the Corinthians, at the very beginning of his letter, he mentions the name of Christ as alone sufficient to influence the faithful. “Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing”
Pope St Leo I the Great † AD 461 Letters 16
… for we cannot otherwise “be one flock and one shepherd ,” except as the Apostle teaches us, “that we all speak the same thing: and that we be perfected in the same mind and in the same judgment
Pope St Leo I the Great † AD 461 Letters 34
… “Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same things, and there be no divisions among you: but that ye be perfect in the same mind and in the same judgment
Pope St Leo I the Great † AD 461 Letters 106
… but that we be perfect in the same mind and in the same knowledge
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.22
… Thereafter thought, weighing the truth or falseness of the notion, determines what is true: and this explains the Greek word for thought, διάνοια , which is derived from διανοεῖν , meaning to think and discriminate. That, however, which is judged
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 1
… and the ignominy of this audacity and impiety ought with reason to be attached to those who should attempt this. But since it is not in our power, according to the apostle’s precept, “to speak the same thing, that there be not schisms among us;”
1:11
Tertullian † AD 220 On Baptism 14
… However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos.
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… for in this way he both protects him, and fearlessly opens the accusation. For he had an eye to the benefit not of the one side only, but of the other also. Wherefore he saith not, “It hath been declared to me by certain,” but he indicates also the household, lest they might suppose that he was inventing.
St John Chrysostom † AD 407 Homilies on First Corinthians 15
When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, (
St John Chrysostom † AD 407 Homilies on First Corinthians 27
… and so he reminded them again of that which was said in the beginning of the Epistle, and was “signified by them of the house of Chloe.” (c.
1:12
Tertullian † AD 220 The Five Books Against Marcion 5.6
… forasmuch as it is the Creator’s function, when a man’s work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ.
Origen † AD 254 Origen's Commentary on Matthew 14.1
… But they were not in symphony in earth who said, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ,”
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… By way of hyperbole then, seeking to withdraw them from their disease, he sets down these names. Besides, he makes his argument less severe, not mentioning by name the rude dividers of the Church, but concealing them, as behind a sort of masks, with the names of the Apostles.
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.5
… was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.13
… And so Paul gives thanks to God that he baptized none of those men who, as though forgetting in whose name they had been baptized, were for dividing themselves into factions under the names of different individuals.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.41
Chapter 41.— 97. Petilianus said: "And, again, he taught us that schisms should not arise, in the following terms: ‘Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?’"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.3
… can we suppose them given for any other purpose, except that no one should make his boast in man, and that no one should be puffed up for one against another, or divided one against another, saying, "I am of Paul," when certainly Paul was not crucified for you, nor were you baptized in the name of Paul, much less in that of Cæcilianus, or of any one of us,
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.9
… For he was concerned that no one should glory in man, because dissensions had sprung up among the Corinthian Christians, so that every one was saying, “I, indeed, am of Paul, and another, I am of Apollos, and another, I am of Cephas;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.2
2. For men who wished to be built upon men, said, “I am of Paul; and I of Apollos; and I of Cephas,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 57.3
… And afterwards he thus admonished them who were running after his name, and dividing Christ: “Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.3
… I am not the door,—he said, “Was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.2
… For inasmuch as Christ was crucified for the very purpose of shedding His blood for the remission of sins, and of divine grace being thereby commended in the passion of His Only-begotten, that no one should glory in man, what understanding had they of Christ crucified who were still saying, “I am of Paul”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.3
… is that Christ crucified is “made of God unto us wisdom, and righteousness, and sanctification, and redemption, that, according as it is written, He that glorieth, let him glory in the Lord,” they would doubtless no longer glory in man, nor say in a carnal spirit, “I am of Paul, and I of Apollos, and I of Cephas;” but in a spiritual way, “I am of Christ.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 98.6
… They were not yet horn trumpets, to whom he now spoke thus: “I could not speak unto you, brethren, as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it: neither yet now are ye able. For ye are yet carnal.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.8
“This letter we have sent by our beloved brother and fellow labourer Elpidius the presbyter. For not in the letters of our hands, but in the books of our Saviour Jesus Christ, is it written ‘I am of Paul and I of Apollos and I of Cephas and I of Christ. Was Paul crucified for you? Or were ye baptized in the name of Paul?’
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.8
… that from that which they cannot defend, they may be made conscious of wrongly holding to what they do defend. Whence, when Paul saw the Corinthians to be forwardly puffed up one against another, so that one said he was of Paul, another of Apollos, another of Cephas, and another of Christ (
Ecumenical Councils The Synodical Letter 1
… Thus since among us there is agreement in the faith and Christian charity has been established, we shall cease to use the phrase condemned by the apostles, ‘I am of Paul and I of Apollos and I of Cephas,’
1:13
St Gregory of Nyssa † AD 395 Against Eunomius 6.1
… So far are we from referring to an ordinary man the cause of this great and unspeakable grace, that even if any should refer so great a boon to Peter and Paul, or to an angel from heaven, we should say with Paul, “let him be anathema .” For Paul was not crucified for us, nor were we baptized into a human name
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.6
… They praise him who gave the command, and deny him who executed it! Wherefore they have now fallen apart into several sects. Some follow after Eunomius or Aëtius, others after Palladius or Demophilus and Auxentius, or the inheritors of this form of unbelief. Others, again, follow different teachers. Is Christ, then, divided?
St John Chrysostom † AD 407 Homilies on First Corinthians 3
Ver. 13 . “Is Christ divided.” What he saith comes to this: “Ye have cut in pieces Christ, and distributed His body.” Here is anger! here is chiding! here are words full of indignation! For whenever instead of arguing he interrogates only, his doing so implies a confessed absurdity.
St Augustine of Hippo † AD 430 On Christian Doctrine 1.33
… and then urge us thus refreshed to go on our way towards Him, in the enjoyment of whom we find our common happiness. For even the apostle exclaims, “Was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 On Continence 25
… Lastly, why should we not confess that in spiritual men the Church is subject unto Christ, but in carnal men yet lusteth against Christ? Did not they lust against Christ unto whom it was said, “Is Christ divided?”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.14
… Most truly, indeed, speaks the apostle, filled with the light of truth: "The natural man," says he, "receiveth not the things of the Spirit of God." And yet herein he was speaking of men whom he himself shows to have been baptized. For he says to them, "Was Paul crucified for you? or were ye baptized in the name of Paul?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.26
… For how had they one hope with the holy and the just, who used to say, "Let us eat and drink, for to-morrow we die," asserting that there was no resurrection of the dead? And yet they were among the very men to whom the same apostle says, "Was Paul crucified for you? or were you baptized in the name of Paul?"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.3
… For "salvation belongeth unto the Lord," and "vain is the help of man." Therefore, whosoever places his trust in man, even in one whom he knows to be just and innocent, is accursed. Whence also the Apostle Paul finds fault with those who said they were of Paul saying, "Was Paul crucified for you? or were ye baptized in the name of Paul?"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.51
… "For you asserted," he says, "that the Apostle Paul finds fault with those who used to say that they were of the Apostle Paul, saying, ‘Was Paul crucified for you? or were ye baptized in the name of Paul?’
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.11
… what, on the other hand, are they labouring to bring about who say that infants inherit no original sin, and therefore are not under the devil, except that that grace of God in infants may be made of no effect, by which He has plucked us out, as the apostle says, from the power of darkness, and has translated us into the kingdom of the Son of His love?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.2
… and I of Apollos; and I of Cephas,” who is Peter. But others who did not wish to be built upon Peter, but upon the Rock, said, “But I am of Christ.” And when the Apostle Paul ascertained that he was chosen, and Christ despised, he said, “Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.5
… “For ye were sometimes darkness, but now are ye light in the Lord.” What no one can do in Paul, no one in Peter, no one in any other of the Apostles, this can he do in the Lord. Therefore well said Paul by a wholesome despising of himself, and commending of Him; “Was Paul crucified for you, or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… He would not, therefore, that the servant should place his hope in the servant. And therefore the apostle exclaimed, when he saw men wishing to place their hope in himself, “Was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.7
… See this ox magnifying his Lord, because “the ox knoweth his owner;” observe that ox in fear lest men desert the ox’s owner and rely on the ox: how he dreads them that are willing to put their confidence in him: “Was Paul crucified for you? or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.4
… Or were ye baptized in the name of Paul?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.21
… he added, “Whereby the kings’ daughters have made Thee glad in Thine honour.” They are indeed daughters of kings, daughters of thine Apostles, but still “in Thine honour:” for they raised up seed to their brother. Hence Paul, when he saw those whom he had raised up unto his Brother, running after his own name, exclaimed, “Was Paul crucified for you?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.4
… I know not. Strange that Apostles should speak so proudly, as to rejoice that the nations were put under their feet, that is, Christians under the feet of Apostles. For they rejoice that we are with them under the feet of Him who died for us. For under Paul’s feet ran they, who would be of Paul, to whom He said, “Was Paul crucified for you?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 125.6
… If thou wish to be loved by good mountains, place not thy trust even in good mountains. For how great a mountain was Paul? where is one like him found? We speak of the greatness of men. Can any one readily be found of so great grace? Nevertheless, he feared lest that bird should place trust in him: and what doth he say: “Was Paul crucified for you?”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… Wherefore, dearest brother, with all thy heart love humility, through which the concord of all the brethren and the unity of the holy universal Church may be preserved. Certainly the apostle Paul, when he heard some say, I am of Paul, I of Apollos, but I of Christ (
1:14
Tertullian † AD 220 On Baptism 14
But they roll back an objection from that apostle himself, in that he said, “For Christ sent me not to baptize;” as if by this argument baptism were done away! For if so , why did he baptize Gaius, and Crispus, and the house of Stephanas?
Tertullian † AD 220 On Modesty 14
… And what kind of invidiousness is the pungency of humility? “To God I give thanks that I have baptized none of you, except Crispus and Gaius, lest any say that I have baptized in mine own name.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 39
… “Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized.”—( v. 8 .) “With his whole house:” observe the converts in those times doing this with their entire household. This Crispus he means where he writes, “I baptized none save Crispus and Gaius.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… since to baptize is nothing as regards man’s labor, but is much less than preaching the Gospel. Yea, again I say, great indeed is Baptism, and without baptism it is impossible to obtain the kingdom. Still a man of no singular excellence is able to baptize, but to preach the Gospel there is need of great labor.
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.47
… For if the excellency of baptism in each case is according to the excellency of the person by whom one is baptized, it was wrong in the apostle to give thanks that he had baptized none of the Corinthians, but Crispus, and Gaius, and the house of Stephanas;
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.55
… For he says, "Though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel." He says, "I have begotten you" to the same men to whom he says in another place, "I thank God that I baptized none of you but Crispus and Gaius, and I baptized also the household of Stephanus."
1:15
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… of little worth baptize, a heresy ariseth, had I, the first announcer of Baptism, baptized many, it was likely that they forming a party, would not only call themselves by my name, but also ascribe the Baptism to me.” For if from the inferiors so great an evil arose, from those of higher order it would perhaps have gone on to something far more grievous.
1:16
St John Chrysostom † AD 407 Homilies on First Corinthians 3
… abashed those who were unsound in this respect and subjoining, “I baptized also the house of Stephanas,” he again drags down their pride, saying besides, “I know not whether I baptized any other.” For by this he signifies that neither did he seek much to enjoy the honor accruing hereby from the multitude, nor did he set about this work for glory’s sake.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… from heaven, or of men?” Therefore, lest as many baptisms should be spoken of as there are servants who received power from the Lord to baptize, the Lord kept to Himself the power of baptizing, and gave to His servants the ministry. The servant says that he baptizes; he says so rightly, as the apostle says, “And I baptized also the household of Stephanas;”
1:17
Tertullian † AD 220 On Baptism 14
But they roll back an objection from that apostle himself, in that he said, “For Christ sent me not to baptize;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.70
… Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.24
… For the Jews ask for signs and the Greeks seek after wisdom, but we preach Christ crucified, unto Jews indeed a stumbling-block and to Gentiles foolishness, but unto them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the weakness of God is stronger than men, and the foolishness of God is wiser than men
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… The weakness of the argument appears to belong to the mystery, and thus elegance of language makes void the Cross, as Paul also thought.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… But how comes it that he said, “That we should go unto the heathen, and they unto the circumcision” ( Gal. ii. 9 ), and yet discoursed to the Jews? ( α ) He did this as a thing over and above. ( β ) For he did other things also more than he was obliged. For instance, Christ ordained that they should “live by the Gospel” ( 1 Cor. ix. 14 ;
St John Chrysostom † AD 407 Homilies on First Corinthians 3
Ver. 17 . And not by these only, but also by the next words, he greatly represses their pride, saying, “Christ sent me not to baptize, but to preach the Gospel:” for the more laborious part, and that which needed much toil and a soul of iron, and that on which all depended, was this. And therefore it was that Paul had it put into his hand.
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… and at the same time quietly though gently hitting at the false Apostles. And as in the former Epistle he saith, “Christ sent me to preach the Gospel, not in wisdom of words, lest the Cross of Christ should be made of none effect:” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; ( 1 Cor. ii. 1 .) for he says, “I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void; (
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.55
… Or if he did not baptize, at any rate we must acknowledge that he preached the gospel. But if you consider this a trifling function, and of no importance, see what you must think of the Apostle Paul himself, who said, "For Christ sent me not to baptize, but to preach the gospel."
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 6
… and in adults, because it is able to suffice for itself in attaining righteousness, if it will. Men no doubt seem to urge acute opinions on these points, but it is only word-wisdom,
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 21
You may now see (what bears very closely on our subject) how he endeavours to exhibit human nature, as if it were wholly without fault, and how he struggles against the plainest of God’s Scriptures with that “wisdom of word”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 47
… Well, even this consideration should lead him at least to confess that there is a miserable darkness in the human mind, which knows how it ought to tame a lion, but knows not how to live. To know this, too, is it enough for us to have free will and natural law? This is that wisdom of word, whereby “the cross of Christ is rendered of none effect.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 58
… Such a statement, however, even when made by a man who knows not the effect of his words (but this ignorance is hardly attributable to the man who suggests these statements for unwary though God-fearing men), causes the grace of Christ to be “made of none effect,”
Pope St Leo I the Great † AD 461 Letters 164
… for the word of the cross is to them indeed that perish foolishness, but to those which are being saved it is the power of God . For it is written, I will destroy the wisdom of the wise and the prudence of the prudent will I reject. Where is the wise? where is the scribe? where is the inquirer of this age? has not God made foolish the wisdom of this world
Ecumenical Councils The Canons of the Council in Trullo 19
How great an obligation of preaching rests upon bishops, the successors of the Apostles, is evident from the words of St. Paul, “Christ sent me not to baptize but to preach” (
1:18
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 18
Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block
Theodotus † fl. AD 160 Excerpts of Theodotus 1
… As, then, the magnet, repelling other matter, attracts iron alone by reason of affinity; so also books, though many read them, attract those alone who are capable of comprehending them. For the word of truth is to some “foolishness,”
St Irenaeus of Lyons † AD 202 Against Heresies 1.3.5
… Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: “The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God.”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… What grace , therefore, can be had of a god who has not been offended? What peace from one who has never experienced rebellion? “The cross of Christ,” he says, “is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God.”
Origen † AD 254 Origen Against Celsus 3.47
But it is probable that what is written by Paul in the first Epistle to the Corinthians,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.3
3. Let us then not be ashamed of the Cross of our Saviour, but rather glory in it. For the word of the Cross is unto Jews a stumbling-block, and unto Gentiles foolishness , but to us salvation: and to them that are perishing it is foolishness, but unto us which are being saved it is the power of God
St Gregory of Nyssa † AD 395 Against Eunomius 5.3
… For he, who was able to make himself known by miracles so many and so great, says, “God forbid that I should glory in anything else, than in the Cross of Christ .” And to the Corinthians he says that the word of the Cross is “the power of God to them that are in a state of salvation
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.3
… and this from their own carelessness and senselessness. But why do I speak of the creation? assuredly what could be more conducive to salvation than the Cross? But this Cross has become an offence to the weak. “For the word of the Cross is to them that are perishing, foolishness: but to those which are being saved, it is the power of God.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… i. 55 .) although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. “For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the pow er of God.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 19
… says, “We preach Christ crucified,—to the Jews a stumbling-block, to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God;” and, in the same place, “For the preaching of the Cross is to those who perish foolishness, but to those who are saved,” that is, to us, it is “the Power of God.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.14
… and that He might make known the riches of His glory on the vessels of mercy which He has prepared for glory.” Hence it is that the “word of the cross is foolishness to them that perish; but unto them that are saved it is the power of God.”
1:19
Tertullian † AD 220 The Five Books Against Marcion 5.5
… “The cross of Christ,” he says, “is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God.” And then, that we may know from whence this comes, he adds: “For it is written, ‘I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.’”
St Jerome † AD 420 The Letters of St. Jerome 53.4
… All of which things we rightly predicate of Christ. This truth Plato with all his learning did not know, of this Demosthenes with all his eloquence was ignorant. “I will destroy,” it is said, “the wisdom of the wise, and will bring to nothing the understanding of the prudent.”
St Augustine of Hippo † AD 430 City of God 10.28
… but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 47
… To know this, too, is it enough for us to have free will and natural law? This is that wisdom of word, whereby “the cross of Christ is rendered of none effect.” He, however, who said, “I will destroy the wisdom of the wise,”
1:20
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 18
Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. “Where is the wise man? where the disputer?”
Tertullian † AD 220 On Idolatry 9
… After the Gospel, you will nowhere find either sophists, Chaldeans, enchanters, diviners, or magicians, except as clearly punished. “Where is the wise, where the grammarian, where the disputer of this age? Hath not God made foolish the wisdom of this age?”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… What follows will confirm this suggestion, when he asks, “Hath not God infatuated the wisdom of this world?”
Tertullian † AD 220 On the Resurrection of the Flesh 3
… to God.” But when they say, “What has undergone death is dead,” and, “Enjoy life whilst you live,” and, “After death all things come to an end, even death itself;” then I must remember both that “the heart of man is ashes,” according to the estimate of God, and that the very “Wisdom of the world is foolishness,” (as the inspired word) pronounces it to be.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.12
… I cannot tell the time of the Son’s birth; it were impious not to be certain of the fact. Whom shall I entreat? Whom shall I call to my aid? From what books shall I borrow the terms needed to state so hard a problem? Shall I ransack the philosophy of Greece? No! I have read, Where is the wise? Where is the enquirer of this world
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.8
… For the Jews seek signs, and the Greeks seek wisdom, but we preach Christ crucified, to the Jews indeed a stumbling-block and to the Gentiles foolishness, but unto them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men
St Basil the Great † AD 379 De Spiritu Sancto 17
41. What , however, they call sub-numeration, and in what sense they use this word, cannot even be imagined without difficulty. It is well known that it was imported into our language from the “wisdom of the world;”
St Gregory of Nyssa † AD 395 Against Eunomius 10.4
… For what fellowship is there between the creed of Christians and the wisdom that has been made foolish
St John Chrysostom † AD 407 Homilies on First Corinthians 4
… where the Scribe?” at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman’s work, the whole of it.
St Augustine of Hippo † AD 430 The Enchiridion 1
I Cannot express, my beloved son Laurentius, the delight with which I witness your progress in knowledge, and the earnest desire I have that you should be a wise man: not one of those of whom it is said, “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 18.1
… Who the “babes”? What hath He hid from the wise and prudent, and revealed unto babes? By the “wise and prudent,” He signifieth those of whom St. Paul speaks; “Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.17
… but God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things that are despised, hath God chosen, yea, and things which are not, as though they were things that are, to bring to nought things that are.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 60.3
3. Away with the reasons of philosophers, who assert that a wise man is not affected by mental perturbations. God hath made foolish the wisdom of this world;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.7
… 11 ). The meaning of these names is as follows: Madian is explained a perverted judgment: Sisera, shutting out of joy: Jabin, wise. But in these enemies conquered by God’s people is to be understood that wise man of whom the Apostle speaketh, “Where is the wise? where is the scribe? where is the disputer of this world?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.9
… For if you suppose the proud meant by giants, of whom the Apostle saith, “Where is the wise? where is the scribe? where is the disputer of this world?”
1:21
Tertullian † AD 220 The Five Books Against Marcion 2.2
… as if any one knew what is in God, except the Spirit of God. Moreover, having the spirit of the world, and “in the wisdom of God by wisdom knowing not God,”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… What follows will confirm this suggestion, when he asks, “Hath not God infatuated the wisdom of this world?” and when he adds the reason why: “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”
Tertullian † AD 220 On Modesty 9
… These two classes—“brothers” by birth—this parable also will signify. See whether the heathen have in God the Father the “substance” of origin, and wisdom, and natural power of Godward recognition; by means of which power the apostle withal notes that “in the wisdom of God, the world through wisdom knew not God,”
Origen † AD 254 Origen Against Celsus 5.16
… such thoughts have been entertained by those amongst us who are called in Scripture the “foolish things” of the world, and “base things,” and “things which are despised,” and “things which are not,” because “by the foolishness of preaching it pleased God to save them that believe on Him, after that, in the wisdom of God, the world by wisdom knew not God,”
Origen † AD 254 Origen's Commentary on Matthew 11.17
… and He called “the things which are not,” handing over to them an intelligent nation who were able to admit “the foolishness of the preaching,”
Origen † AD 254 Origen's Commentary on Matthew 12.30
But if you will understand the differences of the Word which by “the foolishness of preaching”
St Methodius † AD 311 Oration on the Palms 1
… God against the devil; not manifestly in His might, which cannot be looked on, but in the weakness of the flesh, to bind the strong man that is against us. Blessed is He that cometh in the name of the Lord: the King against the tyrant; not with omnipotent power and wisdom, but with that which is accounted the foolishness
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 14
For as a kind teacher who cares for His disciples, if some of them cannot profit by higher subjects, comes down to their level, and teaches them at any rate by simpler courses; so also did the Word of God. As Paul also says: “For seeing
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… For though made man, and called Jesus , as we said before, He received no loss by that human passion, but rather, in being made man, He is manifested as Lord of quick and dead. For since, as the Apostle said, ‘in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
79. But if this too fails to persuade them, let them tell us themselves, whether there is any wisdom in the creatures or not ? If not how is it that the Apostle complains, ‘For after that in the Wisdom of God the world by wisdom knew not God
St Jerome † AD 420 The Letters of St. Jerome 53.4
… This truth Plato with all his learning did not know, of this Demosthenes with all his eloquence was ignorant. “I will destroy,” it is said, “the wisdom of the wise, and will bring to nothing the understanding of the prudent.” The true wisdom must destroy the false, and, although the foolishness of preaching
St Augustine of Hippo † AD 430 Letters of St. Augustin 169.3
… concerning the nature of God, this defective apprehension should bring us under the sentence, “He that is ignorant shall be ignored.” For when “in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save those who believed.” This foolishness of preaching and “foolishness of God which is wiser than man”
St Augustine of Hippo † AD 430 On Christian Doctrine 1.12
And though He is everywhere present to the inner eye when it is sound and clear, He condescended to make Himself manifest to the outward eye of those whose inward sight is weak and dim. “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.20
… But when the Son of God was made manifest in the flesh, He was sent into this world in the fullness of time, made of a woman. “For after that, in the wisdom of God, the world by wisdom knew not God” (since “the light shineth in darkness, and the darkness comprehended it not”), it “pleased God by the foolishness of preaching to save them that believe,”
1:22
Tertullian † AD 220 The Five Books Against Marcion 5.5
… “Because the Jews require signs,” who ought to have already made up their minds about God, “and the Greeks seek after wisdom,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.2
… “Because the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “For this generation seeketh after a sign: and no sign shall be given it save the sign of Jonas;” and again Paul says, “for the Jews ask for a sign and the Greeks seek wisdom, but we preach Christ crucified.”
St John Chrysostom † AD 407 Homilies on First Corinthians 4
[5.] Ver. 22–24 . Next, to shew the power of the Cross, he saith, “For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God.”
St Augustine of Hippo † AD 430 The Correction of the Donatists 6
… If He had wished it to be understood that they were to be compelled by the terrifying force of miracles, many divine miracles were rather wrought in the sight of those who were first called, especially in the sight of the Jews, of whom it was said, "The Jews require a sign;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.3
… but unto them which are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God. Because the Foolishness of God is wiser than men, and the Weakness of God is stronger than men.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.8
… Paul, speaks thus: “The Jews,” says he, “seek signs, and the Greeks ask for wisdom. But we preach Christ crucified, to the Jews a stumbling-block, to the Gentiles foolishness: but to them that are saved, both Jews and Greeks, Christ the power of God and the wisdom of God.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 7.4
… This miraculous power Christ vouchsafed to be manifested even in our times; and the fame of it caused many heathens to believe and be baptized. But the Jews although zealously ‘seeking after signs,’
1:23
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.2
… believe in thine heart that God hath raised Him from the dead, thou shall be saved.” And he renders the reason why the Son of God did these things, saying, “For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead.” And again, writing to the Corinthians, he declares, “But we preach Christ Jesus crucified;”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… The very “stumbling-block” which he declares Christ to be “to the Jews,”
Origen † AD 254 Origen Against Celsus i.13
… For the preaching of Jesus Christ as crucified is the “foolishness” of preaching, as Paul also perceived, when he said, “But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; but to them who are called, both Jews and Greeks, Christ the power of God, and wisdom of God.”
Origen † AD 254 Origen's Commentary on Matthew 10.16
… They have not done so, but have named it “His country,” because of something being declared in a mystic sense in the passage about His country,—namely, the whole of Judæa,—in which He was dishonoured according to the saying, “A prophet is not without honour, save in his own country.” And if anyone thinks of Jesus Christ, “a stumbling-block to the Jews,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.64
… The Greeks seek after wisdom, he says, and the Jews ask for a sign; but we preach Christ crucified, to the Jews a stumbling block, and unto Gentiles foolishness; but unto them that are called, both Jews and Greeks, Christ Jesus, the power of God, God
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… for it is not the terms which offend them, but the proscription of their irreligion which afflicts them. Therefore let us have no more murmuring against the Fathers, nor pretence of this kind; or next you will be making complaints of the Lord’s Cross, because it is ‘to Jews an offence and to Gentiles foolishness,’ as said the Apostle (
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 61
… in, yet do you remember the apostolic injunction, and ‘a man that is heretical after a first and second admonition refuse, knowing that such an one is perverted and sinneth being self-condemned .’ For if they are Gentiles, or of the Judaisers, who are thus daring, let them, as Jews, think the Cross of Christ a stumbling-block, or as Gentiles, foolishness
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.8
… Thou hast heard that He rose again; oughtest thou not to see whether we mock thee in teaching these things? For our speech and our preaching is not in persuasive words of man’s wisdom . We stir now no sophistical contrivances; for these become exposed; we do not conquer words with words , for these come to an end; but we preach Christ Crucified
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… Let John cry, Prepare ye the way of the Lord: I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and to-day, and for ever. Let the Jews be offended, let the Greeks deride;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
62. Hear now another argument, showing clearly the eternity of the Son. The Apostle says that God’s Power and Godhead are eternal, and that Christ is the Power of God—for it is written that Christ is “the Power of God and the Wisdom of God.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
… “And He was made the derision of His neighbours.” Of His neighbours, mark you—not of them of His household, not of them who clave to Him, for “he who cleaveth to the Lord is one Spirit;” he who is neighbour doth not cleave to Him. Again, “He was made a derision,” because the Lord’s Cross is to Jews a stumbling-block, and to Greeks is foolishness:
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.3
… assuredly what could be more conducive to salvation than the Cross? But this Cross has become an offence to the weak. “For the word of the Cross is to them that are perishing, foolishness: but to those which are being saved, it is the power of God.” And again, “we preach Christ crucified, unto Jews a stumbling-block and unto Gentiles foolishness.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… for this is itself a sign, not less than the working of signs—that being persecuted, they overcame without signs. So that just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, “We preach Christ crucified” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… “For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the pow er of God.” ( Ib. 18 .) And again; “But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 19
… It is one thing to the Gentiles, to the Jews another, to Christians another; as also the Apostle says, “We preach Christ crucified,—to the Jews a stumbling-block, to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 232.6
… Thus, at length, the pride of this world was convinced that, even among the things of this world, there is nothing more powerful than the humility of God,
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 13
22. Let this same Paul tell us who is this Christ Jesus our Lord. "To them that are called," he says, "we preach Christ the virtue of God, and the wisdom of God."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.23
… For the mortality of Christ’s flesh was uncovered, to the Jews a stumbling-block, and to the Greeks foolishness; but to them that are called, both Jews and Greeks, both Shem and Japhet, the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.17
… For Christ crucified is to the Jews a stumbling-block, and to the Greeks foolishness. And the carnal mind dies when, like the mountain-top, Christ is seen in His exaltation. "For to them that are called, both Jews and Greeks, Christ is the power of God, and the wisdom of God."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.5
5. Let us both therefore seek and ask for counsel. We have opportunity of consulting not any wise man, but Wisdom Herself. Let us then both give ear to Jesus Christ, “to the Jews a stumbling stone, and to the Gentiles foolishness, but to them who are called, both Jews and Greeks, Christ the Power of God and the Wisdom of God.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.2
… For the mind has not equal powers of perception even for that which is equally received by both in faith. And so it happens that the preaching of Christ crucified, by the apostle, was at once to the Jews a stumbling-block, and to the Gentiles foolishness; and to those who are called, both Jews and Greeks, the power of God, and the wisdom of God;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.15
… But God hath done what? “Thou hast made known unto the people Thy power.” Thence this congregation of Asaph leaping over; because He hath made known in the peoples His virtue. What virtue of His hath He made known in the peoples? “But we preach Christ crucified,…Christ the power of God and the wisdom of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.6
43. “And so shall I make answer,” he saith, “to them that reproach me with the word” ( ver. 42 ). It is doubtful whether it be “reproach me with a word;” or, “I will answer with a word;” but either signifieth Christ. They to whom Christ crucified is a stumbling-block or foolishness,
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.12
The shock then to your hearing and ears is that God was born, and God suffered. And where is that saying of yours, O Apostle Paul: “But we preach Christ crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness: but to them that are called, both Jews and Greeks, Christ the Power of God and the Wisdom of God.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… to live is Christ and to die is gain,” and again “For I determined not to know anything among you save Jesus Christ and Him crucified.” And a little before he says, “But we preach Christ crucified to the Jews a stumbling-block and to the Greeks foolishness, but unto them which are called both Jews and Greeks, Christ the power of God and the wisdom of God.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.11
The word ‘ Cross ’ is foolishness to those that perish, but to us who are saved it is the power of God .
1:24
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The wisdom of the Lord — His Son . In the apostle: “Christ the power of God, and the wisdom of God;”
Tertullian † AD 220 Against Praxeas 19
… In Him, at any rate, and with Him, did (Wisdom) construct the universe, He not being ignorant of what she was making. “Except Wisdom,” however, is a phrase of the same sense exactly as “except the Son,” who is Christ, “the Wisdom and Power of God,”
Origen † AD 254 Origen De Principiis 1.2.1
… “who is the first-born of every creature.” The first-born, however, is not by nature a different person from the Wisdom, but one and the same. Finally, the Apostle Paul says that “Christ (is) the power of God and the wisdom of God.”
Origen † AD 254 Origen De Principiis 1.2.9
… By which it is shown that that breath of God’s power always existed, having no beginning save God Himself. Nor was it fitting that there should be any other beginning save God Himself, from whom it derives its birth. And according to the expression of the apostle, that Christ “is the power of God,”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… “Whom God set forth as a propitiation through faith in His blood, on account of forgiveness of the forepast sins, in the forbearance of God.” According to Paul, too, He is declared to be the wisdom and the power of God, as in the Epistle to the Corinthians:
Origen † AD 254 Origen's Commentary on Matthew 14.1
… and may agree with one another, and when one member suffers, all the members suffer with it, and if one be glorified, they rejoice with it, we ought to practise the symphony which springs from the divine music, that when we are gathered together in the name of Christ, He may be in the midst of us, the Word of God, and the Wisdom of God, and His Power.
Eusebius of Caesarea † AD 339 The Oration of Eusebius 12.4
… but being himself the living and effectual Word of the most High, and subsisting personally as the Power and Wisdom of God),
Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.8
… Yet though I have sent it to thee, it is all with me. For the treasure fails not, for it is the wisdom of God; and the steward is our Lord Jesus Christ, as He testified when He said:— All things have been committed to Me by My Father . And while He is the steward of the wisdom, again, as the Apostle said:— Christ is the power of God and His wisdom .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.12
… By the power to take His soul again and to raise the Temple up, He declares Himself God, and the Resurrection His own work: yet He refers all to the authority of His Father’s command. This is not contrary to the meaning of the Apostle, when He proclaims Christ, the power of God and the wisdom of God
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 4
… for now is fair time, when their own ground has failed them, to question them on ours; perhaps it may abash the perverse, and disclose to them whence they have fallen. We have learned from divine Scripture, that the Son of God, as was said above, is the very Word and Wisdom of the Father. For the Apostle says, ‘Christ the power of God and the Wisdom of God
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 25
For with reference to the madness of Arius when he says that the Word which is in God is distinct from that one of which John said, ‘In the beginning was the Word’ ( Joh. i. 1 ), and that God’s own wisdom within Himself is not the same as that to which the Apostle refers as ‘Christ the power of God and the wisdom of God’ (
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… rather than to suppose God to be the Father of many words which are nowhere to be found, or to represent Him who is simple in His nature as compounded of many , and as being subject to human passions and variable. Next whereas the Apostle says, ‘Christ the power of God and the wisdom of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… Christ, who is over all, God blessed for ever ;’ while silencing the Greeks, he has said, ‘The visible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead ;’ and what the Power of God is, he teaches us elsewhere himself, ‘Christ the Power of God and the Wisdom of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.9
… The following is a passage out of his work : ‘The Blessed Paul said not that he preached Christ the power of God or the wisdom of God, but, without the article, ‘God’s power and God’s wisdom
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… For they neither feared the voice of the Father, nor reverenced the Saviour’s words, nor trusted the Saints, one of whom writes, ‘Who being the Brightness of His glory and the Expression of His subsistence,’ and ‘Christ the power of God and the Wisdom of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… Thus, ‘We have seen His glory, the glory as of the Only-begotten of the Father ;’ and ‘God sent His Only-begotten Son ;’ and ‘O Lord, Thy Word endureth for ever ;’ and ‘In the beginning was the Word, and the Word was with God;’ and ‘Christ the Power of God and the Wisdom of God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… But now, since the Word of God, by whom all things came to be, endured to become also Son of man, and humbled Himself, taking a servant’s form, therefore to the Jews the Cross of Christ is a scandal, but to us Christ is ‘God’s power’ and ‘God’s wisdom
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… And this is what He says of Himself in the Proverbs; ‘Counsel is mine and security, mine is understanding, and mine strength .’ For as, although Himself the ‘Understanding,’ in which He prepared the heavens, and Himself ‘Strength and Power’ (for Christ is ‘God’s Power and God’s Wisdom’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… For Christ is understood in both ways in Divine Scripture, as when it says Christ ‘God’s power and God’s wisdom
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
For the Blessed Paul said not that he preached Christ, His, that is, God’s, ‘own Power’ or ‘Wisdom,’ but without the article, ‘God’s Power and God’s Wisdom’ (
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… For thus the God of all, after the manner of wise Solomon , distributes everything in time and season, to the end that, in due time, the salvation of men should be everywhere spread abroad. Thus the ‘Wisdom of God
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 61
… But if they pretend to be Christians let them learn that the crucified Christ is at once Lord of Glory, and the Power of God and Wisdom of God
St Basil the Great † AD 379 De Spiritu Sancto 6
… It is left then for our opponents to allege that this expression signifies inferiority of rank. Let them learn that “Christ is the power of God and wisdom of God,”
St Basil the Great † AD 379 De Spiritu Sancto 8
… At one time it uses terms descriptive of His nature, for it recognises the “name which is above every name,” the name of Son, and speaks of true Son, and only begotten God, and Power of God,
St Basil the Great † AD 379 De Spiritu Sancto 18
… Wherefore “If any man have not the Spirit of Christ, he is none of His.” Hence He alone worthily glorifies the Lord, for, it is said, “He shall glorify me,” not as the creature, but as “Spirit of truth,” clearly shewing forth the truth in Himself, and, as Spirit of wisdom, in His own greatness revealing “Christ the Power of God and the wisdom of God.”
St Basil the Great † AD 379 The Letters 236.1
… of the evidence of Scripture, or agree with the common notions of us who believe that the Only-Begotten is the image of the invisible God, and image not of the bodily figure, but of the very Godhead and of the mighty qualities attributed to the essence of God, image of power, image of wisdom, as Christ is called “the power of God and the wisdom of God”?
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.18
18. And even this is still little compared with the impieties which follow. For the last of the deities being, as he dares to speak, both male and female, this, he says, is Wisdom . What impiety! For the Wisdom of God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… The only “begotten Son which is in the bosom of the Father, it says, He hath declared Him.” The Way, the Truth, the Life, the Light. “I am the Way, the Truth, and the Life;” and “I am the Light of the World.” Wisdom and Power, “Christ, the Wisdom of God, and the Power of God.”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.24
… if of our being taken out of darkness, we know He is the True Light, who weans us from darkness: if wisdom is precious to any, Christ is God’s power and Wisdom
St Gregory of Nyssa † AD 395 Against Eunomius 2.4
… or, if he does not see in the One Him Who is all these it is in nothing that he believes. For without the Son the Father has neither existence nor name, any more than the Powerful without Power, or the Wise without Wisdom. For Christ is “the Power of God and the Wisdom of God
St Gregory of Nyssa † AD 395 Against Eunomius 2.7
… For God, when creating all things that have their origin by creation, neither stood in need of any matter on which to operate, nor of instruments to aid Him in His construction: for the power and wisdom of God has no need of any external assistance. But Christ is “the Power of God and the Wisdom of God
St Gregory of Nyssa † AD 395 Against Eunomius 2.12
… What says he? “As image,” he says, “and seal of all the energy and power of the Almighty.” How does he take upon himself to emend the words of the mighty Paul? Paul says that the Son is “the Power of God
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
Perhaps that passage in the Proverbs might be brought forward against us which the champions of heresy are wont to cite as a testimony that the Lord was created—the passage, “The Lord created me in the beginning of His ways, for His works .” For because these words are spoken by Wisdom, and the Lord is called Wisdom by the great Paul
St Gregory of Nyssa † AD 395 Against Eunomius 6.2
… As his thought, then, divides that which in love to man was made one, but is distinguished in idea, he uses, when he is proclaiming that nature which transcends and surpasses all intelligence, the more exalted order of names, calling Him “God over all ,” “the great God ,” “the power” of God, and “the wisdom” of God
St Gregory of Nyssa † AD 395 Against Eunomius 8.5
… If, then, the Only-begotten God, as Eunomius says, “was not before His generation,” and Christ is “the power of God and the wisdom of God
St Gregory of Nyssa † AD 395 Against Eunomius 12.3
… And we have learnt from the Scripture that the Son is the power of the Father
St Ambrose of Milan † AD 397 On the Holy Spirit 2.1
19. In this place he used the word Power, and implied the Spirit. For as the Father is Power, so, too, the Son is Power, and the Holy Spirit is Power. Of the Son you have read that Christ is “the Power of God and the Wisdom of God.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.7
… How then dost thou say, Show us the Father? Believest thou not that I am in the Father, and the Father in Me?” Yes, he who looks upon the Son sees, in portrait, the Father. Mark what manner of portrait is spoken of. It is Truth, Righteousness, the Power of God:
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.16
143. Show forth now a plain sign of Thy Majesty, that he who believes Thee to be the true Lord of Hosts, and Captain of the armies of heaven; he who believes that Thou art the true Power and Wisdom of God, no being of time nor of creation, but even as it is written, the eternal Power and Divinity of God,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.4
… Let us put this question, and debate it. Now is there anything impossible to God’s Power and Wisdom? These, observe, are names of the Son of God, Whose Might is certainly not a gift received from another, but just as He is the Life, not depending upon another’s quickening action, but Himself quickening others, because He is the Life; so also He is Wisdom,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
196. How then do you wish the Son of God to have made these things? Like a signet ring which does not feel the impression it makes? But the Father made all things in wisdom, that is, He made all things through the Son, who is the Virtue and Wisdom of God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… And why do you wonder if we say this of the Father? We could not even say of the Comforter, that wherever “Spirit” (is mentioned), the Comforter is absolutely meant, and yet this is His most distinctive name; still not always where Spirit (is mentioned is) the Comforter (meant). Thus Christ is called “the power of God” (
St Jerome † AD 420 The Letters of St. Jerome 53.4
… from the Cross, Paul speaks “wisdom among them that are perfect, yet not the wisdom of this world, nor of the princes of this world that come to nought,” but he speaks “the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world.” God’s wisdom is Christ, for Christ, we are told, is “the power of God and the wisdom of God.”
St Jerome † AD 420 The Letters of St. Jerome 66.3
… While all of you possess the four, yet each is remarkable for one. You have prudence, your mother has justice, your virgin sister has fortitude, your wedded wife has temperance. I speak of you as wise, for who can be wiser than one who, despising the folly of the world, has followed Christ “the power of God and the wisdom of God”?
St Augustine of Hippo † AD 430 Letters of St. Augustin 137.12
12. Wherefore the Word of God, who is also the Son of God, co-eternal with the Father, the Power and the Wisdom of God,
St Augustine of Hippo † AD 430 On the Holy Trinity 1.6
… who only hath immortality;” not even so would it be necessarily understood that the Son is excluded. For neither has the Son separated the Father from Himself, because He Himself, speaking elsewhere with the voice of wisdom (for He Himself is the Wisdom of God),
St Augustine of Hippo † AD 430 On the Holy Trinity 7.1
… or whether these things cannot be said except when the Trinity is understood. For the question is raised,—because it is written, “Christ the power of God, and the wisdom of God,”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.1.1
1. We must now discourse concerning wisdom; not the wisdom of God, which without doubt is God, for His only-begotten Son is called the wisdom of God;
St Augustine of Hippo † AD 430 On the Holy Trinity 15.3
… , “Lord, Thou hast become our refuge,” then nothing happens to Him so as to work a change in Him, but He Himself continues altogether unchangeable in His own nature or essence. In the sixth, the question how Christ is called by the mouth of the apostle “the power of God and the wisdom of God,”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.6
… For God does not receive wisdom from any one as we receive it from Him, but He is Himself His own wisdom; because His wisdom is not one thing, and His essence another, seeing that to Him to be wise is to be. Christ, indeed, is called in the Holy Scriptures, “the power of God, and the wisdom of God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.17
… so the Holy Spirit is specially called by the name of Love, although universally both the Father and the Son are love. But the Word of God, i.e. the only-begotten Son of God, is expressly called the Wisdom of God by the mouth of the apostle, where he says, “Christ the power of God, and the wisdom of God.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 2
3. As we believe, therefore, in God the Father Almighty , we ought to uphold the opinion that there is no creature which has not been created by the Almighty. And since He created all things by the Word, which Word is also designated the Truth, and the Power, and the Wisdom of God,
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 3
… God the Father, on the other hand, who possessed both the will and the power to declare Himself with the utmost truth to minds designed to obtain knowledge of Him, with the purpose of thus declaring Himself begot this [Word] which He Himself is who did beget; which [Person] is likewise called His Power and Wisdom,
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 16
… What, then, is taught in the following words: "She displays the nobility of her birth, having her dwelling with God?" To what does birth refer but to parentage? And does not dwelling with the Father claim and assert equality? Again, as Paul says that the Son of God is the wisdom of God,
St Augustine of Hippo † AD 430 Acts or Disputation Against Fortunatus the Manichaean 1.9
9. Augustin said: It is known to all that the Catholic faith is to the effect that our Lord, that is the Power and Wisdom of God,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 20.2
… While these are one and the same, we believe also that the Father properly dwells in the highest or principal light, which Paul calls "light inaccessible," and the Son in his second or visible light. And as the Son is himself twofold, according to the apostle, who speaks of Christ as the power of God and the wisdom of God,
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.32
… but with that calling He calls the predestinated which the apostle distinguished when he said that he preached Christ, the wisdom of God and the power of God, to them that were called, Jews as well as Greeks. For thus he says “But unto them which are called,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.7
… The hand of God is His power. The face of God is the knowledge of God. The feet of God are His presence. The seat of God, if thou art so minded, is thine own self. But perhaps thou wilt venture to deny that Christ is God! “Not so,” you say. Dost thou grant this too, that “Christ is the power of God and the wisdom of God?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… For those visible and bodily appearances took place though the creature, in which a type might be exhibited: not in any fashion was the substance itself shown and made manifest. Give heed, beloved brethren, to this easy proof. The wisdom of God cannot be beheld by the eyes. Brethren, if Christ is the Wisdom of God and the Power of God;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.2
… In what place can the work of the Father be shown to the Son, as though He were doing and sitting outside, and the Son attentively watching the Father’s hand how it maketh? Where is that inseparable Trinity? Where the Word, of which it is said that the same is “the power and the wisdom of God”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 38.11
… or as “wisdom” ( sapientia , σοφία ) is of the feminine gender with both. It is the custom of speech, therefore, in different languages to vary the gender of words, because in things themselves there is no place for the distinction of sex. For wisdom is not really female, since Christ is the Wisdom of God,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.9
… thence we expect Him to come to judge the quick and the dead. “God sitteth upon His Holy Seat.” The Heavens are His Holy Seat. Wilt thou also be His Seat? think not that thou canst not be; prepare for Him a place in thy heart. He cometh, and willingly sitteth. The same Christ is surely “the Power of God, and the Wisdom of God:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.34
34. “Command, O God, Thy Virtue” ( ver. 28 ). For one is our Lord Jesus Christ, through whom are all things, and we in Him, of whom we read that He is “the Virtue of God and the Wisdom of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 84.11
… and from these virtues we go on to “a virtue.” To what “virtue”? To “Christ the Virtue of God and the Wisdom of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
72. …“Thy hands have made me, and fashioned me” ( ver. 73 ). The hands of God are the power of God. Or if the plural number moveth them, since it is not said, Thy hand, but, “Thy hands;” let them understand by the hands of God the power and wisdom of God, both of which titles are given to one Christ,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.23
… is any of these as great as swiftness itself, “even unto swiftness”? What is swiftness itself, breth ren? It is everywhere; it is not in part. This belongeth to the Word of God, not to be in part, to be everywhere by Himself the Word, whereby He is “the Power of God and the Wisdom of God,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.8
… begotten, not made, consubstantial with the Father, through Whom all things are made: and when we say He was before all the ages we shew that His birth is without time or beginning: for the Son of God was not brought into being out of nothing , He that is the effulgence of the glory, the impress of the Father’s subsistence , the living wisdom and power
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.11
… For by the Cross all things have been made right. So many of us, the apostle says, as were baptized into Christ, were baptized into His death , and as many of you as have been baptized into Christ, have put on Christ . Further Christ is the power of God and the wisdom of God
1:25
Tertullian † AD 220 The Five Books Against Marcion 2.2
… because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world’s esteem. We, however, know that “the foolishness of God is wiser than men, and the weakness of God is stronger than men.”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… “Behold I lay in Sion a stone of stumbling and a rock of offence.” This rock or stone is Christ. This stumbling-stone Marcion retains still. Now, what is that “foolishness of God which is wiser than men,” but the cross and death of Christ? What is that “weakness of God which is stronger than men,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 3
… the fourth, that they not only did not find that Reverend Being, but even lowered Him to devils and to stones and stocks. Now he takes down their haughtiness also in the Epistle to the Corinthians, but not in the same way there as here. For there it is from the Cross he gives them the blow, saying, “The foolishness of God is wiser than men.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 4
… The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it hath made of men, and all, every where, practice self-denial, ( φιλοσοφοῦσι ) and show forth all kinds of fortitude.
