He blames them for going to law before unbelievers. Of sins that exclude from the kingdom of heaven. The evil of fornication.
He rebuketh them for going to lavv before Iudges that vvere not Christians, 9 telling that extorsion (as many other offenses likevvise) is a mortal sinne. 12 And vvith diuers reasons he inueigheth against fornication, bidding also to flee al occasion thereof.
1Dare any of you, having a matter against another, go to be judged before the unjust: and not before the saints?Ha cuore alcuno di voi, avendo lite con un altro, di stare in giudizio dinanzi agli ingiusti piuttosto, che dinanzi ai santi?DARE any of you hauing a matter against an other, to be iudged before the vniust, and not before the saincts?Audet aliquis vestrum habens negotium adversus alterum, judicari apud iniquos, et non apud sanctos ? 2Know you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters?Non sapete voi, che i santi giudicheranno il mondo? Che se per voi sarà giudicato il mondo, siete voi indegni dì giudicare di cose tenuissime?Or knovv you not that the saincts shal iudge of the vvorld? And if the vvorld shal be iudged by you: are you vnvvorthie to iudge of the lest things?an nescitis quoniam sancti de hoc mundo judicabunt ? et si in vobis judicabitur mundus, indigni estis qui de minimis judicetis ? 3Know you not that we shall judge angels? How much more things of this world?Non sapete voi, che noi giudicheremo gli Angeli? Quanto più delle cose del secolo?Knovv you not that vve shal iudge Angels? hovv much more secular things?Nescitis quoniam angelos judicabimus ? quanto magis sæcularia ? 4If therefore you have judgments of things pertaining to this world, set them to judge who are the most despised in the church.Se adunque avrete lite di cose del secolo: ponete a tribunale per giudicarle quegli, che non sono niente stimati nella Chiesa.If therfore you haue secular iudgements: the contemptible that are in the Church, set them to iudge.Sæcularia igitur judicia si habueritis: contemptibiles, qui sunt in ecclesia, illos constituite ad judicandum. 5I speak to your shame. Is it so that there is not among you any one wise man that is able to judge between his brethren?Dico questo per farvi arrossire. Così adunque non v'ha tra voi neppur un sapiente, che possa entrar di mezzo a giudicare del fratello?I speake to your shame. So is there not among you any vvise man, that can iudge betvvene his brother?Ad verecundiam vestram dico. Sic non est inter vos sapiens quisquam, qui possit judicare inter fratrem suum ? 6But brother goeth to law with brother: and that before unbelievers.Ma il fratello litiga col fratello: e questo dinanzi agl'infedeli?but brother vvith brother contendeth in iudgement: and that before infidels?Sed frater cum fratre judicio contendit: et hoc apud infideles ? 7Already indeed there is plainly a fault among you, that you have law suits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?E già assolutamente delitto per voi l'aver tra voi delle liti. E perché non piuttosto vi prendete l'ingiuria? Perché non piuttosto soffrite il danno?Novv certes there is plainely a fault in you, that you haue iudgements amōg you. Vvhy do you not rather take vvrong? vvhy do you not rather suffer fraude?Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Quare non magis injuriam accipitis ? quare non magis fraudem patimini ?
8But you do wrong and defraud: and that to your brethren.Ma voi fate ingiuria e portate danno: e ciò a' fratelli.But your selues doe vvrong and defraude: and that to the brethren.Sed vos injuriam facitis, et fraudatis: et hoc fratribus. 9Know you not that the unjust shall not possess the kingdom of God? Do not err: Neither fornicators nor idolaters nor adulterers:Non sapete voi, che gli ingiusti non saranno eredi del regno di Dio? Badate di non errare: né i fornicatori, né gli idolatri, né gli adulteri,Knovv you not that the vniust shal not possesse the kingdom of God? Do not erre, Neither fornicatours, nor seruers of Idols, nor aduouterers, nor the effeminat, nor the liers vvith mankinde,An nescitis quia iniqui regnum Dei non possidebunt ? Nolite errare: neque fornicarii, neque idolis servientes, neque adulteri, 10Nor the effeminate nor liers with mankind nor thieves nor covetous nor drunkards nor railers nor extortioners shall possess the kingdom of God.Né gli effeminati, né quei, che peccano contro natura, né i ladri, né gli avari, né gli ubbriachi, né i maledici, né i rapaci avranno l'eredità del regna di Dio.nor theeues, nor the couetous, nor drunkards, nor railers, nor extorsioners shal possesse the kingdom of God.neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt. 11And such some of you were. But you are washed: but you are sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God.E tali eravate alcuni: ma siete stati mondati, ma siete stati santificati, ma siete stati giustificati nel nome del Signore nostro Gesù Cristo, e mediante lo spirito del nostro Dio.And these things certes you vvere: but you are vvashed, but you are sanctified, but you are iustified in the name of our Lord IESVS Christ, and in the Spirit of our God.Et hæc quidam fuistis: sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri. 12All things are lawful to me: but all things are not expedient. All things are lawful to me: but I will not be brought under the power of any.Tutto mi è permesso, ma non tutto torna bene. Tutto mi è permesso, ma io non sarò schiavo di cosa alcuna.Al things are lavvful for me, but al things are not expedient. Al things are lavvful for me, but I vvil be brought vnder the povver of none.Omnia mihi licent, sed non omnia expediunt: omnia mihi licent, sed ego sub nullis redigar potestate. 13Meat for the belly and the belly for the meats: but God shall destroy both it and them. But the body is not for fornication, but for the Lord: and the Lord for the body.Il cibo per il ventre, ed il ventre per i cibi: ma Dio distruggerà e quello, e questi: il corpo poi non per la fornicazione, ma pel Signore: e il Signore pel corpo.The meate to the belly, and the belly to the meates: but God vvil destroy both it and them: and the body not to fornication, but to our Lord, and our Lord to the body.Esca ventri, et venter escis: Deus autem et hunc et has destruet: corpus autem non fornicationi, sed Domino: et Dominus corpori.
14Now God hath both raised up the Lord, and will raise us up also by his power.Iddio però e risuscitò il Signore: e noi risusciterà con la sua potenza.But God both hath raised vp our Lord, and vvil raise vp vs also by his povver.Deus vero et Dominum suscitavit: et nos suscitabit per virtutem suam. 15Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of an harlot? God forbid!Non sapete voi, che i vostri corpi sono membra di Cristo? Prese adunque le membra di Cristo, le farò membra di meretrice? Dio me ne guardi.Knovv you not that your bodies are the members of Christ? Taking therfore the members of Christ, shal I make them the members of an harlot? God forbid.Nescitis quoniam corpora vestra membra sunt Christi ? Tollens ergo membra Christi, faciam membra meretricis ? Absit. 16Or know you not that he who is joined to a harlot is made one body? For they shall be, saith he, two in one flesh.Non sapete voi, che chi si unisce ad una meretrice, divien (con essa) un solo corpo? Imperocché (dice) saranno i due solo una carne.Or knovv you not, that he which cleaueth to an harlot, is made one body? For they shal be, saith he, tvvo in one flesh.An nescitis quoniam qui adhæret meretrici, unum corpus efficitur ? Erunt enim (inquit) duo in carne una. 17But he who is joined to the Lord is one spirit.Chi poi sta unito col Signore, è un solo spirito con lui.But he that cleaueth to our Lord, is one spirit.Qui autem adhæret Domino, unus spiritus est. 18Fly fornication. Every sin that a man doth is without the body: but he that committeth fornication sinneth against his own body.Fuggite la fornicazione. Qualunque peccato, che faccia l'uomo, è fuori del corpo: ma il fornicatore pecca contro il proprio corpo.Flee fornication. Euery sinne vvhatsoeuer a man doeth, is vvithout the body: but he that doth fornicate, sinneth against his ovvne body.Fugite fornicationem. Omne peccatum, quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat. 19Or know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God: and you are not your own?Non sapete voi, che le vostre membra son tempio dello spirito santo, il quale è in voi, ed il quale è stato a voi dato da Dio, e che non siete di voi stessi?Or knovv you not that your members are the temple of the holy Ghost vvhich is in you, vvhom you haue of God, and you are not your ovvne?An nescitis quoniam membra vestra, templum sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo, et non estis vestri ? 20For you are bought with a great price. Glorify and bear God in your body.Imperocché siete stati comperati a caro prezzo. Glorificate, e portate Dio nel vostro corpo.For you are bought vvith a great price. Glorifie and beare God in your body.Empti enim estis pretio magno. Glorificate, et portate Deum in corpore vestro.
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Witham
Go to law before the unjust. St. Paul here dissuades the new Christians from carrying their differences and causes about their temporal concerns before judges who were infidels, especially seeing the saints and the elect shall one day judge, that is, condemn all the wicked, and even the apostate angels, by approving the sentence which Christ shall pronounce against them at the day of judgment. (Witham)
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St. Thomas Aquinas
Judge angels? That is, the wicked angels, the devils. (St. Thomas Aquinas)
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Witham
Set them to judge, who are the most despised in the Church. Rather make choice of Christians of lesser parts and talents, than have recourse to infidels, who will be scandalized at the injuries and injustice done by Christians to each other. Besides you cannot but have some wise men among you to decide such matters. (Witham)
Estius
St. Paul does not here mean to tell the Corinthians that they must choose the most despised and the most ignorant, but he wishes to inform them that if there were none but men of this description in the Church, it would still be much more preferable to appoint these judges than to go to law before idolatrous judges. (Estius)
It is plainly a fault,[Ver. 7. Omnino delictum est, ettema, a diminutive, from etton, minus, a failing, a weakness, a fault.] weakness in you to run to such heathen judges: you should rather bear, and put up with the injuries done to you.
Challoner
A fault. Law-suits can hardly ever be without a fault, on one side or the other; and oftentimes on both sides. (Challoner)
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Witham
Defraud....your brethren. That is, you still make yourselves much more guilty by the injustices done to one another: for the unjust, and all they who are guilty of such crimes as I have mentioned, shall not possess the kingdom of God. And some of you were guilty of part of them, which have been washed off by your conversion, and your baptism, when you were justified. (Witham)
Estius
And such some of you were. It is probable that this was added by the apostle, to soften his preceding words, lest he might seem to accuse all the Corinthians of each of these sins, and he likewise adds, such indeed you were, but now you are washed, etc. etc. (Estius; St. Thomas Aquinas)
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All things are lawful to me. We cannot take the words in the obvious sense, St. Paul having just before declared, that unjust dealers, fornicators, drunkards, shall not possess the kingdom of God. Some expound the words, as if he said, I have free-will and liberty to do what I will. Others think that the apostle speaks not of all things in general, but with this or the like limitation, all things that are indifferent of their own nature, or all things that are not forbidden by the law of God, and this seems agreeable enough to what he had said of going to judges that were infidels, which, though not a thing unlawful in itself, was not expedient. It may also be connected with what follows of meats, to signify that in the new law any meats may be eaten; (see 1 Corinthians 8.) but it may be expedient to abstain, when it would be a scandal to the weak.
Witham
But I will not be brought under the power of any. It does not appear by the Latin or Greek text, whether the construction be under the power of any person or of any thing. There are divers interpretations; the most probable seems to be, that these words are again to be taken as connected with what went before, and with what follows, to wit, that though it be not unlawful in itself to go before judges that are infidels, or to eat any kind of meats, yet I will not permit my love of money, nor my sensual appetite, to make me a slave to such passions, so as to do things that are not convenient, much less to do things unlawful. (Witham)
Challoner
All things are lawful, etc. That is, all indifferent things are indeed lawful, inasmuch as they are not prohibited; but oftentimes they are not expedient; as in the case of law-suits, etc. And much less would it be expedient to be enslaved by an irregular affection to any thing, how indifferent soever. (Challoner)
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etc. Meat for the belly. That is, meat is necessary for the support of nature, though this or that kind of meat be indifferent: and we ought to reflect, that God in a short time will destroy both the meats, and the appetite of eating, and the body shall shortly die, but it shall rise again.
Know you not that your bodies are the members of Christ....and the temple of the Holy Ghost. Man consists of soul and body; by baptism he is made a member of that same mystical body, the Church, of which Christ is the head: In baptism both the soul and body are consecrated to God: they are made the temple of the Holy Ghost, inasmuch as the spirit and grace of God inhabits in men, who are sanctified. Christ redeemed both our souls and bodies, both which he designs to sanctify, and to glorify hereafter in heaven; so that we must look upon both body and soul as belonging to Christ, and not as our own.
Shall I, then, taking the members of Christ, make them the members of an harlot, by a shameful and unlawful commerce?
Witham
Fly fornication. Such sins are chiefly to be avoided by flight, and by avoiding the occasions and temptations. Other sins are not committed by such an injury done to the body, but by an abuse of something else, that is different from the body, but by fornication and sins of uncleanness, the body itself is defiled and dishonoured, whereas the body ought to be considered as if it were not our own, being redeemed by our Saviour Christ, consecrated to him, with an expectation of a happy resurrection, and of being glorified in heaven. Endeavour, therefore, to glorify God in your body, by employing it in his service, and bear him in your body by being obedient to his will. (Witham)
We know and we believe that we carry about Jesus Christ in our bodies, but it is the shame and condemnation of a Christian to live as if he neither knew or believed it. If fornication is a great crime in a pagan, in a Christian it is a species of sacrilege, accompanied with injustice and ingratitude. Whoever yields to impurity, converts his body into the temple of Satan, glorifies and carries him about, tearing away the members of Jesus Christ, to make them the members of a harlot.
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A fault.... Lawsuits can hardly ever be without a fault, on the one side or the other; and oftentimes on both sides.
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All things are lawful, etc.... That is, all indifferent things are indeed lawful, inasmuch as they are not prohibited; but oftentimes they are not expedient; as in the case of lawsuits, etc. And much less would it be expedient to be enslaved by an irregular affection to any thing, how indifferent soever.
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The faithful iudge and giue sentence vvith God at the later day, specially the Apostles and the perfect Christiās that haue forsaken al for Christs sake.
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6. Contendeth in iudgement.] Going to law before heathen or heretical iudges. To be giuen much to brabling and litigiousnes for euery trifle, to spend a pound rather then lose a peny, the Apostle much reprehendeth in Christian men. For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes (vvhich then onely reigned) and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and peaceably, was a great fault: as, for one Catholike to draw an other for mere trifles, Going to lavv not for biddē: but to agree othervvise, better. before secular or heretical Officers, is a very vnchristian part.
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7. A fault.] He forbade not al iudgements of controuersies, but onely signified that it was a fault, and that it proceded of some iniuries done one to an other, and imperfections, that they so molested one an other: and that it had been more agreeable to Christian perfection and charitie, rather to tolerate and suffer a smal iniurie, then to draw his fellow to iudgement and seates.
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〈Greek〉
For this, the English bible 1562 falsely translateth, vvorshippers of images.
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Concordance Gen. 2, 24.
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Fornication is not onely enemy to the soule, but wasteth, weakeneth, corrupteth and defileth the body, more properly and directly then any other sinnes doe.
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Tertullian † AD 220 To His Wife 2.6
… And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the “saints,” will sometimes have to minister to the “unjust.”
Tertullian † AD 220 On Modesty 2
… Whence the apostle withal judges, and that in a case of fornication, that “such a man must be surrendered to Satan for the destruction of the flesh;” chiding them likewise because “brethren” were not “judged at the bar of the saints:”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.45
In the first Epistle of Paul to the Corinthians: “Dares any of you, having a matter against an other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world?”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.79
… And now may their blasphemy fall upon the head of the ungodly! All fear has been banished from souls, shamelessness has taken its place, and knowledge and the deep things of the Spirit are at the disposal of anyone who will; and we all become pious by simply condemning the impiety of others; and we claim the services of ungodly judges,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.27
27. And that he has chosen heathen is rightly to be condemned; for he has disregarded the Apostle’s command, where he says: “Dare any of you, having a matter against another, go to law before the unjust and not before the saints? Do ye not know the saints shall judge the world?”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.1
… For it was not becoming, that you should be instructed by him; but you ought yourselves to be teachers to all the unbelievers. Paul did not permit even going to law before the unbelievers;
St John Chrysostom † AD 407 Homilies on First Corinthians 16
[4.] C. vi. ver. 1 . “Dare any one of you, having a matter against his brother, ( τὸν ἀδελφὸν , rec. text τὁν ἓτερον .) go to law before the unrighteous, and not before the saints?”
St John Chrysostom † AD 407 Homilies on Philippians 5
… yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified.” ( 1 Cor. iv. 3, 4 .) This is of a spirit that becomes a Christian; and again, “Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints”? (
St Augustine of Hippo † AD 430 On Christian Doctrine 4.18
… Now therefore there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God?”
St Augustine of Hippo † AD 430 The Enchiridion 78
… “But I speak this by permission, and not of commandment.” Who, then, can deny that it is a sin, when confessedly it is only by apostolic authority that permission is granted to those who do it? Another case of the same kind is where he says: “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.15
… or at least harass the weak, and compel them to bring their causes before us: to whom we dare not say, “Man, who made me a judge or a divider over you?” For the Apostle instituted ecclesiastical judges of such causes, forbidding Christians to contend in the forum.
Ecumenical Councils The Canons of the 217 Blessed Fathers who assembled at Carthage 59
“According to the Apostolic law,” viz., that of St. Paul,
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St Polycarp † AD 155 Epistle to the Philippians 11
… If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?”
Tertullian † AD 220 To His Wife 2.6
… she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the “saints,” will sometimes have to minister to the “unjust.” And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge ?
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 3.10
10. Those sainted martyrs, accordingly, who were once with us, and who now are seated with Christ, and are sharers in His kingdom, and partakers with Him in His judgment
St John Chrysostom † AD 407 Homilies on First Corinthians 11
… xv. 8 .) But notwithstanding, see this lowly man, when the time called on him, to what a pitch he raises the spirit of the disciples, not teaching pride but instilling a wholesome courage. For with these same discoursing he saith, “And if the world shall be judged by you, are ye unworthy to judge the smallest matters?
St John Chrysostom † AD 407 Homilies on First Corinthians 16
[8.] Having thus, you see, abashed them from arguments on general principles, and before that, from the rewards proposed
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Tertullian † AD 220 The Five Books Against Marcion 2.9
… Undoubtedly, when you demand for it an equality with God, that is, a freedom from fault, I contend that it is infirm. But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, who is destined to be the judge of angels,
Tertullian † AD 220 On Repentance 7
… Grieve and groan he must of necessity over the fact that, by the grant of pardon, so many works of death in man have been overthrown, so many marks of the condemnation which for merly was his own erased. He grieves that that sinner, (now) Christ’s servant, is destined to judge him and his angels.
Tertullian † AD 220 On the Apparel of Women 1.2
… but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God. Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was dis pleasing to God. And these are the angels whom we are destined to judge:
Tertullian † AD 220 On Modesty 14
… have I not seen Christ Jesus our Lord?” With what kind of superciliousness, on the contrary, was he compelled to declare, “But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt);” and, “My glory none shall make empty.” “Know ye not that we are to judge angels?”
Origen † AD 254 Origen's Commentary on Matthew 10.13
… While we say this, we are not ignorant that the men who will be saved in Christ surpass some angels—namely, those who have not been entrusted with this office—but not all of them. For we read, “Which things angels desire to look into,” where it is not said “all” angels. And we know also this—“We shall judge angels”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.16
16. Remember that the Apostle also said, We shall judge angels .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… and, behold, a greater than Jonas is here;” and, “The queen of the south shall condemn this generation, because she came to hear the wisdom of Solomon;” and of an equal again, “They shall be your judges;” and again of one at advantage, “Know ye not, that we shall judge angels, how much more things that pertain to this life?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… But if this even with thy fellow-servants were an insult, how much more with the Master! But if you have a mind to learn on other grounds to feel scorn for the thing, be of a lofty mind, laugh at appearances, increase thy love of real glory, be filled with a spiritual temper, say to thy soul as Paul did, “Knowest thou not that we shall judge angels?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… These things are not so, surely they are not! Deceive not yourselves, beloved. For if there is no hell, how are the Apostles to judge the twelve tribes of Israel? How cometh Paul to say, “Know ye not that we shall judge Angels? how much more things of this life?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… vi. 12 .) Then too he puts our prize in heavenly places. For we struggle not for things of the earth, he says, but for Heaven, and the things in the Heavens. And to others, he says, “Know ye not that we shall judge Angels? how much more the things of this life?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 11
… Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, “For I know nothing,” saith he, “against myself.” What misdeed then was he to judge, when he “knew nothing against himself?” Yet, saith he, “he was not justified.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 16
Ver. 3 . “Know ye not that we shall judge angels? how much more, things which pertain to this life?”
St Augustine of Hippo † AD 430 City of God 20.5
… but he unmistakeably considers himself to be included in the number of the judges when he says, “Know ye not that we shall judge angels?”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.18
… of whom the apostle says, that in the judgment of the resurrection they shall be condemned by the saints: ‘Know ye not,’ says he, ‘that we shall judge angels?’
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.6
… until justice is turned into judgment.” “Until the justice,” which is now in His saints, “be turned into judgment;” when that shall be fulfilled which was said to them, “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel.” The apostle had righteousness, but not yet that judgment of which he says, “Know ye not that we shall judge angels?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.10
… For like as they that are to judge are from the whole world, so also they that are to be judged are from the whole world. The Apostle Paul of himself, when he was reproving believing laymen, because they referred not their causes to the Church, but dragged them with whom they had matters before the public, said, “Know ye not that we shall judge Angels?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.39
… and the virtue of Him in the clouds.” For not alone He shall come to judgment, but with the elders of His people: to whom He hath promised that they shall sit upon thrones to judge, who even shall judge angels.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.21
… Yet wherefore saith He not this also? Was it not said to servants, “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel”? and the servants say, “Know ye not that we shall judge Angels?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.4
… “Ye shall sit,” says our Saviour, “on twelve thrones, judging the twelve tribes of Israel.” If there are twelve thrones there, there will be no room for the judgment-seat of Paul, the thirteenth Apostle, though he says that he shall judge not men only, but even Angels; which, but the fallen Angels? “Know ye not, that we shall judge Angels,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 101.9
… “Mine eyes,” he saith, “were upon such as are faithful in the land, that they might sit with me” ( ver. 6 ). That is, that with Me they might be seated. In what sense are they “to sit”? “Ye shall sit on twelve thrones, judging the twelve tribes of Israel.” The faithful of the earth judge, for to them it is said, “Know ye not, that we shall judge angels?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.6
6. “The works of His hands are verity and judgment” ( ver. 7 ). Let verity be held by those who are judged here. Martyrs are here sentenced, and brought to the judgment-seat, that they may judge not only those by whom they have been judged, but even give judgment on angels,
6:4
St John Chrysostom † AD 407 Homilies on First Corinthians 16
[6.] Ver. 4 . “If then ye have to judge things pertaining to this life, set them to judge who are of no account in the Church.”
St Augustine of Hippo † AD 430 The Enchiridion 78
… “If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers.”
St Augustine of Hippo † AD 430 Of the Work of Monks 37
… To your abashment I say it: is it so that there is not among you any wise man who can judge between his brother, but brother goeth to law with brother, and that before infidels?”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… ii. 4 ). Hence to the rulers of the Church he both commends the studies of leisure and points out the remedies of counsel, saying, If then ye should have secular judgments, set them to judge who are contemptible in the church (
Pseudo-Cyprian On the Glory of Martyrdom 28
… That is the very voice of Christ, who says: “He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come.” Moreover, also, the Apostle Paul says: “Be ye imitators of me, as I also am of Christ.”
6:5
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.27
… “Dare any of you, having a matter against another, go to law before the unjust and not before the saints? Do ye not know the saints shall judge the world?” And below he says: “Is it so, that there is not a wise man among you, who can judge between heathen? But brother goeth to law with brother, and that before the unbelievers.”
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… Since for their sake they were made such as they were, yea, moreover, had received grace. But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, “As God gave to every man,” (Supr.
St John Chrysostom † AD 407 Homilies on First Corinthians 16
… “Is it so, that there is not a wise man among you, not even one?” he adds, “who shall be able to judge in the case of his brother.” For when brother goes to law with brother, there is never any need of understanding and talent in the person who is mediating in the cause, the feeling and relationship contributing greatly to the settlement of such a quarrel.
6:6
St John Chrysostom † AD 407 Homilies on First Corinthians 16
Ver. 6 . “But brother goeth to law with brother, and that before unbelievers.”
6:7
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.45
… “Now indeed there is altogether a fault among you, because ye have judgments one against another. Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said “Avenge not yourselves, dearly beloved, but rather give place unto wrath.” When we are contending for riches: yea, for this hath he also taken away, where he saith, “Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”
St John Chrysostom † AD 407 Homilies on First Corinthians 16
[7.] Ver. 7 . “Nay, already it is altogether a defect in you, that ye have lawsuits one with another.”
St John Chrysostom † AD 407 Homilies on First Corinthians 26
… iii. 18 .) And where he advises them not to go to law before them that are without, and to do no wrong; he goeth further, and takes away even the very going to law, and counsels them not only to do no wrong, but even to suffer wrong. (c.
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… Therefore neither is the passion natural to us. So then if thou art made captive by it, thou wilt suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, “Why not rather take wrong? why not rather be defrauded?” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 10
… And how will you be able to excuse yourself? Do you not hear Paul saying, “Why not rather take wrong? Why not rather be defrauded? Nay, but ye yourselves do wrong, and defraud, and that your brethren.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 16
… For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, “Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 41
… Wherefore Paul, knowing that we slay ourselves when we smite others, saith, “Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
Why then dost thou grieve? Because thou hast no property? But consider that thou hast had the occasion of sin taken away. But is it because thou hadst [property] and hast been deprived of it? But thou hast acquired the good will of God. And how have I acquired it (you say)? He has said, “Wherefore do ye not rather suffer wrong?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
… if thou art injured, then thou art uninjured; if thou punish, then thou hast not punished another, but hast punished thyself. For “he that loveth iniquity,” it is said, “hateth his own soul.” ( Ps. xi. 5 , LXX.) Seest thou that thou dost not injure, but art injured? Therefore also Paul says, “Why do ye not rather take wrong?” (
St Augustine of Hippo † AD 430 The Enchiridion 78
… “Now therefore there is utterly a fault among you, because ye go to law with one another.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.9
… But I speak this by permission, and not of commandment." To such the same apostle also says, "Now therefore there is utterly a fault among you, that ye go to law one with another;" while, in consideration of their infirmity, he adds, "If ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church."
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 5
… For why do ye not rather suffer wrong? Why are ye not rather defrauded? Nay, ye do wrong and defraud; and that, your brethren. Know ye not that the unrighteous shall not possess the kingdom of God?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.20
… He does not take away other men’s things, but reclaims his own, and has a law-suit with his brother. For to such it is said, “Now indeed there is altogether a fault among you, because ye have law-suits with each other.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.6
… what “truth” doth He “keep,” and wherein doth “He keep it for ever”? “Who executeth judgment for them that suffer wrong” ( ver. 7 ). He avengeth them that suffer wrong. There cometh at once to thee the voice of the Apostle: “now therefore there is altogether a fault among you, that ye go to law one with another: why do ye not rather suffer wrong?”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… And consequently, as His will suffers no change, let no man presume on matters which are not conceded to him. And herein is the meaning of that word which the apostle speaks: “Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”
6:8
St John Chrysostom † AD 407 Homilies on First Corinthians 16
Ver. 8 . “Nay, ye yourselves do wrong, and defraud, and that your brethren.”
6:9
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 16
Do not err, my brethren. Those that corrupt families shall not inherit the kingdom of God.
St Ignatius of Antioch † AD 108 Epistle to the Tarsians 7
… neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God.”
St Polycarp † AD 155 Epistle to the Philippians 5
… For it is well that they should be cut off from the lusts that are in the world, since “every lust warreth against the spirit;” and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.4
… and the apostle says, “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.11
… And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God.”
Tertullian † AD 220 On Modesty 16
… Just as, again, among all other crimes—nay, even before all others—when affirming that “adulterers, and fornicators, and effeminates, and co-habitors with males, will not attain the kingdom of God,” he premised, “Do not err”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 12
… And such indeed were you; but ye are washed; but ye are justified; but ye are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.66
… “Neither fornicators, nor those who serve idols, nor adulterers, nor effeminate, nor the lusters after mankind, nor thieves, nor cheaters, nor drunkards, nor revilers, nor robbers, shall obtain the kingdom of God. And these things indeed ye were: but ye are washed, but ye are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.8
… Though thou be a publican, or a fornicator, have hope of salvation: the publicans and the harlots go into the kingdom of God before you . Paul also is witness, saying, Neither fornicators, nor adulterers, nor the rest, shall inherit the kingdom of God. And such were some of you: but ye were washed, but ye were sanctified
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… The former is a discipline which accustoms to courteousness and good morals, the latter to abstinence and patience; the former as it were on an open stage, the latter in secret; the one is visible, the other hidden. And so he who was a good athlete said: “We are made a spectacle to this world and to Angels.”
St John Chrysostom † AD 407 Instructions to Catechumens 1.3
… And in order that thou mayest not think that what is said is mere vain boasting, hear Paul speaking of the power of the laver, “Be not deceived: neither idolators, nor fornicators, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, not drunkards, not revilers, not extortioners shall inherit the kingdom of God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
Let us not then regard the words merely, but realizing the things themselves, and his feeling, let us consider how great a wound is made by this word, and unto how much evil it proceeds. For this cause Paul likewise cast out of the kingdom not only “the adulterous” and “the effeminate,” but “the revilers”
St John Chrysostom † AD 407 Homilies on First Corinthians 9
As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners “shall pay the penalty of destruction, and that for ever” ( 2 Thess. i. 9 .) And again, (
St John Chrysostom † AD 407 Homilies on First Corinthians 16
[8.] Having thus, you see, abashed them from arguments on general principles, and before that, from the rewards proposed ; he shuts up the exhortation with a threat, making his speech more peremptory, and saying thus, (
St John Chrysostom † AD 407 Homilies on First Corinthians 37
… xi. 16 .) But he doth not this everywhere, but only where the offences are not very great, and then rather as putting them to shame. Since when he discourses of other sins, he speaks not thus. But how? “Be not deceived: neither fornicators, nor effeminate, shall inherit the kingdom of God.” (
St John Chrysostom † AD 407 Homilies on Ephesians 4
… And who then is this? The Devil. He does much the same also in the Epistle to the Corinthians, where, after saying, “Be not deceived, neither fornicators, nor idolaters,” (
St John Chrysostom † AD 407 Homilies on Titus 5
… For where love is, with virtue, no man overreacheth another in any matter. Mark also what Paul says, “Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous, nor drunkards, nor revilers, shall inherit the kingdom of God. And such were some of you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 30
“Without which” (he says) “no man shall see the Lord.” Which he also says in the [Epistle] to the Corinthians. “Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.31
… But I give you fair warning, and will repeat it again and again. You are attacking a creature who has horns: and, if it were not that I lay to heart the words of the Apostle
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.18
“We believe that not only those who have committed great sins will be cast out from the kingdom of heaven, such as fornicators and adulterers, and those who defile themselves with mankind, and thieves, but those also who have done evil of a less flagrant kind, since it is written;
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.5
… And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
St Augustine of Hippo † AD 430 The Enchiridion 67
… And that must be false which Paul himself says in another place: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners; shall inherit the kingdom of God.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.19
… "Be not deceived," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… that the spirits were subject unto them: “But rejoice,” says He, “because your names are written in heaven;” I suppose, in that city of Jerusalem which is in heaven, in which only the righteous and holy shall reign. “Know ye not,” says the apostle, “that the unrighteous shall not inherit the kingdom of God?”
John Cassian † AD 435 The Conferences of John Cassian 23.15
… “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor defilers of themselves with mankind, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.27
… For, when Paul inserted the vice of fornication among so many execrable crimes, he indicated the guilt of it, saying, Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall possess the kingdom of God (
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Origen † AD 254 Origen Against Celsus 8.38
… for we have been taught, “Bless, and curse not,” and it is said that “revilers shall not inherit the kingdom of God.”
Origen † AD 254 Origen Against Celsus 8.41
… for it is best to deal equally with both sides,—although these (gods) severely punish the scorner, so that he must either flee and hide himself, or be taken and perish.” Now to these statements I would answer that we revile no one, for we believe that “revilers will not inherit the kingdom of God.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.4
4. For since it is written, “Neither shall revilers inherit the kingdom of God,”
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 1
… I could write, which even they are unable to deny, and which all who have heard of their proceedings know to be true, yet I shall not be prevailed upon to make any reply to them, except only to remind them of the words of our Lord, and of the declaration of the Apostle, that ‘a lie is of the Devil,’ and that, ‘revilers shall not inherit the kingdom of God
St John Chrysostom † AD 407 Homilies on First Corinthians 16
… he shuts up the exhortation with a threat, making his speech more peremptory, and saying thus, ( ver. 9 .) “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, (
St John Chrysostom † AD 407 Homilies on 1 Timothy 6
… From the mouth that has been vouchsafed such holy Mysteries, let nothing bitter proceed. Let not the tongue that has touched the Lord’s Body utter anything offensive, let it be kept pure, let not curses be borne upon it. For if “revilers shall not inherit the kingdom of God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… To the graven images they sacrifice oxen and sheep, but avarice saith, Sacrifice to me thine own soul, and the man obeyeth. Seest thou what kind of altars it hath, what kind of sacrifices it receiveth? The covetous shall not inherit the Kingdom of God, but not even so do they fear. (
Rufinus of Aquileia † AD 411 Rufinus's Epilogue to Pamphilus the Martyr's Apology for Origen; otherwise The Book Concerning the Adulteration of the Works of Origen 1
“Some of those persons who take a pleasure in accusing their neighbours, bring against us and our teaching the charge of blasphemy, though from us they have never heard anything of the kind. Let them take heed to themselves how they refuse to mark that solemn injunction which says that
St Augustine of Hippo † AD 430 The Confessions 5.4
… so a just man, whose is the entire world of wealth, and who, as having nothing, yet possesseth all things
St Augustine of Hippo † AD 430 The Enchiridion 69
… This cannot, however, be the case of any of those of whom it is said, that they “shall not inherit the kingdom of God,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.4
… For neither does the avaricious man, baptized within the Church, become the temple of God unless he depart from his avarice; for they who become the temple of God certainly inherit the kingdom of God. But the apostle says, among many other things, "Neither the covetous, nor extortioners, shall inherit the kingdom of God."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.9
… Scripture declares openly, "Neither covetous nor extortioners shall inherit the kingdom of God;"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.17
… or, being cut away from unity, do not gather with Christ, but scatter abroad, —seeing that the sacrament of baptism can be common to us, if we are the wheat of the Lord, with the covetous within the Church, and with robbers, and drunkards, and other pestilent persons of the same sort, of whom it is said, "They shall not inherit the kingdom of God,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.23
… And such truly were they who, being bishops and established in Catholic unity with Cyprian himself, used to plunder estates by treacherous frauds, preaching all the time to the people the words of the apostle, who says, "Nor shall extortioners inherit the kingdom of God."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.23
… but the guilt of theft is fastened on you, even if you disapprove of everything that Optatus did, not in virtue of our accusation, but by your own decision. And that you may not think this a trivial fault, read what the apostle says, "Nor shall thieves inherit the kingdom of God."
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Eran. —Revilers are excluded by the Apostle from the kingdom.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.37.4
… walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord.”
Tertullian † AD 220 A Treatise on the Soul 21
… nor to make a generation of vipers bring forth fruits of repentance.” And if so, the apostle too was in error when he said in his epistle, “Ye were at one time darkness, (but now are ye light in the Lord:)” and, “We also were by nature children of wrath;” and, “Such were some of you, but ye are washed.”
