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Fragmenta in epistulam i ad Corinthios 432 1 Kor 2,8 If you take "the rulers of this age" as referring to Herod and Pilate, you will understand what follows more simply; for if, he says, they had known, they would not have crucified the Lord. For they would not have been so mad, if envy had not been underlying. But if you should take it as referring to the chief priests and scribes, who knew that he was the Christ, and this is clear from what the husbandmen of the vineyard said: This is the heir, come, let us kill him and the vineyard will be ours, but they were blinded by envy, so you will understand the passage below, that if they had known, he says, that such great salvation would come to the gentiles from the cross, they would not have come to the point of crucifying him, choosing rather to be consumed by envy than that the gentiles should be saved and He cast them out and put others in their place. 1 kor 2,12 The spirit of the world, he calls, as I think, human wisdom and learning; which, he says, we did not receive—for it abolished the cross, as he says above: not in wisdom of speech, lest the cross be emptied—but we have received the spirit of God, that we might know the things freely given to us by God, that is, the things concerning the economy of Christ. 1 kor 2,16 Or he calls the Father the mind of Christ. We have, he says, in ourselves the Father of Christ, according to that which says "I will dwell in them and walk among them"; for it is the custom of the saints to call the Father "mind", 433 as Gregory says: and to mind and word and spirit in one nature and divinity, and again: first he conceives the angelic and heavenly powers, and the conception was a work completed by the Word and perfected by the Spirit. 1 kor 3,1415 Can we not also understand it thus? Those who have built with the easily combustible material are completely cast out; for all their efforts suffer loss. But he himself will be saved. Who is "he himself"? The one who built upon it gold and silver and precious stones. For having said about him that he will receive a reward, he now says what reward: salvation, that is, he himself will be saved, but painfully, and as one would expect of someone passing through fire and being cleansed of the little filth that is in him. For to be completely sinless belongs to God alone, but men, even if they are exceedingly righteous, are not completely pure. For it is said that we all stumble in many ways and no one is pure from sin, not even if his life is but one day, for it is also said in Malachi that like fire in a furnace and like the