St John Chrysostom † AD 407 Homilies on Ephesians 3
… for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, “For the weakness of God is stronger than men.” (
St Jerome † AD 420 The Letters of St. Jerome 108.19
… She replied in the words of the apostle, “we are made a spectacle unto the world and to angels and to men,” and “we are fools for Christ’s sake” but “the foolishness of God is wiser than men.”
St Jerome † AD 420 The Letters of St. Jerome 133.12
… I have not followed the philosophers in their discussions but have preferred to acquiesce in the plain words of the apostles. For I have known that it is written: “I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent,” and “the foolishness of God is wiser than men.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 19
… But your mysteries are being dragged into the light, and your doctrine, which is a mere conglomerate of heathen fables, is publicly exposed in the ears of Christians. What you so much admire we long ago despised when we found it in Plato. And we despised it because we received the foolishness of Christ. And we received the foolishness of Christ because
St Jerome † AD 420 Against the Pelagians 1.15
… until I went into the sanctuary of God, and considered their latter end.” And in the same place, “I was as a beast before thee: nevertheless I am continually with thee.” And Jeremiah says, “Every man is become brutish and without knowledge.” And to return to the Apostle Paul,
St Jerome † AD 420 Against the Pelagians 2
1 Cor. i. 25 . The foolishness of God is wiser than men.
St Augustine of Hippo † AD 430 City of God 16.2
… “and he was drunken,” that is, He suffered; “and was naked,” that is, His weakness appeared in His suffering, as the apostle says, “though He was crucified through weakness.” Wherefore the same apostle says, “The weakness of God is stronger than men; and the foolishness of God is wiser than men.”
St Augustine of Hippo † AD 430 On Christian Doctrine 1.11
… Yet, since we when we come to Him do wisely, He when He came to us was considered by proud men to have done very foolishly. And since we when we come to Him become strong, He when He came to us was looked upon as weak. But “the foolishness of God is wiser than men; and the weakness of God is stronger than men.”
St Augustine of Hippo † AD 430 On Christian Doctrine 2.13
… Mistakes of this kind, then, if a man do not choose to avoid them altogether, it is easy to treat with indifference, as not interfering with a right understanding. But take, on the other hand, the saying of the apostle: “ Quod stultum est Dei, sapientius est hominibus, et quod infirmum est Dei, fortius est hominibus .”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.14
… it pertains to this, that the devil is conquered by Christ by righteousness, not by power. For Christ was crucified, not through immortal power, but through the weakness which He took upon Him in mortal flesh; of which weakness nevertheless the apostle says, “that the weakness of God is stronger than men.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… For most true are these sayings of an apostle, both that “the foolishness of God is wiser than men,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 8.9
… But the miracle which He was about to do, He was about to do according to His divine nature, not according to His weakness; according to that wherein He was God not according to that wherein He was born weak. But the weakness of God is stronger than men.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.9
… so in Christ’s Cross virtue was hidden, there appeared weakness. O mighty grain! Doubtless weak is He that hangeth, Doubtless before Him that people did wag the head, Doubtless they said, “If Son of God He is, let Him come down from the Cross.” Hear the strength of Him: that which is a weak thing of God, is stronger than men.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.9
9. “O God, Thou hast known mine improvidence” ( ver. 5 ). Again out of the mouth of the Body. For what improvidence is there in Christ? Is He not Himself the Virtue of God, and the Wisdom of God? Doth He call this His improvidence, whereof the Apostle speaketh, “the foolishness of God is wiser than men”?
1:26
St Irenaeus of Lyons † AD 202 Against Heresies 2.19.7
… but those things of the world which were despised hath God chosen.”
Origen † AD 254 Origen De Principiis 3.4.2
… The declaration, moreover, “For ye see your calling, brethren, how that not many wise men among you according to the flesh are called,”
Origen † AD 254 Origen De Principiis iv.1.4
… For the following is the language of the apostle: “For ye see your calling, brethren, how that not many wise men among you after the flesh, not many mighty, not many noble (are called): but God has chosen the foolish things of the world, and the things which are not, to destroy the things which formerly existed.”
Origen † AD 254 Origen De Principiis iv.1-2.4
… We see, indeed, “our calling, that not many wise men after the flesh, not many mighty, not many noble (are called); but God hath chosen the foolish things of the world to confound the wise; and base things, and things that are despised, hath God chosen, and things that are not, to bring to nought the things which formerly existed;”
Origen † AD 254 Origen Against Celsus 3.48
… but God hath chosen the foolish things of the world to confound the wise; and the base things, and the things which are despised, hath God chosen, and things which are not, to bring to nought things that are, that no flesh may glory in His presence;”
Origen † AD 254 Origen Against Celsus 6.14
… At the present time, moreover, the Churches have, in proportion to the multitudes (of ordinary believers), a few “wise” men, who have come over to them from that wisdom which is said by us to be “according to the flesh;”
Origen † AD 254 Origen's Commentary on the Gospel of John 4
… The mystery of the truth and the power of the things said were not hindered by the humble diction from travelling to the ends of the earth, nor from subduing to the word of Christ, not only the foolish things of the world, but sometimes its wise things, too. For we see our calling,
St Gregory of Nyssa † AD 395 Letters 13
… and yet for all that their voice went out into all the earth, and their words unto the ends of the world. “Consider your calling, brethren, that not many wise after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world
St Jerome † AD 420 The Letters of St. Jerome 66.4
… The same thing has come to pass in our own day, for since Paulina fell asleep the Church has posthumously borne the monk Pammachius, a patrician by his parentage and marriage, rich in alms, and lofty in lowliness. The apostle writes to the Corinthians, “Ye see your calling, brethren, how that not many wise men, not many noble are called.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.3
… Let us glory thence the more, and rejoice: to Him let us cleave, in Him let us be praised. Ye heard when the Apostle was being read, “See ye your calling, brethren, how not many wise after the flesh, not many mighty, not many noble, but the foolish things of the world God hath chosen to confound the wise.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.7
… they went not to the temple of the Emperor, but to the tomb of the Fisherman. Whence indeed did they rank as princes? “God chose the weak things of the world to confound the strong, and the foolish things He hath chosen, and things which are not as though they were, that things which are may be brought to nought.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.10
… I call you, for ye have been nourished in the Church, and are accustomed to hear God’s Word read), that “God hath chosen the weak things of the world to confound the strong, and the foolish things of the world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.6
… to these we should preach that from what is accounted foolishness they should pass, as from a nearer neighbourhood, to true wisdom. For to the former it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise ( 1 Cor. iii. 18 ): but to the latter it is said, Not many wise men after the flesh (
1:27
Tertullian † AD 220 The Five Books Against Marcion 5.5
… foolish things of the world to confound the wise;” nor, again, hath “God chosen the weak things of the world to confound the mighty;” nor “the base things” and the least things “in the world, and things which are despised, which are even as nothing” (that is, things which really are not), “to bring to nothing things which are” (that is, which really are).
Tertullian † AD 220 The Five Books Against Marcion 5.19
… At this, philosophers, and heretics, and the very heathen, laugh and jeer. For “God hath chosen the foolish things of the world to confound the wise”
Tertullian † AD 220 On the Flesh of Christ 4
… It is of course foolish, if we are to judge God by our own conceptions. But, Marcion, consider well this Scripture, if indeed you have not erased it: “God hath chosen the foolish things of the world, to confound the wise.”
Tertullian † AD 220 On the Resurrection of the Flesh 57
… as if it were not permitted the Lord God both to change nature, and to preserve her, without subjection to a law. How is it, then, that we read, “With men these things are impossible, but with God all things are possible;” and again, “God hath chosen the foolish things of the world to confound the wise?”
Tertullian † AD 220 Against Praxeas 10
… In this way they hold the Monarchy , but they hold neither the Father nor the Son. Well, but “with God nothing is impossible.” True enough ; who can be ignorant of it? Who also can be unaware that “the things which are impossible with men are possible with God?” “The foolish things also of the world hath God chosen to confound the things which are wise.”
Tertullian † AD 220 On Baptism 2
… Incredulity, on the other hand, wonders, but does not believe: for the simple acts it wonders at, as if they were vain; the grand results , as if they were impossible. And grant that it be just as you think sufficient to meet each point is the divine declaration which has forerun: “The foolish things of the world hath God elected to confound its wisdom;”
Tertullian † AD 220 De Fuga in Persecutione 2
… For the weak things of the world have been chosen by God to confound the strong, and the foolish things of the world to confound its wisdom.
Origen † AD 254 Origen Against Celsus 3.73
… “They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.” And Paul also, knowing this, said, “But God hath chosen the foolish things of the world to confound the wise,”
Origen † AD 254 Origen Against Celsus 6.4
… and base things of the world, and things that are weak, and things which are despised, and things which are nought, to bring to nought things that are;” and this, truly, “that no flesh should glory in the presence of God.”
Origen † AD 254 Origen Against Celsus 7.44
… and seeing this, He “has chosen the foolish things of this world”
Origen † AD 254 Origen's Commentary on Matthew 11.17
… But since the lost sheep of the house of Israel, with the exception of “the remnant according to the election of grace,” disbelieved the Word, on this account “God chose the foolish things of the world,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.1.17
… and soldiers was aroused exceedingly against Sanctus, the deacon from Vienne, and Maturus, a late convert, yet a noble combatant, and against Attalus, a native of Pergamos where he had always been a pillar and foundation, and Blandina, through whom Christ showed that things which appear mean and obscure and despicable to men are with God of great glory,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.10
… Here let the world’s philosophers, the wise men of Greece, beset our path, and spread their syllogistic nets to entangle the truth. Let them ask How? and Whence? and Why? When they can find no answer, let us tell them that it is because God has chosen the foolish things of the world to confound the wise
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 7.3
… If, on the other hand, we assert, as we truly can, that the Son is God, we are in danger, so they fondly imagine, of deserting the truth that God is One. We are in peril on either hand; we may deny the unity or we may maintain the isolation. But it is a danger which has no terrors for the foolish things of the world
St Basil the Great † AD 379 The Letters 24
… I bear in mind the admonition of the Spirit, “Thou shalt not receive a false report.” But you, learned men, yourselves say that “The seen is significant of the unseen.” I therefore beg;—(and pray do not take it ill if I seem to be speaking as though I were giving a lesson; for “God has chosen the weak” and “despised things of the world,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.54
… And on the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence, wisdom and ignorance,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
… Shall we believe the wise of this world, if we believe not the prophets? But where is the wise man, where is the scribe? When our peasant planted figs, he found that whereof the philosopher knew nothing, for God hath chosen the foolish things of this world to confound the strong.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 20
… for He knew those who would be serviceable. But all these points the Evangelist cuts short. That Christ should come, he knew; that this was Christ, he knew not, and this I say that he heard either from Peter or John. But John mentions his village also, that you may learn that “God hath chosen the weak things of the world.” (
St Jerome † AD 420 The Letters of St. Jerome 57.8
… but yet out of thee, small and little as thou art, there shall come forth for me a leader in Israel,” a sentiment in harmony with that of the apostle, “God hath chosen the weak things of the world to confound the things which are mighty.”
St Augustine of Hippo † AD 430 The Confessions 8.4
… since rather “Thou hast chosen the weak things of the world to confound the things which are mighty and base things of the world, and things which are despised, hast Thou chosen, yea, and things which are not, to bring to naught things that are.”
St Augustine of Hippo † AD 430 The Confessions 13.19
25. But you, “chosen generation, you weak things of the world,” who have forsaken all things that you might “follow the Lord,” go after Him, and “confound the things which are mighty;”
St Augustine of Hippo † AD 430 City of God 17.20
… Church to it as members to a head, hath slain the martyrs as victims, hath furnished a table with wine and bread, where appears also the priesthood after the order of Melchizedek, and hath called the simple and the void of sense, because, as saith the apostle, “He hath chosen the weak things of this world that He might confound the things which are mighty.”
St Augustine of Hippo † AD 430 Of the Work of Monks 25
… and ignoble things of the world, and things which are not, as though they were, that the things that are may be brought to nought: that no flesh may glory before God.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.17
… there he sees by what rule of piety he acted here, that nothing should be dearer in the Church to him than unity. There, too, with unspeakable delight he beholds with what prescient and most merciful providence the Lord, that He might heal our swellings, "chose the foolish things of the world to confound the wise,"
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.9
… “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the strong things; and God hath chosen the ignoble things of the world, and contemptible things, and those things which are not, to make of no account things which are; that no flesh should glory before God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.4
… by the example of His own humility that great evil of man’s soul, pride, “chose the weak things of the world to confound the things which are mighty, and the foolish things of the world to confound the wise” (not the really wise, but who seemed so to be), “and chose the base things of the world, and things which are not, to bring to nought things that are.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.12
… See what the Lord did, of whom the Apostle says, “God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world hath God chosen, yea and things which are not, as if they were, that those things which are may be brought to nought.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.11
… and having emptied out their souls by confession of sins, hath filled them with the richness of righteousness: He who was able to enrich the fisherman, who, by forsaking his nets, spurned what he possessed already, but sought to draw up what he possessed not. For “God hath chosen the weak things of the world to confound the things which are mighty.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.3
… He chose Emperors afterwards; but better is it, that when an Emperor hath come to Rome, he should lay aside his crown, and weep at the monument of a fisherman, than that a fisherman should weep at the monument of an Emperor. “For the weak things of the world God hath chosen to confound the strong,” etc.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.9
… “Twelve baskets” did He fill with morsels; because “He chose the rejected things of this world to confound the things that were mighty.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.10
… For he knoweth the use thereof, and its rich juice; he knoweth what he desireth, what he seeketh, whence the fertile crop ariseth; but this world despiseth it. Know ye not that “God hath chosen the contemptible things of the world, and those which are not, like as those which are, that the things which are may be brought to nought”?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.6
… For to the former it is said, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise ( 1 Cor. iii. 18 ): but to the latter it is said, Not many wise men after the flesh ( 1 Cor. i. 26 ); and again, God hath chosen the foolish things of the world to confound the wise (
1:28
Origen † AD 254 Origen's Commentary on Matthew 11.17
… But since the lost sheep of the house of Israel, with the exception of “the remnant according to the election of grace,” disbelieved the Word, on this account “God chose the foolish things of the world,” namely, that which was not Israel, nor clear of vision, that He might put to shame the wise ones of Israel; and He called “the things which are not,”
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 29.5
5. “The Voice of the Lord breaking the cedars” ( ver. 5 ). The Voice of the Lord humbling the proud in brokenness of heart. “The Lord shall break the cedars of Libanus.” The Lord by repentance shall break them that are lifted on high by the splendour of earthly nobility, when to confound them He shall have “chosen the base things of this world,”
1:29
St Irenaeus of Lyons † AD 202 Against Heresies 3.20.1
… “I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;” and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, “that no flesh should glory in the Lord’s presence;”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… For God has chosen the foolish things of the world to confound its wisdom. Marcion’s god has no such discipline, because he does not take after (the Creator) in the process of confusing opposites by their opposites, so that “no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord.”
Origen † AD 254 Origen De Principiis 3.1.12
… and thus was fulfilled in him the declaration, that “every one who exalteth himself shall be abased.” From which it appears to me that the divine mysteries were concealed from the wise and prudent, according to the statement of Scripture, that “no flesh should glory before God,”
Origen † AD 254 Origen De Principiis 3.1-2.12
… “For every one that exalteth himself shall be abased,” and “every one that humbleth himself shall be exalted.” And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that “no flesh should glory in the presence of God;”
Origen † AD 254 Origen De Principiis iv.1.4
… but God has chosen the foolish things of the world, and the things which are not, to destroy the things which formerly existed.” Carnal Israel, therefore, should not boast; for such is the term used by the apostle: “No flesh, I say, should glory in the presence of God.”
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.183
Envy, which no one easily escapes, has got some foothold amongst us. See, even we Cappadocians are in a state of faction, so to speak—a calamity never heard of before, and not to be believed—so that no flesh may glory
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… that we may ascribe all unto God. And have ye given yourselves over unto this person or to that? And what pardon will ye obtain?”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 37
… But now, since that great freedom has been lost by the desert of sin, our weakness has remained to be aided by still greater gifts. For it pleased God, in order most effectually to quench the pride of human presumption, “that no flesh should glory in His presence”—that is, “no man.”
1:30
Origen † AD 254 Origen Against Celsus 5.39
… For we must not, on account of their feminine name and nature, regard wisdom and righteousness as females; for these things are in our view the Son of God, as His genuine disciple has shown, when he said of Him, “Who of God is made to us wisdom, and righteousness, and sanctification, and redemption.”
Origen † AD 254 Origen Against Celsus 6.44
… is named Satan, and by some Satanas—as being more in conformity with the genius of the Greek language—signifies, when translated into Greek, “adversary.” But every one who prefers vice and a vicious life, is (because acting in a manner contrary to virtue) Satanas, that is, an “adversary” to the Son of God, who is righteousness, and truth, and wisdom.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.11
… But who will deny that righteousness, essential righteousness, is a good, and essential sanctification, and essential redemption? And these things those preach who preach Jesus, saying
Origen † AD 254 Origen's Commentary on Matthew 12.11
… But these bear the surname of the rock just as Christ does. But also as members of Christ deriving their surname from Him they are called Christians, and from the rock, Peters. And taking occasion from these things you will say that the righteous bear the surname of Christ who is Righteousness, and the wise of Christ who is Wisdom.
Origen † AD 254 Origen's Commentary on Matthew 12.25
… himself seems appropriate, “Yet I live, and yet no longer I but Christ liveth in me;” for the expression, “I live, yet no longer I,” was the voice of one denying himself, as of one who had laid aside his own life and taken on himself the Christ, in order that He might live in him as Righteousness, and as Wisdom, and as Sanctification, and as our Peace,
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 4
… Well, then, the Word of God created all things, not being a creature, but an offspring. For He created none of the created things equal or like unto Himself. But it is the part of a Father to beget, while it is a workman’s part to create. Accordingly, that body is a thing made and created, which the Lord bore for us, which was begotten for us
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 5
… For He is His Image, and consequently, because He is His Image, all that belongs to the Father is in Him. He is an exact seal, shewing in Himself the Father; living Word and true, Power, Wisdom, our Sanctification and Redemption (
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 25
… i. 24 ), Dionysius resists and denounces any such error, as you may see in the second book where he writes on the subject as follows: ‘“In the beginning was the Word;” but it was not Word that sent forth the Word, for “the Word was with God.” The Lord has been made wisdom (cf.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.11
… is the ‘Lord’ and the ‘King of Glory.’ Such our exaltation the Spirit foreannounced in the eighty-ninth Psalm, saying, ‘And in Thy righteousness shall they be exalted, for Thou art the glory of their strength .’ And if the Son be Righteousness, then He is not exalted as being Himself in need, but it is we who are exalted in that Righteousness, which is He
St Ambrose of Milan † AD 397 On the Holy Spirit 3.4
26. But of the Son the same Apostle said: “Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.5
35. At the same time, becoming does not always imply creation; for we read: “Lord, Thou art become our refuge,” and “Thou hast become my salvation.” Plainly, here is no statement of the fact or purpose of a creation , but God is said to have become my “refuge” and have turned to my “salvation,” even as the Apostle hath said: “Who became for us
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.3
… Love Him I say. He it is Whom the Father begat before the morning star, as being eternal, He brought Him forth from the womb as the Son; He uttered him from His heart, as the Word. He it is in Whom the Father is well pleased; He is the Arm of the Father, for He is Creator of all, and the Wisdom
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 1
… but they who were of a higher character, and submissive, and who had risen above mere corporeal imaginations, Yea, for it was removal of punishment, and remission of sins, and “righteousness, and sanctification, and redemption,”
St John Chrysostom † AD 407 Homilies on First Corinthians 5
[4.] V. 30 “But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.”
St John Chrysostom † AD 407 Homilies on First Corinthians 20
… But when he saith, “and we unto Him,” he speaks of the word of faith and mutual appropriation ( οἰκειώσεως ), as also he said before (
St Jerome † AD 420 The Letters of St. Jerome 66.8
… from a Moabitess she shall become an Israelitish woman. Christ is that sanctification without which no man shall see the face of God. Christ is our redemption, for He is at once our Redeemer and our Ransom.
St Augustine of Hippo † AD 430 The Confessions 5.3
5. But the way—Thy Word, by whom Thou didst make these things which they number, and themselves who number, and the sense by which they perceive what they number, and the judgment out of which they number—they knew not, and that of Thy wisdom there is no number. But the Only-begotten has been “made unto us wisdom, and righteousness, and sanctification,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 145.6
… And what is this “love of Christ” but love of righteousness? for it is said of Him that He “is made of God unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 City of God 21.24
… For the righteousness of God is Christ, “who is of God made unto us,” as the apostle says, “wisdom, and righteousness, and sanctification, and redemption: as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 On the Holy Trinity 7.3
… so that both the Father singly is light, and the Son singly is light; and the Father singly is God, and the Son singly is God: therefore the Father also singly is wisdom, and the Son singly is wisdom. And as both together are one light and one God, so both are one wisdom. But the Son is “by God made unto us wisdom, and righteousness, and sanctification;”
St Augustine of Hippo † AD 430 On Continence 25
… And of Christ it is written: “Who was made unto us by God, Wisdom, and Righteousness, and Sanctification, and Redemption.”
St Augustine of Hippo † AD 430 On Patience 17
… For who can be righteous but by choosing righteousness? “But the end of the law is Christ, for righteousness is to every one that believeth. Who is made unto us wisdom of God, and righteousness, and sanctification, and redemption: that, as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.7
… all manner of evil against you falsely for my sake." What He says in the first instance, "for righteousness’ sake," He has repeated in the words that He uses afterwards, "for my sake;" seeing that He "is made unto us wisdom, and righteousness, and sanctification, and redemption, that, according as it is written, He that glorieth, let him glory in the Lord."
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.13
… Moreover, the prophets offer testimony to God’s righteousness by fore-announcing Christ, “who is made unto us wisdom from God, and righteousness, and sanctification, and redemption: that, as it is written, he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.17
… But when we are hungering and thirsting after righteousness, if the faith of Christ is watchful in us, what is it to be believed that we are hungering and thirsting for, save Christ? “For He is made unto us wisdom from God, and righteousness, and sanctification, and redemption; that, as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 37
… that, according as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.9
… Finally, when he had said “that no flesh should glory before God,” in order to show in what man ought to glory, he immediately added, “But it is of Him that ye are in Christ Jesus, who is made unto us wisdom from God, and righteousness, and sanctification, and redemption: that according as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.1
… They had the jaws of their heart languid; with open ears they were deaf, they saw and stood blind. This bread, indeed, requires the hunger of the inner man: and hence He saith in another place, “Blessed are they that hunger and thirst after righteousness, for they shall be satisfied.” But the Apostle Paul says that Christ is for us righteousness.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 88.2
… that, according as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.3
… For if men of this type, who have no desire to be aught else than men, knew how it is that Christ crucified is “made of God unto us wisdom, and righteousness, and sanctification, and redemption, that, according as it is written, He that glorieth, let him glory in the Lord,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.5
… Aid me that I may do that which Thou chargest me: Thyself give what Thou dost command. “O quicken Thou me in Thy righteousness:” for in myself I had that which would cause my death: but I find not save in Thee whence I may live. Christ is Thy righteousness, “Who of God is made unto us wisdom,” etc.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.4
… For though we do not as yet see that even Christ is made “all things in all,” as the Apostle says; still in this way we can find Him bit by bit in all. For it is said of Him, “Who was made of God to you wisdom and righteousness and sanctification and redemption.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.18
… For he was not so forgetful of his own words and teaching as to say that He was void of righteousness, whom he had always proclaimed as righteousness, saying: “Who was made unto us righteousness and sanctification and redemption.”
1:31
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 13
… and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 4
But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord.
St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 6
… Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; “but let him that glorieth, glory in the Lord.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting,
St Jerome † AD 420 The Letters of St. Jerome 3.5
… Perchance, mindful of his old trick, he will try to tempt Bonosus with hunger. But he has been answered already: “Man shall not live by bread alone.” Perchance he will lay before him wealth and fame. But it shall be said to him: “They that desire to be rich fall into a trap and temptations,” and “For me all glorying is in Christ.”
St Jerome † AD 420 The Letters of St. Jerome 22.27
27. You must also be careful to avoid the snare of a passion for vainglory. “How,” Jesus says, “can ye believe which receive glory one from another?” What an evil that must be the victim of which cannot believe! Let us rather say: “Thou art my glorying,” and “He that glorieth, let him glory in the Lord,”
St Augustine of Hippo † AD 430 The Confessions 10.31
… “I can,” saith he, “do all things through Him which strengtheneth me.” Strengthen me, that I may be able. Give what Thou commandest, and command what Thou wilt. He confesses to have received, and when he glorieth, he glorieth in the Lord.
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.8
… whereas this checks your boasting about me, that under my discipline no such inconsistency among the clergy had taken place. Let me frankly say to you, whoever you are that have done this, you have not done well. Behold, God hath taught you, “He that glorieth, let him glory in the Lord;”
St Augustine of Hippo † AD 430 City of God 18.32
… that “He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 The Enchiridion 98
… because “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” And indeed the whole face, and, if I may use the expression, every lineament of the countenance of Scripture conveys by a very profound analogy this wholesome warning to every one who looks carefully into it, that he who glories should glory in the Lord.
St Augustine of Hippo † AD 430 The Enchiridion 99
… by the greater number who are unredeemed and left in their just condemnation, what the whole race deserved, and whither the deserved judgment of God would lead even the redeemed, did not His undeserved mercy interpose, so that every mouth might be stopped of those who wish to glory in their own merits, and that he that glorieth might glory in the Lord.
St Augustine of Hippo † AD 430 On Continence 32
… Therefore, whether here, where we engage with our faults in order to subdue and make them less, or there, as it shall be in the end, where we shall be void of every enemy, because of all infection, it is for our health that we are thus dealt with, in order that, “whoso glorieth, he may glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.32
… and brought into being, as I suppose, in order that those who are able should understand that God’s grace and the Spirit, “which bloweth where it listeth,” does not pass over any kind of capacity in the sons of mercy, nor in like manner does it pass over any kind of capacity in the children of Gehenna, so that “he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 30
… Just as in another passage: “Ye were sometimes darkness, but now are ye light in the Lord,” —when he said, “Ye were darkness,” he did not add, “in the Lord;” but after saying, “Ye are now light,” he expressly added the phrase, “in the Lord,” for they could not possibly be “light” in themselves; in order that “he who glorieth may glory in the Lord.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 36
… God forbid! For under his own testimony shall I find a ready protection from such reproach; nor will any man charge me with audacity, unless he be himself audacious enough to charge the apostle with mendacity. He frankly says, nay he protests, that he commends the gifts of God within himself, so that he glories not in himself at all, but in the Lord;
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.9
… but rather the righteousness which by reason of His bestowing it, is held fast and maintained by us through our loving it,—“so that he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.5
But in defending free will they hasten to confide rather in it for doing righteousness than in God’s aid, and to glory every one in himself, and not in the Lord.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.15
What remained to the carrion skin whence it might be puffed up, and could disdain when it glories to glory in the Lord?
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 1.3
… This, however, the apostle forbids in these words: “Let no man glory in man;” while in another passage he says, “He that glorieth let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 37
… “He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.66
… for this also is God’s precept, and to hear this precept with obedience—to wit, that he who glories should glory in the Lord
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 14.5
… Thus their very creation and deaths testify to the words of John, when he says, “He must increase, but I must decrease.” May the glory of God then increase in us, and our own glory decrease, that even ours may increase in God! For this is what the apostle says, this is what Holy Scripture says: “He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.8
… For, on the one side, we have to give Him thanks that the power is bestowed; and on the other, to pray that our own little strength may not utterly fail. It is this very faith that worketh by love, according to the measure thereof that the Lord hath given to every man; that he that glorieth may glory, not in himself, but in the Lord.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 58.3
… for I say the truth.” For it would not be in himself, but in the truth, which is superior to himself, that he was glorying both humbly and truly: for it is he also who has given the charge, that he that glorieth should glory in the Lord.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 85.3
… And so because this also is good, by Him who graciously imparteth all good is this gift of knowing likewise bestowed; that, in respect of all good things whatever, he that glorieth may glory in the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.4
… Justly then has he here spoken of the glory, which he would not have brought down to dust. For he would have it solidly established in conscience before God, where there is no boasting. “He that glorieth,” saith the Apostle, “let him glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 24.10
… Let none of you put himself before us and stop our way, that he may be worshipped as a god by us: neither principality, nor angel, nor power, separateth us from the love of Christ. It is good to trust in the Lord, rather than to trust in a prince; that he who glorieth, should glory in the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.18
… that “He that glorieth, may glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.25
“Let all those that seek Thee, O Lord, rejoice and be glad” ( ver. 16 ). Those who “seek” not me, but “Thee;” who say not to me, “Well done! Well done!” but see me “glory in Thee,” if I have anything whereof to glory; for “he who glories, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.4
… Would it not immediately have fallen, unless it had such foundation? For “other foundation can no man lay than that is laid, which is Jesus Christ.” Let none then glory in his own merits; but “he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.31
… For Christ died for the ungodly. When then they acknowledge their ungodlinesses, and first copy that Publican, saying, “Lord, be merciful to me a sinner:” show wounds, beseech Physician: and because they praise not themselves, but blame themselves,—“So that he that glorieth, not in himself but in the Lord may glory,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.3
… with one spark any man you please can burn all the crop. To breed an infant, when born to feed him, to educate, to bring him on to youth’s estate, is a great task: to kill him in one moment of time any one you please is able. Therefore those things which are done for destruction, are most easily done. “He that glorieth, let him glory in the Lord:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.20
… one of which mountains saith, “but from me far be it to glory, save in the Cross of our Lord Jesus Christ, through whom to me the world hath been crucified, and I to the world:” so that “he hath glorieth, not in himself, but in the Lord may glory.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.12
… But while he would have us to be aided, he is neither ungrateful to grace, nor doth he take away free-will. For he that is aided, doth also of himself something. He hath added also, “for the glory of Thy Name, O Lord, deliver us:” in order that he who glorieth, not in himself, but in the Lord may glory.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.17
17. “But we Thy people” ( ver. 14 ), must be taken generally of all the race of godly and true Christians. “We,” then, whom they thought they had power to destroy, “Thy people, and the sheep of thy flock:” in order that he that glorieth may glory in the Lord,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.16
… dost thou conceive aright, dost thou understand, glad shouting? For except thou understand glad shouting, thou canst not be blessed. What do I mean by understanding glad shouting? Whether thou knowest the source of that rejoicing which is beyond words to express. For this joy is not of thyself, since “he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.4
… This prayer is what God has Himself enjoined us, in the Prayer, “Lead us not into temptation,” He adds, “Again Thou sayest, Come again, ye children of men.” As if he said, I ask of Thee what Thou hast commanded me to ask: giving glory to His grace, that “he that glorieth, in the Lord he may glory:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.17
17. “From the fruit of Thy works shall the earth be satisfied.” What is, “From the fruit of Thy works”? Let no man glory in his own works: but “he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 105.2
… the latter to the good work, in which sweet music is played unto Him, so that no man may wish to be praised for a good work on the score of his own power to do it. For this reason, after saying, “be ye praised,” which assuredly they who work well deservedly may, he added, “in His holy Name,” since “he that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.7
… night is, lastly, the house of this pilgrimage, “until the Lord come, and bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God.” In this night, therefore, man ought to remember the Name of the Lord; “So that he who glorieth, may glory in the Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.22
… 171 ). We know how God teacheth those who are docile unto God. For every one who hath heard from the Father and hath learned, comes unto Him “who justifieth the ungodly:” so that he may keep the righteousnesses of God not only by retaining them in his memory, but also by doing them. Thus doth he who glorieth, glory not in himself, but in the Lord,
1:1
CHAPTER I. CONTENTS Achaia, or the peninsula commonly called the Morea, had in olden times several famous cities. The metropolis of these was the celebrated emporium of Corinth, famed, says Chrysostom, for its two ports, of which Lechæum stood on the Ionian and Schonus on the Ægean Sea. Hence poets, as, e.g., Ovid (Fasti iv.), frequently called it bimaros.Corinth is said to have had its foundation from Sisyphus, the robber son of Æolus, and to have been called Corcyra (Strabo, lib. 8.), and afterwards Ephyre. Having been destroyed, it was rebuilt by Corinth, son of Marithon, or of Pelops, according to Suidas, or according to others of Orestes, and was called after his name. Cicero, in his speech pro lege Maniliâ, calls this city the light of the whole of Greece. Its natural position was so strong that the Romans found great difficulty in reducing it. 1 Corinth abounded in wealth, in merchandise of all kinds, and in metals, especially brass or copper. This Corinthian copper was well known and in great request; so much so that Pliny (lib. iv., c. 2) says that it was reckoned equal to gold or silver. From this wealth were derived the pride, gluttony, self-indulgence, lust and ostentatious living of the Corinthians, and it became a proverbial saying that it was not every man's luck to go to Corinth. Demosthenes replied to a harlot who asked for eight talents of gold as her hire that he did not give so high a price for repentance. For the same reason the Apostle is called upon to rebuke their vices, and especially in ch. vi. 2 At Corinth flourished a large number of orators and philosophers, amongst whom was Periander, one of the Seven Men of Greece. Paul, we can see, went to Corinth because it gave him so excellent an opportunity for spreading the Gospel. There he converted many to Christ, by the of the Lord who appeared to him in a vision at Corinth and said, "Be not afraid but speak, and hold not thy peace, for I am with thee and no man shall set on thee to hurt thee; for I have much people in thus city." Under Paul's preaching the Corinthian Christians made such progress that Paul himself speaks (i. 5; xiv. 26) of their wisdom, prudence, gift of prophecy, and other gifts bestowed on them by God. 3 From this there arose among the Corinthians pride, self-seeking, and strife, and especially after the arrival of Apollos. Some then came to prefer him to Paul, as a more polished and eloquent speaker. Thence came schisms; whole one party would boast, "I am of Paul," and another, "I am of Apollos." This caused Paul to write to them this Epistle, in which, through the first four chapters, he tries to lead them away from pride in human wisdom and eloquence, and from all contentious support of their teachers, Paul and Apollos, and to bring them to the humility of the Cross, to the doctrine of the faith in Christ. 4 The Corinthians had written to Paul, asking him to resolve certain difficulties they felt (vii. 1), which he does in this letter. After dealing in the first four chapters with their schisms and striving after empty wisdom, he proceeds in ch. v. to order the fornicator to be excommunicated, and in ch. vi., to rebuke them for this sin of fornication, and for going to law before heathen judges. In ch. vii. he answers their first question about matrimony and virginity, and lays down the laws of Christian marriage, putting over against it and before it the evangelical counsel of virginity and celibacy. Then in chs. viii. and x., he deals with the question of eating of things offered to idols, and lays down that such eating was lawful bot needed caution, lest the weaker brethren should be offended. In ch. xi., he replies to their third question, one concerning the veiling of women, as well as their fourth about the Eucharist and Agapæ. In ch. xii., he discourses of the gifts of the Spirit, pointing out that different gifts were distributed by the Holy Spirit to different people. Ch. xiii. dwells on the pre-eminent place among the gifts and graces of the Spirit occupied by charity. Ch. xiv. is an answer to the fifth question of the Corinthians, as to whether the gift of tongues was superior to the gift of prophecy. He answers in the negative. Ch.xv. resolves their sixth doubt, and gives manifold proofs of the resurrection, and describes its gifts, its mode, and order. In ch. xvi. he orders a collection to be made for the poor saints at Jerusalem, and he closes all with salutations. 5 Both this and the Second Epistle were written before that to the Romans; for, as Chrysostom points out, the collection which he orders here (1 Cor. xvi. 2), he speaks of in Rom. xv. 25, 26, as having already taken place. The Greek MSS. say that thus Epistle was written at Philippi and sent by Timotheus, and in this they are supported by the Syriac and the Regia Latina. But it seems more likely from xvi. 8, and other passages, that it was written at Ephesus (Acts xix. 1), in A.D. 57 (Baronius and Œcumenius). Ver. 1. Sosthenes. He was chief ruler of the synagogue at Corinth; having been converted to Christ by Paul, he was severely beaten for his faith before Gallio, the Proconsul (Act 18:17), and after his death was placed among the Saints. November 28th.
1:2
Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints [supply, Paul writes and salutes in praying], grace be unto you and peace from God. For called to be saints the Syriac translates, called and saints. For in the Greek it is not the participle λεγόμενος or κεκλημένος, i.e., summoned, named, called; but, κλητὸς a word which denotes having a call to holiness, or holy by way of call, called to holiness. Note first, that Paul throughout this chapter and everywhere else holds up to admiration this benefit of calling. Secondly, that this and all other benefits he humbly and devoutly ascribes to the Divine benevolence and to the power of humility. Chrysostom has here a noteworthy passage in the moral part of his first homily. Thirdly, it is plain from this, in opposition to Pelagius, that, not for our merits, but by the mere grace of God, have we been called to the faith and the grace of Christ. Again, that all Christians were formally called Saints: not because they were really so, but by way of call, profession, duty. Fourthly, he calls them saints in Christ, that is sanctified through the merits of Christ, namely, in Baptism and its consequent gifts. Fifthly: " the church," and the " called to be saints " are the same thing. For the latter is in opposition and is explanatory of the former: so that if you ask, What is the Church? I shall answer from this passage of S. Paul: It consists of those called to be saints, or it is a congregation and assembly of the faithful, who have been called to holiness. Whence, sixthly, it is evident from here that the Church is visible; for Paul writes these things not to an abstract idea, but "to the church which is at Corinth," which was able to read and see his letters, as is plain. Seventhly, from this place it is evident that there is the same Church everywhere, a part of which was the Church at Corinth. Whence he says: " With all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours;" i.e., all Christians, wherever they exist: whether with me in this place of ours, or in any other place you please. Theirs, then, viz., of the Corinthians, and ours, viz., of me and Sosthenes. He adds this, that no one might suppose when he said Jesus Christ our Lord, that he meant to say that Christ is the Lord of Paul and Sosthenes alone, So Chrysostom says: "By this Paul tacitly enjoins the Corinthians that they ought to lay aside contentions and to be of one mind, as being members of the same Church, and of the sane Head, Christ." Next, he reminds them that he writes this letter specially indeed to the Corinthians, but, nevertheless, that he wishes it to be a circular letter to all Christians, in the same way that the letters of the other Apostles and of the Bishops in those first ages were circular letters. Cajetan's interpretation of " ours," that it means, "Our jurisdiction extends itself to Corinth and to the Corinthians, so that the city and district of Corinth is both theirs and ours," is forced. Lastly, why that is called the Church, or the summoning, or the assemvly of those called to the faith, which formerly was called the synagogue, that is, the congregation; and what it is, its nature and its marks, see in Bellarmine in his sound and learned dissertation on the Church (lib. i., c 1, 2 et seq.) Ver. 4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. "For the grace," in Greek, ε̉πὶ τὴ χάριτι, that is, on account of the grace of God, which is given you in Christ, i.e., through Christ. See Can. 25. "The source," says S. Bernard (Serm. 13 in Song), "of all the springs and rivers is the sea: but the source of all virtue and knowledge is the Lord Jesus Christ: the continence of the flesh, the energy of the heart, the rectitude of the will, all flow from that spring: let the heavenly stream be given back to its source" (by thanksgiving), "so that the farthest parts of the earth may be replenished; 'I will not give my glory to another,' saith God" (Isa 48:11). Ver. 5. That in everything ye are enriched by Him (by Christ), in all utterances (of the preaching of the Gospel), and in all knowledge, that is, in spiritual understanding of Him. In other words, I give thanks to God, because by me and Apollos He put before you, richly, the preaching and doctrine of the Gospel and a perception and understanding of it. Ver. 6. Even as the testimony of Christ was confirmed in you i.e., by which, as by two testimonies, the Christian faith was founded and established in you. For the Greeks interpret the Greek καθώς, i.e., even as, by enallage, δι ών, through which, that is, the word and knowledge. Others interpret, Even as the testimony, thus: by which things, viz., by the preaching of the Gospel, and by the knowledge of it, as by a sure testimony, it is known that you are faithful and disciples of Christ. Ver. 7. Waiting for the coming of our Lord Jesus Christ, in His second Advent, when you will receive from Christ an abundant supply of all graces, and your consummation in heavenly glory. Ver. 8. Who shall also confirm you, so far as His part is; i.e., shall give grace which can confirm you, and shall confirm you indeed, if you are willing to receive it, to use it, and to confirm yourselves in the faith and love of Christ: shall confirm you, I say, for this, that ye may be, and may persevere unto the end (of life) blameless; that is, unaccused, whom no one can charge with having committed anything against the faith and love of Christ. The Apostle speaks to the whole Church, in which the greater number were holy and blameless, although some few were sowing schisms, and these in the following verse he reproves and condemns.