Tertullian † AD 220 On Modesty 16
… But to them from whom “the kingdom” is taken away, of course the life which exists in the kingdom is not permitted either. Moreover, by superadding, “But such indeed ye have been; but ye have received ablution, but ye have been sanctified, in the Name of the Lord Jesus Christ, and in the Spirit of our God;”
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.” And again: “But ye are washed, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God.”
St Basil the Great † AD 379 De Spiritu Sancto 19
… Working of miracles, and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to naught by the presence of the Spirit. Remission of sins was by the gift of the Spirit, for “ye were washed, ye were sanctified,…in the name of the Lord Jesus Christ, and in the holy Spirit of our God.”
St Basil the Great † AD 379 De Spiritu Sancto 27
… What amount of difference and similarity there is between the two we have already shewn. And our argument is confirmed by the fact that the Apostle uses either word indifferently,—saying at one time “in the name of the Lord Jesus and by the Spirit of our God;”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
74. And that you may know that distinction does not depend upon a syllable, he says also in another place: “And these indeed were you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus Christ, and in the Spirit of our God.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.4
23. For how without the operation of the Holy Spirit could there be the type of a sacrament, the whole truth of which is in the Spirit? As the Apostle also set forth, saying: “But ye were washed, but ye were sanctified, but ye were justified in the Name of our Lord Jesus Christ, and in the Spirit of our God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… for in this “we are buried with Him,” and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, “But ye are washed, but ye are sanctified,” not by the baptism of John, but “in the name of our Lord Jesus Christ, and by the Spirit of our God.”
St John Chrysostom † AD 407 Homilies on First Corinthians 16
[9.] Ver. 11 . “And such were some of you: but ye were washed, but ye were sanctified.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father. For, writing to the Corinthians, he says, “But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
… viii. 15 .) All the wonders too which they then wrought, they wrought at the coming of the Spirit. And Paul writing to the Corinthians, said, “But ye have been washed, but ye have been sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God.” (
St Jerome † AD 420 The Letters of St. Jerome 69.4
… The apostle says:—“And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 35
… Flee fornication. Whatever sin a man doeth is without the body: but he that committeth fornication sinneth against his own body. Know ye not that your members are the temple of the Holy Spirit which is in you, which ye have of God, and ye are not your own? For ye are bought with a great price: glorify God, and carry Him in your body."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.4
… but if holy as made holy, as it is written, “Be ye holy, for I am holy,” then the body of Christ may venture, and that one Man “crying from the end of the earth,” may venture with his Head, and under his Head, to say, “For I am holy.” For he hath received the grace of holiness, the grace of Baptism, and of remission of sins.
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.18
… “Who was made unto us righteousness and sanctification and redemption.” Elsewhere also he says: “But ye were washed, but ye were justified, but ye were sanctified in the name of our Lord Jesus Christ.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.30
… l. 19 ). For whosoever mourns his sins yet forsakes them not bruises indeed his heart, but scorns to humble it. But he who forsakes his sins yet mourns them not does indeed already humble his heart, but refuses to bruise it. Hence Paul says, And such indeed were ye; but ye are washed, but ye are sanctified (
6:12
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.4
4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man’s power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, “All things are lawful to me, but all things are not expedient;”
St Basil the Great † AD 379 The Letters 42.3
… All bread is nutritious, but it may be injurious to the sick. Just so all Scripture is God inspired and profitable, and there is nothing in it unclean: only to him who thinks it is unclean, to him it is unclean. “Prove all things; hold fast that which is good; abstain from every form of evil.” “All things are lawful but all things are not expedient.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.6
… “But godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” Thus in the holy Scriptures, if we look carefully we shall often find that what is virtuous is called useful: “All things are lawful unto me, but all things are not profitable” [useful].
St Ambrose of Milan † AD 397 Concerning Widows 11
… The consideration of human weakness is one thing, the grace of chastity is another. I say more, I do not forbid second, but do not approve of often repeated marriages, for not everything is expedient which is lawful: “All things are lawful to me,” says the Apostle, “but all things are not expedient.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… From the one, it learns sobriety; from the other, unchastity. For it is unchastity, not merely to have carnal intercourse with women, but even to look upon a woman with unchaste eyes. From the one, it learns modesty; from the other, conceited self-importance. For, “All things,” says the Apostle, “are lawful for me, but not all things expedient.” (
St Jerome † AD 420 The Letters of St. Jerome 48.8
… But lest any one should apply my words (that it is better for a woman to prostitute herself to one man than to several) to a first marriage when my whole argument dealt with digamy and trigamy, I marked my own view of these practices with the words: “‘All things are lawful, but all things are not expedient.’
St Jerome † AD 420 The Letters of St. Jerome 48.18
… They are meant as alleviations of an unhappy lot, and in no way redound to the glory of continence. I have spoken to the same effect elsewhere. “When a woman marries more than once—whether she does so twice or three times matters little—she ceases to be a monogamist. ‘All things are lawful…but all things are not expedient.’
St Jerome † AD 420 The Letters of St. Jerome 54.13
… Do not arrogate to yourself a widow’s license and appear in public preceded by a host of eunuchs. It is a most mischievous thing for those who are weak owing to their sex and youth to misuse their own discretion and to suppose that things are lawful because they are pleasant. “All things are lawful, but all things are not expedient.”
St Jerome † AD 420 The Letters of St. Jerome 123.11
… You cannot too closely imitate your grandmother, your mother, and your aunt; whose teaching and advice as to life will form for you a rule of virtue. For if many wives in the lifetime of their husbands come to realize the truth of the apostle’s words: “all things are lawful unto me but all things are not expedient,”
St Jerome † AD 420 Against Jovinianus 1.15
… If more than one husband be allowed, it makes no difference whether he be a second or a third, because there is no longer a question of single marriage.
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 33
… with many the reason for so doing is not this, but that they may have a cheaper diet, and may lead a life of the greatest tranquillity, with the least expensive provision for the support of the body. "For all things are lawful for me," he says; "but I will not be brought under the power of any."
Pope St Leo I the Great † AD 461 Letters 167
Reply . To demand just debts is indeed one thing and to think nothing of one’s own property from the perfection of love is another. But one who craves pardon for unlawful doings ought to abstain even from many things that are lawful, as says the Apostle, “all things are lawful for me, but all things are not expedient
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St Irenaeus of Lyons † AD 202 Against Heresies 5.6
… Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, “Now the body is not for fornication, but for the Lord, and the Lord for the body. But God hath both raised up the Lord, and shall raise us up by His own power.”
Tertullian † AD 220 The Five Books Against Marcion 5.7
… Why does (the apostle) clothe us and Christ with symbols of the Creator’s solemn rites, unless they had relation to ourselves? When, again, he warns us against fornication, he reveals the resurrection of the flesh. “The body,” says he, “is not for fornication, but for the Lord; and the Lord for the body,”
Tertullian † AD 220 On Modesty 16
… Recognise, too, in what follows, Paul (in the character of) an immoveable column of discipline and its rules: “Meats for the belly, and the belly for meats: God maketh a full end both of the one and of the others; but the body (is) not for fornication, but for God:”
Novatian † AD 258 On the Jewish Meats 1
… and their ever increasing blindness is confuted in this present epistle, wherein I have briefly discoursed concerning their meats, because that in them they consider that they only are holy, and that all others are defiled.
Novatian † AD 258 On the Jewish Meats 5
… The apostle cries out: “The kingdom of God is not meat and drink, but righteousness, and peace, and joy.” Also elsewhere: “Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.”
St Gregory Thaumaturgus † AD 270 Canonical Epistle 1
… For the apostle says, “Meats for the belly, and the belly for meats: but God shall destroy both it and them.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… and when dead, they shall be tormented, because they have made a boast of such a death. To this effect also Paul bears witness, saying, ‘Meats for the belly, and the belly for meats; but God shall destroy both it and them
St John Chrysostom † AD 407 Homilies on First Corinthians 13
Wilt thou see also the belly with its proper beauty? Hear what he saith about it, ( ch. viii. 13 .) “If meat make my brother to stumble, I will eat no flesh while the world standeth: ( Rom. xiv. 21 .) It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak: (
St John Chrysostom † AD 407 Homilies on First Corinthians 17
… To prove that so it is, hear what follows: “And the belly for meats; but the body is not for fornication, but for the Lord.” And yet “the belly” also is of “the body.” But he puts down two pairs of things, “meats” and gluttony, (which he terms “the belly;”) “Christ,” and “the body.”
St John Chrysostom † AD 407 Homilies on First Corinthians 23
Here he implies that they are subject to the lust of the belly and give up the reins to it, and under a pretence of perfection fulfil their own greediness; a thought which before also he was travailing to express, when he said, “meats for the belly, and the belly for meats.” (
St John Chrysostom † AD 407 Homilies on Philippians 9
… vi. 8, 9 .) You see that this is spoken to all; and how is it when he says again, “Make not provision for the flesh to fulfill the lusts thereof” ( Rom. xiii. 14 .), is not this said absolutely to all? and what when he says, “Meats for the belly, and the belly for meats, but God shall bring to nought both it and them” (
St Jerome † AD 420 The Letters of St. Jerome 22.10
… By them you will understand why the first man, obeying his belly and not God, was cast down from paradise into this vale of tears; and why Satan used hunger to tempt the Lord Himself in the wilderness; and why the apostle cries: “Meats for the belly and the belly for meats, but God shall destroy both it and them;”
St Jerome † AD 420 The Letters of St. Jerome 55.2
… God forbid. What! Know ye not that he which is joined to an harlot is one body? For two, saith he, shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body,”
St Jerome † AD 420 Against Jovinianus 2.0
II. (c. 5–17). That there is no difference (morally) between one who fasts and one who takes food with thanksgiving. Jovinian has quoted (5) many texts of Scripture to show that God has made animals for men’s food. But (6) there are many other uses of animals besides food. And there are many warnings like
St Jerome † AD 420 Against Jovinianus 2.6
… Eat and drink, and, if you like, with Israel rise up and play, and sing “Let us eat and drink, for to-morrow we shall die.” Let him eat and drink, who looks for death when he has feasted, and who says with Epicurus, “There is nothing after death, and death itself is nothing.” We believe Paul when he says in tones of thunder:
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.11
… a warning expressly given by the apostle to such, when he says of them their “god is their belly,” inasmuch as he has elsewhere said, “Meats for the belly, and the belly for meats; but God shall destroy both it and them.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 33
… They remember, "Meats for the belly, and the belly for meats; but God shall destroy both it and them;"
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… For as a snare shall it come on all them that dwell on the face of the whole earth ( Ibid. 35 ). Let the latter hear, Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man ( Matth. xv. 11 ). Let the former hear, Meat for the belly, and the belly far meats; but God shall destroy both it and them (
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St Polycarp † AD 155 Epistle to the Philippians 2
… To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise
St Irenaeus of Lyons † AD 202 Against Heresies 5.7
1. In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so “shall He also,” it is said, “raise us up by His own power.”
Tertullian † AD 220 The Five Books Against Marcion 5.7
… “The body,” says he, “is not for fornication, but for the Lord; and the Lord for the body,” just as the temple is for God, and God for the temple. A temple will therefore pass away with its god, and its god with the temple. You see, then, how that “He who raised up the Lord will also raise us up.”
Tertullian † AD 220 On Modesty 16
… but the body (is) not for fornication, but for God:” for “Let Us make man,” said God, “(conformable) to Our image and likeness.” “And God made man; (conformable) to the image and likeness of God made He him.” “The Lord for the body:” yes; for “the Word was made flesh.” “Moreover, God both raised up the Lord, and will raise up us through His own power;”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 49
… “But when the good pleasure of God was with us, He sent His Son, made of a woman;” and again, “Christ our passover is sacrificed for us;” and once more, “God hath both raised up the Lord, and will raise up us together with Him by His own power?”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 11.14
… For if no one would dare to receive the royal purple with filthy hands, how shall we receive the Lord’s Body with a tongue that has become polluted! For the oath is of the wicked one, but the Sacrifice is of the Lord. “What communion then hath light with darkness, and what concord hath Christ with Belial?”
St John Chrysostom † AD 407 Homilies on First Corinthians 17
Ver. 14 . And God both raised up the Lord, and will raise up us also through His power.
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Tertullian † AD 220 The Five Books Against Marcion 4.34
… Well, then, what is a husband to do in your sect, if his wife commit adultery? Shall he keep her? But your own apostle, you know, does not permit “the members of Christ to be joined to a harlot.”
Tertullian † AD 220 The Five Books Against Marcion 5.7
… A temple will therefore pass away with its god, and its god with the temple. You see, then, how that “He who raised up the Lord will also raise us up.” In the body will He raise us, because the body is for the Lord, and the Lord for the body. And suitably does he add the question: “Know ye not that your bodies are the members of Christ?”
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;” he makes our bodies “the members of Christ;”
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,” less commingles “the members of Christ” with the members of an adulteress.
Tertullian † AD 220 On Modesty 16
… “Overturn this temple, and I will in three days’ space resuscitate it.” “Taking away the members of Christ, shall I make (them) members of an harlot? Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one spirit? Flee fornication.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.63
… “Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit.”
St Basil the Great † AD 379 The Letters 46.3
… and not only your mind but also your body has been defiled. Even that last horror has come to pass which I shrink from saying, and yet cannot leave unsaid, for it is as a burning and blazing fire in my bones, and I am undone and cannot endure. You have taken the members of Christ and made them the members of a harlot.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 48
For thou wilt not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by thy lust. Nay, that awful thing befalls thee, that thou “makest the members of Christ members of an harlot.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… calling lust Venus, and anger Mars, and drunkenness Bacchus. If then you do not grave images as did they, yet do you with great eagerness bow under the very same passions, when you make the members of Christ members of an harlot, and plunge yourself into the other deeds of iniquity. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
… How then shall the modest woman, being a member of Christ, receive such an one, or how shall she join to herself the member of an harlot. And observe the excess of the one (fornication) over the other (idolatry). The woman who dwelleth with an unbeliever is not impure; (“for,” It saith, “the unbelieving husband is sanctified by the wife”—
St Jerome † AD 420 The Letters of St. Jerome 51.4
… and that the bodies of believers are not temples of Christ,
St Augustine of Hippo † AD 430 The Enchiridion 56
… And He would not have a temple, for He Himself would be part of a temple. Now He has a temple, of which the apostle says: “Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?” Of which body he says in another place: “Know ye not that your bodies are the members of Christ?”
St Augustine of Hippo † AD 430 On Continence 24
… That on the side of souls it pertains unto Christ, on the side of bodies unto the devil? What to this saith the Teacher of the Gentiles in faith and truth? “Know ye not,” saith he, “that your bodies are members of Christ?”
St Augustine of Hippo † AD 430 On the Good of Widowhood 4
… But how great good the faith of married women, that is, of Christian and religious women joined in marriage, hath, may be understood from this, that, when he was giving charge for the avoiding of fornication, wherein assuredly he was addressing married persons also, he saith, “Know ye not that your bodies are the members of Christ?”
St Augustine of Hippo † AD 430 On the Good of Widowhood 8
… since the Apostle Peter, making mention of Sarah, saith only “holy women,” and saith not, “and in body;” let us consider that saying of the same Paul, where forbidding fornication he saith, “Know ye not, that your bodies are members of Christ? Taking, therefore, members of Christ, shall I make them members of an harlot? Far be it.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.17
… Why, therefore, do you rather maintain that they ought to become Christians? Was there not in their parents, to whom it is said, “Know ye not that your bodies are the members of Christ?”
Pseudo-Cyprian Of the Discipline and Advantage of Chastity 6
… such honour did He put upon chastity. Hence arose the decree: “Ye shall not suffer adulteresses to live.” Hence the apostle says: “This is the will of God, that ye abstain from fornication.” Hence also he says the same thing: “That the members of Christ must not be joined with the members of an harlot.”
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St Basil the Great † AD 379 The Letters 188
… The sentence of the Lord that it is unlawful to withdraw from wedlock, save on account of fornication, applies, according to the argument, to men and women alike. Custom, however, does not so obtain. Yet, in relation with women, very strict expressions are to be found; as, for instance, the words of the apostle “He which is joined to a harlot is one body”
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
… that he uses as a proof that it was right in him to speak freely. For neither does he refuse afterwards to humor them fearlessly, when he finds he can do this. For he that said farther above such things as these, “He that is joined to an harlot is one body,” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… And here, “This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.” He joins the unwritten to the written, as he has done also in another place, saying, “He that is joined to an harlot is one body; for the twain,” saith He, “shall become one flesh.” (
St Jerome † AD 420 The Letters of St. Jerome 77.3
… For it cannot be that, while an adulterous wife is to be put away, an incontinent husband is to be retained. The apostle says: “he which is joined to an harlot is one body.”
St Augustine of Hippo † AD 430 On the Holy Trinity 6.3
… unless there be added, or understood in what they are one, that is, one man, or one animal [person]. Thence the apostle says, “He who is joined to a harlot, is one body;” he does not say, they are one or he is one; but he has added “body,” as though it were one body composed by being joined together of two different bodies, masculine and feminine.
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Origen † AD 254 Origen De Principiis 2.6.3
… inseparably and indissolubly in Him, as being the Wisdom and Word of God, and the Truth and the true Light, and receiving Him wholly, and passing into His light and splendour, was made with Him in a pre-eminent degree one spirit, according to the promise of the apostle to those who ought to imitate it, that “he who is joined in the Lord is one spirit.”
Origen † AD 254 Origen Against Celsus 2.9
… “Lo, I am with you alway, even to the end of the world.” And we quote these passages, making no distinction between the Son of God and Jesus. For the soul and body of Jesus formed, after the οἰκονομία , one being with the Logos of God. Now if, according to Paul’s teaching, “he that is joined unto the Lord is one spirit,”
Origen † AD 254 Origen Against Celsus 6.47
… It is said of husband and wife, “They are no longer twain, but one flesh;” and of the perfect man, and of him who is joined to the true Lord, Word, and Wisdom, and Truth, that “he who is joined to the Lord is one spirit.”
Origen † AD 254 Origen's Commentary on Matthew 14.7
… no sin to be sin on behalf of us,” who bear the body of our sin), is likened to a certain king who is understood in relation to Jesus being united to Him, if we may dare so to speak, having more capacity towards being united and becoming entirely one with the “First-born of all creation,” than he, who, being joined to the Lord, becomes one spirit with Him.
Origen † AD 254 Origen's Commentary on Matthew 14.16
… there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, “He shall rule over thee,” then of such persons we may truly say, “They are no more twain.” Then since it was necessary that for “him who was joined to the Lord,” it should be reserved “that he should become one spirit with Him,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… as he, being of this mind, speaks about himself and others like-minded, saying boldly, ‘Who shall separate us from the love of God ?’ For such men, being confirmed in the Lord, and possessing an unshaken disposition towards Him, and being one in spirit (for
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.2
18. Moreover, if in all them that believed there was, as it is written, one soul and one heart: if every one that cleaveth to the Lord is one spirit,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
… “But thou hast rejected thy Christ, and brought Him to nought; thou hast driven Him to wander;” and again: “And He was made the derision of His neighbours.” Of His neighbours, mark you—not of them of His household, not of them who clave to Him, for “he who cleaveth to the Lord is one Spirit;”
St John Chrysostom † AD 407 Homilies on First Corinthians 18
Ver. 17 . “But he that is joined unto the Lord is one spirit.”
St John Chrysostom † AD 407 Homilies on Ephesians 20
Why does he call it a great mystery? That it was something great and wonderful, the blessed Moses, or rather God, intimated. For the present, however, saith he, I speak regarding Christ, that having left the Father, He came down, and came to the Bride, and became one Spirit. “For he that is joined unto the Lord is one Spirit.” (
St Jerome † AD 420 The Letters of St. Jerome 122.4
… Hers however still stands in the Lord, and does not refuse its shelter to you; you can still be joined in spirit to her to whom you were once joined in body. For, as the apostle says, “he that is joined unto the Lord is one spirit” with him.
St Jerome † AD 420 The Letters of St. Jerome 123.13
… In days gone by men rejoiced to hear it said of them: “thy children shall be like olive plants round about thy table,” and “thou shalt see thy children’s children.” But now it is said of those who live in continence: “he that is joined unto the Lord is one spirit;”
St Jerome † AD 420 Against Jovinianus 1.11
… and, while he is the bondservant of a wife, he is, so to speak, the freedman of the Lord. Moreover, he who when called by the Lord had not a wife and was free from the bondage of wedlock, he is truly Christ’s bondservant. What happiness to be the bondservant, not of a wife but of Christ, to serve not the flesh, but the spirit!
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.1
… And those are worthily united, after a spiritual manner, to God, in accordance with the analogy of marriage, who, from love to him, have set at nought human alliances. In their case, that saying of the apostle finds its fullest possible fulfillment, “He who is joined to the Lord,
St Augustine of Hippo † AD 430 On the Holy Trinity 6.8
… For in those things which are not great by bulk, to be greater is to be better. And the spirit of any creature becomes better, when it cleaves to the Creator, than if it did not so cleave; and therefore also greater because better. “He,” then, “that is joined unto the Lord is one spirit:”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.14
… For it is so reckoned in the order, not of place, but of natures, as that there is none above it save Him. When, finally, it shall altogether cleave to Him, then it will be one spirit, as the apostle testifies, saying, “But he who cleaves to the Lord is one spirit.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.11
… We read, indeed, of those being justified in Christ who believe in Him, by reason of the secret communion and inspiration of that spiritual grace which makes every one who cleaves to the Lord “one spirit” with Him,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.24
… Lest, then, he make such a rejoinder, consider some other words of his on this subject: “The man,” says he, “who hastens to the Lord, and desires to be directed by Him, that is, who makes his own will depend upon God’s, who moreover cleaves so closely to the Lord as to become (as the apostle says) ‘one spirit’ with Him,
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.51
… who, moreover, cleaves so closely to the Lord, that he becomes (as the apostle says) ‘one spirit’ with Him?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.4
… On the contrary, inasmuch as, by clearing us of all sin and purging us, He places us in a right relation to His own and His Father’s righteousness (so that the apostle’s word is made good: “But he that is joined to the Lord is one spirit”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 14.9
… when thou askest concerning the Trinity, thou gettest for answer, God. For if the spirit of man, when it cleaves to God, is one spirit, as the apostle openly declares, “He that is joined to the Lord is one spirit;”
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Tertullian † AD 220 On Modesty 16
… Flee fornication.” If revocable by pardon, in what sense am I to flee it, to turn adulterer anew? I shall gain nothing if I do flee it: I shall be “one body,” to which by communion I shall be agglutinated. “Every sin which a human being may have committed is extraneous to the body; but whoever fornicateth, sinneth against his own body.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.26
… the former, a violator of the matrimonial tie of another, or entering a brothel, into the sink and filthy gulf of the common people, has befouled by detestable impurity a sanctified body and God’s temple, as says the apostle: “Every sin that a man doeth is without the body, but he that committeth fornication sinneth against his own body.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.64
In the first Epistle of Paul to the Corinthians: “Every sin whatsoever a man doeth is outside the body; but he who committeth fornication sinneth against his own body. Ye are not your own, for ye are bought with a great price. Glorify and bear the Lord in your body.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.14
75. Let us also pass over this fire of lust, fearing which Paul—but fearing for us, inasmuch as by buffeting his body he had come no longer to fear for himself—says to us: “Flee fornication.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 4
… For there is not, there surely is not, a more grievous evil than this insolent dealing. For if when discoursing about fornication Paul said, that “Every sin which a man doeth is without the body, but he that committeth fornication sinneth against his own body” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
… For neither does he refuse afterwards to humor them fearlessly, when he finds he can do this. For he that said farther above such things as these, “He that is joined to an harlot is one body,” ( 1 Cor. vi. 16 .) and, “Deliver such an one to Satan for the destruction of the flesh,” ( 1 Cor. v. 5 .) and, “Every sin that a man doeth is without the body,” (
St Jerome † AD 420 The Letters of St. Jerome 54.9
… while living in the flesh not to live after the flesh; to strive with yourself day by day and to watch the foe shut up within you with the hundred eyes of the fabled Argus. This is what the apostle says in other words: “Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.”
St Jerome † AD 420 The Letters of St. Jerome 55.2
2. Secondly, you ask me concerning the passage in the first epistle of the blessed apostle Paul to the Corinthians where he says: “every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.”
St Augustine of Hippo † AD 430 On the Holy Trinity 12.10
… But when the soul does anything in order to attain those things which are perceived through the body, through lust of proving or of surpassing or of handling them, in order that it may place in them its final good, then whatever it does, it does wickedly, and commits fornication, sinning against its own body:
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.62
140. Augustin answered: This too is not written as you have quoted it, and see how far it has led you astray. The apostle, writing to the Corinthians, says, "Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body."
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 15
… He who possesses the word of Jesus, is truly able to hear even His very silence, that he may be perfect, and may both act as he speaks, and be recognised by his silence. There is nothing which is hid from God, but our very secrets are near to Him. Let us therefore do all things as those who have Him dwelling in us, that we may be His temples,
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;
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,” less commingles “the members of Christ” with the members of an adulteress. So far as I know, “we are not our own, but bought with a price;”
Tertullian † AD 220 On Modesty 16
… “And ye are not your own;” immediately opposing (thereto), “for bought ye are with a price”—the blood, to wit, of the Lord: “glorify and extol the Lord in your body.”
St Cyprian of Carthage † AD 258 On the Dress of Virgins 2
… We are the worshippers and priests of those temples; let us obey Him whose we have already begun to be. Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, “Ye are not your own, for ye are bought with a great price; glorify and bear God in your body.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.12
… “The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head.” Also in the same place: “Whoso forsaketh not all that he hath, cannot be my disciple.” Of this same thing in the first to the Corinthians: “Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body.”
St Gregory Thaumaturgus † AD 270 A Sectional Confession of Faith 21
… If any man defile the temple of God, him shall God destroy.” And again: “But ye are washed, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God.” And again: “What! know ye not that your bodies are the temple of the Holy Ghost which is in you, which ye have of God?”
St Basil the Great † AD 379 De Spiritu Sancto 26
… From the Lord himself in the words “The true worshippers shall worship the Father in spirit and in truth.” This place Jacob saw and said “The Lord is in this place.” It follows that the Spirit is verily the place of the saints and the saint is the proper place for the Spirit, offering himself as he does for the indwelling of God, and called God’s Temple.
St Basil the Great † AD 379 The Letters 8.11
… Dust we are and unto dust we shall return. And He will send the Holy Ghost and create us and renew the face of the earth. For what the holy Paul calls resurrection David describes as renewal. Let us hear, once more, him who was caught into the third heaven. What does he say? “You are the temple of the Holy Ghost which is in you.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.23
… and if by this latter it be given over to fornication, it becomes defiled: but if it dwell with a holy soul, it becomes a temple of the Holy Ghost. It is not I that say this, but the Apostle Paul hath said, Know ye not, that your bodies are the temple of the Holy Ghost which is in you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.26
… None of the members of the body as formed from the beginning is polluted. Let the mouths of all heretics be stopped who slander their bodies, or rather Him who formed them. But let us remember Paul’s saying, Know ye not that your bodies are the temples of the Holy Ghost which is 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.” Now God has a temple, a creature has no true temple. But the Spirit, Who dwelleth in us, has a temple. For it is written: “Your members are temples of the Holy Spirit.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.2
13. We are not, then, to suppose that the Father Who raised the flesh is alone [God]; nor, again, are we to suppose the like of the Son, Whose Body
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Now that they may not say this, he shows that from benefits already conferred, it is binding on us to choose it: and this he lays down more clearly in other passages, where he says, “Ye are not your own;” and, “Ye are bought with a price;” and, “Be not ye the servants of men” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… And this is a point he is everywhere giving proof of, that what God hath done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he saith, “Ye are bought with a price, be not ye the servants of men” ( 1 Cor. vii. 23 ); and when he writes, “Ye are not your own” (
St John Chrysostom † AD 407 Homilies on First Corinthians 10
… Wherefore David saith, “My substance is with Thee:” ( Ps. xxxix. 7. ὑπόστασις Sept. “hope” rec. vers. of. ver. 6; Ps. cxxxix. 14 .) and Paul too, “For in Him we live and move and have our being:” ( Acts xvii. 28 .) and plying the argument about the faith, he says, (
St John Chrysostom † AD 407 Homilies on First Corinthians 18
… And again, explaining himself still further, he added, “which ye have from God.” He mentioned Him that gave also, both exalting the hearer and putting him in fear, both by the magnitude of the deposit, and by the munificence of Him that made it.
St Jerome † AD 420 Against Jovinianus 2.10
29. It is mere trifling to quote the passage:
St Augustine of Hippo † AD 430 On the Holy Trinity 1.6
… because we must needs owe to Him, of whom our body is the temple, that service wherewith God only is to be served, which in Greek is called λατρεία . And accordingly the apostle says, “Therefore glorify God in your body.”
St Augustine of Hippo † AD 430 On the Holy Trinity 7.3
… For the Spirit of God does not dwell in the temple of God as a servant, since he says more plainly in another place, “Know ye not that your body is the temple of the Holy Ghost which is in you, and which ye have of God, and ye are not your own? For ye are bought with a great price: therefore glorify God in your body.”
St Augustine of Hippo † AD 430 The Enchiridion 56
… for He Himself would belong to the Church, to that part of it which is in the heavens. And He would not have a temple, for He Himself would be part of a temple. Now He has a temple, of which the apostle says: “Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?”
St Augustine of Hippo † AD 430 On the Creed 13
… highest equality, no division, no diversity, perpetual dearness of love. Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, “Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?”
St Augustine of Hippo † AD 430 On the Good of Marriage 13
… Forsooth unto all the faithful it was said, “Know ye not that your bodies are a temple of the Holy Ghost within you, Whom ye have from God?”
St Augustine of Hippo † AD 430 On the Good of Widowhood 8
… or let him not dare to separate from the members of Christ the bodies of the faithful that are married. Whence, also, a little after he saith, “Your body is the temple within you of the Holy Spirit, Whom ye have from God; and ye are not your own; for ye have been bought with a great price.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 32
Therefore it is not said to a man: “It necessary for you to sin that you may not sin;” but it is said to a man: “God in some degree forsakes you, in consequence of which you grow proud, that you may know that you are ‘not your own,’ but are His,
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.20
… and ye are not your own, for ye are bought with a great price: therefore glorify and carry God in your body.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.4
… Therefore it is by the catholic faith that God has mercy, seeing that by condemning both mischievous doctrines it comes to the help of the infant for salvation. It says to the Manicheans, “Hear the apostle crying, ‘Know ye not that your body is the temple of the Holy Ghost in you?’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.13
… conceit meet for punishment! The flesh is called grass, because it dies; but take thou heed that that which dies for a time, rise not again with guilt. Wouldest thou ascertain a plain judgment on this point also? “Know ye not,” says the same Apostle, “that your body is the temple of the Holy Ghost which is in you, which ye have of God?”
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?” And again, “Know ye not that your bodies are the temples of the Holy Ghost which is in you, which ye have of God?”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 12
… By your fastings and prayers and perpetual watching, together with your other good works, mortify the works of the flesh by the power of the Holy Spirit. He who acts thus “is a temple of the Holy Spirit of God.”
6:20
St Irenaeus of Lyons † AD 202 Against Heresies 5.13.3
… Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, “Glorify God in your body.”
Tertullian † AD 220 The Five Books Against Marcion 5.7
… And suitably does he add the question: “Know ye not that your bodies are the members of Christ?” What has the heretic to say? That these members of Christ will not rise again, for they are no longer our own? “For,” he says, “ye are bought with a price.”
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;” he makes our bodies “the members of Christ;” and he exhorts us to exalt and “glorify God in our body.”
Tertullian † AD 220 On the Resurrection of the Flesh 16
… So, again, when he is ascribing certain praiseworthy actions to the flesh, he says, “ Therefore glorify and exalt God in your body,”
Tertullian † AD 220 On Modesty 6
… It did not bear the names of “body of Christ,” of “members of Christ,” of “temple of God,” at the time when it used to obtain pardon for adultery. And thus if, from the moment when it changed its condition, and “having been baptized into Christ put on Christ,” and was “redeemed with a great price”—“the blood,” to wit, “of the Lord and Lamb”
Origen † AD 254 A Letter from Origen to Africanus 1
… Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died;
Origen † AD 254 Origen's Commentary on Matthew 12.28
… A man, therefore, could not give anything as an exchange for his own life, but God gave an exchange for the life of us all, “the precious blood of Christ Jesus,” according as “we were bought with a price,”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 11
… since the Lord God Himself has said, “Them that honour me I will honour; and he that despiseth me shall be despised.” The blessed apostle also has laid down in his epistle: “Ye are not your own; for ye are bought with a great price. Glorify and bear about God in your body.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 6
… As it is written, Because for Thy sake we are killed all the day long, we are counted as sheep for the slaughter. Nay, in all these things we overcome on account of Him who hath loved us.” And again: “Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… So the Apostle exhorts all men to this, saying, ‘Glorify God with your body;’ and the prophet commands, saying, ‘Give glory to God.’ Although testimony was borne by Caiaphas
St John Chrysostom † AD 407 Homilies on First Corinthians 26
… But when he doeth this, he not only withdraws them from the several crimes, but invites them also to their contraries. Thus he said not only that one must not commit fornication, but likewise that one ought to exhibit great holiness. Wherefore he added, “Therefore glorify God in your body, and in your spirit.” (c.
St John Chrysostom † AD 407 Homilies on 1 Timothy 4
Moral . Let us then “glorify God,” and bear God
St Jerome † AD 420 The Letters of St. Jerome 48.14
… Her desire is to be to her husband that he should rule over her. It is not the widow, then, but the bride, who is handed over to labor and sorrow in childbearing. It is not the virgin, but the married woman, who is subjected to the sway of a husband.” And in another place, “Ye are bought,” says the apostle, “with a price;
St Augustine of Hippo † AD 430 On the Holy Trinity 2.13
… also the Son, which, whether they will or not, they are compelled to acknowledge, since the apostle says, “Who is over all, God blessed for ever;” and the Holy Spirit, since the same apostle says, “Therefore glorify God in your body;” when he had said above, “Know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.13
… But proud men, by whom Christ is despised, because He died, wherein He bought us with so great a price,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 71.5
… Whereby is it brought to pass, whereby? “And the Word was made Flesh, that It might dwell among us.” Wondrous exchange; He made Flesh, they spirit. What is this? What condescension is here, my brethren! Lift up your minds to the hope and comprehension of better things. Give not yourselves up to worldly desires. “Ye have been bought with a Price;”
Pope St Leo I the Great † AD 461 Sermons 23
… since, as the Lord Jesus became our flesh by being born, so we also became His body by being re-born. Therefore are we both members of Christ, and the temple of the Holy Ghost: and for this reason the blessed Apostle says, “Glorify and carry God in your body
6:1
Before the unjust. The saints here is a name for the faithful, and the unjust, therefore, are Gentile unbelievers. So Chrysostom, Theophylact, Anselm. The heathen are so called as lacking the faith by which the just man lives, and as being therefore unjust, and as often committing injustice strictly so called. In other words, since these unjust men are the judges, justice is not to be looked for from them. As they pervert the faith, so do they justice. Ver. 2. If the world shall be judged by you, are ye unworthy to judge the smallest matters? If the saints are to judge the whole world how much more ought they to be able to act as arbiters in composing their own small differences? Ver. 3. Know ye not that we shall judge angels? Some think that angels here means priests, and they refer to Mal 2:7, "For he is the angel of the Lord of hosts," spoken of the priest. But this is foreign to the mind of S. Paul, and therefore the Fathers unanimously take it literally. Observe that, as Chrysostom, Theodoret, Ambrose, and Anselm say, it is the day of general judgment that is here spoken of. Hence it follows (1.) that at that day not only men but angels, both good and bad, are to be judged. Chrysostom, Theophylact, Theodoret, Anselm understand this passage to refer to evil angels; for there is one Church of angels and men, and one Head and Judge, even Christ. Such a judgment tends to display publicly the Divine righteousness, and the honour due to the angels. It follows (2.) that this judgment is not such an one as is spoken of in S. Mat 12:41, where it is said that the Queen of the South and the Ninevites should rise up in the judgment and condemn that generation of Jews, but judgment in the proper sense of the word, inasmuch as it is set side by side with that by which the Corinthians judged their worldly matters. S. Paul says then that Christ and the Saints, by their power and authority, shall judge the angels as well as men: the good by a judgment of approbation, of praise and glory, and the evil by a judgment of condemnation and reprobation. They shall be judges because, when they were frail men in the body, they devoted themselves to the worship of God and perfect purity. The others shall be judged because they refused to do God's will, though they were incorporeal and pure spirits. So Theophylact and Theodoret. Again, because the Saints were victorious over the devil in this life, they for their reward shall, before the whole world, pass judgment on his malice, pride, and foolishness, and shall exult over him as conquered, mean, and contemptible, cast away by God, and condemned to everlasting punishment. So Christ is said to do in Col 2:15. And this will be to the exquisite pride of the devils a most bitter punishment, as Francis Suarez says beautifully (pt. iii. qu. 69, disp. 57, sect. 8). Add to this that the Apostles and Apostolic men, who left all and followed Christ most closely, will be nearest to the Judge, as the leaders of His kingdom and assessors of their King. And so their sentence will be Christ's; and as Cardinals are associated with the Pope, so they with Christ shall judge all others.
