They must not contend about their teachers, who are but God’s ministers and accountable to him. Their works shall be tried by fire.
CHA. III. If they vvil not be carnal stil, they must boast in God only, & not in their preachers, which are but his ministers, 10 and neede to looke vvel hovv they preach: 12 because not al preaching, though it be Catholike, is meritorious: but rather it buildeth matter to be purged by fire, vvhen it is vaine and vnfruitful (as also any other like vvorkes of other Catholikes.) marie if it be heretical, destroying the temple of God, then it vvorketh damnation. 18 The remedie is, to humble them selues and referre al to God.
1And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ.Ed io, o fratelli, non potei parlare a voi, come a spirituali, ma come a carnali. Come a pargoletti in Cristo.AND I, brethren, could not speake to you as to spiritual, but as to carnal. As it vvere to litle ones in Christ,Et ego, fratres, non potui vobis loqui quasi spiritualibus, sed quasi carnalibus. Tamquam parvulis in Christo, 2I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able: for you are yet carnal.Vi nutrii con latte, non con cibo: imperocché non ne eravate per anco capaci: anzi noi siete neppur adesso: dappoiché siete ancora carnali.I gaue you milke to drinke, not meate: for you could not as yet. but neither can you novv verely, for yet you are carnal.lac vobis potum dedi, non escam: nondum enim poteratis: sed nec nunc quidem potestis: adhuc enim carnales estis. 3For, whereas there is among you envying and contention, are you not carnal and walk you not according to man?Imperocché essendo tra voi livore, e discordia, non siete voi carnali, e non camminate voi secondo l'uomo?For vvhereas there is among you emulation and contention, are you not carnal, and vvalke according to man?Cum enim sit inter vos zelus, et contentio: nonne carnales estis, et secundum hominem ambulatis ? 4For while one saith: I indeed am of Paul: and another: I am of Apollo: are you not men? What then is Apollo and what is Paul?Imperocché quando uno dice: io son di Paolo; e un altro: io son di Apollo: non siete voi uomini? Che è adunque Apollo? E che è egli di Paolo?For vvhen one saith, I certes am Paules, & an other, I Apollos: are you not Amen'? Vvhat is Apollo then? and vvhat is Paul?Cum enim quis dicat: Ego quidem sum Pauli; alius autem: Ego Apollo: nonne homines estis ? Quid igitur est Apollo ? quid vero Paulus ? 5The ministers of him whom you have believed: and to every one as the Lord hath given.Ministri di colui, cui voi avete creduto, e secondo quel, che a ciascheduno ha concesso il Signore.The ministers of him vvhom you haue beleeued, & to euery one as our Lord hath giuen.ministri ejus, cui credidistis, ut unicuique sicut Dominus dedit. 6I have planted, Apollo watered: but God gave the increase.Io piantai, Apollo innaffiò: ma Dio diede il crescere.I planted, Apollo vvatered: but God gaue the increase.Ego plantavi, Apollo rigavit: sed Deus incrementum dedit. 7Therefore, neither he that planteth is any thing, nor he that watereth: but God that giveth the increase.Di modo che non è nulla né colui, che pianta, né colui che innaffia: ma Dio, che da il crescere.Therfore neither he that planteth is any thing, nor he that vvatereth: but he that giueth the increase, God.Itaque neque qui plantat est aliquid, neque qui rigat: sed qui incrementum dat, Deus.
8Now he that planteth and he that watereth, are one. And every man shall receive his own reward, according to his own labour.E una stessa cosa è quegli, che pianta, e quegli, che innaffia. E ognuno riceverà la sua mercede a proporzione di sua fatica.And he that planteth and he that vvatereth are one. And • euery one shal receiue his owne reward according to his ovvne labour.Qui autem plantat, et qui rigat, unum sunt. Unusquisque autem propriam mercedem accipiet, secundum suum laborem. 9For we are God’s coadjutors. You are God’s husbandry: you are God’s building.Imperocché noi siamo cooperatori di Dio: cultura di Dio siete voi, voi edifizio di Dio.For vve are Gods coadiutors: you are Gods husbandrie, you are Gods building.Dei enim sumus adjutores: Dei agricultura estis, Dei ædificatio estis. 10According to the grace of God that is given to me, as a wise architect, I have laid the foundation: and another buildeth thereon. But let every man take heed how he buildeth thereupon.Secondo la grazia di Dio, che è stata a me concessa, da perito architetto io gettai il fondamento: un altro poi vi fabbrica sopra. Badi però ognuno al modo, onde tira su la fabbrica.According to the grace that is giuen me, as a vvise vvorkemaster haue I laid the foundation: and an other buildeth therevpon. but let euery one looke hovv he buildeth thereon.Secundum gratiam Dei, quæ data est mihi, ut sapiens architectus fundamentum posui: alius autem superædificat. Unusquisque autem videat quomodo superædificet. 11For other foundation no man can lay, but that which is laid: which is Christ Jesus.Imperocché altro fondamento non può gettar chicchessia fuori di quello, che è stato gettato, che è Cristo Gesù.For other foundation no man can lay, beside that vvhich is laid: vvhich is Christ IESVS.Fundamentum enim aliud nemo potest ponere præter id quod positum est, quod est Christus Jesus. 12Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble:Che se uno sopra questo fondamento fabbrica oro, argento, pietre preziose, legna, fieno, stoppie,And if any man build • vpon this foundation, gold, siluer, pretious stones, vvood, hay, stubble,Si quis autem superædificat super fundamentum hoc, aurum, argentum, lapides pretiosos, ligna, fœnum, stipulam, 13Every man’s work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man’s work, of what sort it is.Si farà manifesto il lavoro di ciascheduno: imperocché il dì del Signore lo porrà in chiaro, dappoiché sarà di svelato per mezzo del fuoco: e il fuoco proverà, quale sia il lavoro di ciascheduno,the vvorke of euery one • shal be manifest: for • the day of our Lord vvil declare, because it shal be reuealed in fire: and the vvorke of euery one of vvhat kinde it is, the fire shal trie.uniuscujusque opus manifestum erit: dies enim Domini declarabit, quia in igne revelabitur: et uniuscujusque opus quale sit, ignis probabit.
14If any man’s work abide, which he hath built thereupon, he shall receive a reward.Se sussisterà il lavoro, che uno vi ha sopra edificato, ne avrà ricompensa.If any mans vvorke abide, vvhich he built therevpon: he shal receiue revvard.Si cujus opus manserit quod superædificavit, mercedem accipiet. 15If any man’s work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire.Se di alcuno il lavoro arderà, nè soffrirà egli il danno: ma sarà salvato, così però, come per mezzo del fuoco.If any mans vvorke burne, he shal suffer detriment: but him self shal be saued: yet so • as by fire.Si cujus opus arserit, detrimentum patietur: ipse autem salvus erit, sic tamen quasi per ignem. 16Know you not that you are the temple of God and that the Spirit of God dwelleth in you?Non sapete voi, che siete tempio di Dio, e che lo Spirito di Dio abita in voi?Knovv you not that you are the temple of God: and the Spirit of God dvvelleth in you?Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis ? 17But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are.Se alcuno violerà il tempio di Dio, Iddio lo sperderà. Imperocché santo è il tempio di Dio, che siete voi.But if any violate the temple of God, God vvil destroy him. For the temple of God is holy: vvhich you are.Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos. 18Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise.Niuno inganni se stesso: se alcuno tra di voi si tien per sapiente secondo questo secolo, diventi stolto, affine di essere sapiente.Let no man seduce him self: if any man seeme to be vvise among you in this world, let him become a foole that he may be vvise.Nemo se seducat: si quis videtur inter vos sapiens esse in hoc sæculo, stultus fiat ut sit sapiens. 19For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness.Imperocché la sapienza di questo mondo e stoltezza dinanzi a Dio. Imperocché sta scritto: io impiglierò i sapienti nella loro astuzia.For the vvisedom of this vvorld is folishnes vvith God. For it is vvritten, I vvil compasse the vvise in their subteltie.Sapientia enim hujus mundi, stultitia est apud Deum. Scriptum est enim: Comprehendam sapientes in astutia eorum. 20And again: The Lord knoweth the thoughts of the wise, that they are vain.E di nuovo: il Signore conosce, come sono vani i pensamenti de' sapienti.And againe, Our Lord knovveth the cogitations of the vvise that they be vaine.Et iterum: Dominus novit cogitationes sapientium quoniam vanæ sunt.
21Let no man therefore glory in men.Niuno adunque si glorii sopra di uomini.Let no man therfore glorie in men. For al things are yours:Nemo itaque glorietur in hominibus. 22For all things are yours, whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours.Imperocché tutte le cose sono vostre, o sia Paolo, o sia Apollo, o sia Cefa, o il mondo, o la vita, o la morte, o le cose presenti, o le future: imperocché tutto è vostro:vvhether it be Paul, or Apollo, or Cephas, or the vvorld or life, or death, or things present, or things to come, for al are yours:Omnia enim vestra sunt, sive Paulus, sive Apollo, sive Cephas, sive mundus, sive vita, sive mors, sive præsentia, sive futura: omnia enim vestra sunt: 23And you are Christ’s. And Christ is God’s.Voi poi di Cristo: e Cristo di Dio.and you are Christs, and Christ is Gods.vos autem Christi: Christus autem Dei.
3:3
Witham
And walk according to man? As carnal and sensual men, as long as there are jealousies and divisions among you. (Witham)
3:7
That planteth you by your first conversion. Apollo watered you by preaching the same truths.
Witham
He that planteth and watered, are one, aim at one and the same end. (Witham)
St. Chrysostom
According to his own labour. God does not recompense his servants according to the success of their labours, because their success depends upon him alone; but he recompenses them according to their sufferings and diligence in his service; for, whilst he crowns the labour of his apostles with success, he crowns his own work. (St. Chrysostom)
Haydock
This text most evidently proves that good works proceeding from grace are meritorious, and that the rewards in heaven are different, according as God sees just to appropriate them. The Greek word here employed is misthos, (merces) or wages. See 1 Timothy 5:18; Apocalypse 22:12; Matthew 16:27. It is by our union with Jesus Christ that our actions, of themselves without value or merit, become gold, silver, and precious stones. (Haydock)
3:9
We are God's coadjutors, labouring in his service, as he hath employed us.
Witham
You are God's husbandry, the soil, where virtues are to be planted. You are God's building, the edifice, the house, or even the temple of God; we are employed as builders under God. (Witham)
3:10
I have laid the foundation well, as a wise architect, not of myself, but according to the grace of God, and the gifts he bestowed upon me: and another, or several others, build upon it, continue the building.
Witham
But let every man take heed how he buildeth, and that it be always upon the same foundation, which is Christ Jesus, his faith, and his doctrine. (Witham)
3:12
Now if any man build, etc. This is a hard place, says St. Augustine, lib. de fid. et Oper. ch. XVI. tom. 6. p. 180. The interpreters are divided, as to the explication and application of this metaphorical comparison, contained in these four verses. St. Paul speaks of a building, where it is evident, says St. Augustine, that the foundation is Christ, or the faith of Christ, and his faith working by charity. The difficulties are 1. Who are the builders. 2. What is meant by gold, silver, precious stones, and what by wood, hay, stubble. 3. What is meant by the day of the Lord. 4. What by fire, how every one's work shall be tried, and how some shall be saved by fire. As to the first, by the builders, as St. Paul had before called himself the first architect, who had laid the foundation of the faith of Christ among the Corinthians, interpreters commonly understand those doctors and preachers who there succeeded St. Paul: but as it is also said, that every man's works shall be made manifest, St. Augustine and others understand not the preachers only, but all the faithful. As to the second difficulty, if by the builders we understand the preachers of the gospel, then by gold, silver, etc., is to be understood, good, sound, and profitable doctrine; and by wood, hay, stubble, a mixture of vain knowledge, empty flourishes, unprofitable discourses; but if all the faithful are builders, they whose actions are pure, lay gold upon the foundation; but if their actions are mixed with imperfections, venial failings, and lesser sins, these are represented by wood, hay, stubble, etc. 3. By the day of the Lord, is commonly understood either the day of general judgment, or the particular judgment, when every one is judged at his death, which sentence shall be confirmed again at the last day. 4. As to fire, which is mentioned thrice, if we consider what St. Paul says here of fire, he seems to use it in different significations, as he many times does other words. First, he tells us, (ver. 13.) that the day of the Lord...shall be revealed; or, as it is in the Greek, is revealed in, or by fire; where, by fire, is commonly understood the just and severe judgments of God, represented by the metaphor of fire. Secondly, he tells us in the same verse, that fire shall try every one's work, of what sort it is. This may be again taken for the examining and trying fire of God's judgments: and may be applied to the builders, whether preachers only or all the faithful. Thirdly, he tells us, (ver. 14. and 15.) that some men's works abide the fire of God's judgments, they deserve no punishment, they are like pure gold, which receives no prejudice from the fire: but some men's works burn, the superstructure, which they built upon the faith of Christ, besides gold, silver, precious stones, had also a mixture of wood, hay, stubble, which could not stand the trial of fire, which met with combustible matter, that deserved to be burnt. Every such man shall suffer a loss, when his works are burnt, but he himself shall be saved, yet so as by fire. Here the apostle speaks of fire in a more ample signification: of a fire which shall not only try, and examine, but also burn, and punish the builders, who notwithstanding shall also, after a time, escape from the fire, and be saved by fire, and in the day of the Lord, that is, after life (for the time of this life is the day of men). Divers of the ancient fathers, as well as later interpreters, from these words, prove the Catholic doctrine of a purgatory, that is, that many Christians, who die guilty, not of heinous or mortal sins, but of lesser, and what are called venial sins, or to whom a temporal punishment for the sins they have committed, still remains due, before they can be admitted to a reward in heaven, (into which nothing defiled or unclean can enter) must suffer some punishments for a time, in some place, which is called Purgatory, and in such a manner, as is agreeable to the divine justice, before their reward in heaven. These words of the apostle, the Latin Fathers in the Council of Florence[Ver. 15. In the Council of Florence, which began at Ferrara an. [in the year] 1438. The Greeks at the very first declared they admitted a third place, where souls were punished for a time, which they called a place of darkness and sorrow. See Labb. tom. xiii. Con. p. 20. Graeci fatentur paenam temporaneam, quod peccatis obnoxiorum animae in locum abeunt tenebricosum, in locum maeroris, in quo, ad tempus, versantur in moerore et paenis, eis topon skoteinon, kai topon lupes, kai lupountai merikos.
Witham
Again, Haec est inter eos differentia: Graeci poenam, maerorem, et poenae locum asserunt, Itali paenam, purgationemque per ignem. See again p. 491. Sess. 25. where the Greeks say of such souls, that they are in a middle state, medias autem esse in loco tormentorum, sed sive ignis sit, sive caligo, sive turbo, sive quid aliud, non contendimus. See also the definition of the Council, p. 515., where it is only defined, eorum animas poenis purgatoriis post mortem purgari, et ut a poenis hujusmodi releventur, prodesse vivorum suffragia, which was the doctrine both of the Greek and Latin Church. See on this place of St. Paul, Bellarmine, lib. i. de Purgatorio, 1 Corinthians 5; Salmeron disp. 6. in lib. ad Corint.; Estius; a Lapide; etc.] brought against the Greeks to prove purgatory, to which the Greeks (who did not deny a purgatory, or a third place, where souls guilty of lesser sins were to suffer for a time) made answer, that these words of St. Paul were expounded by St. Chrysostom and some of their Greek Fathers (which is true) of the wicked in hell, who are said to be saved by fire, inasmuch as they always subsist and continue in those flames, and are not destroyed by them: but this interpretation, as the Latin bishops replied, is not agreeable to the style of the holy Scriptures, in which, to be saved, both in the Greek and Latin, is expressed the salvation and happiness of souls in heaven. It may not be amiss to take notice that the Greeks, before they met with the Latins at Ferrara, of Florence, did not deny the Catholic doctrine of purgatory. They admitted a third place, where souls guilty of lesser sins, suffered for a time, till cleansed from such sins: they allowed that the souls there detained from the vision of God, might be assisted by the prayers of the faithful: they called this purgatory a place of darkness, of sorrow, of punishments, and pains, but they did not allow there a true and material fire, which the Council did not judge necessary to decide and define against them, as appears in the definition of the Council. (Conc. Labb tom. xiii. p. 515.) (Witham)
Calmet
The fire of which St. Paul here speaks, is the fire of purgatory, according to the Fathers, and all Catholic divines. (Calmet)
St. Augustine, expounding Psalm xxxvii. ver. 1., gives the proper distinction between this fire of purgatory and that of hell: both are punishments, one temporary, the other eternal; the latter to punish us in God's justice, the former to amend us in his mercy.
3:16
Haydock
Know you not. After the apostle had described the builders who are employed in the spiritual edifice, he then proceeds to speak of the duties of those who are the living temples of Christ. As for you, may brethren, who are the temples of God, preserve yourselves in purity of faith, and innocence of morals. Fly from those false apostles who seek your ruin, and remain steadfast in that faith which you have received from us; (Calmet) that is, the one, holy, Catholic and apostolic faith. What a happiness for the faithful minister to assist in erecting and ornamenting the living temples of God; but what punishment must await the unfaithful minister, who by his own neglect and bad example, helps to ruin and destroy the temples God himself had entrusted to his care! (Haydock)
Witham
The Spirit of God dwelleth in you, having received the grace of God at your conversion: you are the holy temple of God: But if any one violate, or profane the temple of God, either by false doctrine, or by any grievous offence, he destroys the spiritual edifice, that was built in his soul upon the faith and grace of God. He cannot be said to be built any longer upon the same foundation: and therefore God will destroy such persons: they shall not be saved even by fire, or temporal punishments, but shall be excluded for ever from heaven, and condemned to eternal punishments. (Witham)
3:18
Calmet
Let no man deceive himself. He next precautions them against themselves, and admonishes them to be upon their guard against curiosity, presumption, and self-love, and tells them to undervalue all other sciences, when put in competition with the science of salvation, the knowledge of the gospel. It hence appears, that some of the Corinthians were renowned for that human eloquence which the world so much esteems, and accordingly the apostle discovers to them the danger to which they are exposing themselves, by pursuing their present line of conduct. (Calmet)
Witham
If any man among you seem to be wise in this world. He hints at some new teachers among them, (not at Apollo) who to gain the esteem of men, had introduced errors from profane philosophy, or the false principles of human wisdom, which, as he had told them before, was folly in the sight of God. He therefore tells such persons, that to become truly wise, they must become fools, by returning to the simplicity of the gospel-doctrine. (Witham)
Grotius
Let no man. That is, let no man say, I am for Paul, I am for Apollo. This language will introduce into the Church of God those various sects that existed amongst the philosophers, who were distinguished by the title of Platonics, Stoics, Peripatetic, and so on. (Grotius)
3:22
All things are yours. Are ordained for your good. For this end, I, Apollo, and Cephas have been sent to promote your salvation. The world and all things in it are allowed you, are yours, that by making good use of them, you may save your souls: that death may be to you a passage to a happy eternity, that the things to come may be your eternal reward.
You are Christ's, you belong to him who hath redeemed you, and sanctified you by his grace: and Christ is God's, Christ as man, who being the Son of God, was made also man, and sent to make known the glory of God, his divine perfections of mercy, justice, etc.
3:12
Upon this foundation.... The foundation is Christ and his doctrine: or the true faith in him, working through charity. The building upon this foundation gold, silver, and precious stones, signifies the more perfect preaching and practice of the gospel; the wood, hay, and stubble, such preaching as that of the Corinthian teachers (who affected the pomp of words and human eloquence) and such practice as is mixed with much imperfection, and many lesser sins. Now the day of the Lord, and his fiery trial, (in the particular judgment immediately after death,) shall make manifest of what sort every man’s work has been: of which, during this life, it is hard to make a judgment. For then the fire of God’s judgment shall try every man’s work. And they, whose works, like wood, hay, and stubble, cannot abide the fire, shall suffer loss; these works being found to be of no value; yet they themselves, having built upon the right foundation, (by living and dying in the true faith and in the state of grace, though with some imperfection,) shall be saved yet so as by fire; being liable to this punishment, by reason of the wood, hay, and stubble, which was mixed with their building.
3:2
The Church onely hath truth both in her milke and in her bread: that is, vvhether she instruct the perfect, or the imperfect who are called carnal. Aug. li. 15. c. •. cont. Faust.
3:4
carnal.
3:8
8. Euery man shal receiue according.] A most plaine text for proofe that men by their labours, and by the diuersities thereof, shal be diuersly revvarded in heauen: and therfore that by their vvorkes proceding of grace, they do deserue or merite heauen, and the more or lesse ioy in the same. for though the holy Scripture cōmonly vse not this vvord merite, Good vvorkes meritorious, and the revvardes in heauē are different according to the same. yet in places innumerable of the old and nevv Testament, the very true sense of merite is conteined, and so often as the vvord, merces, and the like be vsed, they be euer vnderstood as correlatiues or correspondent vnto it. for if the ioy of heauen be •erribution, repaiment, hire, vvages for vvorkes (as in infinite places of holy Scripture,) then the vvorkes can be none other but the valure, deseit, price, vvorth, and merite of the same. Merces 〈Greek〉. And in deede this vvord, revvard, vvhich in our English tonge may signifie a volutary or bountiful gift, doth not so vvel expresse the nature of the Latin vvord, or the Greeke, vvhich are rather the very stipend that the hired vvorkeman or iournieman couenanteth to haue of him vvhose vvorke he doth, and is a thing equally and iustly ansvvering to the time and vveight of his trauels and vvorkes (in vvhich sense the Scripture saith, 1. Tim. 5, 18. Dignus est operarius mercede sua. the vvorkeman is vvorthy of his hire) rather then a free gift. though, because faithful men must acknovvledge that their merites be the giftes and graces of God, they rather vse the vvord revvard, then hire, Apoc. •2, 12. Mat. 16, 27. Ro. 22, 12. stipend, or repaiment. though in deede it be al one, as you may see by diuers places of holy vvrite. as, My merces (revvard) is vvith me to render to euery one according to his vvorkes. And Our Lord vvil render vnto me according to my iustice. Ps. 1•. And the very vvord it self merite (equiualent to the Greeke) is vsed thus. 〈Greek〉. Mercie shal make a place to euery one according to the merite of workes. Ecclci 16, 15. And If you doe your iustice before men, you shal not haue reward. in heauen. Mat. 6, 1. Vvhere you see that the revvard of heauen is recompense of iustice. And the euasion of the Heretikes is friuolous and euidently false, as the former and like vvordes do conuince, for they say heauen is our Merces or revvard, not because is is due to our vvorkes, but to the promes of God: vvhere the vvordes be plaine, According to euery mans vvorkes or labours. vpon vvhich vvorkes, and for vvhich vvorkes conditionally, the promes of heauen vvas made.
A maruelous dignitie of spiritual pastors, that they be not onely the instruments or ministers of Christ, but also Gods coadiutors in the vvorke of our Saluation.
3:9
〈Greek〉
3:12
12. Vpon this foundation.] The foundaion is Christ, and faith in him vvorking by charitie. The vppes building may be either pure and perfect matter of gold, Building of gold, or stubble. siluer, and pretious stone, vvhich (according to the most authentical and probable exposition) be good vvorkes of charitie and al Christian iustice done by Gods grace: or els, vvood, hay, stubble, vvhich signifie the manifold actes of mans infirmitie and his venial sinnes. Vvhich more or lesse mixed and medled vvith the better matter aforesaid, require more or lesse punishmēt or purgation at the day of our death. At vvhich day, if by penance or other meanes in the Church, the said venial sinnes be before hand cleansed, there shal neede no purgiug at al, but they shal straight receiue the reward due to them.
3:13
13. Shal be manifest.] Vvhether our life and workes be pure and neede no cleansing, Our vvorkes shal be manifested by fire. novv in this vvorld is hard to iudge: but the day of our Lord, vvhich is at our death, vvil make it plaine in vvhat termes euery mans life is tovvards God. for then Purgatorie fire shal reueale and proue it. for, vvhosoeuer hath any impure matter of venial sinnes or such other dettes, to Gods iustice paiable and purgable, must into that fire, and after due paiment and cleansing, be saued through the same. Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied, cleansed, or forgiuen, are quitted from the fire, and neuer incurre damage, paine, or losse thereby. The places of fathers expounding this for Purgatorie, be very many most euident, vvhich are cited in the last Annotation folovving.
1•. The day of our Lord shal declare.] That this purgation rather signifieth the place of Gods iustice after our death, then any affliction in this life, the Apostles precise specifying of fire declareth, and of reuealing and notifying the difference of mens vvorkes by the same: vvhich is not done euidently euer in this life: Vvhat is signified by, the day of our Lord. and namely the vvord, day of our Lord: vvhich commonly and properly signifieth in Scripture and namely in this Apostle (1 Cor. 3, 5. 2 Cor. 1, 1•. Philip. 1, 10. 6. 1 Thes. •, 2. 2 Thes. 2, 2.) either the particular, or the general iudgement: and therfore that the trial spoken of, is not properly nor litterally meant any affliction or aduersitie of this life, Calu. in hunc locum. as Caluin also cōfesseth, coyning a folish nevv construction of his ovvne. Vvhere you may note also in that mans Commentarie, that this vvord, dies Domini, vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld, that he vvould gladly haue (Domini) ou•, reading thus, A day shal ••me vvhich shal open &c. 〈Greek〉 Vvhere vnderstand, that if it vvere only Dies (as in the Greeke) yet thereby also the Scripture is vvont to signifie the self same thing: as, 2 Tim. 1, 12. 28. and 2 Tim. 4, 8. and Heb. 10, 25, the day, as in this place, vvith the greeke article only, vvhich is al one vvith Dies illa, or Dies Domini.
3:15
15. As by fire.] S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation, nor amend me in thy vvrath. For it shal come to passe (saith he) that some be amended in the vvrath of God, and be rebuked in his indignation. And not al perhaps that are rebuked, shalbe amended, but yet some there shal be saued by amending. Tvvo fires after this life: one eternal, the other temporal, that is, the purging or amending fire. It shalbe so surely, because amending it named: yet so as by fire. but some there shalbe that shalbe rebuked, and not amended, to vvhom he shal say, Goe ye into euerlasting fire. Fearing therfore these more greuous paines, he desireth that he may neither be rebuked in indignation by eternal fire, nor amended in his vvrath. that is to say, Purge me in this life, and make me such an one as shal not neede the amending fire, being for them vvhich shalbe saued, yet so as by fire. Wherfore? but because here they build vpon this foundation, vvood, hay, stubble? for if they did build gold, siluer, and pretious stones, they should be secure from both fires, not onely from that eternal vvhich shal torment the impious eternally: but also from that vvhich shal amend them that shalbe saued by fire. for it is said, he shal be safe, yet so as by fire. And because it is said, he shalbe safe, that fire is cōtemned. Yea verely though safe by fire, yet that fire shalbe more greuous, Purgatorie fire passeth al the paines of this life. then vvhatsoeuer a man can suffer in this life. And you knovv hovv great euils the vvicked haue suffered, and may suffer: yet they haue suffered such as the good also might suffer. for vvhat hath any malefactor suffered by the lavves, that a Martyr hath not suffered in the confession of Christ? These euils therfore that are here. be much more easie, and yet see hovv men, not to suffer them, doe vvhatsoeuer thou cōmaundest. Hovv much better doe they that vvhich God commaundeth, that they may not suffer th•se greater paines? Thus far. S. Augustine. See S. Ambr. vpon this place 1 Cor. 3. & Ser. 20 in Psal. •18. Hiero. li. 2 c. 13 adu. Iouinianum. Gieg. li. 4. Dialog. c. •9. & in Psal. 1. P•nit. in principie. Origen. 〈◊〉. • in c. 15. Exod. and b•. 14 in c. 24. Leuit.
3:19
Concordance Iob 5, 13.
3:20
Concordance Ps. 93, 11
3:1
St Irenaeus of Lyons † AD 202 Against Heresies 5.8.4
… but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such “carnal” and “animal,”
Tertullian † AD 220 The Prescription Against Heretics 27
… who hath hindered you?” and how the epistle actually begins: “I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.” That they likewise (remember), what was written to the Corinthians, that they “were yet carnal,” who “required to be fed with milk,” being as yet “unable to bear strong meat;”
Origen † AD 254 Origen's Commentary on Matthew 11.3
… Moreover, interpret with me allegorically the children in accordance with the passage, “I could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ;”
St Cyprian of Carthage † AD 258 On Jealousy and Envy 13
… I have fed you with milk, not with meat: for ye were not able hitherto; moreover, neither now are ye able. For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.4
… I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… ‘For every one that partaketh of milk is unskilful in the word of righteousness
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.45
45. For some need to be fed with the milk
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 55
… which is just the case with the heretics, when they attempt things above their strength. It behooves therefore to know the depth, or else not to venture. If we are to sail on this sea, let us come well-girded. “I could not,” he says, “speak unto you as unto spiritual, but as unto carnal.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 2
[4.] Ver. 7 . “So that ye come behind in no gift.” A great question here arises. They who had been “enriched in all utterance,” so as in no respect to “come behind in any gift,” are they carnal? For if they were such at the beginning, much more now. How then does he call them “carnal?” For, saith he, (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 30
… For teachers do not say all as they themselves would wish, but generally as the state of their weak (hearers) requires. Wherefore Paul saith, “I could not speak unto you as unto spiritual, but as unto carnal; I have fed you with milk, and not with meat.” (
St Jerome † AD 420 Against Jovinianus 1.37
… for now is salvation nearer to us than when we first believed. The night is far spent, and the day is at hand.” And lastly: “Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” God’s will is one thing, His indulgence another. Whence, writing to the Corinthians, he says,
St Augustine of Hippo † AD 430 The Confessions 13.13
14. But as yet “by faith, not by sight,” for “we are saved by hope; but hope that is seen is not hope.” As yet deep calleth unto deep but in “the noise of Thy waterspouts.” And as yet doth he that saith, I “could not speak unto you as unto spiritual, but as unto carnal,”
St Augustine of Hippo † AD 430 The Confessions 13.18
… For they are necessary to such as he Thy most prudent servant could not speak unto as unto spiritual, but as unto carnal
St Augustine of Hippo † AD 430 City of God 14.4
… comparing spiritual things with spiritual. But the animal man perceiveth not the things of the Spirit of God; for they are foolishness unto him.” It is to men of this kind, then, that is, to animal men, he shortly after says, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal.”
St Augustine of Hippo † AD 430 City of God 22.21
… And of this we have experimental proof in the deformity of our penal condition. For those persons were carnal, not in a fleshly, but in a spiritual way, to whom the apostle said, “I could not speak to you as unto spiritual, but as unto carnal.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.1.3
… 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.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
… To whom also a little while after he says, “I could not speak unto you as unto spiritual, but as unto carnal.”
St Augustine of Hippo † AD 430 On Continence 25
… I have given unto you milk to drink as unto babes in Christ, not meat, for ye were not as yet able; but not even now are ye able: for ye are still carnal. For whereas there is among you emulation, and strife, are ye not carnal?”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.26
… Christ is the ladder reaching from earth to heaven, or from the carnal to the spiritual: for by His assistance the carnal ascend to spirituality; and the spiritual may be said to descend to nourish the carnal with milk when they cannot speak to them as to spiritual, but as to carnal.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.10
… "I have fed you," he says, "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: for whereas there is among you envying and strife, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not men?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.14
… "I could not speak unto you 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."
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.40
… For whence is that word of our Lord: “I have yet many things to say unto you, but ye cannot bear them now”? And that of the apostle: “I could not speak unto you as unto spiritual, but as unto carnal: as if unto babes in Christ I have given you to drink milk, and not meat, for hitherto ye were not able, neither yet indeed now are ye able”?
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.20
… “And I, brethren, could not speak unto you 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.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.23
… God knoweth), and that he heard unspeakable words, which it is not lawful for a man to utter.” You have heard him ascending, hear him descending: “I could not speak unto you as unto spiritual, but as unto carnal; as babes in Christ I have fed you with milk, not with meat.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 97.5
… If I shall answer, They have not, I shall be immediately met with the words of the Apostle Paul in his Epistle to the Corinthians: “I could not speak unto you as unto spiritual, but as unto carnal. As unto babes in Christ I have given you milk to drink, and not meat to eat: for hitherto ye were not able; neither yet now are ye able; for ye are yet carnal;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 98.1
… “I could not speak unto you as unto spiritual, but as unto carnal. As unto babes in Christ, I have given you milk to drink, and not meat to eat: for hitherto ye were not able; neither yet now are ye able; for ye are yet carnal?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 102.4
… but such as was he who said, “We speak wisdom among them that are perfect;” and, “I could not speak unto you as unto spiritual, but as unto carnal;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.7
… But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, “I have many things to say unto you, but ye cannot bear them now:” and the Apostle Paul when he said, “I could not speak unto you as unto spiritual, but as unto carnal.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.5
5. “Out of the mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies” ( ver. 2 ). I cannot take babes and sucklings to be any other than those to whom the Apostle says, “As unto babes in Christ I have given you milk to drink, not meat.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.10
… “I would not speak unto you as unto spiritual, but as unto carnal,” says the Apostle. And to show that they were already regenerate, he says, “As unto babes in Christ, I have given you milk to drink, not meat.” And when he relapses, as often happens, to the old life, he hears in reproof that he is a man; “Are ye not men,” he says, “and walk as men?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.3
… Hear: it is, “While the wicked standeth over against me.” It is not “by me” that he takes up his station, but “against me.” Why?…Even the Lord Himself says, “I have yet many things to say unto you, but ye cannot bear them now.” And the Apostle, “I could not speak unto you as unto spiritual, but as unto carnal.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.27
… for they are foolishness to him.” To such men saith the Apostle, “I could not speak unto you as unto spiritual, but as unto carnal, as to babes in Christ I gave you milk to drink, not meat; for ye were not able, but not even now are ye able.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.23
… 22 ). A little one thou art, not yet thou understandest the secret things of words: perchance from thee the bread is hidden, and as yet with milk thou must be fed:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.14
… Hear in what manner he droppeth upon babes, while they are rising up, that is, in their recent rising having small capacities: the Apostle saith, “To you I could not speak as if to spiritual, but as if to carnal, as if to babes in Christ.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.6
… He that in a part singeth, singeth an old song: whatever he please to sing, he singeth an old song, the old man singeth: divided he is, carnal he is. Truly in so far as carnal he is, so far he is old; and in so far as he is spiritual, so far new. See what saith the Apostle: “I could not speak to you as if to spiritual, but as if to carnal.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.19
… Of whom also another Prophet saith, “There shall be manifest in the last times the mountain of the Lord prepared on the top of the mountains”? He is Himself the “Mountain full of curds,” because of the babes to be fed with grace as though it were with milk;
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.39
… ( Luke xii. 42 ). Now by a measure of wheat is expressed a portion of the Word, lest, when anything is given to a narrow heart beyond its capacity, it be spilt. Hence Paul says, I could not speak unto you as unto spiritual, but as unto carnal. As it were to babes in Christ, I have given you milk to drink, and not meat (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.38.2
2. And on this account does Paul declare to the Corinthians, “I have fed you with milk, not with meat, for hitherto ye were not able to bear it.”
Tertullian † AD 220 On Monogamy 11
… That explanation we shall be able to discover in the subject-matter itself. What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, “with milk,” not yet with the “solid food”
Origen † AD 254 Origen Against Celsus 2.66
… believed on Jesus do not behold His resurrection, when Paul, writing to the Corinthians, can say to them, as being incapable of receiving greater matters, “For I determined not to know anything among you, save Jesus Christ, and Him crucified;” which is the same as saying, “Hitherto ye were not able, neither yet now are ye able, for ye are still carnal.”
Origen † AD 254 Origen Against Celsus 3.53
For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: “I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men?”
Origen † AD 254 Origen's Commentary on Matthew 12.31
… Now this interpretation about the three Apostles not tasting of death until they have seen Jesus transfigured, is adapted to those who are designated by Peter as “new-born babes longing for the reasonable milk which is without guile,” to whom Paul says, “I have fed you with milk, not with meat,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… and passing upon holy souls, fashioneth the friends of God and the prophets .’ To those then who have not yet attained to the perfect way He becomes like a sheep giving milk, and this was administered by Paul: ‘I have fed you with milk, not with meat
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.99
99. Who, in fine, is the man who, although he has never applied himself to, nor learnt to speak, the hidden wisdom of God in a mystery, although he is still a babe, still fed with milk,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.3
3. Blessed also is that servant who can say: “I have fed you with milk and not with meat; for hitherto ye were not able to bear it.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.6
… She, a virgin, bears us her children, not by a human father, but by the Spirit. She bears us not with pain, but with the rejoicings of the angels. She, a virgin, feeds us, not with the milk of the body, but with that of the Apostle, wherewith he fed the tender age of the people who were still children.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
81. Perhaps they brought him flesh in the evening, as it were stronger food, such as the Corinthians, whose minds were weak, could not take, and were therefore fed by the Apostle with milk.
St John Chrysostom † AD 407 Homilies on Ephesians 6
Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews ( Heb. v. 11 .) and the Corinthians, (
St John Chrysostom † AD 407 Homilies on Ephesians 9
… and when writing elsewhere he saith, “Most gladly will I rather glory in my weaknesses.” ( 2 Cor. xii. 9 .) But what is the case? This was itself a proof how great a thing he considered those bonds; for as in writing to the Corinthians he said, “I fed you with milk, not with meat, for ye were not yet able to bear it;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… wherefore Paul hath said to the Corinthians, “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; for whereas there is among you envying, and strife, and divisions, are ye not carnal?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
“I gave you milk to drink, and not meat” (
St Jerome † AD 420 The Letters of St. Jerome 69.6
… whereof everyone bear twins, and none is barren among them.” If none is barren among them, all of them must have udders filled with milk and be able to say with the apostle: “Ye are my little children, of whom I travail in birth again until Christ be formed in you;” and “I have fed you with milk and not with meat.”
St Jerome † AD 420 The Letters of St. Jerome 133.11
… You profess to have freedom of choice; why do you not speak your thoughts freely? Your secret chambers hear one doctrine, the crowd around the platform hear another. The uneducated throng, I suppose, is not able to digest your esoteric teaching. Satisfied with the milk-diet of an infant it cannot take solid food.
St Augustine of Hippo † AD 430 The Confessions 13.18
… For they are necessary to such as he Thy most prudent servant could not speak unto as unto spiritual, but as unto carnal —even he who speaketh wisdom among those that are perfect. But the natural man, as a babe in Christ,—and a drinker of milk,—until he be strengthened for solid meat,
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.21
… Is this your well-doing, on account of which you are not afraid of the power? You place this grievous stumbling-block in the way of your own mother’s son, for whom Christ died, and who is yet in feeble infancy, not ready to use strong meat, but requiring to be nursed on a mother’s milk;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.22
… For instance, a man may be perfect as a scholar in the pursuit of wisdom: and this could not yet be said of those to whom [the apostle] said, “I have fed you with milk, and not with meat: for hitherto ye have not been able to bear it, neither are ye yet able;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.5
… 5 ). Now after the rod, whereby, whilst a little one, and living the natural life, I was brought up among the flock in the pastures; after that rod, I say, when I began to be under the staff, Thou hast prepared a table in my sight, that I should no more be fed as a babe with milk,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.3
… For he goes on to say, “As babes in Christ, I have fed you with milk, and not with meat; for hitherto ye were not able.” Well, tell it unto us even now. “Neither yet now are ye able.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 131.4
… He seemeth as it were to have bound himself by a curse:…as though he had been going to say, Let it so happen to me. “As one taken away from his mother’s breast, may be my soul’s reward.” Ye know that the Apostle saith to some weak brethren, “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.”
John Cassian † AD 435 The Conferences of John Cassian 4.19
… which we find are thus described by the Apostle. For of the carnal he says: “I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able; for you are yet carnal.” And again: “For whereas there is among you envying and contention, are you not carnal?”
John Cassian † AD 435 The Conferences of John Cassian 17.20
… like to gold or silver or stone sculptured by the art and device of man.” But to the weak he became weak, when, by way of permission, not of command, he allowed those who could not contain themselves to return together again, or when he fed the Corinthians with milk and not with meat, and says that he was with them in weakness and fear and much trembling.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.49
… and I returned great thanks to Almighty God, who, when the shepherds of His flock are changed, still, even after such change, guards the faith which He once delivered to the holy Fathers. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 14.17
… For according to the Apostle who says, I have fed you with milk, not with meat (
3:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.38.2
… nevertheless, because of your infirmity, the Spirit of the Father has not as yet rested upon you. “For when envying and strife,” he says, “and dissensions are among you, are ye not carnal, and walk as men?”
St Gregory of Nyssa † AD 395 On the Making of Man 8.6
… and another “spiritual,” which perceives the perfection of godly life: wherefore he says to the Corinthians, reproaching their indulgence in pleasure and passion, “Ye are carnal
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
Ought not this then to be a ground for pardoning and not for accusing them? For if it is not of man
St John Chrysostom † AD 407 Homilies on First Corinthians 8
[5.] Ver. 3 . “For whereas there is among you jealousy and strife.”
St John Chrysostom † AD 407 Homilies on Ephesians 9
… because the conjunction of the soul is more perfect, inasmuch as it is both simple and uniform. And how then is this unity preserved? “In the bond of peace .” It is not possible for this to exist in enmity and discord. “For whereas there is,” saith he, “among you jealousy and strife, are ye not carnal, and walk after the manner of men?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 48
… if therefore we will laugh at insults, we shall afford the strongest proof that we are not conscious of the faults alleged. Besides, how long are we to dread the accounts we render to men? how long are we to despise our common Lord, and be nailed to the flesh? “For whereas there is among you strife, and envying, and divisions, are ye not carnal?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 54
… “Therefore your not believing is no proof that I am an enemy to God, but your unbelief is a sign that you do not know God. And the reason is, from your being willing to lie and to do the works of the devil. But this is the effect of meanness of soul; (as the Apostle saith, ‘For whereas there is among you envying and strife, are ye not carnal?’) (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 8
But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, “For whereas there is among you envy and strife and divisions, are ye not carnal?” (
St Jerome † AD 420 The Letters of St. Jerome 22.4
… But ye shall die like men and fall like one of the princes.” The devil fell first, and since “God standeth in the congregation of the Gods and judgeth among the Gods,” the apostle writes to those who are ceasing to be Gods—“Whereas there is among you envying and strife, are ye not carnal and walk as men?”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.32
… “Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.” But when he says, “Whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”
St Augustine of Hippo † AD 430 City of God 14.4
… live according to the flesh and others according to the spirit, there have arisen two diverse and conflicting cities, we might equally well have said, “because some live according to man, others according to God.” For Paul says very plainly to the Corinthians, “For whereas there is among you envying and strife, are ye not carnal, and walk according to man?”
St Augustine of Hippo † AD 430 On Continence 11
… “Of the works of the Law shall no flesh be justified.” What is it, but no man shall be justified? And this the same Apostle in another place confessing more plainly saith, “Man shall not be justified of the works of the Law.” The Corinthians also he rebukes, saying, “Are ye not carnal, and walk after man?”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.15
… For many carnal and natural men are baptized even within the Church, as the apostle expressly says: "The natural man receiveth not the things of the Spirit of God;" and after they had received baptism, he says that they "are yet carnal."
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.9
… What, then, is Apollos, and what Paul? Ministers by whom you believed; and to every one as the Lord has given. I have planted, and Apollos watered; but God gave the increase. Therefore, neither is he that planteth anything, nor he that watereth, but God that giveth the increase.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.22
… For it is written, But the fruit of the Spirit is love, joy, peace ( Gal. v. 22 ). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul says, Whereas there is among you envying and strife, are ye not carnal (
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 14
… “Do I praise you? In this I praise you not; that ye come together not for the better, but for the worse.” For where there are “rivalries and dissensions among you, are ye not carnal, and walk according to man?”
