Fragments on 1 Corinthians
Fragmenta in epistulam i ad Corinthios
The Order of Resurrection and the Life in Christ§1
1Because some in Corinth were saying that the soul is corruptible and that the resurrection of the body is superfluous, Paul refutes their error (1 Cor 15:1-2). He says: I make known to you the gospel, through which you were called out of the many-godded error to know the true God, through which you are being confirmed and have salvation, the gospel of God. I make known to you the gospel, so that you may know that the memory concerning the resurrection of the dead is not mine, but belongs to no one else.
He delivered to me the gospel, that the Savior, having come, having truly taken on a body, died in order to raise the dead, and having been buried, he rose (1 Cor 15:3-4). Then, so that the simpler ones might not be disturbed, he brings forward the death of Christ: according to the Scriptures, for such things as were foretold about him the prophets have suffered (1 Cor 15:4). Since therefore he died and was buried and rose, it is following that the humans shall rise through him who rose for them, he becoming the cause of the resurrection. But if it is said that Christ died and was buried, this is to be understood concerning his body, not of the soul. Since therefore they believed in the resurrection of the Savior, they are blameworthy if they have not accepted along with the resurrection of the Savior the resurrection of all.
Of this resurrection of his, those first associated with him are eyewitnesses, and then five hundred (1 Cor 15:5-8). These things, he says, I hand over to those whom the deceivers, who are opposing you, are not able to contradict. However, if even the body of the dead rises, it rises incorruptible and spiritual; therefore it did not appear to all, but only to those whom he wished. In this way, after the ascension, he was seen by Paul, who, measuring himself as a misfit, perceiving that he came to be an apostle from repentance, and being unworthy even of the name as a persecutor. But even if he was such in the past, he now has this as a teacher by grace (1 Cor 15:9-10). Even if formerly a persecutor, but now a teacher by the grace of God which is not vain (1 Cor 15:10).
Since it had taken hold of him, after being strengthened by it more abundantly, he more vigorously endured the struggles for the pious faith. And the whole achievement which he had by choice, he offers up to the grace given to him by God (1 Kor 15:12-17).
If anyone says that the dead are not raised, since it is necessary that all should rise if Christ has risen, does he not also say not even Christ was raised? And if he did not rise, see how much he overturns things into absurdity; we who say this shall be found false witnesses against God, even if you foolishly agreed to the resurrection of the Lord, but even if you glory in the faith of the risen one in being freed from sins, you have not cast away your sins (1 Kor 15:18).
He who does not accept that the human soul is immortal and for this reason is unbelieving regarding the resurrection, such a person is wretched, depriving himself of the eternal life through which the saints are rich, worthy of receiving reward. Even if some are unbelieving, let us hope for a resurrection, knowing how Christ has become the firstfruits, a resurrection of those who have fallen asleep; through which all shall be tested of the immortal life, for they follow (1 Kor 15:21-22).
Because through the transgression of Adam the law, all those from him have died, so also in Christ, not knowing sin, they shall be made alive (1 Kor 15:21-22). But some of the heretics say only the soul is made alive in Christ of the righteous, for the life-giving shall be of all who died in Adam (1 Kor 15:23-24a).
As the resurrection of Christ is being first, it shall be first in honor; then after that the believers shall be arranged in the presence of Christ according to the proportion of the faith they have, with which there is an end, thus being distributed from end to beginning, but that for the sake of which all the other things are joining together toward salvation, that itself, not for the sake of another, exists as the last thing desirable in itself and by itself excellent (1 Kor 15:24b-26). The Kingdom says thus of those ruling, that is, their own flesh which...