6:3
How much more things that pertain to this life? We are competent and worthy to judge things that belong to man's ordinary life, if only the office of judging is intrusted to us by the litigating parties, or if we are appointed to it by the Church or by the State. For if we are able to judge angels, why not matters of this world? For angels as far surpass worldly things as heaven is higher than earth. Ver.4. Set them to judge who are least esteemed, rather than the heathen. Ver. 5. Is it so that there is not a wise man among you? no, not one that shall be able to judge between his brethren? This is severe irony, and a tacit reproof and condemnation. Sedulius and Gregory (Mor. lib. xix. c. 21) take it a little differently, as if said seriously, as though he meant: Let those who are of lesser merit in the Church, and who have no great gifts of power, judge in matters of worldly business, that so those who cannot do great things may be the means of supplying lesser benefits. This judging of secular causes was afterwards intrusted amongst Christians to the presbyters and Bishops, as appears from Clement (Constit. lib. i. c. 49-51, and Ep. i. to James the Lord's brother). He says: "If brethren have any dispute let them not take it for decision before secular magistrates, but, whatever it is, let it be ended by the presbyters of the Church, and let their decision be implicitly obeyed." "This too was afterwards decreed in the civil law by the Emperor Theodosius, and confirmed by Charlemagne (xi. qu. 1, Can. quicunque and Can. Volumus), who gave permission to any one, whether plaintiff or defendant, to appeal from the secular tribunal to the Ecclesiastical court. Hence it was that Gregory Thaumaturgus, Bishop of Neo-Cæsarea, discharged among his faithful the office of judge, as is testified by Gregory of Nyssa in the life that he wrote of him; so did S. Ambrose, as appears from Offic. lib. ii.c. 29, where he says that he had brought to nought the unjust judgments of the Emperors; so did S. Augustine (de Opere Monach. c. 26); Synesius (Epp. 57 and 58). But as the number of Christians and lawsuits increased, the Bishops transferred this duty to secular judges, who were, however, Christians. This they did, following the teaching and appointment of S. Peter, who this writes to Clement, and in him to all Bishops, in the letter here cited: "Christ does not wish you to be a judge or decider of worldly affairs, lest being engrossed with the things that are seen you have no leisure for the word of God, or dor severing the good from the bad according to the rule of truth," It may be asked, Why then foes not S. Paul intrust this office of judge to the Bishop? Ambrose replies, Because there was no such officer at Corinth as yet: "He had not yet been appointed to rule their Church." The Corinthians had but recently been converted by S. Paul, and were yet but few in number. Ver. 7. Now, therefore, there us utterly a fault among you. Fault Theophylact renders condemnation and shame. It is simpler to take it as a defect of shortcoming, as when a man is overcome by another his strength and courage are thereby diminished. Imperfection, meanness, and feebleness of mind are among you, because you are overcome by anger, avarice, and strife, and can bear nothing. It is the mark of a great mind to be raised high above all these things, to look down upon them as beneath its notice, and to care nothing for injuries. It is littleness of mind and love of gain which make you go to law before heathen tribunals, to the scandal of believers and unbelievers, who are thus led to blaspheme the faith of Christ.
6:7
Why do ye not rather take wrong? Or suffer loss, as beseems those that are but newly Christians, who are few in number, and in the first fervour of their profession of peace and perfection. This passage, however, does not favour the Anabaptists, who hold that it means that all judicial power should be taken from the magistrates. For (1.) as Chrysostom says, the Apostle is not condemning the existence of law-courts, but the impatience of the litigants. (2.) He censures them for inflicting injury on their fellow-Christians (ver. 8); (3.) forgoing for judgment on these matters before the unbelievers and the unjust; (4.) for oppressing the poor among them wrongfully; (5.) for so scandalously disturbing brotherly peace, which is the bond of charity, and thus injuring the faith itself. Cajetan adds that one or other of the parties must always be in the wrong, because one or other favours an unjust cause, unless he can be excused through ignorance. Wherefore S. Augustine (Enchirid. c. 78) says that even lawsuits that are just can hardly be entered into without sin, at all events venial sin, because they generally proceed from a too great love of worldly things, and can scarcely be free from the danger of hatred, ill-will, and injurious dealing. There is added to this loss of time, of peace, and internal tranquillity, which cannot be compensated for except by a still greater good, and therefore even suits that have justice on their side are not undertaken without sin. Hence Christ, in S. Matt. v. 40, enjoins "If any man will sue thee at law, and take away thy coat, let him have thy cloak also," A greater good is the necessity of one's self, of the public, of ones family, godliness, or the obligations of justice, as when you determine to protect or recover the goods of a monastery, or of the poor, by the public law-courts. So Paul appealed to Cæsar's judgment-seat (Act 25:11). In fine, the Apostle is not here blaming judging on the part of the judge, but only on the part of the suitors. And so, even if it were sin to go to law, it would not be sin to pass judgment; for judgments put an end to suits, which is altogether a good thing. S. Clement of Rome supports in this S. Paul, his master and contemporary (Constit. Apost. lib. ii. x. 45), in the words: It is the beautiful boast of a Christian that he goes to law with no one. But if by the doing of others, or by any temptation, it come to pass that he is entangled in a lawsuit, he does all he can to put an end to it, although he have thereby to suffer loss, and to prevent himself from having to appear before the heathen's judgment-seat. Nay, do not suffer secular magistrates to decide in your causes, for by them the devil endeavours to bring the servants of God into reproach, by making it appear that you have no wise man to do justice between you, or to put an end to controversy. " Ver. 9, 10. Neither fornicators nor adulterers, &c.... shall inherit the kingdom of God. Hence it appears that not only adultery but also fornication, by which as unmarried man sins with as unmarried woman, is against he law of Christ and of nature. Rabbi Moses Ægypt, erred shamefully in this respect (More, lib. iii. c. 50) when he excused the intercourse of Judah with Tamar, related in Gen, xxxvii., on the ground that before the law of Moses whoredom was allowable. Our politicians err still more shamefully who, while allowing that fornication is forbidden by the law of Christ, yet deny that it was forbidden by the law of Moses. For Moses includes it, as do the Rabbins always, in Exod. xx., under the sixth commandment, "Thou shalt not commit adultery," under which not only adultery, but also incest, sodomy, fornication, and all kinds of sexual intercourse and lust outside the limits of matrimony are forbidden. So Tobias (Tobias 4:13) says: "Keep thyself, my son, from all fornication." So the Apostle here reckons fornication with adultery, idolatry, and other sins which are against the law of nature and of the Decalogue, and naturally shut out men from the kingdom of heaven. For fornication is at variance with the first creation of man, and with the institution of matrimony, by which the God of nature and the Lord of all things has tied the use of those members which serve for generation to matrimony; and outside that He has taken away all permission to use them. It is opposed also to conjugal fidelity, and to the good of the offspring, who cannot be properly brought up in fornication, but only in matrimony. Hence Deut. xxii. 21 orders a maiden to be stoned who before marriage has committed fornication in her father's house. And the Wise Man says (Ecclus. 19:3): "He who joins himself to fornication shall be vile." Lastly, to pass over other instances, 24,000 of the Israelites were killed for committing fornication with the daughters of Moab.
6:10
Effeminate. Those guilty of self-pollution.
Covetous. Those who by fraud, unfair contracts, and legal quibbles get possession of the goods of others. They are distinct from thieves and robbers. Cf. note to ver. 10.
Drunkards. The Greek word here stands both for one that os drunk and one that is given to drunk. Here it denotes rather the act than the habit, as the other words, thieves, revilers, adulterers, do; for one of such acts excludes from the kingdom of heaven. Cf. Gal. v. 21. A single act of drunkenness, if it is perfected, is deadly sim, because it deprives a man of the use of his reason, and makes him like a beast, and exposes him to danger of broils, lust, and many other sins. S. Thomas says, however: "Drunkenness is not a mortal sin if a man is ignorant of the strength of the wine or the weakness of his head," This excuse, however, is rendered invalid by frequent experience; therefore the Apostle says significantly, "habitual drunkard," not merely "drunkard." But the former explanation is the sounder. Ver. 11. But ye are washed... by the Spirit of our God. Ye were justified in baptism by the Holy Spirit. So Chrysostom, Theophylact, Œcumenius. S. Cyprian gives a beautiful example of this washing and change of character, produced in his own case by being baptized into Christianity, in Eph 2, to Donatus, in which he candidly confesses what sort of man he was before his baptism, what a sudden change passed over him through the grace of baptism, and what benefits Christianity conferred upon him, which, as he says, "is the death of vices, the life of virtues." Nazianzen (Orat. Funebr. in Laudem S. Cypr.) says the same, and relates his wonderful conversion, and the change of heart and life which baptism wrought in him. Ver. 12. All things are lawful unto me, but all things are not expedient. All things, say Theodoret and Œcumenius, are through free-will lawful unto me, are in my power, e.g., to commit fornication, to rob, to be drunken, and all the other sins mentioned above. But they are not expedient for the salvation of my soul, inasmuch as they are sins. But this rendering is rightly condemned by Ambrose, who says: "How can that be lawful which is forbidden? For surely if all things are lawful there can be nothing unlawful." In other words he says that that is said to be lawful which no law forbids. The word lawful does not apply to that which it is in the power of the will to do or leave undone. The meaning, therefore, of this passage is, all indifferent things, all not forbidden by any law, are lawful to me. So Chrysostom, who with Theophylact refers these words to the next verse. Ver. 13 Meats for the belly and the belly for meats. 1. Although it is lawful for me to eat every kind of food, yet I will not allow desire for any food to get the mastery over me, and make me a slave to my belly. 2. Ambrose and S. Thomas understand these words to refer to his personal expenses, and to mean Though it is lawful for me as a preacher of the Gospel to receive from you means of support, yet I will not receive it, lest I become chargeable to any one and lose my liberty. The Apostle after his manner joins together various disconnected matters, which he knew would by in elligible in other ways to those to whom he was writing. 3. The best rendering is to refer these words, with Anselm and S. Thomas, to what had been said above about judgments: I have said these things against going to law, not because it is unlawful in itself for a man to seek to regain his own at law, but because I am unwilling for you to be brought under the power of any one, whether he be judge, advocate, or procurator, especially when they are of the unbelievers. S. Bernard (de Consid. lib. iii.) says, moralising: " The spiritual man will, before undertaking any work, ask himself three questions, Is it lawful? Is it becoming? Is it expedient? For although, it is well known in the Christian philosophy, nothing is becoming save what is lawful, and nothing is expedient save what is both lawful and becoming, nevertheless it does not follow that all that is lawful is necessarily also becoming or expedient. " Why, says S. Paul, do you enter on lawsuits for the sake of worldly good, which for the most part serves only for the belly and its meats? For food is but a perishing and mean thing, made but to be cast into the belly. The belly too is the lowest part of man, made only to cook, digest, cast forth, and corrupt the food, and is a vessel containing all that is disgusting. Both food and belly shall be destroyed, for both shall be food for worms; and though the belly shall rise again, yet it will no linger take in food. Secondly, it should be observed that the Apostle here purposely introduces gluttony, because it is the mother of lust, which he then proceeds to condemn. So Theophylact. Hence in the passage bearing the name of S. Athanasius (qu. 133 ad Antioch,), the belly here is understood to mean gluttony and drunkenness. The belly has its desire to drunkenness, and drunkenness to it; but he who is thus given up to serve his belly cannot serve God, but is the slave of his belly, and therefore shall be destroyed of God. This passage is plainly not the writing of S. Athanasius, for earlier (qu. 23) Athanasius himself is quoted, and differed from; moreover, Epiphanius and Gregory of Nyssa are quoted, who lived after Athanasius.
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But God shall destroy both it and them. In death and the resurrection, in such a way that the belly will no longer be for meats, nor will there be meats to fill the belly.
Now the body is not for fornication, but for the Lord, and the Lord for the body. It was not meant, or given us, for such an end, but that with chaste body we should serve the Lord, and follow Him, our Head, with pure and holy lives. So Anselm. So also is Christ given to our body to be its head and crown. Or the Lord is for the body in another sense, according to Ambrose and Anselm, viz., that He is the reward for the body that is chaste and pure, and He will give it incorruption and immortality. The first meaning is the simpler, for S. Paul proceeds to speak of the resurrection. Ver. 14. And God... will also raise up us by His own power. As He raised up Christ when crucified and dead, so too if with Christ we die to lust and gluttony, and crucify them, will He raise up us. Ver. 15. Know ye not that your bodies are the members of Christ? For ye yourselves, and consequently your body and soul, are members of the Church of Christ. S. Augustine (Serm. 18. in hæc Verb.) says beautifully: " The life of the body is the soul, the life of the soul is God. The Spirit of God dwells in the soul, and through the soul in the body, so that our bodies also are a temple of the Holy Spirit, whom we have from God. "
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Shall I then... make them the members of an harlot? God forbid. Take here is not to pluck off and separate from Christ, for a fornicator remains a member of Christ and His Church so long as he retains the true faith. But it means, as S. Thomas says, unjustly to withdraw these members, that were given for generation, from the obedient service of Christ, whose they are. For whoever of the faithful commits fornication filches as it were his body and his organs of generation, which body is a member of Christ, from their lawful owner, and gives them to a harlot. He takes, therefore from Christ, not jurisdiction over his body, but the use of it. Ver. 16. Know ye not that he which is joined to an harlot is one body? One body by a union and blending of the two bodies. Just as merchants in partnership have but one capital, because it is common to both, so those who join in committing fornication have one body, because their bodies are common to both, as Cajetan says. So two are one flesh: that is, out of two there is made but one human being, and that not spiritual, but carnal wholly fleshly.
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For two, saith He, shall be one flesh. S. Paul is here quoting from Gen. ii. 24, where the words are applied to those married. But he refers them truly enough to fornicators, because the external acts, whether of them or of those married, do not differ in kind, though they differ morally by the whole sky, for the acts of the former are lustful and vicious, but those of the latter are acts of temperance, righteousness, and virtue, as S. Thomas says. 1. Observe that it is said of the married that they too shall be one flesh (1.) by carnal copulation, as the Apostle her takes it; (2.) by synecdoche, they shall be one individual, one person: for the man and the woman civilly are, and are reckoned as one; (3.) because in wedlock each is the master of the other's body, and so the flesh of one is the flesh of the other (cf. 1Co 8:3); (4.) in the effect produced, for they produce one flesh, that is one offspring. 2. Observe again that Scripture employs this phrase in order to show that of all human relationships the bond of matrimony is the closest and the most inviolable. Hence it was that God made Eve out of the rib of Adam, to show that the man and the woman are not so much two as one, and ought to be one in heart and will, and therefore, if need be, each for the sake of the other ought to leave father and mother, as is said in Gen 2:24. The Apostle quotes this passage to show the fornicator how grievously he lowers and disgraces himself, inasmuch as he so closely joins himself to some abandoned harlot as to become one with her, and as it were he transforms himself into her and himself becomes a harlot. Ver. 17. But he that is joined unto the Lord is one spirit. Not one essentially, as Ruisbrochius (de Alta Contempt.) says that Almaric and certain fanatic "illuminati" thought, but one in the way of accidents: one in charity, in the consent of the will, in grace and glory, all which make man like God, so that he is as it were one and the same spirit with God. So Ambrose, Anselm, Œcumenius. From this passage S. Basil (de Vera Virgin.) shows that the chaste and holy soul is the spouse of God, and is changed into the excellence of the Divine image, so as to become one spirit with God, and from this union with God drinks in all possible purity, virtue, incorruption, peace, and inward calm. " Wherefore," he says, " the soul which is joined to Christ is, as it were, the bride of the Wisdom or the Word of God; is necessarily wise and prudent, so that every mark of the yoke of brutish folly having been removed by meditation on Divine things, she wears the beauteous ornament of the Wisdom to which she has been joined, until she so thoroughly joins to herself the Eternal Wisdom, so becomes one with It, that of corruptible she is made incorruptible, of ignorant most prudent and wise, like the Word, to whose side she has closely kept, and in short, of mortal man is made immortal God; and so He to whom she has been united is made manifest to all." S. Bernard (Serm 7 in Cantic.) beautifully describes this betrothal of God with the soul that clings to Him with pure and holy love, and the communication of all good things that flows from it. He says: " The soul which loves God in called His bride; for the two names, bride and bridegroom, denote the closest affections of the heart; for to them all things are in common: they have one purse, one home, one table, one bed, one flesh. Therefore shall a man leave father and mother, &c., and they twain shall be one flesh.... She that loves is called a bride; but one that loves seeks for kisses not for liberty, or wages, or a settlement of money, but for kisses after the manner of a most chaste bride, whose every breath whispers of her love in all its purity, and who is wholly unable to conceal the fire that is burning her. 'Let him kiss me with the kisses of his mouth,' she says. It is as though she were to say, 'What have I in heaven, and what do I wish for on earth apart from you?' Surely this, her love, is chaste, since she seeks to have Him that she loves, and nothing else besides Him. It is a holy love, because it is not in the lust of the flesh, but in the purity of the spirit. It is a burning love, because she is so drunken with her own love that she thinks not of His majesty. Yet is One that looks at the earth and it trembles, He toucheth the mountains and they smoke, and she seeks to be kissed by Him. Is she drunk? Surely so, because she had perchance come forth from the wine-cellar. How great is love's power! how great is the confidence of the spirit of liberty! Perfect love casteth out fear. She does not say, 'Let this or that bridegroom, or friend, or king, kiss me,' but definitely, 'Let Him kiss me.' Just so when Mary Magdalene, when she found not her Lord in the tomb, and believed Him to have been taken away, said of Him, 'If thou have borne Him hence, tell me where thou hast laid Him, and I will take Him away.' Who is the 'Him'? She does not reveal it, because she supposes that what is never for a moment absent from her heart must be obvious to all. So too the bride says, 'Let him kiss me,' i.e., him who is never absent from my heart; for being on fire with love she thinks that the name of him she loves is well known to all." More on this betrothal and union to God of the soul that clings to Him will be found in the notes to 2Co 11:2. Again we find S. Bernard, or the author of the treatise, "On the Solitary Life," saying towards the end: " The perfection of the will that is moving towards God is to be found in the unity with God of the spirit of the man whose affections are set on things above. When he now no longer merely wills what God wills, but has so far advanced in love that he cannot will save what God wills, the union is complete. For to will what God wills is to be like God; not to be able to will save what God wills is to be what God is, with whom Will and Being are the same. Hence it is well said that then we shall see Him as He is, when we shall be so like Him that we shall be what He is. For to those to whom has been given the power of becoming the sons of God, there has been also given the power of becoming, not indeed God, but what God is." S. Bernard goes on to point out a triple similitude that men have to God, and then he adds: " This likeness of man to God is called a unity of spirit, not merely because it is the Holy Spirit that effects it, or because He affects man's spirit towards it, but because it is itself the Holy Spirit God who is love. Since He is the bind of love between the Father and the Son, He is unity, and sweetness, and good, and kisses, and embraces, and whatever can be common to Both in that supreme unity of Truth and truth of Unity; and similarly He makes man to become to God after man's capacity all that by substantial unity the Father is through Him to the Son and the Son to the Father. The blessed consciousness of man has found in some way a means by which it embraces the Father and the Son: in an ineffable and inconceivable manner man merits to become of God, though not God. God, however, is what He is by His own Nature; man becomes what he does by grace." Ver. 18. Flee fornication. Because, as Anselm, Cassian, and the Fathers generally teach, other vices are conquered by resistance, lust alone by flight, viz., by fleeing from women, from the objects and occasions of lust, by turning aside the eyes and the mind to see and think of other things. For if you oppose a temptation to some lewdness, or fight against some impure thought, you only excite the imagination by thinking of such things, and then inflame still more the innate lust of the flesh, that is naturally disposed to such acts as fornication.
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Every sin that a man doeth is without the body. Does not stain or pollute the body. It may be said that if a man kills or mutilates or castrates himself he sins against his body, and therefore it is not a fact that every sin distinct from fornication is without the body. I reply that every sin, i.e., every kind of sins which men commonly and ordinarily commit is without the body. For there are seven capital sins, which theologians, following S. Paul, divide into spiritual and bodily or carnal. Those that are carnal are two gluttony and lust; the spiritual are five pride, covetousness, anger, envy, sloth. Of these anger and envy tend directly of themselves towards murder of one's neighbour, but not except by accident towards murder of one's self, and that in few and extraordinary cases. The angry man, therefore, does nor ordinarily and necessarily sin against his body, but against that of another, by assaulting him or killing him. The Apostle's meaning then is, that all the sins in general which men ordinarily and commonly commit are without the body. " Every sin " therefore does not include mutilation or suicide, which happen rarely, and as it were accidentally; nor does it include gluttony as I will show directly.
But he that committeth fornication sinneth against his own body. S. Jerome (Ep. ad Amand. tom. iii.) gives two explanations of this passage, of which the first is the fornicator sins against his wife, who is his own body; the second is he plants in his body the seeds of sexual passion, which, even after his sin, remain, when he wishes to repent, to spring up into active life. S. Jerome says that " other sins are without, and after being committed are repented of, and though profit urge to them yet conscience rebukes. Lust alone, even in the hour of repentance, suffers under the whips and stings of the past, and under organic irritation, and under incentives to sin, so that material for sin is supplied again by thoughts of the very things which we long to see corrected. " S. Jerome confesses (Ep. 22 ad Eustoch,) that he knew this from own experience. S. Mary of Egypt found the same true in her own case, who endured under penance these whips and stings for as many years as she had formerly given to sexual passion, viz., seventeen, as Sophronius, Patriarch if Jerusalem, related in her life. Œcumenius has ten other explanations of this passage, as has also Isidorus Pelusiota (lib. iv. Ep. 129). But the true and genuine sense is: Whoever commits fornication does injury to his own body, 1. because he polluted and disgraces his body, as Gregory of Nyssa says in his oration on these words. 2. Because by fornication he weakens and exhausts his body, and often destroys it, by contracting venereal disease. So S. Athanasius, quoted by Œcumenius. In both these ways the glutton and drunkard sin against their body, because the first disgraces it by subjecting it to unhealthy humours, to vomiting, and other disgusting things, while the latter weakens, injures, and finally ruins its natural heat and strength. Hence under the name of fornication, here gluttony and drunkenness, as being akin to it, or rather its mother, may be understood. It was for this reason that the Apostle, in ver. 13, spoke of gluttony. For these two sins, gluttony and lust, are vices peculiar to the body, and are thence called sins of the flesh: other sins belong to the spirit alone, as I have just said. 3. The fornicator dies injury to his own body, inasmuch as he alone brings his body, which was created free, pure, and noble, under the jurisdiction, service, and power of the mist degraded harlot, so that he becomes as one thing with her. In the same way that, if any one were to bind his own body, that was noble, healthy, and beautiful, to the body of some loathsome leper, he would be said to do his body a great wrong, so does he who unites to a common, base, and infamous harlot his body, that was created by God pure, noble, and free, and redeemed and washed by the blood of Christ, do to it grievous injury. In all these verses the Apostle lays stress upon this wrong. 4. The fornicator does injury to his body, because he excites in it a foul and shameful lust, which so absorbs the mind that in carrying it out into action the man can think of nothing else. He makes his body, therefore, the slave of his lust, in such a way that he is wholly ruled by it. Neither gluttony nor any other sin in the body excites such shameful and vehement lust as this is. Impurity alone then holds sway over the body, and by its lust and outward action stains, subjugates, and destroys it. Ver. 19. Know ye not that your body is the temple of the Holy Ghost? They, therefore, who pollute their bodies by impurity are guilty of sacrilege, for they sin against the Holy Ghost. They do Him wrong by robbing Him of the body dedicated to Him, and 120 transferring it to the demon of lust. Further, the bodies of the faithful are the temple of the Spirit of Christ, because they themselves are members of Christ, and because the faithful are one spirit with God. (See notes to vers. 16, 17, and 2Co 6:16.) Tertullian cleverly and beautifully says (de Cultu Femin. c. i.) that the guardian and high-priestess of this temple is chastity. He says: " Since we are all the temple of God, because endowed and consecrated with the Holy Spirit, the guardian and high-priestess of His temple is chastity, who suffers nothing unclean, nothing unholy to be carried in, lest God, who inhabits it, be offended, and leave His polluted shrine." The faithful and just is therefore a temple in which by grace dwells and is worshipped the Holy Spirit, whom God hath given us, to work in us all holy thoughts, affections, words, and works. Wherefore it is altogether unseemly that His soul and body should by fornication become the temple of Venus and Priapus: this is a grievous wrong done to God and the Holy Spirit. Hence it was that S. Seraphia, virgin and martyr, when asked by the judge, "Where is the temple of the Christ whom you adore, where you sacrifice?" replied, "I, by cultivating chastity, am the temple of Christ, and to Him I offer myself a sacrifice." The judge retorted, "If your chastity, then, were taken from you, you would, I suppose, cease to be a temple of Christ?" The virgin rejoined: "If any man defile the temple of God, him shall God destroy." The judge then sent two young men to violate her, but at her prayer an earthquake took place, and the young men fell down dead: they were, however, at her prayers restored to life. This is to be found in her life by Surius, under the 3rd of September. Ver. 20. For ye are bought with a price: therefore glorify God in your body. Value highly your bodies, though the devil bids for them with a shameful and brief bodily delight. Do not despise your bodies, do not sell them for nothing rather think them of the highest possible worth; for it is to the glory of God if these bodies, which God bought at a great price, even with His own blood, become of great importance in our eyes. Hence the well-known proud name of a Christian is, "Bought and Redeemed," viz., from sin and heathenism, by the precious blood of Christ. So in olden times the children of Christians were bought by the Turks, and became, instead of Christians, Mahometans, and were called Mamelukes, or "the bought;" for when the Tartars had subdued Armenia they sold the children of the Christians. Melech-Sala, Sultan of Egypt, bought them in great numbers, and had them trained as soldiers, and called Mamelukes. After the death of Melech-Sala the Mamelukes began to appoint a king for themselves, A.D. 1252, out of their own society of apostate Christians. As they took their rise under the Emperor Frederick II., so under Solyman, who filled the Egyptian throne, they were exterminated, A.D. 1516. Then their reign and existence ceased together. Glorify God in your body, by keeping it pure in obedience to the Spirit and to God. The Latin has, " Glorify and carry God," but the carry is not in the Greek. "As a horse," says S. Thomas, "carries its lord and rider, and moves as he wills, so does the body serve the will of God." The Greek also adds, and in your spirit, which are God's. Observe that the Corinthians were greatly given to impurity, and consequently to gluttony. This is evident from Suidas, who, under the word "Cothys," says: "Cothys is a devil worshipped by the Corinthians as the ruler of effeminate and unclean persons." Herodotus says the same thing (Clio), and Strabo (lib. viii.). The latter says: "The temple of Venus at Corinth was so wealthy that it had mire than a thousand harlots as priestesses, whom men and women dedicated to the goddess." Thus κορινθιάξεθν became a common word for lasciviousness, self-indulgence, and impurity generally. Hence it is that the Apostle takes such pains to warn the Corinthians against their common sin of fornication; and he does this by various reasons drawn from different sources: (1.) from creation, (2.) from the resurrection of the body, (3.) from the shamefulness of impurity, and the injury it does to the body, (4.) from the dignity of the body. From these we may collect six arguments by which he seeks to save them from fornication: (1.) Because our body is not our own but the Lord's (ver.13); (2.) Because, if it is pure, it shall rise again with glory (ver. 14); (3.) Because our body is a member of Christ. (ver. 15); (4.) Because the body is a pure temple of the Holy Spirit, in order that by clinging to God in chastity it may become one spirit with Him (ver. 17); (5.) Because our body has been bought with the blood of Christ, and therefore it is an unworthy thing, and an injury to God, to Christ, and the Holy Spirit, to give it to a harlot (ver. 20). See Chrysostom (in Morali.). S. Bernard (Serm. 7 in Ps. xci.) moralises thus: " Glorify, dearly beloved, and bear meanwhile Christ in your body, as a delightful burden, a pleasant weight, a wholesome load, even though He seem sometimes to weigh heavily, even though sometimes He use the spur and whip on the laggard, even though sometimes He hold in the jaws with bit and bridle, and curb us wholly for our good. Be as a beast of burden in the patience with which you bear the load, and yet not as a beast, heedless of the honour that its rider gives. Think wisely and sweetly both of the nature of the load you bear, as well as of your own future benefit." So S. Ignatius, the martyr, was called "God-bearer" and "Christ-bearer," and he salutes the Blessed Virgin by the same name, "Christ-bearer," in his letters to her, as S. Bernard says.
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Supra apostolus reprehenderat Corinthios de negligentia iudicii, hic reprehendit in eis quaedam alia peccata circa iudicia. Et primo quantum ad iudices eorum coram quibus litigabant; secundo quantum ad ipsa iudicia, ibi iam quidem omnino. Circa primum tria facit. Primo arguit eos de inordinatione; secundo rationem reprehensionis assignat, ibi an nescitis; tertio remedium adhibet, ibi saecularia igitur iudicia. Dicit ergo primo: ita negligitis in iudicando vestros, sed tamen praesumptuosi estis subire infidelium iudicia, et hoc est quod dicit audet, id est, praesumit, aliquis vestrum habens negotium, scilicet saeculare, adversus alium, iudicari apud iniquos, id est, subire iudicium infidelium, et non apud sanctos, id est, apud fideles, qui sunt sacramentis fidei sanctificati. Hoc enim est inordinatum multipliciter. Primo quidem, quia per hoc derogatur auctoritati fidelium; secundo, quia derogatur dignitati fidelium quantum ad hoc quod infidelium iudicia subeunt; tertio quia per hoc datur occasio infidelibus iudicibus contemnendi fideles, quos dissentire vident; quarto, quia per hoc datur occasio infidelibus iudicibus calumniandi et opprimendi fideles, quos odio habent propter fidem et ritus diversitatem. Et ideo dicitur Deut. I, v. 15 s.: tuli de tribubus vestris viros sapientes et nobiles, praecepique eis, dicens: audite illos, et quod iustum est iudicate. Et eod. XVII, 15: non poteris alterius gentis facere regem, qui non sit frater tuus. Sed videtur esse contra id quod dicitur I Petr. II, 13: subditi estote omni humanae creaturae propter Deum, sive regi tamquam praecellenti, sive ducibus tamquam ab eo missis: pertinet enim ad auctoritatem principis iudicare de subditis. Est ergo contra ius divinum prohibere quod eius iudicio non stetur, si sit infidelis. Sed dicendum quod apostolus non prohibet, quin fideles, sub infidelibus principibus constituti, eorum iudicio compareant, si vocentur, hoc enim esset contra subiectionem, quae debetur principibus; sed prohibet quod fideles non eligant voluntarie infidelium iudicium. Deinde cum dicit an nescitis, etc., assignat rationem contra id, quod illi faciebant, sumptam ex hoc, quod derogabant auctoritati sanctorum. Et primo quantum ad auctoritatem quam habent super res mundanas; secundo quantum ad auctoritatem quam habent ad res supermundanas, id est, super Angelos, ibi an nescitis, quoniam Angelos iudicabimus? Dicit ergo primo: inordinatum est iudicium apud infideles, quia fideles habent auctoritatem iudicandi, an nescitis, quia sancti de hoc mundo iudicabunt, id est, de hominibus mundanis huius mundi? Quod quidem impletur tripliciter. Primo quidem secundum comparationem, scilicet secundum quod non solum boni iudicabunt malos, et sancti mundanos; sed etiam secundum quod boni iudicabuntur a melioribus, et mali iudicabunt peiores, secundum illud Matth. c. XII, 41: viri Ninivitae surgent in iudicio cum generatione ista, et condemnabunt eam. Secundo iudicabunt approbando sententiam iudicis, scilicet Christi, et hoc erit proprie iustorum, secundum illud Ps.: laetabitur iustus cum viderit vindictam. Unde Sap. III, 8 dicitur: iudicabunt sancti nationes. Tertio modo per sententiae prolationem. Et hoc erit apostolorum et similium, qui contemptis rebus mundi, solis spiritualibus inhaeserunt. Spiritualis enim iudicat omnia, ut dictum est supra II, 15. Unde et Matth. c. XIX, 28 dicitur: vos qui secuti estis me, sedebitis super sedes, iudicantes duodecim tribus Israel. Et in Ps. CXLIX, 6 s. dicitur: gladii ancipites in manibus eorum, ad faciendam vindictam in nationibus. Intelligitur autem ista prolatio sententiae non vocalis, sed spiritualis, inquantum per superiores sanctos inferiores vel etiam peccatores spirituali quadam illuminatione illuminabuntur, quales poenae, et qualia praemia eis debeantur: sicut etiam nunc homines illuminantur ab Angelis, vel etiam inferiores Angeli a superioribus. Secundo ex hoc, quod dictum est, argumentatur ad propositum, dicens et si in vobis, id est, per vos, iudicabitur mundus, id est, mundani homines, numquid indigni estis, qui iudicetis de minimis, scilicet de negotiis saecularibus, Lc. XVI, 10: qui in modico iniquus est, et in maiori iniquus erit. Deinde cum dicit nescitis, etc., argumentatur ad idem ex auctoritate sanctorum super Angelos.
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Et primo ponit eam, dicens an nescitis, quoniam nos, scilicet fideles Christi, iudicabimus Angelos? Quod quidem potest intelligi de malis Angelis, qui condemnabuntur a sanctis, quorum virtute sunt victi. Unde dominus, Lc. X, 19, dicit: ecce dedi vobis potestatem calcandi super serpentes, et super omnem virtutem inimici. Et in Ps. XC, 13: super aspidem et basiliscum ambulabis. Potest etiam hoc intelligi de bonis Angelis, quorum plurimi in comparatione quadam invenientur Paulo et similibus sibi inferiores. Unde signanter non dicit: iudicabitis, sed iudicabimus. Quamvis etiam dici possit, quod ex consequenti, si sancti iudicabunt homines bonos et malos, erit iudicium de bonis Angelis, quorum accidentale praemium augetur ex praemio sanctorum per Angelos illuminatorum, et etiam de malis Angelis, quorum poena augetur ex poena hominum per eos seductorum.
