Fragments on the first epistle to the Corinthians (in catenas)

 what is said about him.When he entered into that contest to persuade them not to be named after men, from the very beginning of the contest he mention

 the excess of power, whom creation did not persuade but also struck, through the acknowledged weakness of the cross he enlightened the world. 1 Kor 1,

 of blood, nor of the will of the flesh, but were born of God. If, therefore, we are from him, how shall we boast in our own advantages? But that which

 the advocate is not a part of God, but the devil is a part of creation in that he was created. But the Holy Spirit is from God. 1 Cor 2:11-13 Not to s

 a slave of pleasures. Thus, therefore, the soulish man cannot be receptive of the truth, but is so corrupted in his soul as to consider the economy of

 If any among you seems to be wise in this age, let him become a fool. Why then does he who trusts in outside wisdom destroy the temple? If you are God

 the persons of those demanding to be honored and that the disciples be named after them, so that you might receive from us a model and a pattern to be

 by which he speaks and refutes strongly, and he himself testifies to a fitness for correction by threatening his own presence for as if he should app

 to him, not paying attention to the absurdity of the offense, but being puffed up by his renown.For they were boasting in him, not paying attention to

 of one another. 1 Cor 6:11 He spoke of one energy of the Father and of the Son and of the Holy Spirit in the righteous, teaching the oneness of substa

 polluted. He says these things, because some were fornicating contemptuously, considering fornication a small fault or 249,ξολ2 not even a fault, sinc

 he is seen as free and has been freed by him. For this is what “he is the Lord's freedman” signifies, that is, he has been freed by the Lord himself,

 virginity not on account of the marriage bed or abstinence from the marriage bed, but on account of marriage being full of cares that distract the mi

 is struck. and your knowledge harms the one who is weak for many even of those who have believed have not yet understood that what is sacrificed to i

 they may receive a crown, but we an incorruptible one. He did not say this simply, but correcting those pretending to philosophize for the sake of 258

 of man, and the head of Christ is God. If someone takes this impiously, according to the principle of divinity, but if piously, according to the princ

 you were led away to idols shows a very great difference between prophecy and divination. For in the case of idols those possessed by the unclean spir

 of the pious one. He therefore calls love the way that leads us to the enjoyment of better things for what is higher than the gift of love, which ful

 the law is fulfilled by love. 1 Cor 14:1-5 For if he does not interpret, but only speaks in a tongue and does not make its power clear, as one not hav

 when the spirit came down upon the apostles, and they spoke in tongues and the Jews mocked. Obviously, tongues are beneficial when the one hearing kno

 While they did not persecute but believed, I persecuted. According to the foreknowledge of God, being a persecutor, he received such great grace, whic

 He says not the faithful but all, because all are of Christ. And at his coming will be the resurrection of all, when there will also be the end, the o

 of heaven and the heavenly, not to concede that he has taken up a body, since as is the earthy one, so are the earthy ones, and thus this stands on no

Fragments on the first epistle to the Corinthians (in catenas)

1 Kor 1,1-2

He did not set this forth simply, but in order to show that it is God's will for all to be named from Christ and to be apostles. At the same time, he joins to himself someone well-known to the Corinthians, and he suppresses the pride of those who were puffed up on account of their words. He joins together the division that had wickedly occurred, calling them one church and of God; and he puts forward 'in Christ Jesus', not 'in this one and that one'. One must observe how in a few words he often mentions Christ Jesus, teaching from the very beginning that it is fitting to be named from no one else than from our Lord Jesus Christ, and healing the wound from the divisions of different names by the constant remembrance of Jesus Christ. To those sanctified in Christ Jesus. Not a man, he says, has sanctified you, but God in Christ. For if you call upon a man, he says, be called by him; but if upon Jesus Christ, be named from him whom you call upon. And the phrase 'with all who call upon' is well said; for not you alone, but all who believe everywhere call upon Christ, and from him they are named, not from men. Do not, therefore, alone introduce a strange and impious novelty 226. And he did not say 'with all who call the name', but 'who call upon', showing that the Son of God is God; for one calls upon God. In every place, both theirs and ours. If every place is one that calls upon Jesus Christ, imitate the many, but do not alone do something strange compared to the others. But 'both theirs and ours' is connected with 'the Lord', meaning both we who are writing and you who are enjoying the letter have one Christ Jesus. 1 Kor 1,3-6 From whom you have grace and peace, from him you are named; for the positions of these, taking over both before the preparation and the exercise of the contests, ... to what is sought. And this is no small thing for the correction of the matters at hand; for if grace is from our Lord Jesus Christ and not from men, from him, he says, it is fitting to be named. He insists on the same point. For if from him is wealth, if from him is knowledge, why do you take upon yourselves the name of one as a teacher, of another as one who baptized, of another as a leader, of another as a provider? Therefore, going on, he says: For what do you have that you did not receive? And if you received it, why do you boast as if you had not received it? In all speech. Since there is a word of wisdom and a word of knowledge and many words of spiritual gifts, for this reason he says: 'in all speech and all knowledge'. Since there are also many differences of knowledge, 'and all knowledge'. It was written to Greeks who had not accepted both the old and the new together and were acquiring knowledge from both sides; as the testimony of Christ was confirmed in you. 1 Kor 1,8-9 Those who need confirmation are already imperfect. Therefore he showed that they need correction, giving thanks for what they had received, but correcting what they had not fulfilled. God is faithful, by whom you were called. Since he said, 'God will confirm', he added, 'God is faithful'—for God is true who is able to provide these things—'by whom you were called into the fellowship of his Son', not into the fellowship of a man, but into the fellowship of his Son. Why, having abandoned being named from the Son into whose fellowship you were called, are you named from men? Again, the phrase 'by whom' is applied to the Father, not only to the Son. And it is not a degradation to the Father that we are called by him into the fellowship 227 of his Son; for neither in the letter to the Romans is it written that 'through him and from him and to him are all things', so that God is already on the one hand greater than himself because of 'from him', and on the other hand less than himself because of 'through him'; as therefore, when applied to the same person, they do not make him less and greater than himself, so neither does 'through' diminish the Son.