soap of launderers, God will wash and purify some. 1 kor 3,16 And if we are the temple of God, because the Spirit dwells in us, then the Spirit is God. 1 kor 4,7 Someone read it thus: if you have indeed received it, why do you boast henceforth about not having received it, he said it as a question, so that it might be understood thus: Why then do you boast as if not having received but having it from yourself, although you have received it? 1 kor 6,8 As if he said: It is good neither to do wrong nor to be wronged, but if there is a choice, it is better to be wronged. 1 kor 6,9 Therefore he also put first "neither fornicators." 434 1 kor 6,12 Or also, since they were still infants, it was necessary to condescend and speak to their infancy. 1 kor 6,14 The improbability of the word is made credible by the power of God, which he did not posit for the resurrection of Christ—for it had already happened—but for ours, so that we might not disbelieve and so that he might silence those who contradict. 1 kor 6,16 Or that through the Holy Spirit he is joined to Christ. 1 kor 6,15-18 Or because the other sins also happen from a passion of the soul, such as anger in the case of a murderer, vainglory in the case of those wishing to be rich; but fornication has the springs of its desire from the body itself. And he wished to emphasize the matter, since his exhortation is about it; for fornication is not in every way worse than all other sins. Severianus among the saints gave several interpretations on this in book 57, discourse 2, chapter 19, saying this one of John among the saints, and another: that, he says, the one who fornicates

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Fragmenta in epistulam i ad Corinthios 432 1 Kor 2,8 Εἰ μὲν τὸ τῶν ἀρχόντων τοῦ αἰῶνος τούτου δέξῃ ὡς πρὸς τὸν Ἡρῴδην καὶ τὸν Πιλᾶτον, ἁπλουστέρως νοήσεις τὸ ἑπόμενον· εἰ γάρ, φησίν, ἔγνωσαν, οὐκ ἂν τὸν κύριον ἐσταύρωσαν. οὐδὲ γὰρ τοσοῦτον ἐμεμήνεσαν φθόνου μὴ ὑποκειμένου. εἰ δὲ ὡς πρὸς τοὺς ἀρχιερέας καὶ γραμματέας ἐκλάβοις, οἳ ᾔδεσαν αὐτὸν ὄντα τὸν Χριστόν, καὶ δῆλον ἐξ ὧν ἔλεγον οἱ γεωργοὶ τοῦ ἀμπελῶνος· οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν καὶ ὁ ἀμπελὼν ἡμῶν ἔσται, ἀλλὰ τῷ φθόνῳ ἐτυφλώθησαν, οὕτω νοήσεις τὸ κάτω, ὅτι εἰ ἔγνωσαν, φησίν, ὅτι τοσαύτη ἔσται τοῖς ἔθνεσι σωτηρία ἐκ τοῦ σταυροῦ, οὐδ' ἂν ἦλθον εἰς τὸ σταυρῶσαι, ἐκτήκεσθαι μᾶλλον ἐκ τοῦ φθόνου αἱρούμενοι ἢ ἵνα σωθῇ τὰ ἔθνη καὶ ἐκβάλῃ αὐτοὺς καὶ ἀντικαταστήσῃ εἰς τὸν τόπον αὐτῶν. 1 kor 2,12 Πνεῦμα κόσμου καλεῖ, ὡς οἶμαι, τὴν ἀνθρωπίνην σοφίαν καὶ παίδευσιν· ὅπερ, φησίν, οὐκ ἐλάβομενκατήργει γὰρ τὸν σταυρόν, ὡς ἄνω φησίν· οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρός, ἀλλὰ τὸ πνεῦμα τοῦ θεοῦ ἐλάβομεν, ἵνα εἰδῶμεν τὰ χαρισθέντα ἡμῖν ὑπὸ θεοῦ, τοῦτ' ἔστι τὰ κατὰ τὴν οἰκονομίαν τοῦ Χριστοῦ. 