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Secundo argumentatur ad propositum, dicens quanto magis saecularia, scilicet iudicia, idonei erimus iudicare: qui enim est idoneus ad maiora, multo magis est idoneus ad minora. Unde et dominus, cui commiserat quinque talenta, postmodum commisit unum, ut habetur Matth. XXV, 28.
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Deinde cum dicit saecularia igitur iudicia, adhibet remedium contra culpam eorum. Et primo ponit remedium; secundo exponit, ibi ad verecundiam vestram dico. Dicit ergo primo: ergo ex quo sancti de hoc mundo iudicabunt, si habueritis inter vos saecularia iudicia, quae tamen habere non debetis, illos qui sunt contemptibiles in Ecclesia constituite ad iudicandum, potius scilicet quam iudicemini apud infideles. Unde et in Ps. CXL, 5 dicitur: corripiet me iustus in misericordia, et increpabit me, oleum autem peccatoris non impinguet caput meum. Et Eccle. IX, 4 dicitur: melius est canis vivus leone mortuo. Deinde cum dicit ad verecundiam vestram dico, exponit quo sensu praedicta dixit. Posset enim aliquis credere, quod ad litteram essent eligendi contemptibiliores ad iudicandum; sed hoc excludit, dicens ad verecundiam vestram dico. Quasi dicat: non hoc dixi ut ita fiat, sed ut vos faciam verecundari, illa scilicet confusione, quae adducit gratiam et gloriam, ut dicitur Eccli. IV, 25. Contemptibiles enim in Ecclesia essent eligendi ad iudicandum, si non invenirentur inter vos sapientes, quod esset vobis verecundum.
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Unde subdit sic non est inter vos sapiens quisquam, qui possit iudicare inter fratrem et fratrem, sed frater cum fratre in iudicio contendit, et hoc apud infideles? Potius autem quam hoc faceretis, deberetis constituere contemptibiles, qui sunt in Ecclesia, ad iudicandum et supplendum defectum sapientum, qui tamen non est apud vos, secundum illud quod supra primo, dixerat: divites facti estis in illo, in omni verbo et in omni scientia. Vel aliter ab illo loco saecularia, et cetera. Dixerat enim, quod sancti idonei sunt ad iudicandum saecularia, et ideo vult ostendere per quos iudicia saecularia debeant exerceri, scilicet per contemptibiles qui sunt in Ecclesia. Vocat autem contemptibiles illos, qui sunt sapientes in rebus mundanis, per comparationem ad illos, qui sunt sapientes in rebus divinis, quibus est reverentia exhibenda, qui in rebus temporalibus non occupantur, ut solis spiritualibus vacent. Et hoc est quod subditur ad verecundiam vestram dico; secundum aliam litteram: ad reverentiam vestram. Unde et apostoli dixerunt Act. c. VI, 2: non est aequum relinquere nos verbum Dei, et ministrare mensis. Postmodum autem redit ad id quod supra reprehenderat, scilicet quod Corinthii sub infidelibus iudicibus litigabant, dicens sic non est inter vos sapiens quisquam, scilicet in rebus temporalibus, quem supra contemptibilem dixit. Unde alia non mutantur a prima expositione, quae tamen videtur esse magis litteralis.
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Postquam apostolus reprehendit Corinthios de hoc quod coram infidelibus iudicibus litigabant, hic reprehendit eos quantum ad ipsa iudicia. Et circa hoc duo facit. Primo ponit in quo peccabant circa iudicia; secundo manifestat quod dixerat, ibi an nescitis, et cetera. Circa primum duo facit. Primo reprehendit in eis circa iudicia id quod est licitum, sed non expediens; secundo id quod est penitus illicitum, ibi sed et vos, et cetera. Circa primum duo facit: primo ponit reprehensionem; secundo removet excusationem, ibi quare non magis, et cetera. Dicit ergo primo: dictum est, quod frater cum fratre in iudicio contendit, quod non solum malum est quod apud infideles contenditis, sed iam quidem, post conversionem vestram, omnino delictum est in vobis, id est, ad delictum vobis reputatur, quod iudicia habetis inter vos, inter quos scilicet debet esse pax: quia, ut dicitur II Tim. II, 24, servum domini non oportet litigare, sed mansuetum esse ad omnes. Apparet autem ex hoc, ut dicit hic Glossa Augustini, quod peccatum est iudicium habere contra aliquem, sed hoc videtur esse falsum: quia si peccatum est iudicium habere, videtur sequi quod etiam peccatum sit iudices constituere, cum hoc sit occasionem dare iudicium habentibus, cum tamen dicatur Deut. I, 16: audite illos, et quod iustum est iudicate, et postea subditur, quia Dei iudicium est. Solvitur enim in Glossa quod infirmis permittitur in iudicio sua repetere, non autem perfectis: quibus licet sua repetere, sed non in iudicio. Est autem sciendum hic, quod aliquid est perfectis illicitum, aliquid autem omnibus. Perfecti quidem proprium non habent, secundum illud Matth. XIX, 21: si vis perfectus esse, vade et vende omnia quae habes, et da pauperibus, et veni, sequere me; et ideo non licet eis in iudicio repetere quasi propria, cum eis non liceat habere proprium, licet tamen eis in iudicio repetere ea quae sunt communia. Non enim hoc faciendo peccant, sed magis merentur. Est enim opus charitatis defendere vel recuperare res pauperum, secundum illud Ps. LXXXI, 4: eripite pauperem, et egenum de manu peccatoris liberate. Sed iudicium adversus aliquem est illicitum omnibus quantum ad tria. Primo quidem quantum ad causam ex qua aliquis iudicium habet, puta ex cupiditate et avaritia. Unde, Lc. XII, 13, cum quidam de turba domino dixisset: dic fratri meo ut dividat mecum haereditatem, dominus dixit: quis me constituit iudicem ad dividendum inter vos? Postea subdit: videte et cavete ab omni avaritia. Secundo quantum ad modum iudicii, quia scilicet cum contentione et detrimento pacis iudicium prosequuntur; ut enim dicitur Iac. c. III, 16, ubi zelus et contentio, ibi inconstantia et omne opus pravum. Et hoc videtur apostolus in eis reprehendere, ut patet ex hoc quod supra dixit: frater cum fratre in iudicio contendit. Tertio ex perversitate iudicii, puta cum aliquis iniuste et fraudulenter in iudicio procedit, secundum illud Is. X, 2: ut opprimerent pauperem, et vim facerent causae humilium populi mei. Et hoc etiam apostolus in eis reprehendit, ut patet per id quod subdit: sed vos iniuriam facitis. Quarto propter scandalum quod sequitur. Unde et dominus mandat, Matth. V, 40: qui vult tecum in iudicio contendere, et tunicam tuam tollere, dimitte ei et pallium. Ex charitate vero, sua in iudicio repetere licitum est. Unde Gregorius dicit in moralibus: cum curam rerum nobis necessitas imponit, quidam dum ea repetunt, solummodo sunt tolerandi: quidam vero servata charitate sunt prohibendi, scilicet ne rapientes non sua, semetipsos perdant. Deinde cum dicit quare non magis, etc., tollit excusationem. Possent enim dicere: necessitas nos inducit ad iudicia habenda, ut scilicet resistamus iniuriis et fraudibus aliorum; sed hoc excludit, subdens, quantum ad primum, quare non magis iniuriam, scilicet manifestam, accipitis, scilicet patienter sustinendo, secundum illud quod dominus dicit, Matth. V, 39: si quis te percusserit in maxillam, praebe ei et alteram.
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Quantum vero ad secundum subdit quare non magis fraudem patimini, id est, dolosam seductionem, secundum illud Matth. V, 41: si quis te angariaverit mille passus, vade cum illo et alia duo. Sed, sicut Augustinus dicit in libro de sermone domini in monte, haec praecepta domini non sunt semper observanda in executione operis, sed semper sunt habenda in praeparatione animi, ut scilicet simus parati hoc facere vel sustinere potius, quam aliquid agere contra charitatem fraternam. Deinde cum dicit sed vos, etc., reprehendit in eis id quod est omnino illicitum.
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Et primo arguit in eis manifestam iniustitiam, cum dicit sed vos iniuriam facitis, scilicet manifeste loquendo contra iustitiam aliorum, vel in iudicio, vel extra iudicium. Eccli. IX, 17: non placeat tibi iniuria iniustorum. Secundo dolosam deceptionem, cum subdit et fraudatis, Prov. XII, 5: consilia impiorum fraudulenta. Tertio aggravat utrumque, cum subdit et hoc fratribus, id est, fidelibus, ad quos debemus bonum maxime operari, secundum illud Gal. ult.: dum tempus habemus, operemur bonum ad omnes; maxime autem ad domesticos fidei. Et ideo contra quosdam dicitur Ier. IX, 4: omnis frater supplantans, supplantabit, et omnis amicus fraudulenter incedet. Deinde, cum dicit an nescitis, etc., manifestat quod dixerat. Et primo, quantum ad id quod est omnino illicitum; secundo, quantum ad id quod est licitum, sed non expediens, ibi omnia mihi licent. Circa primum duo facit. Primo movet quaestionem; secundo determinat eam, ibi nolite errare, et cetera. Dicit ergo primo: dixi quod vos iniuriam facitis, et defraudatis, quod est iniquitatem committere, sed an nescitis quod iniqui regnum Dei non possidebunt? Quasi dicat: videmini haec nescire, dum ab iniquitate non receditis, cum tamen in Ps. VI, 9 et Matth. VII, 23 dicatur: discedite a me, omnes qui operamini iniquitatem. Deinde, cum dicit nolite errare, etc., determinat veritatem. Et primo ostendit periculum quod imminet iniquis; secundo ostendit quomodo ipsi hoc periculum evaserunt, ut timeant iterum in ipsum incidere, ibi et hoc quidem aliquando fuistis, et cetera. Dicit ergo primo: nolite errare, quod signanter dicit, quia circa impunitatem peccatorum aliqui multipliciter errabant, secundum illud Sap. II, 21: et cogitaverunt, et erraverunt. Quidam enim philosophi erraverunt credentes Deum non habere curam rerum humanarum, secundum illud Soph. I, 12: non faciet dominus bene, et non faciet dominus male. Quidam vero credentes solam fidem sufficientem esse ad salutem, secundum illud Io. XI, 26: qui credit in me, non morietur in aeternum. Quidam vero credentes per sola Christi sacramenta salvari, propter id quod dicitur Mc. ult.: qui crediderit et baptizatus fuerit, salvus erit, et Io. c. VI, 55: qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam. Quidam vero propter sola opera misericordiae se impune peccare arbitrantur, propter illud quod dicitur Lc. XI, 41: date eleemosynam, et ecce omnia munda sunt vobis. Nec intelligunt quod haec omnia sine charitate non prosunt, secundum illud quod dicitur infra XIII, 2 s.: si habuero omnem fidem, et distribuero in cibos pauperum omnes facultates meas, charitatem autem non habuero, nihil mihi prodest.
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Et ideo subdit quod peccata contraria charitati a regno Dei excludunt, in quod sola charitas introducit, dicens neque fornicarii, neque idolis servientes, neque adulteri (de quibus dicitur Hebr. ult.: fornicatores et adulteros iudicabit Deus), neque molles, id est, mares muliebria patientes, neque masculorum concubitores, quantum ad agentes in illo vitio, de quibus dicitur Gen. XIII, 13: homines Sodomitae pessimi erant et peccatores coram domino nimis, neque avari, neque fures (de quibus dicitur Zach.
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V, 3: omnis fur, sicut scriptum est, iudicabitur), neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt. Dicitur enim Is. XXXV, 8: via sancta vocabitur, non transibit per eam pollutus. Et Apoc. XXI, 27: non intrabit in illam aliquid coinquinatum, faciens abominationem. Et est advertendum quod hic enumerat eadem vitia quae in praecedenti capitulo posuerat. Addit autem quaedam in genere luxuriae, scilicet adulterium et vitium contra naturam, in genere autem iniustitiae, furtum. Deinde, cum dicit et haec quidem, etc., ostendit quomodo praedictum periculum evaserunt. Et primo commemorat statum praeteritum, dicens et quidem aliquando fuistis, scilicet fornicarii et idolis servientes, etc., et ideo specialiter haec vitia commemorat, quia in eis abundaverunt, secundum illud Eph. V, 8: eratis enim aliquando tenebrae, nunc autem lux in domino. Secundo ostendit quomodo ab his intus fuerunt liberati, dicens sed abluti estis, scilicet virtute sanguinis Christi in Baptismo, secundum illud Apoc. I, 5: lavit nos a peccatis nostris in sanguine suo. Sed sanctificati estis virtute sanguinis Christi per gratiam consecrati, secundum illud Hebr. ult.: Iesus ut sanctificaret per suum sanguinem populum, extra portam passus est. Sed iustificati estis, ad statum iustitiae et virtutis, secundum illud Rom. VIII, 30: quos vocavit, hos et iustificavit. Subditur autem horum beneficiorum causa.
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Et primo ex parte humanitatis, Christi, cum dicit in nomine domini nostri Iesu Christi, id est, in fide et invocatione nominis Christi, secundum illud Act. IV, 12: non est aliud nomen datum sub caelo hominibus, in quo oporteat nos salvos fieri. Secundo ex parte divinitatis, cum subdit et in spiritu Dei nostri, secundum illud Ez. XXXVII, v. 5: ecce ego mittam in vos spiritum, et vivetis. Quia igitur tam potenti virtute liberati estis, ad eadem redire non debetis. Deinde, cum dicit omnia mihi licent, etc., manifestat id quod dixerat de prohibitione iudicii, ostendens quo sensu id reprehenderit, quia scilicet non reprehendit illud quasi omnino illicitum, sed quasi non expediens et nocivum. Et circa hoc duo facit. Primo proponit quod intendit; secundo rationem assignat, ibi esca ventri, et cetera. Circa primum duo facit. Primo proponit quod reprehenderat esse licitum, sed non expediens, dicens omnia mihi licent. Dicuntur autem illa licita quae homo facere non prohibetur; est autem duplex prohibitio, una coactionis, alia praecepti, et secundum hoc quidam intellexerunt illa licere a quibus non prohibetur aliqua necessitate cogente; et ideo, quia arbitrium hominis naturaliter liberum est a coactione, intellexerunt apostolum eo sensu dicere: omnia mihi licent, quia scilicet libero arbitrio hominis subiacent, sive sint bona, sive sint mala, secundum illud Eccli. XV, 18: ante hominem bonum et malum, vita et mors, quodcumque voluerit, dabitur ei. Sed hic modus loquendi alienus est a Scriptura sacra, in qua dicitur non licere ea quae divina lege prohibentur, secundum illud Matth. XIV, 4: non licet tibi habere uxorem fratris tui. Et ideo quod hic apostolus dicit omnia mihi licent, non potest absolute intelligi, sed ut sit accomoda distributio sub hoc sensu: omnia mihi licent, quae scilicet divina lege non prohibentur. Et potest hoc ad tria referri, primo quidem ad id quod dixerat de iudiciis, quia scilicet unicuique licet omnia sua iudicio repetere, cum non sit lege divina prohibitum. Alio modo potest referri ad id quod infra VIII, 8 dicturus est de indifferenti usu ciborum, ut sit sensus: licitum est mihi omnes cibos comedere, secundum illud Tit. I, v. 15: omnia munda mundis. Tertio potest referri ad id quod dicturus est infra IX, 4 ss., de sumptibus accipiendis, ut sit sensus: omnia mihi licent, scilicet accipere ad necessitatem vitae, sicut coapostolis meis. Subdit autem sed non omnia expediunt. Dicitur autem illud expedire, quod est sine impedimento finem consequendi. Contingit autem quod aliquid non totaliter excludit finem, sed impedimentum aliquod affert, sicut matrimonium non excludit hominem a regno Dei, impedimentum tamen affert, quia scilicet, ut infra VII, 34 dicit quae sub viro est mulier, cogitat quomodo placeat viro. Unde, Matth. XIX, 10, discipuli dicunt: si ita est causa hominis cum uxore sua, non expedit nubere. Sic ergo fornicari nec licet, nec expedit, quia totaliter excludit finem, qui est vita aeterna; matrimonium autem est licitum, sed non expediens. Secundum igitur hunc modum, sua in iudicio repetere, indifferenter omnibus cibis uti, sumptus accipere ab his quibus praedicatur, est quidem licitum, quia non est contra iustitiam, nec aliqua prohibetur lege; non tamen est expediens, vel quia impeditur pax ad proximum, vel infirmis scandalum aliquod generatur, vel aliqua maledicendi occasio praebetur; unde Eccli. XXXVII, 31: non omnia omnibus expediunt. Alio modo potest intelligi non absolute, sed sub conditione, ut sit sensus: dixi quod neque fornicarii, etc., regnum Dei possidebunt, et ideo non licent, quia finem excludunt; sed si omnia licerent mihi, non omnia expediunt, quia per ea praestatur impedimentum vitae humanae. Unde in persona impiorum dicitur Sap. V, 7: lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles.
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Secundo ostendit esse nocivum id quod supra reprehendit, dicens omnia mihi licent, ut supra expositum est, sed tamen ego sub nullius redigar potestate, scilicet hominis. Ille enim qui utitur eo quod non expedit, sive licitum, sive illicitum, quodammodo redigitur sub potestate rei alicuius, vel hominis. Rei quidem, quia qui nimis rem aliquam amat, quodammodo servus illius rei efficitur, secundum illud Rom. ult.: huiusmodi non Christo domino serviunt, sed suo ventri. Hominis autem, quia dum aliquis facit quod non expedit, quodammodo subiicitur iudicio aliorum, et specialiter ille qui sua in iudicio repetit, subiicitur potestati iudicis. Infra X, 29: ut quid enim libertas mea iudicatur ab aliena conscientia?
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Deinde, cum dicit esca ventri, etc., assignat rationem eius quod dixerat. Et primo quare omnia licent, dicens esca ventri, scilicet debetur, ut scilicet in ventre decocta in nutrimentum totius corporis cedat. Et venter escis, scilicet recipiendis et decoquendis deservit. Quia igitur ex Dei ordinatione venter est sollicitus ad escas recipiendas, et escae ad hoc deputatae sunt, quod in ventre ponantur, secundum illud Gen. I, v. 29 s.: ecce dedi vobis omnem escam et cunctis animantibus, ut habeant ad vescendum, non est illicitum quod homo res suas repetat, vel praedicator stipendia accipiat propter necessitatem escarum, vel ut etiam homo omnibus escis utatur. Secundo ibi Deus autem, etc., assignat rationem quare omnia non expediunt. Non enim expedit, quod homo patiatur aliquod detrimentum in eo quod numquam corrumpitur, scilicet in regno caelesti, propter id quod corrumpitur; et hoc accidit de esca et de ventre. Cessabit enim post hanc vitam escarum usus et ventris, quia corpora resurgentium conservabuntur absque cibo, Deo id faciente. Et hoc est quod dicit Deus autem destruet, id est, cessare faciet, hunc, scilicet ventrem, non quidem quantum ad essentiam, sed quantum ad effectum, quem nunc habet; et has, scilicet escas, quantum pertinent ad usum hominis, quia in resurrectione homines erunt sicut Angeli in caelo, ut dicitur Matth. XXII, 30.
Supra apostolus tripliciter reprehendit Corinthios circa iudicia, nunc autem redit ad reprehendendum peccatum fornicarii, cuius supra V, 1 mentionem fecerat, et in cuius iudicio Corinthii negligentes erant; improbat autem fornicationem quatuor rationibus, quarum prima sumitur ex divina ordinatione; secunda ex unione ad Christum, ibi an nescitis quoniam corpora, etc.; tertia ex corporis inquinatione, ibi fugite fornicationem; quarta ex gratiae dignitate, ibi an nescitis, et cetera. Circa primum duo facit. Primo ponit divinam ordinationem; secundo ordinationis finem, ibi Deus enim, et cetera. Circa primum considerandum est quod aliqui argumentum suae lasciviae sumunt ex ordinatione Dei. Qui enim fornicantur, utuntur suo corpore ad usum a Deo institutum. Sed hoc excludit, dicens quod esca est ordinata ad ventrem, et venter ad escas, corpus autem hominis non fornicationi, id est, non est ordinatum ad fornicandum, sed domino, id est, ad hoc est ordinatum, ut sit domini nostri Iesu Christi, et dominus corpori, id est, dominus Iesus Christus ad hoc datus est hominibus, ut humana corpora suae gloriae conformet, secundum illud Phil. III, 21: reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Sed contra hoc videtur esse quod sicut venter ordinatus est a Deo ad usum ciborum; ita quaedam membra humani corporis sunt ordinata a Deo ad usum generationis, quibus fornicatio exercetur. Sed attendenda est differentia quantum ad duo. Primo quidem quod apostolus supra locutus est de uno corporis membro, scilicet de ventre, hic autem loquitur de toto corpore, quod sicut non est ordinatum ad fornicandum, ita nec ad escas sumendum; sed potius usus escarum est propter corpus, corpus autem propter animam, a qua percipit vitam secundum eius conditionem. Et quia omnia ordinantur in Deum sicut in finem, ideo corpus debet esse subiectum domino et ei dedicatum. Et quia supra locutus est de usu escarum in communi absque inordinatione, fornicatio autem est usus inordinatus ex membro fornicatoris. Unde nec ipsa membra sunt propter fornicationem, sed propter usum generationis ordinata ratione, cui omnia membra corporis deservire debent, sicut etiam venter non propter crapulam et ebrietatem, sed propter convenientem usum ciborum. Deinde, cum dicit Deus vero, etc., ponit finem ordinationis praedictae.
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Et primo ponit quid Deus circa dominum fecerit, dicens Deus vero et dominum, scilicet dominum Iesum Christum, suscitavit a mortuis, a quo ipse Christus petit in Ps. XL, v. 11: tu autem, domine, miserere mei, et resuscita me. Deus autem est et pater, et filius, et spiritus sanctus, unde et ipse Christus, qui est filius Dei, se suscitavit, et sua virtute resurrexit, secundum illud Ps. III, 6: ego dormivi, et soporatus sum, et exsurrexi, quia dominus suscepit me; et II Cor. ult.: si crucifixus est ex infirmitate, sed vivit ex virtute Dei. Secundo ponit quid circa nos facturus sit, dicens quod nos suscitabit Deus per virtutem suam, per quam scilicet Christum suscitavit, secundum illud Rom. VIII, 11: qui suscitavit Iesum Christum a mortuis, vivificabit et mortalia corpora vestra. Et est advertendum, quod supra de escis et ventre loquens, quae pertinent ad usum animalis vitae, dixit eas a Deo destruendas; nunc autem loquens de corpore et domino, facit mentionem de resurrectione, quia scilicet animali vita cessante natura corporis in melius reformabitur. Unde patet quod non est utendum corpore ad fornicationem, quae impedit futuram incorruptionem, secundum illud Gal. ult.: qui seminat in carne, de carne et metet corruptionem. Deinde, cum dicit nescitis, etc., ponit secundam rationem, quae sumitur ex affinitate humani corporis ad Christum, quae talis est: membra hominis fornicantis sunt membra meretricis; sed membra hominis sunt membra Christi; ergo per fornicationem fiunt membra Christi membra meretricis, quod est inconveniens. Circa quod quatuor facit.
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Primo ponit maiorem, dicens an nescitis quoniam corpora vestra sunt membra Christi? Quasi dicat: hoc non debetis nescire, quia quicumque estis regenerati in Christo, membra Christi estis effecti, secundum illud infra XII, 27: vos estis corpus Christi, et membra de membro. Et hoc non solum quantum ad animas quae ab eo iustificantur, sed etiam quantum ad corpora quae ab eo resuscitabuntur, ut dictum est. Secundo ponit conclusionem, dicens tollens ergo membra Christi, id est, iuste subtrahens servitio Christi, cui debent deputari (secundum illud Rom. VI, 13: exhibeatis membra vestra, arma iustitiae, Deo), faciam, scilicet eadem, membra meretricis esse fornicando? Absit: hoc enim est horrendum sacrilegium. Unde dicitur Mal. II, v. 11: contaminavit Iudas sanctificationem domini quam dilexit, et habuit filiam Dei alieni.
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Tertio ponit minorem, dicens an nescitis quia qui adhaeret meretrici, scilicet fornicando, unum corpus efficitur? Scilicet per immundam commixtionem. Et ad hoc probandum, inducit auctoritatem Genesis, dicens: inquit, enim Scriptura, scilicet Gen. II, 24: erunt duo, scilicet vir et mulier, in carne una, id est, per mixtionem carnalem una caro efficiuntur, et sic membra unius fiunt membra alterius. Sunt enim haec verba Adae de viro et uxore loquentis, quae apostolus hic etiam ad fornicationem refert, quia secundum speciem naturae non differunt utriusque actus. Est autem intelligendum, quod, sicut dicit philosophus in libro de generatione animalium, in masculo est principium activum generationis, in foemina est passivum. Et sicut in planta, cuius vita principaliter ordinatur ad generationem, semper est unum corpus, in quo utrumque principium unitur; ita in animalibus quae ordinantur ad altiores actus vitae, non semper est unum corpus habens haec duo principia, sed ex duobus fit unum in actu generationis. Quod quidem non est tantum viri, quia, sicut infra cap. VII, 4 dicitur, vir non habet potestatem sui corporis, sed mulier.
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Quarto probat minorem, dicens qui autem adhaeret domino, etc., scilicet per fidem et charitatem, est unus spiritus cum illo, quia scilicet unitur ei unitate spirituali, non corporali. Unde et Rom. VIII, 9 dicitur: si quis spiritum Christi non habet, hic non est eius; et Io. XVII, 21 s.: ut sint unum in nobis, sicut nos unum sumus, scilicet per connexionem spiritus: et quia corpus deservit spiritui, consequens est ut etiam corpora nostra, membra eius sint, cui per spiritum unimur, non quidem carnali coniunctione, sed spirituali. Potest autem ex praemissis duabus rationibus una ratio conflari, ut scilicet quia corpus nostrum non est deputatum fornicationi, sed domino, hoc scilicet modo quod membra nostra sunt membra Christi, ut postmodum exponit, non faciamus ea membra meretricis fornicando. Deinde, cum dicit fugite fornicationem, etc., ponit tertiam rationem, quae sumitur ex corporis inquinatione. Primo ponit conclusionem intentam, dicens fugite fornicationem. Ubi notandum quod caetera vitia vincuntur resistendo, quia quanto magis homo particularia considerat et tractat, tanto minus in eis invenit unde delectetur, sed magis anxietur: sed vitium fornicationis non vincitur resistendo, quia quanto magis ibi homo cogitat particulare, magis incenditur; sed vincitur fugiendo, id est, totaliter vitando cogitationes immundas, et quaslibet occasiones, ut dicitur Zach. II, 6: fugite de terra Aquilonis, dicit dominus. Secundo assignat rationem, dicens omne peccatum aliud quodcumque fecerit homo, et cetera.
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Ad cuius evidentiam sciendum quod quaedam peccata non consummantur in carnali delectatione, sed in sola spirituali, ideo spiritualia vitia dicuntur, sicut superbia, avaritia, acedia; fornicatio autem completur maxime in carnali delectatione, et secundum hoc posset intelligi quod hic dicitur omne peccatum quodcumque fecerit homo, extra corpus est, quia scilicet completur praeter sui corporis delectationem. Qui autem fornicatur, in corpus suum peccat, quia scilicet eius peccatum in carne consummatur. Sed huic expositioni contrarium videtur esse, quod etiam peccatum gulae consummatur in delectatione corporis. Ad quod posset dici quod peccatum gulae sub luxuria continetur, inquantum ad ipsam ordinatur, secundum illud Eph. V, 18: nolite inebriari vino, in quo est luxuria. Sed melius potest dici, quod apostolus non dicit qui fornicatur corpore suo peccat, quod congrueret primae expositioni; sed peccat in corpus suum, id est, contra corpus suum, corrumpendo et inquinando illud praeter usum rationis. Unde et Apoc. III, 4: habes pauca nomina in Sardis, qui non inquinaverunt vestimenta sua, id est, corpus; et Apoc. XIX, 4: hi sunt qui cum mulieribus non sunt coinquinati. Vel aliter secundum Augustinum, hic in Glossa, qui fornicatur, in corpus suum peccat, quia anima eius totaliter carni in illo actu subiicitur, ita quod non possit aliud ibi cogitare. Unde in Ps. XXXI, 9 dicitur: nolite fieri sicut equus et mulus, quibus non est intellectus. Vel aliter: in corpus suum peccat, id est, contra uxorem suam, quae dicitur corpus viri, contra quam non ita directe sunt alia peccata, sicut viri fornicatio. Unde et I Thess. c. IV, 4 dicitur: ut sciat unusquisque vestrum possidere vas suum in sanctificatione, id est, uxorem suam. Vel secundum Augustinum potest intelligi de fornicatione spirituali, per quam anima adhaeret per amorem mundo, et recedit a Deo, secundum illud Ps. LXXII, 27: perdes omnes qui fornicantur abs te. Est ergo sensus qui fornicatur, recedens a Deo propter amorem mundi, in corpus suum peccat, id est, per corporalem concupiscentiam. Omne autem aliud peccatum, puta quod homo committit ex oblivione, vel ex ignorantia, seu negligentia, est extra corpus, id est, corporalem concupiscentiam. Deinde, cum dicit an nescitis, etc., ponit quartam rationem, quae sumitur ex dignitate gratiae, quae quidem ex duobus consurgit, scilicet ex gratia spiritus sancti, et ex redemptione sanguinis Christi. Circa hoc igitur tria facit. Primo proponit dignitatem corporis nostri, quam habet ex gratia spiritus sancti, dicens an nescitis, quasi dicat, ignorare non debetis, quoniam membra vestra, scilicet corporalia, templum sunt spiritus sancti? Sicut supra III, 16 dictum est: nescitis quia templum Dei estis. Et huius rationem assignat subdens qui in vobis est. Dicitur autem templum, domus Dei; quia igitur spiritus sanctus Deus est, conveniens est, quod in quocumque est spiritus sanctus, templum Dei dicatur. Est autem spiritus sanctus principaliter quidem in cordibus hominum, in quibus charitas Dei diffunditur per spiritum sanctum, ut dicitur Rom. V, 5. Sed secundario etiam est in membris corporalibus, inquantum exequuntur opera charitatis. Unde in Ps. LXXXIII, 3 dicitur: cor meum et caro mea exultaverunt in Deum vivum.
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Et ne hanc dignitatem sibi ascriberent, subdit quem habetis a Deo, non ex vobis. Unde Ioel. II, 28: effundam de spiritu meo super omnem carnem; et Act. V, 23: spiritum suum dedit obedientibus sibi. Secundo ponit dignitatem, quam habent corpora nostra ex redemptione sanguinis Christi, dicens et non estis vestri sed Iesu Christi, secundum illud Rom. XIV, 8: sive vivimus, sive morimur, domini sumus; II Cor. V, 15: qui vivit, iam non sibi vivat. Rationem huius assignat, dicens empti estis pretio magno, et ideo servi estis eius, qui vos redemit de servitute peccati. Unde infra VII, 22 dicitur: qui liber vocatus est, servus est Christi; pretio enim empti estis; et in Ps. XXX, 6: redemisti me, domine Deus veritatis. Dicitur autem pretium redemptionis magnum, quia non est corruptibile, sed aeternam habens virtutem, cum sit sanguis ipsius Dei aeterni. Unde I Petr. I, 18 s.: redempti estis de vana vestra conversatione, non corruptibilibus auro vel argento, sed sanguine agni immaculati et incontaminati, Iesu Christi.
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Tertio infert conclusionem intentam, dicens glorificate ergo et portate Deum in corpore vestro. Quia enim membra vestra sunt templum Dei, in corpore vestro nihil debet apparere, nisi quod ad gloriam Dei pertinet, et hoc est glorificare Deum in corpore vestro, quia in Ps. XXVIII, 9 dicitur: in templo eius omnes dicent gloriam. Ex. ult. dicitur: operuit nubes tabernaculum testimonii, et gloria domini implevit illud. Quia vero non estis vestri, sed estis servi Dei, debet corpus vestrum portare Deum, sicut equus vel aliud animal portat dominum suum. Unde in Ps. LXXII, 23 dicitur: ut iumentum factus sum apud te. Portat autem corpus nostrum dominum, inquantum divino ministerio deputatur. Sic ergo homo debet vitare, ne in corpus suum peccet fornicando, quod est contra gloriam Dei, et contra ministerium quod corpus nostrum debet Deo.
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1. Audet aliquis vestrum, habens negotium adversus alterum, judicari apud iniquos? Alia Corinthiorum reprehensio, quod judicia seu lites agitarent apud judices non Christianos. Audet dictum pro sustinet; quo significat rem Christianis indignam JMciicaWj id est, judicio experiri. Pro quo Cyprianus disceptare, lib. 8. testimon. cap. 44. Syra vux litigare significat. Apud iniquos. Graece utio Toiv aSixcoVj apud injustos, vel sub injustis, quomodo Latine Horatius, adhuc sub judice lis est. Dirigitur hic Apostoli sermo contra actorem, cujus in potestate erat apud ethnicum judicem agere vel non agere; non contra reum, qui compellebatur: cui nec integrum erat judicem ethnicum declinare, modo competentem. Peccatum ergo Corinthiorum in eo erat, quod cum ^ossent causam agere apud fideles, saltem ut delectos arbitros; mallent apud infideles judices experiri, non sine ethnicurum scandalo et Christianae religionis injuria. Nam eo pacto vitia Christianorum detegebantur apud infideles, primum dissidia, deinde avaritia, tum injuriae mutuae. Sensus est: Potestne quisquam vestrum in animum inducere, ut si super aliquo negotio controversiam habeat cum altero, eam agitet in judicio apud injustos? Quae notatio est infidelium. Unde hujus loco postea vers. 6. dicit apud infideles. Hos enim, quia fide carent, exqua justus vivit, generaliter injustos appellat Apostolus: simul insinuans ah injustis judicandi justitiam non perinde exspectandam esse. Me- • rito autem injustos vocat, etiamsi de speciali justitia sermo sit: hujus enim pars quaedam estreligio; quam virtutem apud infidelesreperiri impossibile est. Loquitur autem de negotiis saecularibus, uti statim declarat. Nam ecclesiastica negotia nullo modo tractari debebant apud infideles, utpote judices incompetentes: quando nec fidelibus laicis competit de iis judicare. Notandum quoque, non hic agi nisi de litibus Christianorum adversum se mutuo. Sic enim intelligendum ilhid, adversus alterum, scilicet fratiem. Nam si frater non erat is, contra quem agebatur, non poterat ea lis terminari apud fideles: quod consequenter vult Apostolus. Unde sub ejus reprehensionem minime cadit factum S. Julittae martyris, quae referente Basilio homilia 5. res suas injuste occupatas a quodamhomine potente, eoqueinfideli, repetivit apud judices infideles; ea tamen animi christiani integritate servata, ut cum jus ei ab impiis judicibus negaretur, nisi prius Christum abjuraret; magis elegerit una cum terrenis facultatibus vitam amittere, quam Christum verbo negare.