3:4
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 4 . “For when one saith, I am Paul, and I of Apollos, are ye not carnal?”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.54
… "For to reconsider," he says, "those words of the apostle, on which you founded an argument against us; he said, ‘What is Apollos, what is Paul, save only ministers of Him in whom ye have believed?’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.30
… Who then is Paul, and who is Apollos, but ministers by whom ye believed?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 1.4
… What means “was not man”? In so far as he had begun to be an angel. For all saints are angels, since they are messengers of God. Therefore to carnal and natural men, who are not able to perceive the things that are of God, what says the apostle? “For whereas ye say, I am of Paul, I of Apollos, are ye not men?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.6
… divided he is, carnal he is. Truly in so far as carnal he is, so far he is old; and in so far as he is spiritual, so far new. See what saith the Apostle: “I could not speak to you as if to spiritual, but as if to carnal.” Whence proveth he them carnal? “For while one saith, I am of Paul; but another, I of Apollos: are ye not,” he saith, “carnal?”
3:5
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.8
8. I pray those to pardon me, whom the boldness of such a lengthy address displeases. The thought of my office compels me to entrust to others what I have received. “We are stewards of the heavenly mysteries.” We are ministers, but not all alike. “But,” it says, “even as the Lord gave to every man, I have planted; Apollos watered; but God gave the increase.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
For what saith He? “But be not ye called Rabbi.” Then follows the cause also; “For one is your master, and all ye are brethren;” and one hath nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also saith, “For who is Paul, and who is Apollos, but ministers?”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 5 . “Who then is Paul, and who is Apollos?”
St Augustine of Hippo † AD 430 On Continence 11
… let him change his purpose, let him shun destruction. Hear thou man: walk not thou after man, but after Him Who made man. Fall not thou away from Him Who made thee, even unto thyself. For a man said, who yet lived not after man, “Not that we are sufficient to think any thing from ourselves, as though of ourselves: but our sufficiency is of God.”
St Augustine of Hippo † AD 430 Of the Work of Monks 2
… Wherefore in that he saith, “If any will not work, neither let him eat;” works spiritual, say they, are what we must understand: of which he saith in another place, “To each one according as the Lord hath given: I have planted, Apollos hath watered; but God gave the increase.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.37
… I have planted, Apollos has watered, but God has given the increase. Therefore neither is he that planteth anything, nor he that watereth, but God that giveth the increase.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 80.2
… “What, then, is Apollos, and what is Paul? but ministers by whom ye believed, even as the Lord gave to every man. I have planted, Apollos watered.” And this, too, “as the Lord gave to every man;” and so not of themselves. In that, however, which follows, “but God gave the increase,”
3:6
Tertullian † AD 220 An Answer to the Jews 3
… But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.
Origen † AD 254 Origen De Principiis 3.1.18
… “I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
Origen † AD 254 Origen De Principiis 3.1-2.18
… “I planted, Apollos watered; and God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 27
… for in writing to the Corinthians he said, “I have planted, Apollos watered, but God gave the increase. Therefore neither is he that planteth anything, nor he that watereth, but God who gives the increase. Now he that planteth and he that watereth are one.”
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 7
… the Father, according to the word, “There is one God the Father;” and there is a divinity hereditary in the Son, as it is written, “The Word was God;” and there is a divinity present according to nature in the Spirit—to wit, what subsists as the Spirit of God—according to Paul’s statement, “Ye are the temple of God, and the Spirit of God dwelleth in you.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.4
… But may all be able to use that other saying, But I am like a fruitful olive-tree in the house of God: I have trusted in the mercy of God for ever ,—an olive-tree not to be perceived by sense, but by the mind , and full of light. As then it is His part to plant and to water
St Gregory of Nazianzus † AD 389 Correspondence with Saint Basil the Great, Archbishop of Cæsarea 6
… O for the gatherings of wood, and the cutting of stone; O for the golden plane-tree, more precious than that of Xerxes, under which sat, not a King enfeebled by luxury, but a Monk worn out by hard life, which I planted and Apollos (I mean your honourable self) watered;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.12
… “I have planted, Apollos hath watered: but God hath given the increase.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.7
… Propagate and nurse with much care the fair plants of divine wisdom, and thou hast become a husbandman. And Paul will say to thee, “The husbandman that laboureth must be first partaker of the fruits.” He too himself practised this art. Therefore writing to the Corinthians, he said, “I have planted, Apollos watered, but God gave the increase.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… What then is the root of the evils? Learn from the good husbandman (i.e. St. Paul
St John Chrysostom † AD 407 Homilies on First Corinthians 5
Say not therefore that anything is from thyself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, saith he, (
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 6 . “I planted, Apollos watered, but God gave the increase.”
St John Chrysostom † AD 407 Homilies on Ephesians 11
… and elsewhere that it is God. “And He gave to the Church some apostles, and some prophets.” But in the Epistle to the Corinthians, he saith, “I planted, Apollos watered; but God gave the increase.” And again, “Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
Ver. 6 . “Not a novice.” He does not say, not a young man, but not a new convert. For he had said, “I have planted, Apollos watered, but God gave the increase.” (
St Jerome † AD 420 The Letters of St. Jerome 7.4
4. My sister’s conversion is the fruit of the efforts of the saintly Julian. He has planted, it is for you to water, and the Lord will give the increase.
St Jerome † AD 420 The Letters of St. Jerome 130.2
… prize fighters are urged to greater efforts by the cries of their backers; and when armies are drawn up for battle and swords are drawn, the general’s speech does much to fire his soldiers’ valour. So also is it on the present occasion. The grandmother and the mother have planted, but it is I that water and the Lord that giveth the increase.
St Jerome † AD 420 Against the Pelagians 2
1 Cor. iii. 6–10 . Paul planted…but God gave the increase.
St Augustine of Hippo † AD 430 The Confessions 6.4
… and with delight I heard Ambrose, in his sermons to the people, oftentimes most diligently recommend this text as a rule,—“The letter killeth, but the Spirit giveth life;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.47
… for the baptism of the converts in Corinth, if administered by himself, would have been so much more excellent as Paul himself was more excellent than other men. Lastly, when he says, “I have planted, and Apollos watered,”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.8
14. Accordingly, the Apostle Paul, distinguishing God’s creating and forming within, from the operations of the creature which are applied from without, and drawing a similitude from agriculture, says, “I planted, Apollos watered; but God gave the increase.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.5
… whereas the same Paul says, "I have planted, Apollos watered, but God gave the increase: so then neither is he that planteth anything, nor he that watereth, but God that giveth the increase."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.42
… whereas the same Paul says, ‘I have planted, Apollos watered; but God gave the increase. So that neither is he that planteth anything, neither he that watereth; but God that giveth the increase.’
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.53
… God confirmed what we had done?’" Why then did not Petilianus add what the apostle added, and I especially took pains to quote, "So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase"?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.1
… For in this husbandry did he labour, who said, “I laboured more than they all.” But the strength to labour was given him by the Lord of the harvest. Therefore he added, “Yet it is not I, but the grace of God which is with me.” For that he was employed in this husbandry he clearly enough shows, where he says, “I have planted, Apollos watered.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… for they are ministers, they do not wish to be thought judges, they abhor that one should place his hope on them; therefore, I reckon the righteous minister with Paul. For what does Paul say? “I have planted, Apollos watered; but God gave the increase. Neither is he that planteth anything, nor he that watereth; but God who giveth the increase.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.7
… “Was Paul crucified for you? or were ye baptized in the name of Paul?” Of what I gave, I was not the giver: freely ye have received; the dove came down from heaven. “I have planted,” saith he, “Apollo, watered; but God gave the increase: neither he that planteth is anything, neither he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 12.9
… Woe to them who hate unity, and make to themselves parties among men! Let them hear him who wished to make them one, in one, for one: let them hear him who says, Be not ye making many: “I have planted, Apollos watered; but God gave the increase. But neither he that planteth is anything, neither he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 97.1
… In order, then, to your growth and apprehension of God, and in order that your apprehension may keep full pace with your ever-advancing growth, you ought to be addressing your prayer, and turning your hope, not to the teacher whose voice only reaches your ears, that is, who plants and waters only by outside labor, but to Him who giveth the increase.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.13
… does he do any thing like this from within? But whose doing is this? Hear the husbandman, the apostle: both see what we are, and hear the Master within: “I have planted, Apollos hath watered; but God gave the increase: neither he that planteth is any thing, neither he that watereth, but He that giveth the increase, even God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.1
… but we are the vineyard of the Lord, because He tilleth us for fruit; the building of God we are, since He who tilleth us, dwelleth in us. And what saith the same Apostle? “I have planted, Apollos hath watered, but the increase God hath given. Therefore neither he that planteth is anything, nor he that watereth, but He that giveth the increase, even God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 115.12
12. …But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven; as yet however earth, unto which they say, “I have planted, Apollos watered, but God gave the increase.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 125.6
… Nevertheless, he feared lest that bird should place trust in him: and what doth he say: “Was Paul crucified for you?” But lift up your eyes unto the mountains, whence help may come unto you: for, “I have planted, Apollos hath watered:” but, your help cometh from the Lord, who hath made Heaven and earth; for, “God gave the increase.”
3:7
St Irenaeus of Lyons † AD 202 Against Heresies 4.25.3
… for it is said, “In this is the saying true, that it is one ‘people’ who sows, but another who shall reap;” but it is one God who bestows things suitable upon both—seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 13
… And if, indeed, there is any one who may prove himself able to demonstrate that the law upholds the right, that law ought to be kept; but if we can show it to be evil, then it ought to be done away with and rejected, inasmuch as it contains the ministration of death, which was graven, which also covered and destroyed the glory on the countenance of Moses.
St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
XV. The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, “Neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.12
163. Again, it being written, “But neither he which planteth is anything, nor he that watereth; but God, Who giveth the increase,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 21
Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, “So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
[6.] Ver. 7 . “So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
… but this getteth the better as God determines the balance, and is throughout almost wholly dependent thereupon; and it needeth rains from above, and the admixture of weathers, and, above all, His Providence. “For neither is he that planteth any thing, nor he that watereth, but God that giveth the increase.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 27
… Thou destroyest not my work, but abandonest thine own. I planted, thou oughtest to have watered. If then thou shake it, thou hast torn it up by the roots, and hast not wherein to display thy watering. But thou seest the planter highly esteemed. Fear not: neither am I anything, nor thou. “For neither is he that planteth nor he that watereth any thing;” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 144.1
… For we ought to hasten much more readily to see the works of God than our own works, for we ourselves also, if we be of service in any work, owe this not to men but to Him; wherefore the apostle says, “Neither is he that planteth anything, neither he that watereth: but God that giveth the increase.”
St Augustine of Hippo † AD 430 City of God 12.25
… But, by their leave, I attribute the creating and originating work which gave being to all natures to God, to whom they themselves thankfully ascribe their existence. We do not call gardeners the creators of their fruits, for we read, “Neither is he that planteth anything, neither he that watereth, but God that giveth the increase.”
St Augustine of Hippo † AD 430 City of God 22.24
… And, indeed, even as it is, those who copulate can generate nothing save by the creative energy of God. As, therefore, in respect of that spiritual growth whereby a man is formed to piety and righteousness, the apostle says, “Neither is he that planteth anything, neither he that watereth, but God that giveth the increase,”
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?” and again: “Neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… Or are we to understand, that though the duty of men to teach even the teachers does not cease when the Holy Spirit is given, yet that neither is he who planteth anything, nor he who watereth, but God who giveth the increase?
St Augustine of Hippo † AD 430 On the Holy Trinity 3.5
… Who draws up the sap through the root of the vine to the bunch of grapes, and makes the wine, except God; who, while man plants and waters, Himself giveth the increase?
St Augustine of Hippo † AD 430 On the Good of Widowhood 22
… Yea rather, with how great soever power of discourse man may prevail, as that by skill of discussion, and sweetness of speech, he in the will of man implant truth, nourish charity, by teaching remove error, by exhortation remove sloth, “Neither he who planteth is any thing, nor he who watereth, but God Who giveth the increase.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.5
… Let no one say, I will follow such an one, for it was even he that made me a Christian; or, I will follow such an one, for it was even he that baptized me. For "neither is he that planteth anything, neither he that watereth, but God that giveth the increase."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.50
… "It is better to trust in the Lord than to put confidence in man:" and "Cursed be every one that trusteth in man;" and that, "Salvation belongeth unto the Lord;" and that, "Vain is the help of man;" and that, "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase;"
St Augustine of Hippo † AD 430 The Correction of the Donatists 10
… but since neither he that planteth is anything, neither he that watereth,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.10
… “Be ye imitators of me, as I am also of Christ.” But besides this imitation, His grace works within us our illumination and justification, by that operation concerning which the same preacher of His [name] says: “Neither is he that planteth anything, nor he that watereth, but God that giveth the increase.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.37
… For the word of truth is applied to man externally by the ministry of a bodily voice, but yet “neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 42
… We must therefore avoid saying, that the way in which God assists us to work righteousness, and “works in us both to will and to do of His good pleasure,” is by externally addressing to our faculties precepts of holiness; for He gives His increase internally,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.20
… For God Himself cooperates in the production of fruit in good trees, when He both externally waters and tends them by the agency of His servants, and internally by Himself also gives the increase.
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 3
… But he knew that all these things which he was doing in the way of planting and watering openly were of no avail unless He who giveth the increase in secret should give heed to his prayer on their behalf. Because, as the same teacher of the Gentiles says, “Neither is he that planteth anything, neither he that watereth, but God that giveth the increase.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.3
… Now, Brethren, attend to this rule, to this pattern; let us stretch ourselves out to it, let us seek for increase, that we may fill it. For what does it profit, that we plant, and water, except God shall give the increase? “For neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 54.4
… therefore doth it feed you, because it is Christ’s. For the Bread is common to us all, of which I too live as well as you. “But now we live, if ye, Brethren, stand fast in the Lord.” I would not that ye should stand fast in us, but in the Lord. “For neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.6
… for if it were anything, He would bid them rejoice. So then it was not absolutely nothing, but that it was little in comparison of that greatness of God’s rewards. For the Apostle Paul was not really not anything; and yet in comparison of God, “Neither is he that planteth anything, neither he that watereth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 13.18
18. Therefore, my brethren, let no man deceive you, let no man seduce you: love the peace of Christ, who was crucified for you, whilst He was God. Paul says, “Neither he that planteth is anything, neither he that watereth, but God who giveth the increase.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.7
… What is that that I say or that I speak, unless He that is within reveal it? Without is the planter of the tree, within is the tree’s Creator. He that planteth and He that watereth work from without: this is what we do. But “neither he that planteth is anything, nor he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.4
… and wherein we fail to satisfy your expectations, ask the increase of Him who appointed us to plant and to water; for, as the apostle saith, “Neither is he that planteth anything, nor he that watereth; but God that giveth the increase.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.22
… “Yea, my tongue shall declare Thy word: for all Thy commandments are righteousness” ( ver. 172 ). When he saith that he will declare these things, he becometh a minister of the word. For though God teach within, nevertheless “faith cometh from hearing: and how do they hear without a preacher?” For, because “God giveth the increase,”
John Cassian † AD 435 The Conferences of John Cassian 13.12
… but unless these are quickened by the assistance of God, they will not be able to attain to an increase of perfection, for, as the blessed Apostle says: “Neither is he that planteth anything nor he that watereth, but God that giveth the increase.”
3:8
Tertullian † AD 220 On Monogamy 10
… Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be re- formed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God—albeit the wages be various,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.19
19. Furthermore, hearken unto the Apostle who said, Every man according his work shall receive his reward .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.26
… his sins may be forgiven. And let whoever reads understand what is written:— Let him that hears the word, communicate to him that causes him to hear, in all good things . And again it is written, The sower and the reaper shall rejoice together . And Every man according to his labours shall receive his reward .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.28
… it demolishes their helpless and absurd plea that in such passages as, And the multitude of them that believed were one soul and heart , and again, He that planteth and He that watereth are one
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.5
… Or else they cite those words to the Corinthians, Now he that planteth and he that watereth are one
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.3
… for how can they deny that the Father and the Son are One, if Paul and Apollos are one, both in nature and in faith? At the same time, we do grant that these cannot be one throughout, in all relations, because things human cannot bear comparison with things divine.
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 8 . “He that planteth and he that watereth, are one.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… But in our case there is nothing like this. For even though the soil which we cultivate bring forth no fruit, if we have shown all industry, the Lord of it and of us will not suffer us to depart with disappointed hopes, but will give us a recompense; for, says St. Paul, “Every man shall receive his own reward according to his own labor” (
St Augustine of Hippo † AD 430 On the Holy Trinity 6.3
… For if the disciples were already one by the fact of being men, He would not say, “That they may be one, as we are one,” when commending them to the Father. But because Paul and Apollos were both alike men, and also of like sentiments, “He that planteth,” he says, “and he that watereth are one.”
John Cassian † AD 435 The Conferences of John Cassian 24.2
… “Every one shall receive his own reward according to his labour.”
3:9
Origen † AD 254 Origen Against Celsus 4.1
… And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of “God’s husbandry;”
St Basil the Great † AD 379 De Spiritu Sancto 28
… And Paul calls himself a “labourer together with God”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.26
26. Of this healing we, who are set over others, are the ministers and fellow-labourers;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.8
… “But,” it says, “even as the Lord gave to every man, I have planted; Apollos watered; but God gave the increase.” Let each one then strive that be may be able to receive a reward according to his labour. “For we are labourers together with God,” as the Apostle said; “we are God’s husbandry, God’s building.”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 9 . For we are God’s fellow-workers: “ye are God’s husbandry, God’s building.”
St John Chrysostom † AD 407 Homilies on First Corinthians 10
Ver. 22 . “Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ’s and Christ is God’s.” For because he had handled them sharply, he refreshes them again. And as above he had said, (
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
… Working together” with you; ‘for we work together with you, rather than with God for Whom we are ambassadors. For He is in need of nothing, but the salvation all passeth over to you.’ But if it is even with God that he speaks of working together, he repudiates not even this [interpretation]; for he says in another place, “we are God’s fellow-workers:” (
St John Chrysostom † AD 407 Homilies on Philippians 4
… nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ’s sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit. (
St Augustine of Hippo † AD 430 City of God 16.5
… And the words most appropriately are, not, “Go ye down and confound,” but, “Let us confound their speech;” showing that He so works by His servants, that they are themselves also fellow-laborers with God, as the apostle says, “For we are fellow-laborers with God.”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 21
… For witness your own case, too,—at this very time we are engaged, by means of this discourse, in building you up and planting you. And the like process is going on throughout the whole circle of lands, in virtue of the peace allowed by Christian kings, even as the same apostle thus expresses himself: ‘Ye are God’s husbandry; ye are God’s building.’
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 1.3
… It was to imperfect Christians that the apostle wrote, "joying and beholding your conversation," and "the deficiency in your faith in Christ." The apostle had in view a spiritual structure, as he says elsewhere, "Ye are God’s building;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 67.1
… That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father hath been called a Husbandman. The Apostle saith, “God’s husbandry ye are, God’s building ye are.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.14
… for thence were the Apostles, thence those more than five hundred brethren, thence that later multitude, who had but one heart and one soul toward God. Therefore, “the time is come.” What time? “Behold, now is the accepted time: behold, now is the day of salvation.” Who saith this? That Servant of God, that Builder, who said, “Ye are God’s building.”
Pope St Leo I the Great † AD 461 Sermons 90
… And when He links the love of our neighbour also to this command, He enjoins on us the imitation of His own goodness, that we should love what He loves and do what He does. For although we be “ God’s husbandry and God’s building,” and “neither is he that planteth anything, nor he that watereth, but God that giveth the increase
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Tertullian † AD 220 An Answer to the Jews 13
… For “the Lord of Sabaoth hath taken away , among the Jews from Jerusalem,” among the other things named, “the wise architect” too,
Tertullian † AD 220 The Five Books Against Marcion 5.6
… What has your god to do at all with the sayings of the prophets? “Who hath discovered the mind of the Lord, or who hath been His counsellor?” So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself “a wise master-builder,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 51
… And why should I say more? From the loving desire for the Saviour we have been called Christians, as the whole world itself attests, and as the apostles also plainly declare. Yea, further, that best master-builder of His, Paul himself, has laid our foundation,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.5
5. And if perchance thou shouldest say:—If Christ is set for the foundation, how does Christ also dwell in the building when it is completed? For both these things did the blessed Apostle say. For he said:— I as a wise architect have laid the foundation .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.12
… And again, in what I said with regard to the building, it was in no strange fashion that I spoke, but the blessed Apostle wrote in the first Epistle to the Corinthians, saying;— I as a wise master-builder have laid the foundation, but every one buildeth on it .
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… For this knowing, the Apostle also writes, ‘Other foundation can no man lay than that is laid, which is Jesus Christ; but let every man take heed how he buildeth thereupon
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 10 . “According to the Grace of God which was given unto me, as a wise master-builder I laid a foundation.”
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… and therefore he saith elsewhere, “Edify one another with these words.” (perhaps 1 Thes. v. 11; iv. 5 .) For both the artificer and the learner contribute to the edifying. Wherefore he saith, “But let every man take heed how he buildeth thereon.” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building: “built,” saith he, “upon the foundation of the Apostles and Prophets;” that is, the Apostles and Prophets are a foundation,
St John Chrysostom † AD 407 Homilies on Colossians 3
… To have only a bearing on Him is enough to continue anything and bind it fast. So also the word “firstborn,” in the sense of a foundation. But this doth not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld. Since Paul also when he says elsewhere, “I have laid a foundation” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
… For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; “I have laid the foundation and another buildeth thereupon.” (
St Jerome † AD 420 The Letters of St. Jerome 48.2
… We know that in a large house there are vessels not only of silver and of gold, but of wood also and of earth. We know, too, that on the foundation of Christ which Paul the master builder has laid, some build up gold, silver, and precious stones; others, on the contrary, hay, wood, and stubble.
St Jerome † AD 420 Against Jovinianus 1.13
… but he gives his advice as to what is fair and seemly, he would have us attend upon the Lord and ever be anxious about that service, and await the Lord’s will, so that like active and well-armed soldiers we may obey orders, and may do so without distraction, which, according to
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.37
… And although these things are true, we still exhort to them as much as is given to any one of us to be able to exhort, because this also is His gift in whose hand are both ourselves and our discourses. Whence also says the apostle, “According to this grace of God which is given unto me, as a wise architect, I have laid the foundation.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… “I,” he says, “as a wise master builder have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereon. For other foundation can no man lay than that is laid, which is Jesus Christ.”
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Tertullian † AD 220 The Five Books Against Marcion 5.6
… And was it not Paul himself who was there foretold, destined “to be taken away from Judah”—that is, from Judaism—for the erection of Christianity, in order “to lay that only foundation, which is Christ?”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.5
… For both these things did the blessed Apostle say. For he said:— I as a wise architect have laid the foundation . And there he defined the foundation and made it clear, for he said as follows:— No man can lay other foundation than that which is laid, which is Jesus Christ .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.13
13. And again the Apostle has commented for us upon this building and upon this foundation; for he said thus;— No man can lay another foundation than that which is laid, which is Jesus Christ.
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… He is at once our foundation before the world to come, according to the words of Paul, who says, “Other foundation can no man lay than that is laid
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.29
… For all in common she prays, for all in common she works, in the temptations of all she is tried. So he who denies himself is indeed a just man, is indeed worthy of Christ. For this reason Paul has made Christ to be the foundation, so that we may build upon Him the works of justice,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
261. These chief virtues, they who are without have recognized, but they considered that the order resting on society was higher than that resting on wisdom; though wisdom is the foundation, and justice the building which cannot stand unless it have a foundation. The foundation is Christ.
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.6
… or of its relationship to God a daughter; and to express its productiveness it calls her barren who has borne seven: in fact it employs countless names to represent its nobleness. For as the master of the Church has many names: being called the Father, and the way, and the life, and the light, and the arm, and the propitiation, and the foundation,
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Ver. 11 . “For other foundation can no man lay than that is laid, which is Jesus Christ.”
St John Chrysostom † AD 407 Homilies on Ephesians 6
Whether you speak of the roof, or of the walls, or of any other part whatsoever, He it is supports the whole. Thus he elsewhere calls Him a foundation. “For other foundations,” saith he, “can no man lay than that which is laid, which is Jesus Christ.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
… So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that “In Him we live and move and have our being.” ( Col. i. 16, 17 .) As Paul has shown when he says, “By Him were all things created,” and “by Him all things consist”; for which reason He has been called also “Root” and “Foundation.”
St Augustine of Hippo † AD 430 The Confessions 7.20
… but had I not sought Thy way in Christ our Saviour, I would have proved not skilful, but ready to perish. For now, filled with my punishment, I had begun to desire to seem wise; yet mourned I not, but rather was puffed up with knowledge. For where was that charity building upon the “foundation” of humility, “which is Jesus Christ”?
St Augustine of Hippo † AD 430 City of God 21.21
… for the day of the Lord shall declare it, for it shall be revealed by fire; and each man’s work shall be proved of what sort it is. If any man’s work shall endure which he hath built thereupon, he shall receive a reward. But if any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.”
St Augustine of Hippo † AD 430 The Enchiridion 5
… we begin in faith, and are made perfect by sight. This also is the sum of the whole body of doctrine. But the sure and proper foundation of the catholic faith is Christ. “For other foundation,” says the apostle, “can no man lay than that is laid, which is Jesus Christ.”
St Augustine of Hippo † AD 430 The Enchiridion 68
But as these most plain and unmistakeable declarations of the apostles cannot be false, that obscure saying about those who build upon the foundation, Christ, not gold, silver, and precious stones, but wood, hay, and stubble (for it is these who, it is said, shall be saved, yet so as by fire, the merit of the foundation saving them
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 66.6
… The Apostles believed; through them many of the inhabitants of Jerusalem believed; Judæa believed. Samaria believed. Let the members be added on, the building added on to the foundation. “For no other foundation can any man lay,” says the Apostle, “than that which is laid, which is Christ Jesus.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.5
… For the Rock ( Petra ) was Christ; and on this foundation was Peter himself also built. For other foundation can no man lay than that is laid, which is Christ Jesus.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.3
… For in the Greek it is, παιδεύσῃς , that is, instruct. Now in the day of judgment all are “reproved” that hold not the foundation, which is Christ. But they are amended, that is, purged, who “upon this foundation build wood, hay, stubble. For they shall suffer loss, but shall be saved, as by fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.2
… For it is said, “he himself shall be saved, yet so as by fire.” And because it is said, “he shall be saved,” that fire is thought lightly of. For all that, though we should be “saved by fire,” yet will that fire be more grievous than anything that man can suffer in this life whatsoever.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.4
… “God shall be known in her houses,” but he commendeth grace, therefore he added, “when He shall take her up.” For what would that city have been, unless He had taken her up? 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.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 80.9
… What Son of man? Him “whom Thou hast strengthened to Thyself.” A mighty stronghold: build as much as thou art able. “For other foundation no one is able to lay, except that which is laid, which is Christ Jesus.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 82.4
… For as without absurdity we call foundations of heaven those on whom the kingdom of heaven is built up in the persons of saints and faithful; whose first foundation is Christ Himself, born of the Virgin, of whom the Apostle says, “Other foundation can no man lay than that which is laid, which is Christ Jesus;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.3
3. …But that ye may know that Christ is at once the earliest and the highest foundation, the Apostle saith, “Other foundation can no man lay than is laid, which is Christ Jesus.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.4
4. “He hath founded the earth upon its firmness” ( ver. 5 ). He hath founded the Church upon the firmness of the Church. What is the firmness of the Church, but the foundation of the Church. What is the foundation of the Church, but that of which the Apostle saith, “Other foundation can no man lay but that is laid, which is Christ Jesus.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.19
… And since He hath declared that He will give this in His only-begotten Son, he said that the testimonies themselves were grounded for ever. For that which God hath promised through them, was everlasting. And for this reason the words, “Thou hast grounded them,” are rightly thus understood, because they are shown to be true in Christ.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.4
… There are still many stones in the hands of the Builder: let them not fall from His hands, that they may be built perfect into the structure of the temple. This, then, is the “Jerusalem that is being built as a city:” Christ is its foundation. The Apostle Paul saith, “Other foundation can no man lay than that is laid, which is Christ Jesus.”
Pope St Leo I the Great † AD 461 Letters 171
Take heed, then, dearly beloved brother, lest any trace of either Nestorius’ or Eutyches’ error be found in God’s people: because “no one can lay any foundation except that which is laid, which is Christ Jesus
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.46
… and we render great thanks to Almighty God, who, though the pastors of His flock are changed, keeps the faith which He once delivered to the holy Fathers, even after them unchangeable. Now the excellent preacher says, Other foundation can no man lay than that is laid, which is Christ Jesus (
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Origen † AD 254 Origen De Principiis 2.10.4
… Of this fire the fuel and food are our sins, which are called by the Apostle Paul “wood, and hay, and stubble.”
Origen † AD 254 Origen Against Celsus 4.13
… But when He is said to be a “consuming fire,” we inquire what are the things which are appropriate to be consumed by God. And we assert that they are wickedness, and the works which result from it, and which, being figuratively called “wood, hay, stubble,”
Origen † AD 254 Origen Against Celsus 5.15
… need of chastisement by the fire and healing at the same time, seeing it burns indeed, but does not consume , those who are without a material body, which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a “building.”
Origen † AD 254 Origen Against Celsus 6.70
… In the same way, too, if sins are called “wood, and straw, and stubble,” we shall not maintain that sins are corporeal; and if blessings are termed “gold, and silver, and precious stones,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
4. But all those who ‘call their lands by their own names ,’ and have wood, and hay, and stubble
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.17
17. We for our part as men charge and teach you thus: but make not ye our building hay and stubble and chaff, lest we suffer loss , from our work being burnt up: but make ye our work gold, and silver, and precious stones
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.2
… For this cause Paul warning us beforehand says, If any man buildeth on the foundation gold, and silver, and precious stones, wood, hay, stubble; every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed in fire
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.21
… The Son of Man shall come to the Father, according to the Scripture which was just now read, on the clouds of heaven , drawn by a stream of fire , which is to make trial of men. Then if any man’s works are of gold, he shall be made brighter; if any man’s course of life be like stubble, and unsubstantial, it shall be burnt up by the fire
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.10
… For, first of all, he must, like silver or gold, though in general circulation in all kinds of seasons and affairs, never ring false or alloyed, or give token of any inferior matter, needing further refinement in the fire;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 3
… and for yourselves, worship a little in words, but more by your actions, and rather by keeping the Law than by admiring the Lawgiver; shew your love for Him by fleeing from wickedness, pursuing after virtue, living in the Spirit, walking in the Spirit, drawing your knowledge from Him, building upon the foundation of the faith, not wood or hay or stubble,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… Give us too a share in your brightness. But perhaps we are not convincing you? Then we will weep for you. Let these men then if they will, follow our way, which is Christ’s way; but if they will not, let them go their own. Perhaps in it they will be baptized with Fire, in that last Baptism which is more painful and longer, which devours wood like grass,
St Gregory of Nyssa † AD 395 Against Eunomius 4.6
… Accordingly, we are not moved, by the conjunction of names that have nothing in common, to make a confusion between the things they signify: but even if the great Apostle names together wood, hay, stubble, gold, silver, and precious stones
St Gregory of Nyssa † AD 395 On Virginity 17
… One stone, indeed, is no more the whole edifice of the Tower, than one commandment kept will raise the soul’s perfection to the required height. The foundation must by all means first be laid but over it, as the Apostle says
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.8
… “For we are labourers together with God,” as the Apostle said; “we are God’s husbandry, God’s building.” Blessed therefore is he who sees such usury on his principal; blessed too is he who beholds the fruit of his work; blessed again is he “who builds upon the foundation of faith, gold, silver, precious stones.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.15
… Therefore the prophet spoke not of a garment of gold, but of one woven with gold. It is of silk, or purple, or gold. Thou canst not be a golden part? then be a silken one. I accept thee, if only thou art clothed in my raiment. Therefore also Paul saith “If any man builds upon this foundation, gold, silver, precious stones.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.11
… But having heard of the furnace, call thou to mind the “rivers of fire,” which there shall be in that fearful day. For as on the above occasion, the fire seized upon some, but reverenced others, so also shall it be with those rivers. If any one should then have hay, wood, stubble, he increases
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… And therefore he saith, “Every man shall receive his own reward according to his own labor” not according to the result, but according to “the labor.” For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions.
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
… For the blessed Paul does not refuse to be their servant: “We preach not ourselves,” he says; “but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake” ( 2 Cor. iv. 5 .); and again, “All things are yours, whether Paul or Apollos.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
… For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; “I have laid the foundation and another buildeth thereupon.” ( 1 Cor. iii. 10 .) “If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble.” (
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 9
… sinners, but they will be consumed in eternal fires.” This induced the brethren to regard the statement as open to the objection, that it seemed so worded as to imply that all sinners whatever were to be punished with an eternal punishment, without excepting even those who hold Christ as their foundation, although “they build thereupon wood, hay, stubble,”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 10
… and that he is a sharer in Origen’s abominable opinion, who affirms that their punishment can possibly ever come to an end, when the Lord has said it is to be eternal. Concerning those sinners, however, of whom the apostle declares that “they shall be saved, yet so as by fire, after their work has been burnt up,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.2
… Why, but because they “build upon the foundation, wood, stubble, and hay.” Now they should build on it, “gold, silver, and precious stones;”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 7
7. Behold how glorious, how dear to the Lord, are the people whom these schismatics do not shrink from calling “wood, hay, stubble;”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 47
Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos,
Origen † AD 254 Origen Against Celsus 4.13
… for (the Scripture) says: “The fire will try each man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work be burned, he shall suffer loss.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.20
… It is one thing to stand for pardon, another thing to attain to glory: it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire;
St Basil the Great † AD 379 De Spiritu Sancto 15
… “I indeed,” he says, “baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire.” Here He calls the trial at the judgment the baptism of fire, as the apostle says, “The fire shall try every man’s work, of what sort it is.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.7
… Therefore, when we were cast down, a horn of salvation was raised up for us, and a chief corner stone, knitting us to itself and to one another, was laid in due season, or a fire to purify our base and evil matter,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.18
103. What else can this mean—namely, that fire became water and water called forth fire—but that spiritual grace burns out our sins through fire, and through water cleanses them? For sin is washed away and it is burnt away. Wherefore the Apostle says: “The fire shall try every man’s work of what sort it is.”
St John Chrysostom † AD 407 Homilies on First Corinthians 30
[9.] Well: these things we are always saying and never leave off saying them: but whether our sayings do any good, the day will declare, even that day which is revealed by fire, which trieth every man’s work, (
St John Chrysostom † AD 407 Homilies on Philippians 6
… For if we expose not ourselves to fire here, we must needs be burned there, it cannot be otherwise; “For the day of the Lord is revealed by fire.” (
St Augustine of Hippo † AD 430 City of God 21.26
… “But he that is married careth for the things that are of the world, how he may please his wife. “Every man’s work shall be made manifest: for the day shall declare it,”—the day, no doubt, of tribulation—“because,” says he, “it shall be revealed by fire.”
St Augustine of Hippo † AD 430 The Enchiridion 68
… For he immediately adds: “The fire shall try every man’s work, of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.6
6. “For in death there is no one that is mindful of Thee” ( ver. 5 ). He knows too that now is the time for turning unto God: for when this life shall have passed away, there remaineth but a retribution of our deserts.
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… the Lord being swept into captivity through their devilish onslaught, deeming it a dreadful thing to decline taking part in the Christian conflict, I have not turned aside to repose, but have looked on the sweat of toil as more honourable than the relaxation of repose, knowing well that just as every man, as saith the Apostle, shall receive his own reward
St Jerome † AD 420 The Letters of St. Jerome 6
Bear in mind, then, I pray you, the apostle’s precept
St Augustine of Hippo † AD 430 City of God 21.26
… “But if any man’s work shall be burned, he shall suffer loss,”—for what he loved he shall not retain:—“ but he himself shall be saved,”—for no tribulation shall have moved him from that stable foundation,—“yet so as by fire;”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.18
… For sin is washed away and it is burnt away. Wherefore the Apostle says: “The fire shall try every man’s work of what sort it is.” And further on: “If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.14
… while others are drinking their fill, and living sumptuously, and gormandizing; think those the better off, who endure sufferings. For not only is the flame of voluptuousness cut off by these misfortunes, but they also depart to the future Judgment, and that dread tribunal,
St Augustine of Hippo † AD 430 City of God 21.24
… For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it.
St Augustine of Hippo † AD 430 City of God 21.26
… Let the Apostle James summarily reply to them: “If any man say he has faith, and have not works, can faith save him?” And who then is it, they ask, of whom the Apostle Paul says, “But he himself shall be saved, yet so as by fire?”
St Augustine of Hippo † AD 430 The Enchiridion 67
… Can faith save him?” And further, if a wicked man shall be saved by fire on account of his faith alone, and if this is what the blessed Apostle Paul means when he says, “But he himself shall be saved, yet so as by fire;”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 9
… “If any man’s work shall be burned, he shall suffer loss; but he shall himself be saved, yet so as by fire.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 62
… with the gospel, in which it is written concerning sinners, ‘These shall go away into eternal punishment, but the righteous into life eternal.’” But he did not say, all sinners are reserved for eternal punishment, for then he would evidently have run counter to the apostle, who distinctly states that some of them will be saved, “yet so as by fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.2
… and will not be “corrected.” For he will at all events “rebuke” those to whom He will say, “I was an hungred, and ye gave me no meat.” … “Neither chasten me in Thy hot displeasure;” so that Thou mayest cleanse me in this life, and make me such, that I may after that stand in no need of the cleansing fire, for those “who are to be saved, yet so as by fire.”
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St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 7
… Now, some suspected me of having spoken thus, as knowing beforehand the division caused by some among you. But He is my witness, for whose sake I am in bonds, that I got no intelligence from any man. But the Spirit proclaimed these words: Do nothing without the bishop; keep your bodies as the temples of God;
St Irenaeus of Lyons † AD 202 Against Heresies 5.6
2. Whence also he says, that this handiwork is “the temple of God,” thus declaring: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are.”
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XL 1
… to be observed that, after [Samson had committed] fornication, the holy Scripture no longer speaks of the things happily accomplished by him in connection with the formula, “The Spirit of the Lord came upon him.” For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God.
Tertullian † AD 220 A Treatise on the Soul 53
… whilst from the loftier and freer position in which it is now placed, it enunciates, by means of its last remnant still lingering in the flesh, what it sees, what it hears, and what it is beginning to know. In Platonic phrase, indeed, the body is a prison, but in the apostle’s it is “the temple of God,”
Tertullian † AD 220 The Five Books Against Marcion 5.6
… 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. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”
Tertullian † AD 220 On the Resurrection of the Flesh 10
… However, let me meanwhile add that in the same passage Paul “carries about in his body the marks of the Lord Jesus;” he also forbids our body to be profaned, as being “the temple of God;”
Tertullian † AD 220 On the Apparel of Women ii.1
… That salvation—and not (the salvation) of women only, but likewise of men—consists in the exhibition principally of modesty. For since, by the introduction into an appropriation (in) us of the Holy Spirit, we are all “the temple of God,”
Tertullian † AD 220 To His Wife 2.3
… What is prohibited (in the pas sage just referred to) is not “adultery;” it is not “fornication.” The admission of a strange man (to your couch) less violates “the temple of God,”
Tertullian † AD 220 On Modesty 6
… It did not bear the names of “body of Christ,” of “members of Christ,” of “temple of God,”
Tertullian † AD 220 On Modesty 16
… whom I will maintain to be such in the second of Corinthians withal, as I know (him to be) in all his letters. (He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God: “Know ye not that ye are the temple of God, and that in you the Lord dwells?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 59.2
2. For inasmuch as the Apostle Paul says again, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.28
In the Gospel according to John: “Lo, thou art made whole: sin no more, lest a worse thing happen unto thee.” Also in the first Epistle of Paul to the Corinthians: “Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy.”
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 21
… And again he says: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.3
… And again He said through the Prophet:— I will dwell in them and walk in them . And also the Blessed Apostle thus said:— Ye are the temple of God and the spirit of Christ dwelleth in you .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.5
… And that Christ furthermore dwells in that building is the word that was written above—that of Jeremiah who called men temples and said of God that He dwelt in them. And the Apostle said:— The Spirit of Christ dwelleth in you .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever wishes to make peace, shall be one of the sons of God. Whosoever knows the will of his Lord, let him do that will, that he may not be beaten much. Whosoever cleanses his heart from deceits, His eyes shall behold the King in his beauty . Whosoever receives the Spirit of Christ, let him adorn his inner man. Whosoever is called the temple of God,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.5
… for, as partaking of the Son Himself, we are said to partake of God; and this is what Peter said ‘that ye may be partakers in a divine nature ;’ as says too the Apostle, ‘Know ye not, that ye are a temple of God?’ and, ‘We are the temple of a living God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… And it did not take place for promotion to the Word, but again for our sanctification, that we might share His anointing, and of us it might be said, ‘Know ye not that ye are God’s Temple, and the Spirit of God dwelleth in you
St Basil the Great † AD 379 De Spiritu Sancto 21
… And, this is “being changed from the glory” of the Spirit “into” His own “glory,” not in niggard degree, nor dimly and indistinctly, but as we might expect any one to be who is enlightened by the Spirit. Do you not, O man, fear the Apostle when he says “Ye are the temple of God, and the Spirit of God dwelleth in you”?
St Ambrose of Milan † AD 397 On the Holy Spirit 3.12
90. But how shamelessly do you deny this, since you have read that the Holy Spirit has a temple. For it is written: “Ye are the temple of God, and the Holy Spirit dwelleth in you.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… Wherefore no one would now blame me if I were to compose more lamentations than those which are contained in the prophet, and to utter complaints yet more vehement. For it is not the overthrow of a city which I mourn, nor the captivity of wicked men, but the desolation of a sacred soul, the destruction and effacement of a Christ-bearing temple.
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… for this is what he is ever doing, either from the future or from the past, whether grievous or encouraging. First, from things future; “For the day shall declare it, because it is revealed by fire.” Again, from things already come to pass; “Know ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?”
St Jerome † AD 420 Against Jovinianus 2.10
… If this promise is peculiar to the twelve apostles, then Paul is shut out from that place, and the chosen vessel will be thought superfluous and unworthy. John and James, because they asked more than the others, did not obtain it; and yet their dignity is not diminished, because they were equal to the rest of the apostles.
St Jerome † AD 420 Against the Pelagians 3.1
… and here we run that hereafter we may attain; there he shall receive the crown who in this world has proved the conqueror. And when we have been baptized we are told, “Behold thou art made whole; sin no more lest a worse thing happen unto thee.” And again,
St Augustine of Hippo † AD 430 On the Holy Trinity 7.3
… then, too, since He is God, He is certainly light; and since He is light, He is certainly wisdom. But that the Holy Spirit is God, Scripture proclaims by the apostle, who says, “Know ye not that ye are the temple of God?” and immediately subjoins, “And the Spirit of God dwelleth in you;”
St Augustine of Hippo † AD 430 The Enchiridion 56
… “Know ye not that your bodies are the members of Christ?” How, then, is He not God, seeing that He has a temple? and how can He be less than Christ, whose members are His temple? Nor has He one temple, and God another, seeing that the same apostle says: “Know ye not that ye are the temple of God?”