1:8
In the day of our Lord Jesus Christ. It is an ellipse common with the Apostle: for we must supply, that ye may be and may appear, blameless in that day of the advent and judgment of Christ. Ver. 9. God is faithful, by whom ye were called into the of His Son Jesus Christ our Lord. Note, faithful with S. Paul is the same as constant, truthful, as I shall show on 1 Tim i. 15; not, according to Calvin, as though God saves those only who have been effectually called by Him, and all of them; and as though He bids and makes each one of them believe with a firm faith that he will be saved. For if so, why, in the next verse, anxious about the salvation of the Corinthians, does he condemn their divisions? Had not the Corinthians believed? and yet, having lapsed into schisms, they had incurred the danger of damnation, and, therefore, Paul endeavours to avert it from them. The faithful, therefore, can lapse into sin and be damned. God, then, is said to be faithful, because, not without cause, will He, O Corinthians, withdraw His help from you which He began to give, and afterwards promised that He would give, in order that you might persevere and be confirmed in the faith and fellowship of Jesus; nor will He desert you unless He be first deserted by you; as the Council of Trent teaches (following S. Augustine). Sess. vi. c. 11 and 13, where it lays down the same three things which the Apostle does here: (1.) That God gives the grace of Christ to all the justified: because, if they are willing, they are able to persevere in righteousness. (2.) That they by their own will can fall from it. (3.) That no one knows whether he will persevere, and whether he is of the number of the elect, unless he has a special revelation of it from God. Note secondly. Paul here calls the communion of the faith, grace and glory of Christ which is enjoyed in the Church of Christ, the fellowship of His Son; or that partaking of Christ in which we gave a fellowship of sonship, inheritance, the Sacraments, and all the benefits of Christ. In other words: Ye are called to be sons of God, fellows, members, brothers, and co-heirs of Christ: so Anselm, Ambrose, Theophylact and Chrysostom (whom see), and 1Jn 1:3. And here notice: although, as the Apostle says, all faithful Christians are of the fellowship of Christ, yet some are more so than others: that is to say, those who share more largely of the life and grace of Christ: as those who follow, not only the precepts, but also the counsels of Christ; even as the Apostles were more of the fellowship of Christ than other Christians. Ver. 10. I beseech you, brethren, by the name of our Lord Jesus Christ, into whose one and the same fellowship, family, house, and Church we are all called, as many as are faithful and Christians, that ye all speak the same thing that is to say, that, like brothers, ye agree in words and in speech, and that ye all say at the same time "I am of Christ;" but let not one say, "I am of Paul," another, "I of Apollos." And, again, that ye agree not only in speech, but also in mind: otherwise your verbal confession would be feigned and false. Whence he adds as the root of concord:
1:10
That ye be perfectly joined together in the same mind and in the same judgment, that ye think the same think the same thing and agree among yourselves in Christ, that ye be fitly united to each other in one mind and spirit in Christ. For the Greek signifies, aptly and harmoniously to join and cement anything, so that the parts agree with each other and with the whole. And because a thing is then perfect and complete when it has in this way been neatly and harmoniously united, hence the word signifies also to perfect, as Psa 8:2; 2Co 8:11. Be perfect, i.e., mutually agree amongst yourselves and with your Head; and Psa 40:6 (Sept.). Ver. 11. For it hath been declared unto me by them of Chloë. Some think that Chloë is the name of a place, but this place is nowhere else mentioned; nor does the Greek well allow Chloë to be a place. Whence more truly Chrysostom and the Syriac suppose it to be the name of a family or of a woman, and then the meaning is, I have heard from the family of Chloë. By a similar Greek idiom it is said, Rom 16:10-11: "Salute them which are of Aristobulus, of Narcissus," viz., of the house and family. Ver. 12. That every one of you; i.e., Whoever of you contend with one another, and foment any part of schism. (For there were among the Corinthians many others well-disposed and peaceful, unconnected with schism, and consequently with the following words): says, in turn, alternately or respectively; for not each one was saying, I am of Paul, I of Apollos, I of Cephas, but in turn; since one would say, I am of Paul, another, I of Apollos, a third, I of Cephas. In the words "every one," therefore, there is a distributive and disjunctive force familiar to the Hebrews; for every one ambitiously and contentiously was saying, "I am of Paul," &c., I am of Paul, viz., a disciple, a catechumen; I of Cephas, that is to say, taught or baptized by the Blessed Pontiff Peter at Antiôch, at Rome, or elsewhere. For Peter had not yet been at Corinth, as is deduced from ch. iv. 15. Whence Baronius thinks that these are the words of those who were avoiding divisions, which had properly arisen because of Paul and Apollos, as appears in ch. iii. 4, and that, to escape from them, while others were boasting of their teachers, they would declare they were the disciples neither of Paul, nor of Apollos but of Peter, the head of the Church; as though they should say, "This man says and boasts that he is the disciple of Paul, that man of Apollos; but I say that I am of Cephas, that is, that I am a disciple of Peter, who is the head of the Church, and the Vicar of Christ: for to him I cling, in him I glory; he converted and baptized me by Paul or Apollos or some other." Whence another rising higher would say: " I am of Christ, who is the supreme Head of Apostles and of the Church, whose Vicar Peter is, whose ministers are Paul and Apollos." For it is to be noted that he adds I am of Christ as the words of those who speak not amiss but rightly, if there is no contention and contempt of the Apostles and the Vicars of Christ, as the Anabaptists now despise Prelates; for it became all to say, "We are of Christ," viz., Christians; whereas some called themselves disciples of Paul, or of Apollos, or of Cephas. So Ambrose, Theophylact, S. Thomas. The occasion of the schism seems to have been that Apollos, who was eloquent, acute, and learned in the Scriptures, was then teaching at Corinth (Act 18:27), and compared to him S. Paul seemed to some cold and bald, because he avoided in his preaching all display of knowledge or of rhetorical ornament, as he says himself (ch. 1Co 2:4.) Lastly, S. Jerome (on Tit. i.) gathers from this passage that Bishops were given jurisdiction over presbyters, so as to remove all scandals, and that the Church before this was governed by the Presbyters in common to the Epistles to Titus. Ver. 13. Were ye baptized in the name of Paul? Christ is one, and in His name all were alike baptized. In vain then, he says, do ye contend for us, which of us is to be the greatest, when we are but the ministers of baptism. Hence, theologians teach that the validity of Baptism and the other Sacraments depends not on the disposition of the receiver, or of the minister, but flows from the Sacrament itself. Note 1. that to be baptized in the name of Christ is the same as to be baptized in the invocation, profession, power, merit, and baptism of Christ, and so to have a right to the name of Christ. Therefore we are called Christians from Christ, and not Paulians, or Apollinians. For the power of excellency which Christ has in Baptism and the other Sacraments, see S. Thomas. 2. S. Thomas and others, as well as the history of the Greek Church, show that that Church uses as its form of Baptism, not "I baptize thee," but "Let the servant of Christ be baptized in the name of the Father, the Son, and the Holy Ghost," so that no one can say, "I am of Paul," or "I am of Apollos." 3. Erasmus, Faber, and other innovators, wrongly argue that by parity of reasoning it is wrong to say, "I am of Scotus," and "I of Thomas;" "I am a pupil and follower of Francis," "I of Dominic;" because the Apostle is only censuring contentions for the pre eminence, and the schisms of which some at Corinth boasted, and which divided the Church into hostile factions: so that they attributed the power and excellence of Baptism and of the faith not to Christ, but to Paul or Apollos. But this is no condemnation of monastic institutions, or of the schools and academies of the philosophers and theologians; for though they differ from one another in their customs, their rites, and opinions, yet they are joined together in the same faith, the same Christian charity and humility. If any one does otherwise, his religion will be vain, and we will hand over his vanity and contentiousness to be corrected by S. Paul with that of the Corinthians. This is the sin of the individual, not of the Order; as in this chapter it is the sin of individual Corinthians that is dealt with, not that of the Church. Far more truly and suitably may we use this passage against the schisms of modern innovators. For they say, "I am of Calvin," or "I of Luther," or "I of Menno," and this in matters of faith and religion. For Calvin teaches one faith, Luther another, Menno another. But the diversity of Religious Orders makes for the greater beauty, strength, and unity of the Church; just as a camp is beautified, strengthened and united by the due distribution of its legions. For without this distribution it would be in confusion. The religious of the various Orders are united not only under one head, the Supreme Pontiff, in the one Church, but also by their living under the same Order, whether their state be lay or cleric. For the Religious Orders make, as it were, one legion in the Church, and that its strongest one. As, then, the members of the same body are joined in one, and as the soldiers of the same legion are more united to one another than the soldiers of different legions, so the Religious who are aspiring to the height of perfection are bound together more closely than all others by the bond of religion and of prayer to God. If there is amongst them who calumniates, envies, opposes another Order that man's religion is vain; he is not a Religious, nay, he is not a Christian, but a heathen; he is not led by the spirit of God, but by that of the devil. For the true Religious says with S. Bernard in his Apology, " For one Order I work; to all others I show charity. " In work, I am a Franciscan, in charity a Dominican, an Augustinian, a Benedictine, &c. And therefore I am a religious of all Orders; I have work for one, charity for all. Therefore I rejoice in the good of all Orders: I am pleased at the prosperity of all, I envy none. For all are mine, and I belong to all. Is Christ divided in the different orders? God forbid. For the same Christ is the Institutor, Author, and Governor of all Religious Orders, and that makes for their greater concord. Let not then that which ought to be the cause of greater harmony be the cause of the most disgraceful division, which is hateful to God, lest we hear the words, "Whereas there is among you envying and strife and divisions, are ye not carnal?" And again, "Is thine eye evil because I am good?" If it has pleased God to add Order to Order, to raise up new ones to supplement the old, to give them fresh supplies of His grace and of His Spirit, who can find fault with God? who can envy the new Orders? who deprive the Church of such workmen? Suppose that they do carry off the prize; I will rejoice that God is honoured through them, and that more souls are saved; and may I be a sharer of their labours, for I seek not mine own glory, but that of God. Ver. 16. And I baptized also the house of Stephanas. Stephanas, says Theophylact, was a well known inhabitant of Corinth, whose faith and charity are praised by S. Paul ch. 1Co 16:17). Ver. 17. For Christ sent me not to baptize, but to preach the Gospel. Preaching and the administration of the Sacraments are the two duties of Pastors, but especially the former. And therefore the chief work of Bishops, Archbishops, and Primates is to preach the Gospel: and this they are bound to do themselves, unless lawfully hindered (Council of Trent, Sess. v. c. 2, and Sess. iv. c. 4). But they may with Paul intrust the administration of Baptism and the other Sacraments to Parish Priests and their assistants. Not with wisdom of words. I.e., with eloquence and rhetorical adornment, not according to the Gospel. The Greek word for wisdom gives us Sophists, the Greek orators who particularly pleaded in the law courts. Of this are modern innovators in religion, who rightly style themselves "ministers of the word." Not so did Paul, " lest the cross of Christ should be made of none effect," i.e., should become emptied of its force, by men supposing that they had obtained salvation, and their belief in the faith through human eloquence, instead of by the power of the Passion of Christ. This was the origin of the schism of those who said, "I am of Paul," "I of Apollos," because the eloquence of Apollos was pleasing to some of the more fastidious Corinthians, and to those who loved eloquence; while on the other, Paul pleased those who sought for the spirit rather than the words, inasmuch as he was unskilled indeed in rhetoric but not in knowledge. And thence it is that S. Paul here and in the next three chapters attacks and abases in different ways eloquence and worldly wisdom. The "wisdom of words" can be taken for natural philosophy, of the wisdom of human reason; for it is opposed to the Cross in ver.18; and again, in verses 19, 20 27, he explains it as philosophy and human reason and prudence. (Maldonatus.) Ver. 18. For the preaching of the Cross is to them that perish foolishness. Any declaration about the salvation bestowed by the Cross, or about our redemption by the Cross and Passion of Christ, seems foolishness to men who are sceptical and perverse, and therefore ready to perish. Isaiah, too, says this in the person of Christ: "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel" (Isa 8:18). See also Heb 2:13. Ver. 19. For it is written. This is from Isa 29:14, where, following the Hebrew, the verbs are transitive, but the sense is the same. Note that Paul refers to the whole circle of worldly wisdom what the Prophet said of the wisdom of the Jews alone, which was Pharisaic. For both are alike in this connection, and the meaning is, "I will make men unwilling to use worldly wisdom for their salvation, but only the Gospel and the Cross of Christ." Ver. 20. Where is the wise? The Gentile philosopher.
1:20
Where is the scribe? The Jewish doctor. S. Paul is quoting Isa 33:18. Note, as the Greeks called their wise men philosophers, and the Chaldeans theirs magi, so the Jews called theirs sopharim, "scribes." "Scribes" is from the same root as "Scripture," and implies that they were occupied with the Holy Scriptures. Their duty, in fact, was to preserve the Holy Scriptures in their integrity, to carefully correct all transcripts, to interpret them by writing and by word of mouth, and to write out or state the answers they gave to questions about the Law. (Epiphan. hæres. 16).
Where is the disputer of this world? The student of physical science who narrowly investigates the secrets of nature and the world. In other words, philosophers and scribes have been cast aside, and all the wise of this world thrown down and put to confusion by the preaching of the Apostles, by the glory of the Gospel. (So S. Chrysostom.) Paul here and in the following verses is aiming at philosophers both ancient and modern, and not at such Christians as Dionysius the Areopagite, Hierotheus, Paul himself, Clement of Rome, Nathanael, Gamaliel, Apollos, as the Anabaptists seem to think. He has in his mind the Gentile teachers who at this very time were going round the world, like rivals to the Apostles, and under the garb of piety, wisdom, and eloquence were attempting to attract to themselves, and away from the Apostles, the various nations, as though they alone taught true wisdom, and the way to virtue, righteousness, and salvation; as, e.g., Musonius, Dio, Epictetus, Damys, Diogenes Minor, Apollonius of Tyana, who was greatly looked up to by the Greeks at that time because of his mystic powers, and was given a statue at Ephesus, and placed among the gods. (Baronius, Annals, A.D. 75.)
Hath not God made foolish the wisdom of this world? I.e., has shown to be foolish: a manifestation of its true nature is described as if it were a change of its essence. It is foolish, he says, seen in the light of the Cross and of Christ and of salvation. The light of this knowledge requires faith, not subtlely. S. Ambrose says, " The knowledge of fishermen has made foolish the knowledge of philosophers," since it has surpassed their limits, and the limits of nature. So, too, did God by His creative work show the folly of the saying of the philosophers, that "Out of nothing nothing comes," and that in consequence the universe was uncreate and eternal. So in His Incarnation did He show the folly of the saying, "God cannot be contained by a body, time, and place;" and in His Passion the saying, "God cannot suffer and die." So in the Eucharist He shows the foolishness of their principles and of those of our modern innovators who say, "An accident cannot exist without a subject; a body cannot be in a point; two bodies cannot be in the same place at the same time." For though these things are out of Nature's reach, yet they are not impossible to God, who is Omnipotent, and transcends all nature. S. Paulinus quotes this passage of S. Paul's in a letter (27) to Aper, who had been a lawyer and then had embraced the monastic life, and was, therefore, exposed to ridicule. From this he confirms him in his purpose, and shows him how to despise the laughter and sneers of men. " I congratulate you," he says, " on having scorned that wisdom which is rejected of God, and on having preferred to have fellowship rather with Christ's little ones than with the wise of the world. It is from this that you have merited the grace from God of the hatred of men; this would not be had you not begun to be a true follower of Christ. " And a little lower, in showing the fruit and dignity of his purpose, he says, " Rejoice and be exceeding glad, for great is your reward in heaven; for it is not you that they hate, but Him who has begun to be in you, whose work is in you, whose humility they despise, whose holiness they loathe. Joyfully recognise yourself to be a sharer in this good with Prophets and Apostles. From the beginning of the world Christ has ever suffered and triumphed in His own: in Abel He was killed by His brother; in Noah He was mocked by His son; in Abraham He was a pilgrim; in Isaac He was offered up; in Jacob He served; in Joseph He was sold; in Moses exposed and forced to flee; in the Prophets stoned and persecuted; in the apostles tossed about on sea and land; in His Martyrs often slain and in different ways. In you, too, He suffers reproaches, and thus world hates Him in you; but thanks be to Him that He overcomes when He is judged and triumphs in us." Again, praising and admiring his change of life, he says, " Where now is the once feared advocate and judge? Would that I had wings to fly to you, to see you no longer yourself, but changed from a lion to a calf to see Christ in Aper, who has now laid aside his ferocity and strength, and become a lamb unto God instead of a wild boar of this world. For you are a boar, but of the corn-field, not of the forest; you are rich in the good fruit of the holy discipline, and have fed yourself with the fruit of virtues. " Ver. 21. For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Mark the phrase, "in the wisdom of God," God shows His wisdom in the marvellous structure and government of the world, as S. Thomas says. In other words, the world in its foolishness knew not God practically in His wisdom stamped on His Creation, as the Author of its salvation, and Leader to a life of bliss; nor yet speculatively, because philosophers regarded God as powerless to create; they thought Him to act under necessity, and to be void of providence, &c. Hence it is that God has revealed Himself and His salvation to the world in a way which seems to the world foolishness, viz., by the Cross. He has thus stooped to men, and become as or were foolish among them; just as a teacher will sometimes act as a boy, and talk as a boy, amongst boys. So Christ, because He was not understood as God, revealed Himself to men, as a man, and one liable to suffering. This is wisdom unspeakable. See S, Thomas, Anselm, and others. Ver. 22. For the Jews require a sign... but we preach Christ crucified. A Theban, when asked what he thought of the Romans, said that "the Romans boasted themselves in their spears, the Greeks on their eloquence, the Thebans in their virtues." But the Apostle says that he and other Christians boast themselves in Christ crucified. This is our spear, our eloquence, and our virtue. Ver. 23. Into the Jews a stumbling-block, and unto the Greeks foolishness. Notice here, with S. Chrysostom (Hom. iv. moral in loco, and above on ver.17), that the power of the Cross shines forth not only in itself but also in its preaching: (1.) In the fact that the Apostles, few in number, simple fishermen, poor, unlearned, unknown, and Jews, in all these respects hateful to the world, yet brought the world into subjection to the Cross. (2.) In the fact that they subdued most bitter enemies, demons, sin, death, hell, kings, princes, philosophers, orators, Greeks, barbarians, laws, judgments. Long-existing religions, and time-honoured traditions. (3.) In that they persuaded men by simple preaching, and not by arms, wisdom, or eloquence. (4.) In that in so short a time they spread the faith of Christ over the whole world. (5.) In that by the grace of Christ they overcame most cheerfully and courageously what is hardest to be borne by the natural strength of man, the threats of tyrants, scourgings, deaths, and tortures. (6.) In that they preached a doctrine not about a glorious God, but a crucified One, and Him their Saviour to be believed in and adored; and a law of Christ displeasing to nature and flesh. Wherefore Tertullian (lib. contra Jud.) beautifully and fitly compares the Kingdom of Christ with the kingdoms of all kings and people, and prefers it before them all: " Solomon," he says, " reigned, but only in the borders of Judæa from Dan to Beersheba: Darius reigned over the Babylonians and Parthians, but not further; Pharaoh reigned over the Egyptians, but over them only. The kingdom of Nebuchadnezzar stretched only from India to Ethiopia. Alexander of Macedon, after subduing all Asia and other countries, could not keep what he had conquered. So have the Germans, Britons, Moors, and Romans bounds set to their dominions. But the kingdom of Christ has reached to all parts, His name is believed on everywhere, is worshipped by all nations, everywhere reigns, is everywhere adored; He is equal to all, King over all, Judge over all, God and Lord of all. " Ver. 25. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. That is, say Ambrose and Anselm, the foolishness and weakness of God, or what men think is the foolishness and weakness in God and in Christ incarnate and suffering, as e.g., His humanity, morality, Passion and Cross, was just that by which Christ, when seemingly conquered, yet most wisely and most powerfully conquered men, Satan, and the whole world. In other words, God's wisdom and strength by what was foolish and weak, viz., the Cross. And therefore Jerome and S. Augustine explain the passage of Habakkuk (iii. 4) " He had horns coming out of His hands," thus: The strength and weapons by which, as by horns, Christ slew His foes were the arms of the Cross to which the hands of Christ ere nailed. Hence it is that the cross in the sky appeared to Constantine the Great as he was going to battle against Maxentius, with the inscription, "In this sign thou shalt conquer" (Euseb., Life of Constantine, lib. i. c. 22). Literally and morally the power and wisdom of the Cross are seen (1.) in that on the Cross God showed His supreme love to us, that so He might draw us to Him; for God, under no necessity, with no prospect of advantage to Himself, of His own will stooped to the Cross from love of man, solely. This He yet did with such wisdom that no damage was dine by it to the loftiness and glory of His Godhead; for the Godhead in Him suffered nothing, but He bore all His suffering in the Manhood which He had assumed. (2.) In that on the Cross He redeemed man, not by the power of His Godhead, but through the righteousness and humility of His Passion, as S. Augustine says. (3.) In that on the Cross He set before us a most perfect example of obedience, constancy, endurance of punishment, patience, fortitude, and all virtues, as well as mortification of vices. (4.) In that on the Cross He condemned the wisdom and pride of the world, and gave to man, who had fallen through pride and self indulgence, a mirror of life, viz., a mode of recovery through humility and the Cross. (See also S. Thomas. 3, p. qu. 46, art. 3 and 4, and S. Augustine, De Trin. lib. xiii. c. 12.) S. Bernard, in his exhortation to the Soldiers of the Temple (c. 11), says: " The weakness of Christ was no less beneficial to us than His majesty; for although the power of His Godhead ordered the removal of the yoke of sin, yet the weakness of His flesh destroyed by death the rights of death over man. And therefore the Apostle beautifully says: 'The weakness of God is stronger than men.' But His foolishness by which He was pleased to save the world, so as to confound the wise; which made Him, though He was in the form of God and equal to God, empty Himself, and take upon Him the form of a servant; by which, though he was rich, He yet for our sake became poor, though He was great He became little, though he was high yet He became humbled, though He was powerful He became weak; through which He hungered, thirsted, and was weary on the journey, and suffered all that His own will and no necessity laid upon Him; this foolishness of His, was it not to us the way of prudence, the form of righteousness, the example of holiness? Therefore the Apostle also adds, 'The foolishness of God is wiser than men.' Death then set us free from death, life from error, grace from sin. And truly His death won the victory through His righteousness; because the Just One, by paying what he never took, rightly recovered all that He had lost." Hence it is that Francis and the greatest Saints have sought to be considered foolish by the world, in order that they might the rather please God. Some religious Orders, indeed, so regard this as the height of perfection and Christian wisdom that they enjoin their members to love, desire, and embrace contempt, ridicule, insults, and injuries, and to long to be considered fools, just as eagerly as worldly men seek for a reputation for wisdom, for honour, and renown. They do this to teach them in this way (1.) to utterly despise the world; (2.) to humiliate themselves and uproot their innate desire of honour, praise, glory, and high position; (3.) to be more like Christ, and to clothe themselves with His garments and His marks, who for our sakes, and to give us an example of virtue and perfection, chose these things Himself, willed to be considered foolish, and became a scorn of men, and the outcast of the people, They say, therefore, with S. Paul, "God forbid that I should glory save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world." All this does the Cross of Christ teach if you often meditate on it; nay, the Cross is the fount of wisdom. S. Bonaventura, when asked where he had drunk in so much wisdom, showed a crucifix almost worn away by kisses. S. Jacoponus, a man of good birth and of great learning, after having learned from the Cross of Christ to become foolish to the world, was asked by Christ, who appeared to him in a friendly and familiar way, why he was so enamoured of this foolishness, and he answered with his customary pious pleasantry, "Because Thou, Lord, hast been more foolish than I." In short, S. Chrysostom (Hom. 4 on the Cross and the Robber) sums up the power and praise of the Cross as follows: " If you to know the power of the Cross, and what I have to say in its praise, listen: The Cross is the hope of Christians, the resurrection of the dead, the way of them that despair, the staff of the lame, the consolation of the poor, the curb of the rich, the destruction of the proud, the punishment of them that live badly, victory over the demons, subjection of the devil, the instructor of the young, nourishment of the needy, hope of the hopeless, the rudder of seafarers, haven to the storm tossed, wall to the besieged, father to the fatherless, defender of widows, counsellor of the just, rest to the weary, guardian of little ones, head of men, end of the aged, light to them that sit in darkness, the magnificence of kings, an everlasting shield, wisdom of the foolish, liberty to the slaves, a philosophy for kings. law ro the lawless, the boast of martyrs, the self-denial monks, the chastity of virgins, the joy of priests, the foundation of the Church, the destruction of temples, the rejection of idols, a stumbling-block to the Jews, perdition to the ungodly, strength to the weak, physician to the sick, bread to the hungry, water to the thirsty, clothing to the naked. " Ver. 26. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. The for gives the reason of what had gone before. This verse contains another proof of what was said in ver. 21, " It pleased God by the foolishness of preaching to save them that believe. " For this is proved in two ways: (1.) in ver. 23, from the object of preaching, viz., the Cross, by which God was pleased to save the world, but which to the world seems foolishness; (2.) from the ministers of preaching, viz., the Apostles, whose duty it was to preach salvation through the Cross, and who were men of no account, unpolished, despised, and foolish in the eyes of the world. Again, the particle for fitly joins this verse to the preceding; ver. 25 gives an indefinite and general statement which is true, not only of the Cross, but also of the preachers of the Cross, as Athanasius points out (Ad Antiochum, qu. 129). This particle, then, declares the likeness of the Apostles to the Cross that they preached. It is as if S. Paul had said: God willed to use the foolishness and weakness of the Cross, and with it to overcome and subdue to Himself the wisdom and power of all men; and we see this, not only in the Cross itself, and its victory, but also in the Apostles who preach the Cross: for God has not chosen the wise and powerful of this world, but the Apostles, who are poor, simple, and foolish in the eyes of the world, that they might carry the banner of the Cross on high throughout the whole world, and bring all men into obedience to the faith of the Cross, and that they all might believe and hope for their righteousness and salvation through the Cross of Christ. It is a reason drawn from likeness or analogy. For such as the Cross was worthless, despicable, and foolish before the world such should be all preachers of the Cross. For God in His wonderful wisdom has so well adapted everything to the Cross, which is the burden of all preaching, that not only the preachers but believers too should be like the Cross; for the first who were called to the faith were men of low birth, of no reputation, unknown, sinners, publicans, and harlots. Ye see your calling. The reason and mode of your calling. Because the Apostles who called you are not wise, according to this wisdom, which knows not that which is spiritual and Divine. So S, Thomas applies the words to the Apostles, who called others. S. Chrysostom, however, applies them and rightly (from ver. 2) to those who had been called and converted; for many unlearned gad been converted to Christ, and but few who were learned and nobly born. The words, then, mean: Ye see of what kind are both caller and called. Some wise and powerful, of course, as, e.g., Dionysius the Areopagite, Paulus the Proconsul, Nicodemus, S. Paul himself, but they were few. Moreover, the Apostle is speaking mainly of the Apostles, who were the first called, though they were poor and of no reputation. And therefore S. Ambrose (on S. Luk 6:13), says: " See the counsel of God. He chose not the wise, the rich, the noble, but fishermen and publicans to train, that He might not be thought to have drawn any to His grace by His wisdom, to have redeemed us by His riches, to have won us to Him by the influence of power or birth; and that so, not love of disputation, but truth by its reaonableness might prevail. " S. Augustine (vol. x. Serm. 59) says, "Great is the mercy of our Maker. He knew that if the Senator were chosen, he would say, 'I was chosen because of my rank.' If the rich man were chosen, he would say, 'I was chosen for my wealth.' If a king, he would put it down to his power; if an orator, to his eloquence; if a philosopher, to his wisdom. 'For the present,' says the Lord, 'those proud men must be rejected: they are too haughty. Give Me first that fisherman. Come, poor men. You have nothing, you know nothing; follow Me. The empty vessel must be brought to the plentiful stream.' The fisherman let down his nets; he received grace, and became a Divine orator. Now while the words of the fishermen are read, orators bow their heads in reverence." It seems, therefore, that what some fable about the royal birth and renown of the Apostle Bartholomew is groundless. Ver. 27. But God hath chosen the foolish things of the world to confound the wise. The words "foolish, weak, base," form a climax, and are used by S. Paul to describe the faithful who had been called to Christ, or rather the Apostles themselves, who had called them. He contrasts them as uncultivated, poor, base, and hence foolish in the eyes of the world, and the world's laughing-stock, with the wise, strong, and powerful of the world.
1:28
Things which are not. This is applied to the same persons as being contemptible and reckoned of no account. In other words, God chose the despised Apostles, who were thought nothing of, that He might destroy, and, as it were, bring to nought things that are, i.e., which are highly esteemed, as e.g., the wise and mighty of the world. Observe that three things which the world is wont to admire, viz., wisdom, power, and birth, were passed over by God when He called men to faith, righteousness, and salvation; and on the other hand that three things opposite to these were chosen by Him, viz., want of wisdom, of power, and of birth. This was done to show that the work was from God, and that this calling as to be ascribed to the grace of God, and not to human excellence. Thus, in the second century after the Apostles, He chose Agnes, a maiden of thirteen years, who amazed and confounded her judges and all the heathen who saw her by her wonderful fortitude. Well, therefore, does the Collect for her day run: " Almighty and everlasting God, who choosest the weak things of the world to confound the strong, mercifully grant that we who keep the feast of Thy Virgin and Martyr S. Agnes, may receive the fruit of her prayers. " Such too were SS. Agatha, Lucy, Dorothy, Barbara, and a countless number of others whom God seems to have raised up to show the power of His grace in their weakness. Therefore in their Collect the Church prays: " O God, who, amongst other marvels of Thy power, hast also conferred upon feeble women the victory of martyrdom, mercifully grant that we, who keep the 'birthday' of Thy blessed Virgin and Martyr, N., may by her example come to Thee, " Ver. 30. But of Him are ye in Christ Jesus. By the gift of God Himself, by His grace, were ye called to believe in Christ. So Anselm. To be in Christ is to have been incorporated with Him in Baptism, or to be in the Church of Christ, and in Christianity.
1:30
Who of God is made unto us wisdom and righteousness and sanctification and redemption. This righteousness, say our modern innovators, is imputed, because it is ours, not substantially and inherently, but is merely the external righteousness of Christ imputed to us; before God we seem righteous. But I reply: If this be true, then in the same way the active redemption wrought by Christ, which S. Paul here joins with righteousness, will be imputed to us, and consequently we shell be redeemers of ourselves, which is absurd. In the second place, wisdom is infused into us, and so is faith, and so therefore is righteousness; for the Apostle classes together the righteousness and wisdom of Christ as both alike ours. I say, then, with Chrysostom, Theophylact, Anselm, Ambrose, and S. Thomas, that the sense of this passage is this: Christ is made unto us the author and cause of real Christian wisdom, redemption, sanctification, and righteousness. 1. By way of satisfaction and meritoriously; and this is what the Apostle specially has in his mind here: because Christ paid man's debt with the most precious price of His own Blood, and so made sanctification for man, and merited for us righteousness, wisdom, and sanctification. In this way He was made for us righteousness, because the righteousness, i.e., the satisfaction of Christ, is ours, just as much as if we had ourselves made satisfaction to God. And hence it is that theologians teach that the satisfaction of Christ is applied to us in justification through the Sacraments, as if naturally first, and that then as a natural consequence our sins are forgiven through that satisfaction, and grace is infused. This condemns the error of Peter Abélard, in which he is followed by the Socinians, who teach that Christ was the teacher of the world, not its redeemer nay more, that He was sent by the Father to give to man an example of perfect virtue, but not to free him from sin or to redeem him. S. Bernard refutes this in Ep. 190, to Pope Innocent, where he says: " Christ is the end of the law to every one that believeth. In short, S. Paul says that He was made to us righteousness by God the Father. Is not then that righteousness mine which was made for me? If my guilt is brought against me, why am I not given the benefit of my righteousness? And indeed what is given me is safer than what is innate. For this has whereof it may glory, but not before God. But the former, since it is effectual to salvation, has no ground of glorying, except in the Lord. 'For if I be righteous, yet will I not lift up my head,' says Job, lest the answer come, 'What hast thou that thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hast not received it?' This is the righteousness of man in the blood of his Redeemer, which Abélard, that man of perdition, scoffs and sneers at, and so tries to empty of its force, that he holds and argues that all that the Lord of Glory did in emptying Himself... in suffering indignities... is to be reduced to this, that it was all done that He might by His life and teaching give to man a rule of life, and by His suffering and death set up a goal of charity." Abélard's argument was fallacious and frivolous: the devil, he said, had no right over man; therefore man needed no liberator. The premiss is doubtless true when understood of lawful right, but not of usurped right, under which man through sin by his own free will had submitted himself to the power of the devil, of sin, and of hell. 2. By way of example; because the righteousness of Christ os the most perfect example, to which all our righteousness ought to be conformed. In this sense S. Paul's meaning is, Christ is an example and mirror of righteousness. 3. Efficiently; because Christ effects and produces this righteousness in us through His Sacraments, and because He teaches the Saints true wisdom and understanding; as, e.g., how to live a good and Christian life, by what road to attain to heaven, and how we must strive after bliss. 4. As our end; because Christ Himself and His glory are the end of our righteousness and sanctification. S. Bernard, in his 22nd Sermon on the Canticles, deals with these four, wisdom, righteousness, sanctification, redemption, symbolically. In the first place, he adapts them to the four works of Christ. He says, " Christ was made for us wisdom in His preaching, righteousness in the forgiveness of our sins, sanctification in the life that He spent with sinners, redemption in the sufferings that He bore for sinners. " And again further on he says, " Christ was made for us by God wisdom by teaching prudence, righteousness by forgiving our trespasses, sanctification by the example He set of temperance and of chaste life, redemption by the example He left of patience and of fortitude in dying. Where, I ask, is true wisdom, except in the teaching of Christ? Whence comes true righteousness but from the mercy of Christ? Where is there true temperance but in the life of Christ? Where true fortitude save in the Passion of Christ? " In the second place, S. Bernard naturally adapts these four to the four virtues, prudence, justice, temperance and fortitude, which Christ imparts to us. He goes in to say: " Only those, then, who have been imbued with His doctrine are to be called prudent; only those, who by His mercy have obtained forgiveness of their sins, are to be called righteous; only those are to be called temperate who strive to imitate His life; only those are to be called brave who bravely bear adversity and show patience like His. In vain surely does any one strive to acquire virtues, if he thinks that they are to be obtained from any other source but the Lord of virtues, whose teaching is the school of prudence, whose mercy the working of righteousness, whose life the mirror of temperance, whose death the pattern of fortitude. " Ver. 31. That, according as it is written, He that glorieth, let him glory in the Lord. He is quoting not the words but the sense of Jer 9:23. So Ambrose, Theophylact, Anselm, St, Thomas. In Jeremiah the passage runs: "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth Me." This it is to glory in the Lord. Jeremiah is speaking of liberation from the hands of Nebuchadnezzar, and from the slaughter of the Chaldeans, which were then threatening the Jews. In other words, then, he says: The Jews glory in counsels of their wise men, in the strength of their soldiers, in the riches of Jerusalem, as though these would make them secure against the Chaldeans; but they err, for their true glory is to know and understand God, that is, His Providence, an that it is He alone who worketh mercy, and mercifully sets free whom He will, and not the wisdom, might, or riches of man. Moreover, He alone inflicts just punishment on whom He will, and no wise, mighty, or rich man can set free from this even as, O Jews, He will inflict it on you, and will bring it to pass, that death (that is, the Chaldeans, shall bring death upon you) shall climb up into your houses, though your windows, and slay all your little ones. The Apostles rightly adapts this passage to those who were calling others, or who had been called to Christianity, that no one may attribute the grace of Christ to himself, his virtues, or the gifts of nature, but only to Christ, and consequently his tacit exhortation is: "Do not, O Corinthians, glory in yourselves, or in Paul, or in Apollos, your teachers, but in the Lord alone." For this is what in the beginning he proposed to prove, and therefore all that is here said must be referred to it. Anselm says: " That man glories in the Lord only who knows that it is not of himself, but of Him, not only that he is, but also that it is well with him. " Again that glories in the Lord who, if he has anything which makes him pleasing to God, holds that he has received it, not because of his own wisdom, power, good works, talent, or merits, but merely through the grace of God. Thirdly, he who in all that he does seeks not his own glory, but that of the Lord. S. Bernard wrote a noteworthy sermon on these words of the Apostle; see also Sermon 25 on Canticles. He says: " Moreover, the whole glorying of the Saints is within and not without, that is, not in the flower of grass, or the mouth of the vulgar, but in the Lord; for God alone is the sole judge of their conscience, Him alone they desire to please, and to please Him is their only real and chief glory. " And Sermon 13 on Canticles: " Brothers, let none of you desire to be praised in this life. For whatever favour you gain for yourselves here which you do not refer to Him, you steal from Him. For whence, thou dust that perishest, whence comes thy glory? " And in his Sentences: " The Apostles knew that glory properly belongs to the Creator, and not to the creature. But he also knew that the rational creature so seeks after glory that it can scarcely or perhaps never overcome this desire, just because it was made in the image of the Creator. Therefore he gave the most wholesome advice when he said: ' Since you cannot be persuaded not to glory, let him that glorieth glory in the Lord. '" Let us, too, say in company with the Psalmist, "Not unto us, O Lord, not unto us, but unto Thy name give the praise," and with the four and twenty elders who cast their crowns before the throne, "Blessing and honour and glory and power be unto Him that sitteth on the throne, and to the Lamb for ever and ever" (Rev 5:13).
1:1
Dividitur ergo haec epistola in partes duas. In prima parte ponit epistolarem salutationem; in secunda prosequitur suam intentionem, ibi gratias ago Deo meo. Circa primum tria facit. Primo ponit personas salutantes; secundo, personas salutatas Ecclesiae Dei, etc.; tertio bona salutifera optat, ibi gratia vobis et pax. Circa primum duo facit. Primo ponit personam principalem quam describit ex nomine, dicens Paulus, de quo quidem nomine satis dictum est in epistola ad Romanos. Hic autem sufficiat dicere quod hoc nomen praemittit in signum humilitatis; nam Paulus idem est quod modicus, quod ad humilitatem pertinet. I Reg. c. XV, 17: cum esses parvulus in oculis tuis, caput in tribubus Israel factus es. Matth. XI, v. 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Consequenter describit eam a dignitate. Et primo ponit modum adipiscendae dignitatis, cum dicit vocatus, secundum illud Hebr. V, 4: nemo sumit sibi honorem, sed qui vocatur a Deo tamquam Aaron. Secundo ponit ipsam dignitatem, dicens apostolus Iesu Christi, quae quidem est prima dignitas in Ecclesia, et interpretatur missus, quia fuerunt missi a Deo, ut vice eius fungerentur in terris. Unde dicitur Lc. c. VI, 13, quod elegit duodecim, quos et apostolos nominavit, et infra XII, 28: Deus posuit in Ecclesia quosdam, primum quidem apostolos, et cetera. Tertio ponit originem sive causam huius dignitatis, cum dicit per voluntatem Dei. Quod est intelligendum de voluntate beneplaciti, ex qua perficiuntur illi qui multipliciter praesunt Ecclesiis. Eccli. X, 4: in manibus Dei potestas terrae, et utilem rectorem in tempore suscitabit super illam. Et de praedicta voluntate sub figura nobis dicitur, Iob XXXVII, 12, quod lustrant cuncta per circuitum quocumque voluntas gubernantis perduxerit. Dimittit autem Deus aliquos praefici propter subditorum peccata, secundum illud Iob XXXIV, 30: regnare facit hominem hypocritam propter peccata populi. Talis autem rector non dicitur esse secundum voluntatem Dei, sed secundum eius indignationem, secundum illud Osee XIII, 11: dabo tibi regem in furore meo, et auferam in indignatione mea. Secundo ponit personam adiunctam, cum dicit et Sosthenes frater, quem sibi salutando adiungit, quia ad apostolum detulerat contentiones et alios Corinthiorum defectus, ne hoc videretur ex odio fecisse; et ideo nominat eum fratrem, ut ostendat quod ex zelo charitatis hoc fecerat. Prov. IX, 8: argue sapientem, et diliget te.
1:2
Deinde ponit personas salutatas, cum dicit Ecclesiae Dei quae est Corinthi. Et, primo, ponit principales personas, quas describit tripliciter. Primo quidem ex loco, cum dicit Ecclesiae Dei quae est Corinthi, id est, fidelibus Christi Corinthi congregatis. Ps. XXXIV, 18: confitebor tibi in Ecclesia magna. Secundo ex munere gratiae, cum dicit sanctificatis in Christo Iesu, id est, in fide, passione et sacramento Christi Iesu. Infra VI, 11: sed abluti estis, sed sanctificati estis. Hebr. ult.: Iesus ut sanctificaret per suum sanguinem populum, extra portam passus est. Tertio ponit originem gratiae, cum dicit vocatis sanctis; quia scilicet ad sanctitatem per gratiam vocationis pervenerunt. Rom. VIII, 30: quos praedestinavit, hos et vocavit. I Petr. II, 9: de tenebris vos vocavit in admirabile lumen suum. Secundo ponit personas secundarias, fideles scilicet, quae non erant in ipsa civitate sed habitabant in dioecesi civitatis vel districtu. Unde subdit vobis, inquam, qui estis Corinthi scribo, cum omnibus qui invocant nomen domini nostri Iesu Christi, scilicet per veram fidei confessionem. Ioel. c. II, 32: omnis qui invocaverit nomen domini salvus erit. Et hoc in omni loco ipsorum, id est eorum iurisdictioni subiecto, et nostro, quia per hoc quod subiiciebantur episcopo civitatis, non eximebantur a potestate apostoli, quinimo magis erant ipsi apostolo subiecti, quam his quibus ipse eos subiecerat. Ps. CII, 22: in omni loco dominationis eius, benedic, anima mea, domino. Ultimo autem in salutatione ponit bona salutifera quae eis optat, quorum primum est gratia, per quam iustificamur a peccatis, Rom. III, 24: iustificati gratis per gratiam ipsius; ultimum autem est pax, quae perficitur in felicitate aeterna. Ps. CXLVII, 14: qui posuit fines tuos pacem. Is. XXXII, 18: sedebit populus meus in pulchritudine pacis. Per haec autem duo, omnia alia includit. Unde dicit gratia et pax. Causam eorum ostendit, subdens a Deo patre nostro, secundum illud Iac. I, 17: omne datum optimum et omne donum perfectum desursum est, descendens a patre luminum.
1:3
Addit autem et domino Iesu Christo, per quem, ut dicitur II Petr. I, 4, maxima et pretiosa promissa donavit nobis Deus. Io. I, v. 17: gratia et veritas per Iesum Christum facta est. Quod autem dicit a Deo patre nostro. Potest intelligi de tota Trinitate, a qua creati sumus et in filios adoptati. Additur autem et domino Iesu Christo, non quia sit persona alia vel hypostasis praeter tres personas, sed propter aliam naturam. Vel quod dicitur Deo patre nostro, per quamdam appropriationem accipitur pro persona patris, sicut Io. XX, 17: ascendo ad patrem meum, Deum meum et Deum vestrum. In hoc autem quod subdit et domino Iesu Christo, manifestatur persona filii. Tacetur autem de spiritu sancto, quia est nexus patris et filii, et intellectus ex ambobus, vel quia est donum utriusque, intelligitur in donis, de quibus dicit gratia et pax, quae per spiritum sanctum dantur. Infra XII, v. 11: haec omnia operatur unus atque idem spiritus.
1:4
Deinde cum dicit gratias ago Deo meo, incipit epistolarem tractatum. Et primo gratias agit de bonis eorum, ut correctionem suorum defectuum tolerabilius ferant; secundo ponit eorum instructionem, ibi obsecro vos autem, fratres. Circa primum duo facit. Primo gratias agit de bonis quae iam acceperant; secundo de bonis quae in futurum expectabant, ibi expectantibus revelationem. Circa primum duo facit. Primo ponit gratiarum actionem, cum dicit gratias ago Deo meo, qui scilicet etsi sit Deus omnium per creationem et gubernationem, tamen est eius et cuiuslibet iusti per fidem et devotionem. Ps. CXVII, 28: Deus meus es tu, et confitebor tibi. Ostendit etiam quando gratias agit, cum dicit semper, quia haec gratiarum actio ex charitatis affectu procedit, qui in eius corde assiduus erat. Prov. XVII, 17: omni tempore diligit qui amicus est. Et quamvis omni tempore eos diligeret, et pro eorum bonis gratias ageret actualiter, tamen etiam pro eis gratias agebat omnibus horis quas habebat orationi deputatas. Ostendit etiam pro quibus gratias agit, cum dicit pro vobis, de quorum scilicet bonis propter charitatis unionem gaudebat, sicut de suis. III Io. v. 4: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. Secundo ostendit materiam gratiarum actionis, et primo in generali, cum dicit in gratia Dei, id est, per gratiam Dei, quae data est vobis in Christo Iesu, id est per Christum Iesum. Io. I, 16: de plenitudine eius omnes nos accepimus gratiam pro gratia. Secundo in speciali, ubi primo ostendit gratiae abundantiam cum dicit quia in omnibus, scilicet quae pertinent ad salutem, divites, id est abundantes, facti estis in illo, id est per Christum, secundum illud II Cor. VIII, 9: propter vos egenus factus est, ut illius inopia divites essetis.
1:5
Et exponit in quibus sint divites facti, cum dicit in omni verbo, vel quia omnibus generibus linguarum loquebantur, vel quia in verbo doctrinae abundabant. Verbum autem non proferretur ordinate, nisi ex scientia procederet, et ideo subdit in omni scientia, id est, intelligentia omnium Scripturarum, et universaliter omnium quae pertinent ad salutem. Sap. X, 10: dedit illi scientiam sanctorum. Hoc autem quod dicit apostolus referendum est ad eos qui erant in Ecclesia perfectiores, in quibus etiam alii minores has divitias possidebant, sicut Augustinus dicit super Ioannem: si amas unitatem cui haeres, habes quicquid in illa alter habet: tolle invidiam, et tuum est quod alius habet; quos enim cupiditas et invidia separat, charitas iungit.
1:6
Secundo ostendit rectitudinem, dicens sicut testimonium Christi confirmatum est in vobis; non esset rectum verbum doctrinae, neque recta scientia, si a testimonio Christi discordaret, vel si etiam Christi testimonium non firmiter per fidem cordibus inhaereret; quia, ut dicitur Iac. I, 6: qui haesitat similis est fluctui maris, qui a vento movetur et circumfertur. Testimonium autem Christi dicit, vel quia de ipso prophetae praenuntiaverunt, secundum illud Act. X, 43: huic omnes prophetae testimonium perhibent; vel quia ipse Christus testimonium perhibuit, secundum illud Io. c. VIII, 14: si ego testimonium perhibeo de meipso, verum est testimonium meum; vel etiam quia apostolus in sua praedicatione Christo testimonium dedit. Act. XXII, 18: non recipient testimonium tuum de me.
1:7
Tertio tangit gratiae perfectionem, cum dicit ita ut nihil vobis desit in ulla gratia, quia scilicet in diversis personis omnes gratias gratis datas habebant. Ad divinam enim providentiam pertinet, ut absque defectu necessaria largiatur. Ps. XXXIII, 10: nihil deest timentibus eum; et iterum: inquirentes autem dominum non minuentur omni bono. Deinde ponit bona in futurum expectanda. Et circa hoc tria facit. Primo ponit futuri boni expectationem, dicens vobis, inquam, non solum habentibus gratiam in praesenti, sed etiam expectantibus, in futurum, revelationem domini nostri Iesu Christi, qua scilicet sanctis suis revelabitur, non solum per gloriam humanitatis, secundum illud Is. XXXIII, 17: regem in decore suo videbunt, sed etiam per gloriam divinitatis, secundum illud Is. XL, 5: revelabitur gloria domini; quae quidem revelatio homines beatos facit. I Io. III, 2: cum autem apparuerit, similes ei erimus: et videbimus eum sicuti est. Et in hoc vita aeterna consistit, secundum illud Io. XVII, 3: haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum. Sicut autem illi quibus Christus revelatur, sunt beati in re, ita illi qui hoc expectant, sunt beati in spe. Is. XXX, 18: beati omnes qui expectant eum. Et ideo de ipsa expectatione gratias agit. Secundo ostendit quod haec expectatio non est vana ex auxilio divinae gratiae. Unde subdit: qui, scilicet Christus, qui spem dedit vobis huiusmodi revelationis, etiam confirmabit vos in gratia accepta. I Petr. ult.: modicum passos ipse perficiet, confirmabit solidabitque. Et hoc usque in finem, scilicet vitae vestrae. Matth. c. X, 22: qui perseveraverit usque in finem, hic salvus erit. Non autem ut sitis sine peccato: quia, si dixerimus quoniam peccatum non habemus, ipsi nosmetipsos seducimus, et veritas in nobis non est, ut dicitur I Io. I, 8, sed ut sitis sine crimine, id est, sine peccato mortali. I Tim. III, 10: ministrent nullum crimen habentes.
1:8
Et hoc, inquam, erit in die adventus domini nostri Iesu Christi, quia scilicet qui sine crimine invenitur in die mortis, sine crimine perveniet ad diem iudicii, secundum illud Eccle. XI, 3: si ceciderit lignum ad Austrum, sive ad Aquilonem, in quocumque loco ceciderit, ibi erit. Nisi autem sine crimine nunc inveniatur, frustra illam revelationem expectaret. Tertio rationem suae promissionis assignat, dicens quod Deus vos confirmabit, quod debetis sperare, quia Deus est fidelis (Deut. XXXII, 4: Deus fidelis et absque ulla iniquitate), per quem vocati estis in societatem filii eius Iesu Christi domini nostri, ut scilicet habeatis societatem ad Christum, et in praesenti per similitudinem gratiae, secundum illud I Io. I, 7: si in luce ambulamus, sicut et ipse in luce est, societatem habemus cum eo ad invicem, et in futuro per participationem gloriae, Rom. VIII, 17: si compatimur, ut et simul glorificemur. Non autem videretur esse fidelis Deus, si nos vocaret ad societatem filii et nobis denegaret, quantum in ipso est, ea, per quae pervenire ad eum possemus. Unde Iosue I, v. 5 dicit: non te deseram, neque derelinquam.