Et non apud sanctos. Graece stA tcov ayttoVj sub sanctis, id est, fidelibus seu Christianis. Quos sanctos appellat eo, quod ecclesia fidelium sancta sit; etsi non singuli quique sancti. Utitur autem hoc vocabulo Pauhis, ut insinuet, eos merito judices adhibendos esse, qui et professione et re sancti sunt. Ab his enim rectum et aequum judicium exspectandum. Et quamvis Christiani non essent judices a principe constituti cum potestate; poterant tamen, ut dictum est, eligi et assumi tanquam arbitri, quorum sententiis ex compromisso starent, qui controversias habebant. Unde ex hac Apostoli doctrina Christianis olim in more fuit, etiam tempore Christianorum principum, ut ad episcopos causas suas deferrent dijudicandas: non quod proprie episcoporum sit saecularia negotia tractare, cognoscere, judicare: sed ita fieri placebat, ut fideles, qui non absque Christianae caritatis ac pacis detrimento de rebus terrenis adversum se mutuo disceptabant; autoritate episcopi, causas eorum judicantis, redigerentur ad concordiam: simul et cohortatione ejus paterna discereht, quantum prae bonis temporalibus, pro quibus ant consequendis aiit retinendis ardentius aequo certabant, amanda essent aeterna. Quod quidem proprium episcopi munus est. Idque fecisse beatum Augustinum testis est Possidius in ejus vita cap. 19. referens, eum interpellatum non sohim a Christianis, verum etiam a cujuscumque sectae h;imiuibus, causas eorum audivisse diligenter ac pie, et ut eas dirimeret, aliquando tota die jejunantem perdurasse, ubi etiam hoc addit, quam sancta intentione genus illud occupationis, alioqui molestissimae, fuerit ab illo susceptum. Qua de re et ijose Augustinus lib. de opere monach. cap. 29. verbis etiam huc a Beda relatis, ita scribit: Dominum Jesunitestem invoco super animam meam, quoniam quantum attinet ad meum commodum, multo mallem per singulos dies certis horis, quantum in bene moderatis monasteriis constitutum est, cdicjuid manibus operari, et caeteras horas habere ad legendum et orandum, aut cdiquid de divinis literis agendum, liberas; quam tumultuosissimas perplexitates causarum aJienarum pati, de negotiis saecularibus vel judicando dirimendis, veJ iyitervenioido praecidendis: nuibus nos molestiis affixit Apostolus, non utique suo, sed ejus, qui in eo loquebatur, arbitrio. Et infra: Quem tamen laborem non sine consolatione Domini suscipimus pro spe vitae aeternae, ut fructum feramus cum tolerantia. Servi enim sumus ejus ecclesiae, et maxime infirmioribus membris, qualialibet in eodem corpore membra simus. Haec Augustinus. Quibus similia refert concione 24. super Psalm. 118. Exstat apud Gratianum, 11. quaest. 1. lex imperatoris Theodosii cap. Quicumque, et altera Caroli magni cap. Volumus, qua Theodosianam in usum revocat: quibus legibus sancitum fuit, ut liceret cuiq ue tam actori quam reo, quamvis etiam lite jam apud judicem saecularem coutestata, judicium ecclesiasticum adire. Ex quo patet, episcopos non solum arbitros hujusmodi causarum fuisse, sed per dictas imperatorum constitutiones, dum illae vigebant (nam postea sunt abrogatae), judicandi potestatem habuisse. Consule notatioues Gregorianas iis capitulis additas. Vide etiam, quae de hac re scribit Franciscus Turi-ianus lib. 3. pro epistolis pontificum.
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2. An nescitis quoniam sancti de hoc mundo judicabunt? MSS. de mundo sine pronomine. Porro Graeca et Syriaca sichabent: Nescitis, quod sancti mundum judicabunt? quemadmodum et Cyprianus loco prius citato legit: nec non Hilarius in enarrat. Psalmi 2. ei Possidius in vita Augustini. Sanctos assumendos esse judices suadet Apostolus, ex eorum dignitate: quae tanta est, ut etiam mundum, scilicet reliquum, hoc est, totum genus infidelium et reproborum sint judicaturi. Quod fiet in extremo judicio, ubi boni malos judicabunt, non sola comparatione, verum etiam approbatione sententiae divinae, Imo et qui Apostolicae vitae vestigia secuti fuerint, judicabunt ut assessores Christi, secundum ipsius promissionem Matth. 19. Vos, qui secuti estis me, sedebitis super sedes duodecim, judicantes duodecim tribus Israel. Quae assessoria judicandi potestas quomodo sit accipienda, declarat Thomas in comment., licet eam rem alii aliter explicent; ut videre est in iis, quae disputantur a Theologis in 4. sent. dist. 47. Quanquam videtur Apostolus hoc loco non dealiquibus, sed de omnibus sanctis loqui. Sequitur enim:
Et si in vobis judicabitur mundus. In vobis Hebraismus, id est, a vobis, per vos Judicabitur, graece "/pivsTat^ judicatur: quemadmodum et legitur in commentario Ambros. et apud Possidium. Explicatio est superioris argumenti. Si igitur, inquit, per vos mundus judicatur, seu judicabitur, id est, si vos estis mundi judices, utpote mundum aliquando judicaturi: absolvitur enim a tempore verbum, judicntur. Sequitur:
Indigni estis, qui de minimis judicetis? Graece, indigni estis judiciis minimis? Possidius Graeco casu retento legit, indigni estis judiciorum minimorum? Quod tamen recte, et Valla teste pereleganter, vulgatus interpres: qui de minimis judicetis? Sensus enim est: Cum sitis judices universales, de maximis rebus judicaturi, ut per quos omnium impiorum vita condemnanda sit; an vos indignos censetis, qui praeficiamini minimis judiciis? veluti cum disceptatur de negotiis hujus saecuU, plerumque frivolis atque exigui momenti, certe extremo loco habendis a Christiano. Graeca vox xptxTjptov etiam forum significat, id est, locum judicii, ubi causae aguntur. Et ita Faber accepit, dum sic interpretatus est: Indigni estis praetoriorum tninimorum. Sed eam significationem huic loco non convenire, satis declarat illud, quod statim sequitur, saecularia judicia si habueritis. Est enim idem in Graeco vocabulum. Quanquam et ibi Faber praetoria transtulit, ut sibi constaret.
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3. Nescitis quoniam angelos judicabimus? Amplificatio est ejusdem argumenti sumpti ex dignitate Christianorum, qui non solum judicaturi sint mundum, id est, homines; verum etiamangelog, utique malos, id est, daemones. Unde TertuII. lib. de poenit. cap. 7. Dolet diabolus, inquit, quod ipsum et angelos ejus Christi servus lUe peccator judicaturus est. Apparet sane tum ex Apostolo, tum ex Tertulliano, judicium hoc, de quo dicitur, quod angelos judicabimus, ad omnes omnino Christianos electos pertinere, et non tantum ad certum genus Christianorum, id est, ad perfectos. Paulus enim in sequentibus etiam contemptibiles comprehendit, Tertullianus poenitentes. Judicabunt autem omnes electi Christiani angelos, non sola, ut supra dictum est, comparatione, quomodo viri Ninivitae et regina Austri condemnabunt Judaeos incredulos, Matth. 12. et Luc. 11., sed quia cum diaboli et angelorum ejus victores fuerint, malitiam ejus et superbiam, atque etiam imbecillitatem, coram toto mundo traducent: eique tanquam victo, et vili et contemptibili, et a Deo projecto, et in aeternum damnato, insultabunt. Quae res erit superbissimis illis spiritibus maxima et molestissima poena. Facient autem hoc electi homines imitatione quadam Christi capitis sui; de quo dicit Apostohis Colos. 2., quod per crucem suam exspolians principatus et potestates, traduxit confidenter palam, triumphans illos in semetipso.
Quanto magis saecularia? Graece, jiT^xtys ^uoiVKa, nedum mundana, temporaria. Possidius, nedum saecularia: tametsi graecum vocabulum haud commode potest una Latina dictione exprimi. Significat enim ea, quae pertinent ad usum hujus vitae. ut est victus, vestitus, agri, domus, pecunia, supellex; circa quae versantur quotidianae lites. Quidam vertunt vitalia: sed vitale Latinis aliud significat. Alii victualia, sed id contractius est. Syra versio sic sonat: Quanto magis ea, quae sunt mundi, seu saeculi hujus? Leguntur et apud Lucam cap. 21. fji£pt.fivat PtcoTtxal^ id est, curae hujus vitae. Caeterum vox primitiva ptog legitur 2 Tim. 2. Nemo militans implicat se negotiis saecularibus, graece xaTc toO ^tou Tipayijtarstatc^ id est, negotiis ad hanc vitam victumque pertinentibus. Et ita locum hunc exponunt Laurentius et Erasmus. Si, inquit Apostohis, judicaturi sumus angelos, id est, creafuram omnium praestantissimam; quanto magis digni habendi, qui inter nos de rebus infimis, ut sunt ea, quae spectant ad usum vitae praesentis, judicemus? Dicit enim hoc sub persona fidelium in genere.
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4. Saecularia igitur judicia si habueritis. Graece: PtciVttxa fjisv ouv xpiTTjpta etc. Erasmus: Proinde judicia siquidem habueritis de iis, quae ad vitae usum attinent. Sequitur:
Contemptibiles, qui sunt in ecclesia, illos constituite ad judicandum, In Graeco tantum legitur: contemptos in ecclesia eos constituite, seu collocate. Sed et Augustinus it.a legit: Eos, qui contemptibiles sunt in ecclesia, hos collocate, lib. 5 contra Faustum cap. 9. et de opere monachorum. Pro constituite verti quidem etiam potest constituitis: idque malunt Laurentius et Faber; at nescio, quam ob causam, quum certe modum imperativum huic loco magis congruere satis appareat, totam sermonis seriem consideranti. Est autem in Graeco verbum xa^tCsTS^ id est, sedere facite. Nam sedere judicantium est. Et id voluit noster interpres, quando explicandi gratia de suo addidit, ad judicandum. Quod et Syrus fecit ita vertens: eos collocate vobis in judicio. Possidius quoque legit ad hunc modum: Hos collocate ad judicandum. Recte etiamnoster, quodGraece est TouQ l6ou{^svy]/isvouC;, id est, contemptos, nihili habitos, vertit contemptibiles, eadem ratione, qua Gal. 2. reprehensibilem scripsit pro reprehenso, et Heb. 1 2. accensibilem pro accenso. Quod scite ab eo factum ostendemus, quum ad ea loca pervenerimus. Porro contemptos seu contemptibiles in ecclesia vocat non laicos in universum, ut quibusdam videtur; neque enim arbitror Apostolum epitheto tam odioso totum genus laicorum notare vohiisse, praesertim quum inter eos quidam digni sint, qui ad ecclesiasticam functionem vocentur, eoque nomine honorabiles; nec nisi ex laicis clerici fiant. Sed eos intelligit, qui iu ecclesia, id est, inter Christianos sive laicos sive clericos, minimi fiunt; aut certe inepti habentur ad majora magisque propria ecclesiae ministeria. Tales, inquit, potius vobis negotiorum saecularium judices arbitrarios deligite, quam ut conferatis vos ad infidelium tribunalia: ut ipsi videlicet dispensationibus terrenis inserviant, quos dona spiritualia non exornant, ait Gregorius parte 2. curae pastor. cap. 7. Quod tamen non ita accipiendum, tanquam praecipiat Apostolus eos, qui contemptibiles in ecclesia sunt, adhibendos judiciis saecularium negotiorum; nam alioqui male quondam episcopi judicia hujusmodi exercuissent, accedente etiam voluntate principum, sicut ostendimus supra: sed comparative loquitur, docens hoc agendum potius, etsi parum deceat, quam ferendum, ut Christiani litigent apud infideles. Unde sequitur:
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5. Ad verecundiam vestram dico. Ad verecundiam, Graece Tzpbc, hxpoTzrjV, ad erubescentiam, seu pudorem. Hoc, inquit, quod dixi de contemptibilibus constituendis ad judicandum inter vos, non dixi, quod ita fieri debeat; sed ut ab eo, quod agitis, pudor vos avocet. Sic enim confugitis ad profana tribunalia, quasi desint apud vos viri sapientes et honorati, qui causas ve^iras dijudicent. Quod vobis profecto pudorem incutere debet. Atque hoc est, quod sequitur.
Sic non est inter vos sapiens quisquam, qui possit judicare inter fratrem suum? Quisquam graece &u»5£ sic, id est, ne unus quidem. Qui sermo expressior est, et rei indignitatem auget. Judicare, Graece ^ici.xp\vat, dijudicare; quomodo legit Possidius. Et illud, inter fratrem suum, sive, ut ad verbum, in Graeco: inter medium fratris sui, dictum est Hebraea phrasi, pro eo, quod Latine plenius dicitur, inter fratrem et fratrem, vel plurali numero, inter fratres. Priori modo locum hunc citat August. ench. cap. 78. Sensus est: Adeone non est vel unus sapiens apud vos, qui fratrum inter se disceptantium causas possit, judicando sive arbitrando, secundum jus et aequitatem dirimere? Sapientem inteJligere videtur, quoad materiam praesentem, id est, doctum et peritum judicandi de negotiis saecularibus, ut sunt legum periti. Sic enim Thomas exponit: tametsi nec male sapientem intelligas absohite, id est eum, qui verae ac Christianae sapientiae causa in ecclesia sit honoratus, qui proinde cum autoritate judicare possit: ut maxime sunt episcopi. Nam sapientem Paulus opponere videtur ei, qui contemptibilis est in ecclesia. Et sic Apostolum intellexit Augustinus in libro de opere monach. verbis supra recitatis in eo, quod dicit: quibus nos (utique episcopos) molestiis affixit Apostolus. Nec non concione 24. super Psalm. 118. ita scribens: Constituit enim talibus causis ecclesiasticos Apostolus cognitores, in foro prohibens jurgare Christianos. Ubi forum intellige, in quo judices erant non Christiani.
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6. Sed frater cum fratre Judicio contendit, et hoc apud infideles? Quod in quibusdam Graecis legitur Itv. aStxcov^ apud injustos: oscitanti librario imputandum reor, qui hic rescripsit, quod superius scriptum meminerat, quum et iu Syriaco textu apud infideles, et in omnibus Latinis. Porro quod nos habemus judicio contendit, Graece una dictio est y.pivzTai judicatur, nt legit Augustinus, vel ut alii vertere malunt, litigat. Id autem est judicio contendere. Atque idem Graecum verbum eodem modo ab interprete redditum habemus Matth. 5. vers. 40. Duplex makim, inquiunt Theophylactus et Oecumenius post Chrysostomum: et quod frater adversus fratrem judicio agat, et quod apud judices infideles. Non refert autem magnopere, sive cum interrogatione, sive quod magis placet, enuntiativo sermone legatur haec sententia: quemadmodum et ilha huic similis, paulum infra: Sed vos injuriam facitis, etc.
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7. Jam quidem omnino delictum est in vobis, quod judicia habetis inter vos. Prosequitur prius membrum versus praecedentis, quo dixit fratiem cum fratre judicio contendere. Nam de posteriore jam ante satis egerat. Graeca sic habent ad verbum: Jam quidem igitur omnino minoratio in vobis est, quod judicia habetis cum vobis ipsis, aut vobiscum, utpassimlegit Augustinus: tametsirectius noster interpres, inter vos, etiam Erasmo teste, qui explicatius vertit intervosinvicem. Judicia Graece xpi/laTa^ pro quo superius dixit xp'.TryP'.a. Lites vertit Erasmus, id est, disceptationes forenses. Porro delictum Graece non est -apaTttcoiaa^ quod proprie delictum significat, estque in Scriptura Graeca frequentissimum: sed TJXTfiiia, quod significat minorationem, vel ut Rom. 11. verterunt plerique, diminutionem. Interpres Oecumenii hoc loco dejectionem; 'i'heophylacti, defectum interpretatur. Est autem ■^'TXTjiJLa, cum quis ab alio vincitur, et per hoc deterius habet, utpote viribus aut numero diminutus; ut exponunt Graeca scholia. Sic usurparunt alicubi LXX. eoovTat sic; •^TTTjfJia^ erunt in diminutionem, id est, vincentur. Quidam igitur hic non intelligunt peccatum, sed imperfectionem, ac si diceret Apostolus: Hoc ad vestram imperfectionem pertinet, quod vestra judicio repetitis; cum sit evangelicaeperfectionis, no7i resistere malo, Matth. 5., Domino ibidem dicente: Et ei, qui vult tecum in judicio contendere, et tunicam tuam tollere, dimitte ei et pallium, ct Luc. 6. Qui aufert, quae tua sunt, ne repetas. Huc allegatur Theodoretus, qui dicit ea, quae Paulus hic tradit, esse perfectionis. At vero sciendum est, ea ipsa jam recitata Domini verba praeceptum continere, sic ut saltem ad venialem culpam obligent, si non praestentur secundum animi praeparationem. Qui verus est ejusmodi praeceptorum intellectus. Quare et hic Pauli locus sic accipiendus est, ut vere proprieque delictum sit, Christianos habere judicia inter se: quatenus scilicet hoc contrarium sit memoratis Christi praeceptis. Et ita locum hunc acceperunt veteres: ut commentator Ambros., Sedulius, Primasius, qui delictum interpretantur peccatum. Item Chrysost., qui crimen vocat, id est peccatum justa Pauli accusatione dignum. Nec aliter Theophyl. et Oecnmen. A quibus nec admodum dissentit Theodoretus, qui haec monita Pauli legem perfectiorem vocat: ut intelligas, oppositam ei imperfectionem per f^Tzrina, significatam esse avo^''av quandam, ideoque vitiosam et culpabilem. Quam proinde merito noster interpres atque etiam Erasmus vertenint delictum. Hujusmodi namque minorationem, quae ex delicto nascitur, aut ipsa delictum est, haud dubie Paulus intellexit. Porro sunt nonnulli, inter quos Cajetanus, qui peccatum significari quidem non abnuant, sed sic Apo.stolum exponunt: Delictum in vobis est, quod judicia seu lites inter vos habeatis: propter quod judicia non exerceantur sine peccato saltem alterius collitigantium. Nam ubi duo disceptant in judicio, necesse est, alterum eorum injustam habere causam, ideoque peccato teneri: nisi forte per ignorantiam excusetur. Verum non id Paulum velle, satis ex antecedentibus liquet. Nam, ut initio monui, non adversus eos agit, qui in jus vocantur, quos certe necesse est comparere apud legitimum judicem, quamvis ethnicum: sed tota ejus reprehensio circa actores versatur; quos primum increpat, quod apud judices infideles actionem instituerent, deinde culpat, quod omnino judiciahaberent, id esthtesfacerent; nec admittit excusationem, qua dicant se injuria affectos a fratribus. Quare enim, inquit verbis consequentibus, n07i magis injuriam accipitis? etc. i Sic Apostolum intellexit August, ench. \ cap. 78. et alibi, Sic et commentatores quos dixi. Verba Augustini in enchiridio tractantis hunc Pauli locum, ista sunt: Hic posset putari, judicium habere adversus alterum, non esse peccatum, sed tantummodo extra Ecclesiam velle judicari: nisi secutus adjungeret: Jam quidem omnino delictum est inter vos, quia judicia habetis vobiscum. Et ne quisquam hoc ita excusaret, ut diceret justum se habere negotium, sed iniquitatem se pati, quam velit judicum sententio removeri; continuo talibus excusationibus occurrit: Quare non magis iniquitatem patimini? quare non potius fraudamini? Deinde Pauli doctrinam ad Christi magisterium referens, subjungit: TJt ad illud redeatur, quod Dominus ait: Si quis voluerit tunicam tuam tollere, dimitte illi et pallium, etc. Prohibuit itaque Dominus suos, de saecularibus rebus cum aliis hominibus habere judicium. Ex qua doctrina dicit Apostolus, esse delictum. Haec et plura Augustinus eo loco. Vide eundem his consentanea scribentem in enarr. Psalm. 80., ubi Christianum sua lepetentem, et pro iis habentem ciim fratre judicium, numerat inter eos, qui super fundamentum, quod est Christus, aedificant lignum, foenum, stipulam: allegato Pauli testimonio, qui ejusmodi judicia delicta esse dicit. Et concione 24. in P.3alm. 118., ubi sic litigantium vocat vitiosas et negotiosas cu- 2)iditates. Igitur ex Apostoli Pauli sententia, sicut eum interpretati sunt Augustinus et alii scriptores memorati, delictum, id est peccatum est, in judicio,sua repetere: non quod id per se makim sit, sed quia malum non unum, sed multa fere conjuncta habet. Nam suscipiuntur hujusmodi lites ut plurimum ex inordinato rerum temporalium amore. Contendit enim Christianus (inquit Augustinus in dicta Psalm. 80. enarratione) pro rebus terrenis ampUus, quam decet eum, cui promissum est regnum coelorum. Nec totum cor sursum levat, sed aliquam parfem ejus trahit ad terram. Deinde nec carent certo periculo multarum offensionum, quae ex illis nascuntur: ut sunt sinistrae de fratre su.spiciones et judicia, obtrectationes, odia, acerbitates, malevolentiae. Nec leve malum e,st jactura temporis, quam patiuntur omnes, qui litigant; non sine detrimento pacis ac tranquillitatis inter- I nae, quam omnes quaerere debemus. Propter quod malum vitandum praecipit Apostolus. ut tempus redimamus, Ephes. 5. Coloss. 4. Quocirca, nisi bono aliquo majore dispendium hoc spirituale compensetur, cum stadio cavendi pericula, qiiaedixi, non sine peccato lites hujusmodi forenses suscipiuntur, ac minus sine peccato aguntur: quantumvis quidam nimis cupidi rerum suarum possessores redament. Compensationem excipio. Nam certis casibus delicto caret, imo laudabile et pium et necessarium est, injuriam judicio repellere: velut ubi quis non suum ac privattim, sed publicum alicujus communitatis agit negotium, ut Ecclesiae, monasterii, collegii, maxime si ex obedientia aut ex officio id faciat; ubi quis bona pauperum, pupillovum, viduarum vel ablata, seu male alienata reposcit, vel ne tollantur obsistit; ubi quis sua repetit, quae conjugi et liberis alendis sint necessaria; ubi quis in judicio vitam suam defendit, praesertim multis profuturam; quemadmodum ipse Paulus fecit Caesarem appellans. Act. 25; denique cum adversarius videtur futurus ad nocendum audacior, ac plures alios injuinis affecturus, si non autoritate judicis reprimatur.
Quare non magis injuriam accipitis? Grraece a^^r/csla&s^ injuriamini, passive, id est injtiriam patimini. Quare non magis fraudempatimini? Graece, 0:7:00- Tspslai^s^ fraudamini, ut legunt Cyprianus et Augustinus, id est damnum accipitis. Id enim proprie vox Graeca significat. Particula magis seu potius, in utroque membro sensum suspendit, explendum hoc modo: Cur non potius injurias et damna patienter accipitis, quam ut judicio agatis adversus eum, qui injuriam aut damnum fecit? Hinc liijuet Apostolum in eo, quod praecessit, egisse proprie contra actores. Nec sane hujusmodi erotematis urgeret eos, qui ad judicia provocant, nisi propter delictum dignos increpatione putaret, quamvis justum habentes negotium. Nam ad eos, Cui injustis litibus fratres vexant, aut quomodolibetinjuste eoslaedunt, ideoque multo giavius delinquunt, pertinet objurgatio sequens.
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8. Sed vos injuriam facitis et fraudatis. Repetit eadem verba active, quae passive posuerat; quo manifestior sit antithesis. Difi"ernut autem i^ixslv et aKoa-sps r;, quod illud significet actionem injtistani, istud vero magis importet effsctum actionis, id est damnum illatam. Tantum, inquit, abest a vobis hoc quod exigo, quodque non praestando delictum habetis: ut ipsi sitis injiTriarum autores.
Et hoc fratribus. Graece xal xa^Jta aSsAcpoug, et haec fratres. Erasmus, idque fratres, accusandi casu, quem regit utrumque verbum Graecum praecedens, nec non Latinum fraudatis. Interpres vertens fratribus, ad prius verbum a se redditum, id est injuriam facitis, respexit; aut certe ad rem utroque verbo significatam, id est injuriam et damnum, subandito verbo facitis. Est autem emphasis insignis in hac parte. Nam si omnis injuria in crimine est; maxime ea, quae fratri infertur.
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9. An nescitis, quia iniqui regnum Dei non possidebunt? Iniqui, Graece injusti, quomodo Cyprianus legit. Nam sermo est non de omnibus iniquis, id est peccatoribus, ac legis divinae transgressoribus, quos scriptura Graeca passim avo/jiouc appellat: sed de injustis sive injuriosis, qui dicuntur a^txot^ quod Hentenius vertit injuriam inferentes. Possidebunt, Graece xATjpovcfiTjcouoi^ haereditabunt, id est haereditate consequentur, in possessionem haereditariam accipient. Observa Apostolum non dicere de iis, qui non potius injuriam patiuntur, quam judicio contendant, quod regnum Dei non possidebunt: quamvis et illos delicti accuset; sed id dicere solum de injustis. Qua in re manifeste nobis innuit discrimen venialium et mortalium peccatorum, quod negant novatores. Regnum Dei intellige, quo Deus in futuro saeculo regnaturus est. Cujus regni haereditatem injusti non consequentur; quia non sunt filii. Solis namque filiis debetar haereditas.
Nolite errare. Vetus eiTor est, salutem sibi promittere ex sola fide sine operibus. Cujus autorem ferunt Simonem magum. Neque fornicarii. Simplicem fornicationem intelligit, quia ab his adulteros et molles et masculorum concubitores, distinguit. Nequeidolis servientes. Graece idololatrae. De his actum est semel et iterum capite superiori. Nunc illud addo, ex specie genus intelligendum: ut comprehendantur quicumque pro Deo colunt, quod Deus non est. Neque adulteri. Adulter est, quisquis torum violat conjugalem.
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10. Neque molles. Theophylactu s molles interpretatur turpia patientes. Thomas muliebria patientes. Sic enim legendum, non facientes, ut mendose scriptum in quibusdam codicibus. Turpitudinem hanc acerrima oratione flagellat Salvianus libro 7. de providentia Dei. Neque masculorum concubitores. Graece aposvoxolxai uno composito vocabulo. Hi sunt turpia agentes, quae nec nominari debent. De quibus etiam Rom. 1.
Neque fures, neque avari. Cyprianus pro avaris fraudatores legit super orationem dominicam, et testim. lib. 3. cap. 65. De hoc vitio vide quae dicta cap. praeced. Igitur differunt hoc loco fares et avari: quod illi clam aliena surripiunt nullo colore juris, hi fraude circumveniunt proximum, ut contingit in contractibus: aut certe justum aliquid praetendunt, ut foeneratores.
Neque ebriosi, neque maledici, neque rapaces. Maledici, hic rursum Xoidopoi, id est conviciatores, qui iidem maledici: tametsi non omnis maledicus conviciator. Nam convicium, \oibopia., dicitur homini in faciem: maledictum etiam obtrectatio est de absente. Quanquam hic ex specie genus intelligi facile potest. Alias maledicere in scripturis est exsecrari, male precari, Graece xaxapao&ai. Ebriosi et rapaces qui dicantur, vide capite superiori.
Regnum Dei possidebunt. Graece haereditabunt, ut supra. Libenter meminit Apostolus haereditatis regni, cura de futuro praemio loquitur vel reddendo quibusdam vel non reddendo. Sic ad Galat. 5. Qui talia agunt, regnum Dei non consequentur, gra.ecehaereditabunt. Eph. 5. Omnis fornicator, etc. non habet hnereditatem in regno Christi et Dei. Significatur autem electorum magna dignitas, ut qui non solum futuri sint in regno Dei: sed etiam regni consortium habituri cum Deo et Christo, videlicet ut haeredes Dei et cohaeredes Christi, Rom. 8. Nam idcirco et reges vocantur Apoc. 1. et 5. et regnaturi cum Christo dicuntur, ibid. cap. 20. Quod vero ad rem ipsam attinet, non est aliud regnum Dei, quam vita aeterna nobis in scriptiuis promissa. Proinde male quidam olim sibi blandientes in suis peccatis, existimaverunt sese, quamvis ad regnum non admittendos propter hanc scriptm-am et similes, vitam tamen aeternam merito fidei consecuturos. Male, inquam, et perverse; cum apertissime dicat Dominus in evangelio: Si vis ad vitam ingredi, serva mandata, Matth. 19. Contra quos Augustinus cum alibi, tum ex professo multa disseiit in libro de fide et operibus. Quae eadem aeque valent adversus hujus saeculi Solifidianos haereticos.
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11. Et haec quidam fuistis. Pro quidam in multis codicibus quidem legebatur vitiose. Graeca sic habent: xal zo.u-o. TiVcc; ri~z, et haec quidam eratis. Annuit textus Syriacus, et Latinus Ambros. atque Irenaei interpres lib. 4. cap. 46., suffragantibus item vetustis quibusdaia exemplaribus: ut merito lectionem hanc nobis restituerint castigatores Romani. Sunt autem, qui voculam "zi^tz quidam, putent superfluam esse, tantumque ornatus causa additam, non restrictionis. Atqui id inusitatum est. Verisimilius, additum ab Apostolo moderandi sermonis gratia (ne videretur omnia memorata vitia singulis impingere), tanquam si diceret: quidam hoc, quidam aliud fuistis eorum, quae enumeravi. Neque enim omnes fuerant adulteri, molles, fures, etc., tametsi idololatriae peccatum omnibus fuit commune. Non ergo propterea addit Apostolus quidam, quod inter Corinthios existimaret aliquos ab his omnibus, quae percensuit, esseliberos: sedutsignificaret, non omnes omnia, sed alios alia commisisse; non negans interim, fuisse quaedam omnibus communia.
Sed abluti estis. Dixit quales suo vitio fuerint: nunc addit, quales facti beneficio Dei per Christum, utens gradatione quadam, qua a minori progreditur ad majora. Per ablutionem intelligi potest vel ipse baptismus, qui est ablutio corporalis et exterior, vel baptismi effectus, qui est ablutio spiritualis et interior, quam exterior illa significat. Priori modo sensus est: Abluti estis aqua, baptizati estis, abluti corpus aqua munda Hebr. 10. Magis tamen arbitror spiritunlem ablutionem significari, tanquam effectum ablutionis corporalis, ut sensus sit: Ab his' omnibus vitiorum sordibus abluti atque mundati estis lavacro aquae, per quod omnia vobis peccata remissa sunt. At ne in sola ablutione, id est peccatorum remissione, consistere putaretur justitia Christiana, addit alterum gradum.
Sed sanctificati estis. Id est, puritatem consecuti, ita ut jam vere et coram Deo sancti sitis. Nam sanctitas non solum significat absentiam sordium, ut sentire videtur Cajetanus, verum munditiem sonat positivam et inhaerentem, qua quis applicatur ad Deum: quemadmodum justitia significat rectitudinem, de qua sequitur:
Sed justificati estis. Id est, veram justitiam adepti, quae non aliud est quam interioris hominis rectitudo, principaliter sita in conformitate mentis ad legem Dei. Plane monstrat hic locus contra sectarios, justitiam hominis Christiani non esse imputativam: qua nimirum is, qui revera justus non est, justus per imputationem dicatur; vel quod ei peccata neu imputentur, vel quod imputetur ei justitia Christi; sed talem prorsus esse, qua quis a peccatis ad Deum vere conversus, accepta eorum remissione, novum induerit hominem; atque ita mente renovatus ambulet in novitate vitae, et in observatione mandatorum Dei.
In nomine Domini tiostri Jesu Christi. Graece tantum legitur: In nomine Domini Jesu. Sensus: per meritum Domini ac redemptoris nostri Jesu Christi. Tota namque justificatio et renovatio nostra, a principio usque ad finem et consummationem, adscribenda est merito passionis Christi.
Et in spiritu Dei nostri. Id est, vir tute Spiritus sancti a Deo nostro procedentis. Huic enim auton ea, quae ad sanctificationem nostram pertinent, peculiariter in sacris litei-is adscribi solent.
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12. Omnia mihi licent, sed non omnia expediunt. Expediunt, sive conducunt, Graece ou|jicpepsi. Tertull. libro de exhort. cast. cap. 8. legit et inculcat, sed non omnia pro salute. Hanc eandem sententiam Paulus infra repetit cap. 10., ubi ab idolothytis edendis Corinthios revocat. Verum diversa occasione eam profert hoc loco. Nec tamen inter expositores convenit, quorsum huc adferatur. Quidam referunt ad judicia, de quibus egit superius, quasi dicat Apostolus: Repetere sua judicio licet quidem, quatenus simpliciter non est prohibitum, nec per se malum: non tamen expedit ob causas supra dictas. Sed quia mox escarum et ventris, et deinde fornicationis mentio subsequitur; ideo putant alii, Paulum hic respicere ad fornicationem, contra quam superiori capite pluribus egit, et docere, unde ea nata sit, aut nasci soleat, scilicet ex ingluvie ventris, ut sensus sit: Cibo et potu saturari, quamvis per se non sit illicitum, saepe tamen non expedit: ne saturitas libidinem provocet. Rursum alii sunt, qui existiment Apostolum his verbis praeludere arguraentc, quod ex instituto tractaturus est cap. 9., ac velut iu transitu significare Corinthiis, uti se potuisse apud eos potestate omnibus evangelii ministris a Christo concessa, nempe vivendi ex evangelio; seJ uti noluisse, quud non expediret. Faciunt autem hanc connexionem: Idcirco liberius taxo vitia vestra, et dicere vobis audeo, quod tales et tales regnum Dei non consequen tur, quales tamen inter vos sunt non pauci, quia stipendia praedicationis meae a vobis non accipio; et per hoc minus sum vobis obnoxius, quam alii, qui vos devorantevangeliipraetextu, sed ulcera vestra tangere non audent. Quamvis enim absolute licitum mihi sit, accipere a vobis honoraria mei laboris, non tamen id expedit me facere, ne quod offendiculum ponam evangelio Christi, quemadmodum infra dicit cap. 9. Tres expositiones jam datas videre est apud Lombardum, Hervaeum et Aquinatem. Specialiter autem primam tradunt post utramque glossam Liranus et Burgensis, item Carthusianus, additis hoc loco quatuor rationibus, propter quas non semper expedit sua repetere judicio: deinde Cajetanus, Titelmannus et alii recentiores. Secunda expositio Graecortun est, atque etiam Latinorum quorundam veterum, Pelagii, Primasii et Sedulii. Tertia extat apud commentatorem Amb., quem sequuntur Haimo et Erasmus iu Paraphrasi. Ac pro ea facere videtur, quod Paulus haec loquatur in prima persona, tanquam de seipso. Quanquam infirmum est hoc argumentum. Nam et cap. 10. rursus eandem sententiam in prima persona pronuncians, alics instruit. Ita cap. 13. dicit: Si linguis hominum loquar, et plura quae sequuntur, utique ad exhortationem fidelium. Sane ut de cibis, ita de stipendiis in textu nihil praecessit, quo posset haec pars referri juxta secundam vel tertiam expositionem. Praecessit autem sermo de judiciis, et quidem ejusmodi, qui scrupulum relinqueret a Paulo eximendum. Quamobrem prima expositio maxime nobis videtur accommoda loco praesenti. Nam Paulus occasione eorum, quibus dixerat: Sed vos injuriam facitis et fraudatis, paululum digressas ad locum communem dejudicio etmisericordiaDei: hic jam declarat, quod in priori doctrina de judiciis obscurum ac minus explicatum videri po^^erat. Nam diceret aliquis: An non licet cuique jure agere pro re sua? Respondet Paulus: Omnia mihi licent, sed 7ion omnia expediunt. Quam puto sententiam ore sapientum tritam fuisse. Argumento est, quod invariatam infra repetat. Caeterum prorsus universaliter eam accipi non posse, manifestum est. Etenim quam multa sunt, quae nullo modo licent? Proinde sic exponatur: Multa mihi licent, quae non expediunt, vel hoc modo: Non quaecumque mihi licent, etiam expediunt: ut significetur quaedam universalitas eorum, quae licent, quae tamen non omnia expediant. Ea licere dicuntur Apostolo, quae adiaphora vocantur, id est, quae absolute non sunt prohibita; ut edere carnem, bibere vinum, matrimonio copulari. Expediunt autem, quae secundum particulares circumstantias considerata, bona sunt et eligenda. Patet igitur multa licere, quae non expediunt. Atque tale est rem suam ab injusto occupatore apud judicem repetere. Tale etiam ad satietatem edere et bibere, juxta alterum sensum. Denique tale erat Apostolo Paulo stipendia praedicationis a Corinthiis accipere, de quo tertius erat sensus.