Greek · §1
Fragmenta in epistulam i ad Corinthios 1 Kor 15,1-2 Ἐπειδή τινες ἐν Κορίνθῳ ἔλεγον εἶναι τὴν ψυχὴν φθαρτὴν καὶ περιττὴν τὴν τοῦ σώματος ἀνάστασιν, διελέγχει αὐτῶν ὁ Παῦλος τὴν πλάνην, καί φησιν· τὸ εὐαγγέλιον, δι' οὗ ἐκλήθητε ἐκ τῆς πολυθέου πλάνης ἐπὶ τὸ γινώσκειν τὸν ἀληθινὸν θεόν, δι' οὗ βεβαιοῦσθε καὶ σωτηρίαν ἔχετε, γνώριμον ὑμῖν καθίστημι. Τὸ τοῦ θεοῦ εὐαγγέλιον γνωρίζω ὑμῖν, ἵνα εἰδῆτε ὅτι οὐκ ἐμή, ἀλλ' οὔ τινος ἡ περὶ ἀναστάσεως νεκρῶν μνήμη. 1 Kor 15, 3-4 Παρέδωκέ μοι τὸ εὐαγγέλιον, ὅτι ἐπιδημήσας ὁ σωτὴρ καὶ σῶμα κατ' ἀλήθειαν φορέσας, ὑπὲρ τοῦ ἀναστῆναι τοὺς τεθνεώτας ἀποθανὼν καὶ ταφεὶς ἀνέστη. εἶτα ἵνα μὴ θορυβηθῶσιν οἱ ἁπλούστεροι θάνατον τοῦ Χριστοῦ, ἐπάγει· κατὰ τὰς γραφάς· τοιαῦτα γὰρ πέπονθε ὅσα περὶ αὐτοῦ προανεφώνησαν οἱ προφῆται. ἐπεὶ οὖν ἀπέθανε καὶ ἐτάφη καὶ ἀνέστη, ἀκόλουθόν ἐστιν ἀναστῆναι τοὺς ἀνθρώπους διὰ τὸν ὑπὲρ αὐτῶν ἀναστάντα, αὐτοῦ αἰτίου γενομένου τῆς ἐγέρσεως. εἰ δὲ λέγεται Χριστὸς τεθνάναι καὶ τεθάφθαι, περὶ τοῦ σώματος αὐτοῦ τοῦτο ἐκληπτέον, οὐ τῆς ψυχῆς. ἐπεὶ οὖν ἐπίστευσαν τῇ τοῦ σωτῆρος ἀναστάσει, μεμπταῖοί εἰσι μὴ συμπαραδεξάμενοι τῇ τοῦ σωτῆρος ἀναστάσει καὶ τὴν πάντων ἀνάστασιν. 1 Kor 15, 5-9 Ταύτης αὐτοῦ τῆς ἀναστάσεως αὐτόπται ἀξιομάρτυρές εἰσιν οἱ πρῶτοι αὐτῷ συνόντες, ἔπειτα πεντακόσιοι. Ταῦτα, φησί, παραδίδωμι οἷς ἀντειπεῖν οὐ δύνανται οἱ ἀπατῶντες ὑμᾶς. ὅμως, εἰ καὶ τὸ τεθνεὸς σῶμα ἀνίσταται, ἀλλ' ἄφθαρτον καὶ πνευματικόν· διὸ οὐδὲ πᾶσιν ἐφαίνετο ἀλλ' οἷς ἤθελεν. οὕτως μετὰ τὴν ἀνάληψιν ὤφθη τῷ Παύλῳ, ὃς μετριάζων καλεῖ ἑαυτὸν ἔκτρωμα, συναισθόμενος ὅτι ἐκ μετανοίας ἐλήλυθε εἰς τὸ ἀπόστολον εἶναι, καὶ ὡς 7 μηδὲ τῆς ὀνομασίας ἄξιος ὢν ὡς διώκτης. πλὴν εἰ καὶ πάλαι τοιοῦτο, ἀλλὰ νῦν διδάσκαλος ἔχων τοῦτο ἐκ δωρεᾶς. 1 Kor 15, 10-11 Εἰ καὶ πάλαι διώκτης, ἀλλὰ νῦν διδάσκαλος δωρεᾷ θεοῦ ἥτις οὐ ματαίως ἐνυπῆρξεν αὐτῷ, ἐπείπερ ἐνδυναμωθεὶς ὑπ' αὐτῆς περισσοτέρως ἀνέτλη τοὺς ἀγῶνας ὑπὲρ τῆς εὐσεβοῦς πίστεως. ὅλον δὲ τὸ κατόρθωμα ὃ ἔσχεν ἐκ προαιρέσεως, ἀνατίθησι τῇ δοθείσῃ χάριτι θεόθεν αὐτῳ 1 Kor 15, 12-17 Εἴ τις λέγει μὴ ἐγείρεσθαι τοὺς νεκρούς, ἐπειδὴ ἀνάγκη Χριστοῦ ἀναστάντος πάντας ἀνίστασθαι, οὔκουν ἀναγκαίως λέγει μηδὲ Χριστὸν ἐγηγέρθαι; εἰ δὲ οὐκ ἀνέστη, ὅρα πόσα ἀνακύπτει ἄτοπα· ἡμεῖς οἱ εἰπόντες τοῦτο ψευδομάρτυρες εὑρεθησόμεθα κατὰ τοῦ θεοῦ, εἰ καὶ ὡς ὑμεῖς ἠλιθίως συνέθεσθε τῇ ἐγέρσει τοῦ κυρίου, ἀλλὰ καὶ πίστει τοῦ ἀναστάντος δόξαντες ἠλευθερῶσθαι τῶν ἁμαρτιῶν, οὐκ ἀπεβάλετε τὰς ἁμαρτίας ὑμῶν. 1 Kor 15, 18- Ὁ μὴ παραδεξάμενος τὴν ἀνθρώπου ψυχὴν ἀθάνατον εἶναι καὶ διὰ τοῦτο ἀπιστῶν τῇ ἀναστάσει, οἰκτρὸς ὁ τοιοῦτος στερῶν ἑαυτὸν τῆς αἰωνίου ζωῆς δι' ἣν πλούσιοι οἱ ἅγιοι ἀξίων ἀμοιβῶν τυγχάνοντες. Εἰ καὶ ἀπιστῶσί τινες, ἀλλ' ἡμεῖς προσδοκῶμεν ἀνάστασιν, εἰδότες ὡς ἀπαρχὴ Χριστὸς γέγονεν, ἀνάστασις τῶν κεκοιμημένων· δι' ὧν πάντες πειραθήσονται τῆς ἀθανάτου ζωῆς, ἀκολουθὸν γάρ. 1 Kor 15, 21-22 Ἐπειδὴ διὰ τὸ παραβῆναι τὸν Ἀδὰμ τὸν νόμον οἱ ἐξ αὐτοῦ πάντες τεθνήκασιν, οὕτως καὶ ἐν τῷ Χριστῷ μὴ γνόντι ἁμαρτίαν ζωοποιηθήσονται. τινὲς δὲ τῶν αἱρετικῶν μόνην λέγουσι τὴν ψυχὴν ζωοποιεῖσθαι ἐν Χριστῷ τῶν δικαίων, ὅτι οὐκ ἔστιν ** ἡ γὰρ ζωοποίησις πάντων ἔσται τῶν ἀποθανόντων ἐν τῷ Ἀδάμ. 1 Kor 15,23-24a Ὡς πρὸ πάντων οὖσα ἡ Χριστοῦ ἀνάστασις, πρώτη ἔσται ἐν τιμῇ· εἶτα ἑξῆς οἱ πιστοὶ κατ' ἀναλογίαν ἧς ἔχουσι πίστεως τάσσονται ἐν τῇ τοῦ Χριστοῦ παρουσίᾳ, μεθ' ἣν ἔστιν τὸ τέλος οὕτω πρὸς ἀρχὴν διαστελλόμενον, ἀλλὰ τὸ οὗ εἵνεκα τὰ ἄλλα πάντα τὰ συντείνοντα πρὸς 8 σωτηρίαν, αὐτὸ δὲ οὐκ ἄλλου 1 χάριν ὑπάρχον ἔσχατον ὀρεκτὸν καθ' ἑαυτὸ καὶ δι' ἑαυτὸ αἱρετὸν τυγχάνον. 1 Kor 15,24b-26 Βασιλείαν ὧδε λέγει τοὺς βασιλευομένους, ἤτοι τὴν ἰδίαν σάρκα ἣν
The Nature of the Resurrection Body§2
2To improve the state of things, the Son handed it over to the Father, no longer reigning in the form of a slave, but as the flesh of the Word which is his own, the Son, having revealed the form of God in it. For then, the glory which he had before the world existed, which was not seized by the Son, shall be reigned by a single King, Father and Son. Therefore, it is necessary for Christ to reign for the progress of all, until all who are enemies because of sin are placed under his feet, him destroying all tyrannical authority, with which even the arch-evil, death, is destroyed, since every soul united to him that stands against death is united to the evil (1 Kor 15:27-28).