1:9
Praemissa salutatione et gratiarum actione, hic incipit eos instruere. Et primo ponitur instructio de his quae ad omnes communiter pertinent, scilicet de his quae pertinent ad ecclesiastica sacramenta. Secundo instruit eos de his quae ad quosdam pertinebant, XVI cap. de collectis autem quae fiunt in sanctos, et cetera. In sacramentis autem tria sunt consideranda. Primo quidem ipsum sacramentum, sicut Baptismus; secundo id quod est res significata et contenta, scilicet gratia; tertio id quod est res significata et non contenta, scilicet gloria resurrectionis. Primo ergo agit de ipsis sacramentis; secundo de ipsis gratiis, XII cap. de spiritualibus autem nolo vos, etc., tertio, de gloria resurrectionis, infra XV notum autem vobis facio. Circa primum tria facit. Primo determinat ea quae pertinent ad sacramentum Baptismi; secundo ea quae pertinent ad sacramentum matrimonii, V cap., ibi omnino auditur inter vos, etc.; tertio ea quae pertinent ad sacramentum Eucharistiae, VIII cap., ibi de his autem quae idolis sacrificantur. Dominus autem, Matth. ult., discipulis praeceptum dedit de doctrina simul et Baptismo, dicens euntes docete omnes gentes, baptizantes, et cetera. Et ideo apostolus in prima parte simul cum Baptismo agit de doctrina. Est autem sciendum quod inter Corinthios fideles erat quaedam dissensio propter baptistas et doctores; illi enim qui erant instructi contemnebant alios, quasi qui meliorem doctrinam acceperint, et meliorem Baptismum. Unde circa primum duo facit. Primo removet contentionem; secundo contentionis causam quae erat in hoc, quod gloriabantur de quibusdam, et alios Christi ministros contemnebant, infra III capite et ego, fratres, non potui vobis loqui. Circa primum tria facit. Primo proponit admonitionem; secundo admonitionis necessitatem ostendit, ibi significatum est enim mihi, etc.; tertio rationem admonitionis assignat, ibi divisus est Christus? et cetera. Circa primum duo consideranda sunt. Primum quidem quod eos inducit ad admonitionem servandam. Uno modo per propriam humilitatem, cum dicit obsecro autem vos, et cetera. Prov. XVIII, 23: cum obsecrationibus loquitur pauper. Alio modo per fraternam charitatem, cum dicit fratres, quia scilicet ex affectu fraternae charitatis hoc dicebat. Prov. XVIII, 19: frater qui iuvatur a fratre, quasi civitas firma. Tertio per reverentiam Christi, cum dicit per nomen domini nostri Iesu Christi, quod est ab omnibus honorandum, et cui oportet omnes esse subiectos. Phil. II, 10: in nomine Iesu omne genu flectatur. Secundo considerandum est quod inducit eos ad tria. Primo quidem ad concordiam, cum dicit ut idipsum dicatis omnes, id est, omnes eamdem fidem confiteamini, et eamdem sententiam proferatis de his quae sunt communiter agenda. Rom. XV, 6: ut unanimes uno ore honorificetis Deum.
1:10
Secundo prohibet vitium contrarium virtuti, cum dicit et non sint in vobis schismata, quia unitas ecclesiastica dividi non debet, in cuius signum milites de tunica inconsutili, Io. XIX, 24 dixerunt: non scindamus eam, sed sortiamur de ea cuius sit. Sunt autem proprie schismata, quando, vel propter diversam fidei confessionem, vel propter diversas sententias de agendis, homines unius collegii in diversas separantur partes. Is. XXII, v. 9: scissuras civitatis David videbitis, quia multiplicatae sunt. Tertio inducit eos ad id per quod possunt schismata vitare, scilicet ad perfectionem. Est enim divisionis causa, dum unusquisque partiale bonum quaerit, praetermisso perfecto bono, quod est bonum totius. Et ideo dicit sitis autem perfecti in eodem sensu, scilicet quo iudicatur de agendis, et in eadem scientia, qua iudicatur de cognoscendis, quasi dicat: per haec perfecti esse poteritis, si in unitate persistatis. Col. III, 14: super omnia charitatem habete, quod est vinculum perfectionis. Matth. V, 48: estote perfecti sicut pater vester caelestis perfectus est.
1:11
Deinde, cum dicit significatum est mihi, ostendit necessitatem praedictae admonitionis, quia scilicet contentionis vitio laborabant, quasi dicat: ideo necesse est vos ad hoc inducere, quia significatum est mihi, fratres mei, ab his qui sunt Cloes, id est, in quadam villa Corinthiorum iurisdictioni subiecta, vel Cloes potest esse nomen matronae, in cuius domo erant multi fideles congregati, quia contentiones sunt inter vos, contra id quod dicitur Prov. XX, 3: honor est homini qui separat se a contentionibus. Et modum contentionis exponit, subdens hoc autem dico, id est, contentionem nomino, quod unusquisque vestrum nominat se ab eo a quo est baptizatus et instructus, et dicit: ego quidem sum Pauli, quia erat a Paulo baptizatus et instructus; alius ego autem Apollo, qui scilicet Corinthiis praedicaverat, ut habetur Act. XIX, 1; alius ego vero Cephae, scilicet Petri, cui dictum est Io. I, v. 42: tu vocaberis Cephas, quod interpretatur Petrus. Quod quidem ideo dicebant, quod putabant a meliori baptista meliorem Baptismum dari, quasi virtus baptistae in baptizatis operaretur. Et de hoc pseudoapostoli gloriabantur, secundum illud Ps. XLVIII, 12: vocaverunt nomina sua in terris suis. Alius autem dicit ego autem sum Christi, qui solus benedixit, quia solius Christi virtus operatur in Baptismo Christi. Io. I, 33: super quem videris spiritum descendere et manere, ipse est qui baptizat. Et ideo baptizati a solo Christo denominantur Christiani, non autem a Paulo Paulini. Is. IV, 1: tantummodo invocetur nomen tuum super nos. Ad huius autem erroris vitationem, dicuntur Graeci hac forma in baptizando uti baptizetur servus Christi Nicolaus in nomine patris, et filii, et spiritus sancti, ut detur intelligi quod homo non baptizat interius, sed baptizatur a Christo. Quia tamen etiam homo baptizat ministerio, ut membrum et minister Christi, ideo Ecclesia utitur hac forma in baptizando ego te baptizo in nomine patris, et filii, et spiritus sancti, quod quidem est expressius secundum formam a Christo traditam, qui dixit discipulis: docete omnes gentes, baptizantes eos in nomine patris, et filii, et spiritus sancti, etc., ubi ipsos apostolos dicit baptizantes, secundum quem modum sacramenti minister dicit: ego te baptizo. Deinde cum dicit divisus est Christus? etc., ponit rationem praedictae admonitionis, quare inter eos scissurae et contentiones esse non debebant, et primo ex parte Baptismi; secundo ex parte doctrinae, ibi non in sapientia verbi, et cetera. Circa primum tria facit. Primo ponit inconveniens quod ex praedicta contentione sequitur; secundo manifestat quare illud inconveniens sequatur, ibi numquid Paulus crucifixus est, etc.; tertio excludit quamdam falsam suspicionem, ibi gratias ago Deo meo, et cetera.
1:12
Dicit ergo primo: dixi quod unusquisque vestrum dicit ego sum Pauli, ego Apollo, et ex hoc sequitur quod Christus est divisus. Nec refert utrum interrogative vel remissive legatur. Hoc autem potest intelligi, uno modo, quasi diceret: per hoc quod inter vos contenditur, Christus est divisus a vobis, qui non nisi in pace habitat, secundum illud Ps. LXXV, 3: in pace factus est locus eius. Is. LIX, 2: iniquitates vestrae diviserunt inter vos et Deum vestrum. Sed melius aliter hoc potest intelligi, ut sit sensus: per hoc quod creditis Baptismum esse meliorem, qui a meliori baptista datur, sequitur quod Christus, qui principaliter et interius baptizat, sit divisus, id est, differens in sua virtute et effectu, secundum differentiam ministrorum: quod patet esse falsum per id quod dicitur Eph. IV, 5: unus dominus, una fides, unum Baptisma. Sed adhuc melius hoc intelligitur quod apostolus dicit: ex hoc quod ea quae sunt propria Christi aliis attribuitis, quodammodo Christum dividitis, plures christos facientes, contra id quod dicitur Matth. XXIII, 10: magister vester unus est Christus. Is. XLV, v. 22: convertimini ad me, et salvi eritis, omnes fines terrae, quia ego dominus, et non est alius. Est autem sciendum quod Christus in sacramento Baptismi duplicem habet virtutem sibi propriam. Unam quidem divinam, qua simul cum patre et spiritu sancto interius mundat a peccato, et hoc nulli creaturae potuit communicari. Alia autem est propria virtus secundum humanam naturam, quae est potestas excellentiae in sacramentis, et consistit in quatuor. Quorum unum est, quod ipse sacramenta instituit; secundum est quod potuit effectum sacramentorum sine sacramento conferre; tertium est quod meritum passionis eius operatur in Baptismo et aliis sacramentis; quartum est quod ad invocationem nominis eius sacramenta conferuntur. Hanc autem potestatem excellentiae, et maxime quantum ad ultimum, conferre potuit ministris Baptismi, ut scilicet eorum nominibus consecraretur Baptismus, sed noluit, ne schisma ex hoc in Ecclesia fieret, dum tot reputarentur Baptismi, quot essent baptistae. Et hoc est quod, secundum expositionem Augustini, Ioannes Baptista de Christo nescisse fatetur, utrum scilicet hanc potestatem sibi retineret. Deinde, cum dicit numquid Paulus, etc., ostendit praedictum inconveniens sequi ex eorum errore quod diversum Baptisma esse aestimabant secundum differentiam baptistarum; hoc enim esset, si a baptistis Baptismus efficaciam haberet, quod quidem solius est Christi. Hoc autem ostendit dupliciter. Primo quidem ex parte passionis Christi, in cuius virtute Baptismus operatur, secundum illud Rom. VI, 3: quicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus.
1:13
Et ideo dicit numquid Paulus crucifixus est pro vobis? Quasi dicat: numquid passio Pauli causa est nostrae salutis, ut secundum ipsum Baptismus habeat virtutem salvandi? Quasi dicat: non. Hoc enim proprium est Christo, ut sua passione et morte nostram salutem operatus fuerit. Io. XI, 50: expedit ut unus homo moriatur pro populo, et non tota gens pereat. II Cor. c. V, 14: unus pro omnibus mortuus est. Sed contra videtur esse quod apostolus dicit Col. I, 24: gaudeo in passionibus meis pro vobis, et adimpleo ea quae desunt passionum Christi in carne mea pro corpore eius, quod est Ecclesia. Sed dicendum quod passio Christi fuit nobis salutifera non solum per modum exempli, secundum illud I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius, sed etiam per modum meriti, et per modum efficaciae, inquantum eius sanguine redempti et iustificati sumus, secundum illud Hebr. ultimo: ut sanctificaret per suum sanguinem populum, extra portam passus est. Sed passio aliorum nobis est salutifera solum per modum exempli, secundum illud II Cor. I, 6: sive tribulamur, pro vestra exhortatione et salute. Secundo ostendit idem ex virtute nominis Christi, qui in Baptismo invocatur. Unde subdit aut in nomine Pauli baptizati estis? Quasi dicat: non. Ut enim dicitur Act. IV, 12, non est aliud nomen datum hominibus, per quod oporteat nos salvos fieri. Unde et Is. XXVI, 8 dicitur: nomen tuum et memoriale tuum in desiderio animae. Sed videtur quod in nomine Christi homines non baptizentur. Dicit enim Matth. ult.: docete omnes gentes, baptizantes eos in nomine patris, et filii, et spiritus sancti. Dicendum est autem quod in primitiva Ecclesia, quia nomen Christi multum erat odiosum, ut venerabile redderetur, apostoli in nomine Christi baptizabant ex speciali ordinatione spiritus sancti. Unde dicitur Act. c. VIII, 12, quod in nomine Christi baptizati sunt viri et mulieres. Et tamen, ut Ambrosius dicit in nomine Christi tota Trinitas intelligitur. Christus enim interpretatur unctus, in quo intelligitur non solum ille qui ungitur, qui est filius Dei, sed etiam ipsa unctio, quae est spiritus sanctus, et ipse ungens, qui est pater, secundum Ps. XLIV, 8: unxit te Deus, Deus tuus, oleo laetitiae prae consortibus tuis. Nunc autem quia nomen Christi iam est magnum in gentibus ab ortu solis usque ad occasum, ut dicitur Mal. I, 11, Ecclesia utitur forma prius instituta a Christo, baptizans in nomine patris, et filii, et spiritus sancti. Et tamen quicumque in hac forma baptizantur, in nomine eius, qui est vere filius Dei, baptizantur, secundum illud I Io. c. ult.: ut simus in vero filio eius, Iesu Christo. Baptizantur etiam omnes fideles in nomine Christi, id est, fide et confessione nominis Christi, secundum illud Ioel. c. II, 32: omnis quicumque invocaverit nomen domini, salvus erit. Unde baptizati a Christo Christiani nominantur, quia, ut dicitur Gal. III, 27: quotquot in Christo baptizati estis, Christum induistis. Sic ergo, si solius Christi passio, si solius Christi nomen virtutem confert Baptismo ad salvandum, verum est proprium esse Christo, ut ex eo Baptismus habeat sanctificandi virtutem. Unde qui hoc aliis attribuit, dividit Christum in plures.
1:14
Deinde, cum dicit gratias ago Deo meo, excludit quamdam suspicionem. Quia ibi dixerat: numquid enim Paulus crucifixus est pro vobis? Posset aliquis credere quod et si non auctoritate, ministerio tamen plures baptizaverit. Et circa hoc tria facit. Primo gratias agit de hoc quod paucos baptizavit; secundo, quibusdam paucis nominatis, quosdam alios addit, ibi baptizavi autem; tertio assignat rationem quare non multos baptizaverit, ibi non enim misit me Deus. Dicit ergo primo gratias ago Deo meo, quod neminem vestrum baptizavi, nisi Crispum, de quo Act. XVIII, 8: Crispus archisynagogus credidit domino cum omni domo sua, et Caium, ad quem scribitur tertia canonica Ioannis.
1:15
Et quia gratiarum actio locum non habet, nisi in beneficiis perceptis, consequenter apostolus ostendit qualiter de hoc gratias agat, cum subdit ne quis dicat quod in nomine meo baptizati estis. Est enim optabile sanctis viris, ne ex bonis quae ipsi faciunt, alii sumant occasionem erroris sui, sive peccati. Et quia Corinthii in eum errorem devenerant, ut se a suis baptistis nominarent, dicentes ego sum Pauli et Apollo, ac si in eorum nominibus essent baptizati, ideo gratias agit de hoc quod de suo ministerio talis error consecutus non fuerit. Et ideo signanter dicit se baptizasse illos qui ab hoc errore immunes erant. Deinde, cum dicit baptizavi autem, etc., ponit quosdam alios a se baptizatos, ne in eius verbis aliquid veritatis minus appareret. Unde dicit baptizavi et domum, id est familiam, Stephanae, scilicet cuiusdam matronae.
1:16
Et quia circa particularia facta memoria hominum labilis est, subdit caeterum nescio, id est in memoria non habeo, si quem alium baptizaverim, in propria persona. Deinde, cum dicit non enim misit, etc., assignat rationem quare paucos baptizaverit, dicens non enim misit me Deus baptizare, sed evangelizare. Contra quod videtur esse quod dicitur Matth. ult.: euntes docete omnes gentes, baptizantes eos in nomine patris, et filii, et spiritus sancti. Sed dicendum est quod Christus apostolos misit ad utrumque, ita tamen quod ipsi per seipsos praedicarent, secundum quod ipsi dicebant Act. VI, 2: non est aequum relinquere nos verbum Dei, et ministrare mensis. Baptizarent autem per inferiores ministros, et hoc ideo quia in Baptismo nihil operatur industria vel virtus baptizantis: nam indifferens est utrum per maiorem vel minorem ministrum detur Baptismus, sed in praedicatione Evangelii multum operatur sapientia et virtus praedicantis, et ideo praedicationis officium per seipsos apostoli tamquam maiores ministri exercebant, sicut et de ipso Christo dicitur Io. IV, 2 quod ipse non baptizabat, sed discipuli eius, qui tamen de seipso dicit Lc. IV, 43: quia et aliis civitatibus oportet me evangelizare regnum Dei, quia ideo missus sum. Is. LXI, 1: ad annuntiandum mansuetis misit me.
1:17
Postquam apostolus improbavit Corinthiorum contentionem, ratione sumpta ex parte Baptismi, hic excludit eorum contentionem, ratione sumpta ex parte doctrinae. Quidam enim eorum gloriabantur de doctrina pseudo-apostolorum, qui ornatis verbis et humanae sapientiae rationibus veritatem fidei corrumpebant. Et ideo apostolus primo ostendit hunc modum convenientem non esse doctrinae fidei; secundo ostendit hoc modo docendi se usum apud eos non fuisse, II cap., ibi et ego, cum venissem ad et cetera. Circa primum duo facit. Primo proponit quod intendit; secundo manifestat propositum, ibi ut non evacuetur. Dicit ergo primo: dixi quod misit me Christus evangelizare, non tamen ita quod ego in sapientia verbi evangelizem, id est, in sapientia mundana, quae verbosos facit, inquantum per eam multis vanis rationibus homines utuntur. Eccle. VI, 11: ubi verba sunt plurima, multam in disputando habentia vanitatem. Prov. XIV, 23: ubi verba sunt plurima, ibi frequenter egestas. Vel sapientiam verbi nominat rhetoricam, quae docet ornate loqui, ex quo alliciuntur interdum homines ad assentiendum erroribus et falsitatibus. Unde Rom. XVI, 18: per dulces sermones seducunt corda innocentium. Et de meretrice dicitur Prov. II, 16, in figura haereticae doctrinae: ut eruaris a muliere aliena et extranea, quae mollit sermones suos. Sed contra dicitur Is. XXXIII, 19: populum impudentem non videbis, scilicet in Catholica Ecclesia, et populum alti sermonis, ita ut non possis intelligere disertitudinem linguae eius, in quo nulla est sapientia. Sed quia in Graeco ponitur logos, quod rationem et sermonem significat, posset convenientius intelligi sapientia verbi, id est humanae rationis, quia illa quae sunt fidei, humanam rationem excedunt, secundum illud Eccli. III, 25: plurima supra sensum hominis ostensa sunt tibi. Sed contra hoc videtur esse quod multi doctores Ecclesiae in doctrina fidei sapientia et rationibus humanis et ornatu verborum sunt usi. Dicit enim Hieronymus in epistola ad magnum oratorem urbis Romae, quod omnes doctores fidei in ornatu philosophiae doctrinis atque scientiis suos referserunt libros, ut nescias quid in illis primum admirari debeas, eruditionem saeculi, an scientiam Scripturarum. Et Augustinus dicit in quarto de doctrina Christiana: sunt viri ecclesiastici qui divina eloquia non solum sapienter, sed etiam suaviter tractaverunt. Dicendum est ergo quod aliud est docere in sapientia verbi quocumque modo intelligatur, et aliud uti sapientia verbi in docendo. Ille in sapientia verbi docet qui sapientiam verbi accipit pro principali radice suae doctrinae, ita scilicet quod ea solum approbet, quae verbi sapientiam continent: reprobet autem ea quae sapientiam verbi non habent, et hoc fidei est corruptivum. Utitur autem sapientia verbi, qui suppositis verae fidei fundamentis, si qua vera in doctrinis philosophorum inveniat, in obsequium fidei assumit. Unde Augustinus dicit in secundo de doctrina Christiana, quod si qua philosophi dixerunt fidei nostrae accommoda, non solum formidanda non sunt, sed ab eis tamquam ab iniustis possessoribus in usum nostrum vindicanda. Et in IV de doctrina Christiana dicit: cum posita sit in medio facultas eloquii, quae ad persuadendum seu prava seu recta valent pluribus, cur non bonorum studio comparetur ut militet veritati, si eam mali in usum iniquitatis et erroris usurpant. Deinde, cum dicit ut non evacuetur crux Christi, probat quod dixerat, et primo quidem ex parte materiae, secundo ex parte ipsorum docentium, ibi videte enim vocationem vestram, et cetera. Circa primum tria facit. Primo ostendit modum docendi qui est in sapientia verbi, non esse congruum fidei Christianae; secundo probat quod supposuerat, ibi verbum enim crucis; tertio probationem manifestat, ibi quoniam Iudaei signa petunt. Circa primum considerandum est, quod etiam in philosophicis doctrinis non est idem modus conveniens cuilibet doctrinae. Unde sermones secundum materiam sunt accipiendi, ut dicitur in primo Ethicorum. Tunc autem maxime modus aliquis docendi est materiae incongruus, quando per talem modum destruitur id quod est principale in materia illa, puta si quis in rebus intellectualibus velit metaphoricis demonstrationibus uti, quae non transcendunt res imaginatas, ad quas non oportet intelligentem adduci, ut Boetius ostendit in libro de Trinitate. Principale autem in doctrina fidei Christianae est salus per crucem Christi facta. Unde, cap. II, 2, dicit non iudicavi me scire aliquid inter vos, nisi Iesum Christum et hunc crucifixum. Qui autem principaliter innititur in docendo sapientiam verbi, quantum in se est, evacuat crucem Christi. Ergo docere in sapientia verbi non est modus conveniens fidei Christianae. Hoc est ergo quod dicit ut non evacuetur crux Christi, id est, ne si in sapientia verbi praedicare voluero, tollatur fides de virtute crucis Christi. Gal. V, 11: ergo evacuatum est scandalum crucis. Ps. CXXXVI, v. 7: qui dicunt, exinanite usque ad fundamentum in ea. Deinde, cum dicit verbum crucis, etc., probat quod per doctrinam, quae est in sapientia verbi, crux Christi evacuetur. Et circa hoc duo facit primo inducit probationem; secundo assignat causam dictorum, ibi scriptum est enim, et cetera. Dicit ergo primo: ideo dixi quod si per sapientiam verbi doctrina fidei proponeretur, evacuaretur crux Christi, verbum enim crucis, id est Annuntiatio crucis Christi, stultitia est, id est stultum aliquid videtur, pereuntibus quidem, id est, infidelibus qui se secundum mundum existimant sapientes, eo quod praedicatio crucis Christi aliquid continet, quod secundum humanam sapientiam impossibile videtur, puta quod Deus moriatur, quod omnipotens violentorum manibus subiiciatur. Continet etiam quaedam quae prudentiae huius mundi contraria videntur, puta quod aliquis non refugiat confusiones, cum possit, et aliqua huiusmodi. Et ideo Paulo huiusmodi annuntianti dixit Festus, ut legitur Act. XXVI, 24: insanis, Paule, multae litterae ad insaniam te adducunt. Et ipse Paulus dicit infra IV, 10: nos stulti propter Christum.
1:18
Et ne credatur revera verbum crucis stultitiam continere, subdit his autem qui salvi fiunt, id est nobis, scilicet Christi fidelibus qui ab eo salvamur, secundum illud Matth. c. I, 21: ipse enim salvum faciet populum suum a peccatis eorum, virtus Dei est, quia ipsi in cruce Christi mortem Dei cognoscunt, qua Diabolum vicit et mundum. Apoc. V, 5: ecce vicit leo de tribu Iuda. Item virtutem quam in seipsis experiuntur, dum simul cum Christo vitiis et concupiscentiis moriuntur, secundum illud Gal. V, 24: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis. Unde in Ps. CIX, 2 dicitur virgam virtutis tuae emittit dominus ex Sion. Lc. VI, 19: virtus de illo exibat et sanabat omnes. Deinde cum dicit scriptum est enim, ostendit praedictorum causam, et ponit primo quare verbum crucis sit hominibus stultitia; secundo ostendit quare ista stultitia sit virtus Dei his, qui salvantur, ibi nam quia in Dei sapientia, et cetera. Circa primum duo facit. Primo inducit auctoritatem praenuntiantem quod quaeritur; secundo ostendit hoc esse impletum, ibi ubi sapiens? Circa primum considerandum quod id quod est in se bonum, non potest alicui stultum videri, nisi propter defectum sapientiae. Haec est ergo causa quare verbum crucis quod est salutiferum credentibus, quibusdam videtur stultitia, quia sunt ipsi sapientia privati.
1:19
Et hoc est quod dicit scriptum est enim: perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Potest autem hoc sumi ex duobus locis. Nam in Abdia dicitur: perdam sapientiam de Idumaea, et prudentiam de monte Esau. Expressius autem habetur Is. XXIX, v. 14: peribit sapientia a sapientibus, et intellectus prudentium eius abscondetur. Differunt autem sapientia et prudentia. Nam sapientia est cognitio divinarum rerum; unde pertinet ad contemplationem, Iob XXVIII, v. 28: timor Dei ipsa est sapientia; prudentia vero proprie est cognitio rerum humanarum, unde dicitur Prov. X, 23: sapientia est viro prudentia, quia scilicet scientia humanarum rerum prudentia dicitur. Unde et philosophus VI Ethicorum dicit quod prudentia est recta ratio agibilium, et sic prudentia ad rationem pertinet. Est autem considerandum quod homines quantumcumque mali non totaliter donis Dei privantur, nec in eis dona Dei reprobantur, sed in eis reprobatur et perditur quod ex eorum malitia procedit. Et ideo non dicit simpliciter perdam sapientiam, quia omnis sapientia a domino Deo est, ut dicitur Is. XXIX, 14 ss., sed perdam sapientiam sapientium, id est, quam sapientes huius mundi adinvenerunt sibi contra veram sapientiam Dei, quia, ut dicitur Iac. III, 15, non est ista sapientia desursum descendens, sed terrena, animalis, diabolica. Similiter non dicit reprobabo prudentiam, nam veram prudentiam sapientia Dei docet, sed dicit prudentiam prudentium, id est, quam illi qui se prudentes aestimant in rebus mundanis prudentiam reputant ut scilicet bonis huius mundi inhaereant. Vel quia, ut dicitur Rom. VIII, v. 6, prudentia carnis mors est. Et sic propter defectum sapientiae reputant impossibile Deum hominem fieri, mortem pati secundum humanam naturam; propter defectum autem prudentiae reputant inconveniens fuisse quod homo sustineret crucem, confusione contempta, ut dicitur Hebr. XII, 2. Deinde cum dicit ubi sapiens, etc., ostendit esse impletum quod de reprobatione humanae sapientiae et prudentiae fuerat probatum. Et primo ponit medium sub interrogatione; secundo conclusionem infert, ibi nonne stultam Deus fecit sapientiam huius mundi, et cetera. Dicit ergo primo ubi sapiens? Quasi diceret: non invenitur in congregatione fidelium qui salvatur. Per sapientem intelligit illum qui secretas naturae causas scrutatur. Is. XIX, 11: quomodo dicetis Pharaoni: filius sapientium ego? Et hoc refertur ad gentiles, qui huius mundi sapientiae studebant. Ubi Scriba? Id est peritus in lege, et hoc refertur ad Iudaeos; quasi diceret: non est in coetu fidelium. Io. VII, 48: numquid ex principibus aliquis credidit in eum? Ubi inquisitor huius saeculi? Qui scilicet per prudentiam exquirit quae sit convenientia vitae humanae in rebus huius saeculi; quasi dicat: non invenitur inter fideles, et hoc refertur ad utrosque, scilicet Iudaeos et gentiles. Baruch c. III, 23: filii Agar, qui exquisierunt prudentiam quae de terra est. Videtur autem apostolus hanc interrogationem sumere ab eo, quod dicitur Is. XXXIII, v. 18: ubi est litteratus? Pro quo ponit sapientem. Ubi est verba legis ponderans? Pro quo ponit Scribam. Ubi est doctor parvulorum? Pro quo ponit inquisitorem huius saeculi, quia parvuli maxime solent instrui de his, quae pertinent ad disciplinam moralis vitae.
1:20
Deinde cum dicit nonne stultam fecit, etc., infert conclusionem sub interrogatione, quasi dicat: cum illi qui sapientes mundi reputantur a via salutis defecerint, nonne Deus sapientiam huius mundi fecit stultam? Id est, demonstravit esse stultam, dum illi qui hac sapientia pollebant tam stulti inventi sunt ut viam salutis non acciperent. Ier. X, 14 et LI, 17: stultus factus est omnis homo a scientia sua. Is. XLVII, 10: sapientia tua et scientia tua haec decepit te. Potest autem et aliter intelligi quod dictum est, ac si diceret: perdam sapientiam sapientium et prudentiam prudentium reprobabo, id est eligam eam in primis meis praedicatoribus, secundum illud Prov. XXX, 1: visio quam locutus est vir cum quo est Deus; et infra: stultissimus sum virorum, et sapientia hominum non est mecum. Ubi sapiens? Quasi dicat: inter praedicatores fidei non invenitur. Matth. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Nonne Deus stultam fecit, id est demonstravit, sapientiam huius mundi? Faciendo quod ipsis impossibile reputabatur, scilicet dictum esse hominem mortuum resurgere, et alia huiusmodi.
1:21
Deinde cum dicit nam quia in Dei sapientia, etc., assignat rationem quare per praedicationis stultitiam salventur fideles. Et hoc est quod dictum est, quod verbum crucis pereuntibus quidem stultitia est, virtus vero salvationis credentibus; nam placuit Deo per stultitiam praedicationis, id est per praedicationem, quam humana sapientia stultam reputat, salvos facere credentes; et hoc ideo, quia mundus, id est mundani, non cognoverunt Deum per sapientiam ex rebus mundi acceptam, et hoc in Dei sapientia. Divina enim sapientia faciens mundum, sua iudicia in rebus mundi instruit, secundum illud Eccli. I, 10: effudit illam super omnia opera sua; ita quod ipsae creaturae, per sapientiam Dei factae, se habent ad Dei sapientiam, cuius iudicia gerunt, sicut verba hominis ad sapientiam eius quam significant. Et sicut discipulus pervenit ad cognoscendum magistri sapientiam per verba quae ab ipso audit, ita homo poterat ad cognoscendum Dei sapientiam per creaturas ab ipso factas inspiciendo pervenire, secundum illud Rom. c. I, 20: invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur. Sed homo propter sui cordis vanitatem a rectitudine divinae cognitionis deviavit. Unde dicitur Io. I, 10: in mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. Et ideo Deus per quaedam alia ad sui cognitionem salutiferam fideles adduxit, quae in ipsis rationibus creaturarum non inveniuntur, propter quod a mundanis hominibus, qui solas humanarum rerum considerant rationes, reputantur stulta. Et huiusmodi sunt fidei documenta. Et est simile, sicut si aliquis magister considerans sensum suum ab auditoribus non accipi, per verba quae protulit, studet aliis verbis uti, per quae possit manifestare quae habet in corde. Deinde cum dicit quoniam et Iudaei, etc., manifestat probationem praemissorum, et primo quantum ad id, quod dixerat: verbum crucis pereuntibus stultitia est. Secundo quantum ad id quod dixerat: his qui salvi fiunt, virtus Dei est ipsis autem vocatis, et cetera. Circa primum duo facit. Primo ponit pereuntium differens studium et intentionem; secundo ex hoc rationem assignat eius quod dixerat, ibi nos autem praedicamus Christum. Pereuntium autem, id est infidelium, quidam erant Iudaei, quidam gentiles. Dicit ergo: dictum est quod verbum crucis pereuntibus est stultitia, et hoc ideo quoniam Iudaei signa petunt. Erant enim Iudaei consueti divinitus instrui, secundum illud Deut. c. VIII, 5: erudivit eum et docuit. Quae quidem doctrina cum esset a Deo per multa mirabilia manifestata, secundum illud Ps. LXXVII, 12: fecit mirabilia in terra Aegypti, et ideo ab afferentibus quamcumque doctrinam signa quaerebant, secundum illud Matth. c. XII, 38: magister, volumus a te signum aliquod videre. Et in Ps. LXXIII, 9 dicitur: signa nostra non vidimus.
1:22
Sed Graeci sapientiam quaerunt, utpote in studio sapientiae exercitati, sapientiam dico quae per rationes rerum mundanarum accipitur, de qua dicitur Ier. IX, 23: non glorietur sapiens in sapientia. Per Graecos autem omnes gentiles dat intelligere qui a Graecis mundanam sapientiam acceperunt. Quaerebant igitur sapientiam, volentes omnem doctrinam eis propositam secundum regulam humanae sapientiae iudicare.
1:23
Deinde concludit quare verbum crucis sit eis stultitia, dicens nos autem praedicamus Christum crucifixum, secundum illud infra cap. XI, 26: mortem domini annuntiabitis donec veniat. Iudaeis scandalum, quia scilicet desiderabant virtutem miracula facientem et videbant infirmitatem crucem patientem; nam, ut dicitur II Cor. ultimo: crucifixus est ex infirmitate. Gentibus autem stultitiam, quia contra rationem humanae sapientiae videtur quod Deus moriatur et quod homo iustus et sapiens se voluntarie turpissimae morti exponat.
1:24
Deinde, cum dicit ipsis autem vocatis, manifestat quod dixerat: his autem qui salvi fiunt, virtus Dei est. Et primo manifestat hoc; secundo rationem assignat; ibi quia quod stultum, et cetera. Dicit ergo primo: dictum est quod praedicamus Christum crucifixum, Iudaeis scandalum et gentibus stultitiam, sed praedicamus Christum Dei virtutem et Dei sapientiam ipsis vocatis Iudaeis et Graecis, id est his qui ex Iudaeis et gentibus ad fidem Christi vocati sunt, qui in cruce Christi recognoscunt Dei virtutem, per quam et Daemones superantur et peccata remittuntur et homines salvantur. Ps. XX, 14: exaltare, domine, in virtute tua. Et hoc dicit contra scandalum Iudaeorum, qui de infirmitate Christi scandalizabantur et recognoscunt in cruce Dei sapientiam, inquantum per crucem convenientissimo modo humanum genus liberat. Sap. IX, 19: per sapientiam sanati sunt quicumque placuerunt tibi a principio. Dicitur autem Dei virtus et Dei sapientia per quamdam appropriationem. Virtus quidem, inquantum per eum pater omnia operatur, Io. I, 3: omnia per ipsum facta sunt, sapientia vero, inquantum ipsum verbum, quod est filius, nihil est aliud quam sapientia genita vel concepta. Eccli. c. XXIV, 5: ego ex ore altissimi prodii primogenita ante omnem creaturam. Non autem sic est intelligendum, quod Deus pater sit fortis et sapiens virtute aut sapientia genita, quia, ut Augustinus probat VI de Trinitate, sequeretur, quod pater haberet esse a filio, quia hoc est Deo esse, quod fortem et sapientem esse.
1:25
Deinde cum dicit quia quod stultum est Dei, assignat rationem eius quod dixerat, dicens quomodo id, quod est infirmum et stultum possit esse virtus vel sapientia Dei, quia quod stultum est Dei sapientius est hominibus, quasi dicat: iam aliquod divinum videtur esse stultum, non quia deficiat a sapientia, sed quia superexcedit sapientiam humanam. Homines enim quidam consueverunt stultum reputare quod eorum sensum excedit. Eccli. III, 25: plurima super sensum hominis ostensa sunt tibi. Et quod infirmum est Dei, fortius est hominibus, quia scilicet non dicitur aliquid infirmum in Deo per defectum virtutis, sed per excessum humanae virtutis, sicut etiam dicitur invisibilis, inquantum excedit sensum humanum. Sap. XII, 17: virtutem ostendis tu qui non crederis esse in virtute consummatus. Quamvis hoc possit referri ad incarnationis mysterium: quia id quod reputatur stultum et infirmum in Deo ex parte naturae assumptae, transcendit omnem sapientiam et virtutem. Ex. XV, 11: quis similis tui in fortibus, domine?
Supra ostendit apostolus quod modus docendi, qui est in sapientia verbi, non convenit doctrinae Christianae, ratione materiae quae est ipsa crux Christi, hic ostendit quod praedictus docendi modus non convenit doctrinae Christianae, ratione doctorum, secundum illud Prov. XXVI, 7: in derisum est in ore stulti parabola; et Eccli. c. XX, 22: ex ore fatui reprobabitur parabola. Quia igitur primi doctores fidei non fuerunt sapientes sapientia carnali, non erat eis conveniens ut in sapientia verbi docerent. Circa hoc ergo duo facit. Primo ostendit quomodo primi doctores fidei non fuerunt sapientes sapientia carnali et in rebus humanis defectum patiebantur; secundo ostendit quomodo talis defectus est in eis per Christum suppletus, ibi ex ipso autem vos estis. Circa primum tria facit. Primo excludit a fidei primis doctoribus excellentiam saecularem; secundo astruit eorum subiectionem quantum ad saeculum, ibi sed quae stulta sunt mundi; tertio rationem assignat, ibi ut non glorietur. Dicit ergo primo: dictum est quod stultum est Dei, sapientius est hominibus, et hoc considerare potestis in ipsa vestra conversione. Videte enim, id est diligenter considerate, vocationem vestram, quomodo scilicet vocati estis: non enim per vos ipsos accessistis, sed ab eo vocati estis. Rom. VIII, v. 30: quos praedestinavit, hos et vocavit. I Petr. II, 9: de tenebris vos vocavit in admirabile lumen suum. Inducit autem eos ut considerent modum suae vocationis, quantum ad eos per quos vocati sunt, sicut Is. LI, 2 dicitur: attendite ad Abraham patrem vestrum, et ad Saram quae genuit vos. A quibus vocationis ministris primo excludit sapientiam, cum dicit quia non multi, eorum per quos vocati estis, sapientes secundum carnem, id est in carnali sapientia et terrena. Iac. III, 15: non est ista sapientia desursum descendens, sed terrena, animalis, diabolica. Baruch III, 23: filii Agar exquisierunt sapientiam, quae de terra est. Dicit non multi, quia aliqui pauci erant etiam in sapientia mundana instructi, sicut ipse, et ut Barnabas, vel Moyses in veteri testamento, de quo dicitur Act. VII, 22, quod eruditus erat Moyses in omni sapientia Aegyptiorum.
1:26
Secundo excludit saecularem potentiam, cum dicit non multi potentes, scilicet secundum saeculum. Unde et Io. VII, 48 dicitur: numquid aliquis ex principibus credidit in eum? Et Bar. III, 16 dicitur: ubi sunt principes gentium? Exterminati sunt, et ad Inferos descenderunt. Tertio excludit excellentiam generis, cum dicit non multi nobiles. Et aliqui inter eos nobiles fuerunt, sicut ipse Paulus, qui in civitate Romana se natum dicit, Act. XXII, 25, et Rom. ult. de quibusdam dicit qui sunt nobiles in apostolis.
1:27
Deinde, cum dicit sed quae stulta sunt, etc., ponit e converso eorum abiectionem quantum ad mundum, et primo defectum contrarium sapientiae, cum dicit quae stulta sunt mundi, id est, eos qui secundum mundum stulti videbantur, elegit Deus ad praedicationis officium, scilicet piscatores illiteratos, secundum illud Act. IV, 13: comperto quod homines essent sine litteris et idiotae, admirabantur. Is. XXXIII, 18: ubi est litteratus, ubi verba legis ponderans? Et hoc ut confundat sapientes, id est eos qui de sapientia mundi confidunt, dum ipsi non cognoverunt quae sunt simplicibus revelata. Matth. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Is. XIX, 12: ubi sunt nunc sapientes tui? Annuntient tibi. Secundo ponit defectum contrarium potentiae, dicens et infirma mundi, id est homines impotentes secundum mundum, puta rusticos et plebeios, elegit Deus ad praedicationis officium. In cuius figura dicitur III Reg. XX, 14: ego tradens eos in manu tua per pedissequos principum provinciarum; et Prov. IX, 3 dicitur quod sapientia misit ancillas ut vocarent ad arcem. In utrisque autem primorum praedicatorum infirmitas designatur. Et hoc ideo ut confundat fortia, id est potentes huius mundi. Is. II, 17: incurvabitur omnis sublimitas hominum, et humiliabitur altitudo virorum. Tertio ponit defectum contrarium nobilitati, in quo possunt tria considerari. Primo quidem claritas generis, quam ipsum nomen nobilitatis designat.
1:28
Et contra hoc dicit et ignobilia mundi, id est qui secundum mundum sunt ignobiles. Infra IV, 10: vos nobiles, nos autem ignobiles. Secundo, circa nobilitatem considerantur honor et reverentia quae talibus exhibentur, et contra hoc dicit et contemptibilia, id est homines contemptibiles in hoc mundo elegit Deus ad praedicationis officium, secundum illud Ps. LXXVIII, 4: facti sumus opprobrium vicinis nostris, et his qui in circuitu nostro sunt. Tertio, in nobilitate consideratur magna opinio quam homines de eis habent. Et contra hoc dicit et ea quae non sunt, id est quae non videntur esse in saeculo, elegit Deus ad praedicationis officium. Iob XXX, 2: quorum virtus manuum erat mihi pro nihilo, et vita ipsa putabantur indigni. Et hoc ideo ut destrueret ea quae sunt, id est eos qui in hoc mundo aliquid esse videntur. Is. XXIII, v. 9: dominus exercituum cogitavit hoc, ut detraheret superbiam omnis gloriae, et ad ignominiam deduceret universos inclytos terrae.
1:29
Deinde assignat causam dictorum dicens: ideo non elegit in saeculo excellentes sed abiectos, ut non glorietur omnis caro, etc., id est ut nullus pro quacumque carnis excellentia glorietur per comparationem ad dominum. Ier. IX, 23: non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua et non glorietur dives in divitiis suis. Ex hoc enim quod Deus mundum suae fidei subiecit, non per sublimes in mundo, sive in saeculo, sed per abiectos, non potest gloriari homo quod per aliquam carnalem excellentiam salvatus sit mundus. Videretur autem non esse a Deo excellentia mundana, si Deus ea non uteretur ad suum obsequium. Et ideo in principio quidem paucos, postremo vero plures saeculariter excellentes Deus elegit ad praedicationis officium. Unde in Glossa dicitur, quod nisi fideliter praecederet piscator, non humiliter sequeretur orator. Et etiam ad gloriam Dei pertinet, dum per abiectos sublimes in saeculo ad se trahit.
1:30
Deinde cum dicit ex ipso autem vos estis, ne praedicatores fidei tamquam non excellentes, sed abiecti in saeculo contemnerentur, ostendit quomodo Deus praedictum defectum in eis supplet. Et circa hoc tria facit. Primo ostendit cui sit attribuenda salus mundi, quae praedicatorum ministerio facta est, dicens: dictum est quod vocati estis non per excellentes sed per abiectos in saeculo, ex quo patet quod vestra conversio non est homini attribuenda sed Deo. Et hoc est quod dicit ex ipso autem, id est ex virtute Dei, vocati estis in Christo Iesu, id est ei iuncti et incorporati per gratiam. Eph. II, v. 10: ipsius enim factura sumus, creati in Christo Iesu in operibus bonis. Deinde ostendit quomodo Deus praedictos defectus in praedicatoribus suis supplet per Christum. Et primo quantum ad defectum sapientiae, cum dicit qui, scilicet Christus, factus est nobis praedicantibus fidem, et, per nos, omnibus fidelibus, sapientia, quia ei inhaerendo, qui est Dei sapientia, et participando ipsum per gratiam, sapientes facti sumus. Et hoc a Deo, qui nobis Christum dedit et nos ad ipsum traxit, secundum illud Io. VI, 44: nemo potest venire ad me, nisi pater, qui me misit, traxerit eum. Deut. c. IV, 6: haec est vestra sapientia et intellectus coram populis. Secundo quantum ad defectum potentiae, dicit et iustitia, quae propter sui fortitudinem thoraci comparatur Sap. V, 19: induet pro thorace iustitiam. Dicitur autem Christus nobis factus iustitia, inquantum per eius fidem iustificamur, secundum illud Rom. III, v. 22: iustitia autem Dei per fidem Christi Iesu. Tertio quantum ad defectum nobilitatis subdit et sanctificatio, et redemptio. Sanctificamur enim per Christum, inquantum per eum Deo coniungimur, in quo consistit vera nobilitas, secundum illud I Reg. II, 30: quicumque honorificaverit me, glorificabo eum, qui autem contemnunt me, erunt ignobiles. Unde dicitur Hebr. ult.: Iesus ut sanctificaret per suum sanguinem populum, extra portam passus est. Factus est autem nobis redemptio, inquantum per ipsum redempti sumus de servitute peccati, in quo vere ignobilitas consistit. Unde in Ps. XXX, 6 dicitur: redemisti me, Deus veritatis.
1:31
Tertio assignat dictorum causam, cum dicit ut quemadmodum scriptum est, Ier. IX, 23 s., qui autem gloriatur, in domino glorietur; ubi nostra littera habet: in hoc glorietur scire et nosse me. Dicit enim: si salus hominis non provenit ex aliqua excellentia humana, sed ex sola virtute divina, non debetur homini gloria, sed Deo, secundum illud Ps. CXIII, 1: non nobis, domine, non nobis, sed nomini tuo da gloriam. Eccli. ult.: danti mihi sapientiam, dabo gloriam.
1:1
1. Paulus vocatus Apostolus Jesu Christi. Ne videatur ad munus apostolicum semetipsum iugessisse, ut qui ex numero duodecim Apostorum, quos Christus elegerat, non esset; vocatum seu vocatitium (xatjtov) se dicit Apostolum, id est, vocatione Apostolum; quod ad apostolatum vocatus fuerit non minus quam caeteri, licet modo dissimili. Hunc autem titulum, quo se vocat Apostolum Jesu Christi, cum ad alios, tum maxime ad Corinthios scribens, jure praetendere potuit; quod apostolatu functus apud eos fundamenta fidei Christianae collocasset, ut proprie Corinthiorum Apostolum dicere se posset. Vide, quae de his vocibus, vocatus Apostolus, diximus in comment. epist. ad Rom. Porro vocatum Apostolum se coniirmat per hoc, quod sequitur:
Per voluntatem Dei. Hoc est, jussu, decreto ac beneplacito Dei. Similiter in plerisque exordiis aliarum epistolanim scribit, ne putes, quod hic annotant quidam, speciatim propter pseudoapostolos, qui ipsius autoritatem apud Corinthios deprimebant, addidisse eum hoc loco, per voluntatem Dei. Quomodo autem Dei voluntate vocatus fuerit ad Apostolatum, docet liber Act. cap. 9. et 13.