St Augustine of Hippo † AD 430 On Lying 38
… above all, if they have already begun to be the Temple of God; which to all Christians the Apostle saith thus: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Whoso shall corrupt God’s temple, God will corrupt him. For the temple of God is holy: which temple are ye.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.31
… Finally, that we may know most certainly that “babes in Christ,” who do not “perceive the things of the Spirit of God,” have notwithstanding the Spirit of God; let us look how the Apostle Paul, when a little while after he is rebuking them, saith, “Know ye not that ye are the temples of God, and the Spirit of God dwelleth in you?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.13
13. Let no one say in his heart, “God careth not for sins of the flesh.” “Know ye not,” saith the Apostle, “that ye are the temple of God, and the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.9
… Now the Spirit is God. God therefore remits, not ye. But what are ye in regard to the Spirit? “Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 9.3
… it is said, “It is like the ointment upon the head which ran down upon Aaron’s beard, which ran down to the skirts of his clothing.” Nor can it have anything to do with the building or ornamentation of that spiritual temple of which Paul as a wise master builder laid the foundations, saying, “Ye are the temple of God, and the Spirit of God dwelleth in you:”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.3
… In a word we believe that, I do not say apostles and martyrs, but, all the saints and servants of God have within them the Spirit of God, according to this: “Ye are the temple of the living God: as God said, For I will dwell in them.” And again: “Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?”
Pope St Leo I the Great † AD 461 Sermons 27
… Confine the material light to your bodily senses, and with all your mental powers embrace that “true light which lighteth every man that cometh into this world ,” and of which the prophet says, “Come unto Him and be enlightened, and your faces shall not blush .” For if we “are a temple of God , and the Spirit of God dwelleth in
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.15
Further, that God dwelt even in their bodies in spiritual wise , the Apostle tells us, saying, Know ye not that your bodies are the temples of the Holy Spirit dwelling in you?
3:17
St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… “For every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire;” and “whosoever shall defile the temple of God, him shall God defile.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.6
… He spake this, however,” it is said, “of the temple of His body.” And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, “Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot?”
Tertullian † AD 220 The Five Books Against Marcion 5.6
… But “if any man defile the temple of God, he shall be himself destroyed” —of course, by the God of the temple.
Tertullian † AD 220 On Modesty 16
… “Know ye not that ye are the temple of God, and that in you the Lord dwells?” —who likewise, for the consecrating and purifying (of) that temple, wrote the law pertaining to the temple-keepers: “If any shall have marred the temple of God, him shall God mar; for the temple of God is holy, which (temple) are ye.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 19
19. But if it seems difficult for you to understand this, and if you do not acquiesce in these statements, I may at all events try to make them good by adducing illustrations. Contemplate man as a kind of temple, according to the similitude of Scripture:
St Basil the Great † AD 379 The Letters 46.3
… Yet through fear of evil I helped you not to fall by the words “if any man defile the temple of God, him shall God destroy.”
St John Chrysostom † AD 407 Homilies on First Corinthians 9
Ver. 17 . “If any man destroy the Temple of God, him will God destroy.” Dost thou mark the sweeping vehemence of his words? However, so long as the person is unknown, what is spoken is not so invidious, all dividing among themselves the fear of rebuke.
St Jerome † AD 420 The Letters of St. Jerome 14.4
… he lieth in wait to catch the poor;” and do you slumber under a shady tree, so as to fall an easy prey? On one side self-indulgence presses me hard; on another covetousness strives to make an inroad; my belly wishes to be a God to me, in place of Christ, and lust would fain drive away the Holy Spirit that dwells in me and defile His temple.
St Jerome † AD 420 The Letters of St. Jerome 69.4
… He covered a lawful indulgence beneath a veil of modesty; you pursued an unlawful one shamelessly before the eyes of all. For him it is written “Marriage is honourable and the bed undefiled,” while to you the words are read, “but whoremongers and adulterers God wilt judge,” and “if any man destroyeth the temple of God, him shall God destroy.”
St Jerome † AD 420 The Letters of St. Jerome 107.5
… And farther, if you persist still in your wickedness, you shall be bereaved both of your husband and of your children.’ All of which came to pass in due time, a speedy death marking the penitence too long delayed of the unhappy woman. So terribly does Christ punish those who violate His temple,
St Augustine of Hippo † AD 430 City of God 17.8
… For to this house, that is, to believers, the apostle saith, “The temple of God is holy, which temple ye are.”
St Augustine of Hippo † AD 430 On Christian Doctrine pref.6
… And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of men as the ministers of His word to their fellow-men. For how could that be true which is written, “The temple of God is holy, which temple ye are,”
St Augustine of Hippo † AD 430 On the Creed 14
14. It follows after commendation of the Trinity, “The Holy Church.” God is pointed out, and His temple. “For the temple of God is holy,” says the Apostle, “which (temple) are ye.”
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 39
… but fear him who, after he has killed the body, has power to cast the soul into hell." And that to voluntary corruption penal corruption is added in the divine judgment, is plainly declared by the Apostle Paul, when he says, "The temple of God is holy, which temple ye are; whoever corrupts the temple of God, him will God corrupt."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.13
… His words are: "A glorious high throne is our sanctuary." This glorious throne is the Church of which the apostle says: "The temple of God is holy, which temple ye are."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.10
… and we learn also from the apostle, who says, "The temple of God is holy, which temple ye are;"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 20.15
… The apostle, on the other hand, says: "The temple of God is holy, which temple ye are." And to show that this refers not merely to the soul, he says expressly: "Know ye not that your bodies are the temple of the Holy Ghost, which is in you, which ye have of God?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.51
… This house is also in vessels of gold and of silver, and in precious stones and imperishable woods. To this house it is said, "Forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace;" and, "For the temple of God is holy, which temple ye are."
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.10
… But there ought also to be purity of intention on the part of the offerer. And therefore, when we are about to present any such offering in our heart, i.e. in the inner temple of God (“For,” as it is said, “the temple of God is holy, which temple ye are;”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.5
… But as a sinner is called earth, when it is said to him, “Earth thou art, and unto earth shalt thou return;” so, on the other hand, a righteous man may be called heaven. For it is said to the righteous, “For the temple of God is holy, which temple ye are.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.7
… “Not so,” you say. Dost thou grant this too, that “Christ is the power of God and the wisdom of God? “I grant it,” you say. Hear then, “The soul of the righteous is the seat of wisdom.” “Yes.” For where hath God His seat, but where He dwelleth? And where doth He dwell, but in His temple? “For the temple of God is holy, which temple ye are.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 15.25
… But wouldest thou ascend? Ascend, but do not seek a mountain. “The ascents,” it saith, “are in his heart, in the valley of weeping.” The valley is humility. Therefore do all within. Even if perhaps thou seekest some lofty place, some holy place, make thyself a temple for God within time. “For the temple of God is holy, which temple are ye.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 68.2
2. But He is in a certain sense preparing the dwellings by preparing for them the dwellers. As, for instance, when He said, “In my Father’s house are many dwellings,” what else can we suppose the house of God to mean but the temple of God? And what that is, ask the apostle, and he will reply, “For the temple of God is holy, which [temple] ye are.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 5.8
… when it is most truly said, “What is man that Thou art mindful of him, or the son of man that Thou visitest him? I will enter into Thine house:” as a stone into a building, I suppose, is the meaning. For what else is the house of God than the Temple of God, of which it is said, “for the temple of God is holy,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.12
… now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of error. And to this Church it was said, “For the temple of God is holy, which temple ye are:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.7
7. “The Lord is in His holy temple” ( ver. 4 ), yea in such wise as the Apostle saith, “For the temple of God is holy, which” temple “ye are.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.30
… but when there came the fulness of time, and it pleased God to reveal His Son, that He might be proclaimed among the Gentiles, “there were seen Thy steps, O God: the steps of my God, of the King who is in the holy place.” In what holy place, save in His Temple? “For the Temple of God is holy,” he saith, “which ye are.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.8
8. “All their princes, who said, Let us take to ourselves the sanctuary of God in possession” ( ver. 12 ). This is that vain noise, with which, as said above, Thy enemies have made a murmuring. But what must be understood by “the sanctuary of God,” except the temple of God? as saith the Apostle: “For the temple of God is holy, which temple ye are.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.1
… “The conversion,” he saith, “of Haggai and Zechariah.” These prophets were not as yet in existence, when these verses were sung. … But both, the one within a year after the other, began to prophesy that which seemeth to pertain to the restoration of the temple, as was foretold so long before. …“For the temple of God is holy, which temple ye are.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.4
… What meaneth, ye are built up as lively stones? Thou livest, if thou believest: but if thou believest, thou art made a temple of God; for the Apostle Paul saith, “The temple of God is holy, which temple are ye.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.3
… “I will worship toward Thy holy Temple” ( ver. 2 ). What holy Temple? That where we shall dwell, where we shall worship. For we hasten that we may adore. Our heart is pregnant and cometh to the birth, and seeketh where it may bring forth. What is the place where God is to be worshipped?…“The Temple of God is holy,” saith the Apostle, “which Temple ye are.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.122
… Cleanness also of body is to be guarded in our strivings after well-doing, since, according to the voice of the apostolic preacher, The temple of God is holy, which temple ye are (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.15
Further, that God dwelt even in their bodies in spiritual wise , the Apostle tells us, saying, Know ye not that your bodies are the temples of the Holy Spirit dwelling in you? , and The Lord is that Spirit , and If any one destroy the temple of God, him will God destroy
3:18
Tertullian † AD 220 The Prescription Against Heretics 7
These are “the doctrines” of men and “of demons” produced for itching ears of the spirit of this world’s wisdom: this the Lord called “foolishness,”
Tertullian † AD 220 The Five Books Against Marcion 5.6
… But “if any man defile the temple of God, he shall be himself destroyed” —of course, by the God of the temple. If you threaten an avenger, you threaten us with the Creator. “Ye must become fools, that ye may be wise.”
Tertullian † AD 220 On Modesty 16
… “If any shall have marred the temple of God, him shall God mar; for the temple of God is holy, which (temple) are ye.” Come, now; who in the world has (ever) redintegrated one who has been “marred” by God (that is, delivered to Satan with a view to destruction of the flesh), after subjoining for that reason, “Let none seduce himself;”
Origen † AD 254 Origen Against Celsus i.13
… “If any one among you seemeth to be wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God.”
St Cyprian of Carthage † AD 258 On the Advantage of Patience 2
… “Let no man deceive himself; if any man among you thinketh himself to be wise, let him become a fool to this world, that he may become wise. For the wisdom of this world is foolishness with God. For it is written, I will rebuke the wise in their own craftiness.” And again: “The Lord knoweth the thoughts of the wise, that they are foolish.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.70
… “Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shalt rebuke the wise in their own craftiness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.”
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which hath been once taken captive she knoweth not how to spare, but plays the tyrant to the ruin of all those who admit her.
St John Chrysostom † AD 407 Homilies on First Corinthians 26
… Wherefore he added, “Therefore glorify God in your body, and in your spirit.” (c. vi. 20 .) And having said again that one ought not to be wise with the wisdom that is without, he is not content with this, but bids him also to “become a fool.” (c.
St John Chrysostom † AD 407 Homilies on Ephesians 15
… and yet that we should do nothing, nor take any pains, to get rid of that which is in the soul, though it is in no case beneficial, but even in the highest degree injurious. He that thinketh that he is “wise among you,” saith he, “let him become a fool, that he may become wise.” (
St Jerome † AD 420 Against the Pelagians 2
18, 19 . If any man thinketh himself to be wise, let him become a fool.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… “Be ye not children; howbeit be ye children.” The same is the case with the words, “If any man among you thinketh himself to be wise in this world, let him become a fool that he may be wise.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.41
… “I said I will take heed to my ways that I offend not with my tongue. I set a guard to my mouth when the sinner stood before me. I was dumb and was humbled and kept silence from good things.” But cultivate above everything this fourth thing which adorns and graces those three of which we have spoken above; viz.: make yourself, as the Apostle directs,
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 (
3:19
Tertullian † AD 220 The Five Books Against Marcion 5.6
… But “if any man defile the temple of God, he shall be himself destroyed” —of course, by the God of the temple. If you threaten an avenger, you threaten us with the Creator. “Ye must become fools, that ye may be wise.” Wherefore? “Because the wisdom of this world is foolishness with God.”
Origen † AD 254 Origen Against Celsus 6.12
Accordingly, let us pass on to another charge made by Celsus, who is not even acquainted with the words (of our sacred books), but who, from misunderstanding them, has said that “we declare the wisdom that is among men to be foolishness with God;” Paul having said that “the wisdom of the world is foolishness with God.”
Origen † AD 254 Origen Against Celsus 7.23
… Celsus next throws in an expression in regard to wisdom, as though he thought that, according to the teaching of Christ, no wise man could come to the Father. But we would ask in what sense he speaks of a wise man. For if he means one who is wise in “the wisdom of this world,” as it is called, “which is foolishness with God,”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.4
… And what is that which is brought to naught by the manifestation of Christ’s coming, Christ being conceived as wisdom and reason, what but that which announces itself as wisdom, when in reality it is one of those things with which God deals as the Apostle describes,
St Dionysius of Alexandria † AD 265 Exegetical Fragments 1.1
I was vainly puffed up, and increased wisdom; not the wisdom which God has given, but that wisdom of which Paul says, “The wisdom of this world is foolishness with God.”
Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 2.6
… in lawsuits are, how many kinds of cases there are, how many ways of pleading, what the genus is, what the species, by what methods an opposite is distinguished from a contrary,—do you therefore think that you know what is false, what true, what can or cannot be done, what is the nature of the lowest and highest? Have the well-known words never rung in
St Gregory of Nyssa † AD 395 Against Eunomius 7.1
… For a little further on Eunomius says:—“Of those essences which are divergent the appellations significant of essence are also surely divergent, but where there is one and the same name, that which is declared by the same appellation will surely be one also”:—so that at all points “He that taketh the wise in their own craftiness
St John Chrysostom † AD 407 Concerning Lowliness of Mind 10
… And not only is he not caught; but also by these themselves he subdues him. For great indeed is both the devil’s craftiness, and the wickedness of those who minister to him; for under pretence of being of the same mind, they desired to extinguish the proclamation. But “he who seizes the cunning in their craftiness”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.1.1
… “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” Therefore God Himself is the chiefest wisdom; but the worship of God is the wisdom of man, of which we now speak. For “the wisdom of this world is foolishness with God.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
Moreover, since the enemy of our salvation was keeping a watchful eye on virgins, according to the prophecy of Isaiah, who said, Behold a virgin shall conceive and bare a Son and shall call His name Emmanuel, which is, being interpreted, ‘God with us ,’ in order that he who taketh the wise in their own craftiness
Early Popes (Pseudo-Isidorian Decretals) Of the engagement made in baptism, and of those who have given themselves to the life in common 1
… For to this end have we received a reasonable mind by the gift of nature, and the renewal also of the second birth, that, according to the apostle, we may discern ( sapiamus ) rather things above, and not things on the earth; for the wisdom of this world is foolishness with God.
3:20
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… xciv. 11 . ἀνθρώπων Sept.) that they are vain.” Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof dost thou seek of their extreme folly? For men’s judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.
3:21
Tertullian † AD 220 The Five Books Against Marcion 5.6
… “For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain.” For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. “Therefore,” says he, “let no man glory in man;”
Tertullian † AD 220 The Five Books Against Marcion 5.7
… And pray, what things are these? You have them in a preceding part of the epistle: “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.”
Tertullian † AD 220 On the Apparel of Women ii.3
… Some one will say, “Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good?” Let whoever finds pleasure in “glorying in the flesh”
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… But here, inasmuch as the thing spoken of was really advantageous, “Let no man glory.” And he orders his speech more gently: “for all things are yours.”
St John Chrysostom † AD 407 Homilies on Titus 1
… first we are known, and then we apprehend: first we were called, and then we obeyed. But in saying, “according to the faith of the elect,” all is reckoned to them, because on their account I am an Apostle, not for my worthiness, but “for the elect’s sake.” As he elsewhere says, “All things are yours, whether Paul, or Apollos.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.16
… The partridge gathers those whom it has not brought forth. And in order to do this, it declares, The salvation which Christ promises is with me; I will give it. In opposition to this the prophet says: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved." So we read in the apostle, "Let no man glory in men;"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.2
… and then shall every man have praise of God. And these things, brethren, I have in a figure transferred to myself; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another." "Therefore let no man glory in men: for all things are yours; and ye are Christ’s; and Christ is God’s."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.28
Chapter 28.— 33. This is what we look upon with horror in your party; this is what the sentence of God condemns, crying out with the utmost truth and the utmost clearness, "Cursed is every one that trusteth in man." This is what is most openly forbidden by holy humility and apostolic love, as Paul declares, "Let no man glory in men."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.36
… Have we both won the victory, or are we both defeated? Nay, rather He has gained the victory for His Church and in His Church, who has taught us in His Scriptures that no man should glory in men, and that he that glorieth should 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;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.9
… and the very fact, also, that one plants and another waters he attributes not to themselves, but to God, when he says, “To every one as the Lord hath given; I have planted, Apollos watered.” Hence, therefore, persisting in the same intention he comes to the point of saying, “Therefore let no man glory in man,”
3:22
Tertullian † AD 220 On the Resurrection of the Flesh 59
… This would be true enough, if man were made for the future dispensation, and not the dispensation for man. The apostle, however, in his epistle says, “Whether it be the world, or life, or death, or things present, or things to come; all are yours:”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
… 49 .) “not with Him;” since not for the doers’ sake are these things done, but for others’ sake: nor is it seldom, that those who were positively unworthy have been made instrumental to them. Now why wonder, if in the case of unworthy men these things are done for others’ sake, seeing that so it is, even when they are wrought by saints? For Paul saith, (
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… nor the others, on their hearing a second time, “All things are yours,” be again elated. “For, indeed, though it were for your sakes, yet the whole was God’s doing.” And I wish you to observe how he hath kept on throughout, making suppositions in his own name and that of Peter.
St John Chrysostom † AD 407 Homilies on First Corinthians 26
Do not therefore apply the examples to all, since elsewhere also from this source many grievous errors will occur. For so in the beginning of this very Epistle, he said, (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… For neither doth the pure draw down that Spirit by his own purity, but it is grace that worketh all. “For all,” it saith, “is for your sake, whether it be Paul, or Apollos, or Cephas.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… 20 ); and to Paul himself also an Angel appears. Dost thou see that they minister to us on God’s behalf, and that they minister to us in the greatest matters? wherefore Paul saith, “All things are yours, whether life or death, or the world, or things present, or things to come.” (
St Augustine of Hippo † AD 430 On the Holy Trinity 6.9
… For in that place, too, the apostle seems as it were to pass over the Holy Spirit; and yet there, too, He is understood, where he says, “All are yours, and ye are Christ’s, and Christ is God’s.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… And with respect to the circumstance that, in that enumeration of mutually connected objects which is given when it is said, “All things are yours, and ye are Christ’s, and Christ is God’s,”
St Augustine of Hippo † AD 430 The Correction of the Donatists 9
… For it is written "All are yours; and ye are Christ’s; and Christ is God’s."
John Cassian † AD 435 The Conferences of John Cassian 11.7
… “All that the Father hath is mine.” Which also the blessed Apostle declares of us, saying: “All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.”
John Cassian † AD 435 The Conferences of John Cassian 24.26
… “For all things are yours, whether the world, or things present, or things to come;” and by Solomon: “The faithful man has a whole world of riches.”
3:23
Tertullian † AD 220 The Five Books Against Marcion 5.7
… “All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.” He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which cannot possibly belong to the other god. From Him, therefore, amongst the “ all things ” comes also Christ.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 19
… Let us not then act unworthily of the honor belonging to the title, considering the excess of our dignity, we who are called Christ’s; for so Paul hath named us. Let us bear in mind and respect the grandeur of the appellation. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… Thus we are called “gods,” and “sons of God,” yet the word hath not the same force when applied to us and to God. And the Son is called “Image,” and “Glory”; so are we, but great is the interval between us. Again, “Ye are Christ’s, and Christ is God’s” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 110.4
… or, They in me, and I in Thee; but, “Thou in me, and I in Thee, and they in us.” Accordingly, when He now says, “I in them, and Thou in me,” the words take this form in reference to the person of the Mediator, like that other expression used by the apostle, “Ye are Christ’s, and Christ is God’s.”
3:8
And every man shall receive his own reward according to his labour. This passage shows clearly the merits of good works; for where there is reward there is merit, the two terms being correlatives. He does not say, it should be noticed, that "each one shall receive a reward according to the fruit that he has brought forth," but simply "according to his labour," for the fruit is not in our power, but in the hand of God that giveth the increase. You will receive, therefore, a full reward for all genuine labour, even though no fruit follow though no heretic or sinner be converted. Nay, the reward will be the greater, because it is more difficult and more disheartening to preach when little or no fruit is seen than when many applaud the sermon, or profit by it. Ver. 9. For we are labourers together with God. S. Dionysius (Cælest. Hierarch. c. 3) says, " A great, an angelic, nay, a Divine dignity is it to become a fellow-worker with God in the conversion of souls, and to show openly to all the Divine power working in us."
3:9
Ye are God's husbandry. Not Paul's or Apollos': so you cannot boast yourselves in them. S. Paul continues the illustration drawn from agriculture. The chief tiller is God; Paul and Apollos are his servants; the Corinthians are the field; the seed is grace, the fruits good works. God by His Spirit cultivates within: Paul assists Him by his preaching from without. So Anselm.
Ye are God's building. He inculcates the same truth by another illustration from building and architecture. The first architect is God; the secondary minister is Paul; the building is the Church and every Christian soul. So Anselm. We should observe that the Hebrews and Syrians rejoice in metaphors and parables, and run them together, easily passing from one to another. Ver. 10. According to the grace of God which is given unto me, as a wise master builder I have laid the foundation. Not mine is this building, not mine the works; for although I, as the first architect, laid the foundations, by my preaching, of the Church at Corinth, yet whatever I did, and brought to perfection there, was done, not by my strength, but by the grace of God. Let, then, this building of God's Church be attributed to His grace, not to my efforts. Ver. 11. For other foundation can no man lay. I have laid the foundation of your Church: let Apollos and others see what superstructure they raise upon, but not endeavour to lay a new foundation. For no other foundation can be laid, for it is Jesus Christ Himself. The foundation, then, of the Church, and of each individual soul in it, is Jesus Christ, i.e., faith in Him as our Saviour, and especially that faith which is quickened by charity, on which I have built you. So Anselm, and S. Gregory (lib. vii. epist. 47). In this sense Christ alone is the foundation of the Church, and the foundation of the foundations, as S. Augustine says (Ps. lxxxvii. 1), because He rests on Himself alone, and bears up all others, even Peter. In another sense Peter is the foundation of the Church, viz., a secondary one, because from his firmness in the faith he cannot publicly teach error, but always confirms others in it, and gives them light. This is laid down by S. Thomas and all Catholic theologians. In a similar sense, not only Peter, but all the Apostles, are called the foundations of the Church (Psa 87:1; Rev 21:19). Vers. 12 and 13. Now if any man build... the fire shall try every man's work of what sort it is. This is a metaphor drawn from a house on fire, which if constructed of gold or precious stones receives no damage, but if of wood or stubble is consumed. Notice in passing that by "previous stones" we must here understand marble, porphyry, and the like, not diamonds or other gems; for the houses of wealthy men are built of the former, not of the latter. Such was the boast of Augustus: "I received the city built of brick, I leave it built of marble." The Apostle's meaning, then, is that, if a fire occur, a house built of marble and gold is not injured by it, but rather shines the more brightly. But the next house, being built of wood and stubble, will burn, and its tenant will escape indeed, but he will be scorched. So if any Christian, and especially any teacher or preacher of the Gospel (for such are primarily referred to here, as appears from vers. 4, 6, and 10), build upon the faith of Christ gold and silver, that is, according to Theodore and Theophylact, holy works, and especially sound, edifying, and holy doctrine, he shall receive his reward. So Ambrose and S. Anselm. S. Thomas says: " Gold is charity; silver, contemplative wisdom; precious stones are the other virtues. " On the other hand, wood, hay, stubble are sins, not deadly sins, as Chrysostom, Theophylact, and Gregory (contra. Magd. lib. iv. c. 13) think (for these are lead and brass, as is pointed out by Anselm and S. Thomas and S. Augustine (Enchirid. c. 68), nor are they built upon, but they overturn and destroy the building, viz., that living faith which alone wins a reward from Christ); but they represent venial sins, which make the mind cling to vanities, to worldly advantages, to vain-glory. But strictly speaking the Apostle is referring, when he speaks of wood, hay, stubble, to doctrine that is fluid, frivolous, showy, ornamental, wire-drawn, and useless. So say Ambrose, S. Thomas, Theodoret, Anselm. For he that builds these things on the foundation of faith in Christ shall be saved, yet so as by fire. The Apostle in verses leaves the Corinthians to give a warning to Apollos and their other teachers and preachers, especially those gifted with eloquence, to beware of their great danger, vain-glory, and to be teachers of the truth in its purity, lest if they do otherwise they have to expiate their sin by fire. That there were some such at Corinth who had been the cause or the occasion of strife and division is pretty plainly hinted here and in the next chapter in vers. 6, 10, 15, 18, and 19.
3:13
For the day shall declare it. This day is the day of the Lord, to be marked with a white or black stone, the day of judgment, especially of the universal judgment, which shall be revealed in fire. For that day of the Lord is now our day, as Anselm, Theodoret, Ambrose, and S. Thomas say. Cf. also 2Ti 4:8; 2Ti 1:12; and c. 15. In these and other places we are evidently to understand "that day" to be as it were a technical name for the famous day of universal judgment. But notice that the day of particular judgment is also to be included under this day of universal judgment. For the judgment of both is one and the same, as is also their sentence.
It shall be revealed by fire. What is this fire? To answer this we must notice that the Apostle speaks of three things: (1.) that the day of the Lord shall be revealed in fire; (2.) that it shall try each man's; (3.) that those who build wood, hay, stubble shall pass through it, and shall be saved, yet so as by fire. 1. Many of the ancients, as Origen (in Lucam, hom. 14), Ambrose (in Psa 37), Lactantius (lib. vii. c. 21), Basil (in Isa 14.), Rupert (in Gen. lib. ii. c. 32), take the fire to be literal fire, which they think all souls, even those of Peter and Paul, must pass through on their way to heaven, to have their impurities purged away, whether it be the general conflagration at the end of the world, or the purgatorial fire beneath the earth, or some other fire in the upper æther. For Bede says (hist. lib. iii. xix.) that S. Fursey saw huge fires on the road which led to heaven, through which the traveller must pass. But this opinion, though it has not been condemned, and though Bellarmine (de Purg. lib. ii. 1) has not ventured to condemn it, yet lacks foundation. For this passage of the Apostle's, on which alone those who uphold this view rely, has a different meaning. That vision of Fursey's, too, was merely a representation, under the image of literal fire, of God's spiritual judgment and the punishments awaiting carnal men, as I will show presently. 2. S. Chrysostom and Theophylact, who were followed by the Greek Fathers at the Council of Florence, reply that it is hell-fire, in which the sinner will remain safely, i.e., undestroyed and undying, so as to undergo punishment everlastingly. But this is a perversi n of the meaning: for salvation everywhere stands in Scripture for a state of freedom from pain and sorrow, never for an eternal existence in torments. And so all other interpreters understand it, as well as the Latin Fathers at that same Council. But we should notice that though S. Chrysostom understands this verse of hell, yet he does not deny that it may refer to purgatory, as was falsely asserted by Mark, Archbishop of Ephesus, at the Council. He even expressly admits it (in Matt. Hom. 32, in Philipp. Hom. 3, Heb. Hom. 4, and elsewhere). In these places he exhorts the faithful to pray for the faithful departed in purgatory; for we may not pray for those in hell, since there there is no redemption. Heretics reply that this fire is the fire of the tribulation of this life; and this is even implied by Anselm and Gregory (Dial. iv. 39) and Augustine (in Ps. xxxviii), all of whom, however, understand it of purgatory, or that it is the fire of confusion, which they feign that the Holy Spirit sends upon the Saints in life, or else at their death, as, e.g., they say He did in the case of SS. Bernard, Francis, and Dominic, to show them their errors about the monastic life, the Mass, and Confession, that so they might have their eyes opened and be led to retract. But all this is a gratuitous invention, nor does there exist any such retractation made by these Saints or by others on their death-beds: they rather gave with constancy an exhortation to their followers to persist and go forward in the monastic life. Add to this that many have died suddenly, and still die suddenly, or die in their sleep, and that they depart with the stain of venial sins. Where are they purged? Not in heaven, for there nothing that defiles shall enter (Rev 21:27); not in hell, for that is the place of the lost; therefore, it must be in purgatory. For after this life there is no place for the wonted mercy and pardon of God, but only for justice and for just making amends, or rather suffering amends, so that no one may say that God freely forgives all sin to the dead, i.e., all pain and guilt. Lastly, the day of death is not called the day of the Lord, but the day of judgment; nor does fire denote the confusion that happens then, but literal fire. Calvin objects that wood, hay, stubble are used figuratively, so therefore is fire. I reply by denying that it follows; for it appears that the day of the Lord is to be revealed by fire properly so called, and I shall show this directly. 4. Sedulius, Cajetan, Theodoret, Ambrose understand this fire of the strict and severe examination of the judgment of God, punishing sin after death by fire; or, as Bellarmine suggests, it is the fire partly of judgment, partly of purgatory. In other words, as the works of sinners shall have their fiery examination, so too shall they that work them have their fire, the fire of vengeance, in purgatory. By way of analogy that judgment is called by the name of fire, because, like fire, it will be most purifying, most searching, most rapid, and most efficacious (Mal 2:2; Heb. xii. 29). But since the words of the Apostle speak of nothing but fire, and repeat it twice and three times, they seem plainly and properly to mean what they say, and to denote literal fire throughout, with no figure, double meaning, or variation. I say, then, 1. that it is certain that this place is understood of the fire of purgatory. So it is taken by the Council of Florence, by Ambrose, Theodoret, S. Thomas, Anselm, here, and in innumerable places by the Greek and Latin Fathers, cited at length by Bellarmine and Salmeron. This is the tradition and common opinion of the Church and of doctors, although they may sometimes explain the details differently, or apply them to purgatory in a different way. It may be objected: If the Council of Florence understands this passage of purgatorial fire, it is therefore a matter de fide, and must be understood of it by all, and therefore also it is de fide, not only that there is a purgatory, but that souls are purged in it by fire. I answer by denying that it follows. For although the Latin Fathers in the Council of Trent so understand it, and though consequently it is certain that there is a purgatorial fire, yet they were unwilling to define it to be a matter of faith that it is fire, but only that it is purgatorial. They did this, too, so as not to offend the Greeks, who admitted indeed a purgatory, but denied the existence of fire in it, saying merely that it was a dark place and full of suffering. 2. The fire spoken of here by the Apostle is, properly speaking, the fire of the conflagration of the world. This appears from the fact that it will be in the day of the Lord, that is, at the last judgment, which is everywhere described in Scripture "by fire which is to burn up the world." Cf. Psa 92:3; 2Th 1:8; Joe 2:3; 2Pe 3:12. For this fire will at the same time consume the world, and prove and purge those who shall then be living, as theologians everywhere lay down; it will also be the precursor, or rather the companion and lictor, of Christ, the Judge. It will, too, bring death and punishment, if not to the pure, at any rate to the impure, proportioned to their deserving. This fire shall then surround and carry off the condemned with it into hell, and so it is said that "the day of the Lord shall be revealed by fire;" which means that that day shall be revealed by fire as the day of the vengeance and judgment of the Lord. You will ask, How does this fire purge works which have long passed away and are not? I reply that Scripture says that men's good and evil deeds follow them; they are with them after death, inasmuch as responsibility for them still remains with men, binding them either to reward or punishment. You may ask again, How can works be said to be burnt? I answer, in two ways: (1.) Figuratively, for they are compared to stubble, which literally burns. Works, too, burn in a figurative sense, i.e., they are punished and destroyed like wood which is consumed by fire. (2.) By metonymy the works are put for the worker, and are thus said to burn. Notice here that the Apostle uses this figure and metonymy so as to carry on the illustration of a building which he introduced in ver. 9, and also because he is referring to the conflagration which is to burn all the buildings in the world. For men's works build for them as it were houses, just as silkworms spin little balls of silk, and enwrap themselves in them, as if they were their houses; so that if you burn these little balls you burn the silkworm, and vice versâ. So here work is figuratively burnt like a house, because the worker and builder to whom the works adhere, and in whom they may be said to adhere is burnt. Moreover, the works rather than the workman are said to be burnt, because the workman is not utterly consumed, but is saved, yet so as by fire. But the guilt of his works is by this fire consumed and done away. It may be asked in the third place, How is it that this fire is said to try gold and silver, i.e., good works? I answer, By the very fact that it does not touch them, but leaves them wholly unharmed, because they are wholly without alloy; the fire declares the perfection of the workmen and their works. But it will manifest by burning, i.e., by punishing wood, hay, stubble, when it shall attack and burn those that committed venial sin, and shall purge them so as to save them, yet so as by fire. Similarly, in olden times, until it was forbidden by the Canons as tempting God, trial by ordeal was resorted to for the purpose of deciding guilt: an accused person had to handle a red-hot iron, or walk upon it barefoot. If he was really guilty he was burnt; if innocent, uninjured. This happened to S. Cunegund, wife of the Emperor Henry, and to the three children in the Babylonian furnace. The one proved her chastity by walking barefoot over the hot iron, the others their innocence by passing uninjured through the fiery furnace. It may be asked again, How does fire try the work of every man? For Paul, and all who are already dead, do not pass through the fire that consumes the world. I reply (1.) that S. Paul is on the habit of speaking as if the last day were close at hand, that so he may stir up every one to prepare himself for a day that is uncertain, and perhaps soon to come. (2.) Moreover, this fire will purge the whole world, and therefore if there is any stain in any of the dead that has not yet been purged away, it will be attacked and punished by that fire; and so each one's work, whether he be living or dead, will be manifested. (3.) As the Apostle includes the day of death under the day of the Lord, and particular judgment under the general, and regards them under one aspect, so in like manner, under the fire that will accompany Christ when He comes in judgment, and that will purge whatever then remains that needs purging, he wishes us to understand that fire by which souls begin to be purges directly after death. By this fire, he means the fire of purgatory. It is no objection to this that the fire which shall destroy the world will be before death, when it should be after death. For (1.) it will do away with the sins of the whole life and of death also. But it cannot be after death so as to purge the dead, for they that are dead then will immediately rise and be carried to judgment. (2.) If any one before death shall chance not to have been sufficiently purged, he will after death be fully dealt with by the same purgatorial fire. This is proved by this verse; for the Apostle writes it to the living, who were not to see the general conflagration, but were to have their own purgatory after death, as the others were to have theirs at death. For why should one escape this fire more than the other, if their merits were the same? (3.) The Greek word is in the present tense, "is being revealed:" in other words, the "day of the Lord" is revealed at death. (4.) The work of every one will be tried by this purgatorial fire, and yet the work of those alive at the general conflagration will alone be tried by it. (5.) All the Catholic Fathers, the Latin doctors, and the Council of Florence, at its beginning, understood this passage of the fire of purgatory, and it has the unanimous tradition of the Church. (6.) To try by purging is in the strictest sense the work of purgatory, and of it we can most truly say that it shall save, yet so as by fire. For from the moment of death a man will be saved, and when he has been thoroughly purged he will fly from purgatory to heaven, before the great day of the Lord. As, then, the saying of the Apostle's, that the day of the Lord shall be revealed by fire, exactly suits the fire at the end of the world, so also it strictly falls in with the fire of purgatory, because it shall try each man's work, and because the righteous man who has sinned shall be saved yet so as by fire. I must add to this that theologians of repute, as Francis Suarez (pt. iii. vol. 2, disp. 57. sec. 1), hold that thus general conflagration will not slay the purge men, but that after the resurrection, at the general judgment, this fire will only be for the terror and punishment of the lost, and to burn up and renew the world after judgment. Still, they say, that we can infer that it will try and purge the good, inasmuch as it will be a witness to the acknowledgment by Christ of their innocence resulting from the purgation they have undergone in purgatory. It is therefore much more certain that the trial spoken of here will be by the fire of purgatory rather than by the conflagration at the end of the world. In short, the whole of this passage of the Apostle's must be understood as well of the day of judgment, both particular and universal, as of purgatory and the fire that is to consume the world. It may be asked, Why does the Apostle blend these and speak indifferently of both judgments and both fires? The reason is (1.) that as the particular and general judgment will be one and the same, so will the fire of purgatory and at the end of the world be one and the same. One purges men, the other the world. The fire of purgatory is related as a part to the whole to the general fire which will be the world's purgatory; it will give place to it, and perhaps be changed into it, and perhaps become numerically one with it. (2.) The Apostle frequently speaks of the day of judgment being close at hand, and consequently as if the passage from purgatory to the general conflagration were soon to be made; and, as was said, he does this that men may prepare themselves for it by holy and pious lives. Cf. 1 Thess. iv. 15; Heb. xi. 40; 2 Cor. v. 1, 3, 4. Similarly, the Prophets and Christ Himself often mingle type and antitype, as in S. Matt. xxiv. Christ speaks of the destruction of Jerusalem and of the world as one destruction, and as if one were to follow closely upon the other. This is why the Apostles, when Christ said this, thought that the two would be nearly contemporaneous, though afterwards when better taught they perceived and corrected their mistake. You may ask secondly, How can the words, "it shall be revealed by fire," be applied to the particular judgment? What fire will be Christ's assessor at the particular judgment when each man's works are tried and declared? I answer that the fire of purgatory is Christ's assistant in the particular judgment of any man, ready to His hand to try, punish, and purge each man's work. We ought to remark that S. Paul personifies this purgatorial fire, and makes it a kind of assessor to Christ, so that, like soldiers before their captain, all the dead must pass before it, to be inspected, and, if they need it, to be corrected. The Apostle does this (1.) to carry in his figure of gold and the refiner; (2.) to keep the fitting proportion between this fire and the general conflagration, to which his reference is primarily when he says, "the day of the Lord shall be revealed by fire." Notice also that, as then the Prophets and Christ blend confusedly type and antitype, as, e.g., when they speak of Solomon and Christ, of the destruction of the city and the world, and appear to apply to both things, which have more reference to the one than to the other, so also S. Paul does here: for the words, "the day of the Lord shall be revealed by fire," refer rather to the conflagration at the end of the world; but the words that follow, "the fire shall try every man's work," have to do rather with the fire of purgatory. The fire of purgatory, then, is Christ's assistant at the day of particular judgment, His precursor, lictor, jailer, and scourge; it examines each man's work, leaves the gold of good works unharmed, but burns up as if they were its proper fuel all works of wood, hay, stubble; and so each one shall suffer loss, or punishment in such a way, however, that the worker is saved, yet so as by fire. And so at the day of death and particular judgment this fire is revealed to each one. And this was the meaning of Fursey's vision. For when he saw himself dead and the fire approaching him, he said to the angel, "Lord, lo! the fire is coming near me." The angel answered, "What thou didst not kindle shall not burn thee. For though the pyre seem great and terrible, yet it tries every man according to the merit of his works, for each man's lust shall be burnt in this fore. For just as each one burns in his body with unlawful lust, so when freed from the body shall he be burnt by just punishment." Ver. 15. But he himself shall be saved, yet so as by fire. Isidorius Clarius wrongly applies this to the "foundation." Grammatically it is possible, but logically not, for it does not agree with the context. For the Apostle is showing that those teachers who erect an empty and showy structure on the faith of Chris shall be punished with fire. Moreover, the preceding words, "he shall receive a reward," evidently refer to the builder, not to the foundation. So, too, the opposite clause here must be referred to him who builds and not t the foundation laid. Notice (1.) that as is a mark of truth, not of comparison. So in S. John i. 14: "We have seen His glory, the glory as of the Only-begotten. (2.) That it is possible for as to be the introduction of a comparison here. The meaning then would be, He shall be saved like as one who escapes from a burning house, and passes scorched through the flames, as I said at ver. 12. Hence it appears both that there is a purgatory and that there is fire. Hence Chrysostom (Hom. ad pop. 69) says that "the Apostles ordered that at the sacrifice of the Mass prayer be offered for the departed." Dionysius (Eccles. Hierarch. cvii. pt. 3) records these prayers, and says that he received them from the Apostles. For, as S. Augustine says (Ps. xxxviii), "Because it is said 'shall be saved,' this fire is thought little of, but it will be more than anything that man can endure in this life." S. Bernard too says (de Obit. Humb.), "What we have neglected here shall there be paid a hundredfold." Many think that the fire of purgatory is the same as the fire of hell, which borders on purgatory, but only differs from it in duration. From this Anselm gives the wise advice: "If to escape tortures we obey a king here, let us obey the will of Gos so as to escape that fire which is more terrible than all tortures here." And S. Chrysostom (de Penit. hom. 5) says: "Now there is space for repentance; let then penitence forestall punishment; let us come before His face with confession; let us extinguish the fore prepared for our sins, not with many waters, but with a few tears." At all events, it is better and easier to be purged with water than with fire: it is better to spend the life whole in the purgatory of penitence than to dwell for a year in the purgatory of fire. S. Bernard, in his sermon on "the wood, hay, stubble," gives a tropological discourse that is much to the point. He says: " The foundation is Christ, the wood is perishable, the hay yielding, the stubble light. They who began stoutly enough, but when broken are not renewed, are the wood. They are the hay who, being lukewarm by reason of the sloth that they should have fled from, are unwilling to touch arduous labours with the tip of their fingers. They are the stubble who, being tossed about by every light breeze, never remain in the same state. For such must we fear, though not despair: for if they have heed to Christ as the foundation, and have finished their life in Him as the Way, they shall be saved, yet so as by fire... Fire has three things smoke, light, heat. Smoke calls forth tears, light illuminates what is near, heat burns. So he who is of this sort ought to have smoke, that is, a smarting as it were in his mind, because of his lukewarmness, his remissness, his fickleness; for as far as in him lies he disturbs and overthrows natural order. So, too, should he have light in his mouth, that he may by confession say and bewail that he is what he knows himself to be; so that his tongue may sharpen his conscience, and his conscience shame his tongue. It is necessary, too, that he feel in his body the heat of the suffering exacted by penitence in some degree at all events, if not very acutely. Thinkest thou that He who wishes all men to be saved will cast away those who in this way are of contrite heart, who humbly confess, and try to bring under their bodies?... There are, too, others who build on this foundation gold, silver, precious stones, who begin ardently, more ardently go forward, and most ardently seek perfection, not paying any heed to what the flesh can do, but what the Spirit wills." Ver. 16. Know ye not that ye are the temple of God? This is a return to the image of ver. 9: "Ye are God's building," and therefore not a heathen temple, but the temple of God, in which by faith, grace, charity, and His gifts He dwells. So Anselm and others. For a fuller exposition if this, see the notes to 2Co 6:16. How the soul may be dedicated as a temple to God is declared at length by S. Bernard (Serm. 1 de Dedic. Eccl.). He says that there are five things observed in a dedication: the sprinkling, the marking with the cross, the anointing, the illumination, and the benediction; and all these take place also in the dedication of the soul. Observe that up to the present S. Paul has been dealing with those teachers and those of the faithful who build up the holy edifice of the Church. He now turns to those who undermine it. Ver. 17. If any man defile the temple of God, him shall God destroy. If any one, through the fatal pride that is born of human wisdom, through novel, erroneous, and pestilential teaching, or through schisms such as are found among you, O Corinthians, says Anselm; or if any one in any other way corrupt the Church, or any individual soul in it him shall God destroy. The Apostle is speaking mainly of the corruption that comes through the teaching of false doctrine, through pride, through envy, or the fomenting of schism. For as he began, so does he finish this chapter with warnings to false teachers. It appears, too, from the next words where he says that any such defiler shall not be saved, so as by fire, but shall be consumed in everlasting fire.