Omnia mihi licent, sed ego sub nullius redigar potestate. Graece, sed non ego redigar in potestatem a quoquam, vel sub quoquam. Est autem inter duo verba l^saT'. et iiouataaO^TjaofJia'.^ id est, licet, et m potestatem redigar, quorum alterum ab altero deducitur, jucunda quaedam aHusio: quam Faber et Erasmus suis versionibus exprimere conati fuerunt; sed felicius Erasmus: Omnium mihi potestas est, at ego non redigar sub ullius potestatem: tametsi jam ante verterat, omnia mihi licent. Sensus autem est: Multa mihi licent, quae tamen facere nolim, ne redigar sub alienam potestatem. Sed hoc ad diversas expositiones supradictas aliter et aliter applicatur. Ubi primo notandum ilhid Gtio xtvog, sub quoquam, non necessario referri ad personam, id est hominem, sed esse commune personis et rebus; ut ita verti possit: Non redigar sub ullius rei potestatem. Nam et qui nimis rem aliquam amat, inquit Thomas, quodam modo servus illius efficitur. Igitur qui putant Apostolum respicere ad fornicationem tanquam guhie filiam, sic exponunt hanc partem: Cum sim dominus cibi potusque, committere non debeo ut, immoderate illis utens, servus eorum pro domino inveniar. Unde de talibus dicit idem Apostolus Rom. 16. Christo Domino nostro non serviunt, sed suo ventri, et Philipp. 2. Quorum Deus venter est. Ita Graeci. Qui vero Paulum agere existimant de potestate vivendi ex Evangelio, partem hanc plano et obvio sensu sic edisserunt: Potui vos gravare sumptu tanquam vester Apostolus: verum ea potestate uti nolui, ne cuiquam vestrum devinctus viderer, sed integram mihi libertatem servarem vos admonendi, et vitia vestra castigandi, ut facio in hac tota pene epistola. Nec enim (ait quidam)/"act7e offendit libertas admonentis, qui nullo nomine sit obstrictus ei, quem corripit. Commentarius hic plausibilis forte: sed, si bene consideres; non convenit. Nani Paulo non ea potissima ratio fuit abstinendi a stipendiis apud Corinthios, quod retinere sibi vellet eos corripiendi libertatem; sic enim nec a Macedonibus, nec ab ullis aliis, quibus praedicavit, accipere debuisset: sed propter Pseudoapostolos id fecit, ut haberet, de quo adversus eos gloriaretur: uti patebit infra cap. 9. Porro quibus prima placet expositio de tribus ante dictis, hanc partem sic explicant: Sub nullius redigar potestate, id est: Non patiar me propter res pecuniarias ac temporales, velut essem sub earum potestate, vel abstrahi, vel distrahi, quo minus libere et absque impedimento serviam Deo. Quod non potero, si tempus et cogitationes impendam litibus. Pro quo sensu notandum est, Apostolum fideles passim avocare ab implicamentis curarum hujus saeculi, quo sint expeditiores ad serviendum Deo. Hinc inter alia dicit capite sequenti: Volo vos sine solicitudine esse. Qui sine uxore est, solicitus est, quae Domini sunt, quomodo placeat Deo. Qui autem cum uxore est, soUcitus est quae sunt mundi, quomodo placeat uxori, et divisus est, utique tanquam duorum dominorum servus, Dei et conjugis. Quo etiam loco virginitatem commendans hortari se dicit ad id, quod facultatem praebeat sine impedimento Dominum observandi. Quod non possunt, qui conjugio sunt alligati, utpote sibi invicem liouctaaiiivrsCj id est, sub mutuam potestatem redacti. Nam liac Graeca voce etiam illic utitur, cum dicit: Mulier sui corporis potestatem non habet, sed vir: similiter autem et vir, etc. Huc etiam ac proprie pertinet, quod alibi praecipit fidelibus, ut tempus redimant Eph. 5. et Col. 4., scilicet ut sibi vindicent libertatem serviendi Deo, quam retinere non poterunt, curis saecularibus detenti, tanquam rerum temporalium servi. Denique ad haec suum ipsius proponit exemplum. Volo, inquit, omnes esse sicut meipsum, infra cap. 7., ut non sit mirum, si et hic de se loquens alios exhortetur, in eo quod dicit: ego sub nullius redigar potestate. Igitur juxta hunc sensum, quem bene declarat Carthusianus, indicat Apostolus rationem insignem ac praecipuam, cur hoc, quod licet, id est, sua judicio repetere, non expediat. Redigit enim hominem in quandam servitutem, qua adimitur ei libertas cogitandi, quae Dei sunt.
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13. Esca ventri et venter escis. Esca, Graece ^pcu^axa pluraliter escae, cibi. Ita Tertullianus lib. de pudicitia cap. 16. Cibi ventri et venter cibis. Subauditur autem verbum in utroque membro, debentur, destinantur, aut quid simile: ut sit sensus, cibos ventri destinatos esse, scilicet ut in ventre concocti cedant in nutrimentum corporis: ac vicissim ventrem cibis recipiendis et decoquendis servire. Quomodo haec pars a diversis aptetur ad diversas expositiones ante dictas, mox indicabimus.
Deus autem et hunc et has destruet. Destruet, Graece Y.azap^cqozi, abolebit, pro quo Tertull. conficit, August. evacuabit, quomodo vulgatus alibi vertit eam vocem. Et sensus est: Deus tam ventrem quam escas abolebit, aliquando cessare faciet, nempe quoad usum praedictum. Id autem futurum post hanc vitam. Filii namque resurrectionis, qua venter cum caeteris membris restituetur, sicuti neque nubent negue nubentur, ita nec comedent nec bibent; sed erunt, sicut Angeli Dei in coelo, Matth. 22. Sed quomodo haec de escis et ventre cohaerent superioribus? Qui secundam expositionem tradunt, ita connectunt: Si igitur haec abolenda sunt, quia usum non habent nisi temporarium, non debeo me eorum servum reddere, etiam cum periculo, ne me propellant in fornicationem. Nam, ut sequitur: Corpus non fornicationi, sed Domino. Juxta tertiam expositionem haec connexio est: Utique non debeo propter rem lemporariam et abolendam, ut sunt cibus etventer, subjicere me alienae potestati: non debeo propter haec pati detrimentum meae libertatis, idque cum dispendio vestrae salutis aeternae. At vero juxta primam expositionem, quae nobis visa probabilior, hic rursus occupatio est. Nam replicare quispiam poterat ex tenuioribus: Res meae sunt mihi ad alendam familiam necessariae: cogit me domestica necessitas, ut eas repetam judicio. Hinc ipse Paulus supra vocat ejusmodi judicia piiojtr/.a', id est, victualia. Respondet autem cum quadam concessione, dicens: Esca ventri, etc. quasi dicat: Ista tantum habent usum temporarium, ideoque nobis, qui sectamur aeterna, non est propter illa laborandum, nisi quantum postulat hujus mortalis vitae necessitas; ne propter res perituras detrimentum patiamur in iis, quae semper mansurae sunt.
Corpus autem non fornicationi, sed Domino. Redit ad exhortationem fugiendae fornicationis, de qua capite superiori. Connexio autem hujusmodi est: Docui vitandam fol-nicationem; deinde dehortatus sum a judiciis fol'ensibus; quae tamen ostendi licere, sed ut plurimum non expedire. Non sic autem sentire debetis de fornicatione, nec de ea usurpare illud: Omnia mihi licent, quantumvis vulgo permissa sit apud gentiles, nec ullis legibus coercita. Non enim sicut escae ventri, et venter escis, ut propter ventris necessitatem temporariam liceat res suas judicio repetere, nec omnino peccet qui id facit: ita corpus attributum est fornicationi, ne quidem in hac vita et ad tempus, ut proinde liceat aliquando fornicari, quum sit>es per se illicita. Igitur hic rursus supplendum verbum, quale in parte praecedenti, debetur, destinatur, attributum est. Significat enim, usum corporis a Deo institutum non esse, ut fornicetur ac libidini obsequatur, sed ut serviat Christo Domino, qui pretio sui sanguinis totum hominem sibi servum mancipavit. Non servit autem corpus Do mino, nisi sanctum sit et purum ab orani immunditia. Quia vero totum hominem Christus redemit, idcirco et totum corpus hic intellige, constans omnibus membris, etiam illis, quibus ad libidines abutuntur fornicarii: quae etsi deputata sint ad usum gignendae prolis, non tamen ad fornicationem, nec ad ullum actum turpem et inordinatum. Ostendit hic locus, etiam in ipsa copulatione carnali posse conjuges Domino servire; si non ad turpitudinem, sed ob finem a Deo institutum, opus illud exerceant. Dices: Si totum corpus Domino, igitur et venter Domino. Respondeo, Paulum id non negare: sed quendam usum ventris significare voluisse licitum ac necessarium, quando dixit venter escis, qui tamen usus abolendus sit: fornicandi vero potestatem omnino denegare corpori, quia totum servire debet Christo.
Et Dominus corpori. Partem hanc Aquinas sic exponit: Christus Dominus ad hoc datus est hominibus, ut eorum corpora per resurrectionem suae gloriae conformet: secundum illud Philipp. 3. Qui reformabit corpus humilitatis?iostrae configuratum corpori claritatis suae. Alii totum hoc, corpus Domino, et Dominus corpori, referunt ad analogiam membroi-um et capitis. Nos enim non solum secundum animam, sed etiam secundum corpus membra sumus Christi capitis, et per hoc ei subjecti atque conjuncti: vicissim autem Christus nobis conjunctus et agglutinatus est ut cr.put corpori. Quae analogia statim explicatur in eo, quod corpora nostra vocat membra Christi. Ita sensus hujus partis est, Christum attributum esse corpori caput, a quo Caii. Eatii Comm. Tom. I. regatur et motus accipiat. Jam ne dicat quis, sicut ventrem ita et corpus destruendum esse, sequitur:
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14. Deus vero etDominum suscitavit, et tios suscitabit. Quemadmodum, inquit, Deus Christum Dominum resuscitavit a morte ad vitam immortalem, ita et nostra corpora donabit immortalitate: ut ipsa quidem semper vivant, cesset autem usus membrorum ad ea, quae sunt hujus corruptibilis vitae. Sic Rom. 8. Qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra. Id autem facturus est ut sequitur: ■^Per virtutem suam. Id est, eadem potestate, qua Christum Dominum a morte suscitavit. Et quoniam Christus etiam Deus est, ipse quoque seipsum suscitavit; uti se facturum Judaeis praedixerat Joan. 2. Solvite templum hoc, et in tribus diebus excitabu illud. Porro notandum est, Apostolum non similiter loqui de ventre et corpore: quia ventris usus nobis notissimus, qui est cibos recipere convertendos in nutrimentum totius corporis, abolebitur, animali vita cessante: corporis autem usus in genere est, ut animae sit instrumentum, eique subserviat; id quod etiam in vita spirituali, qualis post resurrectionem exspectatur, locum habebit.
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15. Nescitis quoniam corpora vestra membra sunt Christi? Hic jam expressius urget analogiam membrorum et capitis inter corpora nostra et Christum; ut ea ratione doceat, quam sit indignum, corpora nostra fornicatione comraaculari. Scire debetis, inquit, corpora vestra esse Christi membra: quatenus scilicet Christus caput mysticum est, non modo totius ecclesiae, sed etiam singulorum fidelium; nec solum secundum animas, verum etiam secundum corpora: quoniam et corpus et animam de nr>stro genere suscipere dignatus est. Observa, Paulum hac sententia comprehendere etiam eos, qui fornicatione corpora sua foedabant, ut patet ex sequentibus. Itaque recte ex hoc loco colligitm-, non solum bonos, sed etiam malos Christianos esse membra Chi-isti, quate- ^us adhuc sunt in corpore ejus, quod est ecclesia; non tantum ut partes, sicuti quide'11 distinguunt, sed vere ut membra, certis in corpore ministeriis aut actionibus deputata. Vide commentarium nostrum ad illud Eph. 1. Quae est corpus ipsius.
Tollens ergo membra Christi, faciam membra meretricis? Absit. Ostendit gravitatem peccati ejus qui fornicatur, ut qui Christum caput suum contumelia afficiat, dum membra ejus ad fornicationem prostituit, faciendo ea membra meretricis seu fornicariae mulieris. Quod quidem summopere debet refugere Christianus. Hinc rurbus disce fornicationem etiam simplicem e^se peccatum mortale. Neque tamen ex eo, quod dicit, toUens membra Christi, consequitur fornicatorem, dum se facit membrum meretricis, desinere esse membrum Christi. Nam ut omittani (quia minus placet), quod quidam Graeci codices pro apag tollens, habent apa nunquid; ad quem modum verterunt Erasmus et Theophylacti interpres; non ita dictum est ab Apostolo, tollens membra Christi, quasi dicatur avellens et separans ea a corpore, quod est Christus, sic ut membra ejus esse desinant: sed tollens, id est, accipiens, Carthusianus assumens, et ut Thomas exponit, injuste subtrahens servitio Christi, cui destinata Bunt. Dicit quidem August. lib. 21. de civit. Dei cap. 25. Non possunt simul esse et membra Christi et membra meretricis. Et iterum: Non sunt autem membra Christi, qui se faciunt membra meretricis, nisi malum illud poenitendo esse destiierint, et ad hoc bonum reconciliatione redierint. Sed intelligit membrc Christi viva, id est, per caritatem iu Christo manentia, ac proinde membrorum Christi nomine digna. Nam fides, ut habet Synodus Tridentina Sess. cap. 7., nisi ad eam spes accedat et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit. Alioqui plana est Augustini sententia in enarratione Psalm. 56. Tota ecdesia constans ex omnibus fidelibus; quia fideles omnes membra sunt Christi: etc. Qui etiam lib. 1. de nuptiis et concup. cap. lO. de quibusque fidelibus conjugatis loquens ait: qui sine dubio membra sunt Christi. Ac sane constat Christum pasci in membris suis, quando propter ipsum pascuntur pauperes Christiani seu beni seu mali. Jam quomodo furnicator membra Christi facidt membra meretricis, cum eam non constituat caput suum; declarat Apostolus verbis sequentibus.
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16. An nescitis, quoniam qui adhaeret meretrici, unum corpus efficitur? Graece, unum corpus est. Sic enim paulo post dicitur, unus spiritus est. Intellige vero, unum cum ea corpus; sicut infra, unus cum eo spiritus. Qui adhaeret, Graece 6 xoAAtujievoc;, qui agglutinatur, quemaJmodum et Tertullianus legit lib. de pudic. cap. 16. et Cyprianus lib. 3. testim. cap. 62. Usi sunt eadem voce Graeca LXX. interpretes, qui agglutinatur Genes. 2., ubi nos habemus: et adhaerebit uxori suae. Quod quidem agglutluandi verbum pulcre quadrat cum eo, quod sequitur, unum corpus efficitur. Glutinum enim unum ex duobus facere solet. Res, inquit, manifesta est, eum, qui commiscetur meretrici, ipsa coramixtioue fieri cum ea velut unum corpus. Itaque ipse et meretrix sunt unius corporis quasi duo membra. Hoc igitur sensu dixit Apostolus, eum, qui fornicatur, membrum Christi, id est, corpus suum, facere membrum meretricis, scilicet non ut corporis aut capitis, sed ut comraerabri, ad unum corpus constituendum. Dicitur enim hoc secundum eam locutionem, qua dixit Rom. 12. Singuli alter alterius membra, et Eph. 4. Quoniam sumus invirem membra. Quod non videntur considerasse, qui fornicarium interpretantur effici membrum meretricis tanquam corporis; eo quod corpus suum faciat unum cum illius corpore. Quem sensum non arbitror intentioni Paulinae convenire, maxime spectato Scripturae testimonio, quo consequenter probat id quod dixit, unum corpus efficitur.
Erunt enim, inquit, duo in carne
una. Inquit supple Domintis per Mosen, vel per Adam, cujus verba Moses com- memorat. Nam et Christus Matth. 19. ci- tat Dominum hoc dicentem: In carne
una, Graeca in carnem unam. Atque ita legunt Tertullianus lib. de pudic. et Hieron. in epist. ad Ageruchiam de mo- no2:amia; cujus verba sunt: Erunt duo in carnem unam: non in duas, nec in tres. Sic enim et LXX. locum Gen. 2. reddiderunt, retento videlicet Hebraismo; pro eo quod diceretur, erunt duo una caro; quomodo dixit Jacob Patriarcha Gen. 28. Erit mihi Dominus in Deum, id est, Dominus erit mihi Deus. Et Dominus de Salomone 2 Reg. 7. Ego ero ei in patrem, et ipse erit mihi in filium. Hoc modo phrasim explicat ipse Christus M tth. 19., dum eodem testimonio prolato, subjungit: Itaque Jam non sunt duo, sed una caro. In Hebiaeo quidem tantum legitur: Et erunt in carnem unam, non addita numerali voce duo. Sensus tamen eam adjectionem postulat intelligi, quia dictum erat: Et adhaerebit uxori suae, non uxoribus. Porro sensum reddere conatus est Erasmus, dum vertit: Redigentur enim duo incarnem unam, imitatus, ut opinor, Hieronymum, qui in commentario epistolae ad Ephes. 5. de costa protoplasti ita scribit: TolUtur de Adam et aedificatur in conjugem; et ipsa rursum conjux in unam viri carnem redigitur. Alter Hebraismus est in vocabulo carnis, posito pro corpore. Una caro, id est, unum corpus. Id enim praecesserat, fornicantes unum corpus effici. Jam etsi illa \erba Gen. 2. dicta sint de conjugibus, bene tamen ea refert Apostolus ad fomicantes: quia, utaitThomas, actus externi conjugum et fornicantium, secundum speciem naturae non differunt.
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17. Qui autem adhaeret Domino, unus spiritus est. Qui adhaeret, iterum Graece 6 xrjKkw^zvrjr, qui agglutinatur. Eaque rursus Tertulliani lectio est. Sensus: Qui fide et caritate Christo Domino sese agglutinavit, is quodammodo fit unus cum eo spiritus: nimirum conjunctione spiritus sui cum spiritu Christi. Non dis- simili sermone dictum est Act. 4., quod multitudinis credentium erat cor unum et anima una; nempe propter animorum concordiam. Caeterum hoc spirituali glutino non adhaeret Domino fornicator, utcumque per fidem mortuam aut functionem aliquam membrum ejus sit. Non enim mortui membri agglutinatio est cum corpore, id est, tenax adhaesio, sed facile separabilis.
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18. Fugite fornicationem. Peculiare est vitio fornicationis, fugiendo magis quam repugnando superari. Nam in caeteris quidem, ut annotant Thomas et alii, quanto magis quis particularia considerat, eo minus invenit unde delectetur, ac vero magis quod abhorreat. In hoc autem vitio particularium consideratio et cogitatio vehementiusafficitatque incendit; propterea quod ex imaginatione facillime caro commoveatur ad opus, quod maxime secundum carnem est. Hunc igitur hostem vincere qui volet, fugiat: id est, ipsas etiam primas et solas hujus generis cogitationes atque phantasmata penitus ex animo repellat, et horum quoque occasiones sedulo vitet. Quidam simpliciter praecipi putant diligens studium caveudae fornicationis. Nam et de spirituali vitio sic loquitur infra cap. 10. Fugite ab idolorum cultura. Potest autem haec pars accipi, vel ut conclusio praecedentium: fugite ergo fornicationem: vel ut propositio, quam nova.subsequenti ratione confirmet Apostolus, quemadmodum Aquinas eam accepit.
Omne peccatum, quodcumque fecerit homo, extra corpus est. Ratio praecedens sumpta fuit a contumelia, quae fit Christo, cujus membra sumus. Haec vero sumitur a contumelia, quam fornicator infert proprio corpori, ac si dicat Apostolus: Si injuria Christi non te movet, tua saltem ipsius te revocet ab hoc vitio. Nam omne peccatum, quodcumque admiserit homo, extra corpus est, id est, tale, quo noa peccet in corpus suum. Pendet tam sententia, quam sensus ejus, ex 60 quod sequittir:
Qui autem fornicatur, in corpus suum peccat. In corpus suum, graece ek to Xbm ou)|jia, in proprium corpus. Quod i|x<paTi/a)X£pov est. Et ita legit Augustinus apud Bedam. Valla quidem mavult ablativum, in corpore suo; sicut paulo ante dixit interpres, in carneuna; licet in Graeco sint quarti casus. Nam ita congruet, inquit, cum illo sequenti: Portate Deum in corpore vestro. Atqui nihil opus ut congruat in casu: quin potius diversum casum res postulat, quem dedit Apostolus, et reddunt omnes interpretes. Caeterum haec pars exceptio est ab universali praecedente, tanquam dicat Apostolus: Omne peccatum, quodcumque quis fecerit, excepta fornicatione, extra corpus peipetratur. Nam solus is, qui fornicatur, in proprium corpus peccat. Sic autem Hebraei exceptionem significare solent, ut Matth. 12. Omne peccatum et blasphemia remittetur hominibus; Spiritus autem blasphemia non remittetur; pro eo quod diceretur, excepta blasphemia Spiritus Observavit hunc modum locutionis August. quaest. 8. super Levit. Notandum quoque, sub nomine fornicationis omne genus impudicitiae in hac sententia comprehendi. Non enim dubium, quin peccet in suum corpus, qui quicquam ejusmodi commiserit: sive ilhid sit secundum naturam, sive contra naturam. Quod ad intellectum attinet hujus loci, qui ex eo difficultatem habet, quod dicat solum eum, qui fornicatur, in corpus suum peccare, tanta varietas est apud commentatores, ut ex solis Graecis autoribus sensus supra decem collegerit Oecumenius. Una igitur expositio est ab Oecumenio prae caeteris probata, qua nomine corporis uxor intelligitur. Sic enim Apostolus Eph. 5. Viri, inquit, debent diligere uxores suas, ut corpora sua. Sed facile refellitur hic sensus, quia multi fornicantur non uxorati: qui proinde furnicnndo non peccant in uxores suas. Sane juxta hanc expositionem totum genus simplicis fornicationis huc non pertineret; sed sohim pene adulterium. Quod quidem facile concesserint Tertullianus et Cyprianus, qui loco verbi fornicatur, legerunt adulteratur, aut moechatur. Imo discite affirmat Cyprianus libro de bono pudicitiae, solum adulterum in corpus suum peccare. Verum ut haec illorum lectio praeter textum est, ita sensus praeter mentem Apostoli, qui supra, hoc eodem cap., seorsum a fornicariis adulteros nominavit. Nec vero solet fol-nicationis vocabulum ad adulterium restringi. Deinde manifostum est ex toto contextu hujus loci, Paukim loqui de proprio corpore fornicantis, eo nimirum, quo fornicationis actum exercet. Corpus, inquit, non fornicationi, sed Domino; et Dominus corpori. Item: Nescitis, quoniam corpora vestra membra sunt Christi? ToUens ergo membra Christi, etc. Et infra: An nescitis, quoniam membra vestra templum sunt Spiritus sancti? Et ad extremum: Glorificate et portate Deum in corpore vestro. Quibus in sententiis nullo modo convenit per corpus uxorem intelUgi. Sed nec ibi: Qui adhaeret meretrici, unum corpus efficitur, per corpus intelligitur meretrix; multo minus uxor. Sensus autem est, quem dedimus. Valent haec eadem ad refellendum commentarium quorundam, qui proprium corpus interpretantur nos Christo conjunctos tanquam cum eo unum mysticum corpus constituentes. Nusquam enim his locis corpus eo modo sumitur. At neque verum sensum facit hujusmodi commentarius. Nam ut aha peccata taceam, quibus illa nostra cum Christo conjunctio laeditur ac violatur: an non per idololatriam in illius corporis dignitatem gravissime peccatur? Suntalii, qui interpretentur, fornicarium in corpus suum peccare, quia fornicando debilitat corpus, et vires ejus exhaurit. At hoc modo nec soli nec omnes, qui fornicantur, in corpus suum peccant. Nam ut de invidis et iracundis nihil dicamus, quas aflfectiones in corporis nocumentumredundare satis compertum est; certe multo magis plerumque gulosi et ebriosi per intemperantiam corpus suum laedunt, et aetatfcm minuunt, juxta illud decantatum: Plures occidit crapula quam gladius. Saepe etiam qui fornicatur, non magis debilitat corpus suum, quam qui miscetur cum propria conjuge. Quin, si medicis creditur, actus hujusmodi inter- dum conducit sanitati corporis. Alii, quorum sententiam Thomas refert magis quam approbat, censentpeculiariter eum, quifornicatur, in corpus suumpeccare: quia cum caetera peccata in spirituali inordinata delectatione consistant, unde et spiritualia peccata dicuntur; solum fornicationis peccatum in carne sonsummatur. Quod si objicias, id commune esse peccato gulae, duo sunt enim carnalium peccatorum genera gula et luxuria: respondent, peccatum gulae sub luxuria compiehendi, tanquam sub principaliori in hoc genere. Nam et Philosopho gustus est quidam tactus. Verum non dicit Apostolus eum, qui fornicatur, in corpore suo peccare, quod commune est gulae cum fornicatione, sed in corpus suum. Adde, quod nec solet Apostolus gulae peccata nomine fornicationis comprehendere, sed passim utrumque propriis vocabulis exprimit: ut in hoc ipso cap. vers. 9. et 10. et cap. praeced. vers. 11. Proinde alii sic Apostolum exponunt: Omne peccatum, id est, pene omne, quod homo fecerit, excepta fornicatione, extra corpus est: quod nimirum instantia non sit, nisi in peccato gulae. Verum haec instantia non exigua est; nam potus ac cibi iatemperantia inter homines latissime regnat. Porro Cajetanus cum in comment., tum plenius in jentaculo 8. quaest. 2. interpretatur fornicantem in corpus suum peccare, quia corpori suo facit injuriam, ponendo illud, ut loquiti;r, pro indiviso cum corpore meretricis. Per hoc enim, inquit, dehcnoratur corpus, velut si quis poneret pro indiviso rem nobilem. cum re vili, is injuriam faceret rei nobili. At juxta hunc intellectum non peccarent in corpus suum, qui privatis immunditiis sese polluunt, non miscentes suum corpus cum alieno corpore. Quin nec ipsa meretrix admittendo scortatores peccat-et
in corpus suum, sed magis illud honoraret: quia sicut res nobilis dehonoratur, ut cum Cajetano loquar, si misceatur cum re vili: ita vicissim res vilis honoratur, quando miscetur cum re nobili. Igitur his expositionibus dimissis, ut alias, quas Oecumenius refert nihilo certp magis probabiles, omittamus, sensum hujus loci germanum arbitramur hunc esse: Eum, qui fornicatur, aut quocumque modo peccat per immunditiam carnalem, peccare in corpus suum, quia dehonestat illud et ignominia afficit, excitans in eo brutalem ac foedam libidinem; qua nimirum ita prorsus absorbetur animus, ut hi eo actu nihil aliud cogitare possit. Quod in aliis peccatis non contingit, ne quidem in gula et ebrietate. Quo fit, ut voluptas etiam immoderata aliorum sensuum turpitudinem hujusmodi non habeat, sicut voluptas venerea. Quae propter hanc causam etiam in coitu conjugali non potest non esse pudenda; tametsi in conjugibus per bona matrimonii, quae sunt fides, proles, sacramentum, excusetur hoc malum a peccato saltem mortali. Qua de re tota late disserit August. in utroque libro de nupt., et concupiscent. et in libris pene omnib. adversus Julianum scriptis. Sensum vero hujus loci, quem dedimus, tradit in sermone quodam, qui incipit: Propter hoc ipsum. Cujus magna pars extat apud Eugyppium tomo 2. cap. 331. Et apud Bedam in collectaneis. Quo in sermone sic iuter aliadicit: Liberum est animo humano in aliis quibuscumque sceleribus, et unuyn aliquid eorum operari, et eo ipso tempore alibi cogitatione distendi: quod in fornicationis ipso opere atque tempore non licet, animo ad aliud alvjuid cogitandum liberum esse. Sic enim totus homo absorbetur ab ipso et in ipso corpore, ut jam dici non possit ipse animus suus esse, sed simul totus homo dici possit, quod caro sit. Haec ille; ex quo sumptum illud glossae ordinariae: In aliis licef animo aliud operari, et alio intendere: sed non in fornicatione, ubi totus homo caro est. Similia Thomas habet in comment., citans glossam Augustini. Confirmat hunc intellectum consuetudo sermonis Apostolici, quo solum fornicationis peccatum, ita generaliter acceptum, ut supra diximus hic accipi oportere, passim immunditia vocatur. Confirmat etiam, quod per solum actum carnalem pollui et inquinaricorpora dicuntur, quodque membra, quibus actus ille exercetur, etiam vulgo obscoena et pudenda nuncupantur, et a Paulo inhonesta cap. 12. hujus epistol., non ob aliud, quam propter legem in membris repugnantem legi mentis, quemadmodum illic ex Augustino docebimus. Hinc et turpitudinis nomine significantur Exod. 20. et 28. et identidem Levit. 18. et 20., et semen ipsum genitale vocatur immundum Job. 14. et foedus humor, Levit. 15. Propter eandem caasam arcebantur a sacris, etiam qui uxoribus paulo ante commixti fuissent, ut 1 Reg. 21. Signum hujus immunditiae adferunt Graeci commentatores Chrysostomus ac caeteri, quod post coitum, praesertim fornicarium,.soleant homines ad bahiea currere et se lavare: quod non faciunt post alia peccata. Pkiribus hac de re egimus ad dist. 31. lib. 4. Sentent., tractantes quaestionem: quid in matrimonio malum sit et excusatione egeat.
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19. An nescitis, quoniam membra vestra templum sunt Spiritus sancti, qui in vobis est? Graece: An nescitis, quod corpus vestrum templum ejus, qui in vobis, Spiritus sancti est? Nec diversa est lectio Syriaca. Veteres Latini fere legunt phiiali numero corpora, quemadmodum supra vers. 15., ut Hieron. lib. 2. contra Jovinian. capit. 12. et 18., Augustin. lib. 2. de Trinit. cap. 13. lib. de bono conjug. cap. 11. et epist. 66. et commentatorArabros. Quaelectio etiam(ii-aecorum quorundam codicum est apud Robertum Stephanum. Atque ita vertit Faber,
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corpora vestra. Quanquam quod in pluribus est Graecis t6 a(i>jia corpus, con- gruit cum eo, quod proxime praecessit, eum qui fornicatur, peccare iri corpus suum: tanquam subjungendo dicat Apostolus: Atqui corpus uniuscujusque vestrum templum est Spiritus sancti, ideoque non polluendum, sed sanctificandum. Et ad hunc modum legisse videtur Sedulius. Legit et Augustinus alicubi, ut libro de bono viduitatis capit 6., quemadmodum ex contextu patet. Igitur Apostolus alio nunc argumento ex dignitate corporum nostrorum desumpto, ostendit fugiendam esse fornicationem: vel potius, ut hoc doceat, ostendit quantum sit malum, per immunditiam fornicationis peccare in corpus nostrum. Id enim estcontaminare et profanare templum Spiritus sancti. Membra seu corpora nostra Spiritus sancti templa vocat, non ob id solum, quia per baptismum Spiritui sancto ad inhabitandum consecrata fuerunt: verum quia Spiritus sanctus eorum inhabitator est. Addit enim, qui in vobis est. Unde sic vertit Erasmus: An nescitis, quod corpus vestrum templum est habitantis in vobis spiritus sancti? Nec tamen inde consequens est, unum(iuemque fidelem certo scire, quod Spiritum sanctum in se inhabitantem habeat. Nam illud, an nescitis, non ad omnes et singulos omnino fideles dicitur, qui Corinthi erant; non enim ad fratres fornicarios et caeteros, cum quibus superori capite vetat cibum sumere: sed ad fideles iu genere, qui sciebant, fidelium sancte viventium et professioni suae respondentium corpora esse templa Spiritus sancti. Quod et de seipso quisque cognoscebat, quantum sibi notus erat, se tak^.m esse. Notandum, hic corpora singulorum dici templum vel templa Spiritus sancti: qtium supra cap. 3. coetum fidelium, id est, ecclesiam, vocaverit temjdum Dei. Uocet ex hoc loco B. August. ei istola 66. Spiritum S. esse Deum: quoniam soli Deo templa constituuntur. Argumentum contra pneumatomachos efiicaclssimum. Quem, habetis a Deo. Proinde futuri in Deum, tanti muneris autorem, ingrati et injuriosi, si Spiritum sanctum per fornicationem a vobis expuleritis. £t non estis vestri. Vestri, Graece lauTwv, quasi dicat, vestri ipsorum, id est, non estis vestri juris, ut vertit Erasmus. Diversum argumentum a superiori, quo docet, fideles debere sua corpora servare pura et illibata ab omni corruptela immunditiae, propterea quod toti secundum corpus et animam non sui sint juris, sedDomini, qui eos redemit. Unde sequitur:
20. Emti enim estis pretio magno. Epitheton magno non additur iu Graeco, nec in Sjriaco, nec apud Tertull. Pauli verba referentem lib. de pndic. cap. 16. et ad uxorem lib. 2. cap. 3. Quin et commentatores Ai: brosius, Pelagius, Primasius et Sedulius non exponunt, ut ne legisse videantur. Et hoc modo absolute repetitur sententia proximo capite: Pretio empti estis. Nec vero contextus Apostoli plus requirit. Tantum enim probare vult, qaod dixit: Non estis oestri, ad quod sufBcit: Emti enim estis pretio. Nam emptitius non estsuus. Caeterum alibi Tertullianus tantum legisse videtur, magno, ut lib. 5. contra Marcionem cap. 7. de carne Christi cap. 4., de fuga in persecut. cap. 12. atque etiam de pudicitia cap. 6., ut idem sit Tertulliano, emti pretio, et emti magno. Nam cum emphasi legendum Ti/i^r^ pretio, apud Apostolum. Et alioqui satis fuisset dicere emti estis. Non enim fit emtio proprie sumpta sine pretio. Sed et Cyprianus alicubi legit magno, sine pretio; ut lib. de disciplina et habitu virginum juxta codicem Anglicanum, Pamelio teste: licet in aliis a tergo adscriptum sit pretio: emti enim estis magno pretio. Verum haec lectionis varietas sensum non immutat, qui talis est: Non estis juris vestri. Nam servi emtitii estis, utpote pretio redempti, sane permagno et inaestimabili; nempesanguinefiliiDei. Quamobrem vos ipsos et corpora vestra tanquam rem pretiosam debetis intemerata servare Domino vestro. Pretii magnitudinem explicat Petrus Apostolus 1. epist. 1. Non corruptibilibus, inquit, auro vel argento redempti estis, sed pretioso sanguine, quasi agni immaculati, Christi.