Et Sosthenes frater. Hic princeps synagogaefuerat apud Corinthios, qui deinde Patili praedicatione conversus ad Christum^ et ante Gallionem proconsulem acriter verberatus, praeclaro initio fidei suae primordia consecravit; ut de eo loquitur martyrologium Romanum ad 4. Cal. Decemb., historia ex Actor. cap. 18. desumpta. Videtur autem factus ex archisjnagogo Pauli comes, ut quem Corintho Ephesum, ubi haec epistola scribitur, secutus fuerit. Eum igitur, tanquam virum insignem, sibi collegam inducit in inscriptione epistolae, et fratrem vocat^ sive quia Christianum, sive quod eum sibi adhiberet in epistola scribenda. Fortassis enim Paulo dictante a Sosthene tanquam viro scribendi perito exarata est haec epistola.
1:2
2. Ecclesiae Dei, quae est Corinthi. Supplendum, scribunt, aut quid simile. Sanctificatis in Christo Jesu. Quam dixit ecclesiam Dei, quadem sua proprietate designat dicens: sanctificatis in Christo Jesu, id est, per Jesum Christum ab omni peccato emundatis, videlicet in baptismo.
Vocatis sanctis. Id est, ad sanctitatem vocatis a Deo, nimirum efficaci vocatione. Nam quod dixit, in Christo Jesu, meritum sanctificationis significavit: quod autem dicit, vocatis, efficientiam denotat vocantis gratiae Dei. Quomodo vero Corinthios sanctificatos dicat, et sanctos appellet, inter quos erant non pauci magnis peccatis contaminati, quemadmodum haec ipsa epistola testatur: extis, quaediximus in comment. epist. ad Rom. cap. 1., ubi sunt haec eadem verba, satis intelligi potest.
Cum omnibus, qui invocant nomen Domini nostri Jesu Christi. Invocant nomen Domini Jesu Christi, qui eum, cui nomen est Dominus Jesus Christus, orant pro obtinenda salute. Vide, quae dicta sunt ad illud Roman. 10. ex Joele sumptum: Omnis quicunque invocaverit nomen Domini salvus erit. Quod cum ad Christi personam hoc loco referat Apostolus, consequens est, Christum esse Dominum, de quo id a JoelePropheta dictum fuit, ac proinde Deum esse. Nam Dominus apud Joelem est nin^- Porro manifeste apparet, Apostolum velle hanc epistolam ad omnes perferri Christianos, utpote valituram ad instructionem totius ecclesiae. Unde adhuc sequitur:
In omni loco ipsorum et nostro. Grae- I ce auTuiv xe xal y]is.GiV, id est, tam ipsorum quam nostro. Quanquam non uno modo haec pars exponitur. Chrysostomus quidem sentit, Paulum hoc exordio epistolae salutare non solos Corinthios, sed quotquot ubique sunt fideles. Quorum omnium locum etiam suum esse dicit; quod omnium una sit ecclesia; videlicet haud dissimili sermonis schemate, quo dixitUom. 16.: Salutate Rufum, et matrem ejus et meam. Quem commentarium ex Chrysostomo repetunt Theophylactus et Oecumenius. At vero commentator Ambrosius videtur ipsorum referre ad loca gentium: nostro, ad Judaeorum. Sic enim annotat: Cum Judaeis veris jungit et gentes, quia salus ex Judaeis est, etc. Thomas Cajetanus illud ipsorum reducit altius, scilicet ad Corinthios, dicitqae ea parte, cum omnibus etc., salutationem extendere ad omnes Christianos, non absolute, sed morantes, ut ait, in districtu Corinthiorum, quam nunc dioecesim dicimus; idque significari per illud: in omni loco ipsorum, seu potius eorum. Addidisse autem et nostro, quod omnis fidelium Corinthiorum locus etiam suus esset^ non solum propter unitatem caritatis, sed etiam propter extensionem jurisdictionis apostolicae. Est et quartus commentarius Photii apud Oecumenium, cujus et Theophylactus meminit; ut illud ipsorum et nostro, non construatur cum loco, sed cum praecedente genitivo Domini, Latinis mutato nostro in nostri, ut casus respondecit. Nam sic q[uoque verti potest ex Graeco, ut ordo verborum et sensus sit, cum omnibus in quocumque loco invocantibus nomen Domini nostri Jesu Christi; Domini, inquam, ipsorum et nostri. Verum haec expositio, sicut et illa Cajetani, non parum coacta videtur. Magis probabiles duae priores, maxime Chrysostomi. Conferatur autem hic locus cum eo, quod dicit 1 Tim. 2.: Volo viros orare in omni loco; et ex collatione intelligetur, non quemlibet locum significari, sed eum, qui deputatus sit conventibus et orationibus publicis, quales ecclesiae gentium et synagogae Judaeorum, ut hinc etiam aliqua probabilitas accedat commentario Ambrosiano.
1:3
3. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. Subaudi, multiplicetur. Haec verba accurate exposita sunt a nobis in epistola ad Rom. 1,, ubi prorsus eadem leguntur.
1:4
4. Gratias ago Deo meo semper pro vobis. Dicta salutatione, incipit a gratiarum actione in Deum. Nam is demum meretur accipere nova, quae petit, qui de acceptis largitori Deo gratias agit. Porro semper, quod alibi dicit sine intermissione, significat magnam frequentiam et assiduitatem. Pro vobis, Graece Tispl u^wv, de vobis, quod Rom. 1. dixit 'jTiep u|jid)V. Sensus est: propter bona vobis collata. Quod explicat verbis sequentibus.
In gratia Dei. Alii vertunt de vel super gratia Dei, id est, propter gratiam Dei. Significatur enim materia gratiarum actionis. Est autem Hebraismus, quo antecedens repetitur loco relativi, Dei, id est, ipsius, velut Gen. 19.: Dominus pluit a Domino. Nomen gratiae complectitur omne donum gratuitum ordinatum ad salutem, vel propriam habentis, vel communem fidelium. Quae data est vobis in Christo Jesu. Id est, per Qhj-istum Jesum. Nullum enim bonum salutare datur a Deo hominibus, nisi per meritum Jesu Christi.
1:5
5. Quod in omnibus divites facti estis in illo. Qrapce ad verbum, quod in omti,i ditati estis in ipso, id est, per ipsum. Quod rursus ad Christum refertur. Cajetanus in omni exponit, in, universo, quo significetur non singulos ditatos, sed universum corpus Corinthiorum ditatum esse abundantia gratiarum. Sensus ingeniosus magis, quam germanus. Alii vertunt et exponunt, in omni re, scilicet ad salutem spectante. Et hunc sensum voluisse videtur noster interpres, dum mutato numero vertit in omnibus, quod Graece est sv Tiavtl. Quae versio etiam Erasmo placuit. Sunt alii, qui malunt vertendum omnino, plane, quomodo sumitur 2 Cor. 7..: In omnibus exhibuistis vos incontaminatos esse negotio. Alii exponunt varie, multifariam. Sic enim accipitur ejusdem epistolae cap. 4.: In omnibus tribulationem patimur. Quanquam idem fere significatur, sive dicas omfiino, sive multipliciter, sive in omnibus.et per omnia. Nam distributive interdum aPaulo accjpi certum est, ut 2 Cor. 6.: In omnibus e.Xy hibeamus nosmetipsos, sicut Dei mini-. stros. Sequitur enim: in multa patientia, in tribulationibus, in necessitatibus etc. Quo sensu etiam latine aliquando usur; patum est illud in omni. Nam Marcellinum comitem in prima collatione Cathplicorum cum Donatistis habita reperip,, dixisse: In omni, petitioni vestraesatisfactum est; id est, per omnia et omniex parte. Et hic sensus optime quadrat locp praesenti. Nam quod dixit in omni, vel in omnibus, jam distribuit, cum subjungit:
In omni verbo et in omni scientia. Pro verbo sermonem malunt alii. Sic enim ipse noster interpres reddit 2 Cor. ' 8.: abundatis fide, et sermone, et scientia. Significat Apostolus, Corinthios dita-. tos utroque dono, et cognoscendi divinay/ et eadem apte eloquendi. In quibus conjunctis consistit sermo scientiae, de quo, infra cap. 12. Quod enin^ sermonem. quidam contrahunt ad donum lingu^rum, noiii,., probo. Nusquam enim Aoyog pro dono linguarum accipitur in Scriptura, Nec verp donujp linguarum ita magni |acieb^t Pau^us, u,t, ilbid h^ priipo Ipcw.cpnjpjemoraret, quod infra cap. 12. in ultimis ponit, et cap. 14. multum deprimit. Falluntur et illi, qui Hebraismum adnotant in verbo, quasi idem sit, quod re seu opere. Nam verbum pro re Graecis non dicitur "ko^^oi, quod hic legitur, sed ^ri\i.a, ut Matth. 4.: In omni verbo, quod procedit de ore Dei. Luc. 2.: Videamus hoc verbum, quod factum est. Actor. 10.: Scitis, quod factum est verbum. Caeterum intellige, Corinthios omni verbo et omni scientia ditatos ab Apostolo dici, vere quidem, sed juxta modum et conditionem hujus vitae et praesentis status ipsorum, qui adhuc erant recentes in fide. Porro divites factos seu ditatos Corinthios dixit, non sine allusione ad divitias eorum temporales, ut per hoc ad spirituales ac veras divitias consectandas eorum animos magis accenderet.
1:6
6. Sicut testimonium Christi cotifirmatum est in vobis. Sicut xadux;, quod clarius vertas, quemadmodum, id est, quibus modis aut rebus, nempe sermone et scientia, quibus ditati estis. Et sensus est: Hujusmodi donis, velut certo firmoque testimonio, cognoscitur, vos esse fideles ac servos Christi, ejusque spiritum accepisse. Sic fere expositores Graeci. Nam et Galatas simili modo probat Apostolus Spiritum sanctum accepisse, quod Deus in illis virtutes operaretur, Gal. 3. Estque argumentum ab effectu. Quod in nonnullis codicibus Graecis loco dictionis jjtapxupiov testimonium, legitur xT^puyjxa praeconium sen praedicatio, suppositum arbitramur a quopiam, qui jmapxupiov sic putaverit interpretandum.
1:7
7. Ita ut nihil vobis desit in ulla gratia. Vel magis expresse e Graeco, ita ut vos non destituamini in ullo dono. Nam in Graeco xapi^^ijia est, non X'^?^'^} ut supra semel et iterum. De quibus autem donis seu charismatis loquatur, ex cap. 12. 13. et 14. discendum est. Inde enim liquet utrumque genus cemprehendi, et eorum, quae gratis data, et quae gratum facientia vocantur. Referenda est autem haec pars ad illud superius: Quod in omnibu8 dioites facti estis etc. Quocirca quidam verba media, sicut testimonium etc, signis parentheticis includunt. Quaeres, quomodo in omnibus ditatos affirmet Corinthios Apostolus, sic ut nihil illis gratiae deesset, quos hac epistola et sequenti de tam multis adhuc instruit, deque tam multis et gravibus reprehendit, quibus etiam, aut certe eorum magistris hujus epistolae cap. 4. ironice dixit: Jatn saturati estis, jam divites facti estis etc, utique negans eos saturatos esse et divites factos. Quippe et alibi inopiam bonorum spiritualium eis adscribit ut in 2. epistola cap. 4. dicens: Ut et illorum abundantia vestrae inopiae sit supplementum. Respondeo, Corinthios in omnibus ditatos fuisse ex mente Pauli, non quod omnes omnia haberent, sed quia juxta quemdam modum hujus vitae, ut supra dixi, in ipso corpore omnia erant, sicut ipse explicat cap. 12., docens in ecclesia perinde ut in corpore humano diversas ac divisas esse gratias, operationes, officia, pro membrorum varietate. Cum quo bene consistit, ut fuerint inter Corinthios multi inopes bonorum spiritualium; haud secus atque in emporio quopiam, ut erat Corinthus, multae quidem sunt divitiae, non tamen apud omnes, sed apud pauciores, per quos illae possint ac debeant in alios distribui. Quo fit, ut pauperes petant loca divitum, et cupiant eorum esse vicini. Jam licet schismata et dissensiones etiam essent inter Corinthios, de quo pri- t mo vitio tanquam primam curam postu- f laute, statim a principio eos admonet, non tamen illis deerat gratia unitatis et concordiae. Erat enim haec in eorum cordibus, qui dicebant: Ego sum Christi. Non dissimiliter Augustinus respondet epist. 59. ad Paulinum quaest. 6. Scripturae mos est, inquit, ita loqui de parte, tanquam de toto: sicut Corinthios in primis epistolae suae partibus ita laudat, tanquam omnes tales sint, cum essent laudabiles quidam eorum. Notandum praeterea, Paulum non dicere, eos in omnibus esse perfectos, et nullam eis deesse perfectionem gratiae, sed in omnibus divites esse, et nullam eis gratiam deesse. Nam etsi numero donorum divites erant et abundabant, tamen in eis nondum erant perfecti; ne quidem ea perfectione, quam multi assequuntur in hac vita. Sed ut ad eam paulatim proficerent, exhortandi erant.
Exspectantibus revelationem Domini nostri Jesu Christi. Hanc revelationem seu manifestationem Christi alias adventum ejus vocat; quo nimirum fiet, ut Christus in sua gloria palam ab omnibus conspiciatur, ad ejusdem gloriae consortium assumpturus omnes electos. Itaque non nuda significatur exspectatio, sed ea, quae ad spem pertinet Christianam.
1:8
8. Qui et confirmabit vos usque in finem sine crimine. Qui quamvis recte referatur ad id, quod proxime praecedit, id est, ad Christum: potius tamen, si tota series orationis expendatur, referendum videbitur ad Deum Patrem, significatum versu 4.: Gratias ago Deo me<> etc. Caeterum haec pars duo promittit: firmitatem in acceptis Dei donjs, et perseverantiam, qua in illis conserventur usque ad finem vitae, vel potius (quod vult pars sequens) usque ad adventum Christi futurum in fine saeculi, quamvis hoc exilio sequatur. Non dicit autem sine peccato. Nam sine peccato nec justi vivunt, quantumvis in justitia provecti: sed sine crimine, Graece uno vocabulo, avsyxATgroug, id est, inculpatos, vel, si ita dicere liceat, incriminabiles. Crimen autem de gravioribus peccatis intelligitur. Unde et Syrus vertit sine accusationibus, quod accusationes de gravioribus institui soleant. Ejus autem loco Paulus 1 Thess. 5. scripsit: aninTiTiuQ, sine querela. Porro locus iste bifariam intelligi potest. Uno modo, ut sint verba bonae fiduciae, quam de Corinthiis animo conceperat, quod Deus illos confirmaturus sit usque in finem, quemadmodum et ad Philippenses scribit cap. 1. Confidens hoc ipsum, quia qui coepit in vobis opus bonum, perficiet usque in diem Christi Jesu, sicut est mihi justum, hoc sentire pro omnibus vobis. Juxta hunc sensum rursus hic meminerimus, loqui Paulum non de singulis, qui erant in ecclesia Corinthiorum, sed de corpore, in quo erant, alii aliis meliores ac firmiores, quanquam et de unoquoque sperandum erat, prout materiam bonae spei quisque in se ostendebat. Altero modo, ut sint verba simpliciter asseverantis, non de omnibus Corinthiis fidelibus, sed de electis, qui inter eos erant, et propter quos hunc scribendi et docendi laborem suscipiebat, sicut ait 2 Tim. 2. Omnia sustineo propter electos. Hunc commentarium valde probabilem facit, quod statim sequitur: fidelis Deus, per quem vocati estis etc. Sic enim et alibi promissionem salutis ac perseverantiae, quae proprie electos respicit, confirmat ellegata fide et veritate Dei; velut 1 Thess. 5. Fidelis est, qui vocavit vos, qui etiam faciet; et 2 Thess. 3. Fidelis Dominus est, qui confirmabit vos et custodiet a malo; et Heb. 10. Fidelis est, qui repromisit. Quibus Scripturis et illa accedat hujus epistolae cap. 10. Fidelis Deus est, qui non patietur vos tentari supra id quodpotestis: sed faciet etiam cum tentatione proventum. De qua Scriptura suo loco plenius. An autem priori sensui faveat id, quod adferebatur ex Epist. ad Philipp., intelligetur ex ipsius loci commentario. Movet quaestionem Cajetanus, quomodo dicat Apostolus sine crimine, quum multi sint electi, quibus justificatis donum firmitatis, ut non aliquando et ad tempus excidant a gratia Dei, non detur; uti constat de Davide, Petro et ahis. Respondet, illud sine crimine reterendum esse ad tempus adventus Christi, significatum verbis sequentibus, ut sensus sit: confirmabit vos usque in finem, sic ut reddat et constituat criminis expertes in die adventus Christi. Quae responsio probari videtur ex simili loco, qui est Coloss. 1. Exhibete vos sanctos et immaculatos et irreprehensibiles (Graece avsyxAT^xoug^ quod hic vertit sine crimine) coram ipso, id est, in adventu ejus. Sed cum secundum Scripturas esse sine crimine passim tribuatur justis in hac vita, et non sohim in vita fatum; ubi non modo sine crimine, sed prorsus sine peccato omnes erunt (loca sunt Luc. 1. 1 Tim. 3. et 5. Tit. 1. etc.): nihil sane prohibet quominus hunc locum sic intelligamus, Apostolum sentire, quod Deus Corinthios confirmaturus sit usque in finem sine cri mine, sic ut vel non labantur in crimen aliquod, vel lapsi resurgant. Quamvis enim electorum muUi labantur interdum, est tamen omnibus eis commune et propriumperseverantiae donum; quo nimirum fit, ut finaliter non excidant. Atque eo sensu omnes sine crimine conservantur usque in finem. Et huic intellectui favet similis sermo 1 Tim. 6. Ut serves mandatum sine macula, irreprehensibile, usque in adventum Christi. Ubi manifestum est, irreprehensibile referri ad tempus hujus vitae protensum usque ad Christi adventum.
In die adventus Domini nostri Jesu Christi. Adventus non est in Graeco. Tantum enim legitur, in die Domini, etc. VidetUr autem in die positum pro in diem, vel ad diem. Sic enim tota sententia clarior efficitur. Nam confirmatio fidelium usque in finem sine crimine, praeparatio eorum est ad diem, quo venturus est Dominus ad judicium. Hunc enim extremi judicii diem saepe Scriptura diem Domini vocat. Habes et alibi in die pro in diem, ut Rom. 2.: In die irae, et Jac. 5. In die occisionis; item, in adventu Domini, pro: in adventum Domini, 1 Thess. 3. et 5.
1:9
9. FideUs Deus: per quem vocati estis in societatem filii ejus Jesu Christi Domini nostri. Probatio est ejus, quod dixit: Qui et confirmabit vos usque in finem, etc. Estque argumentum a fide et veritate Dei. Quod quidem, juxta priorem sensum partis praecedentis, sic explicari potest: Verax est Deus in suis promissis, a quo proinde salutem et gloriam in die Domini certissime exspectare debetis, si, quod de vobis confido, perseveraveritis usque in finem sine crimine in eo, ad quod vocati estis. Sic enim Deus promisit per filium suum: Qui perseveraverit usque in finem, hic salvus erit. Matth. 10. et 24. Verum quia non dixit, qui glorificabit vos, sed: qui et confirmabit vos usque in finem, ubi ipsa perseverantia continetur, et a Deo danda significatur: idcirco recurrendum est ad posteriorem sensum, qui erat de electis, et in eo quod ait, vocati estis, intelh'genda vocatio non quaecumque, sed ea, quae est secundum propositum, id est, electionem Dei, de qua J dicitRoman. 8. Quos praedestinavit,hos i et vocavit, et quos vocavit, hos et justificavit, quos autem justificavit, hos et glorificavit. Igitur ad hunc modum argumentatur Apostolus: Deus fidelis est et verax: promisit autem vobis electis suis firmitatem et perseverantiam usque infinem; ergo confirmabit vos, etc. Assumptionem probat illa pars, per quem vocati estis, scilicet vocatione secundum propositum, in societatem filii ejus. Nam propositum ilhid in se perseverantiae promissionem inchidit. Societatem, Graece, xoivcovtav^ communionem. Interp.es nunc communicationem, nunc societatem vertere solet. Nam et Erasmus, etsi hoc loco mavult consortium, alibi tamen, ut GaL 2. et 1 Joan. 1. societatem transtulit. Sed cum latinum vocabuhim anceps sit ad coetum sociorum, id est, homines in unam societatem collectos, et ad socialem eorum inter se conjunctionem: potius huic loco convenit posterior significatio, quam et Graeca dictio magis exposcit. Non enim Graeci coetum aut collegium hominum xotvtoviccv vocare solent, sed eorum inter se communionem: id quod proprie ea vox sonat. Atque isto modo accipitur, ubicumque in Scripturis hoc nomen legimus, ac nominatim 1 Joan. 1., ubi de eadem hac nostra cum Deo Patre et FiHo ejus societate sermo est. Quanquam ex hujusmodi societate vehit causa consurgit ille hominum coetus, qui etiam societas vocatur. Quod ergo dicit Apostohis, per quem vocati estis etc, tale est: Cujus Dei Patris beneplacito vocati estis in communionem, societatem et aniicitiain Jesu Christi filii ejus: nimirum effecti participes meritorum ejus, et facti membra corporis, cujus ipse est caput, id est, ecclesiae. Denique facti fratres ejus, habentes eundem Patrem Deum. TJnde Deus nunc Christi, nunc noster Pater passim in epistolis Pauli vocatur.
1:10
10. Obsecro autem vos fratres. Hactenus laudavit Corinthios, quo nunc molliori gradu transeat ad eoimm reprehensionem. Quam tamen rursum, ne offendat, auspicaturab obsecratione. Potestquidem etiam ex Graeco verti, exhortor vos, ut nonnulli interpretati sunt, sed magis huic loco convenit, obsecro; quemadmodum et Erasmus vertit. Nam obsecratioiii servit quod sequitur:
Per nomen Domini nostri Jesu Christi. Obsecrat, imo obtestatur per nomen Salvatoris, tanquam sacrosanctum, et super omnia venerabile. Nam quod quidam putant, non aliud hic significari, quam si dixisset, per Dominum nostrum Jesum Christum, videlicetabsquerespectu nominis; non adeo verisimile est. Nam in obtestationibus etiam nomina ponderantur: velut si Judaeus quempiam obtestetur per nomen Dei xsxpaypajjijxaTOv.
Ut idipsum dicatis omnes. Idipsum, Graece, t6 auxo idem. Quod interpres passim vertit, idipsum. Sensus: ut sitis inter vos concordes, ut idem sentiatis. A posteriori prius vult intelligi. Nam animorum consensum sequitur concordia sermonis.
Et non sint in vobis schismata. SxtojxaTa sunt scissiones, dissensiones, dissidia factionum instar. Graecum vocabulum retinuit interpres, ut receptum apud Latinos. Nec tamen intelligit Apostolus ea schismata, quibus receditur ab unitate ecclesiae catholicae; quod qui faciunt, schismatici proprie vocavi solent: sed quasdam velut sectas intra ecclesiam; ut dum alii aliis student magistris, aut patronis, eorumque nominibus gloriantur, quemadmodum paulo post ipse declarat.
Sitis autem perfecti. Perfectionem intellige, qualis est corporis integri et constantis ex omnibus membris inter se bene compositis. Id enim significat Graecum participium xaTYjpTto/xevot, quod alii vertunt compacti. Cyprianus legit compositi, lib. de unitate ecclesiae, et lib..3. testimoniorum cap. 8 6. Erasmus tr anstulit integrum corpus. Repetit Apostolus idem vocabulum 2 Cor. ult., ubi rursum noster interpres, perfecti estote.
In eodem sensu et in eadem sententia. Sensu, Graece vot^ mente. Caeterum in multis quidem Latinis pro sententia legitur scientia: sed sententia est iu emendatioribus, suffragante editione Romana. Nam et apud Cyprianum, utroque loco jam dicto sic legitur, et in epistola quadam Caroli Magni scripta ad episcopos Hispaniae, quam reperies apud Baroniam in annal. ad an. Dom. 794. Nec enim Graece est, ut superius versu 5. yvwoe^ nisi in paucis exemplaribus, quibus haud magna fides, sed yvcufjnrj. Denique sunt latini codices, quibus legitur, eadem mente et eadem sententia. Sensus Apostoli: Sed ut sitis perfecti, tanquam corpus integrum et bene compositum, eadem mente, eademque voluntate praediti, Nam inter mentem et sententiam (licet haec quidam confundant) ita distinguendum videtur, quod mens in cognitione versetur, sententia quid agendum sit statuat. Unde et yvcotjiTj pro consilio ponitur infra c. 7. Consilium autem do. Atque in eo perficitur amicitia, quod est idem velle et nolle.
1:11
11. Significatum est enim mihi de vobis, fratres mei, ab iis qui suntChloes. Causam aperit generalis exhortationis, quam praemisit. Chloen nonnulli nomen loci esse volunt, ut oppidi aut vici. Rectius alii foeminae nomen interpretantur, ut est apud Horatium in Odis. Nam locum aliquem hoc nomine appellatum fuisse nusquamlegitnr. Adde, quod sermo Graecus OTCO Twv ■/\6y]r, non admittit expositionem de loco. Nam dicendum esset, otco TU>v Iv y}^or^, quod bene observavit Erasmus. Est autem haec locutio pene similis illi Rom. ultimo, qui sunt ex Aristobuli, ex Narcissi, scilicet domo vel familia. Sic enim et hoc loco domesticos seu familiares Chloes, Christianae mulieris apud Corinthios notae, vult intelligi. Exprimit autem nomen, ut declaret, se non incerto rumore, sed a certis hominibus ac fide dignis, haec quae scribit, accepisse, Simul innuit, tale esse, de quo potius ab ipsis Corinthiorum presbyteris admoneri vel consuli debuisset; sicut ab eis consultus fuerat de negotiis conjugii, infra c. 7. Erat enim res non minoris momenti; nimirum spectans ad schismata.
Quia contentiones sunt inter vos. Contentiones sunt verborum concertationes, ubi quisque vult superare. Quae contentiones, et de quibus rebus inter illos fuerint, sequentia declarant.
1:12
12. Hoc autem dico, quod unusquisque vestrum dicit. Graece: Dico autem istud quod etc. Quod determinative capitur, pro quo particulam causalem quia reddere solet interpres; non autem relative tanquam sensus sit: Hoc, quod vos dicitis, dico et repeto per mimesim. Nam Graece non est Z, sed oxi, quod pro lelativo Paulus non solet susui-pare. Pendet autem a verbo, significatum est mihi; quemadmodum et oxi praecedens; quia contentiones, etc. Dilucidus erit sermo, si sic efferas: Significatum est mihi, contentiones esse inter vos: id est, ut aperte dicam, unumquemque vestrum dicere etc. Quod dicit unusquisque vestrum; intellige, non omnes eadem, sed alius aliud; eorum nempe quae sequuntur.
Ego quidem sum Pauli: ego autem Apollo: ego vero Cephae. Sei-mo supplendus hoc aut simili modo: Ego sum Pauli discipulus, sectator, tanquam melioris magistri; et sic de aliis. Cepham non dubium est Petrum intelligi, cui dicitur Joan. 1. Tu vocaberis Cephas, id est, Petrus, ut evangelista interpretatur. Ac verisimile est Judaeos fuisse, qui dicebant: Ego Cephae: videlicet Petro studentes tanquam Apostolo circumcisionis. Ob hanc enim causam non dicit Petri, sed Cephae, vocabulo utens Hebraeo- Syro. Apollo, Graece: 'AtzoXXG), genitivi casus est, tertiae declinationis Attico more, a nominativo 'ATroAXw'^^ ut scribitur infra c. 3. et Act. 18. Id admonendum fuit propter quosdam, qui nomen hoc inflectunt, ut profanum illud Dei gentilis nomen, Apollo, Apollinis; quum apud Graecos tam nomen quam declinatio diversa sit. Porro contentionis, de qua hic agitur, occasionem q-uidam hanc adferunt, quod cum Apollo esset vir eloquens, ut memorato Act. loco dicitur, Paulus autem sermone imperitus, ut ipse de se fatetur 2 Cor. 11., uterque vero Corinthiis praedidicasset Christum, Paulus prior, Apollo posterior, alii quidem illorum Pauli discipulos se dicerent, eoque magistro tanquam revera doctiore et primo Apostolo suo gloriarentur, imperitia sermonis ejus i nihil offensi, praesertim qui per ejus prae- | dicationem crediderant; alii vero magistrum suum Apollo jactarent, eloquentiam hominis extollentes, ideoque ejus comparatione Paulum deprimentes. Atque hinc factum, ut acrius utrique inter se conti.nderent, dum quique studiose suum magistrum praeferunt. At vero Graeci expositores, cum quibus sentiunt commentator Ambrosius et alii Latinorum non pauci, existimant, Apostolum fingere personas, et sub honestis nominibus eorum, qui recte et sincere Christum praedicabant, quales utique erant Paulus, Apollo, Cephas, tacite Corinthios taxare, quod inter se sectas haberent quorundam capitum, quae, parcens pudori Corinthiorum, nominare noluerit, sive philosophorum, contra quos agit hoc et sequenti capite; sive pseudoapostolorum, in quos latius invehitur in hoc velit Apostolus: Si reprehensibile est, per contentionem dicere se esse Pauli, vel Apollo, vel Cephae, multo magis esse dignum reprehensione, quod nominibus philosophorum aut falsorum Apostolorum quidam sese jactitant. Hunc intellectum probant ex eo, quod Apostolus infra cap. 4. dicit: Haec autem transfiguravi in me et Apollo, propter vos; ut in nobis discatis, etc. Nec idcirco mendacium erit in verbis Pauli, qui aliud pro alio dixerit. Nam uti respondet Hugo Victorinus, sensus esse poterit: Hoc quod dico, simile est illi, quod unusquisque vestrum dicit. Quod apud vos fit, tale est, ac si alius diceret: ego sum Pauli, alius, ego Apollo. etc. Verum fortassis utraque expositio conjungenda est, ut plene percipiamus Apostoli mentem. Nam ex iis, quae scribit cap. 3. plane liquet, etiam Pauli et Apollo et Cephae nominibus alios et alios Corinthiorum contentiose gloriatos fuisse. Quin idipsum satis etiam apparet ex iis, quae subjicit hoc loco, dum negat se quemquam baptizasse, ne quis diceret se in nomine Pauli baptizatum esse. In quo argumento solvendo frustra laborare mihi videtur Cajetanus. Sed cur etiam Cephae, id est, Petri meminerit Paulus, cum ille Corinthi non legatur EvangeHum praedicasse, quaeri potest. Existimat Cardinalis Baronius in annal. ad an. Domini 57. eos, qui se dicebant esse Cephae, perinde ut qui Christi, non id contentionis studio dixisse, sed potius ad hoc, ut contentionem illam et scissuram ecclesiae declinarent, rem ad suumprincipiumreduxisse; dicendo se esse discipulos Petri, velut totius ecclesiae supremi post Christum paetoris et capitis: quomodo qui dicebant se esse Christi, partes revocabant ad caput et pastorem ecclesiae primarium. Sed haec opinio refellitur ex Apostoli verbis, quibus satis declarat, tam eos, qui dicebant se esse Cephae, reprehensibiles esse, quam qui Pauli vel Apollo nominibus gloriabantur. Primum quia distinguit dicentes: Ego Cephae, ego autem Christi, velut inter se divisos. Nam secundum dictam opinionem non erant distinguendi (utpote animo et sententia concordes), qui se dicerent esseCephae, et qui Christi. Deinde quia subjicit: Numquid Paulus crucifixus est pro vobis, aut in nomine Pauli baptizati estis? Hoc enim aeque dici poterat de Petro. Postremo quia sub finem 3. cap., ubi suam adhortationem, qua praedictae contentioni mederi voluit, «nil. Eatil Comm. Tom. I. concludit, rursus aperte Cepham annumerat illis hominibus, in quibus non sit gloriandum. Nemo, inquit, glorietur in hominibus. Omnia enim vestra sunt, sive Paulus, sive Apollo, sive Cephas. Sane tertium hoc membrum, ego vero Cephae, similiter ut primum et secundum cum vituperatione refen-i ab Apostolo, sententia est omnium commentatorum, ac praeter hos Augustini; cujus in lib. de unico baptismo cap. 5. haec. sunt verba: Temporibus apostolorum, qui dicebant: Ego quidem sum Pauli, ego autem Apollo, ego autem Cephae; quamvis non per impiorum, sed sanctorum nomina, ipsi tamen impia schismata faciebant. Idem sermone 13. de verbis Domini: Volenteshomines, inquit, aedificari super homines, dicebant: Ego quidem sum Pauli, ego autem Apollo, ego vero Cephae: ipse est Petrus. Et alii, qui nolebant aedificari super Petrum, sed super petram: ego autem sum Christi, etc. Dicendum igitur, quosdam e Corinthiis Petri nomine se jactitasse, vel quod ab eo baptizati essent, vel potius quod eo praedicante non quidem Corinthi, sed alibi fidem Christi suscepissent: praesertim qui erant ex circumcisione, eo quod Petrum colerent ut peculiarem suum Apostolum, sicut ante dixi; tametsi credibile est, sive Judaeos, sive alios eo propensius Petri nomine gloriatos fuisse, quod scirent, quanta esset illius dignitas et eminentia supra caeteros Apostolos. Nec vero quia Cepham, id est, Petrum non primo, sed tertio loco Paulus nominavit, idcirco putandus est primatus ejus praerogativam non agnovisse, quomodo nec Christi dignitatem diminuit, quem ultiraumposuit. Siquidem gradatim ascendit ad majores; se ipsum, ut in re odiosa, primum nominans, id est, revera infimo ponens loco, Christum supi'emo, et huic proximum Petrum, id quod a Graecis expositoribus diligenter est adnotatum. Itaque hic enuraerationis urdo magis profecto valet ad stabiliendum Petri principatum, quam ad labefactandum. Nam quod etiam Apollo juxta hunc ordinem sibi anteposuit, modestiae ejus fuit. Sed jam ulterius circa hunc Apostoli locum, ubi Corinthios occasione magistrorum divisos reprehendit, quaerat aliquis: an perinde reprehendendi sint, qui hodie dicunt: Ego sum Thomae Aquinatis, ego Joannis Scoti, ego N. aut N. Rursum qui dicunt: Ego sum Francisci, ego Dominici, ego Benedicti. Nam hujusmodi voces omnino similes esse istis: Ego sum Pauli, Apollo, Cephae; et pari censura cum iis damnandas, contendunt non sohim adversarii nostri haeretici, verum etiam Erasmus et Jacobus Stapulensis. Quibus itarespondeo: priores reprehendendos non esse, si tantum hoc sentiunt, se hunc aut illum insignem doctorem scholasticum sequi, tanquam praeceptorem, ducem ac monstratorem doctrinae sacrae, quantum pertinet ad methodum, sententias et principia quaedam, quae probabiliter disputari possunt: non sic autem, ut ejus sententiis per omnia sibi statuant ac mordicus inhaerendum, atque eum nusquam aberrasse credant, neque pugnaciter pro placitis ejus certent, tanquam jurati in verba magistri: sed agnitae libenter cedant veritati, imo etiam majori probabilitati, secluso omni studio partium et specie factionum. Nam alioqui certe talesjustamreprehensionemhaudquaquam effugerent, similiter ut hoc loco Corinthii. Posteriores quoque reprehendi non debere, dum ejusmodi verbis non aliud significetur, quam sese sui quemque patriarchae pium vivendi institutum sectari, et regulam profiteri; dumque in hac institutorum et quasi familiarum diversitate Christianam caritatem colant, et omnes in unam Christi religionem et familiam convenire, et ad eundem scopmn tendere debere, cogitent. Neque etiam puerili contentione patronum patrono aut institutum instituto praeferre studeant, aut ex patroni praecellentia, vel instituti perfectione, ph;s aliquid sibi prae caeteris arrogent. In his enim non professiones, sed offensiones et vitia damnanda sunt, et ab omni specie mala abstinendum.
Ego autem Christi. Putat Cajetanus, etiam hoc dicentes a Paulo reprehendi, propterea quod Christum caput unius factionis statuerent. Sed constans est aliorum interpretum tam Graecorum quam Latinorum sententia, Paulum hoc addidisse velut bene et christiane dictum, ac doluisse, quod non omnes hoc idem dicerent. Erat enim haec vox unitatis, non schismatis. Nam Christus erat omnium caput. Et hunc sensum confirmant ea, quae scribuntur cap. 3., praesertim illud extremum: Vos autem Christi, Christus autem Dei. Verum est tamen, quod admonent Graeci, Christum videri in parte collocatum a dicentibus: Ego sum Christi, sed vitio aliorum, dum ab illis dicitur: Ego sum Pauli, Apollo, Cephae. Jam deinceps tribus rationibus interrogando propositis, schismata Corinthiorum destruit.
1:13
13. Divisus est Christus? Non enuntiative hoc legendum, ut quosdam fecisse meminit Theodoret., quemadmodum et exponit Oecumenius, sed interrogative. Et quidem interrogandi notam fxrj numquid praepositam habent codices quidam Graeci. Sensus est: Num Christi corpus dissectum est in partes? ac si dicat, ut solet, absit. Nam ne quidem corpus ejus mortale et passibile, quum pateretur, uUius membri vel abscissionem vel confractionem subiit; ut impleretur quod scriptum est: Os non comminuetis ex eo. Exod. 12. Joan. 19. Quare nec in corpore ejus mystico, quod est ecclesia, scissiones et sectas facere debetis. Nam et hoc esset Christum dividere.
Numquid Paulus crucifixus est pro vobis? Quasi dicat: Numquid Paulus sua passione vos redemit? Minime, solius enim hoc Christi est, qui soliis noster est redemptor. Quare nec Petrus, quamvis postea crucis supplicium passus, pro nobis crucifixus dici potest; eo nimirum sensu, quem hic intendit Apostohis: tametsi illius passio sicut et Pauli et aliorum martyrum nobis valeat, non solum ad exemphmi, verum etiam ad aliquam poenae temporalis prr peccatis debitae relaxationem; sive per solam caritatis communionem id fiat, sive per potestatem ecclesiae datam a Christo. Sed ejusmodi poenarum relaxatio, quamvis tota nitatur merito Christi crucifixi, non tamen abso- Inta est hominum redemtio. De qua videlicet August. tract. 84. in Joan.: Etsi, inquit, fratres pro fratribus moriantur, tamen in fraternorum peccatorum remissionem nullius sanguis martyris funditur, quod fecit Christus pro nobis. Quod ipsum et Leo pontifex testatur non uno loco, ut in epist. 83. et 97. ac rursum serm. 12. de pass. Dom. Sed de ea re plenior tractatio est in 4. sent. dist. 20. Sensus argumenti Paulini sic explicate reddi potest: Quum constet, nec Paulum, nec Apollo, nec Cepham pro vobis crucifixum esse, sed Christum solum, tamen illae voces vestrae: Ego sum Pauli, ego Apollo, ego Cephae, aliis dicentibus, ego Christi, ita sonant, ac si non solus Christus pro vobis mortuus esset, sed pro aliis Paulus, pro aliis Apollo, pro aliis Cephas, denique pro aliis Christus. Porro seipsum nominat Paulus, ait Theophyl., ut ne videatur ex invidia aliorum nominum mentionem fecisse.
Aut in nomine Pauli baptizati estis? In nomine, graece, stg ro ovofia in nomen, quemadmodum et legitur Matth. cap. ult., ubi forma baptismi significata est. Quod tamen interpretes fere vertunt, in nomine, tam hoc loco et apud Matthaeum, quam alibi. Nam et interdum sic legitur, kni tw ovoixa-i in nomine, etiam ubi de baptismo agitur, ut Act. 2. Sensum vero hujus partis ita reddunt quidam: Aut numquid virtute ac merito Pauli baptizati estis? id est, remissionem peccatorum in baptismo consecuti? quasi dicat, minime. Nam et hoc Christo proprium est. Unde toties in Actis Apost. legimus, aliquos in nomine Christi baptizatos fuisse, ut cap. 2. 8. 10. 19. Qua utique locutione non forma verborum inter baptizandum adhibita significata est, ut quibusdam visum fuit: sed potius auctoritas, virtus ac meritum ejus. cujus in nomine baptizati dicuntur. Alii sic exponunt: Num per baptismum in nomen meum adscripti estis, ut Pauliani diceremini, tanquam accepto Pauli baptismo? Nam quid aliud sibi volunt qui dicunt: Ego sum Pauli? Hic sensus est in Graecorum commentariis, et Graeco textui atque iis, quae sequuntur, accommodatior. Quod vero Latini quidam, inter quos Cajetanus, exponunt in nomine Pauli, id est, expresso et invocato iuter baptizandum Pauli nomine, quasi dictum esset a baptizantibus, ego tc baptizo in nomine Pauli, facile refellitur ex illa parte sequenti: Ne quis dicat, quod in nomine meo baptizati estis, ubi illud in nomine meo non potest ad istum modum exponi. Id quod ipse etiam Cajetanus animadvertit: unde coactus est aliter illic, quam hoc loco, eandem phrasin interpretari; quum alioqui nihil esset necesse.
1:14
14. Gratias ago Deo. Quidam codices addunt meo, quibus annuit editio Syriaca. Sed in Graecis non legitur, ut nec in Latinis prcbatioribus.
Quod neminem vestrum baptizavi. Gratias de hoc agit, non quia malum erat baptizasse; sed qaoniam esse poterat, ac verisimiliter futurum erat occasio mali. Et quidem Deo gratias agit, cujus providentia factum sit, ut hoc, quod est Paulum non baptizasse Corinthios, cesserit ad eorum bonum, id est, ad evitationem peccati, quo jactarent, se in Pauli nomen baptizatos esse, aut tanquam per baptismum in ejus nomen adscripti dicerent: Ego suni Pauli.
Nisi Crispum et Cajum. Crispus apud Corinthios Judaeorum archisynagogus fuerat, quem Paulo praedicante credidisse Domino cum omni domo sua scribit Lucas Act. 18. Sunt qui Crispum cum Sosthene, quem initio epistolae nominavit, eundem faciant, quoniam et ille Corinthi princeps synagogae fuisse refertur a Luca Act. 18., tanquam unas sit et idem. Sed verius est, diversos fuisse. Quod et Lorinus sentit et alii complures, qui scripserunt in Acta Apost. Nec enim ratio erat, cur in brevi intervallo Scripturae tam Lucas loco memorato, quam Paulus hoc cap. eundem hominem diversis appellarent nominibus. Martyrologia quoque diversos eis assignant dies. Sed quomodo, inquies, uterque archisynagogus in eadem civitate? Respondeo cum Lorino: Aut Sosthenes Crispo successit, aut in eadem civitate plures erant synagogae (nam Hierosolymae multas fuisse constat ex Act. 6. et ex iis, quae refert Carolus Sigonius lib. 2. de rep. Hebr. cap. 8.), aut alibi synagogae praefecturam Crispus aliquando gesserat, tametsi istorum modorum primus maxime placet, utCrispo, quia Christianus erat factus, exauctorato Sosthenes successor datus sit, qui et ipse non multo post exemplum Crispi fuerit secutus. Porro Cajus hospes erat Pauli, ut ipse testatur Rom. ult. De quo plura vide in ejus loci commentario. Quare non sine ratione est, quod bos duos ipse Paulus suis manibus baptizaverit. Sequitur ratio gratiarum actionis.
1:15
15. Ne quis dicat, quod in nomine meo baptizati estis. Graece, quod in nomen meum baptizavi. Legit etid;m Augustinus baptizavi, lib. 3. contra Crescon. cap. 11.; Terlull. quoque lib. de pudic. cap. 14. eic legit: Ne quis dicat, quod in nomine meo tinxerim, tametsi in nonnullis etiam Graecis reperiatur iPaTiTio&rjTE, baptizati estis, et in aliis ipaTiTio&rj, baptizatus est. Sed haec sensum non variant. Est autem duplex hujus loci sensus. Multi quidem sic exponunt: Ne quis vestram in baptismo sanctificationem adscribat virtuti ac merito meo, quasi pro merito baptizantis se habeat eflfectus baptismi. Ita fere Latini, secuti Augustinum disputantem adversus Donatistas, qui docebant effectum baptismi dependere a sanctitate baptizantis. Aliter, et Graecae lectioni congruentius exponitur, hoc modo: Ne quis me cahimnietur ut dicat, quod vos baptizando transscripserira in nomen meum, ac de me Paulianos vocari voluerim, tanquam meo baptismo sanctificatos.
1:16
16. Baptizavi autem et -Stephanae domum. Stephanae masculinum a nominativo Stephanas, ut manifestum est ex Graeca declinatione. Domum, id est, familiam. Cum autem familiae nomine etiam pueri et infantes comprehendantur, argumento valde probabili coUigunt ex hoc loco Scriptores catholici, simul et ex Actor. 16., ubi custos carceris cum omni domo sua baptizatus legitur, etiam infantes baptizatos fuisse; et proinde recte eos Ecclesiae catholicae more baptizari, ut Christo incorporentur, cum profecto negari nequeat, eos salutis, quae in Christo est, esse capaces. Porro Stephanas quis fuerit, non constat, nisi quod Theopbylactusscribit, fuisse virum apud Corinthios magnum et celebrem, idque satis apparet ex ultimo cap. hujus epist,, ubi de eodem Stephana mentio fit honorifica, semel et iterum, deque domo ejus dicitur, quod sint primitiae Achaiae.
Caeterum nescio, si quem alium baptizaverim. Si, pro an, num. Latinius ergo: Praeterea haud scio, num quem alium baptizaverim. Id intellige vel in universum, vel ex vobis, id est, Corinthiis. De his enim, ad quos scribit, proprie loqui videtur. Nec verisimile est, a Paulo neminem toto orbe praeter paucissimos Corinthios, quos hic excipit, baptizatum fuisse. Crediderim sane, etiam custodem illum carceris, de quo modo dicebam, fuisse baptizatum a Paulo, ubi praeter ipsum et Silam, qui domum ejus totam baptizaret, nullus aderat. Quaeret aliquis: si Paulus prope neminem Corinthiorum baptizavit, atque inde consecutum est, ut nemo diceret se in nomine Pauli baptizatum, quomodo igitur jam ante dixit, quosdam dicere: ego sum Pauli? Verum id dicebant, non quod a Paulo baptizati, sed quod ab eo fidem et Evangelium edocti essent. Qua etiam ratione dicebant alii: Ego Apollo, ego Cephae. Nam nec Petrus per se baptizabat, ut mox ostendemus. Itaque gloriabantur in magistris fidei, sed magis adhuc gloriaturi, si ab eis etiam baptizati fuissent.