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Ver. 18. If any man among you seemeth to be wise. If any man is proud if his worldly wisdom and eloquence, his earthly knowledge and so come to look down on others, let him become filled with humility and faith, and with the folly of the Cross, so as to be a fool in the eyes of the world. Cf. notes on i. 26. This with God is the only true wisdom. Since the world's wisdom is folly with God, and God's wisdom foolishness to the world, it follows that we cannot be wise unless according to the world we are fools unless, in spite of our greatness and wisdom before the world, we submit ourselves like children, nay, like fools, to the faith, doctrine, cross, and obedience of Christ. " So," says S. Bernard (Serm. 2 de Epiph.), " did the three Magi worship the Child in the manger and become fools, so as to learn wisdom; and so the spirit taught them what was afterwards preached by Apostles: 'He who wishes to be wise let him become a fool, that he may be wise.' They enter the stable, they find a child wrapped in swaddling clothes: they think no scorn of the stable, stumble not at the swaddling clothes, nor find offence in the Infant at the breast: they fall down, they worship Him as King, they adore Him as God. Surely, He who led thither their steps also opened the eyes of their mind. He who guided them from without by a star, also taught them in the deepest recesses of the heart." S. Basil asks (Reg. brevoir. 274): "How is any one made a fool in this world?" And he replies, " If he fears the judgment of God, who says. 'Woe to them that are wise in their own eyes, and prudent in their own sight;' and if he imitates Him who said, 'I became even as a beast before Thee;' if he throw away all empty belief in his own wisdom, reverse all his former judgments, and confess that not even from the beginning has he ever thought aright till he was taught by the command of God what was pleasing to Him in thought, word, and deed." Ver. 19. For the wisdom of this world is foolishness with God. God has rejected the wisdom of the world as worthless, (1.) because it has nothing in it that is wholesome and Divine, and does nothing towards salvation; (2.) He would not use it in the preaching of the Apostles, but employed instead unlettered Apostles; (3.) It is often contrary to the faith, not only in speculative matters (as, e.g., all who are merely worldly-wise reject the mystery of the Holy Trinity, of the Incarnation and death of the Son of God as being impossible and incredible), but also in matters of practice and morals. For Christ bids us love our enemies; the wisdom of the world bids us hate them: Christ bids us overcome evil with good, the world says, "Return evil for evil;" Christ calls blessed the poor, the meek, them that mourn, that hunger, that suffer persecution, but the world says that it is the rich, those that are in high station, that laugh, feast, and rule, that are happy.
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For it is written, He taketh the wise in their own craftiness. This is from Job 5:13. They are the words, not of Job, but of Eliphaz, who wished to show that Job had deserved his calamities through his sins. He was reproved by God (Job 42:7), and therefore these words of Eliphaz have not the authority os Holy Scripture, but only that of a wise man. For S. Paul approves of this saying of Eliphaz as being true, and wisely said by a wise man. God takes the wise in their craftiness when He fulfils His will by the very means by which they thought to reverse it. When the brothers of Joseph, wishing to stultify his dreams about his future leadership, threw him into a pit and sold him into Egypt, God through their action, exalted him, and made him ruler over Egypt, and forced his brothers to do him reverence. In like manner God overruled the wisdom of Pharaoh at the Red Sea, of Saul and Achithophel on their attempts to destroy David, of Haman at the gallows, where he thought to slay Mordecai. So S. Thomas.
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Ver. 20. And again, the Lord knoweth the thoughts of the wise, that they are but vain. Psa 94:11. By all these quotations and reasons S. Paul impresses on the Corinthians that the worldly wisdom and eloquence of which they boasted themselves, and through which they put Apollos before himself, were but vain. He declares that the true wisdom is the faith and teaching of Christ, which he had preached them on simple words, indeed, but yet with burning and efficacious zeal. S. Jerome, moralising on Ps. xciv., says: " Do you wish to know how it is that the thoughts of men are vain? A father and mother bring up a child, they promise themselves happiness in him, they send him to be educated; he comes to manhood, they enter him as a soldier, and when through thirty years they have thought of everything for him, a slight attack of fever comes and carries away the fruit of all their thought. O anxiety of man! how vain is it in human affairs! One thought alone brings happiness the thought of God." Vers. 21, 22. Therefore, let no man glory in men... all are yours. Glory not in Paul or in Apollos, for they and all others, nay, all creatures are common to each one of you; they all alike concur in procuring your salvation. It should be remarked that S. Paul, when he says that all are yours, does not teach a community of goods such as there was in paradise, and as Huss, Wyclif, and others fondly dream of. He means that by way of final cause and use, not by way of possession, all things have been intended to help forward their salvation. So say Anselm, Ambrose, Theodoret, S. Thomas, Chrysostom. They have been given to be used either objectively or subjectively, which latter consists in acknowledging and praising the Creator in all His creatures; and this is what is meant by the common saying, "The whole world swells the wealth of the faithful." Cf. Theodoret (Serm. 10 de. Provid.). Hence S. Chrysostom says: " We are Christ's in one way; Christ is God's in another; the world is ours in another. For we are Christ's as His work; Christ is God's as His most dearly beloved Son; the world is ours, not as being our work, but because it was made on our account." The world then is ours, because all creatures in the world serve our body and soul; life is ours, that we may lay up a store of merits; death is ours, because it is the gate through which we pass to everlasting life; or the death of martyrdom is ours; things present, whether adverse or prosperous, are ours that we may extract good from them; things to come are ours, that we may enjoy them: they are now ours in hope, they will be ours in fact in heaven. So S. Thomas and Anselm. Ours, too, are evil things, such as hell and the lost, that we may rule over them.
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Ver. 23. Ye are Christ's. You are the mystical members of Christ, your Head and Lord, and therefore you are His possession, having been bought by His Blood. Therefore you should glory in Christ, not in Paul or Apollos. So S. Thomas and Anselm.
And Christ is God's. (1.) Because, as God, He is the Son of God. Ambrose says, "Christ is the Son of God, and does His will, that we too may do it." So, too, Chrysostom, Theodoret, Anselm. (2.) Christ as man is God's, as His Lord and Head, being His creature and His possession. So S. Thomas and Cajetan. From what has been said it appears that all the faithful, and especially the elect, are the end for which God created all things. The end of all things is Christ as man. For this glory was the due of such a man, viz., that all things should serve Him, be ordained foe Him, and look to Him as their end. But Christ is for God and His glory, and therefore all glory is to be given, not to Paul or Apollos, but to God alone. S. Chrysostom (Hom. 10 Moral.) says beautifully: " All that we are and all that we have comes from Christ: life and light, and spirit, and air and earth. If any of these be taken from us we perish, for we are but strangers and pilgrims. 'Mine and thine' are, when carefully considered, but empty words. Though you may speak of your house as being your own, you speak foolishly; for indeed the air, the earth, the material of which it is made, yourself who build it, and all other things are the property of the Creator. Even if the use of it is yours it is of uncertain duration, not only because of death, but also because of the uncertainty of all things before death. for we are God's in two ways by creation and re-creation; and if your soul is not your own, how can you say that your money is? Since, therefore, it is not your own, you should expend it upon your fellow-servants. Do not say, then, 'I spend my own.' It is not your own, it is another's, nay, it is common to thee and thy fellow-servant, like as the sun and air and all things are."
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Supra apostolus ostenderat contentionem et divisionem Corinthiorum, qui propter ministros Christi, a quibus baptizati et docti erant, ad invicem disceptabant; hic incipit eorum iudicium quod habebant de ministris improbare, ex quo iudicio contentiones in eis procedebant. Et circa hoc duo facit. Primo improbat eorum iudicium quantum ad hoc quod quibusdam ministrorum, de quibus gloriabantur, plus attribuebant quam deberent; secundo, quantum ad hoc quod alios Christi ministros contemnebant, IV cap., ibi sic nos existimet homo. Circa primum duo facit. Primo ostendit detrimentum quod patiebantur propter contentiones ex perverso iudicio provenientes; secundo improbat eorum perversum iudicium, ibi quid igitur est Apollo? Circa primum duo facit. Primo ponit detrimentum quod hactenus passi erant propter eorum defectum; secundo ostendit quod adhuc idem patiuntur, ibi sed nec nunc quidem. Circa primum tria facit. Primo ponit detrimentum quod hactenus passi erant propter eorum defectum. Dixerat enim supra quod apostoli quidem spiritualia documenta spiritualibus tradebant, quae animales homines percipere non poterant: quod eis adaptat, dicens et ego, fratres, qui scilicet inter alios apostolos spiritualibus spiritualia loquor, non potui, scilicet convenienter, vobis loqui quasi spiritualibus, ut scilicet traderem vobis spiritualia documenta, sed quasi carnalibus, scilicet locutus sum vobis. Eosdem enim carnales dicit quos supra animales, quibus oportet tradi ea quae sunt infirmitati eorum accommoda. Is. XXVIII, 9: quem docebit scientiam, et quem intelligere faciet auditum? Ablactatos a lacte, avulsos ab uberibus, id est, carnali conversatione et sensu. Secundo adhibet similitudinem, dicens tamquam parvulis in Christo, id est, parum adhuc introductis in perfectam doctrinam fidei, quae spiritualibus debetur. Hebr. c. V, 13: omnis qui lactis est particeps, expers est sermonis iustitiae; parvulus enim est: perfectorum autem est solidus cibus. Tertio rationem assignat, ne credatur ex invidia eis spiritualem doctrinam subtraxisse, contra quod dicitur Sap. VII, 13: quam sine fictione didici, et sine invidia communico. Unde subditur nondum enim poteratis, quasi dicat: non subtraxi vobis escam propter meam invidiam, sed propter vestram impotentiam, quia verba spiritualia nondum bene poteratis capere, secundum illud Io. XVI, v. 12: adhuc multa habeo vobis dicere, sed non potestis portare modo.
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Deinde, cum dicit sed nec nunc quidem potestis, ostendit quod adhuc idem detrimentum patiuntur. Et primo quidem ponit impotentiam cui adhuc subiacebant, dicens sed nec nunc quidem potestis, quasi dicat: quod a principio perfectam doctrinam capere non poteratis, non mirum fuit, quia hoc nescire vestrae novitati competebat, secundum illud I Petr. c. II, 2: sicut modo geniti infantes lac concupiscite. Sed hoc videtur esse culpabile, quod post tantum tempus in quo proficere debuistis, eamdem impotentiam retinetis, secundum illud Hebr. V, 12: cum deberetis magistri esse propter tempus, rursus indigetis doceri, quae sunt elementa sermonum Dei.
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Secundo assignat praedictae impotentiae rationem, dicens adhuc enim carnales estis, scilicet vita et sensu. Et ideo ea quae sunt spiritus capere non potestis, sed sapitis ea quae sunt carnis, secundum illud Rom. VIII, 5: qui secundum carnem sunt, quae carnis sunt sapiunt. Tertio ponit rationem probationis inductae, dicens cum enim inter vos sit zelus et contentio, nonne carnales estis, et secundum hominem ambulatis? Ubi considerandum est quod recte coniungit zelum et contentionem, quia zelus, id est invidia, est contentionis materia. Invidus enim tristatur de bono alterius, quod ille nititur promovere, et ex hoc sequitur contentio. Unde Iac. III, 16: ubi zelus et contentio, ibi inconstantia et omne opus pravum. Et similiter e converso charitas, per quam quis diligit bonum alterius, est materia pacis. Secundo considerandum est quod zelus et contentio non habent locum nisi in carnalibus hominibus, quia ipsi circa bona corporalia afficiuntur, quae simul a pluribus integre possideri non possunt. Et ideo, propter hoc quod aliquis aliquod bonum corporale possidet, alius impeditur a plena possessione illius, et ex hoc sequitur invidia, et per consequens contentio. Sed spiritualia bona, quibus spirituales afficiuntur, simul a pluribus possideri possunt, et ideo bonum unius non est alterius impedimentum, et propter hoc in talibus nec invidia, nec contentio locum habet. Unde Sap. VII, 13: sine invidia communico. Tertio considerandum est quare homines carnales dicit secundum hominem ambulare, cum tamen homo ex spiritu et carne componatur, quia naturae humanae consonum est, ut spiritus cognitionem a sensibus carnis accipiat. Unde consequenter affectus rationis humanae secundum ea quae sunt carnis movetur, nisi spiritus hominis per spiritum Dei supra hominem elevetur. Unde dicitur Eccli. XXXIV, 6: sicut parturientis, cor tuum phantasias patitur, nisi ab altissimo fuerit emissa visitatio. Est ergo sensus secundum hominem, id est, secundum naturam humanam sibi a Dei spiritu derelictam, sicut et in Ps. IV, 3 dicitur: filii hominum, usquequo gravi corde, ut quid diligitis vanitatem et quaeritis mendacium? Quarto manifestat probationem inductam, dicens cum enim quis, id est, aliquis vestrum, dicat: ego quidem sum Pauli, quia a Paulo baptizatus et doctus, alius autem: ego Apollo (genitivi casus), per quod denotatur in vobis esse zelus et contentio, nonne homines estis, scilicet carnales et non spirituales, utpote zelum et contentionem habentes pro rebus humanis? Qualis enim homo est, talibus rebus afficitur et per affectum inhaeret, secundum illud Osee IX, 10: facti sunt abominabiles, sicut ea quae dilexerunt.
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Deinde, cum dicit quid igitur est Apollo? Improbat eorum iudicium, quantum ad hoc quod plus ministris attribuebant quam deberent. Et primo ostendit veritatem; secundo excludit errorem, ibi nemo vos seducat; tertio infert conclusionem intentam, ibi itaque nemo glorietur in hominibus. Circa primum duo facit. Primo ostendit conditionem ministrorum; secundo agit de eorum mercede, ibi unusquisque propriam mercedem. Circa primum tria facit. Primo ponit ministrorum conditionem; secundo ponit similitudinem, ibi ego plantavi, Apollo rigavit; tertio ostendit intentum, ibi itaque neque qui plantat. Circa conditionem autem ministrorum duo tangit. Primo quod non sunt domini, sed ministri, dicens: vos de Paulo et Apollo gloriamini, igitur quaero a vobis: quid est Apollo, et quid Paulus? Id est, cuius dignitatis vel potestatis, ut digne de eis gloriari possitis? Et respondet: ministri eius, scilicet Dei sunt. Quasi dicat: quod agunt in Baptismo et in doctrina, non principaliter agunt sicut domini, sed sicut ministri eius, secundum illud Is. LXI, 6: ministri Dei, dicetur vobis. Posset autem alicui videri magnum esse, ministrum Dei esse, et gloriandum esse in hominibus de ministeriis Dei. Et vere esset, si sine hominibus non pateret accessus ad Deum, sicut illi qui solent gloriari de ministris regis, sine quibus non patet aditus ad regem. Sed hoc hic locum non habet, quia fideles Christi per fidem habent accessum ad Deum, secundum illud Rom. V, 2: per quem accessum habemus ad Deum per fidem et gratiam istam, in qua stamus, et gloriamur in spe gloriae filiorum Dei.
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Ideo signanter addit cui credidistis, quasi dicat: per fidem iam estis coniuncti Deo, non hominibus. Unde supra II, 5 dictum est: ut fides vestra non sit in sapientia hominum, sed in virtute Dei. Et ideo primo de Deo est vobis gaudendum, quam de hominibus. Contingit autem quod ministri hominum, vel dominorum, vel artificum primo habeant a seipsis aliquam dignitatem, vel virtutem, ex qua idonei ad ministerium fiunt, sed hoc non est de ministris Dei. Et ideo, secundo, ostendit quod tota dignitas et virtus ministrorum est a Deo, dicens et unicuique sicut Deus divisit, quasi dicat: in tantum aliquis, et unusquisque nostrum habet de virtute ministrandi, inquantum ei Deus dedit, unde nec sic nobis est gloriandum. II Cor. c. III, 5 s.: sufficientia nostra a Deo, qui idoneos nos fecit ministros novi testamenti. Deinde, cum dicit ego plantavi, ponit similitudinem ministrorum ex similitudine agricolarum, ubi duplex differentia operationum intelligitur. Una, operationis unius ministri ad operationem alterius. Et quantum ad hoc dicit ego plantavi, id est, in praedicatione ad modum plantantis me habui, quia scilicet primo vobis praedicavi fidem, Is. LI, v. 16: posui verba mea in ore tuo, ut plantes caelos; Apollo rigavit, id est, ad modum rigantis se habuit, qui aquam plantis exhibet ad hoc ut nutriantur et crescant. Et similiter legitur Act. XVIII, 1 s. quod, cum Paulus multos Corinthiorum convertisset, supervenit Apollo, qui multum contulit his qui crediderunt, publice ostendens per Scripturam esse Iesum Christum. Eccli. c. XXIV, 42 dicitur: rigabo hortum meum plantationum. Secunda differentia est operationis ministrorum, qui exterius operantur plantando et rigando, ad operationem Dei, qui interius operatur.
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Unde subdit sed Deus incrementum dedit, interius scilicet operando. II Cor. IX, 10: augebit incrementa frugum iustitiae vestrae. Sic etiam in rebus corporalibus plantantes et rigantes exterius operantur, sed Deus operatur interius per operationem naturae ad incrementa plantarum.
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Deinde cum dicit itaque neque qui plantat, neque qui rigat, etc., infert ex praemissis duas conclusiones, quarum prima infertur secundum comparationem ministrorum ad Deum, dicens: ex quo Paulus plantavit, et Apollo rigavit, non sunt nisi ministri Dei, et non habent aliquid nisi a Deo, et non operantur nisi exterius, Deo interius operante. Itaque neque qui plantat est aliquid, scilicet principaliter et magnum de quo sit gloriandum, neque qui rigat, sed qui incrementum dat, Deus. Ipse enim per se est aliquid principale et magnum, de quo est gloriandum. Actio enim non attribuitur instrumento, cui comparatur minister, sed principali agenti. Unde Is. XL, v. 17 dicitur: omnes gentes quasi non sint, sic sunt coram eo. Secundam conclusionem infert pertinentem ad comparationem ministrorum ad invicem, dicens qui plantat autem, et qui rigat, cum sint ministri Dei, et nihil nisi a Deo habentes, et solum exterius operantes, unum sunt, ex conditione naturae et ministerii ratione: quare scilicet non potest unus alteri praeferri, nisi secundum donum Dei, et ita quantum in seipsis est, unum sunt. Et quia, consequenter, in intentione ministrandi Deo unum sunt per concordiam voluntatis, ideo stultum est de his qui unum sunt, dissentire. Ps. CXXXII, 1: ecce quam bonum et quam iucundum habitare fratres in unum. Rom. XII, 5: multi unum corpus sumus in Christo.
Supra apostolus ostendit qualis sit conditio ministrorum, hic agit de remuneratione eorum. Et primo ponit de mercede bonorum ministrorum; secundo agit de punitione malorum, ibi nescitis quia templum Dei estis, et cetera. Circa primum tria facit. Primo promittit ministris mercedem propriam; secundo assignat rationem, ibi Dei enim sumus; tertio agit de diversitate mercedis, ibi secundum gratiam Dei. Dicit ergo primo: dictum est, quod neque qui plantat est aliquid, neque qui rigat, non tamen inutiliter plantat vel rigat, sed unusquisque suam propriam mercedem accipiet, secundum suum laborem. Quamvis enim qui incrementum dat, sit Deus, et ipse solus interius operetur, exterius tamen laborantibus mercedem tribuit, secundum illud Ier. XXXI, 16: quiescat vox tua a ploratu, et oculi tui a lacrymis; quia merces est operi tuo. Quae quidem merces est ipse Deus, secundum illud Gen. XV, 1: ego protector tuus sum, et merces tua multa nimis. Pro qua mercede laborantes mercenarii laudantur, secundum illud Lc. XV, 17: quanti mercenarii in domo patris mei abundant panibus? Alioquin si pro alia mercede in opere Dei aliquis laboret, laudandus non est, secundum illud Io. X, 12: mercenarius autem, cuius non sunt oves propriae, videt lupum venientem, et fugit. Haec autem merces et communis est omnibus, et propria singulorum: communis quidem, quia idem est quod omnes videbunt, et quo omnes fruentur, scilicet Deus, secundum illud Iob XXII, 26: super omnipotentem deliciis afflues, et levabis ad Deum faciem tuam; Is. XXVIII, 5: in illa die erit dominus exercituum corona gloriae et sertum exultationis populo suo. Et ideo Matth. c. XX, 9 s. omnibus laborantibus in vinea datur unus denarius. Propria vero merces erit singulorum: quia unus alio clarius videbit, et plenius fruetur secundum determinatam sibi mensuram. Unde et Dan. XII, 3 illi qui docti sunt, comparantur splendori firmamenti, qui ad iustitiam erudiunt plurimos quasi stellae. Hinc est quod Io.
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XIV, 2 dicitur: in domo patris mei mansiones multae sunt, propter quod etiam hic dicitur unusquisque propriam mercedem accipiet. Ostendit autem secundum quid attendatur mensura propriae mercedis, cum subdit secundum suum laborem. Unde et in Ps. CXXVII, 2 dicitur: labores manuum tuarum, quia manducabis, beatus es et bene tibi erit. Non tamen propter hoc designatur aequalitas secundum quantitatem laboris ad mercedem, quia, ut dicitur II Cor. IV, 17: quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operabitur in nobis. Sed aequalitatem designat proportionis, ut scilicet ubi est potior labor, ibi sit potior merces. Potest autem intelligi labor esse potior tripliciter. Primo quidem secundum formam charitatis, cui respondet merces essentialis praemii, scilicet fruitionis et visionis divinae. Unde dicitur Io. XIV, 21: qui diligit me, diligetur a patre meo, et ego diligam eum, et manifestabo ei meipsum. Unde qui ex maiori charitate laborat, licet minorem laborem patiatur, plus de praemio essentiali accipiet. Secundo ex specie operis; sicut enim in rebus humanis ille magis praemiatur qui in digniori opere laborat, sicut architector quam artifex manualis, licet minus laboret corporaliter: ita etiam in rebus divinis ille qui in nobiliori opere occupatur, maius praemium accipiet quantum ad aliquam praerogativam praemii accidentalis, licet forte minus corporaliter laboret. Unde aureola datur doctoribus, virginibus et martyribus. Tertio ex quantitate laboris, quod quidem contingit dupliciter. Nam quandoque maior labor maiorem mercedem meretur, praecipue quantum ad remissionem poenae, puta quod diutius ieiunat vel longius peregrinatur, et etiam quantum ad gaudium quod percipiet de maiori labore. Unde Sap. X, 17 dicitur: reddidit, Deus scilicet, iustis mercedem laborum suorum. Quandoque vero est maior labor ex defectu voluntatis. In his enim quae propria voluntate facimus, minorem laborem sentimus. Et talis magnitudo laboris non augebit, sed minuet mercedem. Unde dicitur Is. XL, 31: assument pennas ut aquilae, current et non laborabunt, volabunt et non deficient; et ibi praemittitur: deficient pueri et laborabunt.
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Deinde, cum dicit Dei enim sumus, assignat rationem eius quod dixerat. Et primo ponit rationem; secundo adhibet similitudinem, ibi Dei agricultura estis. Dicit ergo primo: recte quilibet nostrum mercedem accipiet, Dei enim sumus adiutores, scilicet secundum nostros labores. Contra quod videtur esse quod dicitur Iob c. XXVI, 2: cuius adiutor es, numquid imbecillis? Et Is. XL, 13: quis adiuvit spiritum domini? Dicendum est autem, quod dupliciter aliquis alium adiuvat. Uno modo augendo eius virtutem, et sic nullus potest esse Dei adiutor. Unde et post praemissa verba Iob subditur: et sustentas brachium eius qui non est fortis. Alio modo obsequendo operationi alterius, sicut si minister dicatur domini adiutor, in quantum exequitur opus eius aut ministerium artificis, et hoc modo ministri Dei sunt eius adiutores, secundum illud II Cor. VI, 1: adiuvantes autem exhortamur. Sicut ergo ministri hominum exequentes eorum opera, mercedem ab eis accipiunt secundum suum laborem, ita et minister Dei. Secundo adhibet similitudinem simplicis operis, scilicet agriculturae et aedificationis. Populus quidem fidelis ager est a Deo cultus, in quantum per operationem divinam fructum boni operis Deo acceptum producit, secundum illud Rom. VII, 4: sitis alterius qui ex mortuis resurrexit, ut fructificetis Deo, et Io. XV, 1 dicitur: pater meus agricola est. Et hoc est quod primo dicitur Dei agricultura estis, id est, quasi ager a Deo cultus, et fructum ferens eius opere, et populus fidelis est quasi domus a Deo aedificata, inquantum scilicet Deus in eis habitat, secundum illud Eph. II, 22: et vos coaedificamini in habitaculum Dei. Et ideo secundo dicitur Dei aedificatio estis, id est aedificium a Deo constructum, secundum illud Ps. CXXVI, 1: nisi dominus aedificaverit domum, et cetera. Sic igitur ministri Dei sunt adiutores, inquantum laborant in agricultura et aedificatione fidelis populi. Deinde, cum dicit secundum gratiam Dei, etc., agit de diversitate mercedis, et quia merces distinguitur secundum distinctionem laboris, ut dictum est, ideo primo agit de diversitate laboris; secundo de diversitate mercedis, ibi si quis superaedificat. Circa primum duo facit. Primo ponit distinctionem laborum; secundo subiungit admonitionem, ibi unusquisque autem videat, et cetera. Circa primum duo facit.
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Primo, relicta similitudine agriculturae quam supra prosecutus fuerat, sub similitudine aedificationis suum proprium laborem describit, dicens secundum gratiam Dei quae data est mihi, ut sapiens architectus fundamentum posui. Ubi considerandum est quod architectus dicitur principalis artifex, et maxime aedificii, ad quem pertinet comprehendere summam dispositionem totius operis, quae perficitur per operationem manualium artificum. Et ideo dicitur sapiens in aedificio, quia simpliciter sapiens est qui summam causam cognoscit, scilicet Deum, et alios secundum Deum ordinat. Ita sapiens in aedificio dicitur qui principalem causam aedificii, scilicet finem, considerat, et ordinat inferioribus artificibus quid sit propter finem agendum. Manifestum est autem quod tota structura aedificii ex fundamento dependet, et ideo ad sapientem architectum pertinet idoneum fundamentum collocare. Ipse autem Paulus fundamentum spiritualis aedificii collocavit Corinthiis, unde supra dixit: ego plantavi. Sicut enim se habet fundamentum in aedificio, sic plantatio in plantis. Per utrumque enim significatur spiritualiter prima praedicatio fidei. Unde et ipse dicit Rom. XV, 20: sic autem praedicavi Evangelium, non ubi nominatus est Christus, ne super alienum fundamentum aedificarem, et ideo se comparat sapienti architecto. Hoc autem non suae virtuti attribuit, sed gratiae Dei. Et hoc est quod dicit secundum gratiam Dei quae data est mihi, qui scilicet me aptum et idoneum ad hoc ministerium fecit. Infra XV, 10: abundantius omnibus laboravi, non autem ego, sed gratia Dei mecum. Secundo describit laborem aliorum, dicens alius autem, id est, quicumque inter vos laborat, superaedificat, fundamento a me posito. Quod quidem potest ad duo referri. Uno quidem modo inquantum aliquis superaedificat fidei in seipso fundatae profectum charitatis et bonorum operum. I Petr. II, 5: et ipsi tamquam lapides vivi superaedificamini. Alio modo ad doctrinam, per quam quis fundatam fidem in aliis perfectius manifestat. Unde Ier. I, 10 dicitur: ut aedifices et plantes. Et secundum hoc idem significat haec superaedificatio, quod supra rigatio. Deinde, cum dicit unusquisque autem, etc., subiungit monitionem, dicens: dictum est quod ad alios pertinet superaedificare, unusquisque autem videat, id est, diligenter attendat, quomodo superaedificet, id est, qualem doctrinam fidei fundatam in aliis superaddat, vel qualia opera fidei in se fundatae habeat. Prov. IV, 25: oculi tui videant recta, et palpebrae tuae praecedant gressus tuos.
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Secundo respondet tacite quaestioni, quare scilicet admoneat alios de superaedificatione et non de fundatione, vel potius assignat rationem quare dixerit quod ad alios pertinet superaedificare, dicens fundamentum aliud nemo potest ponere, praeter id quod positum est, scilicet a me, quod est Iesus Christus, qui habitat in cordibus vestris per fidem, ut dicitur Eph. III, 17. Et de fundamento dicitur Is. XXVIII, 16: ecce ego mittam in fundamentis Sion lapidem angularem, probatum, pretiosum, id est, in fundamento fundatum. Sed contra videtur esse quod dicitur Apoc. XXI, 14: murus civitatis habens fundamenta duodecim, et in ipsis duodecim nomina apostolorum. Non ergo solus Christus est fundamentum. Dicendum est autem, quod duplex est fundamentum. Unum quidem quod per se habet soliditatem, sicut rupes aliqua supra quam aedificium construitur, et huic fundamento Christus comparatur. Ipse enim est petra de qua dicitur Matth. VII, 25: fundata enim erat supra firmam petram. Aliud est fundamentum, quod habet soliditatem non ex se, sed ex alio solido subiecto, sicut lapides qui primo supponuntur petrae solidae. Et hoc modo dicuntur apostoli esse fundamentum Ecclesiae, quia ipsi primo superaedificati sunt Christo per fidem et charitatem. Unde dicitur Eph. II, 20: superaedificati supra fundamentum apostolorum. Deinde cum dicit si quis superaedificat, etc., agit de mercedis differentia quantum ad hoc, quod quidam eam accipiunt sine detrimento, quidam cum detrimento. Et circa hoc tria facit. Primo docet quod diversitas operationum manifestatur ex retributione; secundo ostendit quando manifestatur, ibi dies enim domini; tertio ostendit quomodo manifestatur, ibi si cuius opus, et cetera. Circa primum considerandum est quod apostolus intendens ostendere diversitatem superaedificationis, sex ponit, videlicet tria contra tria.
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Ex una quidem parte aurum, argentum, et lapides pretiosos; et ex alia parte lignum, foenum et stipulam, quorum tria, scilicet aurum, argentum, et lapides pretiosi habent quamdam inclytam claritatem simul et inconsumptibilitatem et pretiositatem. Alia vero tria obscura sunt, et facile ab igne consumuntur, et vilia sunt. Unde per aurum, argentum et lapides pretiosos intelligitur aliquid praeclarum et stabile; per lignum vero, foenum et stipulam aliquid materiale et transitorium. Dictum est autem supra quod superaedificatio potest intelligi, et quantum ad opera quae unusquisque superaedificat fidei fundamento, et quantum ad doctrinam quam aliquis doctor vel praedicator superaedificat in fundamento fidei ab apostolis fundatae. Unde ista diversitas quam hic apostolus tangit, ad utramque superaedificationem referri potest. Quidam ergo referentes haec ad superaedificationem operum, dixerunt quod per aurum, et argentum, et lapides pretiosos intelliguntur bona, quae quis fidei superaddit. Sed per lignum, foenum, et stipulam debent intelligi peccata mortalia quae quis facit post fidem susceptam. Sed ista expositio penitus stare non potest. Primo quidem quia peccata mortalia sunt opera mortua, secundum illud Hebr. IX, 14: mundabit conscientias nostras ab operibus mortuis. In hoc autem aedificio nihil aedificatur nisi vivum, secundum illud I Petr. II, v. 5: et ipsi tamquam lapides vivi superaedificamini. Unde qui cum fide habet peccata mortalia, non superaedificat, sed magis destruit vel violat, contra quem dicitur infra: si quis templum Dei violaverit, disperdet illum Deus. Secundo, quia peccata mortalia magis comparantur ferro, vel plumbo, vel lapidi, tum propter gravitatem, tum quia etiam non renovantur per ignem, sed semper in eo manent in quo sunt: peccata vero venialia comparantur ligno, foeno et stipulae, tum propter levitatem, tum etiam quia ab eis aliquis de facili expurgatur per ignem. Tertio, quia secundum hanc expositionem videtur sequi, quod ille qui moritur in peccato mortali, dummodo fidem retineat, finaliter salutem consequatur, licet primo aliquas poenas sustineat. Sic enim sequitur: si cuius opus arserit, detrimentum patietur, ipse autem salvus erit, sic tamen quasi per ignem. Quod quidem contrariatur manifeste sententiae apostoli qua dicitur infra VI, 9 s.: neque fornicarii, neque idolis servientes, etc. regnum Dei possidebunt; et Gal. V, 21: qui talia agunt, regnum Dei non possidebunt. Non est autem alicui salus nisi in regno Dei. Nam qui ab eo excluduntur, mittuntur in ignem aeternum, ut dicitur Matth. XXV, 41. Quarto quia fides non potest dici fundamentum, nisi quia per eam Christus habitat in nobis, cum supra dictum sit quod fundamentum est ipse Christus Iesus. Non enim habitat Christus in nobis per fidem informem, alioquin habitaret in Daemonibus, de quibus scriptum est Iac. II, 19: et Daemones credunt et contremiscunt. Unde quod dicitur Eph. III, 17, habitare Christum per fidem in cordibus nostris, oportet intelligi de fide per charitatem formata, cum scriptum sit I Io. IV, 16: qui manet in charitate in Deo manet, et Deus in eo. Haec est fides quae per dilectionem operatur, ut dicitur infra XIII, 4: charitas non agit perperam. Unde manifestum est quod illi qui operantur peccata mortalia, non habent fidem formatam, et ita non habent fundamentum. Oportet ergo intelligere quod tam ille qui superaedificat fundamento aurum, argentum, lapides pretiosos, quam etiam ille qui superaedificat lignum, foenum, stipulam, vitet peccata mortalia. Ad horum ergo distinctionem intelligendum est, quod actus humani ex obiectis speciem habent. Duplex est autem obiectum humani actus, scilicet res spiritualis et res corporalis, quae quidem obiecta differunt tripliciter. Primo quidem quantum ad hoc quod res spirituales sunt perpetuae, res autem corporales sunt transitoriae. Unde II Cor. IV, 18: quae videntur, temporalia sunt; quae autem non videntur, aeterna. Secundo, quantum ad hoc quod res spirituales in seipsis claritatem habent, secundum illud Sap. VI, 13: clara est et quae numquam marcescit sapientia. Res corporales obscuritatem habent ex materia. Unde dicitur Sap. II, 5: umbrae transitus est tempus nostrum. Tertio, quantum ad hoc quod res spirituales sunt pretiosiores et nobiliores rebus corporalibus; unde Prov. III, 15 dicitur de sapientia: pretiosior est cunctis opibus; et Sap. VII, 9: omne aurum in comparationem illius, arena est exigua, et tamquam lutum aestimabitur argentum in conspectu illius. Et ideo opera quibus homo innititur rebus spiritualibus et divinis comparantur auro, argento et lapidi pretioso, quae sunt solida, clara et pretiosa. Ita tamen quod per aurum designentur ea quibus homo tendit in ipsum Deum per contemplationem et amorem; unde dicitur Cant. V, 11: caput eius aurum optimum. Caput enim Christi est Deus, ut dicitur I Cor. XI, 3. De quo auro dicitur Apoc. III, 18: suadeo tibi emere a me aurum ignitum, id est sapientiam cum charitate. Per argentum significantur actus, quibus homo adhaeret spiritualibus credendis, et amandis, et contemplandis; unde in Glossa refertur argentum ad dilectionem proximi, propter quod et in Psalmo LXVII, 14 pennae columbae describuntur deargentatae, cuius superior pars, id est, posteriora describuntur esse in pallore auri. Sed per lapides pretiosos designantur opera diversarum virtutum, quibus anima humana ornatur; unde dicitur Eccli. l, 10: quasi vas auri solidum ornatum omni lapide pretioso. Vel etiam mandata legis Dei, secundum illud Ps. CXVIII, 127: dilexi mandata tua super aurum et topazion. Opera vero humana quibus homo intendit rebus corporalibus procurandis, comparantur stipulae, quae vilia sunt, namque fulgent et facile comburuntur; habent tamen quosdam gradus, prout quaedam sunt aliis stabiliora, quaedam vero facilius consumptibilia; nam ipsi homines inter creaturas carnales et digniores sunt, et per successionem conservantur. Unde comparantur lignis, secundum illud Iudic. IX, 8: ierunt ligna sylvarum ut eligerent super se regem. Caro autem hominis facilius corrumpitur per infirmitatem et mortem; unde comparatur foeno, secundum illud Is. XL, 6: omnis caro foenum. Ea vero quae pertinent ad gloriam huius mundi facillime transeunt, unde stipulae comparantur; unde in Ps. LXXXII, 14 sequitur: pone illos ut rotam et ut stipulam ante faciem venti. Sic ergo superaedificare aurum, et argentum et lapides pretiosos, est superaedificare fidei fundamento ea quae pertinent ad contemplationem sapientiae divinorum, et amorem Dei, et devotionem sanctorum, et obsequium proximorum, et ad exercitium virtutum. Superaedificare vero lignum, foenum et stipulam, est superaddere fidei fundamento ea quae pertinent ad dispositionem humanarum rerum, et ad curam carnis, et ad exteriorem gloriam. Sciendum tamen quod contingit aliquem hominem id intendere tripliciter. Uno modo ita quod in his finem constituat; et cum hoc sit peccatum mortale, per hoc homo non superaedificat sed, everso fundamento, aliud fundamentum collocat. Nam finis est fundamentum in rebus appetibilibus quae quaeruntur propter finem. Alio modo aliquis intendit uti praedictis rebus totaliter ordinans eas in Dei gloriam; et quia opera specificantur ex fine intento, hoc iam non erit aedificare lignum, foenum et stipulam, sed aurum, argentum et lapides pretiosos. Tertio modo aliquis licet in his finem non constituat, nec vellet propter ista contra Deum facere, afficitur tamen istis magis quam deberet, ita quod per haec retardatur ab his quae Dei sunt, quod est peccare venialiter: et hoc proprie est superaedificare lignum, foenum, stipulam, non quia ipsa superaedificentur proprie loquendo, sed quia opera ad temporalium curam pertinentia habent venialia adiuncta propter vehementiorem affectum ad ipsa, quae quidem affectio, secundum quod magis et minus inhaeret, ligno, foeno et stipulae comparatur. Et dupliciter potest distingui. Uno modo secundum permanentiam rerum spiritualium, ut prius dictum est, alio modo secundum vehementiam adhaesionis. Sciendum tamen quod et illi qui spiritualibus rebus intendunt, non omnino possunt absolvi a cura rerum temporalium, nec etiam qui in charitate rebus temporalibus intendunt, sunt omnino a rebus spiritualibus vacui, sed studio diversificantur. Nam quidam studium vitae suae ordinant ad spiritualia, temporalibus vero non intendunt, nisi inquantum requirit necessitas corporalis vitae. Quidam vero studium vitae suae applicant ad temporalia procuranda, utuntur tamen spiritualibus rebus ad directionem vitae suae. Primi igitur superaedificant aurum, argentum et lapides pretiosos; secundi vero superaedificant foenum, lignum et stipulam. Ex quo patet, quod illi qui superaedificant aurum, argentum et lapides pretiosos, habent aliquid de peccatis venialibus, sed non in quantitate notabili, propter hoc quod modicum attingunt de cura temporalium rerum. Illi etiam qui superaedificant lignum, foenum, stipulam, habent aliquid stabile, pretiosum et praeclarum, sed in minori quantitate, scilicet inquantum diriguntur per bona spiritualia. Potest autem et haec diversitas referri ad superaedificationem doctrinae. Nam illi qui fidei ab apostolis fundatae per suam doctrinam superaedificant solidam veritatem et claram, sive manifestam, et ad ornamentum Ecclesiae pertinentem, superaedificant aurum, argentum, lapides pretiosos. Unde Prov. X, 20: argentum electum labia iusti. Illi vero qui fidei ab apostolis fundatae superaddunt in doctrina sua aliqua inutilia, et quae non sunt manifesta, nec veritatis ratione firmantur, sed sunt vana et inania, superaedificant lignum, foenum, stipulam. Unde dicitur Ier. XXIII, 28: qui habet somnium, narret somnium, et qui habet sermonem meum, loquatur sermonem meum vere. Quid paleis ad triticum? Qui vero falsitatem doceret, non superaedificaret, sed magis subverteret fundamentum. Dicit ergo si quis superaedificat, vel operando, vel docendo, super fundamentum hoc, id est, super fidem formatam in corde, vel super fidem fundatam ab apostolis et praedicatam, aurum, argentum aut lapides pretiosos, id est spiritualia opera vel praeclaram doctrinam, vel lignum, foenum, stipulam, id est corporalia opera, vel frivolam doctrinam, uniuscuiusque opus manifestum erit, scilicet in divino iudicio, quale sit. Non enim latet per humanam ignorantiam. Nam quidam videntur superaedificare aurum, argentum, lapidem pretiosum, qui tamen superaedificant lignum, foenum, stipulam, in rebus spiritualibus corporalia meditantes, puta lucrum vel favorem humanum; quidam vero videntur superaedificare lignum, foenum, stipulam, qui tamen aedificant aurum, argentum et lapidem pretiosum, quia in administratione temporalium nihil nisi spiritualia cogitant. Unde et Sophon. I, 12 dicitur: scrutabor Ierusalem in lucernis, et Lc. XII, v. 2: nihil opertum quod non reveletur. Deinde, cum dicit dies enim domini, ostendit quando haec manifestatur. Et primo ponit tempus manifestationis, cum dicit dies enim domini declarabit. Circa quod sciendum est quod tunc dicitur esse tempus et dies alicuius rei, quando est in optimo statu et maximo sui posse. Unde Eccle. III, 1 dicitur: omnia tempus habent. Quando ergo homo suam voluntatem implet, etiam contra Deum, tunc est dies hominis. Unde dicitur Ier. XVII, 16: diem hominis non desideravi, tu scis. Dies vero domini dicitur quando voluntas domini completur de hominibus, qui per eius iustitiam vel praemiabuntur vel damnabuntur, secundum illud Ps. LXXIV, 3: cum accepero tempus, ego iustitias iudicabo. Unde secundum triplex Dei iudicium tripliciter potest intelligi dies domini. Erit nempe quoddam iudicium generale omnium, secundum illud Matth. XII, v. 41: viri Ninivitae surgent in iudicio. Et secundum hoc dies domini dicitur novissimus dies iudicii, de quo II Thess. II, 2: non terreamini quasi instet dies domini. Et secundum hoc intelligitur dies domini declarabit, quia in die iudicii manifestabitur differentia humanorum meritorum. Rom. II, 16: in die quando iudicabit dominus occulta hominum. Aliud autem est particulare iudicium quod fit de unoquoque in morte ipsius, de quo habetur Lc. XVI, 23: mortuus est dives, et sepultus est in Inferno, mortuus est autem mendicus, et portatus est ab Angelis in sinum Abrahae. Et secundum hoc dies domini potest intelligi dies mortis, secundum illud I Thess. V, 2: dies domini sicut fur in nocte veniet. Sic ergo dies domini declarabit, quia in morte uniuscuiusque eius merita patent. Unde dicitur Prov. XI, 7: mortuo homine impio, nulla erit ultra spes; et eiusdem XIV, v. 32: sperat autem iustus in morte sua. Tertium autem est iudicium in hac vita, inquantum Deus per tribulationes huius vitae interdum homines probat. Unde dicitur infra XI, 32: cum iudicamur, a domino corripimur, ut non cum hoc mundo damnemur. Et secundum hoc dicitur dies domini, dies temporalis tribulationis, de quo dicitur Sophon. I, 14: vox diei domini amara, tribulabitur ibi fortis. Dies ergo domini declarabit, quia in tempore tribulationis affectus hominis probatur. Eccli. XXVII, 6: vasa figuli probat fornax, et homines iustos tentatio tribulationis. Secundo ostendit per quod fiet ista declaratio, quia per ignem, unde sequitur quia in igne revelabitur, scilicet dies domini. Nam dies iudicii revelabitur in igne, qui praecedet faciem iudicis, exurens faciem mundi, et involvens reprobos, et iustos purgans: de quo dicitur in Ps. XCVI, 3: ignis ante ipsum praecedet, et inflammabit in circuitu inimicos eius. Dies autem domini, qui est dies mortis, revelabitur in igne Purgatorii, per quem purgabitur si quid in elementis invenietur purgandum, de quo potest intelligi quod dicitur Iob XXIII, 10: probabit me quasi aurum quod per ignem transit. Dies vero qui est dies tribulationis divino iudicio permissae, revelabitur in igne tribulationis, de quo dicitur Eccli. II, 5: in igne probatur aurum et argentum, homines vero acceptabiles in camino tribulationis.