Glorificate et portate Deum in corpore vestro. Conclusio est totius exhortationis de fugienda fornicatione. Deum hic intelligi Spiritum sanctum, observat Augustinus locis supra citatis, scilicet eum, de quo jam dixerat, corpora nostra esse templum Spiritus sancti. Quare et hic locus divinitatem Spiritus S. plan3 declarat. Porro, glorificate dicit, quia Deum ignominia et contumelia afficit, qui templum ejus polluit. Contra, glorificamus Deum in corpore nostro tanquam templo ejus, quando servamus illuil purum ab omni immunditia et ornamusbonis operibus. Per haec enim Deus glorificatur apud homines; secundum illud Matth. 5. Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent patrem vestrum, qui in coelis est. Portamus autem Deum in corpcire nostro, quando corpus totum obsequioDei mancipamus. Metaphora sumpta a jumentis, quae portant sessorem, et ad ejus voluntatem moventur. Simile illud Rom. 6. Exhibete membra vestra arma justitiae Deo. Notandum, Graeca a Latinis hoc loco non parum discrepare. Nam ex parte minus habent, ex parte redundant. Sic enim legunt: Glorificate igitur Deum in corpore vestro et in spiritu vestro, quae sunt Dei. Graecis Syra consentiunt. Sed et Augustinus lib. 2. de Trinitate cap. 13. portate non legit, sed citat hoc tantummodo: Clarificate ergo Deum in corpore vestro, tametsi in epistola 66. additum habetur portate, sed non suo loco. Sic enim ibi legitur, Glorificate Deum et portate in corpore vestro. Sensus Graecae lectionis clarus est. Non enim, ut Cajetanus exponit, admonemur iis verbis, glorificare Deum in corpore, et gloiificare ea, quae Dei sunt, in spiritu; sed glorificare Deum in utroque, et corpore et spiritu, quia utrumque Dei est; et proinde utrumque suo famulari debet auton ac Domino. Respicit enim ad illud, quod dixit: et non estis vestri. Estque tncita probatio a partibus ad totum: Corpus vestrum et spiritus vester Dei sunt, ergo non estis vestri. Verumtamen r.ostrae latinae lectioni, quam omnes latini codices exlaibent, etiam vetustissimi scriptores suffragantar: Cyprianus in exposit. orat. Dom. et lib. de discip. et hab. virginum, nec non libro de exhort. mart. cap. 6. et lib. 3. testim. cap. 11. et 63., et ante eum Tertull. lib. de resurr. camis cap. 10. et 16. et de pud. cap. 16. et adv. Marc. lib. 5. cap. 7,, nisi quod loco verbi portate logit toUite, sed eadem significatione: quemadmodum iisdem autoribus hanc Apostoli sententiam referentibus, eadem sunt glorificare, clarificare, magnificare, et honorare. Nec illud omitto, partem extremam Graecae lectionis, axiva laxt xou OsoD quae sunt Dei, in nonnullis Graecis exemplaribus non haberi: sed quorum fides mihi incomperta. Finitur hoc loco juxta distributionem Theodoreti primus hujus epistolae tomus, et inchoatur secundus a capite sequenti.
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1. Audet aliquis vestrum, habens negotium adversus alterum, iudicari apud iniquos et non apud sanctos? Horror, quem hic agendi modus in eius animo excitaverat, quum interrogationis abruptae forma tum verbis adhibitis exprimitur. Audaciam non vulgarem requiri insinuatur, ut Christianus eo usque sese abiiciat, ut dignitatis suae prorsus oblitus cum fratre coram ethnicis litiget. Negottum habere (πρᾶγμα ἔχειν) sensu forensi idem est quod litem habere; alterum vero, adversus quem negotium habetur, fratrem i. e. Christianum intelligi, contextus docet. Neque enun Apostolus prohibere potest aut vult, quominus « Christiani sub ethnicis principibus constituti eorum iudicio compareant, si vocentur; hoc enim esset contra subiectionem debitam (/lom. 13,1-7), sed prohibet, quominus fideles eligant voluntarie iudicium infidelium » (TÀom. cfe Theod. etc.). Attamen ut non tantum Christiano indignum, sed etiam absurdum esse hunc agendi modum ostendat, eos zudicari (κρίνεσθαι, S. Cypr. : disceptare) i. e. ius quaerere dicit apud znzquos (ἐπὶ τῶν ἀδίκων) et non apud sanctos. « Vide, inquit CÀrys., non dicit : apud infideles, sed : - apud zniustos (ἐπὶ τῶν ἀδίκων), voce illa usus, qua maxime illos absterrere potuit. Quia enim litigantes in iudiciis id maxime postulant, ut iustitiae ratio habeatur, ideo quasi dicit : Quo pergis et quid agis, o homo? Ut iustitiam assequaris, ad iniustos te convertis? » Eandem ob rationem in altero membro Christianos omnes sanctos vocat, quia omnes vocatione sua sancti sunt (1,2) atque sanctitas iustitiam complectitur. Postquam vitium enuutiavit et generali quodam modo reprehendit, accuratius rem tranctans ostendit, illud Christianos dedecere, quum ipsi inter se lites suas «dirimere possint (2-4), praecipitque quid hac in re facere debeant (5. 6). Admodum simplex et clara est Apostoli in hac particula argumentatio; a maiore ad minus concludens ostendit, eos, qui integrum mundum atque ipsos angelos iudicaturi sint, certe dignos esse, qui de rebus minimis et quotidianis iudicent; maximopere ergo Christianos dedecet ethnicos sibi eligere iudices, quia, uti ironice addit, illi ipsi Christiani, qui nihili aestimari soleant, minimis illis iudiciis dirimendis idonei sint. Per increpatorias itaque interrogationes procedens, illa in memoriam eis revocat, quae de iudicio ultimo antea docuerat. Licet enim Corinthiis, quia solidum cibum ferre nondum potuerant, lac dumtaxat dedisset (3,1 sq.), de iudicio tamen, quod ad elementa fidei pertinebat (Hebr. 6,2), amplam et accuratam, uti ex nostro loco apparet, doctrinam tradiderat; neque id mirum, quoniam nulla alia doctrina ethnici vix conversi ab anterioribus suis viis pravis efficacius absterrebantur; quapropter etiam in suis epistolis tantum non omnibus terribilem illum diem frequenter commemorat. Hic tamen non ad eos terrendos de iudicio loquitur, sed ad magnam ostendendam dignitatem Christianorum, qui una cum Christo capite suo velut iudices tunc sedebunt :
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2. An nescitis, quoniam sancti de (hoc) mundo zudicabunt? Non tantum de Aoc mundo pravo et Christum aversante, sed de integro mundo sancti, i. e. Christiani omnes, «qui Domino suo fideles adhaeserunt, in et cum Christo iudicabunt. Unde sua sponte derivatur conclusio : Et sz 2n vobis iudicabitur mundus , indigni estis, qui de minimis tudicetis? Expressionem zn vobis (iv ὑμῖν) TÀom. et Oec. cum aliis recte, si ad sensum attenditur, explicant : per vos (διὰ ὑμῶν), accuratius tamen exponimus : zn£er vos i. e. in vestro consessu seu coram vobis iudicibus. Id enim alterum membrum (ἀναάξιοί ἐστε χριτηρίων ἐλαχίστων) postulare videtur; siquidem χριτήριον in versione alesandrina ubique (Exod. 91,6; Iudic. 5,10; 3 Heg. 1,7; Dan. 1,10 et hist. Sus. 49) eLin Novo Test. (Iac. 2,6), uti saepe quoque apud profanos, locum iudicii seu tribunal designat. Sensus igitur graeci textus est : « Num vos, in quorum consessu mundus iudicabitur, indigni estis, qui in tribunalibus infimis sedeatis? » Quoniam vero in inferioribus et infimis tribunalibus de rebus quotidianis et minimis agitur, libere quidem, sed accurate Vulg. sensum apostolicum expressit. Profecto supremi tribunalis iudex etiam in infimo ius dicere potest. Quam sententiam confirmans Paulus Corinthios commonefacit, ad quosnam iuxta doctrinam a se traditam iudicium eorum sese sit extensurüm :
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3. Nescitis, quoniam Angelos iudicabimus? quanto magts saecularia ! vel, uti antiqua versio ultimum membrum significantius reddidit : nedum (μήτι ys) saecularia (S. Aug. Doctr. christ. IV. 18). Mundo, i. e. universalitati creaturarum, quas sapientia divina ordine pulcherrrimo disposuit (κόσμος ἀπὸ τοῦ χομεῖν Eusth.), etiam angeli comprehenduntur (cf* 4,9), atque illi quoque, ut inscrutabilia iudicia investigabilesque viae Dei, de quibus nunc interdum conquerimur, cognoscantur divinaque totius mundi gubernatio, quam nunc non intelligimus, velut sapientissima et iustissima omnibus manifestetur, in ultimo iudicio comparebunt; « una enim , inquit Lap., est ecclesia hominum et angelorum, unumque caput et iudex Christus, atque hoc etiam (iudicium angelorum) pertinet ad publicam gloriam divinae iustitiae et ad laudem angelorum ». Iamvero si saneti summas creaturas, angelos, aliquando iudicaturi sunt, digni profecto sunt, qui saeculartia iudicent; vocabulum saecularia enim, quo Vulg. reddit gr. βιωτιχά (i. e. ea, quae ad vitam quotidianam spectant), res illas minimas designat, de quibus homines litigare solent. Quare cum ironia quadam praecipit : ἃ. Saectuaria tgitur zudicia (βιωτικὰ οὖν χριτήρια) si habueritis, contemtibiles , qui sunt fn ecclesia, ?llos constituite ad vudicundum. Quoniam omnes sancti futuri sunt iudices mundi et angelorum, omnes quoque ἃ fortiore velut iudices in tribunalibus illis, in quibus causae de rebus quotidianis tractantur (κριτήρια βιωτικά, saecularia iudicia), velut iudices sedere possunt; immo illi ipsi, qui vel ob ignorantiam vel ob paupertatem in ecclesia hodie despiciuntur ct nihili aestimantur (oi ἐξουθενήμενοι ἐν τῇ ἐχκλιησία, contemtibiles, qui sunt in ecclesia) in eiusmodi tribunalibus munere iudicum fungi possunt : Z/los statuite ad 2udicandum (τούτους καθίζετε). Haec est communis Patrum et interpretum catholicorum interpretatio huius sententiae, eandemque tenent aliqui acath. (God. eic.); at plerique moderni acath., quibuscum ex cath. consentit Ma:., τοὺς ἐξουθενημένους ἐν τῇ ἐχχλησίᾳ (conlemtos in. ecclesia) intelligunt ethnicos, qui a fidelibus despiciantur, totamque phrasin (quum χαθίζετε etiam praes. indic. esse possit) interrogative legunt : « Si igitur saecularia iudicia habueritis, ethnicos, qui in ecclesia contemnuntur, velut iudices constituitis? » Cui explicationi duo obstant : nusquam a Paulo ethnici contemt? in ecclesia vocantur nec apte vocari potuerunt; particula quoque o»v (igitur), quae hanc sententiam ex praecedentibus derivari indicat, inepte esset adhibita, si nova interpretatio ἃ Luthero invecta admitteretur. Antiqua ergo relineatur oportet; nam in primitiva quoque ecclesia pauperes interdum esse despectos, ut ἃ Paulo non sine divitum vituperio despecti, qui sunt ?n ecclesia nominari potuerint, satis constat (cfr 11,22; Iac. 2,2 sqq. etc.). 1. Quaeritur, quo sensu sancti mundum et angelos iudicare dicantur. Thom. in Comm. tres, in Summ. thcol. (Suppl. «qu. 89. a. 1.) quinque modos indicat, quibus aliquod iudicium sanctis compelere possil; scd « ἐμdicium auctoritatis, quod soli Christo conveniat », eis negat. Primum ex quinque istis mnnodis (iudicium comparationis, in (quantum ex comparatione cum iustis peccatores ostenduntur digni poenis, cfr Mat/A. 12,41) pracfcrunt Graeci (Chrys. Theod. οἷο.) atque aliqui ex Latinis (A'er Rhab. Οἱ. ord. Cai.). Alterum (iudicium approbationis scntentiae a Christo latac, vcl interpretativum, « interpretamur enim aliquem facerc, qui facienti consentit ») nudum pauci tantum admittunt (Herv. Mai.), scd cum primo complures coniungunt (Est. Ναί. M Ev. etc.). Tertium (iud. assessionis vel similitudinarium, « quia sc. similitudinem iudicis habet, qui ei assidet in eminente loco ») nudum teuct Lyr., cum secundo coniungunt alii (Dion. fiamb.). Quartum, quod ἃ primo vix dilTert (in quantum in viris perfectis continentur decreta divinae iustitiae, ex quibus homines iudicabuntur, sicut si liber, in quo lex contiuctur, iudicare dicitur), invenit Ztich. Vict. Quintum demum (fudic. promulgationis) solis Apostolis et summis sanctis tribuit TÀom., « quatenus nimirum poer eos saucti inferiores vel etiam peccatores spirituali quadam illustratione illuminabuntur, qualia praemia vel quales poenae eis debeantur » ᾿. Longe plerique igitur interpretes vocem iudicandi sensu improprio explicant; de proprio tamen iudicio, quod « cum auctoritate et potestate » exerceatur, sermonem esse tenent Gl. interl. Lomb. aliique; atque recte censent Just. Lap. Men. Tir. Bisp., omnes istos improprios iudicandi nodos argumentationi Apostoli non convenire. Profecto , nisi verbis ludere οἱ sophismatoe uti voluit, in tota sua argumentatioue, qua a maiore ad minus concludit, voci iudicandi eundem sensum attribuere debuit; atqui non est dubium, quin ostendere vclit, Christianos vere et proprie de rcbus quotidianis iudicarc posse, ac proin verbum iudicandi in vv. 1. et 4. et in secundis membris vv. 2. 3. proprio sensu sumat; ergo etiam in prioribus membris tv. 2. 3. verbum eodcm sensu adhibet, atque iuxta eius doctrinam sancti inundum ct angelos vore ct propric iudicabunt (cfr Zust.). « Absit, inquit quidem CArys., ut fideles sedeant et iudicent, Dominus enim iudicabit », sed sanctorum iudicio iudicium Domini non tantum non excluditur, sed supponitur, siquidem unum idemque cum illo est. Christus est caput corporis myslici, cuius iusti omnes suut membra; atqui illud, quod caput facit, membra quoque faciunt, non propria utique auctoritate, scd auctoritate capitis sui. S. Paulus membra numquam a capite separat neque sibi repraesentat sanctos nisi cum eorum capite Christo unitos atquc in illo ct cum illo agentes; Christiani ei sunt i//i, qui in. Christo sunt (οἱ ἐν Χριστῷ). Quod si autem in et cum Christo concrucifigi (συσταυροῦσθαι fiom. 6,6; Gal. 2,20), in οἱ cum Christo cominori (συναποθνήσχειν 92. Tim. 2,11), conscpeliri (συντάπτεσθαι Rom. 6,5), convivilicari οἱ corrcsuscitari ponitur aut ex contextu eius sensus clare definitur, usquam in Novo Test. solos daemones esse designatos, non satis apparet, cur boni angeli in ultimo iudicio non sint comparituri. Uti enim monet Z7ust., eorum iudicio futuro « non obest, quod mali iam sint supplicio addicti et boni beata vita perfruantur; nam hoc ipsum de quamplurimis hominibus valet, quorum alii iam pridem cruciantur, alii beatorum coetui aggregati sunt, qui tamen omnes iudicis sententiam in extremo illo die accipient ». Omnino porro conveniens videtur, ut in ultimo die omnibus omnino creaturis in iudicium vocatis divina iustitia et sapientia glorificetur. Alii quidem interpretes etiam hic de iudicio approbationis vel comparationis etc. loquuntur, sed nulla est ratio, cur iudicio auctoritatis eodem, quod supra explicavimus, angelos omnes a sanctis iudicatum iri negemus. Omne iudicium enim Pater Filio hominis dedit (Joan. 5,99. 9); atque in eo et cum eo tamquam capile suo sancti ctiam angelos iudicabunt. Quanta igitur est dignitas, ad quam Dominus fideles suos servos evexit ! Iudicandis rebus quotidianis vel ipsos infimos Christianos idoneos esse, ironice Apostolus insinuaverat; ne quis vero putaret, eum revera praecepisse, ut iudicum munere fungerentur (imperativo enim usus erat : xaü ere, constituite illos velut iudices) sententiam suam explicat :
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5. Ad verecundiam vestram dico. Verum hoc non fuit praeceptum, sed ironica exaggeratio, qua eis pudorem incutere voluit (πρὸς ἐντροπὴν ὑμῖν λέγω, ad confusionem vestram dico cf» *,158). Quam confusionem auget addens : Sic non est tnter vos sapiens quisquam (οὐδὲ εἷς ne unus quidem), qui possit iudicare inter fratrem suum (διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ, fudicare inter fratrem et fratrem ὶ. S. Aug. Enchir. 78)? Tot fuerunt in ecclesia corinthia, qui de sua sapientia gloriabantur (3,18; 4,10), at in hac sapientium multitudine ne unum quidem inveniebant, quem mninimarum illarum rerum iudicandarum capacem habebant? Ne unum quidem, qui inter fratrem suum accusatorem fratremque suum accusatum munere iudicis fungi poterat? Eandem ironiam continuans simul indicat, quid facere debeant ; ex fidelibus unum eligi vult, qui cum auctoritate lites quotidianas iudicet. Quoniam Apostolus verbo διακρίνειν hic utitur, de arbitro a litigantibus libere electo eum loqui moderni censent (Moi. Disp. etc. ; — acath. plerique) ; at διαχρίνειν ad iudicium verum et pro- prium quidem designandum ab Alexandrinis saepe adhibetur (pro oEU Erod. 18,0; Ezech. 44,9; 1 Paral. 26,29 etc.) eodemque sensu a profanis usurpatur; nullibi autem in Novo Test. de arbitro legitur adhibitum. Porro contextus quoque sensum arbitri excludit; ecclesia enim iudicem constituere iubetur, qui auctoritate igitur totius ecclesiae lites dirimat; sed arbiter eam solam habet auctoritatem , quam litigantes ei conferunt. Demum praxis primitivae ecclesiae explicationi nostrae favet; quodsi Chrys. de μεσίτη vel διαιτητῇ loquitur, isto nomine utitur, uti recte monet fust., vel quia iudex ille absque forensi strepituprivatim inter fideles munere suo fungebatur, vel quia non & rei publicae magistratibus, sed communi ecclesiae consensu et auctoritate apostolica dirimendis controversiis praefectus erat. Quam necessarium aulem sit, ut ipsi iudicem aliquem christianum statuant, ostendit iterum indignum eorum agendi modum carpens :
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6. Sed frater cum fratre iudicio contendit (xotvesat S. Aug. : iudicatur, litigat) e£ hoc apud znfideles! Duplex esse eorum defectum insinuat; quam perversum sit fratrem cum fratre litigare, ipsis verbis adhibitis iam docet et in sequente particula uberius explicabit; neque parum erimen hoc augeri innuit, quia coram ethnicis lites suas agentes ecclesiam ipsam despectui exponant. Unicam quidem rationem, qua neophyti ἃ cnusis suis ad ethnicos magistratus deferendis retineantur, Paulus in tota hac pericopa diserte explicat, indecentiam nimirum, quae in eo sita est, quod sancti, quibuscum Christus aliquando totum mundum sit iudicaturus, levissimarum causarum iudicandarum incapaces habeantur; at alteram tamen ultima verba addunt, quum neophytos publice litigantes in ipsorum ethnicorum. offensionem incurrere significent. Ac profecto ethnici, qui sancta Christianorum vita ad evangelium amplectendum allici debebant, si neophytos post conversionem iisdem, quibus antea, iniustitiae ct avaritiae vitiis deditos causas publice agere videbant, nec de Evangelio bene existimare nec illud adamare potuerunt. Gravissima erat haec ratio, quamvis Apostolus eam uberius non explanet; atque hanc ob causam etiam primitiva Ecclesia praeceptum, quod in hac pericopa continetur, magna cum diligentia observavit; tribus enim primis saeculis Christianos in suis litibus ius a magistratibus non petiisse constat, et saec. ^5. et 5. quoque episcopi in rebus civilibus ius dicere solebant (cfr Iust., et Devoti Institut. canon. III. tit. [. S 19-18). Praecedentis sententiae prius membrum (sed frater cum fratre litigat) uberius explicans Apostolus docet, imperfectionem iam in eo esse, quod iustas lites habeant (v. 7), sed gravissimum peccatum illos committere, qui iniustitiis fraudibusque suis liles provocant (v. 8-11). 1. lam quidem-omnino delictum vaya) est (£n) vobis, quod iudicia (κρίματα lites cfr Apoc. 18,20) Aabets inter vos. Cum CArys. aliqui Graeci (Oec. Theoph.) et cum Tert. (De cor. mil. 11) et S. Aug. (Enchir. 78), cuius verba in G/. ord. transierant, aliqui Latini (Esc. Caírn. Nat. Pic. M Ev. etc.) verba Apostoli severius interpretantes etiam illos, qui iustis litibus sua repetunt, peccati reos essc censent : « igitur ex Apostoli sententia, inquit Es(., sicut eam interpretati sunt Aug. ct alii, delictum i. e. peccatum est, in iudicio sua repetere; non quod id per se malum sit, at quia malum non unum, sed multa fere coniuncta habet ». Attamen de peccatis, quae litis alicuius occasione committi possunt , Apostolus non loquitur; interpretes vero, qui severam hanc interpretationem sequuntur, tot exceptiones, quibus litigantes ἃ peccato excusentur, statuunt, ut eam erroneam csse satis manifestent. Rectius igitur non de peccato, sed de imperfectione hic agi dicemus (Theod. « haec perfectionis sunt », Thom. Dion. Iust. Lap., moderni plerique); ac revera vox graeca 7:777|4x, quae ἃ Vulg. delictum redditur, inferiorem dumlaxat conditionem per se significat!; itaque Apostoli mens est, Corinthios eo ipso, quod litigent, a perfectionis tramite deviasse nec aimnplius in eis perfectam Christiani imaginem inveniri. Hanc explicationem postulat ratio addita : Quare non magis (potius) iniuriam accipitis? quare 0n 0,btgáis (potius) fraudem patiniznz? Namque de praecepto non est, ut aliquis iniuriam accipiat et fraudem patiatur. Quodsi enim Es/. verba Domini (MattA. 5,39 sqq.) : « Ego dico vobis, non resistere malo, sed si quis te percusserit in dexteram maxillam , praebe illi ct alteram » etc., « praeceptum continere asserit, ut saltem ad venialem culpam obligent, si non praestentur secundum animi praeparationem », iustos limites transgreditur. Procul dubio omnis vindicta aut ultio illis verbis prohibetur; paratos quoque nos essc iubent ad remittendum de iure nostro, si vera caritas proximi et gloria Dei id exigant; at consilium dumtaxat exprimunt, ut illis in occasionibus, in quibus nec caritas nec gloria Dei periclitantur, iure nostro cedamus; quin etiam fieri potest, ut ob maius bonum obtinendum iniuriam refutare et ius repetere debeamus ; id enim exemplo suo nos Dominus (Io«n. 18,93) ct Paulus (Act. 16,37; 22,24) ipsi docuerunt (cfr TÀhom. Ma/d. in Matth. 5.). Iam quaenam lites absolute prohibeantur, sequentia verba docent :
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8. Sed vos inturiam facitis et. fraudatis, et hoc. fratribus! Tantum aberat, ut consilia Domini observantes Corinthii ad veram perfectionem anhelarent, ut illud, quod ab aliis ferre noluerunt, aliis inferre non dubitarent iustitiamque litibus suis aperte violarent; quae agendi ratio multo maiore vituperio erat digna, quia iustitiam , quae erga omnes homines observetur oportet , ne erga eos quidem observarunt, quibuscum intimiore religionis vinculo erant coniuncti. « Neque enim, inquit CArys., similiter de peccatis iudicatur, quum committuntur in quemvis obvium, et quum in proprium membrum committuntur; illic sola peccati natura consideratur, hic etiam personae laesae qualitas ». Ad omnes enim bonum oportet Christiani operentur, maxime autem ad domesticos fidei (Ga/. 6,10), atque similiter ab omnibus quidem, maxime autem a fratribus laedendis abstinere nos debemus. Quantum demum sit crimen iniustas lites fratribus intendere , Corinthii ex doctrina accepta scire possunt ac debent :
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9. An nescitis, quta iniqui regnum Dei non possidebunt (haereditabunt χληρονομιήσουσιν) ἢ Iniqui (ἄδικοι) hoc loco, uti ex contextu patet, non omnes peccatores, sed iniusti, uti legit S. Cypr., intelliguntur. Quoniam iniustitia, qua ius proximi laeditur, grave est peccatum hominemque gratia sanctificante et iure ad aeternam haereditatem privat, Apostolus occasionem arripit, ut eos quoque admoneat, qui gravibus aliis peccatis sese e regno Dei excludunt, atque ita viam sibi aperit ad illos vituperandos fideles, qui fornicationi erant dediti. Particula igitur, quae sequitur (vv. 9-11) praecedentem increpationem terminat et confirmat, alteram quasi praeparat et introducit (cfr ad 5,91). Graeci Apostolum his verbis « eos innuere censent, qui Deum utpote benignum homines puniturum esse negabant » (CArys. Theod. eic.); accuratius, opinor, dicemus, eum illos prae oculis habere, qui δα christianam libertatem perverse interpretandam inclinabant. Ex doctrina enim paulina, Legem esse abrogatam, male intellecta aliquis deducere potuit, Christianos nulla amplius lege teneri; Paulus ipse Galatas iam monendos censucrat, ne, quamvis in libertatem sint vocati, « libertatem in occasionem carnis darent » (Ga/. 5,13). Cuius antinomistiei erroris, qui paucis annis postea in ecclesiis asiaticis a SS. Iacobo, luda, Petro, loanne impugnari debuit, prima quaedam vestigia Corinthi quoque videntur apparuisse, sed ab Apostolo statim hoc gravissimo monito sunt repressa. Nolite errare doctrinam meam pervertentes; neque fornicarüt , neque 1dolis servientes , neque adulteri,
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10. neque molles (μαλακοί, qui turpia patiuntur), neque masculorum concubitores , neque fures, ncque avari, neque ebriosi , neque maledici (Aoi9opo), neque rapaces vegnum Dei possidebunt (χληρονομήσουσιν, haereditabunt). Duo peccatorum genera ita enumerantur, ut peccata contra sextum praeceptum primo, peccata contra iustitiam secundo in loco ponantur atque ordo, quo Apostolus in hoc capite de iis agit, quasi invertatur. Quinque autem impuritatis species recensentur, nam dois servientes in. hac serie illi apte intelliguntur, qui scortis in celeberrimo Apbroditae corinthiae fano libidini inservientibus abutebantur; gradatio igitur quaedam habetur a simplici fornicatione ad fornicationem cum scortis deae dicatis, ad adulterium, ad peccata contra naturam. Peccata contra iustitiam certo ordine recenseri non videntur; quin etiam medios inter iustitiae violatores (eodem fere modo, quo 5,11) ebriosi et maledici positi sunt. Omnes, qui hisce peccatis sese implicant et dedunt, ad pristinam vitam suam ethnicam revertuntur ideoque se ipsos a regni Dei haereditate excludunt. Cuius infelicissimi status pristini eos commonefaciens Apostolus summum illud beneficium celebrat, quo a Deo ornati sunt, ut efficacius eos ab ethnicis vitiis absterreat.
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11. Et haec quidam fui- SLis, ταῦτά τινες ὅτε « eiusmodi farinae homines fuistis », sed durum opprobrium inserta vocula τινὲς (g:2dam , pro quo pronomine multi codd. latini male habent quidem) emollht; neque enim omnes neophyti ethnici ante conversionem suam tam gravibus delictis onerati fuerant; sed abluti estis, sed sanctificati estis, sed zustificati estis in nomine Domini nostri Iesu Christi et in Spiritu Det nostri. De baptismi effectu sermonem esse, interpretes consentiunt; ter autem repetita particula ἀλλά (sed) gradationem aliquam, qua a minore ad maius procedatur, indicari videtur, atque eiusmodi gradationem multi (CÀrys. etc., Est. etc.) agnoscunt. At quaé haec sit, equidem non perspicio, quare cum aliis (Thom. Cat. etc., M Ev. Mart. etc.) tribus expressionibus unum idemque beneficium , quo ex tristi sua anteriore conditione ethnici neophiyli in laetissimam novam sint translati, describi censeo, ita ut triplici particulae repetitione singula huius beneficii momenta velut aliquid magni efferantur. Efficientes enim, ut baptismo a peccatis pristinis abluerentur (ἀπελούσασθε i. c. effecistis, ut ablueremini, efr Ac/. 292,16 βάπτισαι xa ἀπόήλουσαι, fac, ut baptizeris et abluaris), gratia sanctificante ornati eodem temporis momento Dei servitio sunt, consecrati (sanctzficati estis) et iusti coram eo constituit. (/ustificati estis) efr ad 1,30 et 1,2. Alii ita explicare malunt, ut duobus prioribus membris negativum (aó/utt estis) et positivum (sanctificati estis) iustificationis momentum exprimatur, ultimo demum (fustificati estis) utrumque comprehendatur. Cui explicationi libenter subscriberem, nisi illud obstare videretur, quod in primo membro aoristus znediz , in duobus aliis aor. passiv? adhibeantur; primum igitur membrum (effecistis ut ablueremini) bonam voluntatem in baptizandis requisitam adfuisse innuit, duo altera, quae passivo modo exprimuntur, totum effectum baptismi a solo Deo esse docent. Quoniam baptismus in nominc trium personarum divinarum confertur, TÀeod. in ultimis huius versus verbis allusionem ad hanc baptismi formulam haud immerito videt : « aperte, inquit, aequalitatem Filii et Spiritus (Apostolus) ostendit coniunxitque etiam Dei ct Patris nomen; per SS. Trinitatis enim invocationem aquarum natura sanctificatur et exhibetur peccatorum remissio »!. Itaque membrum additum Zn nomine D. N. I. Chr. et n Spiritu Dez N. cum primo verbo abuti estis proxime coniungimus, ita tamen (id quod per se patet), ut simul ad duo aliàà pertineat; ncque ulla est ratio, cur ultimo membro (2n Spiritu Det nostri) charismata indicari cum Just. dicamus, quae Spiritus S. baptizatis magna cum liberalitate contulerit. Meritoria enim sancfificationis et iustificationis causa est Dominus N. I. Chr., Spiritus vero qui a Deo Patre procedit cuique sanctificationis et iustificationis opus appropriari solet, quasi efficiens causa nominatur; siquidem « sanctissimae Domini passionis merito per Spiritum S. caritas Dei diffunditur in cordibus eorum, qui iustificantur, atque ipsis inhaeret » (Conc. Trid. Sess. VI. De iustif. 7.). Vix alius est Scripturae locus, qui imputativam, quam sibi Protestantes fingunt, iustificationem hoc nostro efficacius excludat. Peccata enim in iustificatis non tegi sed ab/w: dicuntur, atque homo non extrinsece tantum iustus appellatur vel reputatur, sed vere intrinsece sanctificatus est : ἃ statu peccatoris, qui primis verbis describitur (e£ haec fuistis) , in statum iusti transiit per completam peccatorum ablutionem et per novi vitae supranaturalis principii infusionem. Contra quaeimmerito aliqui acath. (Fuck. O/sh. etc.; mirum quod etiam Bsp.) verbo ἡγιάσθητε (sanctificati estis) mere legalem quandam sanctitatem exprimi asserunt (sanctorum coetui estis aggregati); ipse jam locus, quem vocabulum medium inter ἀπελούσασθε et ἐδιχαιώθητε occupat, impedit, quominus ei similis significatio (sicut 7,14) attribuatur. Multo minus ultimum verbum ἐδικαιώθητε significare potest : « data est vobis spes fore, ut Deus iudicio suo iustos vos declaret » («als drittes eróffnet ἐδικαιώθητε die Aussicht auf Gottes Rechtferti1 con. 6, 11. 1». 141 gungsurtheil » Mey. He?nr.); de re enim iam accepta sermo est, minime vero de futura aliqua declaratione. Sed singula acatholicorum effugia enumerare superfluum est; id unum addamus, etiam inter acatholicos non deesse, qui propter nostrum locum iustificationem imputativam a Paulo doceri negant (Deck apud God.). | Ad eorum, qui ethnicorum exempla sequentes fornicationi sese dedcrant, increpationem transiens Apostolus excusationes, quibus vitium suum coram se ipsis forte diminuere conabantur, magna cum prudentia eis praeripit non de re indifferente agi ostendens, id quod ethnici putabant et forte etiam aliqui neophyti sibi persuadere volebant (6,19-14). Quo obstaculo remoto duobus argumentis ex dignitate corporis, utpote membri Christi et templi Spiritus S., desumtis foeditatem immanitatemque huius vitii demonstrat (6,15-20). a.) Fornicatio nequaquam est res indifferens (6,12-14). Iam inde a v. 9. Apostolum increpationem fornicationis praeparasse diximus, quum ibi iam aliquos respiceret, qui a christiana libertate perverse interpretanda non plane alieni erant. Verbis enim nonnullis, quibus Paulus forte ipse de rebus sola rituali lege Iudaeorum prohibitis usus erat, vitia sua se tegere posse arbitrabantur. Itaque sententiam istam ne illis quidem in rebus, «uae per se sint licitae, semper valere sed arctioribus limitibus circeumscribendam esse monet.