1:17
17. Non enim misit me Christus baptizare, sed evangelizare. Occupatio est, tanquam diceret quis Paulo: Quomodo gaudes te non baptizasse, cum id sit tui muneris? Respondet, se non esse missum ad baptizandum. At quaeres: Si Christus Apostolum Paulum non misit, ut baptizaret, qua igitur auctoritate baptizavit? Ipse enim hic fatetur se nonnullos baptizasse, quod sane nemini, licet, nisi qui ad hoc missus fuerit. Respondeo, Christum quando Pauhim per revelationem Apostolum fecit, nun ei injunxisse ministerium baptizandi, sed praedicandi Evangelium; id est, apostolatum ei commisisse: cui tamen officio consequenter etiam baptizandi potestas erat adjuncta, tanquam officium secundarium. Unde quod dicit, non misit me Christus baptizare, sic intellige: Non principaliter ad hoc me misit; ea non est primaria pars legationis meae. Genus locutionis est quale illud: Misericordiam volo et non sacrificium, id est, misericordiam potius ac principalius requiro, quam sacrificium. Porro docet nos hic locus, cum duo sint episcopi seu pastoris officia, praedicare verbum Dei, et sacramenta administrare; majus ac principahus, idemque magis arduum ac necessarium esse verbi divini praedicanJi officium, in quo proinde studiosius oporteat eum versari. Hinc etiam ostenditur in eo, quod dictum est ApostoHs: Euntes, docete omnes gentes, baptizantes eos, Matth. 28., duo quidem significari officia pastorum Ecclesiae, doctrinam et sacramentorum administrationem, sed illud isto tum principalius, tum etiam laboriosius. Nam, ut ait Augustinus lib. 3. contra literas Petiliani cap. 56.: Perfecte baptizare etiam minus eruditi possunt, perfecte autem evangelizare, multo difficilioris et rarioris est operis. Jam quod Apostolis a Christo mandatum fuit, etiam Paulo, tacite saltem, mandatum oportet intelligi, ut qui nihil mhius habuerit a caeteris Apostolis 2 Cor. 12. Fecit ergo utrumque, sed alterum per alios, a quibus id facile fieri poterat, ipse in eo, quod majus ac difficilius erat, totus occupatus. Unde et Act. 19. Ephesios illos, qui tantum noverant baptisma Joannis, plenius a se institutos non tamen per se baptizavit. Imposuit autem ipse eis manus, quia id ab aliis fieri non poterat. Sic et Petrus Act. 10. Cornelium et familiam ejus fidem Christi a se edoctos baptizari jussit, non ipse baptizavit. Idque adeo Christi Domini exemplo, qui per se docuit, non autem per se baptizavit, sed per discipulos suos, Joann. 4. Quo suo exemplo docet-e voluit, eos, qui ad verbi ministerium apti sunt, in eo munere praecipue versari debere, et sacramentorum administrationem, ubi res postulat, aliis, per quos fieri potest, committere, ne ipsi a potiore officii sui parte impediantur, praesertim episcopos, ut minora discant aliis demandare, quo ipsi ad majora per se exsequenda sint magis expediti. Quanquam etiam ob id non per se baptizabant Apostoli, ne schismatum occasiones praeberent, aliis dicentibus, ego sum Petri, aliis, ego Pauli etc, quandoquidem etiam non ab illis baptizati talia dixerint. Quod vero de baptizandi ministerio dicit Paulus, et cum eo dicere potest quivis episcopus, id et de aliis similibus dicere eum posse arbitror, exempli gratia: Non misit me Dominus exorcizare, sed evangelizare. Nescio enim, cur quidam magni sese tanto opere occupent ac fatigent in oxorcizandis daemoniacis, cum id cuilibet simplici presbytero committi possit, quando nec quidem presbyterorum iUud proprium officium est, sicut est baptizandi, sed eorum, qui presbyteris ordine minores sunt et suo nomine Exoicistae vocantur, multoque melius sit, unam animam praedicatione verbi divini e diaboli potestate eripere, quam multorum obsessa corpora ab illius vexatione liberare.
Non in sapientia verbi. Transit latenter ad aliud caput reprehensionis, eorum scilicet, qui vel iu praedicando Evangelio affectabant eloquentiam et sapientiam saecularem, vel eam a suis praedicatoribus acmagistrisrequirebant. Verbi graece Aoyou. Qua voce et verbum et ratio significatur. Putatque S. Thomas hoc loco convenientius intelligi posse sapientiam verbi, id est, humanae rationis: quoniam, inquit, ea, quae sunt fidei, humanam rationem excedunt. Alii tam Graeci quam Latini verbum, id est, sermonem, Lntelligunt, idque rectius. Sic enim a Paulo assidue sumitur, cum alibi passim, tum praecipue in hac praesenti disputatione. Jam enim dixerat eos divites factos in omni verbo et in omni scientia. Et hic de sennone mox subjicit: Verbum enim crucis pereuntibus quidem stultitia est. Nec aliter capite sequenti. Nam etsi his in locis nunc sermonem, nunc verbum audiamus, iu Graeco tamen non aliud est quam Xoyoc;. Dicit ergo Paulus, se missum a Christo non ad baptizandum, sed ad praedicandum Evangelium, nec id tamen in sapientia verbi, id est, exquisito et doctrinis saecularibus instructo sennone. Hoc est, quod repetit initio proximi capitis, se venisse non in sublimitate sermonis aut sapientiae. Utrumque enim a se removet, et sermonis apparatum, et sapientiae saecularis ostensionem. Hunc sensum exprimere volens Erasmus, ita vertit: non erudito sermone.
Ut non evacuetur crux Christi. Evacuetur, Graece X£voj{>:q, inanis reddatur, Cyprianus inanis fiat^ lib. 3. testim. cap. 69. Sensus: Ne laude suae virtutis ac potentiae defraudetur crux Christi. Nam si cura sapientia verbi missi fuissent ad praedicandum Apostoli, jam non virtuti crucis, id est, divinae potentiae, quae p6r crucifixi meritum operatur, adscripsissent homines conversionem gentium ad fidem, sed eloquentiae et sapientiae humanae; Corinthii maxime, qui saeculari sapientiae cum eloquentiaconjunctae plurimum tribuebant.
1:18
18. Verbum enim crucis pereuntibus quidem stultitia est. Objicere quis poterat, Evangelium, id est, verbum crucis contemtui futurum apud auditores, ideoque sine fructu, si ita nude et absque ornamentis humani sermonis ac sapientiae praedicetur, Concedit hoc Paulus quan tum ad reprobos attinet, sed non quantum ad electos, penes quos redemptio nisproprietas est. Ut proinde nulla ex parte frustretur Dei propositum, quantumvis humiliter praedicetur crux Christi, sed magis appareat et illustrior reddatur ejus virtus in fide omnium electorum. Sensus hujus partis: Verbum crucis, id est, sermo de cruce, praedicatio Christi crucifixi, ab iis, qui pereunt et non sunt a Deo electi ad salutem, reputatur velut res stulta et ridicula, videlicet ratione rei praedicatae, id est, crucis et crucifixi; quem infra dicit gentibus esse stultitiam. Quid enim stultius secundum sensum carnalem, quam salutem expectare ab homine crucifixo? Et ita sapiebant, qui insultabant ei dicentes: AHos salvos fecit, seipsum tion potest salvum facere, Matth. 17. lis autem, qui.lalvi fiunt, id est nobis, Dei virtus est. In Graeco non interponitur, id est. Sed addidit vel interpres vel alius quispiam explicandae sententiae causa. At nobis, inquit, qui salvamur (sic enim in Graeco est), eadem praedicatio crucis, utique ratione rei praedicatae, instrumentum est virtutis ac potentiae Dei; dum per crucem, quamvis humiliter praedicatam, Deus potenter operatur nostram conversionem et salutem. Loquitur in persona electorum. Nec enim alii sunt, qui salvi fiunt, quam electi, ut nec alii, qui pereunt, quam reprobi. Consimili modo dixit, Evangelium esse virtutem Dei, in salutem omni credenti Rom. 1.
1:19
19. Scriptum est enim. Testimonio prophetico ducet excludendam sapientiam saecularem a praedicatione Evangelii.
Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Graece, et intelligentiam intelligentium reprobabo, sive rejiciam. Hieronymus legit: et inteUectum prudentium reprobabo, in commentariis Jes. 33. Habetur autem hoc testimonium apud Jesaiam cap. 29. juxta versionem LXX., nisi quod apud eos non est reprobabo, sed abscondam, quemadmodum et in Hebraeo, ubi Hieronymo interprete sic legitur: Peribit sapientia a sapientibus ejus, scilicet populi Judaici; et intellectus prudentium ejus abscondetur. Caeterum mutatio, quam vel Paulus vel LXX. fecerunt, nihil adimit de sensus integritate, sed magis eum explicat. Nam utique Deus id facturus erat, quod futurum Propheta praedicit. Interim nota, Paulum referre ad universum genus sapientiae saecularis id, quod Propheta proprie de sapientia Judaeorum, id est, Scribarum et Pharisaeorum, dixit. Sensus est: Perdam, inquitDeus, id est, abjiciam ut contemtibilem (nam perdam exponit Apostolus per reprobabo) sapientiam et intolligentiam sive prudentiam eorum, qui secundum saeculum sapientes et prudentes sunt, ita ut ea ad negotium Evangelii et promovendae salutis hominum uti nolim, ne, ut supra dictum est, evacuetur crux Christi.
1:20
20. Ubi sapiens? ubi scriba? ubi conquisitor hujus saeculi? Scriba Graece YpafJifJiaTSoc. Tertulliano literator, lib. de idololatria cap. 10. Conquisitor ouCvjTr;T7;(;^ Laurentio et Erasmo disputator. Nam auCrjTelv etiam interpreti nostro dispulare est, ut Act. 6. et alibi. Haec Pauli potius verba sunt quam Prophetae, quibus tamen ille ad similem ejusdem Prophetae locum respicit, qui est cap. 33., quo loco vulgata versio sic habet: Vbi est literatus? ubi legis verba ponderans? ubi doctor parvulorum? At in Hebraeo sic ad verbum legitur: Ubi scriba? ubi ponderator, sive librator? ubi numeransturres? Quod LXX. sic reddiderunt: Ubi sunt grammatici? ubi sunt consiliantes? ubi est numerans eos, qui nutriunt? Paulus vero praeter alia mutavit ordinem, et scribam sapienti postposuit. De hac varietate consule Forerium et alios, qui commentati sunt in Jesaiara. Theophylactus et Oecumenius sapientem interprctanturphilosophum gentilium, scribam doctorem Judaeorum. His enim nominibus apud utrumque populum appellabantur. Conquisitorem autem seu disputatorcm saeculi hujus vocat Apostolus, non eum, qui disputat de hoc saeculo, rerumque humanarum studiosus indagator est, ut quidam exponunt, sed disputatorem saecularem seu mundanum, qui videlicet humana tantum ratione et jiaturali ingenio de rebus quibuslibet inquirit et disputat. Cujusmodi fuere, qui dicti sunt philosophi. Non male quidam genitivum hujus saeculi putant etiam ad duo priora nomina referri debere, id est, ad sapientem et scribam. Nam de sapientia quidem id exprimit, dum statim nominat sapientiam hujus mundi, et capite sequenti, sapientiam. hujus saeculi. Sentit igitur Apostolus, ad praedicandum Evangelium et mundum fide Christi imbuendum non fuisse missos aut adhibitos sapientes hujus saeculi, quin potius eos cum sua sapientia abjectos et repudiatos esse a Deo. Nam id significat illa per interrogationes insultatio, ubi sapiens etc. Merito autem abjecta est sapientia mundi; non solum ne extenuaretur virtus crucis, verum etiam, quia multis erat erroribus et vanitatibus permixta, et quoad personas superbiae plena, ideoque praedicationi crucis contraria. Nonne stultamfecit Deus sapientiam hujus mundi? Rursus hoc erotemate sapientiam saecularem traducit, ut inutilem et stultam, ac si dicat: Palam est sapieiatiam mundi hujus esse reprobatam a Deo. Stultam fecit, graece uno verbo s;j.0Jpav3v infatuavit, ut legit TertuU. contra Marcionem, id est, inanem ostendit et contemptibilem reddidit, non dignatus uti ejus adminiculo ad persuadendam hominibus veritatem Evangelii. Neque enim uUus sapientum hujus saeculi vocatus fuit a Christo ad Evangolium praedicandum. Theophylactus exponit infatuatara mundi sapientiam, id est, stultitiae convictam; eo quod non potuerit invenire verum. Ltrique sensui congruit ratio subjuncta. 2L Nam quia in Dei sapientia non cognorit mundus per sapientiam Deum. Nam quia, Graece STCct^Tj yap. Postquam enim. Quanquam etiam recte habet, quod noster interpres vertit. Dei sapientiam nonnulli Christum interpretantur, quo praedicante carnales homines Deum patrem noluerunt agnoscere. Movet eos, quod paulo post Christus vocatur Dei sapientia. Sed hic sensus praesenti instituto non videtur convenire. Quocirca rectius alii Dei sapientiam intelligunt relucentem in opificio mundi, metonymice tamen acceptam pro ipso mundi opificio, omnibus ad contemplandum exposito.
1:21
Placuit Deo per stultitiam praedicationis salvos faece credentes. Placuit Deo, Graece c6<56xr^a£v o Osog. Pro (juo TertuUianus honi duxit Deus, lib. 5. ccmtra Marcionem cap. 5. Sic enim ille etiam alibi loquitur, ut observavit ad dictum locum Pamelius. Sed recte noster interpres plucuit Deo, quod alias complacuit, alias beneplacitum est dicere solet. Stultitiam praedicationis alii Hebraismum exponentes vertunt, stultam praedicationem. Sensus totius periodi: Quandoquidem vel postquam mundus, id est, humanum genus, per sapientiam mundi, id est, suam, qua contemplatus est creaturas, earumque rationes perscrutatus, non cognovit Deum in opere illo suo sapientissime condito (quod vocat Dei sapientiam), et per hoc mundi sapientia nihil contulit hominibus ad salutem; benigno consilio visum est Deo, per crucis praedicationem, sive per crucemipsam, rem ui specie stultam et contemptibilem, hominibus praedicatam, operari salutem eorum, qui hujusmodi praedicationi crederent. Rationem cur ita Deo placuerit, assignat Leo pontifex serm. 19. de pass. Domini: ut mirabilior fieret constantia fidei ex difficultate credendi. Sed haec ratio suburdinanda est rationi principaliori, quam ipse Paulus adfert inferius: ut tio7i glorietur omnis caro in conspectu Dei. Caeterum bene post Hugonem Cajetanus observat, Apostolum non dixisse, non cognovit aliquis, sed non cognovit mundus. Nam ipse fatetur ac docet, philosophos ex creaturis Deum agnovisse, Rom. 1. Verum illi, sicut ibidem dicitur, nec Deum glorificaverunt, nec v^ritatem cognitam mundo propalarunt; sed eam in injustitia detinuerunt. Unde et illa qualiscumque Dei notitia tam ipsis cognoscentibus, quam mundo ad salutem inanis efi^ecta est.
1:22
22. Quoniam et Judaei signa petunt. Graece, quandoquidem et Judaei signum petunt, seu postulant. Legitur autem signum, numero singulari, dumtaxat in codicibus qui hodie exstant. Nam apud Chrysostomum, Theophylactum et Oecumenium plurale est sigrna^ quemadmodum et apud Tertullianum. Commendat Apostolus virtutem evangelicae praedicationis tam Judaeis quam gentibus despectae. Siquidem, inquit, et Judaei signis olim assueti signa, id est, miracula exigunt; quibus velut divinis testimoniis (inde enim signa dicta) adducantur ad credendum; talia maxime, qualia Moses in Aegypto et in deserto exhibuit. Unde Luc. 12. leguntur signum aliquod caelitus a Christo postulasse. Quibus et Christus alibi dicit: Nisi signa et prodigia videritis, non creditis, Joan. 4. Jam ante enim dixerant ei: Quod signum ostendis nobis, quia haec facis? Joan. 2. Non tamen reprehendit Apostolus, si quis ex justa causa signum petat, quo vel sua vel aliorum fides, alioqui infirmior, roboretur. Siquidem Abraham signum petiit et accepit, Genes. 15. et Gedeon Judic. 6. et Ezechias 4 Reg. 20. Verum post Mosen et Prophetas adhuc nolle credere, nisi signo viso, Judaicum est.
Et Graeci sapientiam quaerunt. Graecos, tanquam gentilium praecipuos, nominat. Et Graeci, inquit, solam sectantes rationem naturalem, requirunt humanam sapientiam; id est, philosophicis rationibus docte et diserte propositis persuaderi volunt, et, si quid ratione assequi nequeant, quale est mysterium crucis, non recipiunt, sed explodunt atque irrident, quemadmodum Paulo contigit Christum praedicanti apud Athenienses philosophos Act. 17. Unde et a Festo praeside audivit: Insanis Paule. Act. 26.
1:23
23. Nos autem praedicamm Christum crucifixum. Intellige ex superioribus, non in sapientia verbi, et ex sequenti capite, non in persuasibilibushumanae sapientiae verbis, et ex epistolae 2. cap. 10. in captivitatem redigentes omnem inteUectum in obsequium Christi. Opponit enim Apostolus praedicationem Christi crucifixi sapientiae saeculari. Quamvis autem multi signis ac miraculis adducti fuerint ad fidem crucifixi, multo tamen plures sine miraculis crediderunt. Quod sane melius et perfectius est. Atque in ea re evidentius declarata est virtus crucis. Dicit autem multitudinis numero, nos praedicamus, ut secum aliosverosEvangelii ministros comprehendat.
Judaeis quidem scandalum. Christus crucifixus Judaeis scandahim, id est, oflFendiculum fuit, et ut Propheta loquitur, lapis offensionis et petra scandali, in quem graviter impingerent: quia crucis opprobrium eos turbavit et impedivit, ne hominem illum pro Messia reciperent, quemadmodum adducto Jesaiae testimonio docet Apostolus Rom. 9.
Gentibus autem stultitiam. Gentibus eXXrjoi Graecis. Sed eo nomine gentiles generatim comprehendit, saltem cultiores, minu.sque barbaros, potissimum Romanos, quibus omnibus aestimatione humanae sapientiae, quam sectabantur, mera stultitia erat, hominem crucifixum aut praedicate aut credere mundi salvatorem. Graecorum nomine caeteros etiam gentiles a Paulo comprehendi, docent aha loca, ut Rom. 10. Non enim est distinctio Judaei et Graeci, et Gal. 3. Non est Judaeus neque Graecus. Quaeres: non etiam Judaeis stultitia fuerit Christus crucifixus? Fuit sane. Siquidem generaliter dictum est supra, verbum crucis pereuntibus stultitiam esse. 8ed praeter hoc Judaeis peculiariter scandalum fuit, quibus Christus promissus fuerat et exspectatus, nec tamen receptus ob causam, quam modo diximus.
1:24
24. Ipsis autem vocatis Judaeis atque Graecis. Ipsis Erasmus minus recte iisdem. Non enim Graece est rolc; abxolQ, quemadmodum supra, ut idem (xo auxo) dicatis omnes. Sed sine articulo auxoTc;, quod non aliud est quam ipsis. Vide quae diximus ad illud Rom. 7. Igitur ego ipse mente servio, etc. Vocatis Graece, ToTg xATjToTg^ vocatitiis. Et sensus est, iis vero, qui divina praedestinatione vocati sunt ad fidem, sive Judaei illi sint sive Graeci, id est, gentiles, ut dictum est.
Christum Dei virtutem et Dei sapientiam. Dei virtutem sive potentiam dicit Christum propter Judaeos, qui signa postulabant, in quibus ostenditur potentia: Dei sapientiam propter gentiles, qui sapientiam quaerebant, tametsi utrisque utrumque factus est Christus, et virtus et sapientia Dei; quia per Christum crucifixum virtus et sapientia Dei in electorum salute procuranda declaratur et agnoscitur. Virtus quidem, id est, putentia, qua eripuit eos e potestate diaboli, qui in Evangelio vocatur fortis armatus Luc. 11. Sapientia vero, quam ostendit in eo, quod per humilitatem et crucem et mortem Christi Filii sui electos redemit. Fuit enim ille redemptionis modus sanandae nostrae miseriae convenientissimus, quemadmodum testatur August. lib. 13. de Trin. cap. 10., convenientissimus, inquam, ob multas rationes, quas ex eodem Augustini loco et ex aliis tradunt Doctores ad distinct. 20. lib. 3. Sent. Juxta hunc sensum, quem etiam verba proxime sequentia, et alia quae in fine capitis habentur, confirmant, Christus Dei virtus et sapientia vocatur secundum naturam assumptam, in qua passus et mortuus est.
1:25
25. Quia quod stultum est Dei, sapientius est hominibus. Graece: Quia stultum Dei etc., id est, stultitia Dei sapientior est hominibus. Videtur enim Graeco more concretum neutrum usurpare pro abstracto, quemadmodum et in parte sequenti. Sic enim et alibi loquitui', ut Roman. 2. t6 /pTjaTOV tou OsoO, benignitas Dei.
Et quod infirmum est Dei, fortius est hominibus. Rursum graece: Et infirmum Dei etc., id est, infirmitas Dei fortior est hominibus. Aug. lib. 2. de doct. Christ. cap. 13. dicit, ad vitandum ambiguum melius verti: Sapientius est quam homines, et fortius est quam homines. Quod secutus est Erasmus. Sic enim vertit: Quoniam stultitia Dei sapientior est quam homines, et imbecillitas Dei robustior est quam homines. Sensus autem est: Stultitia Dei, sive id quod in Dci consiliis et operibus stultum ac praeter rationem esse videtur, quale est, per crucem salvos facere credentes; id, inquam, sapientius est omni consilio humano et omni opere, quod homines per suam sapientiam efficere possint. Et infirmitas Dei, sive quod in Dei operibus infirmum et imbecille esse videtur, quale est, Christum pati, crucifigi et mori, id fortius est ac robustius, quam quidquid ab hominibus fieri potest. Debellat enim principem hujus mundi, qui habebatmortis imperium, Hebr. 2. et valet ad aeternam hominum salutem. Quidam in utroque membro subintelligi volunt sapientiam, hoc pacto: T^g t(5v avOpoj- TiCDV oocj>ia.c,, ut complete sic vertas, sapientius est hominum sapientia, et fortius est hominum sapientia. Sed id mihi coactum videtur.
1:26
26. Videte enim vocationem vestram fratres. Videte, graece, pASTisxs^ quod verti etiam potest videtis. Idque placet Vallae, et ita Faber, Erasmus et Hentenius verterunt. Atqui veteres Latini legunt videte, ut Irenaeus lib. 2. cap. 34. Item Pelagius, Frimasius, Sedulius et caeteri. Unus Ambrosiaster, retenta Graeci verbi ambiguitate, \egit intuemini. Porro docet Apostolus, id quod dixit de operibus Dei collatis ad opera horainura, non solum habere locum in cruce Christi, sed etiam in ipsis, qui credunt. Est autem hujus loci duplex commentarius. Nam quae hic et deinceps dicuntur, alii referunt ad fideles illius temporis in genere, comprehensis etiam Apostolis, per quos fides crucis Christi persuasa est mundo, qui plerique fuerunt homines secundum saeculum humiles et abjecti. Alii proprie haec dicta volunt ad Corinthios, quia dicit Apostolus vocationem vestram, id est, Corinthiorum, quamvis et sic intelligi possit, vestram, id est, fidelium: praesertim cum inscriptionem epistolae fecerit valde generalem. Nam postea versu penultimo, ad Corinthios revertens ait: Ex ipso autem vos estis, etc. Nos igitur priorem sensum prosequemur, sub quo tamen etiam secundum facile est accipere. Porro vocationem dicit vocatos; sicut alibi circumcisionem, circumcisos. Videte, inquit, et considerate vocatos ad fidem, id est, fideles, qui et quales sint, etiam ilH, qui inter eos praecipui sunt, ut Apostoli Christi.
Quia non multi sapientes secundum carnem. Id est, quod non multi humana sapientia praediti: supplendum vel ox eo quod praecedit, vocati sunt, vel ex sequentibus, electi sunt, utique ad fidem, vel etiam ad Evangelii praedicationem. Notandum, Paulo eadem esse hoc cap. et duobus seq. sapientiam hujus mundi, sapientiam hujus saeculi, sapientiam secundum carnem, et sapientiam hominum sive humanam, quam et carnalem sapientiam vocat 2 Corinth. 1. Quibus nominibus eam significari vult sapientiam, quae studio humano absque doctrina Spiritus Sancti potest acquiri, propter quod et sapientia secundum carnem vocatur; qualis fuit sapientia philosophorum.
Non multi potentes. Potentes secundum saecuhira intellige. Non multi nobiles. Id est, claro genere nati. Non dicit Apostohis: nemo sapiens secundum carnem, nemo potens, nemo nobilis. Nam hujusmodi etiam nonnulli primis illis temporibus ad fidem accesserunt, ut Nicodemus princeps Judaeorum, Joseph ab Arimathaea nobilis decurio; duo centuriones, alter a Domino laudatus, alter ab Angelo, Pauhis proconsul; Apollo vir eloquens, Dionysius Areopagita, de quibus omnibus partim in Evangelio, partim in Actis Apost. Denique et ipse Paulus Apostohis ad pedes Gamalielis in lege institutus, atque etiam in ethnicon;ra libris versatus; quemadraodura versus poetarum subinde ab 00 citati satis produnt. Verum hi comparatione multitudinis credentium paucissimi erant, ita ut etiam Christo praedicante diceretur: Numquid ex principibus aliquis credidit in eum, aut ex Pharisaeis? Sed turba haec quae non novit legem. Joan. 7. Caeterum inter duodecim Christi Apostolos, a quibus primum omnium crux Christi praedicata fuit mundo, nullus omnino secundum saecultun sapiens, potens, nobilis. Hinc Ambros. lib. 5. in Lucam ad ilkid cap. 6. Elegit ex ipsis; adverte, inquit, coeleste consilium: non sapientes aliquos, non divites, non nobiles, sed piscatores et publicanos, quos dirigeret, elegit: ne traduxisse prudentia, ne redemisse divitiis, ne potentiae nobilitatisque auctoritate traxisse aliquos ad suQm gratiam videretur. Sic ille. Vanum igitur est, quod de regia nobilitate S. Bartholomaoi fabulantur quidam; cum praesertim ad derogandam illi fabulae fidem memorata B. Ambrosii verba pro sacra lectione in ejusdem Apostoli festo recitet ecclesia Romana. Quanto minus recipiendum, quod de eodem Apostolo apud f\izudo)Vuix(jv Abdiam legitur, perpetuo purpuratum ac gemmatum incessisse, et angelorum praesidio sic munitum, ut nec vestes ejus sordidarentur, nec sandalia vetera.scerent, nec ipse fati garetur aut esuriret; cum non sit Apostolus major eo qui misit illum, Joan. 13., id est, Christo Domino, qui et fatigatus fuisse et esuriisse legitur^ dicatque in omnium apostolorum persona Paulus infra cap. 4. Usque in hanc horam et esurimus et sitimus et nudi sumus. Dices, saltem ypajjiiJiaTcUC fuit Bartholomaeus et legis Judaicae peritus, si, quod quorundam habet opinio valde probabilis, idem is fuit cum Nathanaele, qui Joan. 1. tanquam gnarus legis respondisse legitur Philippo, a Nazareth potest aliquid boni esse? Quo fit, ut Augustinus, qui Nathanaelem ab Apostolis diversum facit, in ejus loci tractatione dicat, ob hanc ipsam causam, quia doctus erat in lege, non fuisse a Christo inter duodecim annumeratum. Sed respondetur, illud a Nathanaele dictum fuisse cum interrogatione. Nam sermo erat de oppido parvo et obscuro, a quo non videbatur magnum aliquod bonum sperari posse. Unde et tanquam interroganti respondit Philippus: Veni et vide, scilicet ut experientia discas id, de quo dubitas et interrogas. Augustinus autem tanquam assertionem hominis in lege et Scripturis versati verba ejus accepit.
1:27
27. Sed, quae stulta sunt mundi, elegit Deus. Tota haec adversativa ad amussim respondet verbispraecedentibus: non multi sapientes secundum carnem, non multi potentes, non multi nobiles. Nam primum, quia dixerat: non multi sapientes secundum carnem, nunc dicit: sed, quae stulta sunt mundi, graece stulta mundi, id est, quae stulta erant secundum mundum, elegit Deus. Et sensus est: Eos, qui mundana sapientia destituti erant, ideoque stulti et insipientes atque ad docendum alios inepti humano judicio videbantur, quales fuere piscatores, hos inquam, elegit Deus ad fidem, non sohun suscipiendam, sed etiam aliis praedicandam.
Vt confundat sapientes. Id est, ut pudore afficiat sapientes, non qui essent, sed qui esse viderentur, ait Augustinus serm. 63. de diversis cap. 3., vel sapientes non simpliciter, sed secundum carnetn, ut paulo ante dixi. Pudefiunt enim hujusmodi sapientes, dum per suam sapientipm praestare non possunt, id est, homines ad aeternam salutem adducere et beatos facere, quod sine ea praestant indocti.
Et infirma mundi elegit Deus. Haec pars respondet ei, qua dixerat, non multi potentes. Infirma mundi, id est, infirma secundum mundum, dicit homines nulla saeculi potentia praeditos, sed plebejos et inopes. Vt confundat fortia. Id est, ut illorum comparatione veluti pudefaciat omnem hujus mundi potentiam, dum per illos facit, quod potentes saeculi non possunt.
1:28
28. Et ignobilia mundi et contemptibilia elegit Deus. Hoc opponit ei, quod dixerat, non multi nobiles. CojUemptibilia, Graece xa l^ouOevTjjjisva ^ id est, quae nihili habita. Sensus: Et eos, qui secundum saeculum ignobiles erant et obscuri, ideoque despecti, velutique pro nihilo habiti, elegit Deus.
Et ea, quae non sunt. Graece xal xa /jiTj ovTa, et non entia, id est ea, quae non erant. Quod dixit nihili habita, auget Hebraismo non entia, licet res eadem significetur. Nam quae contemptui sunt, Hebraeis dicuntur non esse, quatenus nihili aestimantur, quasi dicas homines nullius nominis aut numeri. Tales fuere plerique, quos Christus initio ad fidem et Evangelii praedicationem elegit.
Ut ea quae sunt destrueret. Destrueret, Graece mxap-{-qo-Q, aboleret, obliteraret, ut vertit Erasmus. Eandem vocem interpres Rom. 3. vers. 2. vertit evacuare. Sensus est: ut eos, qui magni sunt hominum aestimatione, contemptibiles et obscuros redderet, ac velut ad nihilum redigeret, quod est destruere juxta versionem nostram. Hoc autem factum est, quando apparuit, quam nihil conferat ad negotium aeternae salutis hominum nobilitas generis, et omnino quidquid mundus ut magnum admiratur.
1:29
29. Ut non glorietur omnis caro in conspectu ejus. Graece evoiTiiov auxou^ coram eo. Non omne pro nullo, et caro pro homine, idiotismi sunt Hebraici. Libentius tamen hominem Scriptura carnem appellat, ubi infirmitatem ejus notat, aut fastum reprimit, ut Jes. 40.: Omnis caro foenum. Et Jerem. 17.: Maledictus homo, qui ponit carnem brachium suum. Haec aetiologia referenda est ad tria membra praecedentia, quibus dictum est Deum elegisse stulta et infirma et ignobilia mundi, ut confundat sapientes et potentes et nobiles. Hoc enim totum fecit, ut appareret, nuUi homini gloriandum esse de quibuscumque bonis, quae per naturam habentur, ut sunt sapientia saeculi, potentia, nobilitas; gloriandum, inquam, coram Deo, id est, in iis, quae hominem Deo commendent, ut sunt fides et opera pietatis, sed harum rerum gloriam omnem soli Deo tribuendam per Christam. Unde sequitur:
1:30
30. Ex ipso autem vos estis in Christo Jesu. Ex ipso, Erasmus ex eodem, sed non magis potuit, quam in eo, quod proxime praecedit coram ipso. Pars haec varie exponitur. Primus sensus est: Ex ipso, scilicet Deo, et non ex vobis, etiam vos estis, quidquid estis coram Deo, et ab eo habetis quidquid boni, quod ad pietatem pertineat, habetis; idque per Christum Jesum. Alter: Vos estis ex Deo, id est, filii Dei, homines Dei estis, velut ex Deo nati; iJque per Christum Jesum. Tertius sensus: Ex Deo vos estis in Christo, id est, per Dei gratiam estis Christiani, Christo incorporati, et beneficiorum ejus participes. Sic esse in Domino, pro eo, quod est esse Christianum, dixit Rom. 16. vers. 12. Tam huic sensui quam duobus prioribus bene congruit, quod sequitur:
Qui factus est yiobis sapientia a Deo. Id est, cujus merito veram sapientiam habemus a Deo autore. Hanc opponit sapientiae saeculari, de qua supra ac rursus infra cap. seq.
Et justitia, et sanctificatio, et redemptio. Eodem sensu omnia haec dicuntur, nempe causali, quod Christi merito justitiam, sanctificationem et redemptionem a Deo acceperimus. illud enim a Deo, per singula repetendum est. Qui hunc locum adducunt pro justitia imputativa a Lutheranis invecta, ii sacris literis aut studio aut imperitia abutuntur, ut quod figurato sensu dictum constat, proprie velint intelligi. Sicut enim Christus ideo nobis sanctificatio et redemptio factus est, quia per crucem ejus sanctificati sumus ac redempti, sic utique factus est nobis ju stitia, quia per crucem ejus justificati sumus, non quia justitia ejus vel divina vel humana nobis imputatur. Sic alibi pax nostra vocatur, quia pacem nobis suo merito conciliavit I^phes. 2. vers. 14.
1:31
31. Ut quemadmodum scriptum est. Scriptum est apud Jeremiam cap. 9. non verbis tamen iisdem, sed sensu.
Qui gloriatur, in Domino glorietur. Apud Prophetam sic legitur: Non glorietur sapiens in sapientia sua, et non glorietur fortis in fortitudine sua, non glorietur dives in divitiis suis. Sed in hoc glorietur, qui gloriatur, scire et nosse me. Hoc autem erat in Domino gloriari. Nam si per humanam sapientiam quis posset Deum cognoscere et colere, quomodo cognoscendus et colendus est; jam potuisset sapiens gloriari in sapientia sua, quod vetat Dominus per Prophetam. Sensus igitur Apostoli ex Propheta est hujusmodi: Qui gaudet et gloriatur, se habere aliquid, unde placeat Deo, non id suae sapientiae aut potentiae aut alteri cuicunque bono naturae adscribat, sed soli gratiae Dei acceptum ferat. Quanquam illud in Domino, potest de Christo accipi, de quo proxime sermo fuerat, ut sensus sit, in nulla alia re gloriandum esse, quam in ea, quam per Christum habemus, qui nobis omnia factus est. Qui sensus etiam convenit alteri loco 2 ad Cor. 10., ubi haec sententia repetitur, ut ibi videbis. Unde et ad illud, quod apud Prophetam sequitur: quia ego sum Dominus, faciens misericordiam, et judicium, et justitiam in terra, videtur Apostolus allusisse prioribus verbis, tanquam illic recondito quodam sensu significata sit Christi Domini incarnatio et redemptio, per quam Deus in ipso nobis illa operatus est. Denique potest, quod Apostolus ait, quemadmodum scriptum est, ad totius Scripturae sacrae sensum et ingenium referri. Nam ut scribit Augustinus Enchiridii 98.: Altissimo saluberrimoque sacramento universa facies, atque (ut ita dixerim) vultus sanctarum Scripturarum bene intuentes id admonere invenitur, ut qui gloriatur, in Domino glorietur.