Regarding the mythology of the Greeks and to speak against deception, those saying that the parents are gods, and that he himself is said to be subject because the church is being made subject, are appropriating the persecutions and the sufferings and the subjection of the church. Those who follow Marcion, baptizing the living instead of those having died after being enlightened, do not know that baptism saves only him who has received it. But the apostle speaks of the dead as bodies for which we are baptized; for by its own word, these things do not live without a soul, but from the souls being joined to them they have life. However, even Abraham called the soulless body dead (1 Kor 15:29-30).
If the soul is not immortal, if the body is not raised, even if it is in vain to risk one's life for piety (1 Kor 15:32). As far as human reasoning reaches, I would not have endured this, desiring it for the sake of the truth, if the dead are not raised (1 Kor 15:33). Do not be deceived, O Corinthians, as if the rational soul were not perishable; for those deceiving you agree with it being destroyed, thinking so. They say that since bodies are to be squandered, they should be; for tomorrow we die, and there is no other life besides the apparent one, like the irrational animals with which the soul is associated, since it is also bound to it. Therefore, one must not endure the corrupting false discussions that destroy well-disposed minds (1 Kor 15:33-34). Watch out according to the n...
They think that they might fall into error by agreeing with the foolish regarding the resurrection. But you have indeed awakened rightly, as not all are doing this; for the wise, staying awake to do evil, unjustly awaken after having cast off the sleep of ignorance.
Regarding the one speaking in Christ who doubts about the resurrection of the dead, saying as if it were inconsistent: 'O fool, if you doubt that the dead body of a man is raised, know that what you sow, you cast into the earth dead, being convinced that it will not change into plants unless it has died as a seed' (1 Kor 15:35-40), the word about what is sown addresses one of the questions. And regarding the other question, with what kind of body they come, he gives the proof by division, and having passed through the bodies into earthly and heavenly things, he said that the glory of the rising human bodies is according to that of the heavenly sun, moon, and stars.
'Similar to the glory of the luminaries and stars, not all the bodies of those rising, but only those who have lived well and have been disciplined; for even if the bodies of the inferior are raised incorruptible, they will nevertheless be deprived of the heavenly glory' (1 Kor 15:41), it should be noted that the glory of the rising bodies is substantial, just as that of the luminaries is.
Just as the rational soul, not being virtue or vice, is receptive to both of these, so also our body, whether it becomes corruption or incorruption, receives the inherent qualities according to different times. For it is not corruption that is sown, and incorruption that is raised, but rather in incorruption. And what is sown in corruption is followed by what is sown in weakness and in dishonor and a psychic body, and similarly, what is raised in incorruption is followed by what is raised in power and in glory and a spiritual body. When we say an incorruptible body, not...
Greek · §2