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Tertio ponit effectum manifestationis, cum subdit et uniuscuiusque opus quale sit, ignis probabit, quia scilicet per quemlibet ignium praedictorum probantur merita hominis vel demerita: unde in Ps. XVI, 3 dicitur: igne me examinasti, et non est inventa in me iniquitas. In his tribus quae hic apostolus ponit, primum est conclusio duorum sequentium. Si enim dies domini revelatur in igne, et ignis probat quale sit uniuscuiusque opus, consequens est quod dies domini declaret differentiam operum humanorum.
3:14
Deinde cum dicit si cuius opus, ostendit modum praedictae manifestationis. Et primo quantum ad bona opera, cum dicit si cuius, id est, alicuius opus, quod ipse superaedificavit, manserit, scilicet in igne, ille, scilicet qui superaedificavit, mercedem accipiet. Ier. XXXI, 16: est merces operi tuo. Et Is. XL, 10: ecce merces eius cum eo. Dicitur autem aliquod opus in igne permanere illaesum dupliciter. Uno modo ex parte ipsius operantis, quia scilicet ille qui hoc facit opus, scilicet bonae doctrinae, vel quodcumque bonorum operum, propter huiusmodi opus non punitur, inquantum scilicet nec torquebitur igne Purgatorii, nec igne qui praecedit faciem iudicis, nec etiam aestuat igne tribulationis. Qui enim non immoderate temporalia dilexit, consequens est quod non nimis doleat de eorum amissione. Dolor enim causatur ex amore rei quae amittitur. Unde superfluus amor superfluum generat dolorem. Alio modo potest intelligi ex parte ipsius operis: quolibet enim praedictorum iudiciorum superveniente homini, permanet et opus bonae doctrinae, vel quodcumque aliud bonum opus. Nam igne tribulationis superveniente, non cessat homo neque a vera doctrina, neque a bono opere virtutis; utrumque autem horum permanet homini quantum ad meritum et in igne Purgatorii et in igne qui praecedit faciem iudicis. Secundo ostendit diem quantum ad mala opera, dicens si cuius, id est, alicuius, opus arserit, scilicet per aliquem ignium praedictorum, detrimentum patietur, scilicet qui hoc operatus est, non tamen usque ad damnationem.
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Unde subdit: ipse autem salvus erit, scilicet salute aeterna, secundum illud Is. XLV, 17: salvatus est Israel in domino salute aeterna. Sic tamen quasi per ignem, quem scilicet prius sustinuit, vel in hac vita, vel in fine huius vitae, vel in fine mundi. Unde dicitur in Ps. LXV, 12: transivimus per ignem et aquam, et eduxisti nos in refrigerium. Et Is. XLIII, 2 s.: cum transieris per ignem, non combureris, et flamma non comburet te, quia ego dominus Deus salvator tuus. Dicitur autem opus alicuius ardere dupliciter. Uno modo ex parte operantis, inquantum scilicet aliquis affligitur igne tribulationis propter immoderatum affectum quo superflue terrena diligit, et punitur igne Purgatorii, vel igne qui praecedet faciem iudicis propter peccata venialia, quae circa curam temporalium commisit, sive etiam per frivola et vana quae docuit. Alio modo ardet opus in igne ex parte ipsius operis, quia scilicet tribulatione superveniente, homo non potest vacare nec doctrinae vanae, nec terrenis operibus, secundum illud Ps. CXLV, 4: in illa die peribunt omnes cogitationes eorum. Nec etiam igne Purgatorii vel praecedente faciem iudicis remanebit ei aliquid praedictorum vel ad remedium vel ad meritum. Et similiter dupliciter patitur detrimentum, vel inquantum ipse punitur, vel inquantum perdit id quod fecit, et quantum ad hoc dicitur Eccli. XIV, 20 s.: omne opus corruptibile in fine deficiet, et qui operatur illud ibit cum illo, et omne opus electum in fine iustificabitur, et qui operatur illud honorificabitur in illo. Quorum primum pertinet ad eum qui superaedificat lignum, foenum et stipulam, quod est opus in igne ardens; secundum autem pertinet ad eum qui superaedificat aurum, argentum et lapides pretiosos, quod est opus manens in igne absque detrimento.
3:16
Supra ostendit apostolus, quae sit merces bene laborantium, hic agit de poena male laborantium sive destruentium. Et circa hoc duo facit. Primo demonstrat poenam; secundo excludit errorem contrarium, ibi nemo vos seducat. Ostendit autem poenam operantium ad destructionem, prosequens similitudinem aedificii spiritualis, et circa hoc tria facit. Primo ostendit dignitatem spiritualis aedificii; secundo determinat poenam destruentium, ibi si quis; tertio assignat rationem poenae, ibi templum enim Dei, et cetera. Dicit ergo primo: dictum est quod ille qui superaedificat, mercedem salutis accipiet, vel sine detrimento vel cum detrimento; sed ut possitis agnoscere, quae sit poena male in vobis laborantium, oportet vos vestram dignitatem agnoscere; quam primo ponit, dicens: an vos nescitis quia, vos fideles Christi, estis templum Dei? Eph. c. II, 21 s.: in quo omnis aedificatio constructa crescit in templum sanctum in domino, in quo et vos coaedificamini in habitaculum Dei. Secundo probat quod fideles sint templum Dei. Est enim de ratione templi quod sit habitaculum Dei, secundum illud Ps. X, 5: Deus in templo sancto suo. Unde omne illud in quo Deus habitat, potest dici templum. Habitat autem Deus principaliter in seipso, quia ipse solus se comprehendit. Unde et ipse Deus templum Dei dicitur Apoc. XXI, 22: dominus Deus omnipotens templum illius est. Habitat etiam Deus in domo sacrata per spiritualem cultum, qui in ea sibi exhibetur; et ideo domus sacrata dicitur templum, secundum illud Ps. V, 8: adorabo ad templum sanctum tuum, et cetera. Habitat etiam Deus in hominibus per fidem, quae per dilectionem operatur, secundum illud Eph. III, 17: habitare Christum per fidem in cordibus vestris. Unde et ad probandum quod fideles sint templum Dei, subiungit quod inhabitantur a Deo, cum dicit et spiritus Dei habitat in vobis. Et Rom. VIII, 11 dictum est: spiritus, qui suscitavit Iesum Christum habitabit in vobis. Ez. XXXVI, 27: spiritum meum ponam in medio vestri. Ex quo patet quod spiritus sanctus est Deus, per cuius inhabitationem fideles dicuntur templum Dei. Sola enim inhabitatio Dei templum Dei facit, ut dictum est. Est autem considerandum quod Deus est in omnibus creaturis, in quibus est per essentiam, potentiam et praesentiam, implens omnia bonitatibus suis, secundum illud Ier. XXIII, 24: caelum et terram ego impleo. Sed spiritualiter dicitur Deus inhabitare tamquam in familiari domo in sanctis, quorum mens capax est Dei per cognitionem et amorem, etiam si ipsi in actu non cognoscant et diligant, dummodo habeant per gratiam habitum fidei et charitatis, sicut patet de pueris baptizatis. Et cognitio sine dilectione non sufficit ad inhabitationem Dei, secundum illud I Io. IV, 16: qui manet in charitate, in Deo manet, et Deus in eo. Inde est quod multi cognoscunt Deum, vel per naturalem cognitionem, vel per fidem informem, quos tamen non inhabitat spiritus Dei.
3:17
Deinde cum dicit si quis autem templum, etc., subiungit poenam male operantium secundum convenientiam praedictorum, dicens si quis autem, et cetera. Violatur autem templum Dei dupliciter. Uno modo per falsam doctrinam, quae non superaedificatur fundamento, sed magis subruit fundamentum et destruit aedificium. Unde dicitur Ez. XIII, 19 de falsis prophetis: violabant me ac populum meum propter pugillum hordei et fragmentum panis. Alio modo violat aliquis templum Dei per peccatum mortale, per quod aliquis vel seipsum corrumpit vel alium, opere vel exemplo. Unde dicitur Malac. II, 11: contaminavit Iudas sanctificationem domini quam dilexit. Sic autem dignum est, ut disperdatur ille a Deo per damnationem aeternam qui violat spirituale templum Dei, vel qualitercumque polluit. Unde dicitur Malac. II, 12: disperdet dominus virum qui fecerit hoc, magistrum et discipulum. Et in Ps. XI, 4: disperdet dominus universa labia dolosa, et cetera. Deinde cum dicit templum Dei, etc., assignat rationem eius quod dixerat de sanctitate templi. Qui enim aliquam rem sacram violat, sacrilegium committit, unde dignum est ut disperdatur. Templum enim Dei sanctum est quod estis vos, sicut supra dictum est, et in Ps. LXIV, 5 dicitur: sanctum est templum tuum, mirabile in aequitate; et alibi domum tuam, domine, decet sanctitudo. Et quidem in materiali templo est quaedam sacramentalis sanctitas, prout templum divino cultui dedicatur, sed in fidelibus Christi est sanctitas gratiae, quam consecuti sunt per Baptismum, secundum illud infra IV, 11: abluti estis, sanctificati estis. Deinde cum dicit nemo vos seducat, excludit errorem contrarium. Et primo monet fideles ut sibi caveant a seductione errorum; secundo docet modum cavendi, ibi si quis inter vos; tertio assignat rationem, ibi sapientia enim huius mundi, et cetera. Circa primum sciendum quod quidam dixerunt quod Deus neque punit, neque remunerat hominum facta; ex quorum persona dicitur Sophon. I, 12: qui dicunt in cordibus suis: non faciet bene dominus, et non faciet male. Et Thren. III, 37 s.: quis est iste qui dixit, ut fieret, domino non iubente? Ex ore altissimi non egredietur bonum neque malum. Ad hunc ergo errorem excludendum dicit nemo vos seducat, asserens scilicet quod ille qui templum Dei violat, non disperdatur a Deo, sicut Eph. V, 6 dicitur: nemo vos seducat inanibus verbis, propter hoc enim venit ira Dei in filios diffidentiae. Deinde cum dicit si quis inter vos, etc., docet modum cavendi huiusmodi seductionem. Ubi sciendum est quod quidam dixerunt Deum non punire peccata hominum, innitentes rationibus humanae sapientiae, puta quod Deus non cognoscat singularia, quae fiunt hic, ex quorum persona dicitur Iob XXII, v. 14: circa cardines caeli perambulat, nec nostra considerat.
3:18
Ad hoc ergo vitandum dicit si quis inter vos videtur esse sapiens in hoc saeculo, id est, sapientia saeculari, quae in eo quod contrariatur veritati fidei, non est sapientia, licet videatur esse, stultus fiat, abiiciendo istam sapientiam apparentem, ut sit sapiens, scilicet secundum sapientiam divinam, quae est vera sapientia. Et hoc etiam observandum est non solum in his in quibus saecularis sapientia contrariatur veritati fidei, sed etiam in omnibus in quibus contrariatur honestati morum. Unde Prov. XXX, 1 dicitur: Deo secum morante confortatus est, et cetera. Deinde cum dicit sapientia huius mundi, etc., assignat rationem eius quod dixerat. Et primo ponit rationem. Videbatur enim ineptam monitionem fecisse, ut aliquis fieret stultus, et vere inepta esset si stultitia illa, de qua loquebatur, esset per abnegationem verae sapientiae, sed non est ita. Sapientia enim huius mundi stultitia est apud Deum. Dicitur autem sapientia huius mundi, quae principaliter mundo innititur. Nam illa, quae per res huius mundi ad Deum attingit, non est sapientia mundi, sed sapientia Dei, secundum illud Rom. I, 19 s.: Deus enim illis revelavit. Invisibilia enim ipsius a creatura mundi per ea quae facta sunt, intellecta conspiciuntur. Sapientia ergo mundi, quae sic rebus intendit, ut ad divinam veritatem non pertingat, stultitia est apud Deum, id est, stultitia reputatur secundum divinum iudicium. Is. XIX, 11: stulti principes Thaneos, sapientes consiliarii Pharaonis dederunt consilium insipiens. Secundo probat quod dixerat per duas auctoritates, quarum prima scribitur Iob V, 13.
3:19
Unde dicit scriptum est: comprehendam sapientes in astutia eorum. Comprehendit autem sapientes dominus in astutia eorum, quia per hoc ipsum quod astute cogitant contra Deum, impedit Deus eorum conatum, et implet suum propositum; sicut per malitiam fratrum Ioseph volentium impedire eius principatum, impletum est per divinam ordinationem, quod Ioseph in Aegypto venditus principaretur. Unde et ante praemissa verba dicit Iob: qui dissipat cogitationes eorum, scilicet malignorum, ne possint implere manus eorum, quod coeperant; quia, ut dicitur Prov. XXI, 30, non est sapientia, non est scientia, non est consilium contra dominum.
3:20
Secunda auctoritas sumitur ex Ps., unde dicit et iterum scriptum est: dominus novit cogitationes sapientium, id est, secundum sapientiam mundi, quoniam vanae sunt; quia scilicet non pertingunt ad finem cognitionis humanae, quae est cognitio veritatis divinae. Unde dicitur Sap. XIII, v. 1: vani sunt homines, in quibus non subest sapientia Dei.
3:21
Deinde cum dicit itaque nemo glorietur in hominibus, infert conclusionem principaliter intentam, scilicet quod non debeant gloriari de ministris Dei. Et primo concludit propositum ex praedictis dicens itaque, ex quo ministri nihil sunt, sed laborant pro mercede, nemo glorietur in hominibus; sicut et in Ps. CXLV, 2 s. dicitur: nolite confidere in principibus, neque in filiis hominum, in quibus non est salus. Et Ier. XVII, 5: maledictus vir qui confidit in homine, et cetera. Secundo rationem assignat ex dignitate fidelium Christi, assignans ordinem fidelium in rebus. Et primo ponit ordinem rerum ad fideles Christi, dicens omnia vestra sunt, quasi dicat: sicut homo non gloriatur de rebus sibi subiectis, ita et vos gloriari non debetis de rebus huius mundi, quae omnia sunt vobis data a Deo, secundum illud Ps. VIII, 8: omnia subiecisti sub pedibus eius. Exponit autem, quae omnia, inter quae primo ponit ministros Christi, qui sunt divinitus ordinati ad ministerium fidelium, secundum illud II Cor. IV, 5: nos autem servos vestros per Iesum. Et hoc est, quod dicit sive Paulus, qui plantavit, sive Apollo, qui rigavit, sive Cephas, id est, Petrus, qui est universalis pastor ovium Christi, ut dicitur Io. ult. Post haec ponit res exteriores, cum dicit sive mundus, qui est continentia omnium creaturarum, qui quidem est fidelium Christi, eo quod homo per res huius mundi iuvatur, vel quantum ad necessitatem corporalem, vel quantum ad cognitionem Dei, secundum illud Sap. XIII, 5: a magnitudine speciei et creaturae, et cetera.
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Consequenter ponit ea quae pertinent ad ipsam hominis dispositionem, dicens sive vita, sive mors, quia scilicet fidelibus Christi et vita est utilis in qua merentur, et mors per quam ad praemia perveniunt, secundum illud Rom. XIV, 8: sive vivimus, sive morimur, et cetera. Et Phil. I, 21: mihi vivere Christus est, et mori lucrum. Ad haec autem duo reducuntur omnia bona vel mala huius mundi, quia per bona conservatur vita, per mala pervenitur ad mortem. Ultimo ponit quae pertinent ad statum hominis praesentem vel futurum, dicens sive praesentia, id est, res huius vitae, quibus iuvamur ad merendum; sive futura, quae nobis reservantur ad praemium. Non enim habemus hic civitatem permanentem, sed futuram inquirimus, ut dicitur Hebr. ult. Omnia, inquit, vestra sunt, id est, vestrae utilitati deservientia, secundum illud Rom. VIII, 28: diligentibus Deum omnia cooperantur in bonum. Sic ergo primus ordo est rerum Christi ad fideles; secundus vero fidelium Christi ad Christum, quos ponit subdens vos autem Christi estis, quia scilicet sua morte vos redemit. Rom. XIV, 8: sive vivimus, sive morimur, domini sumus. Tertius ordo est Christi, secundum quod homo ad Deum; ideo addit Christus autem, secundum quod homo, Dei est. Unde eum Deum et dominum in Ps. VII, 2 nominat, dicens: domine Deus meus, in te speravi, ut nomine Dei tota Trinitas intelligatur. Quia ergo nullus debet gloriari de eo quod infra ipsum est, sed de eo quod est supra ipsum, ideo non debent fideles Christi gloriari de ministris, sed magis ministri de ipsis. II Cor. VII, 4: multa mihi fiducia est apud vos, multa mihi gloriatio pro vobis. Sed fideles Christi debent gloriari de Christo, secundum illud Gal. ult.: mihi absit gloriari, nisi in cruce domini nostri Iesu Christi, sicut Christus de patre, secundum illud Sap. II, 16: gloriatur se patrem habere Deum.
3:1
1. Et ego, fratres, non potui vobis loqui quasi spiritualibus. Redit Apostolus ad id, quod agere coepevat capite primo, atque ex dissidiis, quae causa magistrorum inter Corinthios erant oborta, carnales, hoc est, animales eos arguit. Nam idem est hoe loco carnalis, qui supra animalis. Sicut enim illic animali, ita hic carnali spiritualem opponit, ut carnalis intelligatur, qui sensu carnis impeditur a 1 Pet Cap i 1 o sinritualibus contemplandis. Loqui quasi, seu potius tanquam spiritualibus, est tradere doctrinam spiritualibus ac perfectis accommodam; et, ut dictum est capite superiori, spiritualibus spiritualia comparare. Id se potuisse negat apud Corinthios, quando eis Evangelium praedicavit; propterea quod illi non spirituales sed carnales essent, ideoque doctrina pascendi, quae carnalibus esset apta, non quae spiritualibus, unde quidam interpretes supplent, sed loquendum fuit tanquam carnalibus. Porro doctrina carnalibus apta non ipsa quidem carnalis est, sed minus tamen spiritualis, quam ea, quae spiritualibus convenit, adeo ut Christus de tali doctrina loquens Joan. "3. affirmet, se ten-ena dixisse, et Apostolus Rom. 6. dicat: Humanum dico, propter infirmitatem carnis vestrae.
Tanquam parvulis in Christo. Quasi, tanquam, in Graeco vox eadem ax^. Parvulis graece Mfjmoiz, infantibus. Haeret haec pars cum praecedentibus, non cum parte sequenti, quemadmodum liquet ex Graeco; ubi casus in eo, quod sequitur, diversus est, ut si latine dicas: lacte vos potavi. Atque hanc distinctionem reperire est in vetustis quibusdam exemplaribus. Mitigat autem Apostolus addita hac parte improperium vocabuli carnalibus, simulque exponit, quos carnales dixerit. Nam carnales multis modis in scriptura dicuntur. Primum in quibus caro pugnat adversus spiritum, etiamsi desideriis carnis fortiter et multum resistant, multumque jam profecerint in justitia; quomodo de se dicit Apostolus Rom. 7. Ego autem carnalis sum, venundatus sub peccato. Secundo, qui carnis desideria sequuntur, et secundum carnem vivunt, non secundum spiritum, quos passim notant apostolicae literae, ut Rom. 8. vers. 1. 4. et 5., 2 Petr. 2. vers. 10., et in epist. Judae vers. 23. Tertio ac medio modo: qui etsi secundum camem non vivant, tamen iu multis adhuc carnaliter sapiunt, haud percipientes ea, quae sunt spiritus Dei. Denique dominos carnales (Graece secundum carnem) alibi vocat Apostolus, qui servos habent secundum carnis seu corporis ministeria subjectos, ut Ephes. 6. et Col. 3. Tertius modus praesentis est loci. Nam carnales exponit Apostolus parvulos sive infantes in Christo. Hos autem dicit, qui tanquam infantes adhuc imperfecti sunt, ac si dicat incipientes atque novitios in his, quae Christianae sunt religionis.
3:2
2. Lac vobis potum dedi. Vel potandum dedi. Graece STiOTtoa. Persistit in metaphora sumpta ab infantibus. Et sensus est: Humiliorem ac simpliciorem doctrinam, quam velut infantes in Christo facilius caperetis, vobis tradidi. Eam doctrinam vocat Apostolus Hebr. 5. elementa exordii sermonum Dei, et cap. 6. sermonem inchoationis Christi. Cujus etiam eodem loco aliquot exempla commemorat, ut doctrinam poenitentiae ab operibus mortuis, fidei in Deum, baptismatis, impositionis manuum, resurrectionis mortuorum, et judicii aeterni. Locus similis 1 Thess. 2., ubi se fuisse dicit in medio eorum, tanquam si nutrix foveat filios suos. Propter hanc charitatem, qua parvulos in Christo lacte nutrivit Paulus, ex ejus cervice, quando occisus est, pro sanguine lac manasse testatur Ambros. serra. 68. Cujus rei meminit etiam Chrysost. sermone in Principes Apostolorum.
Non escam. Graece xa'. ou Ppw^a, et non cibum, nempe solidum. Ad hunc enim restringitur ex antithesi lactis. Exprimitur autem Hebr. 5. perfectorum est solidus cibus. Quo nomine significat doctrinam sublimiorem, quae adultis in Christo convenit. Supplendum, dedi vel obtuli; quemadmodum supplet Theophyl. Nam solido cibo nemo potatur.
Nondum enim poteratis. Hebraismus est qualis Jesaiac 1. Festivitates non possum. Subauditur enim ferre. Quod interpretes supplent. Hieronymus autem vertit, non feram. Dat igitur rationem Apostolus, cur solidum cibum Corinthiis non praebuerit, quia ferre non poterant. Observanda circa hunc locum Pauli prudentia, eademque omnibus Evangelicae doctrinae ministris imitanda; xit ne proferant omnia apud omnes, sed auditorum, quos nacti fuerint, ingenio ac modo sese utiliter accommodent. Quo pertinent ea, quae tradunt Ambros. et August. locis superiori capite citatis ad illud: Stultitia enim est illi.
Sed nec nunc quidem potestis. Graece, sed nec adhuc nunc potestis. Pro quo bene Erasmus: Imo ne nunc quidem adhuc potestis. Supple ex ante dictis, ferre solidum cibum. Hoc dicendo, transitum facit ad increpationem subsequentem. Adhuc enim carnales estis. Carna les vocat, ut ante dictum est, eosdem, quos superiori cap. animales, quanquam non eadem prorsus ratione. Quum enim dicit animales, imbecillitatem mentis ac judicii significat; quum carnales, vitium notat aflfectus seu voluntatis ad ea, quae carnis sunt, inclinatae. Sicut autem animalitas, quae in mente est, in aflFectum redundat, uti diximus: ita vicissim carnalitas affectum occupans, menti coalescit, ineptam reddens ad spiritualia percipienda. Quo argumento nunc utitur Apostolus, quum probat, Corinthios ferre non posse solidum doctrinae cibum, eo quod sint adhuc carnales. Estque haec tacita quaedam exprobratio, quod cum tanto tempore Christiani fuissent, adhuc tamen affectibus in carne haererent.
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3. Cum enim sit inter vos zelus et contentio: nonne carnales estis? Zelus, Graecum vocabulum C^^ot;^ id est aemulatio. Sed hic in vitio ponitur, ut frequenter alibi. Significat enim dolorem animi inde natum, quod alius potiatur bono a te desiderato. Vide commentarium Galat. 5. ad illud contentiones, aemulationes. Ut enim haec fere conjuncta sunt vitia, ita plerumque scriptura ea conjunctim numerat. Post contentionem sequitur in Graeco, xal diyooxaoiai, et dissensiones, quod et Irenaeus legit lib. 4. cap. 75., et Cyprianus libr. de zelo et livore et lib. 3. testimoniorum cap. 3. Erasmus vertit: et factiones. Cum enim, inquit Apostolus, sint inter vos aemulationes, contentiones et etudia partium; an non merito vos dixi carnales? Sunt enim haec carnis opera, Galat. 5. vers. 20. Sed quia Corinthiis accidebant haec vitia, magis, ut fit, ex infirma et puerili quadam animorum affectione, qua praeter modum et rationem pro suis quique magistris certabant, quam ex voluntate nocendi cuiquam: idcirco carnales quidem eos ista coarguebant, non ita perfecte tamen carnales, ut eos a regno Dei excluderent. Nam et Apostolorum Christi similis infirmitas fuit ante acceptum Spiritum sanctum: quorum inter se contentiones cum ambitione conjunctas aliquot locis produnt Evangelia.
Et secundum hominem ambulatis. Hominem intellige qua parte nondum renovatus est, quem Apostolus passim opponit Deo: quemadmodum et Christus, quando Petro dixit: Non sapis ea quae Dei sunt, sed ea quae hominum, Matth. 16. Igitur ambulare secundum hominem, est affectus humanos et carnales in vita et actionibus suis ostendere.
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4. Cum enim quis dicat: Ego quidem sumPauli; alius autem, ego Apollo; nonne homines estis? Alius, Graece erspoc alter. Nec in Graeco est homines, sed carnales, sicut et in Syriaco. Quod et in vetustis quibasdam Latinis legitur. Caeterum res eadem est. Nam iidem prorsus intelliguntur homines, et carnales, id est affectibus humanis et carnalibus obnoxii. Quid autem velint illa: Ego sum J Pauli, ego Apollo, satis expositum est | capite primo.
Quid igitur est Apollo? quid vero Paulus? Graece commutato ordine: Quis igitur est Paulus? quis autem Apollo? tametsi suspicatur Erasmus li legendum in Graeco, propter illud quod infra dicitur: Neque qui plantat est aliquid fxij, neque qui rigat. Hic jam Apostolus, ut J medeatur contentioni, quam habebant ■ inter se Corinthii propter magistros, explicat ipsorum magistrorum conditionem, et quo loco habendi sint, docet; ne forte plaris eos faciant, ac plus eis tribuant, quam oporteat.
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5. Ministri ejus cui credidistis. Graece: nisi ministri, per quos credidistis? Pro quo Syrus Hebraismo utens: per quorum manus credidistis? Tametsi Latinorum codicum et commentatorum constans lectio est, ejus cui credidistis, quae etiam est apud August. libr.,3. contra literas Petil. cap. 54. Sensus autem utriusque lectionis fere idem est. Paulus, inquit, et Apollo, magistri vestri, propter quos contenditis, quid aliud sunt quam ministri Dei, quorum extema dumtaxat opera et ministerio praedicatum est vobis Evangelium Christi, in quem credidistis. Igitur in eo, quod dicit eos solum esse ministros, removet ab eis virtutem sanctificandi interius, quae soli Deo ac Domino convenit; removet et meritum, quale convenit Christo homini. Et unicuique sicut Dominus dedit. Ordo rectus: Et sicut unicuique Dominus dedit. Similis sermo Rom. 12. Unicuique sicut Deus divisit mensuram fidei. Ministri, inquit, Dei sunt, iique diversa habentes ministeria, prout communis eorum Dominus cuique dedit. Non enim sibi ipsis adscribere quicquam possunt, sed totum a Deo acceperunt. Extenuat gloriam ministrorum, ut Deo vendicet suam; ac per hoc a contentione pro magistris suscepta Corinthios revocet. Ministeriorum diversitatem daclarant sequentia verba.
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6. Ego plantavi. Metaphoricus sermo, quo ministros Evangelii similes ostendit agricolis plantantibus et rigantibus. Plantare, est doctrinam de Christo tradere iis, qui Christum aute non noverant. Quod proprie muneris est Apostolici. Id Paulus fecerat Corinthi. Unde dicit infra sub alia metaphora: Vt sapiens architectus fun~ damentum posui. Tale est, quod ad Rom. 15. scribit de praedicatione sua, qua ab Jerusalem per circuitum usque ad Illjricum repleverat Evangelium Christi. Sic, inquit, praedicavi Evangelium hoc, non ubi nominatus est Christus, ne super alienum fundamentum aedificarem.
Apollo rigavit. Quod hic dicit rigare, idem est cum eo, quod inferius altera me- fioll. Eitll Comm. Tom. I. taphora vocat superaedificare. Id autem est, doctrinae Christianae jam plantatae et fundatae superaddere praecepta, quibus illa consei-vetur et augeatur. Quod est episcopox*um et eorum omnium, qui in partem aliquam functionis episcopalis vocati sunt. Idque apud Corinthios Apollo fecerat, quemadmodum et Luc. satis indicat Act. 18. et 19.
Sed Deus incrementum dedit. Graece uno verbo ryu^avsv^ auxit. Verum id bene et significanter duobus vocabulis reddunt interpretes, incrementum dedit. Refertur autem hoc tam ad plantationem, quam ad rigationem. Nam neque plantare neque rigare prodest quicquam, nisi Deus det incrementum; id est, divina sua virtute operetur in animis hominum, efiiciatque, ut id, quod plantatum est et rigatum, germinet, crescat et fructum faciat.
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7. Itaque neque qui plantat est aliquid, neque qui rigat. Illatio est ad hunc modum explicanda. Igitur sicut in naturalibus (unde metaphora sumpta est) qui plantat et qui rigat, non sunt aliquid: ita nec in divinis. Dicuntur autem plantans et rigans, tam in his quam in illis, nihil esse, hoc sensu: quia licet foris exhibeant suum ministerium, non tamen actione sua interiorem attingunt efi"ectum vel vegetationis in naturalibus^ vel sanctificationis in divinis. Sed illam quidem efficit natui."a Deo autore, istam vero sibi soli Deus reservat. Interim observa, Paulum, qui modo dixerat, se et Apollo non aliud esse quam ministros, quorum opera crediderant Corinthii, nunc adhuc amplius sese demittere, dum sub nomine plautantis et rigantis nihil se ipsos esse significat: ut vel hac ratione persuasi, desinant contendere pro suis doctoribus. Quod si de praedicatoribus Evangelii dicit, quanto verius dicat: neque qui baptizat, est aliquid? Nam multo minor est opera et industria baptizantis, quam praedicantis et docentis. Unde si propter Evangelium sibi a Paulo vel Apollo praedicatum, nemo dicere debuit: ego sum Pauli, ego Apollo: quanto minus propter baptismum ministratum? Sed, quiincrementum dat, Deus. Subaudi, est aliquid: quia dare incrementum ut causam proprie productivam illius effectus, permultum est. Siquaeras, an solus Deus det incrementum: respondeo, solus quidem in naturalibus, cum exclusione hominis cultoris, non tamen ipsius naturae. Solus autem in spiritualibus et gratuitis, dc quibus Apostolus intendit loqui, cum exclusione cujuscunque causae creatae. Quod volunt Aquinas et Cajetanus et alii, dum hic annotant, solum Deum in corde hominis operari posse. Et ante eos Augustinus, cujus adversus Petilianum scribentis loco supra citato, de eo qui plantat et rigat haec verba sunt: Ad ministrandum et dispensnndum verbum ad sacramentum est aliquid: ad mundandum autem et justificandum non est aliquid: quia hoc non operatur in interiore homine, nisi per quem creatus est totus homo, et qui Deus manens factus est homo, ille scilicet de quo dictum est: Fide mundans corda eorum, et: Credenti in eum, qui justificat impium. Item tractatu 80. in Joan. post commemorata hujus loci priora verba: Quod sequitur, inquit, sed Deus incrementum dedit: non per illos (ministros), sed per ipsum facit. Excedit hoc humanam humilitatem, excedit angelicam sublimitatem: nec omnino pertinet, nisi ad agricolam Trinitatem. Haec Augustinus.
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8. Qui autem plantat, et qui rigat, unum sunt, id est, ambo non aliud quam ministri, et quidem unius Domini ministri et eodem spectantes, nempe ad incrementum exspectandum a Deo; quemadmodum et in naturalibus sese res habet. Cum ergo sint unum, non vos debetis propter eos dividi in factiones. Servit hic locus exhortandis ad concordiam ipsis etiam ministris, ut qui cogitare debeant, sese inter se unum esse, sensu jam explicato.
Unusquisque autem propriam mercedem accipiet secundum suum laborem. Graecavenustiussonant: xov fSiov |iio06v Ar^(];STat 7,axa xov f^iov xoTtov^ propriam mercedem accipiet, secundum proprium laborem. Quod ei, inquit, aliqua ministrorum inter ipsos disparitas est, quae reddat alium alio praestantiorem ac digniorem (nec enim ita sunt unum, ut labore et merito sint pares), ea res non a vobis dijudicanda, sed Dei judicio reliquenda est; a quo quisque eorum pro ratione ac merito sui laboris suam et propriam recipiet mercedem, nimirum juxta illud, quod toties inculcat scriptura: Deum redditurum unicuique secundum opera sua. Notabis Apostolum non dicere, unumquemque ministrum accepturummercedem secundum effectum seu fructum sui laboris, sed secundum suum laborem. Nam fructus laboris non est in potestate ministri, sed solius Dei dantis incrementum. Quare etiam si forte nullus ex ministerio fructus sequatur, plenam mercedem siii laboris accipiet minister, Domino attestante Matth. 10. Si domus non fuerit ^" digna, pax vestra revertetur ad vos. Unde Chrysostomus concione 1. de Lazaro: Si semen, inqait, per te jactum auditor non receperit, nec obedientiae fructum retulerit, tu tamen communicati consilii mercedem feres a Deo: nec minus accipies praemii non auditus, quam accepturus eras, si ille obtemperasset. Sic ille. Sed haec intellige de praemio, quod essentiale vocant theologi. Nam accidentale ncn aequale esse, recte ab iisdem traditur. Porro laboris nomine opus significatur, quod plerumque non fit sine labore. Et quidem laborem hic nominare maluit quam opus, quod versaretur in metaphora ab agricolis sumpta, quorum laboriosa sunt opera. Alioquin opera nostra non ex laboris aut molestiae magnitudine aestimationem habent apud Deum, ut neque ex diuturnitate temporis, aut ex i numero actionum; sed ex pondere chari- ^ tatis, a qua procedunt, quemadmodum bene post Aquinatem Carthusianus annotat ac docte declarat. Jam vero mercedem hic intelligi vitae aeternae, in confesso est. Cum autem merces cogitari nequeat absque merito: manifeste sequitur ex hac sententia et aliis similibus, id quod haereticus negat, bona justorum opera (quae nos profitemur esse Dei dona), mereri vitam aeternam. Ostendit etiam hic locus, non omnium mercedem esse parem, ut voluit Jovinianus: siqaidem non omnium aequalis est labor, juxta supradictam aestimationem.
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9. Dei enim sumus adjutores. Adjutores Graece ouyspyot^ id est cooperatores sive cooperarii, quemadmodum legit Aug. tract. de cultura agri Dominici c. 1. et alibi. Textus Amb. habet, operis adjutores, vel secundum alios codices, operis participes. Quo suspicor Haimonem respicere dicentem: in Graeco melius habetur: Dei operis participes sumus. Alius quidam vertit, Dei sumus administri. Etenim Dei adjutores, si proprie loquamur, nulli sunt, nec esse possunt. Neque enim proprie dicitur adjuvari, nisi infirmus, ac per se minus sufficiens ad aliquid agendum. Nec vero legitur usquam in scriptura, Deum adjuvari ab homine: sed negatur, Jesaia dicente c. 40. Quis adjuvit spiritum Domini? Sed quia in humanis iidem fere sunt cooperatores et adjutores, idcirco hic alterum pro altero posuit interpres, idque more suo, qui ouvlpyouc: ubique vertit adjutores, praeterquam Philip. 2. V. 25. et 3 Joan. epist. vers. 8., quibus locis transtulit cooperatores. Sic et 1 Mach. 12. Vidit Jonathas quia tempus eum juvat, Graece ouvepysT cooperatur. In bis igitur cooperatio est adjuvantis, ac multo magis ea, qua Deus hominibus cooperari dicitur. Unde Marc. 16. ubi de Apostolis dicitur: Profecti praedicaverunt ubique, Domino cooperante, bene quadrabat verbum adjuvandi. Verum non sic nostra cooperatio respectu Dei: quia tota nostra cooperatio etiam ipsius Dei operatio est, facientis ut faciamus. Quocirca non est extendenda locutio, qua dicitur homo Deum adjuvare, praesertim cum hic sit interpretis sermo, non Pauli, Dei adjutores sumus: quemadmodum et 2 Cor. 6. Adjuvantes (Deum) exhortamur. Nam et ibi Pauhis scripsit ouvspyouvTsg, cooperantes. Sed ut ad contextum explicandum veniamus: probat Apostolus hac parte non id, quod proxime praecessit, unusquisque autem etc. (quae sententia recte a quibusdam parenthesi includitur), sed quod dixerat, eum, qui plantat et qui rigat, unum esse: quandoquidem, inquit, cooperatores Dei sunt ad unum eundemque scopum, id est ad fructum Evangelii. Qua in re tanquam ministri Doo, velut agri colendi domino, qui solus incrementum dare potest, subserviunt. Nam hoc sequitur: Dei agricultura estis. Ita Graeci commentatores exponunt, a quibus, nec Latini dissentiunt. Sed et Gregorius pontifex in hunc sensum nostram Latinam versionem enucleat lib. 17. Moral. cap. 11. ad illud Job. 26. Cujus adjutor es '? numquid imbecillis? Nam Dei adjutores interpretatur, qui adhibent externum vocis ministerium, Deo per Spiritum sanctum intrinsecus operante. Existimant?utem expositores, etiam illud hoc loco significari, ministros Evangelii, quamvis salutis non sint auctores, sed tantum administri, non esse contemnendos, quod non parvae sit dignitatis, Deo cooperari ad hominum sahitem. Unde Dionysius ait citante Carthusiano, quod omnium divinorum divinissimum est, Dei cooperatorem existere in reductione rationalis naturae ad suum principium. Locus apud Dionysium est, de coelesti hierarchia cap. 3. Recte etiam ex hoc loco Theodoretus refellit Arianos et Eunomianos, qui appellationem ouvspyou cooperarii, ne filio quidem tribuendam volebant, sed eum UTioupyov, id est suboperarium nominabant: cum apostolus etiam homines, veritatis praedicatores, Dei cooperarios vocet. An autem dici possit, in his verbis Dei cooperarii (ouvspyol) sumus, genitivum Dei non regi vi praepositionis, sed alterius partis componentis, quasi dicere velit Apostolus: sumus operatores a Deo missi, iidemque alter alteri cooperatores, plantator rigatori et contra: quomodo dicit Phil. 3. secundum Graecam lectionem: Coimitatores mei estote, id est, conformate vos aliis mei imitatoribus, lector studiosus expendat.
Dei agricultura estis, Dei aedificatio estis. Estis posteriori tantum loco legitur in Graecis codicibus, nec non in Latino textu Ambr. Agricultura Graece yswp- ■(iOM, agricolatio. Nam agricultura magis artem significat. Nec tamen actus agricolandi significatur hoc loco, sed ea res, circa quam actus ille versatur, id est ager, qui colitur (unde quidam arvum vertit), quemadmodum et aedificatio pro aedificio posita est. Quos enim hic dicit aedificationem Dei, inferius hoc eodem capite vocat templum Dei. Unde et canit ecclesia: Templum Dei sanctum est, Dei structura est, Dei aedificatio est. Gemina autem metaphora utitur hic Apostolus, altera congruente cum superioribus, ubi plantationis et rigationis mentionem fecerat; altera cum sequentibus, ubi se facit architectum ponentem fundamentum, alios autem superaedificantes. Sensus igitur est: Nos quidem plantando et rigando Dei cooperarii sumus: vos autem ager Dei estis, ad quem excolendum Deus sibi nos adhibuit operarios. Sed et aedificium Dei estis, ad quod aedificandum Deus nos operarios oonstituit, prout sequitur.
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10. Secundum gratiam Dei, quae data est mihi, ut sapiens architectus fundamentum posui. Quia dicturus erat aliquid pertinens ad suam laudem, ne sibi aliquid arrogare videretur, praeoccupat lectorem dicens, secundum gratiam Dei, quae data est mihi. Gratiam intelligit muneris apostolici, sicut et Rom. 15. Propter gratiam, inquit, quae data est mihi, ut sim minister Jesu Christi in gentibus. Et quia apostolici muneris erat, novas fundare ecclesias, ubi Christus non fuerat praedicatus: ideo secundum eam gratiam dicit se, ut sapientem, id esl doctum et peritum architectum, posuisse fundamentum aedificii spiritualis apud Corinthios. Hoc fundamentum Hugo Victorinus esse dicit fidem Christi, quae per dilectionem operatur. At Paulus statim post afiirmat, fundamentum a se positum esse Christum Jesum. Quanquam haec non pugnant, ut ibi declarabitur.
Alius autem superaedificat. Superaedificantem hic et in sequentibus interpretes Graeci intelligunt eum, qui fundamento acceptae fidei in Christum proprias superexstruit actiones bonas vel malas. Sentiunt enim Apostolum, postquam de unitate disseruit, nunc transire ad exhortationem de vita et moribus. Eadem de superaedificante sententia est Hier. lib. 2. adv. Jovin. c. 2. et Aug. ench. 68. atque alibi. At vero Latini commentatores hujus loci, tam veteres quam recentiores, superaedificantem fere interpretantur eum, qui fundamento fidei per Apostolum collocato, superaddit praecepta tam fidei quam morum, quibus in Christiana vita fideles confirmentur atque proficiant: quod Apollon apud Corinthios fecisse diximus. Utramque expositionem adferunt Aquinas et Hervaeus, et ante eos Primasius. Verum posterior intellectus longe profecto probabilior est, et, ut Liranus loquitur, magis literalis. Sicut enim idem Apostolo est is, qui plantat et qui fundamentum ponit, ita quoque idem est, qui rigat et qui superaedificat. Idque etiam liquet ex eo, quod simili prorsus tropo sermonis dicit Rom. 15., se praedicasse Evangelium, non ubi nominatus est Christus, ne super alienum fundamentum aedificaret. Quod sine dubio de doctrina praedicationis ab eo dictum est. Jam et alia, quae hoc loco sequuntur, ostendunt eum de doctoribus loqui. Siquis, inquit, videtur inter vos sapiens esse, stultus fiat, ut sit sapiens, etc. post quae demum concludit: Nemo itaque glorietur in hominibus. Omnia enim vestra sunt, sive Paulus, sive Apollo, sive Cephas. Quae cuncta ad magistros pertinere non est dubium. Quod vero interponit: Nescitis quia templum Dei estis? etc. ne quem moveat, ad eundem intellectum de magistris esse referendum, commentarius docebit. Igitur constitutum sit, quod hic dicitur, alius autem superaedificat, cum iis quae sequuntur, non de fidelibus universe, sed de solis magistris seu praedicatoribus accipiendum esse; quorum scilicet est docere fideles ea, quae sunt Christianae veritatis ac pietatis. Quaeri tamen potest, quomodo dicat, alius superaedificat: cum sit architecti non tantum ponere fundamentum, sed totius aedificii formam ac modum praescribere. Respondeo, Paulum etiam id fecisse: atque id totum contineri in eo, quod dicit se posuisse fundamentum. Non enim ponitur fundamentum, nisi totius aedificii forma prius in animo concepta. Sed quia ecclesia semper aedificatur, ideoque primis aedificantibus oportet alios succedere; propterea se, qui primus fuerat, architectum vocat, alios superaedificantes: maxime quia de fundamento fidei bene collocando praecipue fuerat ipsi laborandum. Dicunt alii, ipsos etiam superaedificantes esse architectos; sed Paulum se vocare architectum velut ex parte, quia fundamentum posuit. Verum id detrahit de ratione architecti, cujus est, uti dicebam, de toto aedificio disponere. Quod et Paulum fecisse constat, qui solicitudinem aedificii perficiendi, collocato fundamento, etiam absens non deposuit; imo ut perficiatur, agit tot praeceptis ac monitis hac ipsa epistola, volens eos, quos per Evangelium in Christo genuit, et quorum patrem se vocat capite sequenti, ad aetatis in Christo plenitudinem, tanquam ad aedi^cii culmen, perducere,
Unusquisque autem videat quomodo superaedificet. Quoniam multierantdoctores Corinthiorum: generatim eos monet, ut quisque diligenter attendat, quomodo superaedificet, id est, qualem doctrinam fidei in fundamento positae superaddat; ne forte ex saeculari philosophia, qua videbantur instructi, vel ex opinione privata, admisceant aliqua dissentauea veritati et simplicitati Christianae.
