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Fragmenta in epistulam i ad Corinthios

72 1 Kor 1,1-2 Both are implied, both the persons of the writers and of the Corinthians to whom the letter was written, instead of "I and Sosthenes write with all those among us who embrace this invocation," taking all such persons among us as partners in the authority of writing and not admitting into this fellowship one who is a stranger to this address. But to you Corinthians we send these things, to those sanctified in Christ and called through him, with all those among you who, once for all and simply, embrace this address. 173 1 Kor 1,7-8 For furthermore, he says, it is fitting for those filled with good things to look to the future, awaiting the second coming of Christ, when it is certain to receive the enjoyment of all good things together; for through this he hinted that while we are in this life it is not possible to be without care, being high-minded about the things already given, if indeed we await his second coming for the judgment of our lives. 1 Kor 1,12-13 That is, by party, some had the lot of receiving Christ, others another; some Cephas, others Apollos, who is said to have become the first bishop among the Corinthians. 1 Kor 1,17-18 The cross of the savior has not been made void, because it has its sacred and admirable quality not in bare words but in the deed itself. However, it is considered foolishness by those who do not know the truth, because it does not have in it the splendor of expression, as is the case, of course, with their own words. But they, coloring falsehood with fine language, are in no way inferior to those who mix poisons with honey; but those who have become ministers of the divine proclamations set forth the truth plain and free from external embellishments. 1 Kor 1,22-25 Instead of: Against all the enemies of piety we set forth the cross of Christ. But explaining the things concerning the cross, he says that the Jews consider it a dishonor, the Greeks foolishness, but we believe it to be both the power and wisdom of God, knowing precisely 174 the greatness of the things accomplished through it; but supposing that the "power and wisdom of God" now spoken of is not the divinity of the only-begotten, but the preaching of the cross and, as it were, the very nature of the matter. And it refutes, they say, those of Arius and Eunomius who wickedly attempt from this to show that God the Word is named wisdom. For from this they also construct the blasphemy from the voice of Proverbs. And the divine apostle, having shown the powerlessness of natural understanding and the folly of those who are high-minded because of it, and this from the consideration of the facts, in order to take down the pride of one who on this account wishes to rule and be first over the rest. And having demonstrated the folly of those who are high-minded because of it, so as to place in the portion of good the fact of also being called from it, he moves to a third proof, a very humbling one, from themselves. 1 Kor 1,26 That he might say: among you according to this life. 1 Kor 1,23 In the epistle to the Romans "things that are" and "things that are not" were understood differently according to the context of the passage; but here "things that are not" he calls the insignificant and things easily despised by the many, and "things that are," the brilliant and powerful and reputable. 1 Kor 1,29 All flesh, every carnal person whose mind is set on carnal things, such as a rich person, a wise person, if anyone is such, so that he may not boast as if succeeding in the preaching through his own glory, but through the grace of God; for boasting, even if it is over good works, harms the soul of the one who boasts. Therefore, one who boasts in worldly advantages and does not humble himself is entirely carnal. 1 Kor 2,6-7 He calls wisdom the message concerning the cross and the whole economy

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Fragmenta in epistulam i ad Corinthios