βελτιῶσαι ὁ υἱὸς παρέδωκε τῷ πατρί, οὐκέτι βασιλευομένην ὡς δούλου μορφὴν ἀλλ' ὡς οὖσαν σάρκα τοῦ λόγου ὃ ἔστιν αὐτοῦ τοῦ υἱοῦ, ἀναδείξας τὴν τοῦ θεοῦ μορφὴν ἐν αὐτῇ. τότε γὰρ ἀπειληφότος τοῦ υἱοῦ τὴν δόξαν ἣν εἶχε πρὸ τοῦ τὸν κόσμον εἶναι, ὡς ὑφ' ἑνὸς βασιλέως πατρὸς καὶ υἱοῦ βασιλευθήσονται. δεῖ οὖν τὸν Χριστὸν βασιλεύειν ὑπὲρ τῆς ὅλων προκοπῆς ἕως οὗ πάντες οἱ διὰ τὸ ἁμαρτάνειν ἐχθροὶ ὑπὸ πόδας αὐτοῦ τιθῶσιν, καταλύοντος αὐτοῦ πᾶσαν τυραννικὴν ἐξουσίαν, μεθ' ἣν καὶ αὐτὸς ὁ ἀρχίκακος καταλύεται θάνατος, ἐπείπερ πᾶσα ἑνουμένη αὐτῷ ψυχὴ ὑφισταμένη θάνατον τὸν ἑνούμενον τῇ κακίᾳ. 1 Kor 15,27-28 Πρός τε τὴν Ἑλλήνων μυθολογίαν τε καὶ ἀπάτην εἰρῆσθαι ταῦτα εἰπόντες τῶν φασκόντων πατραλοίας εἶναι θεούς, καὶ ὅτι τῆς ἐκκλησίας ὑποτασσομένης αὐτὸς λέγεται ὑποτάττεσθαι, οἰκειούμενος τῆς ἐκκλησίας τοὺς διωγμοὺς καὶ τὰ πάθη καὶ τὴν ὑποταγήν. 1 Kor 15,29 Οἱ ἀπὸ Μαρκίωνος ἀντὶ ἀφωτίστων τεθνεώτων βαπτίζουσι ζῶντας, οὐκ εἰδότες ὅτι τὸ βάπτισμα σώζει μόνον τὸν εἰληφότα αὐτό. ὁ δὲ ἀπόστολος νεκροὺς λέγει τὰ σώματα ὑπὲρ ὧν βαπτιζόμεθα· τῷ γὰρ ἰδίῳ λόγῳ ἄνευ ψυχῆς οὐ ζῇ ταῦτα, ἀλλ' ἐκ τῶν συνουσῶν ψυχῶν ἔχει τὸ ζῆν. ὅμως καὶ ὁ Ἀβραὰμ τὸ ἄψυχον σῶμα νεκρὸν ὠνόμασεν. 1 Kor 15,30 Εἰ μὴ ἀθάνατος ἡ ψυχή, εἰ μὴ ἐγείρεται τὸ σῶμα, εἰ καὶ μάταιον τὸ κινδυνεύειν ὑπὲρ εὐσεβείας. 1 Kor 15,32 Ὅσον κατ' ἀνθρώπινον ἧκε λογισμόν, ἐθηριομάχησα ἐν Ἐφέσῳ ἐγὼ οὐκ ἂν ὑποστῆναι τοῦτο βουληθεὶς ὑπὲρ τῆς ἀληθείας, εἰ–νεκροὶ οὐκ ἐγείρονται. 9 1 Kor 15,33 Μὴ πλανᾶσθε, ὦ Κορίνθιοι, ὡς μὴ ἐπιδιαμενούσης τῆς λογικῆς ψυχῆς· οἱ γὰρ ἀπατῶντες ὑμᾶς συμφθείρονται αὐτὴν φθείρεσθαι οἰόμενοι. ᾧ περίκειται σώματα, φασὶν ὅτι σπαταλητέον· αὔριον γὰρ ἀποθνήσκομεν, οὐκ οὔσης ἑτέρας ζωῆς παρὰ τὴν φαινομένην, ὡς τὰ ἄλογα ζῶα ὧν συναφανίζεται ἡ ψυχὴ τῷ σώματι, ἐπειδὴ καὶ συνεσπάρη αὐτῷ. οὐκ ἀνεκτέον οὖν τῶν φαύλων διαλέξεων φθειρουσῶν εὐήθων τὰς γνώμας. 1 Kor 15,34 Γρηγορητέον κατὰ τὴν νόησιν ἵνα μὴ ἁμαρτάνειν συμβῇ ἐν τῷ συγκατατίθεσθαι τῇ σαθρᾷ περὶ τῆς ἀναστάσεως ἀπάτῃ. καλῶς δὲ καὶ τὸ ἐκνήψατε δικαίως ὡς μὴ πάντων τοῦτο ποιούντων· οἱ γὰρ σοφοὶ τοῦ κακοποιῆσαι ἀγρυπνοῦντες περὶ τὰ βλαβερὰ ἀδίκως ἐκνήφουσιν ἀποβαλόντες δῆθεν τὸν τῆς ἀμαθίας ὕπνον. 1 Kor 15,35-40 Ὁ ἐν Χριστῷ λαλῶν τῷ ἀμφιβάλλοντι περὶ τῆς τῶν νεκρῶν ἀναστάσεως ὡς ἀσυνέτως φησίν· ἄφρων, εἰ ἀμφιβάλλεις ὅτι τὸ νεκρωθὲν ἀνθρώπου σῶμα ἐγείρεται, ἴσθι ὅτι ἃ σπείρεις σπέρματα ἀποθανόντα εἰς τὴν γὴν καταβάλλεις πεπεισμένος ὡς οὐκ ἂν μεταβάλλοι εἰς φυτά, εἰ μὴ νεκρωθέντα σπαρείη. Ἕτερόν ἐστι τὸ ἐγειρόμενον σῶμα παρ' ὃ ἔσπειρας· σὺ μὲν γὰρ κόκκον ἔβαλες εἰς τὴν γήν, ὁ δὲ θεὸς στάχυν ἤγειρεν. πρὸς μίαν δὲ τῶν ἐρωτήσεων τὴν λέγουσαν πῶς ἐγείρονται νεκροί, ὁ περὶ τῶν σπειρομένων λόγος· πρὸς δὲ τὸ ἕτερον ἐρώτημα, τὸ ποίῳ δὲ σώματι ἔρχονται, ἐκ διαιρέσεως ἀποδίδωσι τὴν ἀπόδειξιν, καὶ διελὼν τὰ σώματα εἰς ἐπίγεια καὶ ἐπουράνια εἶπε κατὰ τὴν τῶν ἐπουρανίων ἡλίου καὶ σελήνης καὶ ἄστρων εἶναι τὴν τῶν ἐγειρομένων ἀνθρωπίνων σωμάτων δόξαν. 1 Kor 15,41 Ὅμοιοι τῇ τῶν φωστήρων καὶ ἀστέρων δόξῃ, οὐ πάντων τῶν ἀνισταμένων τὰ σώματα, ἀλλ' ἢ μόνον τῶν εὖ βεβιωκότων καὶ σωφρονισάντων· κἂν γὰρ τὰ τῶν φαύλων σώματα ἄφθαρτα ἐγείρονται, ἀλλ' οὖν στεροῦνται τῆς τῶν ἐπουρανίων δόξης. σημειωτέον δὲ ὅτι· ἡ δόξα τῶν ἐγειρομένων σωμάτων οὐσιώδης ἐστὶν ὡς καὶ ἡ τῶν φωστήρων. 10 1 Kor 15,42-43 Ὥσπερ ἡ λογικὴ ψυχὴ οὐκ οὖσα ἀρετὴ ἢ κακία δεκτικὴ ἀμφοτέρων ἐστὶ τούτων, οὕτω καὶ τὸ ἡμέτερον σῶμα οὐ φθορὰ ἢ ἀφθαρσία τυγχάνον δέχεται κατὰ διαφόρους χρόνους τὰς ἐγκειμένας οὐσιώδεις ποιότητας. 2 ἀμέλει γοῦν οὐ φθορὰ σπείρεται καὶ ἐγείρεται οὐκ ἀφθαρσία, ἀλλ' ἐν ἀφθαρσίᾳ. ἀκολουθεῖ δὲ τῷ ἐν φθορᾷ σπειρομένῳ τὸ ἐν ἀσθενείᾳ καὶ ἐν ἀτιμίᾳ καὶ σῶμα ψυχικὸν σπείρεσθαι, ὁμοίως δὲ καὶ τῷ ἐν ἀφθαρσίᾳ ἐγειρομένῳ τὸ ἐν δυνάμει καὶ δόξῃ καὶ σῶμα πνευματικὸν ἐγείρεσθαι. ὅταν δὲ λέγωμεν σῶμα ἄφθαρτον, οὐ
The Transformation of Body and Soul§3
3We speak of a fifth essence, just as some have conjectured regarding the stars, which we always say to be incorruptible; but we say incorruptible to mean that which, having come from the corruptible, is made incorruptible by the grace of God. In this way, it is to be unchanging and unalterable according to change, for such a thing has undergone change, but it exists for the sake of enduring unto everlasting life, whether being chastened or honored (1 Kor 15:44-46).