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11. Fundamentum enim aliud nemo potest ponere, praeter id (/uod positum est. Nam, inquit, quod ad fundamentum attinet, illud, salvo hoc aedificio ac templo Dei, mutari non potest. Varia quidem est superaedificatio; sed nemo potest diversum collocare fundamentum ab eo, quod a me positum est.
Quod est Christus Jesus. Verti posset ex Graeco: gui est Christus Jesus; quemadmodum et in vetustis quibusdam Latinis legitur. Sed cum {^^sjj.eXiog, fundamentum, Graecis masculinum sit, Latinis neutrum, recte se habet, quod est, etc. etiam Erasmo suflFragatore. Sensus: Quod fundamentum est Christus Jesus, scilicet a nobis Apostolis annuntiatus, et a vobis fide receptus. Itaque res eodem redit: sive Christus ipse fundamentum dicatur, sive doctrina de Christo, sive fides in Christum. Non pugnat autem cum hoc loco, quod etiam Apostoli et Prophetae fundamenta mystici templi vocantur Ephes. 2. et Apocal 21. Nam solus Christus fundamentum est; in quantum fides in Christum ante omnia requiritur ac pro fundamento collocari debet in hoc spirituali aedificio. Caeterum et Apostoli et Prophetae fundamenta dicixntur, non in unoquoque fideli, sed respectu totius ecclesiae tanquam unius templi: quatenus nimirum sua doctrina, quam Deo revelanteacceperunt, hominibus tradita, quasi sustinent totum ecclesiae aedificium. Quae quidem est doctrina de Christo salvatore. Quare quod Apostoli et Prophetae fundamenta ecclesiae dicantur, id eis non competit, nisi ratione unius fundamenti, praedicando seu docendo ab ipsis positi: quod est Christus Jesus. Qui proinde fundamentum hujus aedificii primarium est ac principale, cum Apostoli et Prophetae secundaria tantum ratione ejusdem aediticii fundamenta appellari possint. Quade re phira ad dictumlocumEphes. 2.
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12. Si quis autem superaedificat super fundamentum hoc aurum, argentum, lapides pretiosos, ligna, foenum, stipulam. Svrus interpres apte contextum implet, addita per singula distinguendi particula: aurum, aut argentum, aut lapides pretiosos, aut ligna etc. Locum huncApostoli obscurum esse et plane difficilem ad intelligendum, testatur August. lib. de fide et operibus c. 15. et 16. et quaest 1. ad Dulcitium, et in enarr. Psalm. 80. Hinc natae multae ac variae expositiones tam loci totius, quam partium ejus: velut, qui dicantur superaedificantes, quid per aurum, argentum ac caetera, quae hic recensentur, intelligendum sit. Et in consequentibus, quis dies Domini, quis ignis, quid salvum fieri quasi per ignem. Et quidem superaedificantes quos dicat Apostolus, superiusexplicatum est; nempe doctores et praedicatores populi fidelis, qui fundamento fidei superstruunt doctrinam ad vitam moresque pertinentem, et ipsa quoque fidei mysteria plenius exponunt. Porro aurum, argentum et lapides pretiosos, bona opera interpretantur Chrysostomus, Theodoretus, ac caeteri Graeci, etiam posteriores: quorum exstat de hac re sententia in concilio Florentino. Ligna vero, foenum et stipulam intelligunt iidem mala opera aeterno igne punienda. Sed obstat huic intellectui, quod postea sequitur, ipsum superaedificantem Hgna, foenum et stipulam, salvum fore quasi per ignem. Deinde peccata majora, quae mortem merentur aeternam, aptius comparaveris cum ferro, aere et plumbo, quam cum lignis, foeno et stipula; quemadmodum docet Gregorius libr. 4. dialog. cap. 39. Adde quod, qui mortifera peccata committunt, quamvis fidem retineant, non tamen aedificant super fuudameutum, quod est Christus, id est super petram, sed super arenam, Matth. 7., quia terrenum aliquid Christo praeponunt, ideoque tota domus eorum corruet. Jam multo minus dici potest, id quod Ambrosiaster significat, per aurum, argentum, lapides pretioscs, intelligi doctrinam catholicam; per Tigna, foenum et stipulam, prava et haeretica dogmata. Nam in his ne fides quidem ipsa, quamvis mortua, manet in fundamento. Rectius Augustinus aurum, argentum et lapides pretiosos interpretatur opera bona: ligna, foenum et stipulam, inordinatos affectus ad res terrenas, et in universum venialia peccata, et ut ipse loquitur, amorem rerum temporalium, quae Christo tamen non praeponantur. Ita docet Au|^'ustinus compluribus locis; ut lib. de fide et operibus cap. 16. enchir. 68. in enarr. Psalm. 37. et 80. Ita quoque Gregorius loco supra citato; quos alii multi sequuntur. Nec bene, meo judicio, quidam Augustini sententiam a Gregorii diversam esse volunt, ita distinguentes, quod Gregorius per aurum, argentum et lapides pretiosos intellexerit bona opera, et per ligna, foenum, stipulam, peccata venialia: Augustinus autem illa quidem interpretetur opera supererogationis, haec vero omissionem consiliorum, et affectum quendam carnalem ad bona hujus mundi, licitum ut ajunt, sed qui dolorem adfert, cum illa bona amittuntur. Neque enim Augustinus vel operum supererogationis, vel omissionis consiUorum expresse meminit: sed in priori serie ponit eos, qui cogitant quae Dei sunt, animum habentes liberum a cupiditate rerum terrenarum: quae etsi concessae sint et non illicitae, cupiditas tamen ipsa, qua sic amantur, ut sine dolore non amittantur, vitiosa est et illicita: in aliis quidam mortalis, in aliis venialis: quemadmodum id explicat ipse Augustinus. Certe carnalem illum affectum ad bona hujus mundi venialem esse, et proinde illicitum, affirmat Thomas in commentario: nec video, qui negari possit, cum sit inordinatus. Nec diceret Augustinus, arsurum ejusmodi affectum sive amorem, si nullum esset peccatum. Igitur Augustini et Gregorii una sententia est, quam diximus: licet ab Augustino sapientissimo doctore penitius, velut a radicibus, exprompta et exposita. Verumtamen quia superaedificantes ostendimus ex Apostoli mente non omnes fideles intelligi debere, sed solos doctores, idcirco etiam expositio jam dicta contrahenda est ad doctrinam, quae fundamento rectae ac sanae fidei superstruitur, ut videlicet per aurum, argentum, et lapides pretiosos intelligatur doctrina pura, sincera, solida, conducens ad pietatem, et pertinens ad ornamentum ecclesiae; per ligna vero et foenum et stipulam, doctrina non quidem haeretica aut perniciosa (talis enim fundamentum destrueret): sed minus sincera, minusque solida: veluti si sit humanis ac philosophicis, aut etiam Judaicis opinionibus admixta plus satis, si curiosa magis quam utilis, si vana quadam oblectatione mentes occupans Christianas, ut contingit illis, qui plus aequo student ornatui sermonis. Quo in genere etiam ab illis peccatur, qui specie pietatis invehunt aut propagant novas ac vulgo plausibiles opiniones, quae interdum existunt semina contentionum: et in univer ■ sum ab iis, qui dubia aut incerta pro certis, vel temeritate, vel imperitia, vel imprudentia, vel animi levitate, vel placendi studio, proferunt ad auditores. Sed et si quis veram et utilem auditoribus doctrinam tradat, non tamen id faciat ea prorsus intentione, qua debet, sed oculum oblique reflectat aliorsum: cum iis merito deputabitur, qui ligna, foenum, stipulam fundamento superstruunt. Quod indicare videtur Apostohis cap. sequenti, dicens de judice Christo, quod manifestabit consilia cordium. Igitur qui prioris doctrinae genus superaedificant, magnum sibi meritum apud Deum comparant: quod utique per materiam pretiosam, et quae vim ignis sustineat, significatur. Qui vero posterioris, non solum a magno merito sunt remoti; verum etiam taliter docendo multa sibi peccata accumulant, per materiam vilem et cremabilem significata, et igne consumenda, quemadmodum infra dicetur. Hanc expositionem istius loci reperies apud Sedulium, Hervaeum, Aquinatem, Liranum, Carthusianum, Cajetanum, et alios recentiores. A quibus et illud annotatur, gradus quosdam utriusque doctrinae significatos esse; hinc per aurum, argentum, lapides pretiosos; inde per ligna, foenum, stipu)am. Sicut enim melius est superaedificare aurum quam argentum: ita deterius superaedificare foenum et stipulam quam ligna. Caeterum pulcre et docte totam hanc dc superaedificantibus sententiam edisserit Aquinas, ad quem lectorem remitto.
3:13
13. Uniuscujusque opus manifestum erit. Erit, Graece yevTgosxai fiet. Non male, ut objicit quidam, doctrina quamvis divina vocatur opus hominis. Vere enim opus est hominis, in quantum traditur hominis ministerio: licet in se considerata sit verbum Dei. Nam et supra loquens Paulus de doctrina plantantis et rigantis dixit, unumquemque recepturum mercedem secundum proprium laborem. Quando autem manifestandum sit opus cujusque doctoris, ostendit pars sequens.
Dies enim Domini declarabit, quia in igne revelabitur. InGraeco etSyriaco abest genitivus Domini, nec non in Latinis quibusdam Mss. Veteres etiam Latini commentator Amb. et Primasius non agnoscunt. Deinde nec Graece est revelabitur, sed a7icixaA'jTCX£xa'. revelatur. Hic quaerendum, quem diem Domini, vel diem absolute, dicat Apostolus, et de quo igne laquatur. Quidam diem hunc intelligunt tempus adversitatis seu tribulationis in hoc saeculo, cum auferuntur homini illa, quae diligit. Nam ea res probare solet ac discernere bonos a malis, Ecclesiastico teste capite 27. Vasa figuli probat fornax; et homines justos tentatio tribulationis. Sed et apud Prophetas hujusmodi tempus dies Domini vocatur aliquoties, ut Jesaiae 13. Jerem. 46. Ezech. 30. Amos 5- Ad hunc modum exponunt Augustinus et Gregorius locis supra citatis. Verum sane ea expositio non est apta ad hunc locum. Quamvis enim tribulatio praesentis vitae justos probat coram Deo, non tamen palam declarat, qui boni sint, qui mali: sed omnia in futurum servantur incerta; eo quod universa aeque eveniant justo et impio, bono et malo, etc. Ecclesiastae 9. Unde nec Paulus dicit manifestatur, tanquam in praesenti tempore, sed in futuro, manifestum erit, aut fiet, uniuscujusque opus. Jam et ea, quae sequuntur apud Apostolum, isti intellectui non congruunt: quemadmodum statim patebit. Igitur omnino tenenda est communis interpretum tam veterum quam recentiorum eententia, quam etiam Augustinus et Gregorms iisdem locis agnoscunt et approbant, nempe, diem Domini esse diem seu tempus judicii divini post hanc vitam: sive judicii particularis, ut intelligunt Liranus, Cajetanus, et alii recentiores: sive generalis atque ultimi judicii, quomodo fere diem hunc acceperunt veteres, Chrysostomus, Theodoretus ac caeteri Graeci, et inter Latinos Sedulius, Haimo, Hervaeus, Carthusianus, et neotericorum nonnulli: et ante hos autor epistolae ad Marcellam de tolerandis adversis, quae fertur inter opera Hieronymi. Pro particulari judicio facere videtur, quod purgatio, de qua consequenter agit Apostolus, non fiet in ultimo judicio, sed nunc jam agitur circa animas mortuorum. Et alioqui sequeretur, nullos fideles, saltem doctores, posse recipi in consortium beatorum ante extremi judicii diem, qui error est ab ecclesia damnatus. Id, inquam, sequeretur: quia probatio doctrinae sive operis cujusquepraecedere debet remunerationem. Quare si probatio per ignem reservatur universali judicio: nullus eorum, quorum hic probanda dicuntur opera, posset ante ilhid judicium coronari. Movet etiam Cajetanum verbum praesentis temporis, revelatur, quo Apostohis usus est. Nam dies uhimi judicii nondum revelatur, particularis autem judicii dies quotidie revelatur, ahis atque ahis morientib"as. At pro judicio generali majora sunt argumenta. Primum, quia per diem Domini vel diem ilium, ubicumque in sacris literis tempus futuri saeculi significatur, semper intelligitur dies extremi et universalis judicii. Loca p?ssim obvia sunt, cum alibi, tum apud ipsum Apostohim, ut hujusce epistolae capite primo: Confirmabit vos sine crimine in die Domini, et capite quinto: Ut sjnritus saltms sit in die Domini. Qui locus ilhistrat istum, quo dicitur, salvus erit quasi per ignem,. Item Philipp. 1. Perficiet usque in diem Christi Jesu. 2 Tim. 4. Quam reddet mihi Dominus in ilJa die justus judex. Similiter Dominus apud Luc. 10. Sodomis in illa die remissius erit, et Petrus 2. epistolae 3. Veniet dies Domini sicut fur. Sed et ipse Paulus infra capite proximo loquens adhuc de probatione doctrinae ministrorum Christi, plane declarat illam futuram, in die adventus Domini: quando illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Qui dies non alius est quam generalis judicii. Quo accedit, quod scriptura modo diem Domini, modo diem adventus Domini, modo emphatice diem ilium nominans, eundem semper diem designet. Atqui diem adventus Domini, ut nominari solet in scriptura, non alium exspectamus, quam quo venturus est ad exercendum judicium universale. Et quidem ita de die Domini semper scriptura loquitur, ut unum aliquem certum ac singularem diem nobis significet: cujusmodi non est dies particularis judicii. Sed neque de die judicii particularis verum est, quod hic dicit Apostolus, quia in igne revelabitur vel reveJatur. Per hoc quippe significat diem ilhim futurum omnibus notissimum propter ignem. Quod utique non in diem particularis, sed universalis judicii competit, quem vere scriptura per ignem describit, ut Psalm. 96. Joel. 2. 2 Thess. 1. 2 Petr. 3. Unde et in antiquissimis ecclesiae caerimoniis usque hodie legitur: Qui venturus est judicare vivos et mortuos, et saeculum per ignem. Nec sane convincunt, quae pro particulari, judicio adferebantur: quemadmodum satis ex ea quam subjungemus expositione hujus loci patebit. Porro non minor est difiicuhas, ac major etiam expositionum varietas, de igne, quem tertio nominat Apostolus in hoc contextu. Quidam ^ ut Augustinus et Gregorius supra citati, tribulationes intelligunt hujus vitae, sicut in Psalmo 65. Transivimus per ignem et aquam. Sed id dici non posse, jam ostendimus, cum de die Domini ageremus Ahi ignem intelligunt gehennae. Verum et hoc facile refellitur. Nam ignis ille non probat opus uniuscujusque, nec per eum salvus quisquan evadit: quod utrumque de hoc igne Paulus affirmat. Imo nec omnino probat ignis ille cujusquam opus, sed tantum punit mala opera reproborum. Plerique exponunt de purgatorio, quo post hanc vitam, et ante supremi judicii diem, animae justorum a levioribus peccatis expurgantur. Pro qua sententia adducuntur etiam patres Latini, qui in concilio Florentino cum Graecis de Purgatorio disputarunt. At vero nec id dici posse videtur; tum propter ea, quae demonstrant diem non particularis judicii, sed universalis intelligi; cum haec animarum purgatio pertineat ad judicium particulare: tum quia nec purgatorius ignis probat uniuscujusque opus, sed tantum punit mala opera bonorum. Alii ignem l-aptus seu conflagrationis intellexerunt: quo nimirum vel praecedente vel comitante Dominus venturus est ad judicium. Quem sensum rejiciunt quidam eo argumento, quod ignis ille non sit futurus communis bonis et malis, sed tantum usturus sive inflammaturus inimicos Dei, ut dicitur Psalm. 96. Ignis autem, de quoloquitur Apostolus, excepturus sit omnes, etiam eos, qui aurum et argentum superaedificant fundamento Christo. Rursum alii existimant Apostolum non una significatione ignem accipei^e. Nam primo quidem loco conflagrationis ignem intelligunt: secundo ignem interpretantur severum et justum Dei judicium, quo probantur et examinantur omnia hominum opera: tertio denique loco cum dicitur, ipsum hominem salvum fore, sic tamen quasi per ignem intelligi volunt ignem purgatorium animarum post hanc vitam. Verum aliis absurdum haud immerito videtur, Apostolum inuno contextu paucorum verborum tam varie loqui de igne. Nec facile quisquam sibi persuaserit, tertio loco purgatorium ignem animarum significari, si })rimo et secundo loco diversus ignis significatus fuerit.
Quare, ut in liac obscuritate Pauli mentem attingamus, imprimis apparet, ignem uno modo in hoc contextu accipi debere. Non videtur autem uno modo accipi posse, nisi accipiaturvel prosevero Dei judicio, quomodo Cajetanus exponit; vel pro igne conflagrationis, velut illius judicii instrumento. Judicium autem Dei intellige, quatenus ei competit non solum examinare et probare hominum opera, verum etiam, quae mala invenerit punire. Etenim primo loco per ignem intelligi potest judicium in genere: secundo loco convenit judicium probans et examinans: tertio loco judicium puniens et purgans. Haec Cajetani expositio, quae et aliorum quorundam est, probabilitatem aliquam habet, ac favere videntur Scripturae, quae Deum ut judicem igni comparant, et ignsm appellant, ut Deut. 4. et Hebr. 12. Deus ignis consumens est, et Jesaiae 33. Quis poterit habitare cum igne devorante? Verum multo probabilior est eorum expositio, qui ignem interpretantur instrumentum illius judicii, quem Theologi vocamus ignem conflagrationis. Ad hunc enim intellectum urgent omnia, quae diem Domini suadent intelligendum diem extremi judicii. Nam diem ilhim passim in Scripturis per ignem, tanquam instrumentum justitiae divinae nobis describi, supra docuimus. Quocirca arbitramur, hic Apostolum non de alio igne loqui, quam de quo aliae Scripturae diem Domini describentes loquuntur. Nec obstat, quod ignis, de quo Paulus agit, talis intelligi debeat, ut ambo per eum transeant, et qui pretiosa super fundamentum aedificaverit, et qui vilia, videlicet probaturus opus uniuscujusque. Quod etiam diserte testatur Augustinus Ench. 68. Nam unus et idem ignis, quo ut instrumento suae justitiae Christus judex utetur, probabit omnes: sed eos tantum purgabit, quos bonos quidem, sed adhuc impuros inveniet. Quos autem omnino puros et ante purgatos invenerit, eos illae.sos ac doloris immunes, nihilque destrimenti passuros rransmittet ad regnum: impios autem et inimicos Dei corripiet, inflammabit ct cruciabit in aeternum, sicut post Psalmistam expressius de eo scril)it Apostolus 2 Thess. 1. Erit igitur ignis ille et probatoriu.? et purgatorius, et in aeternum vindicatorius; sed diversorum respectu. Quemadmodum et ignis, qui apud nos est, purum aurum tantum probat, impurum purgat, stipulas comburit. Atque ita sane de igne novissimi diei senserunt veteres; ut Basilius lib. de Spiritu sancto cap. 5. et in exposit. Jesaiae cap. 4. et 9., nec non Hilarius canone 2. in Matth. ad illud capitis 3. Ipse vos baptizabit in Spiritu sancto et igne, atque hos secutus Ambrosius, qui eadem Scripturae verba tractans in enarratione Psalm. 118. serm. 3. ita scribit: Post consummationem saeculi missis angelis, qui segregent bonos et malos, hoc futurum est baptisma, quando per caminum ignis iniquitas exuretur, ut in regno Dei fulgeant justi sicut sol, in regno Patris sui. Et si aliquis ut Petrus sit, ut Joannes, baptizatur hoc igni, et quae sequuntur. Quae eadem aliis verbis repetit serm. 20. ejusdem operis, etiam hunc quem tractamus Apostoli locum obiter allegans, ubi et hoc satis innuit, justis perfecte mundatis ignem illum nihil allaturum molestiae. Verum id apertius testatur Eucherius Lugdunensis homil. 3. de epiphania Domini his verbis: Illic justi velut per amoenos gurgites, incendiis naturam suam mutantibus, trnnsmeabunt, intacta ignibus corpora ipsis honorificanda poenis, quia non sunt onerata peccatis. In illos enim saevis aestibus nil licebit, quos ante libidinum flamma non attigit, et quibus puritas contulit reverentiam, inferre nesciet rationabilis ardor injuriam. Sic trium puerorum fides atque justitia tenebrosos non sensit ignes, sed stupenda refrigeria in medio camini aestuantis invenit. Haec ille. Eadem Alcuini sententia est, qui lib. 3. de Trin. cap. 21., ubi locum hunc Apostoli exponit de igne quidem purgatorio, sed eo, quo peragetur extremi judicii examen: Quem ignem, inquit, aliter impii sentient, aliter sancti, aliter justi. Idque declarans dicit, sanctis, id est, iis, qui purgatione non egebunt, ignem illum futurum, sicut fuit tribus pueris fornax Babylonis; justos autem minutis q^uibusdam peccatis obnoxios, ejusdem ignis ardore purgandos. Utitur eadem comparatione trium puerorum August. lib. 20. de civit. Dei cap. 18. et in enarrat. Psalm. 101. ubi dicit: Quod fuit caminus regis tribus pueris, hoc erit ardens mundus justis in Trinitate signatis. Utuntur et ahi, ut hoc loco commentator Amftros. etHaimo, et ex Augustino Lombardus in 4. sent. dist. 47. Esse autem hanc sententiam in ecclesia perantiquam, ex Lactantio omnibus, quos adduxi vetustiore, comprobatur, qui lib. 7. divin. Institut. cap. 21. de Christo per ignem judicaturo ita scribit: Sed et justos cum judicaverit, etiam igni eos examinabit. Tum quorum peccata vcl pondere vel numero praevaluerunt, perstringentur igni atque amburentur. Quos autem plena justitia, atque maturitas virtutis incoxerit, ignem illum non sentient. Habent enim in se aliquid Dei, quod vim flammae repellat ac respuat, etc. Jam praeter hos autores favent praedictae expositioni nostrae plerique commentatorum, quos diem Domini tempus extremi judicii diximus interpretatos. Praeterea non parum adjuvat hunc intellectum locus epist. 2. Pet. 3., ubi de igne conflagrationis mundi agit, maxune illis verbis: Terra autem, et quae in ipsa sunt opera exurentur. Quod non de operibus, vel natura vel arte factis, sed de terrenis hominum actionibus, id est, peccatis exponit Oecumenius, ut ea significata sint opera, quae sunt opposita justitiae, de qua Petrus ibidem subjungit: Novos vero caelos, et novam terram exspectamus, in quibus justitia habitat. Qui sensus admodum sane convenit cum hoc Pauli loco, ubi opera mala dicuntur arsura sive exurenda. Est enim uti-obique idem nomen et idem verbum in Graeco. Inde vero colligit Petrus fideles satagere debere, ut sancti et immaculati inveniantur in illo die: ne videlicet in iis inveniat ignis ille, propter quod vel in aeternum vel ad tempus ardeant. Ac tale quid etiam Malachias Propheta cap. 3. significasse videtur, loquens de igne, qui purgabit filios Levi, id est, ministros ecclesiae, per quos fidelibus administratur doctrina salutis. De quibus proprie hic Apostolum loqui superius ostensum est. Nam de pnrgationc, quae per ignem futura est in die magni judicii, patres eum Malachiae locum intellexerunt, Hieronymus in comment., Ambrosius in exposit. Psalm. 36. August. lib. 20. de civit. Dei cap. 25. itemque Origenes homil. 6. super Exodum. Quod si et illam Domini sententiam Marc. 9. Omnis igne salietur, de eodem igne quis acceperit, non videbitur aberrare. Cum enim dixisset Dominus, quosdam mittendos in gehennam ignis inextinguibilis, ne mirum cuiquam videretur, subjecit generalem propositionem de bonis etmalis: Omnis enim igne salietur, id est, non solum mali, verum etiam boni igne velut sale perfricandi sunt, mali tantum ut doleant, boni ut purgentur ac probentur, et purgati atque probati ab igne ad regnum transeant. Quod significatum est in lege Levit. 2., quando victima, quae ofierebatur ut Deo grata, tamen sale conspergi debuerit. Unde subjungit Dominus eodem loco: Et omnis victima sale salietur. Nec vero huic interpretationi de igne ac die Domini, quam dedimus, quamque etiam Thomas in comment. prosequitur, adversatur sententia patrum Latinoium concilii Florentini. Non enim negant, sub generali nomine ignis purgatorii etiam comprehendi purgatorium ignem conflagrationis, de quo proprie verum est: Vniuscujusque opus guale sit, ignis probabit. Nam purgatorius ignis animarum non probat aurum, argentum, lapides pretiosos: quod faciet conflagratorius ignis. Jam his praemissis ad explauationem verborum Apostrdi veniamus, quibus probat, uniuscujusque doctoris opus aliquando manifestum fore. Dies enim Domini, Inquit, declarabit, id est, dies ille, quo Dominus ad judicandum vivos et mortuos venturus est, manifestum faciet opus uniuscujusque: nec id quomodocumque, sed adhibito severo et exacto operum examine: quia in igne revelabitur, scilicet ille dies, ut multi exponunt, id est, per ignem quendam maximum et supra modum admirabilem atque terribilem, notissimum omnibus fiet, diem illum esse, quo Dominus mundum judicare statuerit. Nec diversus erit sensus, si legas in praesenti, revelatur, ut in Graeco est. Saepe enim praesentis temporis verbum ponitur non ad significandam actionem praesentem, sed professionem, doctrinam, opinionem, habitum, proprietatem, aut quid tale; quomodo dixit beata Virgo: Virum non cognosco Luc. 1. et quomodo Sadducaei docuerunt non esse resurrectionem Matth. 22., et quidam Corinthiorum dicebant: Resurrectio mortuorum non est, et: Mortui non resurgunt, hujus epistolae caj). 15. Sic enim et istud intelligi potest: Dies Domini in igne revelafur, id est, hoc aliquando futurum esse, habet doctrina et professio Christiana. Quidam, inter quos Ambros. commentator et Oecumenius, verbum revelabitur non ad diem referunt, sed ad opus uniuscujusque, ut sitsensus: doctrinam vel opus cujusque quale sit, revelandum ac manifestandum per ignem, quo in illo judicio exarainabitur. Cui sensui bene convenit, quod statim sequitur: Et uniuscujusque opus quale sit, ignis probabit. Posset etiam percomraodo referri ad Dominum, nisi quis obstare putet Graecum textum, in quo, sicut dictura est, genitivus Domini non exprimitur. Nam 2 Thess. 1. ipse Dominus Jesus revelandus dicitur in fiararaa ignis: et 1 Petr. 1. bis nominatur revelatio Jesu Christi. Nominatur etiam 1. cap. hujus epistolae. Sed et Christus de seipso, filius ho7Jiinis, inquit, revelabitur. Luc. 17. Qua locutione etiam Antichristus suo tempore revelandus dicitur, 2 Thess. 2. Diem autem revelari, non ita facile reperias in Scriptura, sed magis ei, sicut et luci, tribuitur manifestare res alias, Joan. 3. Ephes. 5. Et ad Graecum textum responderi posset, vulgatam nostram lectionem fortasse sinceriorem esse hac in parte. Quod tamen ego temere aolim affirmare, cum, ut dictum est, etiam veteres Latini scriptores et codices faveant Graecae lectioni, ac de flie revelando sensus tam Latinis quam Graecis probatus, nihil habeat incommodi. Sicut enim dies noster quotidianus illucescere dicitur ob solis exortum: ita convenienter intelligi potest a Paulo significatum, quod ille dies omnibus illucescet ignis exortu. Nam et sunt, qui sic vertant: quia cum igne illucescet.
Et uniuscujusque opus quale sit, ignis probabit. Hoc quidem peculiariter de doctrina ministrorum superaedificantium fundamento fidei dicit Apostolus, quemadmodum etiam exponit commentator Ambros. Sed tamen de caeteris omnibus omnium hominum operibus idem relinquit intelligendum, juxta alias Scripturas, quae omnium operum humanorum examen referunt ad diem extremi judicii. Sensus e.st; Eo ipso igne, quo revelabitur vel dies Domini, vel ipse Dominus, vel opus cujusque, tanquam instrumento justitiae divinae, quicquid doctrinae superaedificatum fuerit fundamento a ministris verbi Dei, severe examinabitur: sive illud sit ut aurum, argentum, lapides pretiosi, sive ut ligna, foenum, stipula. Unde sequitur: superaedificavit, mercedem accipiet. Manserit, graece |i8V£t manet. Ordo verborum et sensus est: Si cujus opus, quod superaedificavit, permanserit illaesum ab igne, utpote purum, sanctum et irreprehensibile, quomodo purum aurum ab igne non laeditur, pro eo opere ipse aedificator mercedem recipiet a judice Christo. Itaque tali structori ignis ille, quanlum ad ejusmodi opus attinet, nulhim inferet cruciatum aut dolorem; quia nihil in eo inveniet purgandum. Hic rursus observa mercedem operum bonorum apud Deum, contra sectarios: et disce contra eosdem, quaedam esse fidelium opera adeo pura, ut ignem severi judicii Dei sustinere queant.
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15. /Si cujus opus arserit, detrimentum patietur. Graece: si cujus opus comburetur, damnificahitur. Et sensus est: Si cujus opus, quod superaedificavit (id enim repetendum ex priori membro), ab igne correptum et combustum fuerit, quomodo ligna, foenum, stipula comburi solent ab igae (ad haec enim respicit), hoc est, si malum ac reprehensibile inventum fuerit, ideoque poena dignum; ipse aedificator detrimentum hujusmodi operis patietur, nihil pro eo mercedis accepturus, sed magis propter illud ab igne cruciandus. Nonnulli, inter quos Cajetanus, illud damnificahitur, seu detrimentum patietur, dictum putant de opere, non de operante. Sed id minus recte. Non enim upus ipsum, quod comparatur lignis, foeno, stipulae, detrimentum ab igne patietur, sed prorsus consumetur. Ipse vero operans damnum passurus est, et dispendium facturus sui operis i ac laboris: quomodo mercator damnum f patitur suarum mercium, dum eas in mareprojicit, ut ipse evadat.
Ipse autem salvus erit; sic tamen quasi per ignem. Salvus erit, graece ooi^T^aetai salvabitur, salvus fiet. Item sic tamen outcoq dh, sic autem. Erasmus: sed sic tanquam per ignem. Chrysostomus et ejus sequaces, qui ligna, foenum, stipulam interpretati sunt opera digna incendio gehennae, censent eum, qui hujusmodi opera.superaedificaverit fundamento fidei Christianae, salvum fore per ignem; quia quamvis in ignem gehennae mittendus sit, nunquam tamen consumetur, sed semper in igne servabitur, vel ut ajunt, asservabitur ac superstes erit, recens semper ad poenam. Sed haec profecto coacta est interpretatio. Nec enim usus loquendi id habet, nec usquam Scriptura sic loquitur, ut salvus dicatur, qui superstes est in malis; quin potius tales et vulgo et more Scripturae periisse dicuntur. Quo genere argumenti commentarium hunc Graecorum patres Latini in concilio Florentino refutarunt. Adde, quod si bona est Graecorum expositio: fatendum erit, omnes reprobos sine exceptione, tam angelos, quam homines, salvos fore per ignem: nec quic- quam hic peculiariter ab Apostohi dictum esse de malis aedificantibus super fundamento, quod est Christus. Accedit, quod Graecum verbum aco&Tjva'. non significat (usu praesertim Scripturae sacrae) servari aut conservari, sed salutem adipisci: quod ecclesiastico more dicimus salvari. Jam vero perabsurde dixeris, hominem per hoc, quod semper in igne positus semper ardet, etiamsi nunquam consumatur, salutem consequi. Denique si id, quod Graeci volunt, sensisset Apostolus, non dixisset ejusmodi hominem salvum fore per ignem, sed, in igne. Dicens enim per ignem, transitum significavit, non mansionem; sicuti Psalm. 65. Transivimus per ignem et aquam: et eduxisti nos in refrigerium. Sane ita dictum est hoc loco, salvus erit, sicut infra cap. 5. dicitur, ut spiritus salvus sit in die Domini, et quomodo Petrus dixit 1. epist. 4. Justus vix salvabitur. Sunt et aliae hujus loci expositiones apud Graecos, quas recitat Oecumenius; quarum una est, ut illud, ipse salvus erit, significet quidem salutem vitae aeternae, sed referatur, non ad eum, cujus opus arserit, sed cujus opus manserit; atque is salvus fore dicatur per ignem, vel quia bonus doctor nihil detrimenti passurus sit ab igne, quo doctrina ejus bona et pura explorabitur, etiamsi illam auditor contemserit: quae expositio est Theodoreti; vel quia justus quisque salvus erit non sine igne purgationis; propterea quod etsi superstruxerit fundamento aurum, argentum, lapides pretiosos, tamen sine peccatis non vixerit. Verum et haec interpretatio coactior est, propter hyperbaton non necessarium. Nec enim erat, cur de eo, cujus opus manserit, diceretur eum salvum futurum; cum de ipso jam dictum esset, mercedem accipiet. Sed quia de eo, cujus opu.s arsurum sit, dicebat, detrimentum jjatietur: ne propter hoc putaretur periturus, addidit, ut rem explicaret, eum salvum fore per ignem. Erit forte, qui putabit hanc partem: Ipse salvus erit quasi per ignem, referri posse ad fundamentum ({}s|ji£/aciv, masculini generis), ut sit sensus: Fundamentum illud servabitur, etinconcussum manebit; servabitur, inquam, velut per ignem; id est, in ipsa operum seu doctrinae cujusque examinatione tandem apparebit ejus fundamenti firmitas; quando opera seu dogmata ei consentanea per ignem probata refulgebunt, dissentanea vero in fumum et cinerem abibunt. Sed non placet hic sensus: tum quia (fundamentum) longius praecessit, quam ut illuc commode pars ista referatur; tum quia fundamento non convenit otoOrjvai salvari, juxta significationem hujus verbi paulo ante declaratam. Postulat quoque sermonis series, ut ad eundem referantur detrimentum pati, et salvum fieri, id est, ad superaedificantem. Venio ad Latinos Augustinum et Gregorium, qui locis antea citatis hunc ignem interpretantur afflictionis in hoc saeculo: ut sensus sit, eum, qui venialia peccata fundamento, quod Christus est, superstruxerit, salvum fore salute aeterna, non tamen sine igne temporalium affliictionum, quibus necesse sit eum a terrenis afi"ectibus ac levi(tribus peccatis illo igne consumendis, quae per ligna, foenum, stipulam significantur, expurgari. Qui quidem sensus perspicuitatem habet: sed cur huic loco minus quadret, superius expositum est. Ut igitur, quod maxime probabile est, adferamus, secundum ea, quae dudum de igne praefati sumus, hic erit sensus; Doctor ille, qui ligna, foenum, stipulam superaedificaverit fundamento Christo, detrimentum operis si patietur ab igne; ipse tamen non peribit cum opere suo, quia fundamentum in doctrina sua retinuit, sed salutem consequetur: sic tamen, ut non nisi per ignem, quo urendus atque purgandus sit, ad sakitem perveniat, quemadmodum mercator, ut ante dixi, non nisi cum jactux-a rerum suarum, quas amat, nec sine dolore amittit, e tempestate maris evadit. Est enim hoc quadamtenus simile. Ex hac declaratione etiam liquet, illud quasi vel tanquam non obstare, quominus verus ignis intelligatur, atque idem omnino, de quo prius locutus fueratApostolus. Nam dicendo sic^ quasi, modum salvationis significare voluit, non comparationem adhibere. Constat enim, illa adverbia gwast,, ta7iquam, frequenter accipi specificative, ut loquuntur, non comparative: idque etiam in iScripturis, quemadmodum et Gregorius observavit lib. 25. Moral. cap. 10., adferens hoc exemplum Joan. 1. Vidimus gloriam e)us, quasi unigeniti a Patre, tametsi non longe petenda nobis sunt exempla, cum hoc ipso capite dicat Apostolus Corinthiis: Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus, quos tamen vere carnales fuisse declarant illa, que sequuntur: Adhuc enim carnales estis etc. Item initio capitis sequentis: Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei, cum utique vere tales essent, quorum in persona hoc dicit Apostolus. Est autem illic in Graeco idem utrumque adverbium, quod hoc loco, ouTCOt;, ojq, sic, tanquam. Ex quo patet, etiam hic verti potuisse: Sic tamen ut per ignem, quod planius est. Rursus simile illud cap. 7. ConsiUum do, tanquam misericordiam consecutus. Quod si cui comparative dictum videatur quasi per ignem, non ideo tamen veritas ignis tolletur: sed comparatio erit salvationis hominis per ignem, de quo prius fuerat locutus, cum salvatione rerum inanimatarum, quae apud nos per ignem purgantur; ut sensus sit huiusmodi: Salvus evadet detrimentum ab igne passus, sicut apud nos aurum impurum, vel quid aliud, sordibus igne excoctis et consumptis evadit incolume. Sed prior sensus magis respondet iis, quae praecedunt, ut de eodem igne sermo sit per totum contextum. Hactenus locum difficillimum, Deo adjuvante, conati sumus pro viribus explicare; idque potissimum ex aliis Scripturis, quae aliquid simile cum hoc loco habere videbantur. Tractarunt etiam hunc locum accurate viri doctissimi, Cardinalis Bellarminus lib. 1. de purgatorio, cap. 4., Joannes Lensaeus item de purgatorio, cap. 15. 16. et 17. etHenricus Vicus lib. de descensu Christi ad inferos sect. 30. Tractat etiam S. Bonaventura scribens in 4. sent. dist. 21. ad textum Magistri. Quos autores si non per omnia secuti sumus, nemo miretur: quia nec ipsi inter se per omnia consentiunt, et licuit nobis ut in obscuro loco, ex variis quae legimus, consectari, quod visum est probabilius. Nunc pro majori intellectu totius commentarii breviter expediendae nobis sunt aliquot quaestiones, quae circa illum moveri possunt. Prima quaestio est: Quando futurum sit illud, quod dicit Apostolus: Ipse autem salvus erit, sic tamen quasi per ignem. Respondeo secundum superiora, id futurum in die Domini, id est, extremi judicii: de quo et illud dictum infra cap. 5., ut spiritus salvus sit in die Domini. Secunda quaestio. Quomodo ignis ille judicii extremi probaturus sit uniuscujusque opus, cum opera sint transitoria; quae utique, postquam transierint, ab igne materiali probari non possunt. Quo argumento nonnulli moventur, ut existiment eo saltem loco: Uniuscujusque opus ignis probabit, non posse intelligi ignem materialem, sed intelligi debere ipsum severum Dei judicium, quo singulorum opera expendantur et examinentur. Respondeo, hoc ipsum examen operum futurum per ignem, velut instrumentum judicii Dei. Quare sicut quae dudum praeterierunt, subire possunt severum Dei examen, in quantum homo, qui ea operatus est, propter illa examinatur, punitur, purgatur, illustratur, vel etiam damnatur (unde secundum Scripturas opera dicuntur sequi hominem in retributione vitae futurae, ut Apoc. 14.): sic et per ignem eadem opera probantur, in quantum totius examinis instrumentum est ignis, non afflicturus nisi eos, qui digni sunt. Nam internum et invisibile Dei circa unumquemque hominemjudiciumatque censura suis effectibus in illo igne manifestabitur. Ubi praeterea notanda est Scripturae plu-asis, qua non sohim homines, qui pecaverunt, purgari dicuntur, quando poena alicujua interventu peccata eis remittuntur; verum etiam ipsa opera, id est peccata, dicuntur purgari, quando remittuntur; ut Hebr. 1. purgationem peccatorum (apiapTiouv) faciens. Jes. 1. Peccata vestra sicut nix dealhahuntur. Convenienter ergo, secundum Scripturas, non solum puniri, sed et probari dicuntur opera hominum per ignem materialem. Tertia guaestio. An et quomodo probetur ex hoc loco purgatorium animarum post hanc vitam? Si enim opus uniuscujusque probabit ignis, atque ea probatio demum futura est in die Domini, et ad eundem diem referendum est illud: Salvus erit quasi per ignem; non modo non videtur ex hoc Apostoli loco construi purgatorium animarum statim a morte corporum, verum etiam destrui; cum tota purgatio reservetur extremo judicio. Atqui purgatorium ex hac Scriptura Latini patres in concilio Florentino, licet Graecis dissentientibus, statuendumputaverunt. Bespondetur, imprimis ex hac Scriptura secundum datam a nobis interpretationem manifeste haberi contra sectarios, quod in futuro saeculo quaedam peccata remittenda sint, scilicet eorum, qui purgabuntur et salvi fient per ignem. Neque sequitur ex igne purgatorio novissimi diei, nullum relinqui purgatorium animarum ante illum diem; quomodo nec sequitur ex purgatorio animarum, nullam in hac vita fieri purgationem. Nam ignis ille, sicut Apostohis dicit, probabit quidem uniuscujusque opus quale sit; non tamen purgabit, nisi quod invenerit nondum expurgatum. Nam quaecumque peccata vel in hac vita per satisfactionem, vel post hanc vitam in poenis animarum expiata ac plene remissa fuerint, non illo igne novissimo absumentur; sed tamen quid antea factum fuerit, etiam eodem probatorio igne manifestabitur. Praeterea sciendum, quod sicut Sci-iptura saepe ex generali judicio vult inteUigi particulare; et ex die novissimo, quo omnes judicabuntur, vult intelligi diem mortis cujusque, quo singuli judicantur: ita ex igne, qui faciem Christi judicis antecessurus est ad universale judicium, et purgatiirus quicquid illo tempore purgandum restabit; intelligendum relinquit ignem aliquem, quo statim post hanc vitam ad purgandas animas particulare judicium exerceatur. Itaque hac ratione poena purgatoria animarum ex hoc Pauli loco bene et solide colligitur. Sed cur Apostcdoius omissa mentione purgationis animarum, quae fit medio tempore, loquitur tantum de igne extremi judicii? Primum, quia non de animabus solis, sed de hominibus anima et corpore cunstantibus sermo erat. Unde et universalis judicii multo saepius mentionem habemus in Scripturis, quam particularis; quod nimirum de judicio, quo judicabuntur homines, agant Scripturae. Deinde quia solet Apostolus de se et aliis viventibus sic loqui, tanquam adventus Domini ad judicium ipsos viventes esset occupaturus. Unde dicit cap. 15. hujus Epistolae: Mortui resurgent incorrupti: et nos, id est, qui viventes reperiemur, immutabimur, et 1 Thess. 4. semel et iterum: Nos qui vivimus, qui residui sumus, etc. Sic igitur et hoc loco de doctoribus Corinthiorum loquitur, quasi viventes eos deprehensurus esset dies Domini. Quare consequenter non de purgatorio animarum, sed de igne illius diei omnium opera probatin-o loquendum illi fuit. Quarta quaestio. Si de solis doctoribus, uti dictum est, loquitur Apostolus, quomodo generaliter hinc statuitur purgatorium omnium, qui peccatis obnoxii in gratia decesserint? Sed facilis est responsio, de caeteris hominibus eandem esse rationem, quam de doctoribus. Sicut enim doctores fundamento superaedificant doctrinam, ita caeteri fideles in seipsis quodammodo superaedificant bonas aut malas actiones, igne similiter explorandas. Quinta quaestio. Quomodo recte distinguat Apostolus inter aedificantes super fundamentum Christam; quod alii superaedificent aurum, argentum, lapides pretiosos: alii ligna, foenum, stipulam; cum sit omnibus bonis doctoribus commune, bonam doctrinam superaddere fundamento fidei, acnihilominus interdum per ignorantiamvelliumanumaffectum docendo delinquere: dicente Jacobo cum ageret de magistris cap. 3. In multis offendimus omnes. Propter quod et generaliter dictum est a Petro 1 Epist. 4. Justus vix salvabitur. Unde ut exacta sit distinctio, redeundum videbitur ad commentarium Graecorum, qui putant Apostolum distinguere inter bonos et malos Christianos. Dicendum, Apostoli intentionem esse, non tam personas distinguere, quam opera. Dicit enim uniuscujusque opus manifestum fore, et uniuscujusque opus quale sit, igne probandum. Ex consequenti tamen etiam personas, id est, operantes distinguit, loquendo de operantibus formaliter, id est, quoad talia opera, seu talem doctrinam, quae vel auro, vel argento, vel foeno possit comparari. Quare per accidens in uno eodemque operante futurum est, ut aliud opus ejus maneat, et aliud ardeat; sicque idem ipse pro uno mercedem accipiat, alterius vero detrimentum patiatur, salvandus per ignem, si non antea plene fuerit purgatus. Quod idem de caeteris bonis fidelibus eorumque operibus intelligendum. Quod si tamen personas absolute distingui quis contendat (quod non est improbabile): poterunt per eos, qui superaedificant aurum, argentum, lapides pretiosos, intelligi doctores ac praedicatores verbi divini, quibus omne studium est pura solidaque doctrina, et bonis vitae exemplis aedificare populum Dei; per eos vero, qui superaedificant ligna, foenum, stipulam, ii qui suae doctrinae multa admiscent incerta, curiosa, vana, frivola, jucunda magis quam utilia, in multis placere magis quam prodesse volentes, nec admodum intenti in hoc, ut sanctae conversationis exemplo bonam doctrinam confirment. Jam si ad caeteros quoque bonos fide- les cum Augustino Pauli doctrinam ex- tendamus, tum ex ejusdem^ Augustini sententia per eos, qui res pretiosas super- aedificant, intelligi poterunt homines se- eundum modum hujus vitae perfectam justitiam assecuti, quorum animus non ita rebus terrenis atque temporalibus afficitur, quin sine dolore possint eas amittere; qui sunt habentes tanquam non habentes. Per eos vero, qui vilem materiam superaedificant, homines juxta praesentis vitae modum imperfecte justi, quorum animus adhuc affixus est rebus hujus mundi, ut non eas sine dolore relinquant aut amittant, quo fit, ut in plurimis delinquant. Unde quamvis nec illi priores propter minuta peccata, sine quibus nec perfectorum vita ducitur, omnino liberi sint a purgatione ignis; hos tamen posteriores ignis ille multo acrius ac diutius aduret; quia quasi multo tenacius haeret, quod habent expurgaudura. Hoc fere modo personarum superaedificantium differentiam explicat S. Thomas, tam de doctoribus proprie, quam de fidolibus in universum. Postremo quaeri potest, quomodo secundum praedicta purgatio futura sit ipsorum hominum in die generalis judicii; cum post resurrectionem omnium electorum curpora futura sint impassibilia. Quidam respondent, electorum corpora immortalitate donata fore ad tempus passibilia, scilicet eorum, quibus aliquid restabit purgandum. Sed id mihi videtur haud consentire cum iis, quae Paulus de corporibus electorum resurgentium tradit hujus epist. capit. 15. Melius proinde respondetur, totam illam purgationem, quae per ignem fiet in consummatione saeculi, perficiendam esse ante communem resurrectionem. Quod tamen tempus, secundum Scripturas, comprehensum intelligi debet sub generali nomine illius diei, quo creditur ad judicium venturus Christus Dominus. Et quidem perseverabit ignis ille etiam facta mortuorum resurrectione, et ipso judicio durante: quia judicabitur saeculum per ignem: sed ita, ut electos a resurrectione jam impassibiles ignis haudquaquam ulla molestia sit affecturus, sed solos reprobos, quos eos- dem peracto judicio in densitatem se colligens involvet ac secum rapiet ad intima terrae aeternum cruciandos. Haec consentanea sunt, ut arbitor, testimoniis Scripturae et patrum superius adductis de hoc igne. Quare nec purgatio fiet uUa per ignem post resurrectionem, sed omnis ante illud judicium perficietur: quemadmodum et Augustinus diserte testatur lib. 21. de civ. Dei cap. 13. et 16. Verum de tota hac re nos plura et ex professo super 4. sent. dist. 47., ubi de igne conflagrationis ejusque effectibus disputatur a Theologis. Ad quem locum remittenda sunt et alia quaedam dubia, quae hic possent moveri.