72 1 Kor 1,1-2 Ἑκάτερα συνυπακούεται τά τε τῶν γραφόντων προσώπων καὶ τῶν Κορινθίων πρὸς οὓς τὸ γράμμα ἐγίνετο, ἀντὶ τοῦ ἐγώ τε καὶ Σωσθένης γράφομεν μετὰ πάντων τῶν παρ' ἡμῶν ταύτην ἀσπαζομένων τὴν ἐπίκλησιν, κοινωνούς τε τῆς τοῦ γράφειν αὐθεντίας τοὺς παρ' ἡμῖν τοιούτους ἅπαντας λαμβάνοντες καὶ τὸν τῆς προσηγορίας ταύτης ἀλλότριον εἰς τὴν κοινωνίαν ταύτην οὐκ εἰσδεχόμενοι. ὑμῖν δὲ τοῖς Κορινθίοις ἐπιστέλλομεν ταῦτα, τοῖς ἡγιασμένοις ἐν Χριστῷ καὶ δι' αὐτοῦ κεκλημένοις μετὰ πάντων ἅπαξ ἁπλῶς τῶν παρ' ὑμῖν ταύτην ἀσπαζομένων τὴν προσηγορίαν. 173 1 Kor 1,7-8 Λοιπὸν γάρ, φησί, πεπληρωμένους τῶν καλῶν πρὸς τὰ μέλλοντα βλέπειν προσήκει, τὴν δευτέραν παρουσίαν τοῦ Χριστοῦ ἀπεκδεχομένους, ὅτε βεβαίαν ἐστὶν ἁπάντων ὁμοῦ δέξασθαι τῶν καλῶν τὴν ἀπόλαυσιν· ᾐνίξατο γὰρ διὰ τούτου ὡς ἐν τῷ βίῳ τούτῳ καθεστῶτας οὐ δυνατὸν ἀφρόντιδας εἶναι ἐπὶ τοῖς δοθεῖσιν ἤδη μεγάλα φρονοῦντας, εἴπερ δὴ τὴν δευτέραν αὐτοῦ παρουσίαν περιμένομεν ἐπὶ κρίσει τῶν βεβιωμένων ἡμῖν. 1 Kor 1,12-13 Τοῦτ' ἔστι κατὰ μερίδα τινὲς μὲν τὸν Χριστὸν ἔλαχον λαβεῖν, ἄλλοι δὲ ἄλλον· οἱ μὲν Κηφᾶν, οἱ δὲ Ἀπολλῶ ὃς λέγεται πρῶτος ἐπίσκοπος γεγονέναι ἐν Κορινθίοις. 1 Kor 1,17-18 Ὁ τοῦ σωτῆρος σταυρὸς οὐ κεκένωται, ὅτι μὴ ἐν ψιλοῖς ἔχει λόγοις ἀλλ' ἐν αὐτῷ τῷ πράγματι τὸ σεπτόν τε καὶ ἀξιάγαστον. πλὴν λελόγισται μωρία παρά γε τοῖς οὐκ εἰδόσι τὴν ἀλήθειαν, ὅτι μὴ ἔνεστιν αὐτῷ τὸ ὡς ἐν λέξει λαμπρὸν καθάπερ ἀμέλει καὶ τοῖς παρ' αὐτοῖς λογάσιν. ἀλλ' ἐκεῖνοι μὲν καλλιλεξίᾳ καταχρωννύντες τὸ ψεῦδος, ἀποδέουσι κατ' οὐδὲν τῶν τὰ δηλητήρια μέλαι συγκρινόντων· οἱ δέ γε τῶν θείων κηρυγμάτων ἱερουργοὶ γεγονότες ἁπλῆν ὥσπερ καὶ τῶν ἔξωθεν ὡραϊσμῶν ἐλευθέραν προτιθέασι τὴν ἀλήθειαν. 1 Kor 1,22-25 Ἀντὶ τοῦ πρὸς ἅπαντας τοὺς ἐναντίους τῆς εὐσεβείας ἡμεῖς τὸν σταυρὸν τοῦ Χριστοῦ προβαλλόμεθα. οἷα δὲ τὰ κατὰ τὸν σταυρὸν ἐξηγούμενός φησιν ὅτι οἱ Ἰουδαῖοι νομίζουσι μὲν αὐτὸν ἀτιμίαν, Ἕλληνες δὲ μωρίαν, ἡμεῖς δὲ καὶ δύναμιν καὶ σοφίαν εἶναι τοῦ θεοῦ πιστεύομεν αὐτόν, τῶν δι' αὐτοῦ κατορθωθέντων τὸ μέγεθος ἀκριβῶς 174 ἐπιστάμενοι· δύναμιν δὲ θεοῦ νῦν καὶ σοφίαν οὐ τὴν θεότητα τοῦ μονογενοῦς, ἀλλὰ τὸ περὶ τοῦ σταυροῦ κήρυγμα καὶ οἱονεὶ αὐτὴν τὴν φύσιν τοῦ πράγματος εἰρῆσθαι ὑπολαμβάνοντες. καὶ διελέγχει γε, φασί, τοὺς Ἀρείου καὶ Εὐνομίου κακῶς ἐντεῦθεν πειρωμένους δεικνύναι σοφίαν τὸν θεὸν λόγον ὀνομαζόμενον. ἐντεῦθεν γὰρ καὶ τὴν ἐκ τῆς Παροιμιακῆς φωνῆς βλασφημίαν κατασκευάζουσιν. δείξας δὲ ὁ θεῖος ἀπόστολος τὸ τῆς φυσικῆς συνέσεως ἄτονον καὶ τὸ εὔηθες τῶν ἐπ' αὐτῇ μεγαλοφρονούντων, τοῦτο δὲ ἀπὸ τῆς τῶν πραγμάτων συνεξετάσεως ἐπὶ τὸ καθελεῖν μὲν τὸν τῦφον τοῦ διὰ τοῦτο κατάρχειν καὶ πρωτεύειν βουλομένου τῶν λοιπῶν. ἀποδείξας δὲ τὸ εὔηθες τῶν ἐπ' αὐτῷ μεγάλα φρονούντων, ὡς ἐν ἀγαθοῦ δὴ τίθεσθαι μοίρᾳ τὸ καὶ ἀπ' αὐτοῦ καλεῖσθαι, ἐπὶ τρίτην ἀπόδειξιν μεθίσταται μάλα ἐντρεπτικὴν τὴν ἀπ' αὐτῶν. 1 Kor 1,26 Ἵνα εἴπῃ· ἐν ὑμῖν κατὰ τόνδε τὸν βίον. 1 Kor 1,23 Ἐν τῇ πρὸς Ῥωμαίους τὰ ὄντα καὶ μὴ ὄντα ἑτέρως ἐνοήθη κατὰ τὴν τοῦ προκειμένου ἀκολουθίαν· ὧδε δὲ τὰ μὴ ὄντα λέγει τὰ εὐτελῆ καὶ παρὰ τοῖς πολλοῖς εὐκαταφρόνητα, ὄντα δὲ τὰ λαμπρὰ καὶ δυνατὰ καὶ εὐδόκιμα. 1 Kor 1,29 Πᾶσα σάρξ, πᾶς ἄνθρωπος σαρκικὸς ἐπὶ σαρκικοῖς ἔχων τὸ φρόνημα, οἷον πλούσιος σοφός, εἴ τις τοιοῦτος, ἵνα μὴ καυχήσηται ὡς διὰ τὴν ἑαυτοῦ δόξαν κατορθῶν τὸ κήρυγμα, ἀλλὰ διὰ τὴν χάριν τοῦ θεοῦ· ἡ γὰρ καύχησις κἂν ἐπὶ καλοῖς ἔργοις γένηται, βλάπτει τοῦ καυχωμένου τὴν ψυχήν. ὁ οὖν ἐπὶ κοσμικοῖς πλεονεκτήμασι καυχώμενος καὶ μὴ ταπεινῶν ἑαυτὸν πάντως σαρκικός ἐστιν. 1 Kor 2,6-7 Σοφίαν λέγει τὸν περὶ τοῦ σταυροῦ καὶ τῆς ὅλης οἰκονομίας