Since the body is sown from the entanglement of the male toward the female, it is reasonable that honor and dishonor and weakness shall be about it, as it happens to be a body of a soul being corrupted in its prior quality; it stands up by the power of God, having been shown to be a spiritual body possessing incorruptibility, power, and honor, an organ of a soul, moreover not of a soul simply, but of the Holy Spirit, through the stability of a substantial change and having transitioned into spirit. Since the soul remaining in passions is such, it is reasonable that the body of such a soul is called psychic. But if the soul ascends above the passive state, it becomes spiritual, and the body of such a soul which is entwined with it is called spiritual. Since the soul, progressing, ascends toward the spiritual, he first said there would be a psychic body, then a spiritual one.
It must be understood, however, that the body of those being raised from the dead resembles the spiritual body of Christ having come to be after the resurrection. Therefore, we do not pay attention to those saying that the body stands up such as Adam had, a psychic one; for the life of the first Adam, living in a soul, prepared the man to live, but the life according to Christ is not living in a soul but is life-giving in the spirit. And the spiritual life-giving is inborn to those being raised from the dead. And he spoke fittingly, first and last, not indeed first and second man, so that we might learn that there have become some in the middle, between the first and the last man, in a state of being.
Since regarding the resurrection, theory has a depth of understanding, it is reasonable he says: Behold, I say a mystery to you (1 Kor 15:51): indeed all having died we shall sleep, but only the righteous shall be changed, having shone like...
Like the sun; for only these, changing toward the better in soul and body, will be changed. For it is not following to say in a different kind of change—such is the scripture: 'Not all shall sleep, but all shall be changed' (1 Kor 15:52-53), because of that which is immediately coming, and we also shall be changed. For if all are being changed, it is superfluous to say 'and we also shall be changed.'
The dead shall be raised from their bodies, which formerly was corruptible, having become incorruptible (1 Kor 15:52-53). But some say here that 'we shall be changed' instead of 'like others being,' regarding the dead, who, he says, are raised incorruptible in bodies, but the souls are being made better and more divine in quality. Another says that the sinners are the dead, the incorruptible ones being raised to endure eternal punishments, but those having grown vigorous in virtue are being changed from glory to glory; therefore, there is mortal and corruptible, but not again. So the corruptible puts on incorruption, and the mortal puts on immortality at the time of the resurrection of the dead (1 Kor 15:54-56).
Just as where virtue is present evil does not exist, so where immortality is present death is made to vanish (1 Kor 15:54). Therefore, the mortal having put on immortality, death having been defeated is swallowed up (1 Kor 15:54), as it is said to him: 'Where is your victory, with which conquering you made dead? Where is your sting, with which pricking, you were strong?' (1 Kor 15:55-56). For it stings by entering into the thoughts, casting sin into those struck by it, but it conquers those sinning in practice. The usage lies in Hosea, not in the very words; for instead of 'the justice of' your God, the apostle said 'victory' (1 Kor 15:57).
Since the enemy death has been released, you stand faithfully and firmly, working continually and without division the work set before you by the Lord (1 Kor 15:58), undauntedly emboldened, as the labor of you in the Lord is not in vain, an eternal reward lying in store for those who always do the work (1 Kor 15:58). On the first of the Saturdays, the resurrection day of the Lord, you treasure up (1 Kor 16:2)...
Greek · §3