Fragmenta in epistulam i ad Corinthios (in catenis)

1 Kor 1,1-2

Τοῦτο οὐχ ἁπλῶς προέθηκεν, ἀλλ' ἵνα δείξῃ ὅτι θεοῦ θέλημα τὸ πάντας ἀπὸ Χριστοῦ λέγεσθαι καὶ τὸ ἀποστόλους εἶναι.Ὁμοῦ μὲν ὡς γνώριμον τοῖς Korινθίοις ἑαυτῷ συντάττει, καὶ τὸν τῦφον τῶν ἐπὶ λόγοις ἐπαιρομένων καταστέλλει. Τὴν κακῶς γεγενημένην συνάπτει διαίρεσιν, μίαν ἐκκλησίαν καὶ θεοῦ τούτους ἀποκαλῶν· προτίθησι δὲ ἐν ΧριστῷἸησοῦ, οὐκ ἐν τῷ δεῖνι καὶ τῷ δεῖνι. Σκοπῆσαι δεῖ πῶς ἐν ὀλίγοις ῥητοῖς πολλάκις μέμνηται ΧριστοῦἸησοῦ, ἐξ αὐτῶν τῶν προοιμίων διδάσκων ὡς ἀπ' οὐδενὸς ἑτέρου ἢ ἀπὸ τοῦ κυρίου ἡμῶνἸησοῦ Χριστοῦ ὀνομάζεσθαι προσήκει, καὶ τὸ τραῦμα τὸ ἀπὸ τῶν μερισμῶν τῶν διαφόρων ἐπονομασιῶν τῇ συνεχεῖ τῆς μνήμηςἸησοῦ Χριστοῦ θεραπεύων. Ἡγιασμένοις ἐν ΧριστῷἸησοῦ. οὐκ ἄνθρωπός σε, φησίν, ἡγίασεν, ἀλλ' ὁ θεὸς ἐν Χριστῷ. Εἰ γὰρ ἄνθρωπον, φησίν, ἐπικαλῇ, ἀπὸ τούτου καλοῦ· εἰ δὲἸησοῦν Χριστόν, ἀπὸ τούτου ὀνομάζον ὃν ἐπικαλῇ. καλῶς δὲ τὸ σὺν πᾶσι τοῖς ἐπικαλουμένοις· οὐ γὰρ ὑμεῖς μόνοι, ἀλλὰ πάντες οἱ πανταχοῦ πιστεύοντες Χριστὸν ἐπικαλοῦσι, καὶ ἀπὸ τούτου ὀνομάζονται, οὐκ ἀπ' ἀνθρώπων. μὴ τοίνυν μόνοι ξενίσητε ἀσεβῆ καινότητα 226 ἐπεισάγοντες. καὶ οὐκ εἶπεν σὺν πᾶσι τοῖς καλοῦσι τὸ ὄνομα, ἀλλὰ τοῖς ἐπικαλουμένοις, θεὸν δεικνὺς τὸν υἱὸν τοῦ θεοῦ· θεὸν γάρ τις ἐπικαλεῖται. Ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν. εἰ πᾶς τόπος τὸνἸησοῦν Χριστὸν ἐπικαλούμενός ἐστιν, μιμεῖσθε τοὺς πολλούς, ἀλλὰ μὴ μόνοι ξένον τι ποιεῖτε παρὰ τοὺς ἄλλους. τὸ δὲ αὐτῶν τε καὶ ἡμῶν τῷ κυρίῳ συνήρμοσται, ἀντὶ τοῦ καὶ ἡμεῖς οἱ γράφοντες καὶ ὑμεῖς οἱ τῶν γραμμάτων ἀπολαύοντες, ἕνα Χριστὸν ἔχομενἸησοῦν. 1 Kor 1,3-6 Παρ' οὗ τὴν χάριν καὶ τὴν εἰρήνην ἔχετε, ἀπὸ τούτου ὀμομάζεσθε· αἱ γὰρ τούτων θέσεις παραλαμβάνουσαι καὶ πρὸ τῆς κατασκευῆς καὶ τῆς τῶν ἀγώνων γυμνασίας ἀπο...