1 kor 2,16 Ἢ νοῦν Χριστοῦ τὸν πατέρα καλεῖ. ἔχομεν, φησίν, ἐν ἑαυτοῖς τὸν τοῦ Χριστοῦ πατέρα, κατὰ τὸ ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω· νοῦν γὰρ τὸν πατέρα λέγειν ἔθος τοῖς ἁγίοις, 433 ὡς Γρηγόριος· καὶ νῷ καὶ λόγῳ καὶ πνεύματι τῇ μιᾷ συμφυΐᾳ καὶ θεότητι, καὶ πάλιν· πρῶτον μὲν ἐννοεῖ τὰς ἀγγελικὰς δυνάμεις καὶ οὐρανίους, καὶ τὸ ἐννόημα ἔργον ἦν λόγῳ συμπληρούμενον καὶ πνεύματι τελειούμενον. 1 kor 3,1415 Ἆρα μὴ καὶ οὕτω δυνάμεθα νοῆσαι; οἱ μὲν οἰκοδομήσαντες τὴν εὐκατάπρηστον ὕλην τέλεον ἐκβέβληνται· ἐζημίωνται γὰρ αὐτῶν πάντα τὰ σπουδάσματα. αὐτὸς δὲ σωθήσεται. αὐτὸς τίς; ὁ ἐποικοδομήσας τὸν χρυσὸν καὶ τὸν ἄργυρον καὶ τοὺς τιμίους λίθους. εἰπὼν γὰρ περὶ αὐτοῦ ὅτι μισθὸν λήψεται, νῦν λέγει ποῖον μισθόν· τὴν σωτηρίαν, τοῦτ' ἔστι σωθήσεται δέ γε ἐπωδύνως καὶ αὐτός, καὶ ὡς εἰκὸς τὸν διὰ πυρὸς παριόντα καὶ ἐκκαθαιρόμενον τὸν ἐνόντα αὐτῷ βραχὺν ῥύπον. θεοῦ γὰρ μόνου τὸ τελέως ἀναμάρτητον, οἱ δὲ ἄνθρωποι, κἂν ὅτι μάλιστά εἰσι δίκαιοι, οὐ τέλεόν εἰσι καθαροί. εἴρηται γὰρ ὅτι πολλὰ πταίομεν ἅπαντες καὶ οὐδεὶς καθαρὸς ἀπὸ ἁμαρτίας, οὐδ' ἂν μία ἡμέρα ὁ βίος αὐτοῦ, καὶ γὰρ εἴρηται τῷ Μαλαχίᾳ, ὅτι ὡς πῦρ ἐν χωνευτηρίῳ καὶ ὡς πόα πλυνόντων πλυνεῖ καὶ καθαρίσει ὁ θεός τινας. 1 kor 3,16 Εἰ δὲ ναὸς θεοῦ ἐσμεν, ἐπειδὴ τὸ πνεῦμα οἰκεῖ ἐν ἡμῖν, ἄρα θεὸς τὸ πνεῦμα. 1 kor 4,7 Οὕτως τις ἀνεγίνωσκεν· εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι λοιπὸν τὸ μὴ ὡς λαβών, κατ' ἐρώτησιν ἔλεγεν, ἵνα οὕτω νοηθείη· τί καυχᾶσαι ἄρα ὡς μὴ λαβὼν ἀλλ' οἴκοθεν ἔχων, καίτοι εἴληφας; 1 kor 6,8 Ὡσεὶ εἶπεν· καλὸν μὲν τὸ μήτε ἀδικεῖν μήτε ἀδικεῖσθαι, ἐν αἱρέσει δὲ βέλτιον τὸ ἀδικεῖσθαι. 1 kor 6,9 ∆ιὸ καὶ πρῶτον τέθεικε τὸ οὔτε πόρνοι. 434 1 kor 6,12 Ἢ καὶ ἔτι νηπίοις οὖσιν ἔδει συγκαταβαίνειν καὶ πρὸς τὴν νηπιότητα αὐτῶν λαλεῖν. 1 kor 6,14 Τὸ τοῦ λόγου ἀπίθανον διὰ τῆς δυνάμεως τοῦ θεοῦ πιστοποιεῖται, ὅπερ εἰς τὴν τοῦ Χριστοῦ ἀνάστασιν οὐ τέθεικενἐγεγόνει γάρἀλλ' ἐπὶ τῆς ἡμῶν, ἵνα μὴ ἀπιστῶμεν καὶ ἵνα τοὺς ἀντιλέγοντας ἐπιστομίσῃ. 1 kor 6,16 Ἢ ὅτι διὰ μέσου τοῦ ἁγίου πνεύματος συνάπτεται τῷ Χριστῷ. 1 kor 6,15-18 Ἢ ὅτι τὰ λοιπὰ ἁμαρτήματα καὶ ἐκ ψυχικοῦ πάθους γίνεται, οἷον ὀργῆς ἐπὶ ἀνδροφόνου, κενοδοξίας ἐπὶ τῶν πλουτεῖν ἐθελόντων· ἡ δέ γε πορνεία ἐξ αὐτοῦ τοῦ σώματος τὰς πηγὰς ἔχει τῆς ἐπιθυμίας. ἐξᾶραι δὲ ἐβουλήθη τὸ πρᾶγμα, ἐπειδὴ περὶ αὐτοῦ πρόκειται αὐτῷ ἡ παραίνεσις· οὐ γὰρ πάντως πάντων χεῖρον ἡ πορνεία. Εἶπεν εἰς τοῦτο πλείους ἑρμηνείας ὁ ἐν ἁγίοις Σευηριανὸς τεύχει νζʹ λόγῳ ʹ κεφαλαίῳ ιθʹ, ταύτην τε αὐτὴν εἰπὼν τῇ τοῦ ἐν ἁγίοις Ἰωάννου καὶ ἄλλην· ὅτι, φησίν, ὁ πορνεύων