πέμπτην οὐσίαν λέγομεν, ὥς τινες περὶ τῶν ἄστρων ὑπενόησαν ἣν ἀεί φαμεν ἄφθαρτον εἶναι, ἀλλ' ἄφθαρτον λέγομεν τὸ ἐκ φθαρτοῦ γεγονὸς ἄφθαρτον χάριτι θεοῦ. οὕτως ἄτρεπτον καὶ ἀναλλοίωτον εἶναι κατὰ μεταβολὴν ** γὰρ ὑπέστη τὸ τοιοῦτον, ἀλλὰ τῷ διαρκεῖν εἰς μακραίωνα ζωὴν ἤτοι κολαζόμενον ἢ τιμώμενον. 1 Kor 15,44-46 Ἐπειδὴ σπείρεται τὸ σῶμα ἐκ τῆς περιπλοκῆς τοῦ ἄρρενος πρὸς τὸ θῆλυ, εὐλόγως καὶ ἀτιμία καὶ ἀσθένεια περὶ αὐτὸ ἔσται, τυγχάνον ψυχῆς σῶμα φθαρείσης ἐν αὐτῷ τῆς προλαβούσης ποιότητος, ἀνίσταται θεοῦ δυνάμει, ἀφθαρσίαν καὶ δύναμιν καὶ τιμὴν ἔχον πνευματικὸν σῶμα ἀποδειχθέν, ὄργανον ψυχῆς ὑπάρχον, λοιπὸν οὐ ψυχῆς ἁπλῶς, ἀλλὰ πνεύματος ἁγίου μετουσίᾳ ἀνασταθείσης καὶ οἱονεὶ εἰς πνεῦμα μεταβαλούσης. ἐπειδὴ δὲ ἡ τοῖς πάθεσιν ἐμμένουσα ψυχή, εἰκότως καὶ τὸ τῆς τοιαύτης ψυχῆς σῶμα ψυχικὸν καλεῖται. ἐὰν δὲ ὑπεραναβῇ τὴν παθητικὴν ἕξιν ἡ ψυχή, γίνεται πνευματική, καὶ λέγεται τὸ σῶμα τῆς τοιαύτης ψυχῆς τῆς συμπλεκομένης αὐτὸ πνευματικόν. Ἐπειδὴ προκόπτουσα ἡ ψυχὴ ἐπὶ τὸ πνευματικὸν ἀναβαίνει, πρῶτον εἶπεν εἶναι τὸ ψυχικὸν σῶμα, ἔπειτα τὸ πνευματικόν. νοητέον δὲ ὅτι τὸ τῶν ἐγειρομένων ἐκ νεκρῶν σῶμα ὁμοιοῦται τῷ τοῦ Χριστοῦ σώματι πνευματικῷ μετὰ τὴν ἀνάστασιν γεγονότι. διὸ οὐ προσέχομεν τοῖς λέγουσιν ὅτι τοιοῦτον ἀνίσταται τὸ σῶμα οἷον εἶχεν ὁ Ἀδὰμ ψυχικόν· ἡ μὲν οὖν τοῦ πρώτου Ἀδὰμ ζωὴ εἰς ψυχὴν ζῶσαν παρεσκεύαζε τὸν ἄνθρωπον ζῆν, ἡ δὲ κατὰ Χριστὸν ζωὴ οὐκ εἰς ψυχὴν ζῶσαν ἀλλ' εἰς πνεῦμα ζωοποιοῦν. ἡ δὲ πνευματικὴ ζωοποίησις συμφυής ἐστι τοῖς ἐκ νεκρῶν ἐγειρομένοις. πρῶτον δὲ καὶ ἔσχατον ἁρμοδίως εἶπεν, οὐ μὴν πρῶτον καὶ δεύτερον ἄνθρωπον, ἵνα μάθωμεν ὅτι γεγόνασί τινες μέσοι, τοῦ πρώτου καὶ ἐσχάτου ἀνθρώπου ἐν πολιτείᾳ. 11 1 Kor 15,51 Ἐπειδὴ περὶ ἀναστάσεως θεωρία βάθος ἔχειν νοήσεως, εἰκότως φησίν· ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν τεθνηξόμενοι κοιμηθησόμεθα, μόνοι δὲ οἱ δίκαιοι ἀλλαγησόμεθα, ἐκλάμψαντες ὡς ὁ ἥλιος· μόνοι γὰρ οὗτοι ἐπὶ τὸ κρεῖττον κατὰ ψυχὴν καὶ σῶμα μεταβάλλοντες ἀλλαγήσονται. οὐ γὰρ ἀκόλουθον λέγειν ἐν ἀλλάξει κατά τινα ἑτέραν φερομένην οὕτω γραφήν· οὐ πάντες μὲν κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα διὰ τὸ εὐθὺς ἐπιφερόμενον καὶ ἡμεῖς ἀλλαγησόμεθα. εἰ γὰρ πάντες ἀλλάττονται, περιττὸν λέγεσθαι καὶ ἡμεῖς ἀλλαγησόμεθα. 1 Kor 15,52-53 Ἐγερθήσονται οἱ νεκροὶ τοῦ σώματος αὐτῶν, ὃ πάλαι φθαρτὸν ἦν, ἀφθάρτου γενησομένου. τινὲς δὲ λέγουσιν ὧδε τὸ ἡ μεῖς ἀλλαγησόμεθα ἀντὶ τοῦ οἷα ἄλλοι τινὲς ὄντες παρὰ τοὺς νεκρούς, οἵτινες, φησίν, ἄφθαρτοι ἐγειρόμεθα τὰ σώματα, ἀλλασσομενῶν τῶν ψυχῶν κατὰ κρείττονα καὶ θειοτέραν ποιότητα ἀλλοιουμενῶν. ἄλλος δέ φησι τοὺς ἁμαρτωλοὺς εἶναι τοὺς νεκρούς, τοὺς ἀφθάρτους ἐγειρομένους ἐπὶ τῷ διαρκέσαι πρὸς τὰς αἰωνίους κολάσεις, ἀλλασσομένους δὲ ἀπὸ δόξης εἰς δόξαν τοὺς κατ' ἀρετὴν βεβιωκότας· ἔστι μὲν οὖν θνητὸν καὶ φθαρτὸν οὐ μὴν ἔμπαλιν. διὸ τὸ φθαρτὸν ἀφθαρσίαν, τὸ δὲ θνητὸν ἀθανασίαν ἐνδύεται ἐν τῷ τῆς ἀναστάσεως τῶν νεκρῶν καιρῷ. 1 Kor 15,54-56 Ὥσπερ ἀρετῆς παρούσης οὐχ ὑπάρχει κακία, οὕτως ἀθανασίας παρούσης ὁ θάνατος ἀφανίζεται. διὸ τοῦ θνητοῦ τὴν ἀθανασίαν ἐνδυσαμένου ὁ θάνατος ἡττηθεὶς καταπίνεται, ὡς λέγεσθαι αὐτῷ· ποῦ σου τὸ νῖκος ἐν ᾧ νικῶν νεκροὺς ἐποίεις; ποῦ σου τὸ κέντρον ᾧ τιτρώσκων ἰσχυρὸς ἦς; κεντεῖ μὲν γὰρ κατὰ τοὺς λογισμοὺς ἐμβάλλων ἁμαρτίας τοῖς πληττομένοις ὑπ' αὐτοῦ, νικᾷ δὲ τοὺς πρακτικῶς ἁμαρτάνοντας. κεῖται δὲ ἡ χρῆσις ἐν Ὠσηὲ οὐκ αὐταῖς λέξεσιν· ἀντὶ γὰρ τοῦ ἡ δίκη 3 σου ὁ ἀπόστολος εἶπε νῖκος. 1 Kor 15,58 Ἐπειδὴ ὁ ἐχθρὸς θάνατος κατελύθη, πιστῶς ἑστηκότες ἑδραῖοι διατελεῖτε, ἐργαζόμενοι συνεχῶς καὶ ἀδιασπάστως τὸ προσταχθὲν ὑμῖν 12 ἔργον ὑπὸ κυρίου, ἀδιστάκτως θαρροῦντες, ὡς ὁ ἐν κυρίῳ κάματος ὑμῶν οὐκ ἔστι μάταιος, αἰωνίου μισθοῦ ἀποκειμένου τοῖς πάντοτε τὸ ἔργον ποιοῦσιν. 1 Kor 16,2 Μίαν σαββάτων, ἡ ἀναστάσιμος τοῦ κυρίου ἡμέρα, θησαυρίζετε
Steadfastness and the Marks of True Piety§4
4Therefore, if your power is able to set aside the delay by itself and without necessity, so that I may find you ready for the gift when I arrive, so that after my arrival, things for fellowship may become well-disposed. In Ephesus, therefore, he wrote this letter to the Corinthians. And he says there to remain for a reasonable cause; for a door, surpassing all and being very active toward the hearers, has been opened to him; from which he had many opposing demons, liars, and sorcerers and deceivers; for the evil ones become many in opposing, when they see the word of faith prevailing among those receiving it; and it is his custom to call the door of the boldness of the word of piety (1 Kor 16:8-9).