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12. O»unia mihi (icent , sed on omnta expediunt. Prius membrum interrogative legi oportere, ut alterum quasi responsio sit Apostoli, TAeod. censet ; priore obiectionem aliquam vel excusationem peccatoris contineri, quae altero membro corrigatur et immerito afferri doceatur, Just. ct plerique moderni tenent. Sed cur eiusmodi dialogismus statuatur, nulla videtur adesse ratio; velut suam potius sententiam Apostolus principium hoc affert et limites, quibus etiam in adiaphororum usu circumscribatur oportet, indicat. De adiaphoris autem verba haec ab Apostolo usurpari, quamvis aliqui fideles latiorem sensum eis attribuerint, clarum cst. Iam vero adiaphora omnia, si nuda in se considerantur, sunt licita, sed non omnia erpediunt vel potius prosunt (συμφέρει). Non omnia omnibus! Certis enim in adiunctis res adiaphora et per se licita alicui non tantum non prodesse sed obesse et nocere potest, ut ab eius usu abstinere teneatur, quamvis aliis licita remaneat. « Quia enim non omnia prosunt, manifestum est, non omnibus, sed iis, quae mihi prosunt, uti mihi licere » (Theod. M.). Neque tantum per se ipsam res adiaphora alicui interdum fit illicita, sed ctiam per modum, quo adhibetur; hinc principio repetito Paulus aliam exceptionem opponit : Omnia mihi licent, sed ego sub nullius redigar potestate! , vel accuratius iuxta graecum (ZXÀ' οὐχ ἐγὼ xv) : sed non ego sub alicutus rei poteslate redigar, 1. e. res mihi subiecta sit oportet, non ego rei subiectus. Si qua igitur res per se licita tantopere me allicit, ut in eius usu perfectam meam libertatem servare non possim sed eius quasi servus fiam, ab ea me abstineam oportet. Quamquam omnes cibi per se sunt adiaphori, certi tamen certis personis illiciti fieri possunt, sive quia illis non prosunt sed nocent, sive quia illos quasi captivant efficiuntque, ut intemperantiae indulgeant?. Quorsum hic versus, quem iisdem fere verbis Apostolus in suo tractatu de idolothytis (10,22. 23) repetit, οἱ duo sequentes pertineant, antiqua ost controversia. À GI ord. (cfr Herv. Lomb. Thom.) tres iam proponuntur sententiae, quibus ex Graecorum interpretatione quarta accedit. Omni probabilitate duae ex illis destituuntur, quamvis una etiam modernis nonnullis acath. arriserit; supponitur cnim, Paulum hic iam aut thema de idolothy- (158 inchoare voluisse, sed v. 13. ab illo aberrasse ct tandem 8,1 ad illud revertisse (Lomó?. Thom?. eic.; — Neand. eic.), aut etiam eum illis praelusisse, quae infra (9,1 sqq.) uberius explicat, cur ab ecclesiis, quamvis id liceat, sustentari noluerit (A'rr. Gl ord ?. Herv 3. Lomb 3. Thom?. etc.); quae hypotheses non tantum prorsus sunt gratuitae sed etiam Apostolo parum dignae; tam leviter enim non relinquit thema suum atque digressiones, quas interdum inserit, cum argumento tractato intime cohaerent. Probabilior est alia sententia, quae vv. 12. et 43*. ad praecedentem tractatum de iudiciis ita pertinere tenet, ut Apostolus explicet, iusta iudicia licita quidem esse, sed tamen ab iis essc abstinendum, quia pacem inter fideles turbent (non expediunt) οἱ pacem propriam auferant (sub nullius redigar potestate) ct de rebus minimis cito perituris (esca ventris etc.) agantur (G/ ord *. Herv !. Lomb *. Thom !. Lyr. Dion. Cai. Est. Lap. Men. Tir. Pic. M Ev. LB. Ramb.). Cui explicationi tamen quam maxime obstat intimus, qui inter 43* οἱ 13^ adest, nexus; obstant quoque v. 8. sqq., qui Paulum de iustis iudiciis non amplius loqui clare demonstrant; miro igilur saltu ad ve. 7. rediisset, ul stalim ad prorsus aliam rem transiret. Itaque omnino cum Graecis et longe plerisque modernis tenemus, Paulum hic de fornicatione agere coepisse; in eo tumen Gracci ἃ vero aberrant, quod Apostolum ad thema do incestuoso (2,1 sqq.) revertisse dicant; nam illo in loco de fornicatione ipsa non agit, sed de fornicatoribus aliisque peccatoribus vitandis. Itaque adiaphororum quoque usum suos habere limites Apostolus hucusque ostendit cuin iis, quos increpare vult, quasi supponens de re indifferente agi; at hanc hypothesin falsissimam esse neque ullo modo fornicationem adiaphoris posse accenseri, nunc demonstrat. Famem quidem aut ciborum appetentiam explere res est adiaphora, sed de libidinis desiderio longe aliter iudicetur oportet.
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13. Esca (τὰ βρώματα, cibi s. escae) ventri et venter escis; Deus autem et hunc et has destruet. Haec quoque verba moderni plerique (Maz. Bisp. Dr. Hamb. ; — acath. multi) velut obiectionem vel excusationem a fornicariis proferri censent, quam Apostolus in sequentibus refutet aut corrigat; fornicarios enim inter ciborum appetentiam et libidinis desiderium paritatem statuisse , ut ex manducationis liceitate ad fornicationis permissionem concluderent , Paulum vero illum paritatem negasse. Attamen dialogismum in hac particula sine sufficiente ratione admitti jam diximus, atque difficillimum est creditu, in ecclesia, quae ipsos ethnicos fornicarios sibi vitandos esse crediderat (5,9), aliquos fideles eo usque progressos esse, ut publice tam foedo argumento foedam doctrinàm exeusarent; alio modo, opinor, Apostolus locutus esset, si quis publice Corinthi hanc excusationem proferre ausus esset. (Quare Apostolum haec omnia velut suam sententiam enuntiare cum antiquioribus interpretibus rectius dicemus; ctenim exemplo quodam ea , quae adiaphora sunt, illustrat, ut fornicationem non esse adiaphoram clarius appareat. Ciborum scilicet usus omnino est licitus, quia cibos ad ventrem satiandum, ventrem ad cibos concoquendos destinatos esse con- Stat; qui igitur manducat, iuxta finem, quem Deus et ventri et cibis praefixit, omnino agit. Praeterea cibi et venter, si sub hac speciali ratione, quatenus nutritioni inserviunt, considerantur, sunt res periturae; quia in altera vita resuscitati « quemadmodum nec uxores ducent nec nubent, ita nec comedent nec bibent » (TÀeod.), Deus et ventrem et cibos destruet (καταργήσει inertes faciet i. e. muneribus suis eos privabit); res vero, quae ipso usu suo in corruptionem et interitum eunt, per se ad salutem non conferunt (cfr Matth. 15,11. 17 ; Col. 2,90 sqq.; S. Hier. ad Algas. ep. 191,10). Iam prorsus diversa est corporis et fornicationis relatio : corpus autem non fornicationt, sed Domzno , et Dominus corpori ; A&. Deus vero et Dominum suscitavit et nos suscitabit. per virtutem suam. De speciali membro Apostolus non loquitur, sed de toto corpore, quoniam integrum libidine afficitur, id quod eodem modo in manducatione vel aliis membrorum functionibus non obtinet. « Corpus autem non ideo formatum est, ut luxuriae et fornicationi operam det, scd ut Christum caput sequatur et ut Dominus supraponatur corpori » (CArys.), vel ut habet TÀom. « corpus ad hoc est ordinatum, ut sit Domini N. 1. Chr., et Dominus ad hoc est datus hominibus, ut humana corpora suae gloriae conformet ». Revera corpus nostrum, sicuti Apostolus statim explicabit, destinatum est, ut membrum Christi fiat et sit; Dominus autem corpore nostro iam nunc tamquam membro suo uli vult, ut postea in resurrectione illud corpori claritatis suae configurct (PAZ. 3,91; cfr infra 15, &2 sqq.). Neque enim, sicut venter et cibi, corpus fine suo aliquando privabitur, sed idem Deus, qui Dominum N. a mortuis suscitavit, eadem omnipotente virtute etiam illud suscitabit. Qui igitur fornicatur, corpus ad finem adhibet, ad quem destinatum non est, neque re peritura sed aeternum duratura abutitur; neutro modo ergo fornicatio adiaphoris potest accenseri. pressam ab Apostolo cum solum in finem afferri, ut ex oppositione differentia inter manducationem, quao est res indifferens, ct inter fornicationem manifestetur. Animadverte, Apostolum vr. 14. dicerc : (Deus) « et nos suscitabit per virtutem suam »; se ipse crgo inter rcsuscitandos hic recenset. Plcriquo acatholici assentientibus paucis modernis cath. (Mai. Bisp.) ox 15,51 (cfr 2 Cor. 5,5; 1 Thess. 4,14 sqq. etc.) deducere volunt, Apostolum credidisse ct docuisse, Christum iam mox ad iudicium agendum regnumque gloriosum stabiliendum esso revorsurum; quare ctiam saltem in antiquioribus epistolis scso ipsum inter cos numoeravorit, quos dominus advenicns vivos csset reperturus. Iamvero ex nostro loco clare patct, pronomen mos etiam in ilis locis sensu, quem vocant, communicalivo esso adhibitum, ncc quidquam de tempore adventus Domini ab Apostolo doccri. b.) Fornicatio est contumelia memóro Christi et templo Spiritus S. zllata (6,15-20). Vanis, quibus aliquis forte se ipse decipere vitiumque suum coram se ipso tegere potuit, excusationibus remotis S. Paulus duobus gravissimis argumentis quam foedum peccatum sit fornicatio ostendit, quoniam et Christo, cuius sumus membra (15-17), et Spiritui S., cuius sumus templum (18-20) , iniuriam inferat. Dignitatem igitur corporis nostri , utpote membri Christi , ante omnia Corinthiis in memoriam revocat u]timis v. 13. verbis (Dominus corpori) uberius explicatis :
6:15
15. Nescitis, quoniam corpora vestra membra sunt. Christi? Totum primum argumentum, quum huic sententiae innitatur, omni sua probandi vi privari evidens est, si mere denominativa tantum aut analogica quaedam corporis nostri cum Christo unio illis in verbis invenitur; ut argumento apostolico vis probandi competat, nomen unionis non sufficit, sed corpus nostrum cum Christo vere uniri debet. Quam unionem mysticam aeque parum quidem, atque alia mysteria, perspicimus, verum negarc non possumus, quum haud semel ab Apostolo asseratur aut supponatur. Christus totius Ecclesiae, tamquam corporis sui mystici, est caput, omnesque et singuli fideles sunt membra Christi non tantum relate ad animas, sed etiam relate ad corpora : sicut Verbum integram naturam humanam, animam et corpus , assumsit, ita etiam Christus nos integros, animam ct corpus, secum unire voluit. lisdem verbis, quibus Adam Evam ex sua costa formatam « os ex ossibus suis et carnem de carne sua » dixit (Gen. 9,92), Apostolus nos « membra corporis Christi, de carne eius et de ossibus eius » dicit (Eph. 5,30! cfr infra 19,91 etc.). In Christo enim regenerati novam formam accipimus, qua non tantum anima ad vitam supranaturalem elevatur, sed etiam corpus futurae gloriae capax redditur; « neque enim tantum per Spiritum S. animam in vitae novitatem reformari , sed et crassum hoc et terrenum corpus cognata quadam participatione sanctificari et ad incorruptionem vocari oportebat » (S. Cyr. Alex. in loan. 6,54), ut sicut portavimus imaginem hominis terreni in corpore nostro corruptibili, ita aliquando portare possimus imaginem hominis coelestis in corpore incorruptübili (15,532 sqq.). Ad quam incorruptionem ut adducatur corpus nostrum, « Christus in eo inbabitat vivens simul et vivificans, ut obrepentem membris nostris mortem per se ipse destruat » (S. Cyr. i. h. 1.), atque carne sua et sanguine suo nos nutriens « nobis veluti quoddam semen immortalitatis inserit, (uod totam quae in nobis est corruptionem abolet » (S. Cyr. in Ioan. 6,55). Itaque integri Christo, velut oleaster olivae , inserimur et unimur, ut integri « socii radicis et pinguedinis olivae facti » (Rom. 11,17) transmutemur ; atque sicuti anima nostra, ita etiam corpus nostrum est membrum Christi in nobis inhabitantis nosque vivificantis. Tanta est dignitas corporis nostri; quanta igitur turpitudo horrenda fornicationis, qua membrum Christo eripitur, ut meretrici tradatur : tollens ergo membra Christi, faciam membra meretricis? « Nihil hoc verbo horribilius » (CArys.); « quis cnim non perhorrescet hoc audiens : membra Christi avellere eaque membra meretricis facere »? (Theoph.) !. Latinum to/lens integram vim graeci ἄρας non exprimit , quod potius est i. q. auferens : membra Christo , cuius sunt, auferuntur, ut meretrici tradantur; duplex igitur adest crimen, quare cum horrore Apostolus exclamat : Absit! Ne quis vero putet, eum rem exaggerasse, quum per fornicationem membra Christi membra meretricis fieri diceret, assertum suum demonstrat :
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16. An nescitis, quoniam qui adhaeret (ὁ χολλώμενος, expressius J4. : qui agglutinatur) meretrici, unum corpus efficitur (ἐστί, est)? Erunt enzm , inquit? , duo n carne una. Melius legi : « aut nescitis », iam diximus; neque enim novum argumentum affertur, sed Minor praecedentis enthymematis quasi suppletur atque simul probatur : Christiani corpus est membrum Christi, atqui homo fornicans (acit corpus suum meretricis membrum, ergo Christianus fornicans membrum Christi facit membrum meretricis. Minoris autem probatio desumitur ex Adami verbis, quibus vir et mulier in unione matrimoniali unum fieri dicuntur (11 3725, εἰς σάρχα μίαν, in carnem unam vel caro una). Qua vero ratione Apostolus id, quod de legitimo matrimonio dictum est (Gen. 9,9^), ad fornicationem transtulerit, merito quaeritur. Plerique interpretes quum graeci (Chrys. Theod. etc.) tum latini (A'* etc. ; Herv. etc.; Cai. Est. etc.; Mc Ev. Bisp. etc.; — acath. quoque) eam interpretationem sequuntur, quam his verbis exprimit TAom. : « per mixtionem carnalem una caro efficiuntur et sic membra unius fiunt membra alterius. Sunt enim haec verba Adae de viro et uxore loquentis, quae Apostolus hic etiam ad fornicationem refert, quia secundum speciem naturae non differunt utriusque actus ». Quae explicatio nescio an verbis Geneseos omni ex parte satisfaciat, quum solum externum actum unionis respiciat; nam Adae verba ipsam matrimonii essentiam attingunt, quae sine ulla commixtione stare potest. Revera Dominus ( Matth. 19,4), postquam illa verba (6) "74 duo in carnem unam) attulit, statim subiunxit : « itaque iam non sun! duo, sed una caro », evidenter ostendens, istam unitatem corporis semper in matrimonio adesse nec ab illo actu dependere; neque minus clare idem elucet ex Apostoli argumentatione (Eph. 5,28 sqq.), ubi viros uxores, sicut corpora sua, diligere iubens velut praecepti rationem verba Adae affert, atque unitatem viri et mulieris cum unione Christi et Ecclesiae comparat. Adae igitur verba non tam unionem, ut ita dicam , materialem aut vinculum materiale, quam unionem moralem et vinculum morale exprimunt. Quapropter etiam Just. explicatio non plane satisfacit : « Sexuum commixtio, inquit, duo corpora coniungit ad unum «quidpiam efficiendum, atque ob id rationem habent unius perfectaeque causac, adeoque mira inter illos debet esse amoris ac benevolentiae coniunctio, ut in duobus corporibus sit una atque cadem mens. Quod quamquam minus perfecte, suo tamen modo in illis usu venit, qui nefarie coniunguntur et fiunt quodammodo sibi invicem membra ». Melius, ni fallor, Pe/. : « quomodo cum uxore licite, ita et illicite cum meretrice una caro efficitur per amorem ». Quae tamen explicatione indigent. In matrimonio nimirum legitimo et etiam in fornicatione unio quaedam habetur animorum viri et mulieris, quae mutuam corporum traditionem respicit ; atque hac ratione verba Adae, quae solum legitimum matrimonium directe considerant, indirecte etiam fornicationem attingunt, ita ut Paulus ea ad illam referre potuerit. Attamen consideretur oportet, inter duas illas uniones quam maximam intercedere differentiam , quam Apostolus quoque saltem innuit. In legitimo enim maitrimonio animorum unio secundum supremam hominis potentiam, quae est voluntas, efficitur, et quia vinculum hoc est spiritualé, ipsa quoque unio est spiritualis quaedam, ut ἃ Paulo cum mystica Christi et Ecclesiae unione aptissime comparari potuerit (EpA. 5,22 sq«q.). Sed in fornicalione animi viri et mulieris iuxta infimam potentiam uniuntur, quae est sensualitas vel potius concupiscentia carnalis; quo carnali vinculo unio ipsa quoque fit carnalis ct effectus unionis est una caro, i. e. unum corpus. Ad hanc enim communem vocis significationem! Apostolus, ut hanc fornicariam unionem a legitimi matrimonii coniunelione distinguat, sese alludere ostendit, quum pergit :
6:17
17. Qui aulem adhaeret Domno , unus spiritus est sc. cum eo. Uti vinculum, quo fornicarii uniuntur, est infimum, mera sc. concupiscentia carnis, atque vinculum, quod nos Domino agglutinat, est summum, supranaturalis sc. caritas, quae per S. Spiritum diffunditur in cordibus nostris, ita etiam fornicarii inter se in unam carnem coalescunt, nos vero per Domini ipsius caritatem nobiscum communicatam ita cum eo unimur, utunussimus cum eo spir4tus. Attamen quia corpus nostrum spiritui nostro deservit, consequens est, ut etiam corpora nostra sint membra eius, cui per spiritum unimur (cfr TÀom.), ac proin revera Christianus fornicans membra Christo aufert, ut ea meretrici tradat. Non mirum ergo, quod tam gravi crimine intime commotus Apostolus exclamet :
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18. Fugite fornicationem! Ad quae verba tantum non omnes interpretes expressionem ab Apostolo adhibitam fugite perpendendam esse monent ; Patrum sententias quasi complectitur TAoni. his: verbis : « cetera vitia vincuntur resistendo, quia quanto magis homo particularia considerat, tanto minus in eis invenit, unde delectetur; sed vitium fornicationis non vincitur resistendo, quia quanto magis homo ibi considerat particularia, eo magis incenditur; sed vincitur fugiendo i. e. totaliter vitando cogitationes immundas et quaslibet occasiones ». Neque tamen ignoraus, hoc vitium ex eorum esse numero, quae homines magis alliciunt, Apostolus unico argumento non contentus alio non minus gravi foeditatem eius demonstrare voluit. Fornicator enim in suum ipsius corpus peccat (v. 18), atqui corpus Christiani est templum, in quo Spiritus S. tamquam in domo propria, utpole 1, 193 ἰσάρξ, caro) plerumque corpus vivum designat, sed non desunt loci, in quibus pro D'IN (ἄνθρωπος, homo) adhibetur, etiamsi frequentem expressionem 3v 2753 (omnis pretio emta, inhabitat (v. 19); fornicatio ergo Christiani est sacrilegium, cuius gravitas augetur ex eo, quod Spiritus S. in nobis inhabitans in corpore nostro glorificari debeat (v. 20). Maior argumenti apostolici est haec : Omne peccatum, quodcumque fecerit homo , extra corpus est; qui autem fornicatur, 1n suum corpus peccat (eig τὸ ἴδιον σῶμα ἀναρτάνει). Qua de sententia S. Augustinus (Sermo 162,1.) « nescio, inquit, si possit ad liquidum dissolvi, quamvis possit donante Domino aliquid inde probabiliter dici : ita enim profunda est ». Iamvero probabilior explicatio videtur haec esse : [ἢ omnibus omnino peccatis, uti recte monet S. Aug. (l. c.), homo corpore suo tamquam instrumento utitur, siquidem anima, quamdiu cum corpore coniuncta est, in omnibus suis actionibus organo corporali indiget; hoc igitur sensu nullum peccatum eztra corpus esse potest. At in omnibus peccatis, praeter fornicationem , homore aliqua extra corpus eius sita indiget, in quam vel inordinate tendit vel qua indebito modo utitur : gulosus cibis, avarus opibus abutitur, superbus in excellentiam sibi non debitam tendit aut debitam inordinate prosequitur etc. Quapropter homo aut res illas fine, quem Deus eis praestituit, privare aut eis contra divinam voluntatem novum fiuem assignare, ideoque eisiniuriam inferre et zn eas peccare recte dicitur. Aliter autem in fornicario res se habet, nam re extra corpus suum sita non indiget, sed solo corpore suo utitur illudque ad finem adhibet, quem Deus corpori non praefixerat; sicut alii jgitur rebus extra corpus sitis, ita fornicarius corpori suo iniuriam infert ac proin in (i. e. contra) suum corpus peccat (εἰς τὸ ἴδιον σῶμα ἁμαρτάνει). Quod si quis obiicit, fornicarium etiam corpore meretricis abuti, Apostolus hanc obiectionem jam praeoccupavit dicens : « An nescitis, quoniam qui adhaeret meretriei, unum corpus est » cum ea? absurde statuit Hofm.; duo corpora, unum poriturum , alicrum immutabile, quod sit resurrccturum (cfr 15,50), sibi fingit ct hoc alterum sola fornicatione attingi statuít (:0d.; inter porsonalitatem οἱ corpus distinguens (cfr 2 Cor. 12,25; omnia illa peccata extra corpus esse statuil JJeinr., quae ex inordinata voluntate personalitatis procedant; quid sibi hoc vclit, equidem non intelligo; sed haec rccentissima exempla sufficiunt. Ex Pauli asserto, solum fornicarium 2» suum corpus peccare , consequens quidem est, fornicationi singularem inesse malitiam, qua a reliquis omnibus peccatis distinguitur ; sed inde concludere non licet, eam omnium peccatorum esse gravissimum. Quaenam potius sit eius gravitas, Apostolus ex speciali huius peccati ad corpus relatione deducere vult, illud tacite supponens, quod per se clarum est, iniuriam eo graviorem esse, quo maiore dignitate res vel persona pollet, cui infertur. Ideo in Minore argumenti sui ostendit, quanta sit dignitas corporis, in quod fornicarius christianus peccat :
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19. An nescitis, quoniam membra vestra templum sunt Spiritus S. qui in vobis est, quem habetis α Deo, et non estis vestrz?
6:20
20. Emu enim estis pretio (magno). Graeca lectio : ἢ οὐκ οἴδατε (aut nescitis), quam Vulg. (an nescitis) non satis accurate reddidit, idem argumentum continuari docet; unde etiam elucet, quum syllogismi Minorem hic habcamus, graecam lectionem : τὸ σῶμα ὑμῶν vel τὰ σώματα ὑμῶν (corpus vesirum vel corpora vestra), quam prima quoque latina versio expressit (Tert. Cyp. Lucif. Aug. eic.), esse praeferendam. Porro vere admirabili modo Apostolus brevi hac sententia dignitatem corporis nostri celebrat, quum ad eam efficiendam tres divinas personas concurrisse ostendat : Spiritus S. in nobis inhabitat, sed Deus Pater eum nobis dedit, atque Filius nos emit, ut tamquam in domo propria Spiritus in nobis resideat. Corpus igitur Christiani est templum inhabitantis in eo Spiritus S. (τοῦ ἐν ὑμῖν πνεύματος ἁγίου), qui proxime quidem in animo: per gratiam sanctificantem residet eumque caritate divina diffusa sibi templum consecrat, sed simul ipsum quoque corpus sanctificat, ut sanctificati animi sit aptum instrumentum ; « in membris corporalibus, inquit ZAom., inhabitat, in quantum exsequuntur opera caritatis, quae per eum in cordibus diffusa est ». Neque tamen per solos suos effectus Spiritus in nobis residet, sed ipsa quoque persona Spiritus S. singulari et speciali inodo in iustificatis habitat, atque cum S. Spiritu et per Spiritum S. duae aliae personae in nobis speciali modo praesentes sunt : nam « sumus, inquit S. Cyr. Alex. templa Dei vivi (2 Cor. 6,15), quia in nobis inhabitat per S. Spiritum Christus habens secum in propria natura illum quoque, ex quo substantialiter emanavit, Deum Patrem ». Itaque toti SS. Trinitati velut templum corpus Chrisliani consecratum est per Spiritum, quem habetis, mquit Paulus, a Deo. « Donatorem quoque nominavit, ut nos exaltaret simul et terreret magnitudine depositi et deponentis dignitate » (Dam.)!. Ccterum quoniam « habere id solum dicimur, quo libere possumus uti vel frui » (TAom.), Spiritus a Patre ita nobis est datus, ut per eum divinae naturae consortes effecti cum eo intimius semper uniamur, per eum magis magisque sanctificemur, in eo futurae corporis nostri gloriae pignus possideainus (2 Cor. 5,5). Iam corpus nostrum co ipso, quod est templum Spiritus S., etiam in eius possessionem transiit, at illud non vi occupavit, sed emtionis iure tenet : non estis vestri; emti enim. estis pretio (magno). Magnum esse pretium, quo emti sumus, aliunde scimus (1 Petr. 1,18. 19), Paulus vero hic non expressit, quia illud unum docere voluit, Spiritum corpus nostrum omnimodo iure possiderc. Olim scilicet una cum anima nostra etiam corpus nostrum in potestate fuit principis huius saeculi , cuius servituti eramus subiecti ; ex illa autem nos emit Christus pretio soluto atque ipse nos possidere incepit misso Spiritu suo, qui in nobis habitaret. Haec est igitur dignitas corporis nostri : Christus illud sanguine suo emit, Pater misit Spiritum S., ut in illo habitaret, Spiritus S. ct gratia et praesentia sua illud consecrat templum SS. Trinitati : quanta ergo est gravitas iniuriae, quae huie corpori infertur! At hac conclusione, «uae sua sponte ex praemissis illucescit, praetermissa Apostolus aliquid plus postulat : Glorificate (δέ, igitur) (et portate) Deum in corpore vestro. Neque enim tantum ab omnibus nos abstineamus oportet, quibus dignitas corporis nostri, utpote templi Spiritus S., laeditur et violatur, sed eum quoque, qui divina sua praesentia nos glorificat, in corpore nostro, utpote in sanctuario eius, glorificare debemus, id quod faciemus, si illud integrum velut speciali servitio Dei dedicatum consideramus neque illo umquam, nisi iuxta divinam voluntatem utamur. Alterum membrum (et portate) , quod in graecis quidem codd. et in aliis verss. desideratur, in latinis vero exemplaribus iam a Tertulliani tempore legitur, metaphorice eandem ideam exprimit; corpus enim iumento comparatur, quod a sessore plane dependens ab eo sese regi sinit atque ei soli inservit. Nonnulli graeci codd. et Patres aliud additamentum habent : Δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν xal ἐν τῷ πνεύματι ὑμῶν, ἅτινα ἐστι τοῦ Θεοῦ; quae explicans Theod. : « Et animorum, inquit, et corporum opifex est Deus, qui ea non solum fecit, sed etiam a diaboli potestate redemit. Oportet ergo nos et corpore et animo illum glorificare, illa facientes et dicentes, quae omnium linguas ad Deum laudandum excitant ». Quae quidem verissima sunt, sed quia in hac sectione Apostolus de corporis solius dignitate egit, illud ἐν τῷ πνεύματι 23. minus recte videtur additum. DE QUAESTIONIBUS APOSTOLO AB ECCLESIA CORINTIIIA PROPOSITIS (1,1-15, 58). À cap. 7. initio alteram epistolae partem inchoari atque Apostolum quaestionibus ab ecclesia corinthia propositis respondere, tantum non omnes interpretes antiqui et moderni recte tenent. Etenim verba, quibus exorditur :
6:3
All the angels will be judged (I Cor. 6, 3; II Pt. 2, 4; Jude 6) and all men (Mt. 25, 32; Rom. 14, 10; II Cor. 5, 10; Rev. 1, 7) concerning their thoughts (I Cor. 4, 5), their words (Mt. 12, 36), their deeds (Rom. 2, 6) and …
6:8
… Yet it too knew within its own bosom even the most grievous falls (I Cor. 5, 1 ff.; 6, 8; II Cor. 12, 20 ff.; I Io. 1, 8; Apos. 2, 15; 2, 21; 3, 2; St. Ignatius, Eph., 10, 3; Philad., 7, 2; 8, 1; Trall., 8, 2). For all these sins the possibility of penance …
6:9
… abounded, grace abounded all the more (vv. 1, 6, 17, 20). Before descending into the baptismal pool one could have been fornicators, idolaters, adulterers, effeminate, thieves, drunkards, etc.: in Baptism all this falls away, one becomes clean, holy, just (1 Cor. 6:9-11). «For those who are in Christ Jesus there is now no condemnation» (Rom. 8:1). Sin is dead. …
… Christianity immediately considered f. as illicit; the Apostolic Council of Jerusalem expressly forbids it to Christians newly converted from paganism (Acts 15:20); St. Paul declares excluded from the Kingdom of God, together with adulterers, also fornicators (1 Cor. 6:9). On the line of apostolic thought, the patristic tradition remained unanimous. …
… St. Paul several times enumerates the sins that exclude from the kingdom of God (Rom. 2, 7-9; I Cor. 6, 9-10; Gal. 5, 19-21; Eph. 5, 5) and recalls to the Thessalonians' minds the otherworldly justice, by which the persecuted will find consolation and the persecutors "paenas dabunt in …
for the most part it appears as a good of the times of the consummation (as an inheritance 1 Cor. 6:9-10; 15:50; Gal. 5:
… Already Sacred Scripture alludes to different sins (for example, Rom. 1:29-31; I Cor. 6:9; Gal. 5:19) and reason shows with evidence that blasphemy and theft, for example, cannot be of the same species.
6:10
Both calumny and simple d. constitute sin. St. Paul places this sin among those that exclude from the kingdom of God (cf. Rom. 29-30; I Cor. 6, 10). St. Thomas in 2a-2ae, q. 73, a. 1 affirms that d. is a sin « valde grave, quia inter res temporales videtur fama esse pretiosior, per cuius defectum impeditur homo a multis bene …
… Holy Scripture also lists this among the sins that exclude from the Kingdom of heaven (I Cor. 6, 10) and reason itself easily persuades that it cannot but be grave to deprive oneself, for mere pleasure, of the use of reason, not to mention the grave consequences that ordinarily accompany …
… Voluntary pollution "in itself," whether it be willed or merely approved, accompanied or not by pleasure, however procured, willed as an end or as a means (for example, in order to examine the ejaculate) is always a grave sin against the natural law (I Cor. 6:10; Denz-U, 1199, 2201, 2239-41) because it is directly willed l. It is therefore always unlawful to advise masturbation, whatever the end aimed at. Voluntary pollution in its cause will …
… For this reason, although setting aside Sacred Scripture, both of the Old and of the New Testament, which expressly holds the sin of theft to be grave insofar as it leads to eternal death ("thieves and robbers will not possess the Kingdom of God": I Cor. 6:10); setting aside also the perpetual consent of the Church and of the Fathers in this sense, and the fact that theft is placed in the Decalogue among the sins that gravely offend the …
6:11
According to the Council of Trent (Denz-U, 799): « Justificationis causa efficiens est misericors Deus, qui gratuito abluit et sanctificat (I Cor. 6, 11) signam et ungens Spiritu promissionis Sancto, qui est pignus haereditatis nostrae » (Eph. 1:12 ff.). …
… Although he has most felicitous Trinitarian expressions (cf. Rom. 8, 9-11. 14-17; 15, 15. 16; I Cor. 6, 11; 12, 4-6; II Cor. 2, 21; 13, 13; Gal. 4, 6; Eph. 1, 3-14; Tit. 3, 4-6), P. presents an eminently Christocentric doctrine. …
a) The nascent Church and the Apostolic Fathers. - In it there undeniably prevailed a high concept of the holiness required of its members (I Cor. 6, 11; St. Ignatius, Eph. 4, 2; 8, 2; Ps. Barnabas, 4, 1; 11, 11; II Clem. 6, 9; 7, 6) and the obligation to keep the seal of Baptism unblemished was considered most grave. …
… (Rom. 5-8). In Pauline style, life in Christ is identified with life "in the spirit." Hence the continuous exhortation to live according to the spirit and to flee the life of the flesh from which the baptized have been "washed, sanctified, justified" (I Cor. 6:11). As in Johannine pneumatology, in St. Paul the spirit is in intimate relationship with life; it is the source of life; "we must not live according to the flesh, because if you live …
6:12
and one internal (Mt. 15:17-20); the first, the body (σῶμα), to which the animal life (ψυχή) is connected, is without moral importance, and can be considered in itself indifferent for justification and salvation (I Cor. 6:12-13), while the second, the seat of thoughts and feelings (καρδία, νοῦς), is fundamental and decisive before God. "The outer man" tends toward corruption, "the inner man" toward eternity …
6:13
… A codex of 97 leaves, mutilated at the beginning and at the end, it now contains from I Cor. 6:13-18 to Eph. 5:10-13. It is an example of the two-column catena, which follows the procedure inaugurated by Procopius of Gaza (6th cent.). …
… raised by the Creator to the dignity of a temple of God himself, present in the soul with a wholly particular presence, through supernatural Grace, and destined definitively to share in the eternal happiness of the soul, to which it was united on earth (I Cor. 6, 13-20; 15, 42-43). Nevertheless, in the human composite it does not hold the first but the last place, primacy belonging to the soul. …
6:14
… His Resurrection is a sure guarantee of ours (1 Cor. 6:14; cf. also Eph. 1:18-20). United to him as members to the head, we are already in a certain sense in glory, since there is
He affirms this in 51 in I Thess. 5:10; in 57-58 in I Cor. 6:14; II Cor. 4:14, and after 64 in II Tim. 4:6-7; in 61 (W. Michaelis, Die Datierung des Philipperbriefes, Gütersloh 1933, dates Phil. between 53 and 56) in Phil. 1:21-23 he declares that …
6:15
… Shall I then take the members of Christ and make them the members of a harlot?" (I Cor. 6, 15); and above all fraternal charity: "It hath been signified to me... that there are contentions among you. Now this I say, that every one of you saith: I indeed am of Paul! - And I …
6:16
… This act is the conjugal copula, through which the unity of the flesh is brought about between the spouses (Gen. 2:24; 1 Cor. 6:16): such unity is not obtained by incomplete acts that have taken place between the spouses. …
6:17
… omnium epistolarum beati Pauli in unam, requested by the same cardinal, which in 73 chapters logically groups together what St. Paul wrote on each virtue (for example, ch. 7 De Caritate is composed thus: Rom. 5:5; 8:28, 35-39; 13:8-10; 12:9-11; I Cor. 6:17; 8:3, 11; 10:24; 12:31; 13:1-8, 13; 14:1; 16:14, 20, 22, 24; II Cor. 6:11-13; 8:24; 11:2; Gal. 5:13-14; Eph. 5:1; Col. 3:14; I Thess. 4:9-10; I Tim. 1:5-6; Hebr. 10:24-25; Phil. 2:4).
… the intimate aspect of the presence takes on prominence (St. Bernard, De consideratione, bk. 5, nn. 11-12); and in the state of union, the intimate affective presence manifests itself as habitual substantial contact, or spiritual interpenetration (I Cor. 6:17), a living hearth of sentiments of the love of God, governed by the pattern of the eternal fulfillment of that "sweet en-
… The Paraclete makes him hear the voice of God and teaches the whole truth (v. Jn. 15, 26, 16, 12). The mystical union with the Paraclete, which according to Kephalaia (p. 16, 23 ff.) made him become: "one body and one spirit" with him, is based on St. Paul, I Cor. 6, 17. The intellectual character of the illumination by the Paraclete leads him toward a gnostic knowledge (v. Kephalaia, p. 15). The Encratite basis of Mani's gnosis is evident from …
6:19
… Such fullness would ideally entail the absence of every sin and a conduct entirely conformed to the condition of a son of God (Eph. 5:8; I Cor. 6:19), something that cannot be realized without a special privilege. …
… 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 and the theologians.
II. THE TRADITION. - The Fathers often commented on the texts of Scripture cited and, from the 3rd century onward, generally teach that the seven gifts are present in all the just, who are the temple of the Holy Spirit, as St. Paul affirms (I Cor. 2:16-17; 6:19; II Cor. 6:16; cf. A. Gardell, Dons du St Esprit, in DThC, IV, II, cols. 1728-81).
… divine filiation (Rom. 15:16). But together with the gifts, the Holy Spirit himself is also given to us, as the gift par excellence, who dwells within us: "An nescitis quia membra vestra templa sunt Spiritus Sancti, qui in vobis est, quem habetis a Deo?" (I Cor. 6:19; cf. Rom. 8:11; II Cor. 6:16). This sanctifying action of the Holy Spirit concerns not only individual believers, but also the life of the Church in particular, through sacramental graces, beginning
… ibid. 14:26; Gal. 4:6; given to us: Io. 7:39; 14:16; Act. 5:32; 8:18; Rom. 5:5; I Thess. 4:8; I Io. 3:24; 4:13; received as a gift: Act. 2:38; I Cor. 2:12), or our transformation, soul and body, into a temple of God (ibid. 3:16 ff.; 6:19; II Cor. 6:16).
2. The Holy Spirit and the Mystical Body. - Christ is the center of all creation and the head of the Mystical Body, but the Holy Spirit is its vivifying soul (cf. I Cor. 6, 19; Rom. 8, 2, 11; II Tim. 1, 14). It is the source of the charisms, which had so much importance in the primitive Church (cf. I Cor. 12, 4). The revelation of the divine mysteries is …
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.