1:1
1. Paulus vocatus Apostolus Iesu Christi per voluntatem Dei, et Sosthenes frater. Quibus in verbis haud pauci interpretes polemicam quandam vel apologeticam rationem deprehendunt : « Apostolus omnia, quae haeresibus contraria sunt, ponit ac se verum praedicatorem per id, quod a Deo missus est, asseverat » (.4'^"; cfr Chrys. Theod. Dam. Oec., Gl. ord. Rhab. H Car. Dion. Iust. Calm. Bisp. 1, R. Dr. etc. — Acath. aliqui); alii tamen aut tacite (Cyr. Pel. Thom. Cat. etc.) aut diserte (Est. Ma:?. etc.) eiusmodi rationem adesse rectius negant. Apostolum enim Iesu Christi per voluntatem Dei Paulus in aliis quoque epistolis sese appellat, in quibus de polemico vel apologetico fine ne cogitari quidem potest (2 Tim., T:t., Col., Eph.); sin vero contra adversarios apostolicam suam dignitatem defendendam censuit, fortius eam asseruit (Gal. 1,1). Itaque vocatum Apostolum (cfr Rom. 1,1) sese vocat, non ut ad reliquos Apostolos velut adseititium se accessisse indicet (Ca:. Calm. etc.) , sed ut dignitatis suae originem explicet; immediate enim a Christo, uti reliqui, est ad apostolatum vocatus (Act. 26,16; 29,91; Rom. 1,5. 5; cfr Ioan. 6,10; 15,16, etc.) nec illis ullo modo hac ratione inferior. Addens autem, per voluntatem Dei se esse vocatum , non tantum ultimum fontem, ex quo ei gratia haec advenit (Gal. 1,15 sq.), indicare voluit !, sed simul innuere, necessitatem praedicandi sibi esse impositam (cfr 9,16). Porro nomini suo addit nomen Sos/Aenis fratris pro more, quem in multis epistolis tenuit (1, 2 TAess., 2 Cor., PAil., Col., PAtlem.), ut unum ex discipulis velut alterum epistolae auctorem sibi associaret. Evidens autem est, non eadem ratione utrumque esse auctorem, sed Sosthenem, qui apostolus non fuit, sed frater appellatur utpote eadem fide iisdemque laboribus Paulo coniunctus (cfr. 9 Cor. 1,1 Paulus Apostolus... et Timotheus frater), ideo nominari, quia illa, quae Paulus scripsit et antea cum eo contulit, approbavit atque velut sua quoque Corinthiis scribi voluit. Additum igitur Sosthenis nomen non tam modestiae paulinae est documentum (CAÀrys.), quam magnae auctoritatis, qua vir ille inter fideles corinthios pollebat, argumentum (Sed.). fidem adductus Paulo sese adiunxerit discipulum. Alius Sosthenes in Scripturis non nominatur ; Eus. (H. E. I. 12) vero, si Sosthenem aliquem inter septuaginta discipulos recenseri dicit, nomen illud ex nostra inscriptione desumtum esse clare indicat. Olim nonnulli Sosthenem Apostolo contentiones aliaque vitia Corinthiorum retulisse suspicati sunt (7Àom. Lyr. Dion. etc.); quae suspicio fundamento caret, siquidem alii nominantur, per quos Paulus de ecclesiae corinthiae conditione certior est redditus (4,11; 16,15 sqq.). Eum in inscriptione nominari, quia utpote vir scribendi peritissimus has literas dictante Paulo exaraverit, alii coniecerunt (Est. Bisp. Ramó. cic. — Heuss etc.), scd crronee; interdum enim Apostolus in inscriptione duos discipulos (1, 2 Thess. 4,1) aut multos fratres (Gal. 4,2) sibi associat, sed discipuli, qui epistolam literis exaravit, nomen praetermittit (Rom. 16,92). Suo sociique nominibus Apostolus ex antiquo more immediate nomen eius, cui destinata est epistola, subiungit :
1:2
2. ecclestae Dei, quae est Corinthi , sanctificatis in. Christo Iesu, vocatis sanctis, cum omnióus, qui ?znvocant nomen Domini nostri Iesu. Christi, in. omni loco ipsorum et nostro. "ExxXacía concionem populi ad res publicas tractandas convocati (ἐχχαλέω) proxime significat (Acc. 19,39. 39. 40); ab alexandrinis interpretibus autem non tantum populi concio vocatur ἐχκλησία (np 9 Par. 1,8; 30,13, etc.), sed ἐκχλησία Κυρίου (ecclesia Domini) eis integer est populus speciali modo a Deo collectus eique proprius (nf 5np Deui. 23,1. 3 etc.). Simili sensu vocabulum a Novi Test. scriptoribus est transumtum ad Christianorum coetum designandum sive universum (15,9; Eph. 5,23 etc.) sive particularem aut in certo loco exsistentem (ecclesia, quae est Corinth:) aut ex certa hominum classe collectum (ecclesia gentium om. 16,5) aut certum in locum, ut divinum cultum celebret, sese congregantem (domestica ecclesia 16,19). Ecclesia Christi autem vocatur (Rom. 16,16), quia ab eo est fundata (cf. Matth. 16,18), aut Ecclesia in Christo (Gal. 1,92), quia in eius nomine et fide est unità unumque cum eo, tamquam capite suo, corpus constituit, aut Ecclesia Dei , uti hoc in loco, quia, quum sanguine Filii sit acquisita (οἰ. 20,28), Deo vere est propria ad eumque tota tendit. Sed vocatur etiam Ecclesia sanctorum (15,33) non tam, quia membra eius ad sanctitatem anhelare debent, quam quia sunt sanctificati in. CÀristo Iesu , i. e. baptismo ab omni immunditie purgati, a mundo hoc segregati, divino servitio consecrati et tamquam Christi membra Deo sanctissimo intime coniuncti. lam vero haec sanctificatio Christianis ea propter maxime competit, quia universalis Ecclesiae Dei sunt membra; atque hanc ob causam Apostolus hanc appositionem iuxta lectionem, quam praeferendam esse diximus (cfr VV. LL.), indicationi loci (quae est Corinthi) praemittit; est enim vera universalis Ecclesiae definitio; quare etiam alias epistolas, vocabulis ecclesiae Dei praetermissis, inscribit « sanctis, qui sunt Ephesi » (i. e. ecclesiae Dei, quae est Ephesi. EpA. 1,1; PA:l. 1,1 Col. 1,1!). Neque vero fideles sibi suisve meritis sanctificationem istam debent, sed ad eam « per gratiam vocationis pervenerunt » (TÀom.), ideoque Ápostolus addidit : vocatis sanctis, ut Corinthiis primam illam gratiam in memoriam revocaret. Porro non solis fidelibus in civitate Corinthi degentibus, sed omnibus totius Achaiae ecclesiis epistolam esse destinatam docet alterum membrum : cum omnibus, qui invocant nomen Domini nostri I. Chr. inommi loco ?psorum et nostro. Namque dubium non est, quin hac circumlocutione idem exprimatur, quod pressius et clarius in alterius epistolae inscriptione dicitur : « ecclesiae Dei, quae est Corinthi , cum omnibus sanctis, qui sunt in universa Achaia » (2 Cor. 1,1). Revera sollemnem formulam, qua in Vetere Test. cultus Domino (Iahve) publice exhibitus designatur (ni^ Οὐ Np Alex : ἐπικαλεῖσθαι τὸ ὄνομα τοῦ Κυρίου, Vulg. : invocare nomen Domini Gen. 4,26; 19,8; 13,5, etc.), primi Christiani ad se ipsos designandos ita usurpabant, ut nomini IaAve (Domini), quum Iesum esse Deum illis persuasum esset, nomen Jesu substituerent (Act. 9,15 etc.). Ne quis vero putaret, epistolam omnibus totius orbis Christianis (invocantibus nomen Iesu) destinatam esse, Apostolus expressionem limitavit descriptis locis, in quibus illi, quos prae oculis habet, degunt : ?n omni loco tpsorum et nostro. Quibus verbis « universas ecclesias provinciae Achaiae » designari , recte iam docuit Pel. ; zpsorum enim vel eorum (αὐτῶν), i. e. Corinthiorum, vocantur ecclesiae Achaiae, quia Corinthus erat provinciae metropolis; nostras vero Paulus et Sosthenes eas appellant, quia ipsi eas fundaverant. membro (in omni loco ipsorum et nostro) universalem sensum attribuentes Paulum dixisse censcant : « vos, Corinthii, non estis soli vocati, sed una cum omnibus tolius orbis Christianis »; universalitate enim et unitate Ecclesiae assort& Apostolum studium partium in ecclesia corinthia reprimero voluisse arbitrantur (Theod. L R*. Bisp. etc. — Grot. aliquo acath. non pauci). Cul explicationi non tantum usus praepositionis σύν in similibus inscriptionibus (2 Cor. 1,1; Phil. 1,1) ot orronca ultimi membri expositio (de qua statim dicemus), obstant, scd ctiam hypothesis parum probabilis, in inscriptione iam Apostolum finem suum polemicum expressisse. — b.) Alii integram phrasin cum sequente versu connectunt : « Non solis vobis Corinthiis, inquit, gratia et pax, sed una cum omnibus, «qui invocant Christum, in quocumque loco aut illi sunt aut vos estis » (Oec. cír Chrys. Dam. Theoph. Est 1. ctc.). Quae explicatio ncc ad grammaticam constructionem nec ad Pauli vcrba et montem satis attendit. — c.) Alii in tota sententia coniungenda nobiscum consenlientes in ultimo membro universalem Ecclesiam describi pulant, ut non tam solis fidclibus Achaiae, quam omnibus ubique terrarum Christianis cpistola sit destinata. At Apostolum determinatas ecclesias prao oculis habuisse, tota epistola clamat. Itaque multi et egregii interprctes pronomina αὐτῶν xat ἡμῶν (iprorum et nostro vcl nostri) ad verba τοῦ Κυρίου ἣμῶν I. Xo. trahunt, ac si Paulus se ipso corrigens dicerc voluisset : « nomen Domini nostri Ilcsu Christi, nequo tamen Iesus cst noster (Pauli οἵ Sosthonis) tantum Dominus, sed est Dominus eorum omnium, qui cum invocant in omni loco, et noster » (Chrys. Theod. Oec.?. Theoph.!. Cagn. [ust. Lap. Calm. M Ev. — Acathol. haud pauci). Quac explicatio ct structuram phrasis negligit ct sensum parum aptum praebet ; neque enim quisquam suspicari potuit, Paulum Iesum velut suum ipsius solius Dominum designare voluisse. Alii explicant : « in omni loco ipsorum, i. c. ethnicorum conversorum, ct mostro, i. c. Iudaeorum » (Cyr. Ater Est?. — Aliqui acath.). Sed in hoc contextu quid Ethnicochristianorum et Iudaeochristianorum distinctio sibi velit, equidem non video. Alii : « in omni loco, in quo et illi sunt, qui invocant Dominum N. I. Chr., et in quo nos (Paulus et Sosthenes) sumus (Theoph. * Bisp. ctc. — Acath. pauci). Scd Ephosi, qua ex urbe Paulus scribit et in qua iam por triennium magno cum fructu laboraverat, vix pauciores, quam in Achaia, Christiani crant (16,19 sqq.). Mias nonnullas explicationes plano absurdas praetermittimus. Inter apostolicarum epistolarum auctores solus S. Iacobus ex antiquo more fidelibus dicit χαίρειν, spirituale utique, id quod sequentia eius verba docent, gaudium illis exoptans (lac. 1,1 sqq.; Act. 15,23); reliqui mutata antiqua formula dona supranaturalia , quae fidelibus precantur, disertius indicant phrasique completa exprimunt, quae cum inscriptione grammatice non est connexa. Pauli formula consueta, quam in solis pastoralibus epistolis aliquantum mutat est elliptica :
1:3
3. Gratia vobis et paz a Deo Patre nostro et Domino Iesu Christo. Ellipsis facile suppletur addito aut : « augeatur » vel « abunde contingat » (πληθυνθείη 1, 2 Petr. 1,2; Iud. 2) aut : « erit » vel « sit » (ἔσται 9 Ioan. 9). Gratia (χάρις) divinum quidem favorem benevolentiamque singularem, qua Deus hominem iustum complectitur, interdum significat (Luc. 1,30 etc.), sed in nostra formula, qua gratia ἀπὸ τοῦ Θεοῦ esse dicitur, hoc sensu non recte a nonnullis acath. (Mey. Zoeckl. etc.) sumitur; significat enim, uti plerumque, gratuitum Dei beneficium ad aeternam salutem conducens. Nec ulla est ratio, qua ambitum vocabuli hoc in loco restringere cogamur !; Apostolus enim fidelibus exoptat omnia beneficia supranaturalia, quibus ad vitam vere christianam agendam capaces redduntur quorumque fructus iam hac in terra est pax illa, quam mundus dare nequit, Dominus vero discipulis suis reliquit (loan. 15,91 cfr 90,91 etc.) eosque fidelibus precari iussit (MattA. 10,12). Quae dona, utpote supranaturalia, procedunt « Deo Patre nostro, cuius filii sumus per adoptionis gratiam, et « Domino Iesu Christo, qui secundum divinam suam naturam est una eademque cum Patre causa efficiens gratiae et pacis, secundum humanam autem naturam eorundem beneficiorum est causa instrumentalis et merito- In omnibus epistolis ad ecclesias datis, sola illa ad Gal. excepta, Paulus inscriptioni actionem gratiarum adiungit, qua non tantum gratum suum animum manifestat, sed simul fideles ad similes gratias agendas invitat : « nos, inquit C/rys. , ab huiusmodi verbis semper incipere docet et ante omnia Deo gratias agere; nihil enim tam amat Deus, quam ut grato animo simus et pro nobis et pro aliis » ; ac profecto « is demum meretur accipere nova, quae petit, qui de acceptis largitori Deo gratias agit » (Est.). Attamen gratiarum haec actio interdum benevolentiae captatio quaedam videtur esse; in nostra saltem epistola Apostolum laudibus ecclesiae corinthiae, quas gratiarum actioni inseruit, viam sibi ad neophytos vituperandos praeparasse, censent plerique. (CArys. Theod. : « accusaturus demulcet aures prius, ut medicina facilius suscipiatur », Oec. etc. Thom. Lyr. etc.). De duobus autem gratias agit, quorum prius iam concessum esse scit, alterum concessum iri confidit : Deus enim Corinthios muneribus suis ita iam ditavit, ut aliis non sint inferiores (5-7) et pro fidelitate sua illos usque in finem in gratia conservabit (8.9). A generali igitur gratiarum actione exorditur :
1:4
&. Gratias ago Deo meo semper pro vobis in gratia Dei , quae data est vobis in Christo Iesu. Ardente caritatis affectu commotus Apostolus « quod commune erat rapiens sibique proprium faciens » (CA»ys.) Deum, quocum arctissimo et indissolubili caritatis vinculo coniunctus est ( Rom. 8,38 sqq.), vocat Deum suum ! eique gratias se agere dicit semper (πάντοτε), , i. e. actu quidem, quotiescumque Deum precatur (Rom. 1,10 πάντοτε ἐπὶ τῶν προσευχῶν μου, quo sensu recte Lyr. Dion. etc. : « omnibus horis ad orandum congruis et deputatis »), habitu autem sine ullaintermissione, quia beneficiorum divinorum semper memor semper quoque erat erga Deum animo gratissimo (cfr TAom.) ; verbum εὐχαριστεῖν vero utrumque complectitur : gratias agere et gratias habere. Porro gratias agit pro (περί 1. e. de) Corinthiiset speciatim 2n gratta. Dei (i. e. propter gratiam Dei?) , quae data est eis in Christo. Graeci interpretes monent , in CÀristo hic idem esse quod per Christum, additque CÀys. in hac locutione praepositionem ἐν non esse minus quam διά. Immo vero locutio in CAristo plus dicit, quam per CArtstum ; palmes, quamdiu in vite manet, per vitem quidem , sed simul in vite succum suum vivificantem recipit; itaque expressio ἐπ CAisto fidelium cum Christo unionem connotat atque ostendit, Paulum de illis gratiis loqui, quas Corinthii utpote iam cum Christo uniti acceperant. Atque ita se rem habere, docent sequentia, quibus a generali sententia ad specialem transiens Apostolus mentem suam explicat :
1:5
5. quod in omnibus divites facti estis in illo, in omni verbo et in omni scientia. Baptismate enim in Christum inserti cum illoque uniti 2n ://o et per illum zn omnibus (ita Vulg. recte reddit graecum : ἐν παντί, cfr 9 Cor. 6,5, ubi illud ἐν παντί etiam distributive exponitur)gratiis abundare coeperunt. Ex quibus duae singillatim nominantur, quia cum summo prioris sectionis argumento arctius cohaerent : ditati enim erant neophyti zn omni verbo et 1n omni scientia , i. e. « in verbo doctrinae et in intelligentia eorum, quae ad salutem pertinent » (Thom.); neque enim tantum omne verbum i. e. universam doctrinam evangelicam audierant et receperant, sed etiam tanta eius scientia erant ornati, ut eius ralionem reddere possent. Quam cognitionis et scientiae abundantiam non temere asseri, ex modo, quo Evangelium Corinthi praedicatum est, demonstratur :
1:6
6. sicut (i. e. siquidem 1) testimontum Christi confirmatum est in vobis. Nomine testimonii Christi intelligi praedicationem Apostolorum , qui Christi erant testes de eoque testimonium reddebant (Act. 1,8; 26,16 ; 2 T?m. 1,8 etc.), cerium est; iam vero Paulus ad ipsorum Corinthiorum experientiam quodam modo provocat, quippe qui viderint, apostolicam praedicationem Corinthi non solis miraculis externis (TAeod.) nec solis internis gratiis (A'^") sed « signis et gratia ineffabili » (CArys.) confirmatam esse, ita ut eorum fides et obiective et subiective profundas radices agere potuerit : « fidei in Christum igitur confirmatio eis argumentum erat sermonis et scientiae » (Oec.). Quantae demum sint divitiae Corinthiis a Deo concessae, comparatione corinthiae ecclesiae cum aliis instituta Apostolus explicat :7. «ut nihil vobis desit in ulla gratia, exspectantibus revelationem Domini nostri Iesu Christi. Verba haec cum v. 5. intime cohaerent, ita ut v. 6.sit parenthesis quaedam : tam divites facti estis, ut nihil vobis desit etc. Latina sententia tam ampla est, ut haud pauci eam limitandam esse censuerint : alii itaque explicant, Corinthiis nihil defuisse in ulla gratia ad salutem necessaria (G4. ord. H Car. Dion. etc.), alii de gratiis gratis datis, quas Corintbi abundasse constat (cfr znfra 12,1- 15,40), sermonem esse volunt (Thom. Cai. Iust.. Est. etc.). At facilis est explicatio iuxta textum graec. , quem minus accurate et clare Vulg. reddit : ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν ατδενὶ χαρίσματι, « ita ut vos (aliis ecclesiis vel fidelibus) inferiores non sitis in ulla gratia ». Etsi vocabulum χαρίσματος adhibetur, de solis gratiis gratis datis Aposto- ]um non cogitasse , docent verba addita : exspectantibus revelationem Domini N. I. Chr. Tamquam tales enim, qui revelationem (ἀποχάλυ- Viv) i. e. secundum Domini iudicis adventum (2 Thess. 1,7; 1 Petr. 1. 7. 13 cfr Rom. 2,5) cum desiderio, quod ex firma fide et certa spe exoritur, exspectant?, inferiores aliis non sunt in ulla gratia. 1. Graeca particula χαθώς, quae hic legitur, sensum causalem vel polius explicativum interdum admittit, ut latino quippe vel siquidem respondeat; eundem sensum latinus interpres particulae sicut aliquolies attribuit; cfr Hom. 1,28; Eph. 1.4; Phil. 1,7 elc. 2. Graecum verbum ἀπεχδέγεσθαι, quod Vulg. latino exspectare reddere solet , a profanis Vorba c. 5 ; in omni rerbo et in omni scientia dc cognitiono ct intelligentia Evangelii cum Αἰτὸ Thom.* Mai. Bisp. L Hi. ctc. explicavimus. Neo dubium ost, quin λόγος (verbum vol sermo) sive addito nomino Θεοῦ (14,36; Luc. 5,1; 8,11 ctc.) aut Χριστοῦ (Col. 8,16) aut vocabulo τῆς ἀληθείας (Eph. 1,13) etc., sive sino ullo additamento (Gal. 6,6; 1 Thess. 1,6; 2 Thess. 4,2 ctc.) evangelicam doctrinam haud raro significet, atque 2 Cor. 98,7 ita inter πίστις οἵ γνῶσις media interponatur, ut dc cognitiono Evangelii intelligi debeat ; apostolico igitur loquendi usui explicatio nostra consonat. — Iuxta plerosque tamen « significat Apostolus Corinthios donis cognoscendi divina et eadem apte explicandi esse ditatos » (Est., cfr Chrys. Oec. Theoph. Η σαν. Lyr.? Dion.?* (αἱ. Lap. M Ev. Dr. etc. — Multi ncath.). Sed si verbi nomine in hoc loco donum eloquentiae dcsignatur, non intelligitur, quid expressio in omni verbo (lv παντὶ λόγῳ in quovis verbo; sibi velit, quum Apostolus do variis cloquentiae specicbus certc loqui nolit: neque apparet, cur Paulus 5stecorgozípo usus eloquentiae donum dono scientiae praemiserit, quum eius interpretes logica duco ordinom quasi sua sponte invertant cognitionique primum locum attribuant. — Alii expressionem in omni verbo do dono linguarum intelligunt (Theod. H Car!. Thom!. Lyr!. Dion.! Calm. Ramb. etc.); contra quos optime monct Est., nusquam λόγον pro dono linguarum in Scripturis accipi, nec donum linguarum a Paulo tanti acstimari, ut illud velut summum beneficium primo in loco ponere potucrit. Interrogat Chrys., quomodo Apostolus Corinthios, si in omnibus gratiis atquc maximo in doctrinae evangelicae cognitione ct intelligentia tam profecerint, ut aliis non sint inferiores, carnales vocaverit (3,1 sqq.); respondet autem : « haec dicit illis, qui adhuc erant probi; erant cnim ibi multi sancti, qui ad ministerium pauperum so constituorant ct fucrant primitiae Achaiac (16,15) ». IIacc quidem satis rCCcfc ; universae enim ecclesiac, in qua multi laudo, alii vituperio erant digni, epistola soribitur. Nequo tamen nobis probantur, quae Chrys. addit : « ceterum laudes, etsi non omnino veritati consonant, prudentor tamen adhibontur, ut viam praeparent ad ea quae dicenda sunt » (sc. ad vitupcria); meris enim adulationibus viam ad Corinthios vitupcrandos sibi aperire Apostolo non licuit. Vclut regulam statuit S. “τῷ. (ad Paulin. ep. 119,20) : « Scripturae mos ost ita loqui de parte tamquam de toto; sicut Corinthios in primis epistolae suao partibus ita laudat Apostolus tamquam omnes laudabiles sint, quum essent laudabiles quidam corum ; et postea in nonnullis ipsius opistolae partibus ita roprehendit, tamquam omnes culpabiles essent, propter quosdam, qui tales erant. Istam Scripturarum consuetudinem per omne eius corpus frequenter sparsam quisquis diligenter adverterit, multa dissolvet, quae inter se videntur csse contraria ». Quem morcm explicans scito A'^* : « in una plebe duobus populis scribit, ut, quum arguit, mali sciant sibi haec essc scripta ; similiter et quum laudat, sciant, qui in regula manent, ad se haec dici ». Postquam de donis iam collatis gratias Deo egit, Apostolus etiam de illis, quae Deum Corinthiis collaturum esse confidit, gratias persolvere, vel iuxta alios ab actione gratiarum ad nova petenda dona transire voluit. Cui enim prima iam accepta debentur, idem ille est Deus,
1:8
8. qui et confirmabit vos usque in. finem, sine crimine 1n die (adventus)
1:10
Domin? nostri Iesu CAristi. Pronomen qui, etsi ad immediate praecedens nomen Christi quadrat et ab antiquioribus plerisque (TAom. etc.) nonnullisque modernis (M Ev. Dr. etc.) ad illud refertur, ad remotius tamen nomen Dei rectius referemus (cfr Est. Mai. Bisp. etc.). Etenim si Christus esset huius sententiae subiectum, dici non debuit : « in die adventus Domini I. Chr. », sed « in die adventus sui » ; porro sequens versus rationem affert, qua nixus Apostolus hane confirmationem sperat; ratio autem est De fidelitas; quare hoc in loco , sicut in similibus (2 Cor. 1,21; 9 Thess. 3,3 etc.), confirmationem Deo appropriari melius dicemus. Itaque hic erit totius loci nexus : « Gratias ago Deo meo, qui, sicut vos in omnibus donis divites fecit, ita etiam vos confirmabit, auxilia eadem, quae vobis hucusque largitus est, continuo vobis tribuens usque in finem vitae vestrae (vel si mavis : huius saeculi), ut hac ratione inveniamini sine crimine, i. e. sine culpa, ἔπι die (adventus) Domni N. I. Chr. ». Rationem vero, propter quam haec fore confidit, statim subdit : fidelitatem Dei, qui bonum opus, quod vocatione ad fidem in neophytis inchoavit, eliam perficiet usque in diem Iesu Christi (PAZ. 1,6). Nam 9. fidelis Deus, per quem delitatem enim suam Deus eis, quos vocavit, omnia illa tribuit, quibus indigent, ut vocatione sua digni viventes sine crimine (vel potius : sine reatu) ad diem iudicii pervenire possint, praesertim quum haec vocatio sit ad societatem Filii etus. « Societatem, inquit optime TAeod. , adoptionem intelligit Apostolus »; in societate enim, vel rectius in consortio vel communione (xowovíz), Filii Dei erimus, si eiusdem relationis, in qua Filius est ad Patrem per naturam, per adoptionem participes facti dignitatem et bona, quae Filio Dei competunt, pro modulo nostro obtinuerimus. lam vero « quis ambigat, inquit A'er, de promissis et fide Dei, quia non erit aliter quam dixit filios nos sibi adoptans credentes in Christum? Hoc enim nobis donat, quod credimus: ut, quia credimus Christum esse Filium Dei, hoc nos esse incipiamus mansuri in eadem dignitate, sicut manet Christus, quem crcdimus Filium Dei. Societas enim fraternitas est, ut quornodo fidem Dei incolumem in hac causa nobis futuram ostendit, ita nos non diffitentes et perfidi inveniamur, sed perseverantes in adoptione ». Ecclesia corinthia, etsi ab Apostolo ob spiritualem suum profectum magnis laudibus celebratur, suis tamen non carebat vitiis, quibus haud levi periculo obiiciebatur. Ad quae reprehendenda et corrigenda Paulus transiens primo in loco partium studium, quo fidelibus in varias factiones discerptis unitas ecclesiae periclitabatur, acriter impugnat. Quomodo factiones hae sint exortae, in Prolegomenis iam diximus (p. 4 sq.); de factionum autem numero et sententiis mox dicemus (ad v. 19); itaque restat, ut tractatus huius divisionem indicemus. 1. Generali exhortatione ad unitatem servandam praemissa rem ipsam, quam reprehensurus est, paucis exponit (1.10-12); 2. tribus deinde rationibus studia factiosorum gravi vituperio digna esse accurale ostendit (1,13-3,17); 3. ex doctrina proposita tria consectaria practica derivat (3,18-4,13), atque demum 5. reprehensionem suam tenerrima exhortatione concludit (5,14-91). ut videtur, graecorum codd. omniumque versionum. In(c tamen a saec. 4. in latina Ad intimam cum Iesu Christo unionem fideles esse vocatos, Apostolus monuerat (v. 9); quae unio, uti clarum est, adesse nequit, nisi inter se quoque sint. uniti; itaque in oppositione quadam (attende ad particulam adversativam) ad laudes praemissas non sine animi commotione pergit : 10. obsecro autem vos, fratres, per nomen Domini nostri Iesu Christi, ut id ipsum (τὸ αὐτό 1. e. idem) dicatis omnes et non sint. in vobis schismata. Verbum παρακαλεῖν exhortandi et obsecrandi significationes habet, quae ambae hic sunt aptae. Nomen autem Domini N., quod ab omnibus invocatum (cfr v. 2) omnes unire et quasi unitatis omnium tessera (cfr v. 19) esse debet , per obtestationem interponit , ut exhortationi obsecrationique suae maiorem vim et auctoritatem conciliet !. Neque enim unitatem qualemcumque commendat, sed perfectam quum externam tum internam; porro externa et positive, nimirum eorum quae dicuntur concentu (ut idem dicatis omnes), ct negative, dissidiis scilicet omnibus evitatis (4 non sint in vobis schtsmata), sese manifestet oportet. Zyícux proprie est fissura vel ruptura (Math. 9,16 etc.), metaphorice dissidium; in reliquis Novi Test. locis, in quibus metaphorice usurpatur (11,18; 129,95; Joan. 1,853; 9,16; 10,19) dissidium ex variis sententiis de aliqua re exortum designat, quod ad completam dissidentium separationem nondum pervenit; atque eodem sensu etiam hic usurpatur. Uni enim ecclesiae corinthiae Paulus scribit, necdum fideles, id quod nonnulli acath. (Vitr. MicA. Eichh. Ew. etc.) erronee censent, in varios coetus sese separaverant (cfr ad 11,19). Iam vero externa unitas, nisi adsit interna, non conservabitur; ideo Apostolus, ut ad hanc quoque fideles adducat, addit : sitis autem perfecti (κατηρτισμένοι) £n eodem sensu et in eadem sententia. Quoniam graecum verbum χαταρτίζειν significat aut reficere, quod corruptum est (Matth. 4,91; Marc. 1,19; metaphorice Gal. 6,1), aut parare vel perfectum reddere (Luc. 6,50; Ποῦ». 13,91), nonnulli moderni interpretes (M Ev. Bisp. Dr. — Aliqui acath.) priorem significationem praeferentes Corinthios admoneri censent, ut sublatis schismatis ad concordiam revertantur; rectius tamen non tantum cum Vulg. (perfecti) sed etiam cum Graecis (CArys. Theod., qui χατηρ- τισμένους dicit τελείους etc.) plerique omnimodam et perfectam concordiam commendari tenent. Quae habeatur oportet ἐπ eodem sensu et in eadem sententia (ἐν τῷ αὐτῷ vot xai ἐν τῇ αὐτῇ γνώμη). Iuxta. CArys. !, quem cum aliis Graecis etiam multi iuniores (Caz. Just. Est. M Ev. ΒΡ». eic.) sequuntur, νοῦς (sensus vel mens) et γνώμη (sententza) ita distinguuntur, ut prior circa cognoscenda, altera circa agenda versetur, prior ad fidem, altera ad caritatem referatur ?. At γνώμη in Novo Test. sensu hoc arcto et definito non reperitur, sed sententiam vel opinionem significat, quae pro rei de qua agitur natura aut est theoretica aut practica. Itaque melius νοῦν et γνώμην ita distinguemus, ut prior sit mens vel intellectus, altera id quod a mente producitur : vot (mente s. intellectu) perfecte sunt uniti, qui eadem principia tenent, sive illa modo naturali sive supranaturali cognoverunt; γνώμῃ (sententia) autem sunt uniti, qui ex iisdem principiis easdem conclusiones sive theoreticas sive practicas deducunt. Qua generali exhortatione praeimnissa Apostolus rationem indicat, quae eum ad unitatem perfectam commendandam permoverit :
1:11
11. Significatum est (ἐδυιλώθη, quod accuratius antiqua versio latina reddidit : perlatum est) enam mihi de vobis, fratres mei, ab its qui sunt . CAloes, quia contentiones sunt anter vos. Magna cum caritate, ut vituperium suum quodam modo leniat et mitiget, Corinthios, quos in praecedente versu iam fratres appellaverat, nunc vocat fratres swos eisque ostendit, se non incertis levibusque rumoribus fidem adhibuisse, sed per testes fide dignos de eorum contentionibus se certiorem esse redditum. Quinam testes illi essent, Corinthii sciverunt, Patres iam ignorarunt?; familiam autem christianam Corintho, ut videtur, oriundam, quae Ephesum venerat, nomine τῶν Χλόης (eorum qui sunt CAloes) designari, hodie omnes tenent. Clarius vero contentiones, quibus externa et interna ecclesiae concordia turbetur, Apostolus explicat :
1:12
12. Hoc autem dico, quod unusquisque vestrum dicit : Ego quidem sum Paul : ego autem Apollo : ego vero Cephae : ego autem Christi. Pavtium igitur studium intellexit, quod variis denominationibus sese iam manifestabat, quamquam fideles eo nondum adduxerat, ut varios coetus constituerent. lllud unusquisque vestrum (ἕκαστος ὑμῶν), eadem ratione, qua infra 15,96, distributivum quidem, sed non universalem sensum habet (cfr Lap. M Ev. Bisp. etc.) atque minus dicit quam ὑμεῖς ot xa" ἕνα ἔχαστος (Ερλ. 5,33) vel εἷς ἕχαστος πάντων ὑμῶν (8 Thess. 1,3); neque enim magis, quam omnes et singuli fideles, qui ad cultum divinum celebrandum convenerunt, nullo excepto donum aliquod charismaticum secum attulerunt, hoc loco omnes et singuli propter partium studium vituperantur. Quemadmodum in praecedentibus laudibus, ita in his vituperiis totam ecclesiam alloquitur, in qua alii quidem se Pauli esse (i. e. velut ei addictos ex eius parte stare) asserebant, alii iuxta Apollo (de quo cfr Act. 18,254 sqq.) aut Cepham (i. e. Petrum cfr 9,5; 15,15, Gal. 2,9. 11. 1*, Ioan. 1,52) sese denominabant, sed multi etiam ab omnibus partibus abhorrcbant, quorum quasi nomine tribus prioribus tesseris factiosis Paulus illam opponit, quae sola est genuina : Ego autem Christi sum, qui ecclesam suam iuxta doctores varios dividi non vult. explicandam esse; ac revera illi, qui se Christo addictos esse dicebant, propterea quod ei soli salutem suam recte attribucbant, nimio cum ardore tesseram suam defendentes atque ministrorum Christi auctoritatem doprimentes et despicientes ad schismata augenda conferre ct novam factionem constituere potuerunt. Nihilominus tres tantum factiones corinthias fuisse atque quartam tesseram aut proprio nomine aut nomine eorum, qui a schismatis abhorrebant, a Paulo tribus prioribus opponi, verior est sententia. Certum enim est, tres solas factiones agnosci a Clemente Rom., qui hac in quaestione, utpote aequalis, testis est omni exceptione maior; tres solas agnoverunt etiam interpretes omnes antiqui ante saec. 16. (quo tempore Cai. primus quartam invexit) et plerique inde a saec. 16. usque ad haec ultima decennia. Neque sola auctoritate, sed internis quoque argumentis haec sententia sese commendat. Etenim Paulus tres priores tantum tesseras reprobat, quartam vero velut omnibus Christianis necessariam proponit (3,22 sq.) nec quidquam in toto suo tractatu de schismatis (1,10-4,91) aut in tota epistola affert, quo illam factioso et erroneo sensu intellectam et adhibitam esse insinuet. Quin etiam primo in loco velut fortissimum ponit argumentum, quo tres factiones, quae iuxta homines sese denominabant, cflicacissime refelluntur, illi autem, qui sc Christi esse dicunt, non tantum non laeduntur, sed in sua sententia confirmantur : « Numquid Paulus (Cephas, Apollo) pro vobis crucifixus est aut in nomine Pauli (Cephae, Apollo) baptizati estis? » Atqui inepte hoc argumentum attulisset, si factionem quandam a Christo denominatam simul impugnare voluisset. Arbitror quoque, Paulum , quum omnes Christianos invocare nomen Domini I. Chr. diceret atque Corinthios per nomen Domini I. Chr. ad unitatem servandam exhortaretur (vv. 2. 10.), iam satis praecavisse , ne idem augustissimum nomen velut unius factionis tesscra intelligeretur. Nobis utique, quippe quibus primitivae ecclesiae corinthiae status minus sit cognitus , mirum videri potest, quod eodem modo tesseras crroneas et veram exprimat nec fortiore modo veram erroneis opponat; sed Corinthii ipsi, qui apud se tres priores solas adhiberi sciebant, quartam, quam Apostolus adiecit, solam adhibendam esse statim intellexerunt, etsi simili mmodo, quo reliquae, esset expressa. Duas tantum factiones soli distinguunt Neotubiugiani (et cum iis ex : cath. Dr./); scilicet ut solos suos Paulinos et Petrinos ctiam Corinthi inveniant, duas priores et duas posteriores in singulas contrahunt; scd id temere fieri, etsi quis quatuor tesseras erroneas distinguere velit, evidens est; quare illam sententiam praetermittimus. 3. Tres igitur factiones distinguiinus, quarum prima a Paulo, ecclesiae corinthiae fundatore, nomen «desumcbat, altera Apollo praeferebat, qui brevi post Pauli discessum in Achaiam venerat et « multum his, qui crediderant , contulerat » (Act. 18,27), tertia se Cephae addictam esse asserebat, qui ipse quidem eousque Corinthum nondum venerat, scd cuius nomen iudaizantes quidam doctores nomini Pauli videntur opposuissc. Quibus internis notis tres factiones dissederint, difficile est dictu. Praeprimis tenendum est, illa sola ad eas describendas cum certitudine adhiberi, quae in hac prima sectione (1,10-4,21) leguntur, reliqua tantum non omnia arbitrario huc trahi. Porro certum est, priman a secunda diversis doctrinis non distingui: a Pauli enim discipulis, Aquila et Priscilla, Apollo de via Domini diligentius crat edoctus (Act. 18,96), a Paulo ipso velut genuinus laborum suorum adiutor agnitus (3,0) idcoque multum, ut Corinthum reverteretur, rogatus (16,129) ac postea ad alia ministeria apostolica adhibitus (Tit. 3,13) ; unde iure colligimus, nec eum nec eius asseclas a Pauli doctrinis discessissc. At Apollo « Alexandrinus genere, vir eloquens , potens in Scripturis » aliam docendi methoduin probabiliter tenuit. Illo tempore inter Iudaeos alexandrinos allegorica et typologica Scripturarum explicatio floruit, qua Iudaei ethnicos allicere doctrinasque revelatas cum placitis philosophorum graecorum conciliare conabantur. Atqui veri simillimum est, cuin non tantum utpote virum eloquentem sese graecae eloquentiae mmagis accommodasse, sed etian utpote virum alexandrinum in Scripturis potentem abstrusiorc illa Scripturarum interpretatione, quam Paulus ipse vix apud perfectos Christianos adhibere voluit (cfr Hebr. 3,11 sqq.), Corinthi esse usum; neque improbabile est, eum nonnulla doctrinae capita, quae velut sublimiora et difficiliora Paulus praetermittenda duxerat, neophytis proposuisse. Itaque fieri potuit, ut aliqui ex nobilioribus et eruditioribus Corinthiis simplicem Pauli catechesin despicere novumque magistrum velut doctioreni primo suo Apostolo praeferre coepissent. Revera in magna huius tractatus parte (1,17-3,4) Paulus simplicem suam praedicationem vindicat simul rationes explicans, quibus permotus &b altioribus doctrinis abstinuerit. Tertiam factionem a iudaizantibus quibusdam doctoribus initium sumsisse, ipsa tertia tessera innuit. Pseudapostoli enim illi iudaizantes, qui omnes ecclesias a Paulo fundatas pro viribus perturbabant, Petrum, quem pristino eius nomine hebraico Cepham appellare malebant, aliosque Apostolos ἃ Domino ante passionem) electos Paulo opponere solcbant, ut eius auctoritate destructa neophytos ad ritus iudaicos adducerent. Corinthi quidem eo usque perversam suam doctrinam de continua legis iudaicae obligatione proponere nondum crant ausi, sed eos apostolicam Pauli dignitatem οἱ auctoritatem iam impugnasse, satis docet altera epistola, quae paucis mensibus post hanc priorem scripta est (2 Cor. 10 12.). Quin etiam , nisi omnia nos fallunt, iam antequam nostra scripta est, aliquas doctrinas sparserant, quae, quamvis aperte erroneae non essent, laude tamen non erant dignae erroribusque viam praeparabant. In tertio enim suo argumento Paulus de doctoribus loquitur, qui Corinthi supra fundamentum a se positum, quod est Christus Iesus, non aurum et lapides prcliosos. i. e. sanas et utiles doctrinas, sed ligna ct stipulam, i. e. futiles inutilesque doctrinas , superaedificent (3,10 sqq.); quibus verbis iudaizantes doctores innui recte dicuntur (cfr ad 3,12 sq.); eosdem autem inter illos neophytos, qui ex circumcisione venerant, asseclas invenisse, praesertim si iudaica privilegia in ore gerebant, facilc intelligitur. Haec de factionibus corinthiis magna cum veri similitudine statui viden- tur; rectae autem interpretationis limites transgredi arbitramur illos modernos interpretes, qui omnia, quaecumque in duabus ad Cor. epistolis leguntur aut legi putantur, inter tres quatuorve factiones distribuunt atque integra systemata doctrinarum Paulinorum, Apollonianorum etc. construunt. Nonne arbitrarium est, si ex. gr. inter catholicos Mai. Apollonianos velut rationalistarum modernorum praecursores traducit, qui in Christo, licet eius divinitatem fortc non repudiaverint, sapientem dumtaxat doctorem venerati sint, futuram mortuorum resurrectionem negaverint aut spirituali quodam modo (sicut haeretici in 9 Tim. 1,18) explicaverint, ethnicos mores sint imitati, tota vivendi ratione ad mundum inclinaverint ctc.? Aut si quartam suam Christinorum factionem inculpat, quod visionibus et ecstasibus immediate se a Christo edoceri et regi praetenderint, novas doctrinas de futuro regni messianici statu ct de rebus coelestibus velut revelatas sparserint etc.? Aut si alter cath. interpres (Bisp.) in Apollonianis falsum dumtaxat spiritualismum aliquem vituperat, quo dogmata christiana destrui potuerint, scd Christinos suos vclut praecursores rationalismi describit, quibus Christus doctor tantum sapiens fuerit, qui liberalismum ecclesiasticum foverint etc. ? Prorsus absurda autem commonta haud pauci protestantici et rationalistici interpretes tradunt, qui magnum studium in describendis factionibus ponunt sed nihil] hucusque, quod probari possit, se invenisse continuis suis litibus et controversiis docent. Profecto si factiones corinthiae illas omnes haereses docuissent, quas moderni interpretes illis attribuere non verentur, Paulus alio modo eas impugnasset prorsusque aliam epistolam Corinthiis scripsisset. Tribus potissimum argumentis Apostolus partium studium reprimit. Praeprimis enim ob solam iam omnium Christianorum ad Christum rolationem unitatem Ecclesiae esse necessariam ostendit (1,13-17). Quo primario argumento, quod omnes factiones convellit, proposito secundam factionem aggressus demonstrat , ob humilem suam et simplicem docendi rationem neophytis ab ipso recedere ct schisma introducere non licuisse (1,18-3,*); demum fidelium schismata absurda esse docet, quia eorum magistri omnes, utpote unius Dei ministri, uniti inter se sint et esse debeant, ut supra unum idemque fundamentum aedificium unum solum exstruant (3,5-17). In primo argumento, quamvis omnes feriat, illos potissimum prae oculis habuisse videtur, qui suo nomine abutebantur; in altero Apollonianos reprimit, qui doctam ct eloquentem Apollonii praedicationem simplici verbo crucis praeferebant ; in tertio tertiae factionis doctores admonct, ne futilibus doctrinis infirmum reddant acdificium doctrinae christianae. Tribus erroneis tesseris Paulus genuinam opposuerat : Ego autem Christi; attamen illi quoque, qui iuxta homines sese denominabant, Christo addicti manere volebant; itaque id fieri non posse, si in varios coetus inter se dissidentes et litigantes divisi sint, ostensurus eorum exceptionem quasi pr&eoccupans mirabundus interrogat :
1:13
13. Divisus (igitur) est Christus? aut queribundus exclamat : « Divisus igitur est Christus! » Unam Ecclesiam, cuius universae ipse esset caput, fundavit Christus; at si Ecclesia in varios coetus, qui inter se pugnant, dirimitur, ipsum eius caput quoque dividitur, quum secum ipsum dissideat?; Christus tamquam unius factionis caput impugnat se ipsum tamquam caput alterius factionis; itaque non amplius est unus Christus, cuius corpus est tota Ecclesia et cuius ministri sunt et Paulus et Apollo et Cephas, sed varii exoriuntur Christi, quorum unus pro ministro solum Paulum et pro corpore solos Pauli asseclas habet, alter ad solum Apollo eiusque asseclas pertinet etc. Nullum igitur ius competit factiosis, ut se Christi esse dicant, qui est unus et indivisus; neque Pauli se dicere illis licet. Ob duas enim rationes Christiani omnes Christo sunt addicti et ab eo nomen sortiuntur; eius enim passione et cruce redemti facti sunt eius proprietas (6,19; 7,21; Tit. 2,1& etc.), atque in eius nomen baptizati ei sunt consecrati, immo eius corpori inserli eiusque membra facti (6,15; - 12,13.27; Eph. 4,16; 5,30 etc.); quapropter Corinthii illi, qui se Pauli esse profitebantur, in duplici hac aut saltem in alterutra relatione ad Paulum esse debebant; at in neutra eoe esse docet duplex interrogatio : Numquid Paulus crucrfizus est pro vobis? aut in nomine (nomen) Pau£ baptizati estis? Prior interrogatio ampliore explanatione non indigebat; licet enim Apostoli postea etiam pro fidelibus animas suas posuerint, « tamen in fraternorum peccatorum remissionem nullius martyris sanguis funditur, quod fecit Christus pro nobis » (S. Aug. in Joan. 15,13. Tract. 85,2) : nec quisquam praeter Christum sanguine suo nos emit. Altera vero interrogatio difficultatem quandam creare videbatur, quatenus aliqui neophyti forsitan putaverint, baptizatos in baptizantis quasi clientelam transire ac velut eius clientes ab eo dependere. Quem errorem ut praecaveat, Paulus ostendit, quam parum sibi curae fuerit, ut multos baptizaret, quamvis id curae ci esse debuisset, si baptizati in eius clientelam intrassent. Hinc ait : 1’. Gratias «go Deo, quod neminem vestrum baptizavi, nzsi Crispum (archisynagogum corinthium. Act. 18,18) e£ Catum (hospitem Pauli corinthium. Rom. 16,23), i. c. gratias ago, quod providentia sua Deus res ita disposuit, ut paucissimos baptizans ansam non darem errori, scilicet
1:15
15. ne quis dicat, quod in nomine meo estis baptizati, vel secundum alteram (meliorem) lectionem « quod in nomine meo (in nomen meum) baptizavi », ut mihi clientes acquirerem. Ne quis tamen putet, ab Apostolo numerum eorum, quos baptizaverit, consulto diminui, addit alios, quorum memoria ei occurrit :
1:16
16 Baptizavi autem et Stephanae domui (unius ex legatis corinthiis, qui fuit ox primitiis Achaiac. 16,15), et ut magis videant, quam parum illi, quos baptizavit, ad eum speciali modo pertineant, persequitur : ceterum nescio, st quem alium (utique Corinthiorum) baptizaverim. Demum rationem reddit, cur tam parum hoc ei curae sit :
1:17
17. Noa enim misit me Christus baptizare , sed evangelizare. « Sed contra est, inquit Thom., quod dicitur Mat/A. 98 : Euntes docete omnes gentes, baptizantes eos etc. Dicendum autem est, quod Christus Apostolos misit ad utrumque, ita tamen ut per se ipsos praedicarent, baptizarent autem per inferiores ministros », vel rectius, ut praedicatio praecipuum eorum munus esset. Haud raro enim in illis constructionibus, in quibus priori membro neganti alterum affirmans opponitur (o5..., ἀλλα), prior negatio non est absoluta, sed relativa ad membrum oppositum, quod ita magis effertur et fortius affirmatur !. Nullibi quidem Paulus diserte iussus est baptizare (Act. 9,15; 22,15; 26,16 sqq.), sed quum eadem ratione, qua reliqui, esset Apostolus (9,1 sqq.), praceptum reliquis datum etiam eum ligavit (TAeod. etc.); quare immerito aliqui interpretes cum Chrys. (cfr Oec. Theoph. etc.) negationem illam velut absolutam urgent Pauloque solam permissionem baptizandi concedunt (cfr Cyr.). Ceterum eodem modo, quo Paulum, reliquos Apostolos egisse, docet exemplum Petri (Act. 10,48), qui postquam ipse per se coram primis ethnicis Evangelium annun- Uavit, « iussit baptizari credentem Cornelium cum suis nec dignatus est ministris adstantibus hoc opus facere; si enim defuissent, ipse hoc egisset necessitate compulsus » (4'")?. Ultima verba, quibus se dicit missum evangelizare non in sapientia verbi, ut non. evacuetur crux Christi , Vhransitum faciunt ad alterum argumentum eiusque fundamentum constituunt; quare cum eo simul sunt explicanda. eius religionem (/ust.) vel doctrinam (ex acath. Grot. Ros. etc.), aut eius munus tamquam fundaloris ecclesiae (ex acath. God. etc.). Ad quam ultimam sententiam alia via prope accedunt Oec.? οἱ TheopA?., qui formam μεμέρισται pro. perf. med. sumentes explicant : « numquid Christus cum hominibus ecclesiam partitus est, ut unam partem sibi acceperit, alias aliis dederit? » Quae omnia erronea esse patet. Graecum βαπτίζεσθαι εἰς τὸ ὄνομά τινος (pro quo semel ἐπὶ τῷ ὀνόματι Act. 2,38 et semel £v τῷ ὀνόματι Act. 10,48) a. Vulg. semper redditur « baptizari in nomine alicuius », seusu tamen non mutato, quia in infima latinitate praepositio in c. abl. saepissimo pro in c. acc. adhibetur. Itaque « baptizari in nomine (nomen) Pauli » non significat « invocato nomine Pauli baptizari », uli intelligere videntur interpretes scholastici, qui ab Apostolis interdum ex speciali privilegio, « ut nomen Christi redderetur venerabile », solo nomine Christi invocato baptismum collatum esse coniecerunt idque ex nostro loco confirmare voluerunt (cfr ZÀom. Lyr. Cai.). Baptismus semper collatus est illa formula, quam docuit Dominus ipse (Math. 28,19)* ; « in nomine (nomen) Christi » autein baptismus conferri dicitur, non tam ut a Christi auctoritate ct dignitate efficaciam baptismi dependere doceatur, quam ut fideles per baplismum Christo consecrari ac devovori atque eius corpori mystico inscri insinuetur. « In nomine Pauli baptizari » idem igitur est, quod per baptismum Paulo consecrari. 2. Factionum creandurum vatio sufficiens non est simplex Pauli praedicatio (1,11-3,4). Secundum argumentum , quo illi factiosi (apolloniani) confunduntur, qui ob humilis praedicationis apostolicae contemtum ad schisma inclinabant, duabus partibus ita exponitur, ut quae sit Evangelii ad sapientiam mundanam relatio simul explicetur (cfr TÀom.). In priore enim parte (1,17-2,5) Paulus rationem reddens, cur Corinthi humili docendi ratione usus sit, Evangelium humanae sapientiae opponi docet, in altera vero (2,6-3,5) explicans, cur ab altioribus doctrinis tradendis sese abstinuerit, in Evangelio supranaturalem sapientiam contineri ostendit, quae humano intellectui impervia inter perfectos annuntietur. 1. IN PRIORE ARGUMENTI PARTE igitur praeprimis thesin statuit, sapientia mundana , ne Christi crux virtute sua salvifica privetur, Evangelium non esse propagandum, id quod iam prophetica praedictione constet (1,177-19) ; experientiam quoque docere ostendit, nec ad propagandum Evangelium sapientes huius mundi vocatos esse et vocari potuisse (1,20-25), neque illud inter sapientes invenisse multos asseclas (1,26-31); unde facile apparet, cur Corinthi simplicem praedi- Simili fere modo, quo Hom. 1,16 Paulus ab epistolae exordio ad commentationem suam transiturus eius thema interiecta quadam sententia proponit, hoc in loco ultimis primi argumenti verbis thesin et fundamentum secundi quasi praeteriens innuit negans se esse missum evangelizare in. sapientia. verbi, ut non evacuetur cruz Christi. In verbo, i. e. verbo (nam praep. 72 per hebraism. est posita) vel potius sermone , Evangelium procul dubio propagare debuit, nam « fides ex auditu », at non sapiente sermone; quod ut clarius indicaret, non adiectivum (iv σοφῷ λόγῳ) sed substantivum (ἐν σοφία λόνου) adhibuit. Cuius expressionis significatio arctioribus limitibus circumscribitur, si elegantem sermonis dictionisque formam seu artem eloquentiae (τὴν σοφίαν τοῦ λέγειν) solam. excludere dicitur (Theod. Theoph. Αἰ’. Cat. Lap. Nat. M Ev. Bisp. L R. Ramb. etc. ; — multi acath.); « ct apparatum sermonis et sapientiae saecularis ostensionem » a Paulo excludi, rectius tenent alii (CÀrys. Oec. Prim. H Vict. Thom. Dion. Calm. Mat. etc. ; — alii acath.)?. Ex tota enim Apostoli argumentatione, cuius thesis et fundamentum hac sententia proponuntur, clare elucet , sapientiam illam intelligi, quae a Deo per prophetam est reprobata (v. 19.), a Paulo ipso sapientia huius mundi appellatur (v. 20), atque secundum eius descriptionem (v. 20 sqq.! non tantum graecorum philosophorum, qui solas veritates naturales cognoverunt, sed etiam incredulorum Iudaeorum, qui veritates supranaturales carnaliter explicarunt, ratiocinandi loquendique rationem totamque eorum eruditionem complectitur. Tota igitur naturalis et carnalis eruditio et eloquentia, qua homines utuntur, ut alios ad suas sententias studiose pertrahant, ab apostolica praedicatione excluditur, « non evacuetur (κενωθῇ i. e. interna sua virtute salvifica privetur) crux CAristz. Quodsi enim philosophicis ratiociniis, eruditis sermonibus, artificiis rhetoricis Apostoli essent usi, non tantum Graeci crucem solum ad mundum convertendum non sufficere credidissent totumque praedicationis effectum istis naturalibus adiumentis adscripsissent!, sed ipsa quoque virtus crucis, i. e. divina potentia, quae per crucifixi merita operatur, sese exserere non potuisset. Quomodo autem de evacuatione crucis loqui possit, Apostolus explicat docens praedicationem evangelicam intrinseca virtute pollere, quae non in omnibus quidem, sed in credentibus sese manifestet :