When those being instructed are firm and immovable concerning piety, the teachers arrive to them without fear, not having received that some laziness might exist among the hearers. Therefore he says: take care of yourselves, so that Timothy may dare to come to you, not being afraid, lest you be turned away (1 Kor 16:10-11). By this being indicated, he persisted in the fearing, and in the sixth letter he said: I fear lest, just as the serpent deceived Eve in his craftiness, so your thoughts might be corrupted. For this Timothy, about whom I write the following things, is a genuine servant of God, working the work of the master similarly to me. Therefore let him not be treated lightly among you, but let him be received with genuineness and with love, and also let him be sent forward; for I am waiting in Asia until he returns to me with the brothers.
Since Apollos was a bishop of Corinth, he departed from them because of the schisms among them, and he was with Paul, and now having been invited, he did not stay with the letter; and he says the cause for which he did not depart: that it was not the will (1 Kor 16:12). Then, cheering them up, he writes; and he will come when he has opportunity, providing the opportunity of his stay with you, when there are no longer schisms among you (1 Kor 16:13). It follows that which is due to one properly watching in the not being...
Give sleep to the eyes and no lingering to the eyelids, to stand firmly in faith, which is followed by becoming manly and being strengthened as a soldier and athlete of Christ, who does all things with love toward God and neighbor (1 Cor 16:14-16).
They are called firstfruits either because they believed before others, or because they excel in piety, or because they are prominent in lineage; these, because of the humility existing in them, were not ordained, but being led by their own intention toward this, they set themselves to service. Therefore subject yourselves to such, having them as an icon and a pattern, so that you too may set yourselves to the service of the saints (1 Cor 16:14-16).
Along with Stephanos, Fortunatus and Achaios fulfilled what was lacking to you, being of that same intention as he, and they refreshed your spirit and mine (1 Cor 16:17-18). But the Spirit refreshes him who thinks and does the things of piety; for the Spirit seeks the good things of being; regarding faults, it is called soul, but regarding the saints, it is called Spirit, which surpasses by desiring the beautiful. Therefore, those living piously and thinking piously must be recognized as thinking and doing the same. Thus also Origen glorifies the Spirit as having more than the soul in virtue, even if it is Spirit and the soul.
He writes that the churches of Asia greet you, and all the holy and pious men dwelling in it, sufficiently rousing them toward love (1 Cor 16:19).
Lest they be deceived by some writing from outside the apostle's designation, this sign is made: that he has engraved it with his own hand, but that which is written is with his holy right hand (1 Cor 16:21). If anyone does not love our Lord, let him be anathema. Maranatha. But he who does not love the Lord does not keep his commandments; therefore also anathema is he who, knowing that the Lord came who judges the works of men, says: 'I love those who love me.' But if he loves those who love him, what will he find to scrutinize among those who do not love?
Greek · §4
