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to each one as the Lord has given.” Not even this little thing, he says, do we have from ourselves, but from God who entrusts it. “I planted, Apollos watered, but God gave the increase.” That is, I first cast the word, so that the seeds might not be dried up by temptations. Apollos added what was from himself. But the whole thing was of God. “So then neither is he that plants anything, neither he that waters; but God that gives the increase.” See how he comforts them; first, he applies the abasement to his own person; for who is Paul? he says; second, by ascribing the whole to God who has given all things. “Now he that plants and he that waters are one.” Another induction again for their healing; and through this he establishes another point, that they should not be puffed up against one another; but that they should know one thing, that they can do nothing without God who gives the increase. And having said this, he did not allow those who labor much to rise up against those who have done less, nor others who do less, to envy those who do more. “And every man shall receive his own reward according to his own labor.” Since this was making them more slothful, for all to be considered as nothing, both those who labored much and those who labored less, see how he corrected it by saying: that each will receive his own reward according to his own labor, as if he were saying: Do not be afraid because I said, They are one, since in respect of labors they are not one. For they are working the work of God, but each will receive his own reward according to his own labor. “For we are laborers together with God.” He lightened them yet more, and led them to a desire to work. “You are God's husbandry, you are God's building.” It is just, therefore, to be called not by those who cultivate you, but by God. For a field is not called by the name of the farmer, but of the master of the house; just as a building, of course, is not the craftsman's, but the master's. And if you are a building, you must not be divided, since you would not then be a building; and if you are a cultivated field, you must not be divided, but walled in with the one fence of concord. 95.593 “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation.” He calls himself wise here not out of pride, but giving himself as an example, and showing that this is the mark of a wise man, to lay one foundation. See, at any rate, how he shows moderation. For having called himself wise, he did not let this be of himself, but first having ascribed his whole self to God, he then so called himself wise; For according to the grace of God, he says, which is given unto me. “And another builds thereon. But let every man take heed how he builds thereupon.” Here, then, he casts them into the contest concerning their way of life, since he has once for all joined them together and made them one. “For other foundation can no man lay than that is laid, which is Jesus Christ.” What he says is this: I have preached Christ; I have delivered to you the foundation; take heed how you build; not with vainglory, not drawing the disciples away to men. Let us not, therefore, pay attention to heresies. For other foundation can no man lay than that is laid. But upon this let us rather build, and let us hold to it as a foundation. “Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;” The foundation, then, he has thus clearly shown by saying that it is Christ. But the building is clearly spoken of good deeds. The difference of the material of the things built upon it signifies the manifold choice of those who work, since some are more diligent, and others more slothful; and some are more precise, others are inferior; and some accomplish lesser things, others greater; and some commit more grievous sins, others lesser ones. “Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.” He frightens them with the things to come, announcing to them that fearful day, that of the divine tribunal, on which, when the judge is seated, a river of fire will flow before him. “If any man's work abide which he has built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss.” Which