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16. Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Postquam egit Apostolus de aedificantibus super fundamentum, quod est Christus; nunc insurgit adversum malos doctores, qui fundamentum evertunt et aedificium destruunt. Facit autem id oblique, ipsos fideles, qui templum Dei sunt, alloquendo. Nescitis, inquit, vos esse templum Dei, et spiritum Dei habitare in vobis? Quos supra vocavit aedificium Dei, nunc vocat templum Dei, ratione addita, quia spiritus Dei in eis habitaret. Nam copulans conjunctio pro causali ponitur, ut alibi saepe. Dicitur autem in nobis habitare Spiritus sanctus, quando gratam sibi in nobis facit mansionem: quod fit per ejus dona gratificantia, fidem, spem, caritatem, opera bona. Clare monstrat hic locus contra Macedonianos, Spiritum sanctum esse Deum: tum quia posterior pars expositio prioris est; tum quia solius Dei inhabitatio templum Dci facit. Quo argumento ad id probandum utitur Augustinus libr. 3. contra Maximinum cap. 21. illud etiam observa, Paulum hic non alloqui singulos fideles: tanquam unusquisque scire debeat, se esse templum Dei. Sic enim potius dicendum erat, nescitis quia templa Dei estis? Sed compellat Ecclesiam fidelium, quam omnes scimus ac scire debemus esse templum Dei: licet non omnia ejus membra sic vivant, ut templa Dei vocari possint.
3:17
17. Si quis autem templum Dei violaverit, disperdet illum Deus. Particulam autem interpres addidisoe videtur de suo. Nam in Graeco et Syriaco nihil Gnil. Eatii Comm. Tom. I. respondet. Caeterum in Graeco verbum idem repetitur, non sine gratia allusionis, <p{}£tps^ cpt^spsl. Si quistemplum Dei cor~ rumpit, corrumpet illum Deus. Quod verbum (ait Augustinus scribens contra epistolam fundamenti cap. 39.) metuentes multiLatiniinterpretes,nolueruntdicere corrumpet, sed: disperdet illum Deus: et non deviantes a re ipsa, offensionem vocabuli devitarunt. Attamen et alibi legit Augustinus corrumpet, ut lib. 3. de lib. arbit. cap, 14. et lib. de decem chordis cap. 10. Sic et Hieronymus hunc locum citat in comment. epistolae ad Ephes. 4. et in epist. 83., quae est ad Oceanum. Tertullianus quoque, eodem verbo retento, sic reddit: Sic quis templum Dei vitiaverit, vitiabit illum Deus libr. de pud. cap. 16. et 18. et libr. 5. contra Marc. cap. 6. Quidam vertunt: Si quis templum Dei profanat. Sed hoc verbo non plene exprimitur mens Apostoli. Nam sensus est: Si quij per falsam doctrinam subvertit fundamentum spiritualis aedificii, atque ita destruit ipsum aedificium seu templum Dei: is non existimet se salvum fore per ignem, sed plane periturum. Disperdet enim illum Deus: quia nimirum aeterno ignis supplicio destructorem illum sui templi puniet. Graeci locum hunc exponunt de eo, qui templum Dei, id est, corpus suum corruptelis libidinum prostituendo profanat. Juxta quem sensum infra cap. 6. contra fornicatores in corpus suum peccantes, dicit: An nescitis, quoniam membra vestra templum sunt Spiritus sancti, qui in vobis est? Sic et Augustinus intellexit ob alterius loci similitudinem. Sed hujusmodi intellectus praesenti loco non est accommodus.
Templum enim Dei sanctum est, quod estis vos. Ratio sententiae superioris, ac si dicat: Sacrilegium committit ille templi Dei violator, utpote rem sanctam, id est, Deo consecratam corrumpens: ideoque dignus, quem Deus ultor injuriae templi sui disperdat. Graece quidem habetur, qui estis vos. Sed idiotismus est, sensum non mutans. Unde et alii vertunt, quod estis vos. Hoc autem addit Apostolus, ut explicet metaphoram templi: simul innuens argumentum a minori, videlicet sumptum a sanctitate templi materialis, cujus violatio capitalis est.
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18. Nemo se seducat. Graece: Ne quis seipsum decipiat. Quidam codices, etiam antiquiores, habent: Nemo vos seducat. Sic enim et Thomas legit et exponit. Verum docte Liranus annotat ex Graeco et Latinis emendatioribus legendum esse: Nemo se seducat. Mutandae lectionis occasio fuit ex aliis aliquot locis, ut Ephes. 5. Coloss. 2. 1 Joan. 3. Loquitur autem Apostolus de iis, qui cum essent imbuti sapientia saeculari, magistros fidelium sese venditabant •, quorum quidam, ut dictum esfe, boni erant, sed imperfecte, quia super fundamentum apostolicum aedificabant ligna, foenum, stipulam: alii vero simpliciter mali, quos ut templi Dei corruptores proxime notaverat. Igitur de utrisque dioit: nemo seipsum fallat, confidens ac sibi placens in sua sapientia; quasi non sit passurus ea, quae dixi, si vel inutilia doceat vel perniciosa. Sensum hunc verba sequentia confirmant.
Si quis videtur inter vos sapiens esse in hoc saeculo. Interpres ordinem verborum mutavit, ut sensum redderet clariorem. Nam Graece est: 8i quis videtur sapiens esse inter vos in hoc saeculo. Quanqam illud £t xiQ aoxel aocpog Elvat, potest etiam sic verti: Si quis sibi videtur sapiens esse, quomodo Erasmus et alii verterunt, vel: si quis se putat sapientem esse, quomodo noster interpres Graecum verbum alibi reddit, ut Luc. 8. Quod putat se habere, auferetur ab illo, et Jac. 1. Si quis putat se religiosum esse, et hujus epistolae cap. 8. Si quis se existimat scire aliquid. Tale et illud cap. 7. Puto quod et ego spiritum Dei habeam.
Stultus fiat ut sit sapiens. In Graeco idem verbum repetitur, jsveaOto, yevrjTai. Proinde conformiter ita vertas: Stultus sit, ut sit sapiens, velpotius: Stultus fiat, ut fiat sapiens. Sensus enim periodi est: Si quis inter vos reputatur ut sapiens hujus saeculi, aut seipsum reputat talem, id est, sapientia saeculari instructum, qua videatur idoneus ad docendum alios, stultus fiat; id est, doctrinae Christianae, quae stultitia est incredulis, ut primo capite dictum est, penitus se subjiciat, et intellectum suum in obsequium fidei captivet; ita futurum, ut vere et secundum Deum sapiens fiat. Beatus quidem Cyprianus lib. de bono patientiae, et lib. 3. testimoniorum cap. 69. illud in hoc saeculo refert ad sequentia. Sic enim legit: Si quis putat sapientem se esse in vobis, mundo huic stultus fiat, ut fiat sapiens. Sed melius ad praecedentia refertur. Vult enim Apostolus intelligi sapientiam hujus saeculi, quam contempsit 1. et 2. cap. et hic rursus contemnit verbis sequentibus.
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19. Sapientia enim hujus mundi stultitia est apud Deum. Causa, cur sibi non debeat quisquam placere in sapientia saeculari, quia nimirum haec sapientia apud Deum stultitia est, id est, res contemptibilis ac reproba; tum quia Deus adminiculo sapientiae saecularis uti non est dignatus in propagando Evangelio; tum quia tota sapientia humana per se nihil confert ad negotium salutis. Simili sensu dictum est cap. 1. Nonne stultam fecit Deus sapientiam hujus mundi?
Scriptum est enim. Quod dixit, sapientiam mundi hujus esse stultitiam apud Deum, duobus testimoniis confirmat, quorum prius sumptum est ex libro Job. cap. 5.
Comprehendam sapientes in astutia eorum. Comprehendam, graece 6 3paaa6|i£v&c comprehendens, sive qui comprehendit, Hieronymus ex Hebraeo, qui apprehendit, pro quo LXX. 6 xaxaXa/i- Pa'vtuv, qui comprehendit. Apud Cyprianum locis citatis legitur, reprehendam (aliter, reprehendens), item apud Ambrosium commentatorem et Sedulium: nec male, si verbum hoc proprie sumas. Nam Spaaaeo&ai (quod annotat Erasmus) est fugientem e cursu reprehendere, manuque injecta capere: tametsi id Hebraea voce rion significatur. Sensus Apostoli: Deus deprehendit, detegit, eludit omnem astutiam ac versutiam sapientum hujus saeculi. Sapientiam eorum stultitiae convincit: dum scilicet ostendit ejusmodi sapientiam non posse praestare id, quod promittit, hoc est, nihil prodesse ad bene beateque vivendum. Quidam sic: Capiet eos suis ipsorum vafris consiliis tanquam laqueis: quomodo capti fuerunt fratres Joseph, pontifices Judaeorum, et ipse diabohis: qui suis consiliis promoverunt id, quod volebant impedire. Sed prior sensus magis servit intentioni Paulinae. Porro sunt quidem haec verba, quae Paulus citat, non ipsius Job, sed Eliphaz amici ejus, et proinde non habentia Scripturae divinae autoritatem. Recte tamen ab Apostolo pro testimonio adducuntur, utpote verba cujusdam sapientis, cui merito credendum sit, disserenti contra sapientiam hujus saeculi.
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20. Et iterum. Subaudi, scriptum est. Sumptum hoc ex Psalm. 93.: Dominus novit cogitationes sapientium, quoniam vanae sunt. Quoniam, pro quod. Et sensus est: Dominus novit cogitationes et consilia hominum, qui sibi sapientes esse videntur, vana esse, et inutilia ad finem, quem spectant, id est, ad vitam beatam. Omnes enim sapientes beatitudinem promittunt. In Psalmo non est sapientium, sed hominum. Verum Apostolus versiculum Psalmi suo accommodans instituto, generale vocabulum hominum restrinxit ad sapientes. Quanquam in Psalmo non omnes homines significantur, sed ii tantum, qui humana sapiunt.
3:21
21. Nemo itaque glorietur in hominibus. Epilogus est, quo redit ad primam propositionem, non esse in magistris gloriandum. Generaliter autem dicit, in ho~ minihus, quia si in magistris gloriandum non est, utique nec in caeteris hominibus, argumento a majori. Tacite vero significat, Corinthiorum quosdam in magistris gloriatos fuisse, propter eorum sapientiam saecularem, qua fuerant inaniter delectati. Nam de hac sapientia proxime egerat. Simul insinuat, inter illos magistros fuisse non solum, qui salvo Evangelii fundamento docerent inutilia, verum etiam nonnullos, qui fundamentum ipsum per humanae sapientiae doctrinam everterent; ac si dicat: Cum tanta sit vanitas humanae mundanaeque sapientiae, indignum est, ut in hominibus istam sapientiam tradentibus, tanquam magistris vestris, gloriemini, vosque jactetis eorum discipulos, quando nec in ullo homine gloriandum est, quicumque ille sit aut qualiscumque, sive Paulus, sive Apollo, sive Petrus, ut statim subjicit. Hujus autem rei generalem subjungit rationem, qua nimirum doceat, nec in illis gloriandum esse. Quae ratio sumpta est, ait Thomas, ex dignitate fideUura Christi.
3:22
22. Omnia enim vestra sunt. Hoc est, omnia propter vos sunt, et ad vestram ordinantur utilitatem. Nullus autem recte gloriatur de iis, quae sunt propter ipsum, quoniam hac ratione inferiora sunt ipso. Propter vos autem, intellige electos. Horum enim gratia sunt omnia. Quae vero dixerit omnia, deinceps enumerando declarat.
Sive Paulus, sive Apollo, sive Cephas. Primum nominat ministros Evangelii, atque eo ordine, quo nominaverat eos capite primo. Cujus ordinis rationem illic exposuiraus. Sive Paulus, inquit, qui T^lantayit, sive Apollo, qui rigavit, sive Cephas, id est, Petrus, quamvis Apostolorum princeps, et, ut ait Thomas, universalis pastor ovium Christi. Nam hi non aliud sunt quam ministri, per quos credidistis, uti supra dixit, et paulo post repetit, dicens: Sic nos existimet homo ut ministros Christi. Nec solum Christi sunt ministri, sed et ipsorum fidelium, quatenus ipsorum ministerium subservit fidelium utiHtati. Sic enim ait 2. Cor. 4. Non enim nosmetipsos praedicamus, sed Jesum Christum Dominum nostrum, nos autem servos vestros per Jesum.
Sive mundus. Id est, universa corporea creatura, quae sine dubio propter electos est. Tale quid etiam legitur in apocrypho libro, qui inscribitur quartus Esdrae cap. 9. Verba sunt: Inquire quomodo justi salvabuntur, quorum saeculum et propter quos saeculum, id est, mundus.
Sive vita, sive mors. Chrysostomus et Tlieopliylactus subaudiunt, nostia, hoc est: eorum, qui vobis ministravimus Evangelium, nempe secundum id, quod alibi Paulus dicit: Omnia sustineo propter electos, ut et ipsi salutem consequantur, 2 Tim. 2. Quam rem latius etiam exsequitur capite sequenti. Quanquam et verum est juxta aliorum expositionem, unicuique electo suam vitam etmortemutilem esse ad salutem. Quod hoc loco bene declarat Aquinas. Hinc et de se Paulus ait: Mihi vivere Christus est, et mori lucrum, Phil. 1.
Sive praesentia, sive futura. Praesentia, graece IvsaTWTa, quod Rom. 8. vertit instantia. Possunt hic intelligi praesentia et futura mala ministrorum Evangelii, id est, afflictiones, persecutiones et pericula, quae vel sustinent, vel in horas exspectant, tametsi et hoc generaliter intellectum de prosperis et adversis tam propriis quam alienis, veritatem habet; sicut et illud Eora. 8. Diligentibus Deum omnia cooperantur in bonum, iis, qui secundum propositum vocati sunt sancti.
Omnia enim vestra sunt. Enim, hoc loco non additur in Graeco, nec in textu Ambros. et officit sensu. Nam repetitio est et confirmatio generalis sententiae, quasi dicat: Omnia, inquam, vestra sunt, uti jam per partes ostendi.
3:23
23. Vos autem Christi. Nimirum ut capitis ac Domini vestri, non solum qua Deus est, sed etiam quatenus homo, secundum quam naturam vos morte sua redemit. Nam servus id, quod est, domini est. Quod posterius proprie Paulum hoc loco putamus atteudisse, quemadmodum in eo, quod ait Rom. 14. Sive vivimus, sive morimur, Domini sumus. Et ad eandem naturam referendum, quod sequitur.
Christus autem Dei. Nam Christus ut homo subjectus est Deo, imo servus Dei. Similis locus infra cap. 11. Omnis viri caput Christus est, caput vero Christi Deus; et cap. 15. Tunc et ipse Filius subjectus erit ei, qui subjecit sibi omnia, ut sit Deus omnia in omnibus. Atque hoc est, quod concludendum hic relinquit Apostolus; iu solo Deo, ad quem ut finem omnia alia reducuntur, etiam Christus ipse quatenus homo, gloviandiim esse. Graeci ila supplent: Christus autem Dei fili*us, Qui sermo etsi verissimus sit, non tamen explicat, quod hic intendit Apostolus.
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8. perfectis, sed ques? (tamquam) carnalibus, tamquam parvulis in Christo loqui debui. Cum haud paucis interpretibus CÀrys. in primis his verbis gravem deprehendit reprehensionem, qua fastus et superbia Corinthiorum castigelur; sed immerito. Etenim eo quod statim post suam conversionem altioris sapientiae intelligendae non fuissent capaces, Corinthii vituperio non erant digni, neque verba praeter simplicem facti explicationem quidquam continent. Quodsi carnales vocantur, expressio haec appositione paroulis in CAristo lenitur et explicatur; baptismo regenerati quidem et in Christum inserti Spiritum S. jam acceperant, at non statim omnes pravos habitus deposuerant , ita ut aliquid caxnzs in iis remanserit. In perfectam Christi aetatem non statim creverant et in corruptissima civitate degentes « ad hanc vitam affixi erant eaque quae videbantur praeclara sectabantur ad divitias eloquentiamque magistrorum suorum attendentes » (TAeod.). « Eosdem hic carnales dici, qui antea vocati sint animales », sine ullo fundamento censent haud pauci (TAÀom. Est. Lap. etc., M Ev. Ramb., — aliqui acath.); animalis enim nulla ratione vocari potest parvulus in Christo (cfr ad 2,13 p. 70). Quoniam igitur perfecti non erant, Paulus omissis altioribus doctrinis elementa fidei eis proposuit (c/r ad 2,9. 6), id quod eadem imagine, qua Hebr. 5,19 utitur !, hic exprimit :
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9. Lac voóis potum dedi, non escam (βρῶμα i. 4. οτερεὰν τροφήν cfr Hebr. 1. c.; zeugma textus graeci: « lacte vos potavi, non cibo solido » in nostra versione vix animadvertitur); non enim poteratis cibum solidiorem concoquere ?. Soli ergo eorum utilitati consuluit a sapientia tradenda abstinens, sicut mater ob solam caritatem parvulum solo lacte nutrit, quia ali cibi, etiamsi per se sint meliores, ei nocituri sint (cfr CAys.). Atque eadem est ratio, cur Apostolus, qui tamquam vir spiritualis de Corinthiorum conditione cum certitudine iudicat (2,15) et tamquam sapiens magister doctrinas captui discipulorum aptas eligit, nondum eis sapientiam proponat: sed nec nunc qutdem potestis, adhuc enzm carnales estis. Hisce utique verbis vituperium quoddam continetur, at non tam graviter Corinthii, quam Hebraei increpantur, qui « imbecilles facti erant ad audiendum et quum deberent magistri esse propter tempus, iterum indigcbant, ut elementa fidei edocerentur » (Hebr. 5,11 sq.). Revera a primo die, quo Apostolus Corinthum vencrat, usque δὰ hanc scriptam epistolam vix quinque vel sex anni effluxerant; Hebraeorum autem ecclesia plus triginta annis antequam Paulus eis scripsit fundata erat; Hebraei igitur a priore sua perfectione defecerant, Corinthii vix tempus habuerant, ut ad perfectionem pervenientes « consuetudine exercitatos sensus haberent ad discretionem boni et mali » (Hebr. 5,15). Porro nondum ad illum perfectionis gradum sese pervenisse necdum carnem plane exuisse, sua agendi ratione demonstrant :
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3. Quum enim stt znter vos zelus et contentio, nonae carnales estis et secundum hominem ambulatis? Ζῆλος (zelus) proprie significat aemulationem ! atque haud raro in bonam (2 Cor. 7,7. 11; 9,9; 11,2 etc.), frequentius in malam partem accipitur, ut sit idem quod invidia, ex qua deinde contentiones exoriuntur : « zelus pater est contentionis, quae factiones gignit », uti habet TÀeopA. tertiam simul expressionem (διχοστασίαι) explicans, quam cum multis iunioribus codd. addidit. Zelus et contentio autem (ζῆλος, ἔρις) ἃ Paulo uti inter opera tenebrarum (Rom. 13,13), ita inter opera carnis (Ga. 5,20) enumerantur (cfr etiam Jac. 3,11); ex Corinthiorum igitur zelo et contentione iure colligit, eos adhuc carnales esse et secundum hominem inferiorem et peccato corruptum amóulre. « Quia naturae humanae consonum est, ut spiritus cognitionem a sensibus carnis accipiat, consequenter aífectus rationis humanae secundum ea, quae sunt carnis, movetur, nisi spiritus hominis per Spiritum Dei super hominem elevatur. Secundum hominem ambulare est igitur ambulare secundum naturam humanam sibi a Dei Spiritu derelictam » (TAom.). De qua vero aemulatione loquatur, Paulus docet iterum interrogans :
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&. Quum enim quis dicat : Ego quidem sum Pauli, alius autem : ego Apollo, nonne homines estis? Ipsa ergo eorum schismata demonstrant, eos nondum « exercitatos sensus habere ad discretionem boni et mali », nec proin altioris doctrinae intelligendae esse capaces. nem ambulare; hoc tamen in loco aliam locutionem videtur elegisse, ut vocabulum carnales, quod stricto suo sensu intelligi non debet, mitigaret. Alibi enim expressio secundum hominem ambulare corruptionem hominis per peccatum introductam non connotat, sed hominem iuxta facultates a natura ei inditas agere significat (9,8; 15,32; Hom. 3,5; Gal. 3,19 etc.); corruptam naturam, si voce ἀνθρώπου utitur, Paulus epitheto quodam insinuat : ὃ παλαιὸς ἄνθρωπος (vetus homo Tom. 6,6; Eph. 4,2; Col. 3,9) etc. 3. Absurdum est partium studium Corinthiorum (3,5-1'1). Tertium argumentum absurda esse docet schismata discipulorum , quorum magistri unius Dei sunt ministri, ita ut munerum dumtaxat , quae Deus assignavit, et laborum, de quibus soli Deo competit iudicium, diversitas inveniatur (3,5-9). Quo ex argumento Paulus occasionem arripit monendi operarios evangelicos illos, qui eo tempore in aecdificanda ecclesia corinthia operam suam ponebant, ut bene attendant, ne lapides minus bonos et aptos adhibeant, quia Deus eorum aedificium sit probaturus (3,10-17). 1.) Quoniam operarii evangelici non sunt nisi unius Dei ministri ideoque uniti , absurda sunt schismata (3,4-9). Haud sine arte Apostolus iterum media in sententia (cfr ad 1,17) a commeinorato schismate ad tertium suum argumentum trauasit : in primo ex unitate capitis Ecclesiae impietatem schismaticorum demonstraverat, in altero contra Apollonianos ostenderat, simplicem suam praedicationem, ulpote indoli missionis apostolicae et infirmitati auditorum consonam, non posse esse divisionum rationem; in tertio nunc doctorum evangelicorum ad Deum et inter se relationem considerat, ut ex eorum unitate necessitatem unitatis inter discipulos . servandae colligat, licet hanc conclusionem pro more suo diserte non exprimat. Itaque interrogat : &. Quid igitur est. Apollo? quid vero Paulus? In praecedente sententiae membro eos carnaliter agere asseruerat, qui iuxta Paulum et Apollo sese denominarent; hinc sua sponte exoritur quaestio : quid ?gztur sunt (was sind denn...? qu'estce donc qu') Apollo et Paulus, si capita factionum esse non possunt? Atque significanter respondet :
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5. Ministri eius, cui credidistis, vel melius : »inistri, per quos credidéstts (S. Aug.); non domini et auctores fidei sunt, quam praedicant, sed ministri, quorum opera Deus uti voluit, ut vobis Evangelium et annuntiaret et in vobis confirmaret, ita ut fides vestra integra solius Dei auctoritate nitatur. Inter se ergo sunt pares ratione ministerii; quodsi vero inter eos differentia quaedam inveniatur, quatenus fidem unus (Paulus) vobis annuntiavit, alter (Apollo) confirmavit, ne haec quidem eis attribuenda est; sed unicuique sicut Dominus dedtt (per hyperbaton pro : « sicut unicuique Dominus dedit »), Evangelium annuntiavit vel confirmavit iuxta mensuram donorum et gratiarum, quibus a Deo sunt instructi !. « Ne ipsum quidem exiguum ministerii ἃ nobis ipsis habemus » (CAÀrys.), atque fusius accuratiusque TÀom. : « contingit, quod ministri hominum (vel dominorum vel artificum) primo habeant a se aliquam dignitatem vel virtutem, qua idonei fiunt ad ministerium, sed hoc non est in ministris Dei, etideo ostendit, quod tota dignitas et virtus ministrorum ἃ Deo est, dicens : δέ unicuique sicut Dominus dedit, quasi dicat : In tantum aliquis est et habet de virtute ministrandi, in quantum ei Deus dedit, unde nec sic nobis est gloriandum », nec alii (hoc enim vult Paulus) de nobis gloriari possunt. Quasnam differentias in mente habuerit, si unumquemque iuxta ea, quae Deus dedit, minisirare dicit, exemplo explicat :
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6. Ego plantavit, Apollo rigavit. Christianos agro comparat, in quo primum plantae ponuntur, quae alterius deinde curis commissae irrigantur, ut alacrius crescant. Plantatoris munere Corinthi Paulus functus est, qui primus Corinthiis Evangelium annuntians in eorum cordibus semina fidei sparsit; post eius discessum &dvenit Apollo, qui « multum his, qui crediderant, conferens » (Act. 18,97) plantas a Paulo positas sua praedicatione irrigavit. Attamen sicuti in segete naturali illi, qui plantant vel rigant, externas tantum conditiones ponunt, quae, licet necessariac sint, per se non efficiunt, ut plantae crescant, ita etiam in segete spirituali praedicatores externam tantum ponunt conditionem, quae utique iuxta ordinariam providentiam requiritur, at ipsam fidem non producit sed velut aliquid mere externi ad eam se habet. Hinc Apostolus addit : sed Deus incrementum dedit (195avev crescere fecit). In quae verba S. Awg. (in Ioan. tract. 80,2) : « quod autem sequitur : sed Deus incrementum dedit, non per illos, sed per se ipsum facit : excedit hoc humanam humilitatem, excedit angelicam sublimitatem , nec omnino pertinet nisi ad agricolam Trinitatem ». Causa vera et genuina incrementi plantarum in segete naturali est virtus quaedam semini vel plantae divinitus indita, qua alimenta sibi adaptata eligit, attrahit, in suam substantiam transmutat; atque simili ratione fides tota , quum eius initium tum eius incrementum, producitur ab interna gratia divina !. Dcus sine plantatore et irrigatore segetem naturalem excitare potest, neque ad segetem spiritualem producendam hominum auxilio indiget; plantatoris vero et irrigatoris labores quum in naturali tum in spirituali segete irriti sunt, nisi Deus semini naturali virtutem internam dederit atque praedicatorum auditoribus internam gratiam largiatur. Unde Apostolus duas conclusiones deducit, quarum prior praedicatorum relationem ad Deum spectat (v. 7), altera eorum relationem inter se (v. 8). Si cum Deo comparantur, quum fructum non producant, nihil sunt; si inter se comparantur, ratione ministerii unum sunt (cfr TÀom.).
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7. Itaque neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus. Ultima verba satis docent, non esse urgenda priora, sed iuxta Pauli in hac parte finem exponenda. Revera praedicatores evangelici fidem non producunt atque hac ratione cum Deo, qui solus gralia sua eam producit, comparati nihil sunt ; ratione tamen ministerii, quod praestant, sunt aliquid, sed de hoc nec ipsi nec eorum asseclae gloriari possunt, quia hoc iterum a Deo habent : « impendunt quidem aliquod adiumentum, sed non de suo, quia sine me, inquit Dominus, nihil potestis facere » (S. Aug.1. c.); quapropter etiam secundum Apollo aut Paulum Corinthii sese denominare nequeunt : « Hoc ipsum non ex nobis est, sed Dei donum est, ut per manus meas signa fierent, quae vos excitarunt ad fidem, et Apollo sua vos doctrina firmaret, quia sicut planta sine aqua, fides sine doctrina marcescit. Si ergo plantatio et fons sunt Dei, quid nobis adscribitis, quasi aliquid nostra virtute fecerimus; nisi enim Deus incrementum dederit, sine causa laboramus. Nos mercenarii sumus in alieno agro, alienis utimur ferramentis » (Pe/.). Priori conclusioni Apostolus alteram addit de ministrorum inter se relatione :
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8. Qui autem plantat et qui rigat unum sunt ratione ministerii; unius enim eiusdemque Bei sunt ministri, in uno eodemque agro laborant, ad unum eundemque finem tendunt, ut plantae in agro Dei positae crescant et fructus afferant, licet ipsi hoc incrementum dare nequeant. Ab hominibus igitur inter eos differentia statui non potest, quamvis eorum munera sint diversa, ideoque absurda sunt schismata !. At hinc non sequitur, eos etiam ἃ Deo non discerni : unum quidem sunt ratione ministerii, wntsqtisque autem. propriam mercedem (τὸν ἴδιον μισοῦν) accipiet. secundum suum (proprium) /aborem. (χατὰ τὸν ἴδιον χόπον). Quam mercedem ab eo recipiunt, cuius sunt ministri, i. e. & Deo, qui non secundum varia munera, quibus functi sunt, nec secundum fructum, quem protulerunt, sed secundum laborem, quem impenderunt, suam cuique propriam mercedem attribuet. Munera enim singulis a Deo assignantur (sicut unicuique Deus dedit), ideoque ad mercedem ius non dant; fructus ab operariis non dependet (Deus incrementum dat), nec proin ratio et mensura mercedis esse potest; labor vero impensus eis est proprius, licet, uti aliunde constat, etiam hunc non nisi Deo adiuvante praestiterint. Labor igitur impensus est vera ratio ac mensura mercedis; iudicium tamen de magnitudine laboris ad eum pertinet, qui mercedem solvere debet. Quis porro eam soluturus sit, docet sequens sententia, quae simul de vera mercede et de vero merito agi innuit:
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9. Dez enim sumus adiutores; Dei agricultura (γεώργιον ager) estis; De? aedificatio estis. Magna cum emphasi in trium membrorum principio repetitur genit. Dez; ab co enim solo dependet haec merces. lam vero evangelici operarii non vocantur hic servi (δοῦλοι), quia servus, utpote secundum antiquorum leges res et non persona, ius ad mercedem non habet, sed Dei ipsius cooperatores (συνεργοί), i. e. operarii liberi, qui pro ratione laboris mercedem merentur. Operarii quoque in Dei agro dicuntur; agricola enim, qui suum agrum colit, etsi eius fructus percipiat, mercedem proprie dictam non recipit; nec ille mercedem recipit, qui sibi ipsi domum aedificat. Qui vcro in alieno agro colendo et in alieno aedificio exstruendo operam suam ponit, & domino agri vel aedificii mercedem recipit eamque iuxla proportionem laboris impensi. Clarissimum argumentum ad verum meritum demonstrandum ex hoc loco colligitur. Quod ut negent, antiqui et moderni acatholici frustra monent , iuxta Apostoli doctrinam mercedem ab operariis evangelicis non propter laborem, sed secundum laborem recipi (Calov. Mey. Heinr. elc.); ctcuim si operarii propriam mercedem (τὸν ἴδιον μισθόν) eamque pro diverso labore diversam laborique proporlionatam (κατὰ τὸν ἴδιον xomov) accipiunt, evidens est, laborem etiam esse causam mercedis. Alii acatholici nomen συνεργοί ita explicare nolunt, ut operarii cvangelici cum Deo laborare dicanlur, scd explicant cooperarii inter se (« sumus operarii Dei ct cooperarii invicem » Zeng. Olsh. Heinr. etc.); parum recte, quia in omnibus locis, in quibus συνεργός cum genil. coniungitur, genitivus indicat illum, quocum aliquis operatur (Zom. 16,3. 9. 94 ctc.); nonne ctiam si Paulus plantasse, Apollo rigassc, Dcus incrementum dedisse dicuntur, omncs tres vclut cooperarii describuntur? In eodem agro laborant Dominus et eius ministri, sed, uti per sc patet, pro sua quisque dignitate (ceterum cfr 1 Thess. 3,2, ubi lectio τὸν ἀδελφὸν ἡμῶν xal συνεργὸν τοῦ Θεοῦ non est. improbabilis, οἱ 2 Cor. 6,1 συνεργοῦντες). Estius de latina lectione adiutores Dei multum disputat, quae ei displicet, quia nemo Deum adiuvare possit; at optime iam monuerat 7/om. : « Dupliciter aliquis alium adiuvat, uno modo augendo cius virtutem et sic nullus potest esse Dei adiutor, alio inodo obscquendo operationi alterius, sicut si scrvus domini dicitur adiutor, in quantum exsequitur opus eius aut ministerium artificis et hoc modo ministri Dei sunt eius adiutores. » Ad nexum ultimi versus cum praecedentibus quod attinet, Cai. verbis Dei enim sumus adiutores etc. integrum versum praecedentem (unum sunt cl mercedem accipient) demonstrari censet, Est. autcm verba : unusquisque propriam mercedem accipiet ctc. , parenthosin esse putat, ut. versu 9. nihil demonstretur, nisi ministros inter se unum essc. Cum Cai. consentiunt pauci moderni (acath. Hofm. Holst.). Attamen illud snum sunt vclut conclusio ex prioribus colligitur, atque mera esset taulologia, si cadem ratio, quae in prioribus iam expressa est, velut nova conlirmatio alfferretur. Porro emphasis, qua ter Dei nonien in v. 9. repetitur, satis docet, diversilatem minislrorum, quam Apostolus in secundio membro v. 8. asscruit, coram Deo tantum locum babere, quum Deus solus tamquam dominus agri et aédificii de cooperariorum suorum laboribus iudicare possit. 2.) Quoniam Deus de eorum laboribus iudicabit, bene attendant operarii evangelici, quomodo laborent (3,10-17). Omnes operarii evangelici, quum Dei sint ministri, ratione ministerii unum sunt, secundum labores autem suos a Deo discernuntur et variam mercedem accipiunt. Qua ex doctrina sua quasi sponte fluit monitum, quod Apostolus nunc adiungit, ut ministri bene attendant, quomodo laborent. Laborum vero varietatem describit ab imagine agri, qua hucusque usus erat, ad imaginem aedificii transiens, in quo exstruendo operarii evangelici sunt occupati ; quem transitum in fine argumentationis suae praecedentis apte praeparaverat additis verbis : Dei aedificatio (vel potius « aedificium » οἰκοδομή) estis. In eodem aedificio, cuius fundamentum Paulus posuerat (10. 11), exstruendo tres operariorum classes laborant : alii bonis adhibitis lapidibus partem suam magnificam et firmam exstruunt, ut igni resistat, ideoque mercede singulari sunt digni; aliorum pars, quia vilis adhibita est materia, igne destruitur; quare secundae classis operarii puniuntur quidem, sed aeterna salute non privantur, quia fundamentum saltem non laeserunt et laboraverunt (12-15); at tertia classis non tam exstruit quam destruit aedificium ac proin gravissima poena sunt digni et a Deo perduntur (16. 17). Sicut in agro Dei corinthio Paulus plantaverat et Apollo rigaverat , ita in aedificio Dei Paulus fundamentum posuerat et alii nunc in illo exstruendooccupati sunt:
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10. Secundum gratiam Det, quae data est miht, ut sapiens architectus fundamentum posui; alius autem superaedificat. Tota aedificii alicuius structura a fundamento dependet, idcoque sapiens sit oportet arcAitectus, qui fundamentum ponit. lam vero speciali gratia divina Paulus vocatus erat, ut inter gentes Evangelium propagaret; quapropter etiam secundum gratiam Dei, quae illi data est, sapientiam illam accepit, quae requirebatur, ut ubique bonum fundamentum poneret. Merito igitur monuit iam CArys., quem alii sequuntur, Apostolum sapientem se non dixisse, ut se extolleret; siquidem sapientiam suam divinae gratiae attribuit, quin etiam totum laborem, quo fundamentum posuit, Deo acceptum refert nihilque sibi reservat, quia integra phrasis verbis illis praemissis (secundum gratam Dei, quae data est mihi) regitur. Afus autem superaedificat, sc. omnes illi, qui post eum Corinthum advenientes etiam tunc (praesente enim tempore utitur) in praedicando Evangelio occupati aedificium a Paulo inchoatum continuabant; neminem tamen nominat (sicut supra v. 6. : Apollo rigavit), quia admonitionem, quae vituperio non plane caret, omnibus dare vult. Unusquisque autem videat, quomodo superaed:ficet, nam de hoc labore dependet uniuscuiusque merces. Verba: quomodo superaed:ificet per se quidem late patent; Apostolus vero illa non de maiore minoreve diligentia, sollicitudine, attentione etc., sed de sola materia, quae ad aedificium exstruendum adhibetur, hoc loco intelligi vult, uti ex sequentibus patebit. Sed antea explicat, cur de solis superaedificiis bene construendis loquatur :
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11. Fundamentum enim aliud nemo ponere potest praeter id quod. positum est; de alio igitur fundamento ponendo ac proin de integro aedificio inchoato mutando ne cogitare quidem licet; unum solum enim est fundamentum, quod est Christus Iesus. Iesus Christus ab Apostolo aununtiatus et a Corinthiis fide receptus fundamentum est; aut etiam doctrinam, Iesum esse Christum, velut fundamentum Paulus posuit, atque hoc fundamentum procul dubio nullus evangelicus operarius mutare potest, quin eó ipso ex vere aedificantium numero excludatur. Id unum igitur successoribus eius in ecelesia covinthia curae sit oportet, ut in superaedificiis construendis bonam adhibeant materiam, quia omnia fiunt manifesta.