εισιν εἰς τὸ ζητούμενον. Καὶ τοῦτο οὐκ ἔλαττον εἰς τὴν τῶν προκειμένων ἐπανόρθωσιν· εἰ γὰρ ἡ χάρις ἀπὸ τοῦ κυρίου ἡμῶνἸησοῦ Χριστοῦ καὶ οὐκ ἀπ' ἀνθρώπων, ἀπὸ τούτου, φησίν, ὀνομάζεσθαι προσήκει.Ἐπιμένει τῷ αὐτῷ. εἰ γὰρ παρ' αὐτοῦ πλοῦτος, εἰ παρ' αὐτοῦ γνῶσις, διὰ τί τοῦ μὲν ὡς διδασκάλου τὸ ὄνομα ἑαυτοῖς ἐπιτίθετε, τοῦ δὲ ὡς βαπτίσαντος, τοῦ δὲ ὡς προϊσταμένου, ἑτέρου ὡς παρέχοντος; διόπερ προϊών φησιν· τί γὰρ ἔχεις ὃ οὐκ ἔλαβες, εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;Ἐν παντὶ λόγῳ. ἐπειδὴ λόγος σοφίας ἐστὶ καὶ λόγος γνώσεως καὶ πολλοὶ λόγοι χαρισμάτων, διὰ τοῦτό φησιν· ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει. ἐπειδὴ καὶ τῆς γνώσεως διαφοραὶ πολλαί, καὶ πάσῃ γνώσει.Ἕλλησιν ἐγράφη τοῖς ὁμοῦ τὴν παλαιὰν καὶ τὴν καινὴν μὴ δεξαμένοις καὶ τὴν ἑκατέρωθεν γνῶσιν κτωμένοις· καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν ὑμῖν. 1 Kor 1,8-9 Οἱ δεόμενοι βεβαιώσεως, ἀτελεῖς ἤδη. τοίνυν ἔδειξεν ὅτι δέονται διορθώσεως, εὐχαριστῶν μὲν ἐφ' οἷς ἔλαβον, διορθούμενος δὲ ἐφ' οἷς οὐκ ἐπλήρωσαν. Πιστὸς ὁ θεὸς δι' οὗ ἐκλήθητε. ἐπειδὴ εἶπεν· ὁ θεὸς βεβαιώσει, ἐπήγαγεν· πιστὸς ὁ θεός-ἀληθὴς γὰρ ὁ θεὸς ὁ ταῦτα παρασχεῖν δυνάμενος-δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ, οὐκ εἰς ἀνθρώπου κοινωνίαν, ἀλλ' εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ. διὰ τί καταλιπόντες τὸ ὀνομάζεσθαι ἀπὸ τοῦ υἱοῦ οὗ εἰς τὴν κοινωνίαν ἐκλήθητε, ἀπ' ἀνθρώπων ὀνομάζεσθε; πάλιν δὲ τὸ δι' οὗ ἐπὶ πατρὸς κεῖται, οὐ μόνον ἐπὶ υἱοῦ. καὶ οὐ καθαίρεσις τῷ πατρί, ἐπειδὴ δι' αὐτοῦ καλούμεθα εἰς κοινωνίαν 227 τοῦ υἱοῦ αὐτοῦ· οὐδὲ γὰρ ἐν τῇ πρὸςῬωμαίους γέγραπται ὅτι δι' αὐτοῦ καὶ ἐξ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα, ἤδη ὁ θεὸς διὰ μὲν τὸ ἐξ οὗ μείζων ἑαυτοῦ, διὰ δὲ τὸ δι' οὗ ἐλάττων ἑαυτοῦ ὥσπερ οὖν ἐπὶ τοῦ αὐτοῦ κείμενα προσώπου οὐ ποιεῖ τὸν αὐτὸν ἑαυτοῦ ἐλάττονα καὶ μείζονα, οὕτως οὐδὲ τὸν υἱὸν ἐλαττοῖ τὸ δι'