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ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν.» Οὐδὲ τοῦτο, φησὶν, τὸ μικρὸν παρ' ἑαυτῶν ἔχομεν, ἀλλὰ παρὰ τοῦ Θεοῦ τοῦ ἐγχειρίζοντος. «Ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλ' ὁ Θεὸς ηὔξανεν.» Τουτέστι, πρῶτος κατέβαλον τὸν λόγον, ὥστε μὴ ξηρανθῆναι τοῖς πειρασμοῖς τὰ σπέρματα. Ἀπολλὼς τὰ παρ' ἑαυτοῦ προσέθηκεν. Τὸ δὲ πᾶν τοῦ Θεοῦ γέγονεν. «Ὥστε οὔτε ὁ φυτεύων ἐστί τι, οὔτε ὁ ποτίζων, ἀλλ' ὁ αὐξάνων Θεός.» Ὅρα πῶς αὐτοὺς παραμυθεῖται· πρῶτον μὲν τὴν ἐπὶ τοῦ οἰκείου προσώπου προσάγει τὴν ἐξουδένωσιν· Τίς γάρ ἐστι Παῦλος; φησίν· ∆εύτερον δὲ τῷ τὸ πᾶν ἀναθῆναι τῷ τὰ πάντα δεδωκότι Θεῷ. «Ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν.» Ἕτερα ἐπαγωγὴ πάλιν πρὸς θεραπείαν αὐτῶν· διὰ δὲ τούτου καὶ ἕτερον κατασκευάζει, τὸ μὴ ἐπαίρεσθαι κατ' ἀλλήλων· ἓν δὲ εἰδέναι αὐτοὺς, τὸ μηδὲν δύνασθαι ἄνευ τοῦ αὔξοντος Θεοῦ. Τοῦτο δὲ εἰπὼν, οὔτε τοὺς πολλὰ κάμνοντας ἀφῆκεν κατεξανίστασθαι τῶν τὰ ἐλάττονα ἐργασαμένων, οὔτε ἑτέρους τὰ ἐλάττονα, τοῖς τὰ μείζονα φθονεῖν. «Ἕκαστος δὲ τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον.» Ἐπειδὴ τοῦτο ῥᾳθυμοτέρους ἐποίει, τὸ πάντα μηδὲν εἶναι νομίζεσθαι, τοὺς πολλὰ καμόντας καὶ τοὺς ἐλάττω, ὅρα πῶς αὐτὸ διωρθώσατο εἰπών· ὡς ἕκαστος ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον, ὡς εἰ ἔλεγε· Μὴ φοβοῦ ὅτι εἶπον, Ἕν εἰσιν, ἐπεὶ πόνων ἕνεκεν οὐκ εἰσὶν ἕν. Τὸ γὰρ Θεοῦ ἔργον ἐργαζόμενοί εἰσιν, ἀλλ' ἕκαστος τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον. «Θεοῦ γάρ ἐσμεν συνεργοί.» Πλέον αὐτοὺς ἔτι ἐπεκούφισεν, καὶ εἰς πόθον τοῦ ἐργάσασθαι ἀνήγαγεν. «Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε.» Οὐκ οὖν ἀπὸ τῶν γεωργούντων ὑμᾶς, ἀλλὰ ἀπὸ τοῦ Θεοῦ καλεῖσθαι δίκαιον. Οὐ γὰρ ἀγρὸς τοῦ γεωργοῦ καλεῖται, ἀλλὰ τοῦ οἰκοδεσπότου· ὥσπερ ἀμέλει καὶ ἡ οἰκοδομὴ, οὐ τοῦ τεχνίτου, ἀλλὰ τοῦ δεσπότου ἐστίν. Εἰ δὲ οἰκοδομή ἐστε, οὐ χρὴ διασπᾶσθαι, ἐπεὶ οὐκ ἂν εἴητε οἰκοδομή· καὶ εἰ γεώργιόν ἐστε, διαιρεῖσθαι οὐ χρὴ, ἀλλ' ἑνὶ φραγμῷ τὸ τῆς ὁμονοίας τειχίζεσθαι. 95.593 «Κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσάν μοι, ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα.» Σοφὸν ἑαυτὸν ἐνταῦθα καλεῖ οὐκ ἐπαίρων, ἀλλὰ τύπον ἑαυτὸν διδοὺς, καὶ δεικνὺς ὅτι τοῦτό ἐστι σοφοῦ, τὸ ἕνα θεῖναι θεμέλιον. Ὅρα γοῦν πῶς μετριάζει. Εἰπὼν γὰρ αὐτὸν σοφὸν, οὐκ ἀφῆκεν ἑαυτοῦ τοῦτο εἶναι, ἀλλ' ὅλον ἑαυτὸν πρότερον ἀναθεὶς τῷ Θεῷ, τότε οὕτως ἐκάλεσεν σοφόν· Κατὰ γὰρ τὴν χάριν Θεοῦ, φησὶν, τὴν δοθεῖσάν μοι. «Ἄλλος δὲ ἐποικοδομεῖ. Ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ.» Ἐνταῦθα λοιπὸν εἰς τὸν περὶ τῆς πολιτείας αὐτοὺς ἐμβάλλει ἀγῶνα, ἐπειδὴ συνῆψεν ἅπαξ καὶ ἓν ἐποίησεν. «Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται παρὰ τὸν κείμενον θῆναι, ὅς ἐστι Χριστὸς Ἰησοῦς.» Ὃ λέγει τοιοῦτόν ἐστι· Κατήγγειλα τὸν Χριστόν· παραδέδωκα ὑμῖν τὸν θεμέλιον· σκοπεῖτε πῶς οἰκοδομεῖτε· μὴ κενοδόξως, μὴ πρὸς ἀνθρώπους ἀποσπῶντες τοὺς μαθητάς. Μὴ τοίνυν προσέχωμεν ταῖς αἱρέσεσι. Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον. Ἐπὶ τούτου δὲ μᾶλλον ἐποικοδομῶμεν, καὶ ὡς θεμελίου ἐχώμεθα. «Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην.» Τὸν μὲν θεμέλιον φανερῶς οὕτως ἐδήλωσεν εἰπὼν, ὅτι ὁ Χριστός ἐστιν. Ἡ δὲ οἰκοδομὴ δῆλον ὅτι περὶ πράξεων εἴρηται ἀγαθῶν. Τὸ δὲ διάφορον τῆς ὕλης τῶν ἐποικοδομουμένων τὴν πολυειδῆ προαίρεσιν τῶν ἐργαζομένων σημαίνει, ἐπειδὴ οἱ μὲν σπουδαιότεροι, οἱ δὲ ῥᾳθυμότεροί εἰσιν· καὶ οἱ μὲν ἀκριβέστεροι, οἱ δὲ καταδεέστεροι· καὶ οἱ μὲν τὰ ἐλάττω, οἱ δὲ τὰ μείζονα κατορθοῦσι· καὶ οἱ μὲν χαλεπώτερα, οἱ δὲ ἐλάττονα πλημμελοῦσιν. «Ἑκάστου τὸ ἔργον φανερὸν γενήσεται. Ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον, ὁποῖόν ἐστιν, τὸ πῦρ δοκιμάσει.» Ἀπὸ τῶν μελλόντων αὐτοὺς φοβεῖ, τὴν δὲ ἡμέραν αὐτοῖς ἐκείνην μηνύων τὴν φοβερὰν, τὴν τοῦ θείου δικαιωτηρίου, καθ' ἣν καθεζομένου τοῦ κριτοῦ, ποταμὸς ἔμπροσθεν αὐτοῦ εἵλκει πυρός. «Εἴ τινος τὸ ἔργον μένῃ, ὃ ἐπῳκοδόμησεν, μισθὸν λήψεται. Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται.» Ὃ