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129. Sz quis autem superacdificat super fundamentum hoc aurum, argentum , lapides prettosos, lignum , foenum, stipulam ,
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43. unzuscutusque. opus manifestum erit. In. eodem aedificio exstruendo omnes operarii sunt occupati, nam omnes super idem fundamentum (super fundamentum | Àoc) aedificare dicuntur; pro suo tamen quisque arbitrio materiam eligit, qua suam partem exstruat. Itaque alii bonam adhibent, quae durare ignique ipsi resistere potest : aurum, argentum, lapides pretiosos (marmor, alabastriten, porphyriten etc.) in templis aedibusque regiis saepe esse adhibita atque parietes quoque sapphiris gemmisve aliis interdum esse exornatos, scriptores sacri et profani tradunt. Alii vero vilem materiam, quae igne facile consumitur, superstruunt : lignum, foenum, stipulam, quibus pauperes ad sua tuguria exstruenda uti solent. Quibus duobus materiae generibus duae doctrinarum classes distinguuntur; rectissime autem antiqui interpretes iam monuerunt (cfr TÀom. Lyr. Cai.) et moderni consentiunt, ligno foenoque et stipula inutiles vanasque doctrinas designari, non vero prorsus falsas, nedum haereticas, quae supra fundamentum a Paulo positum aedificari non possint, quum illud destruant. Quasnam quidem doctrinas in hac classe Apostolus prae oculis habuerit, difficile est dictu; ἃ vero tamen vix aberrare mihi videor, si doctrinas de Iudaeorum praerogativis intelligendas censeam, quibus iudaizantes in ecclesiis paulinis sibi viam ad errores suos docendos praeparare solebant. Uti enim in primo suo argumento Paulus illos Corinthios increpat, qui suo ipsius nomine abutebantur, et in secundo Apollonianos refutavit, qui sapientia quadam mundana delectabantur, ita. hic tertiam factionem , quae gloriabatur Cephae nomine, respicere videtur. Etenim de doctoribus eo tempore Corinthi agentibus loquitur. inter quos Apollo non fuit (16,19); porro in altera epistola aliqui pseudapostoli vehementer impugnantur, qui iudaicis praerogativis celebratis (cfr 9 Cor. 11,91 sqq.) apostolicam Pauli ipsius dignitatem convellere conati erant; haud temere igitur concludimus, eosdem iam eo tempore, quo prior epistola scripta est (sex circiter mensibus ante alteram), nomen Cephae praetendentes haec ipsa privilegia iudaica decantare coepisse, sed nondum Paulum aperte impugnasse. lam vero iudaicas praerogativas Paulus non negavit, sed aperte agnovit (cfr Rom. 9,3 sqq.); verum de illis inter Ethnicochristianos multum loqui, saltem erat inutile, atque interdum nocivum, quia ad perturbandos Christianos facile aliquis eis abuti potuit. Sed quidquid hac de sententia est, certum est, Paulum timere, ne aliquae doctrinae Corinthi spargantur, quae etsi per se non sint falsae, ad internum tamen ecclesiae profectum non conducant. Aliqui antiquiores, quid singulis materiis (auro, argento etc.) singulatim insinuetur, curiosius quam prudentius inquirunt; gradationem quandam indicari, quum a pretiosissima (auro) ad vilissimam (stipulam) descendatur, in aperto est; at quaenam doctrinarum capita singulis membris designentur, nullo argumento probabili definitur. Sed pro doctrinarum vel utilium vel inutilium varietate varium futurum internum ecclesiae statum atque varias quoque fore bonorum doctorum mercedes variasque aliorum poenas, procul dubio Apostolus docere vult, quum uniuscuiusque opus manifestum fore addat. Tolam igitur evangclicam doctrinam vclut acdificium considerat, cuius fundamentum est doctrina de Iesu messianitate et divinitate, cuiusque parietes aliis doctrinis constant, quae primariae illi veritati ab aliis magistris adduntur cum eaque intime connexae sunt, quia ei velut fundamento suo innili dicuntur. Hanc imaginis rationem nostro in loco animo Pauli obversatam esse innuit S. PDasil. M. (in Is. 5. n. 132), discrte tradit 4'tr; ab eo iuniores Latini eandem sententiam ita acceperunt, ut nonnulli ei Augustini opinionem adderent (Prim. Thom. Dion. Lap. Nat.) saltem velut aptam quandam accommodationem (erv. Pic. Dr.), pleriquc eam solam tenerent (Lyr. Cai. Est. Iust. Calm. Hai. M Ev. Bisp. L R. ctc. ; — plurimi acath.). Eandem sententiam nos quoque amplexi sumus, sed eam explicatione quadam indigere arbitramur. Praeprimis enim tenendum est, Apostolum non abstractum aliquod doctrinarum systema prac oculis habere, scd doctrinas spectare, prout in profectu eorum, qui magistrorum suorum praccepta sequuntur, sese manifestant; quare dici potest, aedificium, de quo agilur, esse ipsam ecclosiain corinthiam, quatenus magistrorum suorum, Pauli successorumque cius, praedicatione fundata οἱ efformata est : Dei aedificatio estis (v. 9). Cavendum tamen est, ne cum 2e. singulos fideles ἃ praedicatoribus efformatos velut lapides aedificii ab Apostolo descripti considerentur; sed fidelium actiones potius velut lapides sumit Apostolus, quatenus nimirum hae actiones a magistrorum praedicatione dependent atque non tam fidelibus quam corum magistris attribui debent : fundamen- (um. posui, alius superaedificat (v. 10). Jtaque internum ecclesiae statum doctrinis magistrorum productum et ab cis dependentem censemus osse aedificium, de quo hic agitur. Ex illo igitur ecclesiae statu singulorum operariorum opus cognoscetur, ut singuli suam propriam mercedem secundum suum laborem accipiant : Dies enim (Domzni) declarabit , quia in igne vevelabitur, et uniuscuiusque opus quale sit, ignis probabit. Genitivum Domini ob codd. et PP. graecorum plurimarumque versionum auctoritatem melius omitti diximus (cfr VV. LL.), at eius additione sensum non mutari sed explicari, ostendunt alii loci, in quibus ἡ ἡμέρα pro ἡ ἡμέρα τοῦ Kvotou ponitur !. Mirum est, quot variae sententiae de hoc die, quamvis tam clare describatur, in medium sint allatae. Illis, quae a paucis tantum (maxime acath.) interpretibus propositae hodie ab omnibus velut ineptae reprobantur, omissis! tres remanent, quae auctorum patronorumque suorum auctoritate coinmendantur et a Thom. velut aeque probabiles exponuntur. Diem tribulationis intelligit S. Aug. (1l. cc. et Enchirid. 68) eumque sequunturaliqui (S. Greg. M. 1. c., Prim. Rab. G1. ord?. Thom.? Nat. eic.); diem vero mortis et particularis iudicii intelligunt GJ. ord.? Thom.? Lyr. Cat., quibuscum theologi latini in Conc. Florenti. sensisse videntur; demum cum Chrys. alisque Graecis antiquiores Latini multi (A'er GJ. ord.! Herv. Thom.! Dion. Est. Iust. Lap. Pic. eic.) et moderni fere omnes (M Ev. Mat. Bisp. L BR. Dr. etc.) diem secundi adventus Domini universalisque iudicii intelligendum esse censent, idque rectissime. Illi enim soli diei descriptio Apostoli respondet; solus enim in Scriptura λές dies (ἡ ἡμέρα, ἐκείνη ἡ ἡμέρα) uut dies Domini κατ᾽ ἐξογήν nominatur; solus in igne revelabitur (2 7/ess. 1,8; 9 Petr. 8,1), atque solus omnia opera manifesta reddet^. Neque enim de manifestatione qualicumque sermo est, sed de tali, qua magistrorum doctrinae et fructus innotescent ; id quod locum non habebit, « quoadusque veniat Dominus, qui etilluminabit abscondita tenebrarum et manifestabit consilia cordium » (4,5). Licet enim magister ipse in die particularis iudicii statum suum clare cognoscat, et forte tribulationum quoque die eo adducatur, ut de suo statu rectius Iudicet, omnibus aliis tamen manebit absconditus. Porro «in igne » non revelatur dies particularis iudicii aut tribulationis, nisi per ignem inetaphorice severum Dei iudicium (Cai. etc.) aut ipsam tribulationem (Aug. Greg. etc.) intellexeris; atsensum proprium relinquere et tropicum admittere non licet, nisi valida cogat ratio, quae hic plane deest?, quum proprius sensus sit optissimus. 1. Diem futurum in genere intellexerunt alii ( Grot. Rosenm. ctc.), siquidem tempore procedente omnia manifesta fient (« dies docebiL »); alii diem destructionis Jerosolyrnorum intellexerunt (Hamm. Lightf. S5choetig.), quippe quo doctrinarum iudaicarum inanitas sit manifestata etc. — Modoerni acath. plerique diem ultimi iudicii recte intelligunt. 2. Quin verbi « revelabitur » (vel « revelatur » ἀποχαλύπτεται) subicclum sil « dies Domini », non est dubium. Quod si Oec., A'** aliique pro subiecto sumunt « opus », habent meram tautologiam (« opus igne revelabitur... ignis opus probabit »); multo minus ex v. 11. « Christus Iesus » velut subiectum transuimi potest (Jeng. Os. ctc.); neque rectius God. quaeritur, cuius rei revelatio liat. — Dies nutem revelatur « in igne » i. e., per ignem, quando Christus in flamma ignis apparebit (2 Thess. 1,8); minus recte alii explicant : apparet £amquam ignis (àv — 2 essentiae; efr Exod. 6,3 « apparui in Deo omnipolente » i. c. tamquam Omnipotens), quia nulla est ratio, cur tam rarus usus h. ]. admittatur. — Utrum phrasis « ef uniuscuiusque opus, quale sit, ignis probobit », phrasin principalem continuare dicatur (« dies Domini declarabit... ct... ignis probabit »), an a coniunctione « quia » depeudere statuatur (« quia in igne revelabitur... et ignis probabit »), nihil interest, quum sensus non mutetur; iuxta graccum textum tamen prior constructio grammatice praeferenda videlur. 3. Profceto valida non est (εἴ. ratio, qui solo « verbo praesentis temporis » (ὅτι iv πυρὶ ]Ignis vero, de quo loquitur Paulus, non est ignis gehennae (C/rys. etc.), quippe in quo dies Domini non reveletur et quo nec iustorum nec improborum opera probentur; neque magis est ignis purgatorii, qui etiam nec diem Domini manifestat nec opera hominum proóat; sed, uti clara Apostoli descriptio docet, est ignis ille, quem conflagrationis appellant theologi; hoc igne manifestabitur dies Domini atque idem hic ignis (τὸ πῦρ [αὐτὸ] δοχιμάσει), qui totum mundum renovabit (2 Petr. 3,10 sqq.), velut instrumentum divinae iustitiae omnia, quae tunc in terra invenientur, ita probabit, ut alia illaesa relinquat (aurum, argentum , lapides pretiosos), alia comburat (lignum, foenum, stipulam), alia involvat et in aeternum cruciet; hanc tertiam classem Apostolus, quia de operariis fundamentum conservantibus loquitur, hoc in loco non addit, sed alibi de ea agit (2 Thess. 1,8) et vv. 16. 17. eam innuit. paradisum redire desiderant » etc.), S. Paulin. Vol. (ad Sev. ep. 38,4. 9. : « Ignis ille sapiens transeuntes nos per examen suum non severo ardore ambiet puniendos, sed ut commendatos suscipiens blando lambet attactu » ; cfr eiusd. Poem. 7,32 sqq. : « Opus per omne curret ignis arbiter; Quod non cremarit flamma, scd probaverit, Illud perenni praemio pensabitur » etc.), Alcutn. (de Trin. IlI. 91.) ctc. Iuxta S. Thom. (Summ. theol. Suppl. qu. 86 a. 8) ignis conflagrationis « in quantum agct ut instrumentum divinae iustitiae, diversimode aget in diversos. Mali enim per actionem ignis cruciabuntur; boni vero, in quibus nihil purgandum invenietur, omnino nullum dolorem ex igne sentient, sicnt nec pueri senserunt in camino ignis...; boni vero, in quibus aliquid purgandum invenietur, sentient cruciatum doloris ex illo igne plus vel minus pro meritorum diversitate ». Inter interpretes ignem conflagrationis intelligendum censent Pel. Herv. Thom. Dion. Est. Lap. (sed varias sententias permiscens), Men. Tir.? Gord. Calm. Pic. M Ev. L R. Simar (Theol. des h. Paulus p. 276) etc. atque acath. haud pauci. S. Paulus haud raro de secundo Christi adventu et de die iudicii ultimi ita loquitur, ac si ipse eiusque aequales usque ad illum diem sint permansuri, minime quidem, uti plerique acath. erronee censent, id velut rem certam aut verisimilem asserens vel insinuans, sed velut rem, de qua revelatione speciali non crat edoctus, per se possibilem supponens (15,59; 1 7/ess. 4,15; 9 Cor. 5,3 etc. cfr infra ad 6,15). Eadem in hypothesi hoc loco, quas sequelas probatio illa per ignem sit habitura, docet. Doctorum illorum, qui solidam pretiosamque materiam adhibuerunt, i. e. fundamento, quod est Iesus Christus, doctrinas utiles omnique ex parte sanas addenles internum statum ecclesiae corinthiae promoverunt, superaedificia ab igne non laeduntur atque artifices ipsi suam recipiunt mercedem.
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15. S? cutus opus manserit, quod super genuinum fundamentum superaedificavzt, mercedem accipiet. Opus, quod igne probatur, non sunt doctrinae ipsae in se, sed fructus, quos doctrinae in ecclesia corinthia produxerant et quos revera in ecclesia Dominus, si co tempore advenisset, inventurus fuisset. Merces autem, quae doctoribus illis dabitur, non est tantum communis illa, quam omnes Christiani, quos Dominus adveniens paratos inveniet, accipient, sed eliam specialis quaedam , quae aedificio constructo pretiosaeque materiae adhibitae respondet. Singulore illud praemium his verbis innui recte dicitur, quod praeler essentiale doctoribus datur et « aureolae » nomine a theologis insignitur!. Neque enim de essentiali mercede hic agi, clare elucet ex altero membro; nam doctores, quorum superaedificia, utpote ligno foeno- 1. De « doctorum aureola » cfr S. Thom. Summ. theol. Suppl. qu. 96. a. 7. que οἱ stipula constructa, igni non resistent, specialem mercedem, quae superaedificiis benc constructis debetur, non obtinebunt, sed contenti sint oportet communi mercede, quae omnibus operariis diligentibus solvitur, licet ad hanc ipsam non nisi per duram et asperam viam sint perventuri : 15. Si cutus opus arsertt, detrimentum patietur. Quod detrimentum passurus sit, ex priore membro elucet; amittet mercedem superaedificio debitam, atque recte graccam phrasin supplemus τὸν μισθὸν ζημιωθήσεται mercedis iacturam faciet. 1nutilibus vanisque suis praedicationibus ad profectum verum ecclesiae non contulit, sed externam tantum fructuum speciem produxit; sermonum suorum pulchritudine et opinata doctrinae suae profunditate multos forte auditores allexit eorumque attentionem captivavit, at in eorum animos non penetravit neque eos ad virtutem exercendam permovit; inanes forte sterilesque aliquos affectus excitavit curiosasque devotiunculas propagavit, sed haec igne illo absumuntur, ideoque speciali doctorum mercede indignus est. At Apostolus operarium supponit, qui fundamentum conservavit atque etiam pro domino suo diligenter laboravit, qui praemio igitur, quod omnibus operariis debetur, non potest privari: ipse autem salvus erit (σωθήσεται), salutem aeternam, essentialem beatitudinem obtinebit. Verumtamen quia non recte laboravit et contra domini sui voluntatem vili materia in exstruendo aedificio usus est, poenam quandam meretur : itaque salvus erit, szc tamen quasi per ignem (οὕτως ὡς διὰ πυρός). luxta. Pauli descriptionem varii operarii in eodem aedificio exstruendo sunt occupati, quando subito incendium exoritur ; in illa aedificii parte, quam primi operarii auro, argento lapidibusque pretiosis exstruunt, ignis alimenta non invenit, ita ut superaedificia non corripiantur ct artifices illaesi maneant; alteram vero partem, quum ligno et foeno et stipula constet, flammae corripiunt et comburunt ; artifices igitur in hac parte occupali ad fugam coguntur et per medias flammas (διὰ πυρός) currentes interitum quidem effugiunt, sed non sine dolore, nudi et ambusti evadunt. Illud « quas (ὡς) per ignem » de vero igne agi non magis negat, quam eadem particula Joan. 1,14 (gloriam quas? Unigeniti a Patre, δόξαν ὡς μονογενοῦς παρὰ Πατρός) gloriam Verbi incarnati fuisse veram gloriam Unigeniti negat; ὡς his in locis per hebraismum videtur positum pro 3 illo, quod veritatis appellatum non similitudinem sed aequalitatem designat vel potius idenditatem !. Flor. aliqui theologi latini contra Graecos hoc sensu textum explicorunt ; Patres Concilii tamen hac de ro nihil definiverunt, quare Lap. aliique ad hanc explicationem stabiliendam « Concilium Flor. » immerito appellant. Nihil aliud enim definitum est, nisi « eorum, qui vere poenitentes in Dei caritate decesserint, antequam dignis poenitentiae fructibus de commissis satisfecerint et omissis, animas poenis purgatoriis post mortem purgari » (Decr. Union. Graec.); atque haec doctrina verbis paulinis omnino con- Linetur iisque legitime demonstratur. Mirari poterant Corinthii, quum aliquos ex suis doctoribus, quos magni faciebant, ob eam solam rationem , quia inutiles doctrinas tradidissent, ad salutem non nisi poenis haud levibus solutis perventuros esse audirent. Quapropter Apostolus eadem imagine aedificii retenta sed accuratius explicata eis dignitatem aedificii, in quo exstruendo operarii evangelici sint occupati, ante oculos ponit simul graviorem poenam doctoribus illis denuntians, qui perversis doctrinis illud corrumpere conentur (16. 17). Dei aedificium ecclesiam corinthiam appellans (v. 9) eius dignitatem iam innuerat; at eam non quomodocumque ad Deum pertinere, sed illius templum et habitationem esse nunc docet, ut summa eius dignitas appareat :
3:16
16. Nescitzs, quia templum Dei estis et Spiritus Dei habitat £n vobis? Usitatissima Paulo est haec interrogandi formula (οὐχ οἴδατε; vel ἀγνοεῖτε ;), si veritatem iam traditam cum emphasi quadam in memoriam revocare vult, ut pro argumento sit (5,6; 6,2. 3. 9. 15; 9,13. 2^ etc.); hoc tamen in loco asyndete eam praecedenti descriptioni addens Corinthiorum admirationi suum ipsius stuporem, quod de poenis doctorum dubitare videantur, quasi opponit : Templum Dei estis, quid ergo mirum, quod operarii, qui ad tale aedificium vilem materiam adhibent, poenam sint luituri? Templum Dei porro revera ecclesiam corinthiam esse, altero phraseos membro explicat : « de ratione enim templi est, inquit TÀom., quod sit habitaculum Dei »; iam vero Spiritus Dei habitat an vobis. Haud immerito Patres multi! divinitatem Spiritus S. ex his verbis demonstrarunt, siquidem Apostolus per Spzritus inhabitationem ecclesiam esse Dez templum confirmat. Minus recte plerique antiquiores, quoniam Spiritus S. etiam in singulis fidelibus gratia instructis habitat eosque singulos praesentia sua templum Dei consecrat (cfr 6, 19), eodem sensu hune versum interpretati sunt; de tota enim ecclesia Paulum hic loqui multo melius dicimus (ἐν ὑμῖν i. q. inter vos), quam etiam antea « aedificium Dei, agrum Dei » appellaverat et de cuius aedificatione hucusque egerat (cfr Cat. Est. Iust. etc.). Iam eadem sententia, qua rationem dedit, cur Deus doctores inutilia docentes non sine poena ad salutem admissurus esset, Apostolo pro Maiore argumenti inservit, quo graviorem poenam eis deberi demon- Strat, qui ecclesiam pravis doctrinis corrumpere conantur. « Templum Dei estis »;
3:17
17. si quis autem templum Dei violaverit , disperdet tllum Deus. Graecus in utroque membro idem verbum adhibet (εἴ τις τὸν ναὸν τοῦ Θεοῦ φθεΐρει, φθερεῖ τοῦτον ὁ Θεός), atque Itala quoque idem verbum habuit : « si quis templum Dei corruperit , corrumpet illum Deus » !, quae versio omnino est praeferenda, quia uti monet Cai. « velut poenam talionis describit Paulus, ut, sicut fecit, fiat ci, ut, sicut minister corrumpit templum, ita Deus corrumpat illum ». Nihilominus clarum est, aliam corruptionem in priore, aliam in altero membro intelligi. « Templum Dei », i. e. ecclesia corinthia, pravis et perversis doctrinis corrumpitur, quibus eius fundamentum, fides in Christum , laeditur et internus eius status non tantum non promovetur, sed vitiatur et pessumdatur; neque exstruunt, sed destruunt aedificium operarii illi, de quibus hic agitur, quare sicut eorum labor, ita etiam eorum finis fini priorum operariorum erit oppositus; priores salvabuntur, hi corrumpentur, priores aeternam beatitudinem obtinebunt, hi aeternum interitum. Alibi quidem verbum φθείρειν definito hoc sensu non adhibetur, sed eo facilius Paulus illi hunc sensum attribuere potuit, quia subst. derivatum φθορά de aeterno interitu usurpat (Gal. 6,8; Col. 2,22). Quam poenam non esse nimis gravem, sequitur ex ecclesiae corinthiae sanctitate : Templum enim Dei sanctum est, quod estis vos. Omne veri Dei templum propter inhabitantem Deum est sanctum, ita ut omnis eius violatio sit sacrilegium gravissimis poenis plectendum ; iam vero eiusmodi templum sanctum est ecclesia corinthia (c/r ad 1,2). Graecum relat. οἵτινες (quales eslis vos) ab aliis ad ἅγιος refertur (« quales sanct: estis vos ». Mat. — Mey.), ab aliis rectius cum Vulg. ad ναὸς τοῦ θεοῦ (« quale templum sanctum et inviolabile Dei estis vos » Est. Bisp. — Heinr. God.); pluralis (οἵτινες) enim ex attractione pronom. ὑμεῖς apte explicatur. Nexum duorum versuum cum praecedentibus codem fcre modo, quo nos, indicarunt multi (Thoin. Dion. Cai. Est. Pic. ctc., Bisp. M Ev. 1, H.; — haud pauci acath.). Parum recte Chrys. cum aliis Graecis, .4'er, Rhab. etc. Apostolum hic iam de ince- Stuoso loqui censont, quum tamen fateantur r. 18 sqq. ilerum de schismatis agi. Neque rectius pauci moderni hic exhortationem inchoari volunt; licet enim sino ulla partícula nostri versus addantur, ipso suo argumento cum prioribus arctissimo cohaerent nec ab iis avelli possunt. III. — Jocirinae proposilae conserlaria practica. (3,18-4,13). Tribus argumentis omne schismatum factionumque studium Apostolus ita reprobavit, ut thcoreticae suae expositioni monita pauca intersercret; tamquam verus autem animarum pastor, qui non tantum quid credendum sit, sed etiam quid agendum, gregem suum edocere debet, ubique fere ex doctrinis fidei, quas proponit, conclusiones practicas deducere solet. Quem morem hac quoque in quaestione secutus tria affert consectaria, quorum duo priora omnes fideles, terlium potissimum magistros spectant. Fideles enim cavere debent, ne unum doctorem alteri praeferant, quum omnes in corum utilitatem sint dati (3,18-23), neve iudices suorum magistrorum sese constituant, quum iudicium soli Deo omniscio competat (4,1-6); factionum vero ducibus humilitas commendatur genuinorumque Apostolorum exemplum imitandum proponitur (5,7-13). (t) Caveant feleles , ne unum magistrum alteri praeferant (3,18-23). luxta magistros suos sese denominantes Corinthii se de iis gloriari ostendebant, siquidem honori sibi ducebant, quod ad hunc potius quam ad alterum pertinerent; tantam enim sibi attribuebant sapientiam, ut de iis iudicare unumque alteri praeferri possent. Quam sapientiam mere esse humanam nec quidquam coram Deo valere Apostolus docet; ideoque in hominibus gloriari non licere monet (18-21) idque eo minus, quia omnia in eorum bonum a Deo sint concessa (92. 93). | Ex omnibus igitur, quae hucusque de schismatum et factionum impietate et absurditate docuit Paulus, Corinthii ipsi colligere iam possunt, sibi in doctoribus gloriari non licere, quia haec gloriatio ex sapientia mere humana procedat. Hinc illud severum :
3:18
18. Nemo se seducat, vclse ipse decipiat, « res aliter se habere existimans, quam dictae sunt » (TAheoph.!; voluntarium enim iam nunc fore errorem, ipsa formula (μηδεὶς ἑχυτὸν ἐξαπατάτω) innuit, qua Paulus in hoc solo loco utitur 1. Si quis videtur inter vos sapiens esse in hoc saeculo, stultus fiat, ut sit sapiens. Sive ad ordinem et nexum sive ad sensum verborum attendimus, graeco textui multo melius quam hodierna Vulg., antiqua versio lalina respondet: s? quis se putat sapientem esse tn vobis, mundo (vel seeculo) huic stuítus fiat, ut fiat sapiens ἢ. Voéabula ἔπ Aoc saeculo non priori membro (Vulg. et plerique iuniores interpr.), sed alteri adnecti oportet (CArys. Dam. Oec. A'*", Rhab. etc.); graecum εἰ δοχεῖ autein. hoc in loco rectius verli : si sz? videtur, ' quam : si videtur, contextus docet. Se ipsos enim decipiunt Corinthii, si tantam sapientiam sihi attribuant, ut de Paulo, Apollo, Cepha iudicare velint unumque potius, quam alterum sibi sequendum eligant. Nam haec non est vera sapientia, quippe quae tunc tantum acquira- tur, quando aliquis mundo stultus factus est et a mundo stultus habetur; iam vero ipsi ob suam prudentem magistri electionem prudentes ἃ mundo haberi volunt. Paradoxa videtur sententia, aliquem stultum fieri debere, ut fiat sapiens; at cur mundo tic (cfr ad 1,20) stulti fieri illamque sapientiam, qua de magistris suis iudicare audeant, abiicere Corinthii debeant, Paulus explicat ea paucis comprehendens, quae uberius iam exposuerat (1,18 sqq.), novisque Scripturae testimoniis confirmans :
3:19
19. Sapientia enim huius mundi, i. e. « quae principaliter mundo innititur et sic mundi rebus intendit, ut ad Deum non perveniat » (Thom.), vel rectius : « quae gratia Spiritus S. carens utitur humanis ratiociniis » (TAeod.) carnalique Veterum Scripturarum interpreta- Uone, stultitia est apud Deum ; significantior est graecus textus : παρὰ τῷ Θεῷ, quo insinuatur, eam iuxta infallibile Dei iudicium stultitiam reputari et a Deo ipso stultitiae convinci. Duplici enim hoc sensu sententiam esse intelligendam, ex duobus Scripturae testimoniis apparet, quorum prius docet, Deum agendi sua ratione homines convincere, eorum opinatam sapientiam revera esse stultitiam , alterum vero explicat, quo in loco Deus sapientiam mundanam habeat. Scriptum est enim : Comprehendam sapientes 1n astutia eorum. Quin haec sententia, quae ex primosermone Eliphaz desumta est (Ioó 5,13), ab Apostolo velut genuinum 5. Spiritus testimonium allegetur, nemo dubitabit, qui ad sollemnem formulam : scriptum est, quae de solis verbis inspiratis adhibetur, et ad modum attenderit, quo dictum hoc cum Psalmistae testimonio coniungitur. A vero igitur longe aberrarunt aliqui cath. interpretes (Iust. Est. Lap. Dr. etc.), qui ei non maiorem auctoritatem, quam « verbis alicuius sapientis, cui merito credendum sit » aut « verbis alicuius poetae profani, quae Apostolus aliquoties afferat », competere censeant!. Legendum esse : comprehendens sapientes in astutia eorum, iam diximus (cfr VV. LL.); Apostolus enim constructione non altenta unum ex titulis transcribit, quibus Eliphaz divinam sapientiam celebrat : 6 καταλαμδάνων (125) σοφοὺς ἐν τῇ φρονήσει αὐτῶν. Versionem quidem alexandrinam sequitur, sed eam leviter mutavit, ut textum primigenium accuratius redderet; pro χαταλαμθάνειν enim signifieantius adhibuit verbum δράσσεσθαι (pugno apprehendere) et pro φρόνησις, quae in bonam partem plerumque sumitur (i. 4. prudentia) vocem πανουργίας elegit, quae hebr. 09 (vafrities, astutia) 1. Quonsque verbis amicorum lob divina aucioritas competat, ostendimus in 7ntrod. plane respondet. Porro in primitivo suo contextu haec verba describunt Deum efficientem, ut ii, qui finem aliquem astute prosequuntur, eum non tantum non attingant, sed ipsa sua astutia velut laqueo irretiti capiantur atque consilia divina, quae impedire volunt, promovere cogantur. Quam sententiam 7/Aom. exemplo filiorum lacob apte illustrat, qui fratrem suum loseph, ne principatum a Deo ei praedictum obtineret, tamquam servum vendiderunt atque ita ipsi contulerunt, ut in Aegyptum abductus ad summos honores perveniret. Opinatam igitur eorum sapientiam stultitiam esse, Deus clare manifestavit. Allero testimonio ostenditur, quid sapientia humana coram Deo valeat :
3:20
20. Et tterum : Dominus novit cogitationes saptentium , quonzam vanae sunt, i. e. cogitationes istas esse vanas ac proin sapientiam eorum esse stultitiam. Verba Ps. 93,11 quoque iuxta alexandrinam versionem sunt allegata et argumento adaptata; in primigenio textu et in versione alex. Deus cogitationes hominum (QN ἀνθρώπων) novisse dicitur, sed Psalmista ibi de falsis sapientibus loquitur, qui suas contra populum electum machinationes a Deo ignorari stulti opinantur (Ps. 93,8- 10); legitime igitur Paulus, ne explicationem addere cogeretur, substituto vocabulo sapientium eam textui inseruit. lamvero si Deus sapientiam huius mundi velut vanam spernit, quin etiam eam in sapientium perniciem vertit, consequens est, ut iuxta hanc sapientiam, quam sibi attribuerunt, fidelibus unum doctorem praeferre in eoque gloriari non liceat; merito ergo Paulus concludit :
3:21
21. Nemo 1:taque glorietur in hominibus. Eandem conclusionem altero argumento confirmaturus monet, omnes operarios evangelicos, utpote ministros eius per quem crediderunt (v. 5), in fidelium utilitatem a Deo esse constitutos :
3:22
292. Omnta entm vestra sunt. Corinthii, quum sese Pauli aut Apollo aut Cephae esse dicerent, se velut proprietatem istorum magistrorum considerabant atque de iis gloriabantur, sicut ministri gloriari solent, qui magno alicui et potenti imperatori serviunt. At Apostolus rem prorsus contrario modo sese habere docet : discipuli non sunt propter magistros, sed magistri propter discipulos; nemo vero recte gloriatur de iis, quae sunt propter ipsum, quoniam hac ratione ipso sunt inferiores (cfr TAom. etc.). Magnaigitur cum vi Paulus non hoc vel illud, non hunc vel illum, sed omnia esse fidelium asserit (cfr Rom. 8,28), eaque enumerat a doctoribus, iuxta quos sese denominabant, incipiens : sive Paulus, sive Apollo , sive CepAas. Itaque nec licet dicere : « Ego sum Pauli, ego autem Apollo » etc. nec etiam « Paulusest meus aut Apollo est meus » sed dicendum est : « e£ Paulus e£ Apollo e/ Cephas, omnes sunt mei, omnes ad meam utilitatem missi, quia omnes sunt ministri Christi (3,5; 5,1) et per Christum servi mei (2 Cor. 5,5) ». Quamvis haec enumeratio proximo fini eius sufficiat, sancto tamen ardore abreptus Apostolus ulterius progreditur innumera bona considerans, quac omnia in fidelium utilitatem sunt data : sive mundus, sive vila, sive mors, sivc praesentia, sive futura : omnia (enzm) vestra sunt. Quantae igitur sunt fidelium opes! Mundus integer, universitas creaturarum visibilium, propter fideles conditus est ; v//a, quae est tempus merendi, »iors, qua ad mercedem pervenitur, praesentia [ἐνεστῶτα ea quae proxime instant, sed hic, ubi cum μέλλοντα coniungitur : ea, quae in hac vita dantur), quibus iuvamur ad merendum, futura, quae nobis tamquam praemium reservantur. omini:a sine exceptione (illud ent» perperam esse insertum, patet) Deus voluit esse fidelium, ut ad eorum salutem inservirent. Summa igitur est fidelium dignitas, neque ullo modo in hominibus gloriari illis licet; sed num forte in se ipsis gloriari possunt, quum tot opibus sint ditati? Id quidem minime, nam omnia ad eum referantur oportet, a quo et per quem et illa et ipsi sunt :
3:23
23. vos autem Chitisti, Christus autem Dei. Exclusis omnibus hominibus ostenditur, in quibus gloriari et secundum «quos se denominare eis liceat. Christi autem sunt, sive divina sive humana eius natura spectatur : « per Dominum Iesum Christum enim omnia sunt et nos per ipsum » (8,6), quia per Verbum omnia facta sunt (Ioan. 1,3) et per humanam naturam a Verbo assumtam emti sumus pretio magno (6,90; 7,23). In Christo igitur revera gloriari licet, et in Deo, quia Christus est Dei secundum humanam naturam, quae a Deo creata est, et secundum divinam naturam, quatenus Verbum a Patre procedit (cfr 11,3). Multi (cfr Thom. Est. etc.) humanam quidem solam naturam Christi hic a Paulo considerari putant, at nihil obstat, quominus cum C/rys. aliisque etiam divinam naturam intelligi dicamus; uti enim recte monet Chrys. « aliter nos Christ sumus, et aliter Christus Dei est, et aliter mundus noster est... Etsi eadem sit dictio, diversa tamen est sententia. Mundus enim noster est, utpote propter nos conditus; Christus vero Dei est, utpote ipsum , quatenus est Pater, habet principium ; nos autem sumus Christi, quia ab ipso creati [et redemti] sumus. Si illi sunt vestri, inquit, cur facitis contrarium, quum ab illis denominemini et non à Christo et a Deo? » non satis rectam essc, scntentiarum ordo et nexus docent. Etenim vorba : nemo glorielur (v. 21) praecedentibus : nemo se seducat (v. 18) plane respondent; caedem sunt personae, quas Paulus τ. 18 (in vobis) et v. 22 (vestra sunt) alloquitur; conclusio ipsa (v. 21) ex immediate praeccdentibus sententiis legitime infertur; nulla vcro ratione ex vt. 10-20 derivari potest (Hoffm. Heinr. etc.), quia ex co, quod Paulus fundamentum posuit, aliqui benc, alii minus bene aut etiam male laboraverunt, non soquitur, in nullo homino gloriari licero; multo minus autcm οὐ. 10-20 pro parenthesi declarari possunt, ut conclusio ex vc. 1-9 dorivetur, quia eiusmodi saltus logici in paulinis epistolis non invcniuntur. — PI'orro unum hoc monitum ab antiquis multis cum immediate praecedente incrcpatione (vv. 16. 17) ita coniungitur, ut fideles ab humana sápientia corum, qui doctrina sua templum Dci corrumpant, averti dicantur; at prava sua lectione (nemo vos seducat) primi ad porversam hanc explicationem adducti sunt; genulnam interpretationem iam innucrunt Lyr., Caim. ctc. 6.) Caveant fideles, ne magistros suos ditudicent (&,1-6). ferentes in eis gloriati erant, quia eos sapientiores vel eloquentiores vel aptiores esse existimabant; quam gloriationem stultam esse demonstraturus Apostolus veram exponit normam, secundum quam evangelici operarii distingui debeant (1. 2), sed simul monet, a solo Deo omniscio hanc normam adhiberi posse (3. 5); fideles igitur a diiudicandis magistris abstineant oportet, donec in ultimo iudicio omnia manifesta fiant, atque caveant, ne unum alteri praeferant (5. 6). Operarii evangelici secundum genuinam suam conditionem diiudicandi sunt, qua non sunt viri independentes, qui suum proprium negotium agunt, sed ἃ domino suo Christo dependent, pro quo legatione funguntur (2 Cor. 5,20; Eph. 6,20). Itaque ex eorum relationibus ad Christum norma, iuxta quam diiudicentur, desumatur oportet; ideoque has praeprimis Apostolus fidelibus in memoriam revocat :
3:1
… 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 myths, …
3:4
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 the infatuation produced by the learned and subtle speech of A. But it does not appear that A. himself, prudent and humble, gave occasion for this. …
… Then he will say also to those at his left: depart from me, you cursed, into the eternal fire prepared for the devil and his angels..." (Mt. 25, 31-46; cf. Mk. 13, 26-27; Lk. 21, 27). The Apostles echoed the Master's teaching (Acts 10, 42; 17, 31; 24, 25; Rom. 2, 16; 14, 10; I Cor. 3, 4; 4, 5; II Cor. 5, 10; II Tim. 4, 15; II Thess. 2, 5; II Pt. 2, 9; Jude 15; Rev. 20, 12).
3:6
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 not be recognized in anyone …
… seconded the preaching of the Apostle, demonstrating from the Scriptures the messiahship of Jesus (Acts 18, 24-28). He rendered excellent service at Corinth to the cause of the Gospel and Paul gives him the praise of having watered what he had planted (1 Cor. 3, 6).
… (as, for example, to the Ethiopian eunuch, Acts 8:27-38) and a broader and more profound catechesis (cf. Acts 18:26; St. Paul distinguishes between the work of "planting" and that of "watering," between laying the foundations and building upon them, I Cor. 3:6-10). Among the "first elements of the word of God" (Hebr. 5:12) are listed repentance and faith in God, Baptism and Confirmation, the resur-
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… that increase it, since it is a virtue not acquired but infused, given at Baptism, restored by means of absolution to those who had lost it. But meritorious acts predispose and give a right to the increase of c. granted by God: "God gives the increase" (I Cor. 3:7). Prayer too can obtain this, and the Sacraments produce it ex opere operato, that is, of themselves, by the application of the fruits of the passion of the divine Savior. …
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… Protestants (Lutherans and Calvinists) on account of the theory of justification by faith alone, which equally saves all, is a dogma of faith defined by the Council of Florence (Denz-U, 693; cf. ibid., 842), and clearly affirmed by Scripture (Mt. 17, 27; I Cor. 3, 8; II Tim. 4, 8; cf. Jn. 14, 2; I Cor. 15, 41) and by the Fathers, especially on the occasion of the exegesis of the parable of the laborers, who receive the same reward (cf. St. Gregory …
… gratuitousness, affirms the value of the good works performed by the justified man. "A man will reap whatever he has sown... from the flesh corruption, from the spirit eternal life" (ibid. 6:8). "Each will receive his wages according to his own labor" (1 Cor. 3:8) and "from the Lord the recompense of the inheritance" (Col. 3:23) "on the day of the Revelation of the just judgment of God, who will render to each according to his works" (Rom. …
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II. OUTLINE OF HISTORICAL DEVELOPMENT. - The negative tendency often appeals to St. Paul's condemnation of the philosophers (Rom. 1:18 ff.) and of philosophy (1 Cor. 3:9; Col. 2:8) and insists on the corruption of human nature after sin; the positive tendency appeals to the fact of the presence of specifically philosophical elements in Sacred Scripture …
… It also happens that it is maintained by the heavenly Gardener (1 Cor. 3:9) for the soul's benefit, to make it produce better fruit: rain benefits the vineyard in April, but no longer in June. …
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… "watching," so as not to fear this "day of the Lord," this "coming" of his (v. FABUSIA) which for us is sudden inasmuch as it is absolutely unknown (Matt. 24:37-51; 25:1-30; Mark 13:32-37; Luke 12:16-21, 35-46; 17:26-35; 21:24-36; Rom. 13:11-14; 14:10 f.; 1 Cor. 3:10-15; 7:20-32; 10:1-12; Phil. 2:15 f.; etc.) and the desire of the just man to "die to be with Christ" (2 Cor. 5:1-10; Phil. 1:21-26, etc.; cf. Bonsirven, pp. 311-15).
… even in the life to come: this interpretation is not to be discarded, even if some moderns prefer to see in the emphatic phrase solely the exclusion of any forgiveness for the sin against the Holy Spirit. 3) Particularly important is the pericope of I Cor. 3:10-17: "No other foundation can anyone lay than that which has been laid, which is Jesus Christ. …
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Primacy of Saint Peter and of the Roman Pontiff
To this it cannot be objected that the New Testament knows only one foundation of the Church (Jn. 2:19; I Cor. 3:11), since Jesus, who had declared himself the light of the world (Jn. 8:12; 9:5; 12:46), designated the Apostles as the light of the world (Mt. 5:14), nor can the rebuke of Christ to …
… This interpretation is substantially common to numerous Catholic exegetes (A. B. Allo, Première épître aux Corinthiens, Paris 1934, pp. 59-61; 66-67; F. Prat, La teologia di s. Paolo, I, Italian trans., Turin 1936, pp. 88-91; A. Beel, Docetne s. Paulus dogma purgatorii in I Cor. 3, 11?, in Collat. …
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… body," that is, before dying; he expresses the desire to leave the body since there is no other way than death, which frees us from exile, in order to be reunited with the Lord (II Cor. 5:6-10: after death, there will be the particular judgment [cf. I Cor. 3:13-15], and for the just the blessed reunion with Christ, in awaiting the resurrection). …
I Cor. 3:13 (In Ps. 36 hom., 3, 1: PG 12, 337); this trial is to be regarded as a baptismus ignis, which, purifying the soul from the unavoidable defects of earthly life, will make it worthy …
… impossible to please God» (Heb. 11:6): in this text it is not a question of an activity, but of a habitual quality, otherwise children incapable of activity could not have it and could not please God; b) three virtues, says St. Paul, «remain» always (I Cor. 3:13): which expression indicates the presence of habits, more than of acts;
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Only in the New Testament does the doctrine of the immortality of the soul have its full formulation: Mt. (and parallel passages) 5, 12, 29; 10, 28; 16, 26; 18, 9; 22, 32 ff.; I Cor. 3, 15; Hebr. 13, 14; II Cor. 5, 1-10; Phil. 1, 18-26 and passim.
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… The great benefit was the "diffusion in souls" of the Holy Spirit (Rom. 5:5). This, and not the "charisms," made Christians "temples of the Holy Spirit" (1 Cor. 3:16) and gave to all the benefit of divine filiation (Gal. 4:6; Rom. 8:14).
Jesus' promise concerning the sending of the Holy Spirit was fulfilled in two ways: visibly and with particular solemnity at Pentecost (Acts 2:1-4), and invisibly in all the baptized, who are called by St. Paul "God's temple" (1 Cor 3:16) or "temple of the Holy Spirit, who is in you, whom you have from God, and you are not your own" (ibid. 6:19). These and similar fundamental texts guided the investigation of the Fathers …
if the Spirit of him who raised Jesus from the dead dwells in you... and the other in 1 Cor. 3:16: "Do you not know that you are God's temple and that God's Spirit dwells in you?" (cf. Eph. 6:19). In Tit. 3:5 it is said that the Spirit is sent to us by the Father through the Son. …
… In Holy Scripture, to express it, there is found both the compound term ἐνουκείν, "to indwell" (Rom. 8:11; II Tim. 1:14), and the simple term οἰκείν, "to dwell" (Rom. 8:9, 11; I Cor. 3:16). St. John, in the texts fundamental for this whole doctrine, prefers the verb μέκενν (μονή = "dwelling"), "to abide," "to remain" (Io. 14:16, 17, 23). Alongside these terms, which …
we become "temples of God" (Jn. 14:23; I Cor. 3:16; II Cor. 6:16), living and fruitful by the very vitality that derives from Christ, as the branch lives and bears fruit by the sap it receives from the vine (Jn. 15:5; 17:19).
… 4). The radical principle of this union and transformation is sanctifying Grace itself, which, besides formally sanctifying the soul and making it deiform, procures for it the substantial presence of the Most Holy Trinity, as teaches, after St. Paul (I Cor. 3, 16; II Cor. 6, 16), the Angelic Doctor: "Above the common presence of God in all things, there is a special one that belongs to the rational creature, in which God is said to be present …
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… Taking as its starting point St. Paul, who calls the wisdom of this world foolishness (I Cor. 3:19), it surveys the theories of the pagan philosophers on the nature and destiny of the soul and on the ultimate principles of things, holding them up to mockery and revealing how they …
With the exception of Theodore of Mopsuestia, no one ever called into doubt the divine authority of the book of G., cited as Sacred Scripture in I Cor. 3:19; James 5:13; cf. Rom. 11:35.
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… Nor would one arrive at the essence of this royal dignity if one recognized in it only that universal dominion which St. Paul attributes to the Christian (1 Cor. 3:21-23). Union with Christ introduces the faithful into his rights, making them so many sons in him who is the eternal Son. Mary too is, with singular excellence, a daughter of the Father, …
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… recourse to God. She thus recalls the word of St. Paul to the Corinthians: "all things are yours, whether Paul, or Apollos, or the world, or life, or death, or things present, or things to come, all are yours; but you are Christ's and Christ is God's" (1 Cor. 3:22).
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… 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).
… In them and through them everything converges to him: "All things are yours, but you are Christ's" (I Cor. 3:23). Such, in fact, is God's design regarding Jesus Christ, namely that he have the primacy in all things, and that everything, in the course of the centuries, tend to be constituted …
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.