οὖν παρ' ἑαυτοῖς ὃ ἐὰν ἡ δύναμις ὑμῶν ἀποθέσθαι δύναται, ἀλύπως καὶ ἄνευ ἀνάγκης, ἵνα ἑτοίμους ὑμᾶς πρὸς τὴν δόσιν ἐπιδημήσας εὕρω, ἵνα μὴ ἐληλυθότος μου ἀρχὴ τοῦ εὐτρεπίζειν τὰ πρὸς τὴν κοινωνίαν γένηται. 1 Kor 16,8-9 Ἐν Ἐφέσῳ οὖν ταύτην ἔγραψε Κορινθίοις τὴν ἐπιστολήν. λέγει δὲ ἐκεῖ περιμένειν διὰ εὔλογον αἰτίαν· θύρα γὰρ ὑπερέχουσα καὶ πάνυ ἐνεργοῦσα εἰς τοὺς ἀκροατὰς ἀνέῳκται αὐτῷ· ὅθεν πολλοὺς εἶχε τοὺς ἀντικειμένους δαίμονας ἀλητηρίους καὶ ἀνθρώπους γόητας καὶ ἀπαταιῶνας· τότε γὰρ οἱ πονηροὶ πολλοὶ γίνονται ἐν τῷ ἀντικεῖσθαι, ὅταν ὁρῶσιν ἰσχύοντα τὸν λόγον τῆς πίστεως ἐν τοῖς παραδεχομένοις· ἔθος δὲ αὐτῷ τὴν παρρησίαν τοῦ τῆς εὐσεβείας λόγου θύραν καλεῖν. 1 Kor 16,10-11 Ὅταν βέβαιοι καὶ ἀμετακίνητοι ὦσι περὶ τὴν εὐσέβειαν οἱ παιδευόμενοι, ἀφόβως ἐπιδημοῦσιν αὐτοῖς οἱ διδάσκαλοι, οὐ δεδεκότες μή τις ῥᾳθυμία περὶ τοὺς ἀκροατὰς ὑπάρχῃ. διό φησι· προσέχετε ἑαυτοῖς, ἵνα θαρρήσῃ Τιμόθεος ἐλθεῖν πρὸς ὑμᾶς, οὐ φοβηθείς, μὴ μετατραπῆτε. τούτῳ τῷ σημαινομένῳ ἐκ τοῦ φοβεῖσθαι συνεχρήσατο, καὶ ἐν τῇ ἑξῆς ἐπιστολῇ εἶπεν· φοβοῦμαι μή πως, ὡς ὁ ὄφις ἐξηπάτησε τὴν Εὔαν ἐν τῇ πανουργίᾳ αὐτοῦ, οὕτως φθαρῇ τὰ νοήματα ὑμῶν. Ἔστι γὰρ ὁ Τιμόθεος οὗτος περὶ οὗ γράφω τὰ προκείμενα, τῶν γνησίων τοῦ θεοῦ δοῦλος, τὸ ἔργον τοῦ δεσπότου παραπλησίως ἐμοὶ ἐργαζόμενος. διὸ μὴ εὐτελιζέσθω παρ' ὑμῶν, ἀλλὰ γνησίως μετ' ἀγάπης ὑποδεχθήτω, ἀλλὰ καὶ προπεμφθήτω· περιμένω γὰρ ἐν τῇ Ἀσίᾳ ἕως ἐπανέλθῃ πρός με μετὰ τῶν ἀδελφῶν. 1 Kor 16,12 Ἐπειδὴ ὁ Ἀπολλῶς ἐπίσκοπος ἦν Κορίνθου, ἀπέστη ἐξ αὐτῶν διὰ τὰ ἐν αὐτοῖς σχίσματα καὶ ἦν σὺν τῷ Παύλῳ καὶ νῦν παρακληθεὶς οὐ συνεξεδήμησε τῇ ἐπιστολῇ· καὶ λέγει τὴν αἰτίαν δι' ἣν οὐκ ἀπῆλθεν· 13 ὅτι οὐκ ἦν θέλημα. εἶτα εὐθυμοποιῶν αὐτοὺς γράφει· ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ, τὴν εὐκαιρίαν τῆς πρὸς ὑμᾶς ἐπιδημίας αὐτοῦ ὑμῶν παρεχόντων, ὅταν μηκέτι ᾖ ἐν ὑμῖν σχίσματα. 1 κορ 16,13 Ἕπεται τῷ δεόντως ἐγρηγορότι ἐν τῷ μὴ διδόναι ὕπνον τοῖς ὀφθαλμοῖς μηδὲ ἐπινυσταγμὸν τοῖς βλεφάροις τὸ ἑστάναι βεβαίως ἐν τῇ πίστει, μεθ' ὃ ἕπεται τὸ ἀνδρίζεσθε καὶ κραταιοῦσθε ὡς ἀθλητῇ καὶ στρατιώτῃ Χριστοῦ, τῷ πάντα ποιοῦντι σὺν ἀγάπῃ τῇ πρὸς τὸν θεὸν καὶ τὸν πλησίον. 1 Kor 16,14-16 Ἀπαρχὴ λέγονται ἢ διὰ τὸ πρὸ τῶν ἄλλων πεπιστευκέναι ἢ διὰ τὸ ὑπερέχειν ἐν εὐσεβείᾳ ἢ διὰ τὸ προύχειν ἐν γένει, οἵτινες διὰ τὴν ἐνυπάρχουσαν αὐτοῖς ταπεινοφροσύνην οὐ χειροτονηθέντες, ἀλλὰ προθέσει ἰδίᾳ ὑφ' ἑαυτῶν εἰς τοῦτο ἠγμένοι, ἔταξαν ἑαυτοὺς εἰς διακονίαν. διὸ ὑποτάσσεσθε τοῖς τοιούτοις, εἰκόνα καὶ ὑπογραμμὸν αὐτοὺς ἔχοντες, ἵνα καὶ ὑμεῖς ἑαυτοὺς τάξητε εἰς τὴν τῶν ἁγίων ὑπηρεσίαν. 1 Kor 16,17-18 Σὺν τῷ Στεφανᾷ τὸ παραλειφθὲν ὑμῖν ἀνεπλήρωσαν Φουρτουνᾶτος καὶ Ἀχαϊκὸς τῆς αὐτῆς ἐκείνῳ προαιρέσεως ὄντες, καὶ ἀνέπαυσαν τὸ πνεῦμα τὸ ὑμῶν καὶ τὸ ἐμόν. ἀναπαύει δὲ πνεῦμα ἁγίου ὁ φρονῶν καὶ πράττων τὰ τῆς εὐσεβείας· τὸ γὰρ πνεῦμα τὰ ἀγαθὰ ζητεῖ ὡς εἶναι· ἐπὶ μὲν φαύλων ψυχήν, ἐπὶ δὲ ἁγίων πνεῦμα λέγεσθαι τὸ ὑπερπηδοῦν ἐν τῷ τὰ καλὰ θέλειν. τοὺς οὖν εὐβιοῦντας καὶ φρονοῦντας ἐπιγινώσκειν δεῖ τῷ τὰ αὐτὰ φρονεῖν καὶ πράττειν. οὕτω καὶ ὁ Ὠριγένης δοξάζει τὸ πνεῦμα πλείω τι ἔχειν τῆς ψυχῆς ἐν ἀρετῇ, εἰ καὶ πνεῦμα καὶ ἡ ψυχή. 1 Kor 16,19- Ἱκανῶς αὐτοὺς εἰς ἀγάπην διεγείρων γράφει τὸ ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας καὶ πάντες οἱ ἐν αὐτῇ διατρίβοντες ἅγιοι καὶ εὐλαβεῖς ἄνδρες. 1 Kor 16,21 Ἵνα μὴ ἀπατῶνται γραφόντων τινῶν ἐκ τῆς τοῦ 4 ἀποστόλου προσηγορίας, σημεῖον τοῦτο τῶν αὐτοῦ καὶ μὴ αὐτοῦ ἐπιστολῶν ποιεῖται τὸ 14 χειρὶ τῇ ἑαυτοῦ κεχαρακέναι, ἔστι δὲ τὸ γραφόμενον τῇ ἁγίᾳ αὐτοῦ δεξιᾷ. εἴ τις οὐ φιλεῖ τὸν κύριον ἡμῶν, ἤτω ἀνάθεμα. μαρὰν ἀθά. οὐ φιλεῖ δὲ τὸν κύριον ὁ μὴ τηρῶν αὐτοῦ τὰς ἐντολάς· διὸ καὶ ἀνάθεμα οὗτος εἰδὼς ὅτι ὁ κύριος ἦλθεν ὃς κρίνει τὰ ἔργα τῶν ἀνθρώπων, λέγων· ἐγὼ τοὺς φιλοῦντάς με ἀγαπῶ. εἰ δὲ ἀγαπᾷ τοὺς φιλοῦντας, τοὺς μὴ φιλοῦντας τί καταλήψεται σκόπει. 5