1:18
18 ve7bum enim crucis, i. e. praedicatio de cruce , pereuntibus quidem stulti- Lia est, sis autem qui salvi fiunt, (2d est) nobis, Dei cirtus est. Uti alibi (cfr 2 Cor. 2,15), Paulus etiam hic duas hominum classes distinguit, τοὺς ἀπολλυμένου; pereuntes, i. e. eos, qui in via sunt ad interitum, et τοὺς σωζομένους « ad salutem venientes », quisalti fiunt, i. e. in via sunt ad salutem, « denominationes ab exitu desumens » (TÀeod). Pereuntium nomine ab Apostolo intelligi infideles, docent loci paralleli (cfr 2 Thess. 2,10 » pereuntes eo, quod caritatem veritatis non receperunt, ut salvi fierent »; 2 Cor. &,&); ad salutem igitur venientes sunt fideles (v. 21). Iamvero sicut « aegrotantibus ipsi etiam salubres cibi sunt insuaves non propter suam naturam, sed propter eorum morbum » (CArys.), ita etiam infidelibus praedicatio crucis est stultitia, quia non intelligunt ea doctrinae capita, quae secundum humanam sapientiam sunt impossibilia aut humanae prudentiae contraria (cfr TÀom.). Attamen licet ab infidelibus stultitia habeatur, Evangelium tamen est Dei virtus ad salutem et tamquam Dei virtus agnoscitur ab iis, in quibus conditio ad illud intelligendum requisita, i. e. fides, reperitur (cfr Hom. 1,16); zis, qui salvi fiunt, qui accepta fide in via ad salutem sunt, nobis, Dei virtus est. Non dixit Apostolus, Evangelium nobis credentibus esse Dei sapientiam, id quod forte in oppositione ad praecedens s/ultitia est exspectaverimus, sed Dei vtrtutem ; quamvis enim etiam Dei sapientia sit (cfr v. 2&), non est tamen mortua quaedam et inefficax doctrina, uti systemata philosophica , quae homines, qui ea recipiunt, in praecedente eorum statu relinquunt, sed doctrina viva et efficax, quae virtutem suam divinam in credentibus manifestat, quippe quos fortiores reddat diabolo et mundo atque ad omnes virtutes instituat (cfr Thom.). Thesin suam (praedicationem evangelicam non debere essein sapientia verbi, ne crux Christi evacuetur), quam v. 17. proposuerat et v. 18. explicaverat, Apostolus nunc demonstrare aggreditur ad propheticum praeprimis verbum provocans, quo Deus se destructurum esse humanam sapientiam annuntiavit :
1:19
19. Scriptum est entm : Perdam sapientiam sapientium et prudentiam prudentium reprobabo. Verba haec ex 7s. 29,14 desumta sunt secundum versionem alex., quae in eo solo a textu massor. discedit, quod ea, quae hebr. passive sunt dicta (peribit sapientia sapientium eius et prudentia prudentium eius abscondetur, vel sese abscondet) sensu non mutato active tamquam ab ipso Deo prolata exprimat (ἀπολῶ τὴν σοφίαν τῶν σοφῶν αὐτοῦ xai τὴν σύνεσιν τῶν συνετῶν αὐτοῦ χρύψω); ultimum verbum χρύψω (occultabo) Paulus, ut textum clariorem redderet, recte mutavit in ἀθετήσω (ἀθετεῖν cum contemtu seponere , reprobare); etenim hebr. 3nnon 323 r21 idem est, quod : prudentia prudentium abscondet se seu evanescet, ut nihil iam valeat. Porro pronomine αὐτοῦ, quae ad populum israeliticum referuntur, praetermisit, quoniam sententia, qua Deus sapientiam populi sui carnalem reprobavit, a fortiore valebat de sapientia ethnica; namque velut causam, cur Deus reprobaturus sit sapientiam sapientium populi sui , indicat propheta defectum verae pietatis et neglectum cultum Dei (15. 29,13); in eodem autem cultu Dei neglecto Paulus (Rom. 1,91. 24. 96. 28) ultimam cernit rationem, qua gentes ad enormem morum corruptionem descenderint et mentis in rebus religionis stupiditatem (cfr Knabenbauer Comm. in Isaiam I. p. 524). Ceterum in isto vaticinio (/s. 29,1-14) Deus promittit, se populum suum maximo miraculo ab invasione regis assyriaci Sennacherib esse liberaturum ; at videns, magnam populi partem ob cordis duritiem prudentiae suae humanisque, quae ab Aegyptiis petierant, auxiliis magis quam divinae promissioni confidere, annuntiat se vanam et inanem eorum sapientiam demonstraturum. lam vero illa, quae propheta proxime de populo suae aetatis dixit, Paulus divino Spiritu illustratus typice dicta csse videt etiam de tempore messianico'. Miraculo longe maiore, quam quo olim urbem Ierusalem ab invasione Sennacherib liberavit, et a longe maiore periculo Deus totum mundum servavit, morte nimirum et cruce Filii fideles eripiens ab aeterno interitu; frustra autem carnales Iudaei et infideles philosophi in sua sapientia aliam) viam salutis quaerunt; sicut olim Deus irritam et vanam demonstravit sapientiam consiliariorum Ezechiae, qui humanis auxiliis sese salvare voluerunt, ita nunc ct semper confundet omnem sapientiam humanam , quae proinde idonea non est ad Evangelium propagandum. Apte igitur verbum propheticum ab Apostolo velut probatio theseos v. 17. enuntialae assumitur; quem nexum indicarunt Z/Aeod. Oec. H Car. Lyr. Cai. Est. M. Ev. Disp. etc. et aliqui acath. Minus recte alii verba prophetica velut probationem v. 18. sumunt, ita ut ostendatur, aut incredulos sapientes esse perituros (Oec.), aut verbum crucis hominibus esse stultitiam (Thom. Dion. cic.), aut verbum crucis velut sapientiam in V. T. iam esse annuntiatam (Mai. — Mey. God. etc.); neque enim haec omnia verbis propheticis, sicut hic leguntur, satis conveniunt, neque proximo eorum sensui adaptari possunt. b.) Neque ad Evangelüi propagationem Deus saptentes huius mundi elegit aut eligere potuit, quia muneris huius ànplendi erant incapaces (1,20-25). . 1. Dominus ipse (Matth. 15,7. 8) verba prophetae (s. 29,13), quae nostro textui immediate praecedunt, typice de suae actatis ludacis iam interpretalus erat : « Hypocritae, bene prophetavit de vobis Isaias dicens : Populus hic labiis me honorat » etc. Dubium igitur esse nequit, quin etiam verba a Paulo allegata, quae intimo uexu cuin praccedentibus cohaerent, typicum sensum habeant. Quapropter eorum explicatione non indigemus, qui in sententia allegata generale quoddam divinae providentiae decretum vident, quod uti in aliis omnibus similibus eventibus, ita etiam in praedicatione crucis impleatur; verba prophetae determinatos sapientes et determinatum eventum respiciunt. 2. VV. LL. — Se non esse missum, ut in sapientia verbi evangelizaret, Paulus verbo prophetico demonstravit; iam ulterius progressus vaticinium illud revera impletum esse atque quotidie confirmari ostendit, quum nec ad propagandum (20-25) nec ad recipiendum (26-31) Evangelium sapientiam ullum ius tribuere experientia doceat. Praeprimis Apostolorum collegium circumspiciens quasi gloriabundus exclamat : 90. Ubi sapiens , uóz scriba, ubi conquisitor huzus saeculi? Sapientis nomen est generale omnesque complectitur, qui « sapientia verbi » excellere creduntur; duae autem eorum classes distinguuntur, scribae el conquisitores; prius nomen in toto Novo Test. (si singularem textum Ac/. 19,35 excipis, in quo est titulus magistratus ephesii) solos legis iudaicae doctores designat; altero, quod proprie disputatorem (συνζητητής) designat, Graecorum sophistae et philosophi apte intelliguntur. Inter Apostolos Evangeliique praedicatores igitur nullus reperitur sapiens, sive iudaicus sive ethnicus, qui ad Aoc sueculum per- Unens (genitivus enim Awius saecult ad omnia tria nomina a plerisque interpretibus recte trahitur, ita ut tres interrogationes commate melius quam signo interrogationis separentur) sapientia Awzus saeculi sit instructus. Unde clare elucet, Deum sapientiam sapienttum reprobasse, atque Paulus merito concludit : Nonne stultam fecit, i. e. Stultam esse et stultam a se reputari ostendit (CArys. etc.), Deus sapientiam huius mundi, quia illam in Evangelio propagando nullam omnino partem habere voluit? sapientia lato sensu sumitur, ut praeter philosophiam ethnicam etiam carnalem Scripturarum intelligentiam Iudaeorum includat, etiam nomen sapientis generali sensu videtur explicandum. Interpretes aliqui (Cai. Lap. Calm. Ramb. etc.) Paulum verba 7s. 33,18 allegare aut saltem ad illa alludere (Just. Nat. 1, R. Dr. cic.) arbitrantur; altamen parum recte, quum nec verba consonent ot sensus in utroque loco prorsus differat; quare ctiam inter patristicos paulinarum epistolarum interpretes nemo de hac allegatione aut allusione loquitur. Iuxta textum hebr. Isaias interrogat : « Ubi est scriba (sc. qui tributa imponit)? ubi ponderans (sc. tributa i. c. exactor)? ubi numerans turres? » Iuxta textum alex. : « Ubi sunt literati? ubi consiliarii? ubi ille, qui numerat eos qui nutriuntur? » Quibus cumulatis interrogationibus propheta gaudium exprimit, quo populus calamitatis assyriacac subito miraculo ablatae recordaturus sit (cfr Knabenb. Comm. in ]saiam l. p. 3706). Novi Test. scriptoribus adhibetur. Etenim hoc saeculum interdum illis cst totum tempus usque ad secundum Christi adventum ultimumquoe iudiciuni (MatA. 19,32; Marc. 10,30; Tit. 2,12 etc.), ct futurum saeculum est ipsum gloriosum Christi regnum (Zwc. 20,35); interdum ad rabbinicum vocabulorum usum propius accedentes. nomine Auius saeculi continuationem temporis antemessianici ita designant, ut cos omnes , qui in Christum credere nolunt, illi accenseant ; idque rectissime, siquidem istis infidelibus Christus nondum advenit et tempus antemessianicum perdurat. Hoc sensu οὗτος. 6 αἰών atque ctiam similes appollationes, quas pro synonymis fere adhibet (οὗτος ὁ χόσμος vel ὃ xócuoc hic mundus) aut cum priore coniungit (6 αἰὼν τοῦ χόσμου τούτου Saeculum huius mundi Eph. 2,2), apud l'aulum frequenter inveniuntur (Hom. 13,9; 4 Cor. 1,20; 9,6. 8; 2 Cor. 4,4; Gal. 4,4 etc.; — 1 Cor. 1,20; 2,19; 3,19; 5,10 etc.) eique sunt tempus vel mundus, in quibus, quia gratiam Christi recipere nolunt, etiam nunc post Doinini adventum diabolus (deus huius saeculi 2 Cor. 4,4) dominium suum retinet. Simili deinde modo οἷ αἰῶνες οἱ ἐπερχόμενοι (saccula supervenientia EpA. 2,7), f, oixouu£vy, ἧ μέλλουσα (orbis terrae futurus Hebr. 2,5 cfr 9,11) intelliguntur ab eo regnum messianicum, quod nunc quidem iam exsistit, sed progrediente tempore semper magis sese extendet atque tandem in gloriosum Christi regnum transmutabitur. At Paulo non sufficit, ut Deum ad propagationem Evangelii sapientes huius saeculi non elegisse ostenderit; intimam quoque rationem indicare vult, cur ad hoc munus minime sint idonei et cur Deus eorum sapientiam confuderit. Itaque pergit :
1:21
21. nam quia in De: sapientia non. cognovit mundus per sapientiam Deum , placuit Deo per stultitiam praedicationzs salvos facere credentes. Quae sententia obscurior est, quia idem sapientiae vocabulum diversis sensibus adhibetur!. De? sapientia, in qua mundus Deum non cognovit, a plerisque interpretibus intelligitur illa, quae in ipsa creatione universa sese manifestat et in ea quasi conspicitur (Hom. 1,20). « Quid sibi vult : jn sapientia Dei? In ea, quae apparuit per opera, per quae cognosci voluit » (Chrys. cfr Theod. Dam. Oec. Theoph. A'** Pel. Sed. H Car. Thom. Lyr. Dion. Cai. Est. Lap. M Ev. Bisp. etc. — Multi acath.) Attamen haec explicatio arctior esse videtur, siquidem et in praecedente versu etin sequentibus Apostolus non de solis ethnicis, sed etiam de iudaicis sapientibus loquitur; quare rectius cum Ter. Dei sapientiam intelligimus quum eam, quae in mundi opificio sese manifestat, tum eam, quae in Scripturis Veteris Tert. continetur sed a carnalibus Iudaeis non intelligebatur?. Porro sapien&a, per quam (διὰ. τῆς σο- φίας) mundus Deum non cognovisse dicitur, non potest esse eadem, in qua Deum non cognovit (id quod volunt CArys. Dam. Theoph. H Car. Thom. L. R. Dr. eic.) ; velut instrumentum enim (διὰ per) a fonte obiectivo cognitionis (ἐν 7?) differt; neque potest esse vera philosophia (Ca?.), qua mundus, i. e. homo huius saeculi, est destitutus; sed aut est ipsa intelligendi facultas (Theod. Oec. Sed. Iust.), aut rectius ipsa mundi sapientia naturalis et carnalis (Ar Lyr. Dion. Est. Nat. M Ev. Mai. Bisp. Ramó.), quae complectitur tum ethnicorum philosophorum systemata tum incredulorum Iudaeorum doctrinas. Sensus igitur difficilis huius sententiae hic esse videtur : Quia ἔῃ sapientia. Det, quae et ex operibus creatis et ex Veteris Test. revelatione apertissime elucet, mundus, 1. e. homo huius saeculi sive Graecus sive Iudaeus, per sapzentzam suam , qua ethnici philosophi et carnales [udaei gloriabantur, Deum non cognovit, 1. e. ad genuinam veri Dei cognitionem, qua vitam suam insirueret et ad salutem adipiscendam aliqua saltem ratione sese disponeret, nec pervenit nec pervenire potuit, ideo placuit Deo (εὐδόχησεν ὁ θέος, Tert. : boni duxit Deus, Hil. : decrevit Deus) per stultitiam praedicationis ,1. e. stultitiam, quae evangelicae praedicationis summa est, sc. per Christi crucem praedicatam, salvos facere non quoscumque, sed cos, in quibus conditio ἃ Deo requi- . Sita, fides, reperitur, nimirum credentes, idque eum in finem, ut confunderet vanam hominum sapientiam illisque ea eriperet, quibus in conspectu eius gloriarentur (cfr v. 29). hoc rerum statu manifestavit stultitia praedicationis de cruce Christi; haec enim in illa hypothesi ad sapientiam sapientium confundendam non fuisset necessaria. Revera porro Deo placuisse per stultitiam praedicationis salvos facere credentes, Apostolus non tam demonstrat quam explicat (ἐπειδὺ i. 4. quuandoquidem, daja) praedicationem evangelicam describens eiusque effectus indicans quum in infidelibus tum in fidelibus; priores enim id, quod petunt et quaerunt, in illa non inveniunt ideoque illam pro stulta habent; alteri in illa id, quod revera adest, cognoscunt ideoque salvi fiunt. Itaque ut praecedentem sententiam explicet, primum indicat quamnam praedicationem infideles exspectent :
1:22
22. quoniam (ἐπειδὴ quandoquidem) e/ Iudaei signa petunt et Graeci sapientiam quaerunt, et quidnam in apostolice praedicatione inveniant :
1:23
23. nos autem praedicamus Christum crucifixum , Iudaeis quidem scandalum , gentibus autem stultitiam. ludaei, qui in patribus suis doctrinam multis maximisque miraculis confirmatam acceperant, etiam nunc signa (σημεῖα, non σημεῖον, quae erronea lectio originem suam ex MattA. 12,38; 16,1 s2gnum de coelo Vraxisse videtur), integram seriem manifestationum divinae virtutis non quaerunt, sed petunt, αἰτοῦσιν i. e. velut rem sibi debitam postulant; eadem ratione, qua olim panibus divinitus inultiplicatis satiati insequente iam die iterum a Domino signum petunt, « ut videant et credant ei » (loan. 6,30). Graeci vero, i. e. gentiles!, qui supranaturali revelatione miraculis confirmata carentes solam rationem ducem sequuntur, non a Deo sibi dari petunt sed propriis viribus confisi sibi quaerunt (ζητοῦσιν) sapientiam, i. e. doctrinam quandam iuxta rerum mundanarum rationes docte et erudite elaborare student, quae altiora eorum desideria expleat. Hinc neutri apostolica praedicatione erant contenti; nam quid illis pro longa illa miraculorum serie et pro docto illo systemate philosophico offerebatur? Nos autem , inquit Apostolus, praedicamus Christum tamquam crucifizum (Χριστὸν ἐσταυρωμένον sine articulo; eodem igitur sensu quo 2,29 « Iesum Christum et hunc crucifixum »; cfr Gal. 3,1), qui utique carnalibus Iudaeis scandalum erat, i. e. « lapis offensionis » (1 Petr. 2,8), « quia desiderabant virtutem miracula facientem et videbant infirmitatem crucem patientem », gentibus autem stultitia « quia contra rationem humanae sapientiae videtur, quod Deus moriatur et quod homo iustus et sapiens se voluntarie turpissimae morti exponat » (TÀom.). At infidelium ipsorum culpa est, si in praedicatione evangelica id, quod petunt et quaerunt, non inveniant; revera enim in illa adest et in illa reperitur, dummodo in petente et quaerente ea conditio impleatur, quam Apostolus iam indicaverat (v. 21 credentes); quodsi praedicatio fide recipitur, stultitia et scandalum disparent atque in sua vera luce splendet crux Christi. Haec docet Apostolus eandem sententiam continuans : « nos praedicamus Christum crucifixum , Iudaeis scandalum , gentibus stultitiam », 9^. zpsis autem vocatis Iudaeis atque Graecis Christum Dei virtutem el Dei sapientiam. Quin vocati in hoc versu iidem intelligantur, qui v. 21 credentes et v. 18 sese salvantes appellantur, non est dubium, siquidem vocabulum vocatus (χλητός) ab Apostolo non adhibetur, nisi de iis qui divinam vocationem audiunt et sequuntur. Illis igitur Iudaeis, qui divinae vocationi, ἃ qua est fidei initium, obsecuti ad fidem pervenerunt, Christus crucifixus, turpissima eius morte non obstante, non amplius est scandalum, sed verus CAristus, quem exspectabant, Dei virtus, quae non tantum tota serie miraculorum abeo patratorum et ab Apostolis in eorum praedicatione narratorum sese manifestaverat, sed continuo per apostolicam praedicationem operabatur, nova faciens omnia. Atque Graeci quoque illi, qui vocati luci fidei oculos suos aperuerunt, in cruce Christi sapientiam, quam quaesiverunt, detexerunt, divinum redemtionis consilium intelligentes, quod sola Dei sapientia excogitavit et exsecuta est. Ne quis vero dubitet, quin res ita se habeat atque in cruce Christus Dei sapientiam et Dei virtutem manifestaverit, oxymoro quodam hanc argumentationis suae particulam Apostolus confirmat :
1:25
25. Quia quod stultum est Dei, i. e. stultitia, quam in divinis consiliis et operibus naturalis homo detegere sibi videtur, sapientius est homznibus , 1. e. non tantum sapientissima consilia et opera sed ipsum hominem cum tota sapientia, quam sibi attribuit, superat, et quod infirmum est Dei , i. e. imbecillitas, quae in consiliis et operibus divinis videtur esse, for4tus est hominibus cum tota eorum fortitudine et potestate ὃ. Stulta pracdicatio de cruce omnem doctissimorum philosophorum sapientiam confudit, atque infirma crux Christi principem huius saeculi devicit genusque humanum ab eius servitute liberavit. In νυ. 22. et 23. coniungoendis et explicandis haud pauci moderni a vero aberrant. Alii cnim eos ita coniungunt, ut τ. 22. velut protasis rationem det sequentis apodoseos hoc modo : « Quoniam Iudaei signa pctunt,... idco nos praedicamus » etc. (Mey.) ; cul explicationi non sola obstat particula adversativa (τ. ?3 nosautem), a qua apodosis inchoari nequit, sed ipsc quoque nexus absurdus. Neque rectius alii v. 2? putant esso parallelum protasi v. 21, ut duabus rationibus illud placuit Deo demonstretur hoc modo : « Quia mundus non cognovit... et quia Iudaei signa petunt..., ideo placuit Deo » etc. (Mai. — ΚΙ. Br. Schn. cic.); nam hic quoque nexus non est aptus, siquidem stulta Iudaeorum petitio etc. non recte dicitur ratio, cur Deus, per stultitiam praedicationis credentes salvare velit. Porro nonnulli in ve. 24. verbum praedicamus repetere volunt (Mai. — Mey. ctc.); parum recte autem id fit, nisi duas praedicationes apostolicas distinguere velimus : « Iudacis infidelibus praedicamus Christum scandalum..., Iudaeis credentibus autem pracdicamus Christum Dei virtutem ». Unam potius et continuam habemus sontentiam, in qua verba Dei cirtutem etc. cadem ratione se habent ad vcrba : praedicamus Christum crucifizum, qua ad eadem 8S6 habent priora verba : Iudaeis scandalum et gentibus stultitiam ; Apostolus autem in altero membro vocabulum Christum repetiit, quia ob interposita vocabula quasi disparuerat. Alii tamen nomen Chrisli in secundo membro pro appositione habent, ut hic sit sensus : « nos praedicamus Christum crucifixum, qui Iudaeis quidem scandalum οἱ gentibus stultitia, vocatis autem Iudaeis et gentibus (verus) Christus, Doi virtus, est ». Cui explicationi non obstat omissio vocabull verus (ἀληθῶς Χριστόν), siquidem ipsa duorum membrorum opposiliono satis exprimitur. Neque dici potest , gontilibus credentibus Christum crucifixum non potuisse esse verum Christum, quia de Christo nihil sciverint; licet enim hoc Christi (Messiae) nomen ois esset ignotum, inter eos tamen exspectatio alicuius redemtoris illo temporc satis crat propagata. Sed priorom oxplicationem, utpote faciliorem, praeferendam ducimus. c.) Neque illos, quos primos ad Evangelium accipiendum vocavit, Deus ez sapientibus aut alio dono naturali ornatis elegit, ne crux Christi suae virtutis laude privaretur (1,26-31). Vias hominum non esse vias Dei etiam in hac particula docet Apostolus; Deus enim ad propagandum Evangelium non elegerat sapientes huius saeculi, sed sapientiam mundanam reprobaverat, ut divinam crucis sapientiam, quae ab hominibus stultitia et infirmitas habetur, stabiliret; eadem autem ratione egit in electione eorum, quos primos ad Evangelium accipiendum vocavit, atque ita stultitiam et infirmitatem Dei sapientiorem et fortiorem esse hominibus « non tantum per doctores ostendit, sed etiam per discipulos; neque enim doctores tantum illiteratos, sed etiam discipulos tales elegit » (CArys.). Itaque praecedentem sententiam confirmans (videte enzm) atque simplicem praedicationem Evangelio convenire novo argumento demonstrans Paulus Corinthios exhortatur, ut se ipsos, qui primi ad Evangelium sint vocati, considerent? : 2926. Videte enim vocationem vestram, fratres, quia, si ad personas vocatas animos attenderitis , non multi sapientes secundum carnem, non multi potentes, non multi nobiles in vestro numero inveniuntur. Tribus expressionibus quidquid homines mundani magni facere solent, Apostolus excludit, sapientiam mere humanam (secundum carnem), potentiam, nobilitatem, quacum opes coniunctae esse solent; et quamquam aliquos, qui donis istis sint ornati, inter eos esse concedit, tam paucos tamen esse innuit, ut prae reliquis fere dispareant. Neque id mirum est; velut notam enim, qua suae missionis divinitas cognosceretur, Dominus iam statuerat : « Pauperes evangelizantur » (Matt. 11,5), et verba prophetica « Evangelizare pauperibus misit me » (Is. 61,1) de se dicta esse asseruerat (Luc. 5,17 sqq.), nec magnates populi sui sed despectos et derelictos ad se vocaverat!. Cur vero Deus pro sua sapientia hunc rerum or- . dinem elegerit, Apostolus explicat. Superbia primos nostros parentes ex pristina eorum dignitate deiecerat; quo exemplo non edocti eorum posteri eadem via progredientes externis quibusdam bonis alios superare conabantur atque de bonisillis, quae soli divinae benignitati debebant, velut de propriis gloriantes alios despiciebant, quia illis carerent. At bona illa omnia, quamvis magni ea faciant homines, ad verum finem hominis nihil iuvant ideoque in oeconomia salutis locum non occupant. Quod ut clarius ostenderet, Deus primitias fidei non inter eos elegit, qui dotibus illis mundanis instructi sibi ipsis bonisque suis naturalibus vocationem suam adscribere potuerunt,
1:27
27. sed quae stulla sunt mundi elegit Deus, ut confundat sapientes, et infirma mundi elegit Deus, ut confundat fortia. Neutrum adiect. (sing. et plur.) a profanis et sacris scriptoribus graecis interdum de personis adhibetur, si sensu generali loqui aut totam aliquam classem ad singula eius membra non attendentes designare volunt (cfr Joan. 6,31; Hebr. 1,1; Gal. 3,92. etc.); stulta igitur 1. q. stulti etc. ?. « Stultos mundi » vero Apostolus hoc loco non eos appellat, qui a mundo stulti reputantur, licet stulti non sint (/I Car. Thom. etc.), sed in oppositione ad « sapientes » eos, qui scientia carent, i. e. rudes et simplices. Hos ergo et infirmos mundi, qui auctoritate sunt destituti, eligens Deus sapientes et fortes confudit pudoreque affecit, siquidem rudibus et infirmis postponi sese videbant. Tertiae nobilium classi Apostolus non, sicut duabus prioribus, unam sed tres classes opponit, ut magis eos deprimat : quae non sunt (τὰ μὴ ὄντα qui considerantur ac si non essent! nec in numero computantur sed velut antiquorum servi non tamquam personae, sed velut res, aestimantur), «4 ea quae sunt (i. e. eos, qui se aliquid esse gloriantur) destrueret. Fortiore vocabulo in hac tertia classe Paulus utitur (καταργεῖν inanem reddere, alicui vim adimere cfr Rom. 3,81); non tantum confundendi, sed ex alto suo loco deiiciendi (Luc. 1,529) et quasi delendi sunt nobiles. Neque tamen ut miraculum ederet potentiamque suain ostenderet, Deus per rudes et infirmos confudit sapientes et fortes οἵ per ea quae non sunt destruxit ea quae sunt (cfr CArys.), sed ultimus eius finis est,
1:29
29. wu non glorietur omnis caro tn conspectu eius. Primo enim in loco ad fidem rudes et infirmos et pauperes eligens Deus clare docuit, bona illa mundana, quae tanti facit homo naturalis, ad salutem adipiscendam non tantum non iuvare sed eam potius impedire aut retardare ; itaque nihil habet homo quicumque (omnzs caro), quo coram Deo gloriari possit, siquidem ipsi quoque sapientes et potentes et nobiles fateri coguntur, se suis bonis naturalibus salutem non debere. Thom. indicatus non vidctur aptus, siquidem in praecedente particula (v. 20 sqq.) Apostolus semper de doctoribus locutus erat; minime enim c. 20. cum Thom. de vocatis intclligero licet, si ad eius nexum cum tv. 17. 19. attenditur. Quapropter dc solis vocatis hunc locum cum Patribus intelligendum esse arbitramur. Gloriari tamen homo potest, licet non coram Deo in se ipso, sese quasi cum Deo comparans sibique sua bona attribuens, sed tn Deo, ad eum omnia referens, a quo solo cuncta accepit. Itaque Apostolus, postquam Corinthios nec suae ipsorum sapientiae, quae nulla erat, nec potentiae aut nobilitati, quippe qua carebant, salutem debere ac proin nihil] habere ostendit, quo coram Deo gloriarentur, verum et unicum fontem salutis eis in memoriam revocat genuinumque gloriandi modum eos docet :
1:30
30. ex ?pso (Deo) autem vos estis in Christo Iesu , qui factus est nobis sapientia a Deo et sanctificatio et redemtto. Tres praecipuae sunt priorum verborum expositiones : Graeci enim verba ez Deo estis arctius coniungentes divinam adoptionem indicatam vident, quam Christiani obtinent in Iesu Christo! (CArys. Theod. Dam. Oec. Theoph., etiam ut vidctur Pel. Prim. Rhab. Est.?). Quae explicatio parum videtur apta, quia verbis ex Deo esse S. Ioannes quidem (1 Joan. 3,10; 4,2 sqq. etc.) , sed non S. Paulus adoptionem nostram designare solet, atque tota quoque emphasis, qua Apostolus illud ex ?pso in principio posuit, ut soli Deo nos omnia debere ostenderet, penitus perit, si tam arcte cum verbo vestzs coniungitur. Multo minus placet altera explicatio, quae apud recentiores tantum paucos interpretes invenitur (Est. !. Bisp. — ex acath. Hofm. Schn. eic.); verbo ests scilicet censent ab Apostolo novam illam essistentiam exprimi, quam tamquam Christiani a Deo accepimus; sed nullibi in Scriptura, opinor, tam definito et significante sensu verbum esse adhibetur. Restat igitur, ut cum longe plerisque interpretibus (A** Thom. Lyr. Dion. Cai. Est ?. Lap. Calm. Nat. M Ev. Ma. L H. Dr. etic.; — plerique acath.) verba estis in Christo arctius coniungamus; « esse in Christo » enim est sollemnis formula, qua Paulus intimam Christum inter et fideles relationem designat, quatenus baptizati mystico corpori Domini velut membra sunt inserti?. Utpote membris suis Christus jam nobiscum omnia communicat, quae possidet, factus nobis sapientia a. Deo et sustitia et sanctificatio et redemtio. Iterum Apostolus inculcat « Deo haec quoque esse beneficia , quae cum nostra insertione in Christum sunt coniuncta, neque recte | aliqui (Maz.) verba « ἃ Deo » velut appositionem ad « sapientiam » explicant, ac si divina sapientia humanae opponeretur ; huic enim explicationi genuinus iam obstat verborum ordo (σοφία ἡμῖν ἀπὸ Θεοῦ). Christo, in quo sunt omnes thesauri scientiae et sapientiae (Co/. 2,3), inserlis ipsa eius sapientia facta est nostra; neque enim, uti monet Chrys., Christus nos sapientes fecisse sed noóts sapientia factus esse dicitur, ut doni abundantia ostendatur. Velut membris suis nobis etiam factus est zustitia et sanctificatio suam iustitiam et sanctitatem nobiscum communicans, ita utin nobis, tamquam membris eius, nihil inveniatur, quod Deo displiceat, omnia autem reperiantur, quae Deo placeant; atque demum nobis factus est redem4io, quatenus in ipsum inseri non amplius sumus servi peccati et diaboli. « Vide, inquit CÀrys., quomodo procedat ; prius enim nos sapientes fecit ab errore nos liberans, deinde iustos et sanctos Spiritum largitus, et sic nos ab omnibus malis redemit, ita ut ipsius simus ». Apostolum non de imputativa iustitia sensu protestantico loqui evidens est; eadem enim ratione, qua Christi sapientia nobis non imputatur, sed vere nobiscum communicatur, etiam eius iustitia et sanctitas nobis non imputatur, sed revera nobiscum communicatur, ut vere iusti et sancti simus. Porro attende, Apostolum duo haec membra ?ustitia. et sanctificatio arctius inter se coniunxisse (δικαιοσύνη τε xai ἁγιασμός), ut quasi unum constituant; neque enim prius homo iustificatur et deinde sanctificatur, sed haec duo uno eodemque actu fiunt gratia sanctificante infusa; quare alibi etiam inverso ordine sanctificationem iustificationi praemittit (6,11). A Deo porro omnia haec accepimus ac proin nihil habemus, quo coram Deo gloriemur, sed requiritur,
1:31
31. uw (fiat) quemadmodum scriptum est : Qui gloriatur, in Domino glorietur. pranaturali modo misericordiam et iustitiam manifestavit, cognoscat ; at hanc scientiam non hausit nec haurire potuit ex sua naturali sapientia, sed a solo Deo accepit. Unde consequitur, cum in solo Deo gloriari posse. — Ad constructionem quod attinet, attendas velim, coniunctivum glorietur ἃ praecedente coniunctione w/ non dependocre, scd esse pro imperativo : ἵνα χαθὼς γέγραπται 'O χαυχόμενος ἐν Κυρίῳ καυχάσθω. Quatuor dona, quae Christus cum suis membris communicat , 7Àom. ita distribuit, ut stultiliac (stulta mundi elegit Deus) sapientia, infirmitati iustitia, quae thoraci comparetur (Sap. 5,19), ignobilitati sanctitas, qua cum Dco coniungamur, et redemtio, qua a servitute liberemur peccati, opponantur. S. Bern. (in Cant. hom. 92,10 sq.) illa quatuor virtutibus cardinalibus accommodat : « factus est nobis sapientia docens prudentiam, iuslitia delicta condonans, sanetificalio in exemplum temperantiae continenter vivens, redemtio in exemplum patientiae fortiter moriens ». Cai. ita explicat : « Christus factus est nobis sapientia perficiens ?nfellectum, ct iustitia in voluntate, ct sanctificalio in opere, et redemtio in statu ». Quac et alia similia subtilius quam vocrius excogitata esse videntur, uti ea quoquc, quae a modernis catholicis (ex. gr. Bisp. sapientiam respondere fidei, iustitiam et sanctificationem caritati, redemtionem spei) et acatholicis (ex gr. God. : verba « Dei virtutem et Dei sapientiam » quodammodo explicari, siquidem tria ultima dona exponant virtutem Dei) proferuntur. d.) Iure merito igitur Apostolus Corinthi simplicem docendi methodum tenuit. (2,1-5). eidem methodum docendi, quam Corinthi tenuerat, conformem fuisse, in hac particula ita osteudit, ut simplicis suae praedicationis summam utilitatem simul vindicet.
1:1
Clement of Alexandria does not yet know any catalogue of the d., but names "Barnabas, Sosthenes" (1 Cor. 1:1) and Cephas, who has the same name as the apostle Peter (fragment of book V of the Hypotyposes, in Eusebius, Hist. eccl., I, 12, 1; PG 20, 117; ed. Schwartz, 80, 17-82, 5; ed. …
1:2
Holiness of Christ and of Mary
… Jesus firmly asserted that he is without sin (Jn. 8:46; 14:30); an assertion expressed abstractly in II Cor. 5:21; Heb. 4:15; I Jn. 3:5 and I Pt. 2:22. He is the one in whom all others are, and are called, holy (I Cor. 1:2; Phil. 1:1).
1:4
… Therefore Jesus chose visible ministers among his disciples (cf. Lk. 22:19; Jn. 20:23; I Cor. 1:4; II Cor. 5:18-20), to whom he transmitted a real participation in his power of sanctifying (cf. ORDER), but always subordinated to his action as principal cause, so that the ministers …
1:7
… and 13 times in St. Paul, 3 times in 1 Pt.; ἀποκάλυψις: 26 times in the New Testament) means "revelation" of a hidden reality (mystery) and often has an eschatological sense; here it means: "manifestation of Jesus Christ as sovereign and judge" (cf. 1 Cor. 1:7; 2 Thess. 1:7; 1 Pt. 1:7-13; the verb has the same sense: Lk. 17:30).
… and by Mt. 24:3, 27, 37, 39. Equivalent to it are the terms: "day [of the Lord or Christ]" (17 times in St. Paul: Acts 2:20; I Pt. 3:10, 12; Apoc. 16:14), "manifestation" (ἐπιφάνεια: 5 times in the pastoral epistles), "revelation" (ἀποκάλυψις: I Cor. 1:7; II Thess. 1:7; I Pt. 1:7, 13; 4:13). It is also called "visitation" (ἐπισκοπή: Lk. 19:44; cf. 1:68, 78; 7:16; I Pt. 2:12 [cf. 5:6]) according to the prophetic expression (pēquddāh: …
1:9
… magnificent promised goods, so that, through these, you may become partakers of the divine nature... θείας κοινωνοί φύσεως." The term κοινωνός (κοινωνός) used by St. Peter also in the First Letter (5:1), is likewise found in St. John (Jn. 1:3) and in St. Paul (1 Cor. 1:9; Phil. 3:10); with the meaning of communion, divine participation, which is linked to the idea of adoptive filiation (v. ADOPTION, SUPERNATURAL) by virtue of a regeneration of man …
1:10
I. NOTION. - St. Paul uses the term for the internal dissensions of the community of Corinth, caused by different interpretations of Christian doctrine (I Cor. 1:10), by the diversity of classes (11:18) and by natural egoism (12:25). …
… Whence can this exclusivism come if not from the agreement of the Twelve and of the first disciples among themselves, from the beginning to the end of their career, and from the uniform charges received: "Let there be no schisms (σχίσματα) among you" (1 Cor. 1:10-13). "O Timothy, guard the deposit; avoid the impious discussions of the false gnosis, τῆς ψευδωνύμου γνώσεως; some, who have adhered to it, have gone far from the faith" (1 Tim. 6:20-21; …
II. THE UNITY OF THE CHURCH AS A DISTINCTIVE NOTE. — 1. Disunion. — Against unity stand schism (v.), cf. 1 Cor. 1:10 (agg.), heresy (v.), and laicization, that is, the gradual separation from the entire work of the Church.
1:11
Achaicus ('Αγαχός; Latin Achaicus)
… With Stephanas and Fortunatus he came to Ephesus to visit St. Paul, "refreshing his spirit" (I Cor. 16:17). But it does not appear that the three brought him the news (they were "those of Chloe," I Cor. 1:11), nor — though this could nevertheless be maintained — the letter in which the community of Corinth proposed cases to be resolved (ibid. 7:1), news and letter that led the Apostle …
CHLOE. - In I Cor. 1:11, St. Paul writes: "It was reported to me concerning you, my brethren, by those of C. (ὑπὸ τῶν Χλόης) that there are factions among you." Expressions of this kind normally indicate …
… signified to me... that there are contentions among you. Now this I say, that every one of you saith: I indeed am of Paul! - And I am of Apollo! - And I of Cephas! - And I of Christ! - Is Christ divided?" asks the Apostle with a shudder of indignation (I Cor. 1, 11-13).
1:12
1 and 2 Corinthians, Epistles to the
… 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. …
name, as opposed to the parties that took their name from Peter and from Paul (1 Cor. 1:12; cf. St. Clement of Rome, ad Cor. 47, 3-4). It seems that the insistence with which Paul rejects "oratorical wisdom" (1 Cor. 1:12 ff.; 3:4-5, 22) is in part aimed at condemning …
Cor. 8, 6; Phil. 2, 11). He is the king of kings, the lord of lords (Apoc. 19, 16). With Baptism one becomes his (I Cor. 1, 12-13).
… but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; cf. Io. 5:43b), and with clear allusion he claims for himself the appellation ὁ Χριστός (Mt. 24:42; 23:10; 24:5; Mc. 9:41 [without the article, as in St. Paul I Cor. 1:12; 3:23; II Cor. 16:7]; 12:35; 13:21).
… C. was baptized by Paul himself, although baptizing was not part of the Apostle's ordinary activity (1 Cor. 1:14). The conjecture of R. Perdelwitz (cf. E. B. Allo, p. 82), which would substitute C. for Christ in 1 Cor. 1:12, in order to do away with the inconvenient and much-discussed party "of Christ," is without foundation. …
Primacy of Saint Peter and of the Roman Pontiff
… Lagrange, Épître aux Galates, Paris 1918, p. 17). After this, the fact that he finds at Corinth, where Peter had never been, a party that makes use of the name of Cephas (1 Cor. 1:12), only confirms the great influence of Peter in the early Church; Paul indeed presupposes it in order to prove the faith in the resurrection of Christ (1 Cor. 15:5) and to justify …
… The very earliest Christian communities, in fact, had each been founded by an apostle, an evangelist, or some qualified "witness," and took pride in it (1 Cor. 1:12; 3:1-7). According to the laws that the Religionsgeschichtliche Schule delights in invoking, each should have had, within a short time, its own customs, its own speculations, its own …
1:14
1 and 2 Corinthians, Epistles to the
… 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 …
… In the Greek New Testament the name Γάιος occurs five times: in three cases the Vulgate has Gaius (Acts 19:29; 20:4; III John 1), in two Caius (Rom. 16:23; I Cor. 1:14); but the codices incline toward Gaius. …
… C. was baptized by Paul himself, although baptizing was not part of the Apostle's ordinary activity (1 Cor. 1:14). The conjecture of R. Perdelwitz (cf. E. B. Allo, p. 82), which would substitute C. for Christ in 1 Cor. 1:12, in order to do away with the inconvenient and much-discussed party …
1:17
… Apoc. 7:17; 21:4). The Messiah comes to console the afflicted (Is. 61:2 nāḥam, Septuagint τοὺς πενθοῦντας; cf. Is. 25:8). As a condition of eternal happiness, the cross of Christ already brings "peace and joy" (cf. Mt. 10:38; 16:24; Lk. 9:23; 14:27; I Cor. 1:17 ff.; Gal. 6:14).
… The Apostle constantly uses τοῦ Χριστοῦ (with the article) after terms of soteriological import: Ἰεσσαγγέλων (8 times), "the cross" (I Cor. 1:17; Gal. 6:12; Phil. 3:18), "the sufferings" (II Cor. 1:5 and Col. 1:24; cf. Act. 3:18; 17:3; 26:23), Ἰάγιπτη (Rom. 8:35; II Cor. 5:14; Eph. 3:19), "the Blood" and "the …
… whole theology of the Cross, in which this is resolved as in a theoretical and practical compendium of the Gospel: « Cristo mi ha mandato non a battezzare, ma ad evangelizzare; e non in sapienza di parole, ma perché non sia resa vana la C. del Cristo » (I Cor. 1, 17); « Non giudicai di sapere tra di voi alcuna cosa, se non Gesù Cristo, e questo crocifisso » (I Cor. 2, 2; cf. Gal. 2, 19; 5, 11; Eph. 2, 16; Col. 1, 20; 2, 14). The Holy Fathers …
… since it is impossible for this Church to teach a doctrine different from that which it has received the order and charism to teach by mandate and indefectible divine assistance (Mt. 28, 18-20; Mk. 16, 15-16; Jn. 14, 16 ff.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 ff.), every man must fully adhere to it (Mk. 16, 16; Rom. 1, 5; II Cor. 10, 4; I Jn. 2, 24), nor ever give ear to contrary doctrines (Rom. …
… Now the mission and power of Christ had as their object the preaching of the doctrine received from the Father: cf. Mt. 18:18; 28:18-20; Mk. 16:15-16, 20; Lk. 10:16; Rom. 1:5; I Cor. 1:17; II Cor. 5:20; 10:4; I Tim. 1:19; I Jn. 2:24; II Jn. 1:10.
1:18
… "The obstacle", which seems to be (as St. Thomas notes, followed by B. Allo and D. Buzy) the true preaching of the Gospel (convergence of II Thess. 2:3-12 with Mt. 23:11 ff., 24; I Tim. 4:1-2, where the "apostasy" is connected with false preaching; Apoc. 11:6-7) operating as "power of God" (I Cor. 1:18; Rom. 1:16), is a present and enduring reality that prevents the "lawless one" from revealing himself in all the "activity of Satan", not from being born. …
Corinth (Kórinthos, Corinthus)
… Among the pagans, on the other hand, who were to be considered far more reluctant to welcome the "word of the Cross" (I Cor. 1, 18), there was realized, in less than two years (50-52 or 51-53), what Jesus had foretold to Paul at the moment of the break with the synagogue of C., that in this city He was reserving …
… recourse to the Oriental mysteries did not have as its cause, at least among certain scholars, their inability to understand or their repugnance to admit the mystery of Calvary, apparently folly, juspila, in reality the work of a transcendent wisdom (1 Cor. 1:18-25; 2:12-16, etc.), considering its capacity to reveal the malice of every revolt against God, the rigor of the punishments it calls down, the Creator's love for his creatures (Rom. …
1:20
… They could therefore reproach with St. Paul (I Cor. 1:20) that God had made foolish the wisdom of this world (Hermias, Irris. gentilium, 2, in H. Diels, Dox. gr., 2nd ed., Berlin 1929, p. 651, 14-16). Also Arnobius: "Quid sit (fit in
… (ibid. 7:5-25). The first, called the "body of sin, of death" (ibid. 6:6; 7:24), which tends toward moral and physical disintegration, is usually called "flesh" in the pejorative sense that already appears in Gen. 6:3, 12 (cf. Is. 40:6; Eccl. 14:18; I Cor. 1:20) and that was widespread among the Stoics. …
1:21
… Some Fathers see an indication of this distinguishing mark in three texts of St. Paul (Eph. 1:13; 4:30; 1 Cor. 1:21-22) that speak of a σφραγίς (= seal) impressed by the Holy Spirit on Christians and on the Apostles (for example, St. Cyril of Jerusalem, Catechesis 17, 35; PG 33, 1010; St. Athanasius, Epist. …
1:22
… Greco-Roman civilization and power were in fact identified with paganism (1 Cor. 1:22-24). But in Christianity, once every distinction except faith in Christ is removed, there is no longer any distinction between Jews and Greeks (Rom. 10:12; Gal. 3:28), nor between Greeks …
St. Paul shows the substantial independence of Christianity from both Judaism and Hellenism, writing to the Corinthians: "The Jews demand signs, the Greeks seek wisdom, but we preach Christ crucified, a stumbling block to the Jews, folly to the gentiles..." (1 Cor 1:22-24).
disse St. Paul: "Iudaei signa petunt et Graeci sapientiam quaerunt" (I Cor. 1:22). With Christianity, the possession of the truth that conferred salvation and beatitude is not limited to an intellectual elite reserved for a few privileged individuals, but demands …
1:23
… (I Cor. 1:23). This stumbling block and this folly Christians make live again in themselves. …
… A clarion call to ideal combat, a challenge hurled by the unarmed but dauntless spirit against matter in its dominion, a conclusive announcement of the overturning of human values cried out by the Prophets for the "day of Yahweh," the Beatitudes inaugurate and explain "the scandal of the cross" (I Cor. 1:23). In vain do the "right-thinking," clinging to the passing world, strive, with ingenious glosses, to sweeten and "adapt to the times" the Gospel of the Beatitudes. …
1:24
… It is a matter of the poetic personification of a divine attribute or of the essential divine wisdom; which nevertheless orients the spirit toward the idea of an autonomous person (cf. Prov. 8; Wis. 7). After the coming of Christ, the eternal Word (Jn. 1:1-14; cf. 1 Cor. 1:24 f.; Col. 1:15 ff.), it was easy to recognize him in the characteristics of the eternal Wisdom described by Ben Sira, in the full sense (pleon). …
… Conrad Mudt, canon of Gotha, declared that "the wisdom of the Father (1 Cor. 1:24) had not been assigned exclusively to the Jews, but had shone among the Greeks, the Italians, the Germans, although they had quite different religious customs" (texts cited with many …
1:26
… It is clear that this is a question of actual poverty, the kind that frightens and scandalizes the worldly man; Lk. 6:24 adds the curse upon the rich: Jesus is averse to the rich because he fights the world, whose pomp and power contrast with the Kingdom of God (1 Cor. 1:26-28) and will be annihilated (Jn. 16:33; Rev. 18:10-19). Jesus, utterly poor (Mt. 8:20; Lk. 9:58), glorifies and demands poverty (Mt. 19:21; Lk. 12:33; 18:22) in exchange for the Kingdom …
Corinth (Kórinthos, Corinthus)
… Apostle worked with his hands, to procure a living, particularly before the aid of the good sons of Macedonia reached him (II Cor. 11, 9); he worked with the word, chiefly among the humble classes, who were the most docile to the evangelical message (I Cor. 1, 26); he had as a point of support the house of Titius Justus, a Roman who had already previously been sympathetic to the religion of Israel (Acts 18, 7); he was dragged by the Jews …
1:27
… Providence usually makes use of the weakest instruments, provided they are conscious of their own insufficiency, to accomplish the greatest undertakings (cf. I Cor. 1:27-29). Also helpful are patience in bearing the adverse circumstances of life and the small daily trials, and perseverance in the effort always to fulfill one's own duty exactly, to bear …
1:30
… This gift was merited by Christ, and is transmitted to us through his humanity (Rom. 5:18; I Cor. 1:30) operating in the Sacraments, and it configures us to him, so that one can say that we become just with his justice and that we put on Christ (cf. Gal. 3:27); but this expression does …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.