{"pelagius-expositiones-1-corinthios/1.1":{"o":"Paulus. Quod nomen praeponit in epistulis, auctoritatis esse noscendiun [eat.]. Vocatus apostolus Iesu Christi. In uia ut esset apostolus Christi Iesu. Per uoluntatem dei. Uoluntate dei uocatur quisque uocatur ad fidem, [sed] sua sponte, et suo arbitrio credit[ur], sicut ait in Actibus [Apostolorum] : 'non fui incredulus caelesti uisioni.’ Et Sosthenes,","t":"“Paul.” He puts this name first in his letters, as the one by which his authority is to be recognized. “Called to be an apostle of Jesus Christ.” On the way, so that he might be an apostle of Christ Jesus. “By the will of God.” Everyone who is called to faith is called by the will of God; of his own accord and by his own choice he believes, as he says in the Acts: “I was not disobedient to the heavenly vision.” “And Sosthenes,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.1 (Souter, Texts and Studies 9.2 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-1)."},"pelagius-expositiones-1-corinthios/1.10":{"o":"Obsecro autem uos, fratres . Hinc iam causam contra dissensionem adgreditur. Per nomen domini nostri Iesu Christi. In quo nomine saluati estis et signa fieri conspexistis. Vt id ipsum dicatis omnes. Ut unum sentiatis atque dicatis. Et non sint in uobis scismata . Scismata semper ex contentione nascuntur. Sitis autem perfecti in eodem sensu et in eadem sententia. Si unum sentiatis et proferatis, tunc uere poteritis esse perfecti.","t":"“Now I beseech you, brothers.” From here he takes up his case against dissension. “By the name of our Lord Jesus Christ.” In which name you were saved and saw signs performed. “That you all say the same thing.” That you think and say one thing. “And that there be no schisms among you.” Schisms are always born of contention. “But that you be perfect in the same mind and in the same judgment.” If you think and speak one thing, then you will truly be able to be perfect.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.10 (Souter, Texts and Studies 9.2 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-10)."},"pelagius-expositiones-1-corinthios/1.11":{"o":"Indicatum est enim mihi de uobis, fratres \\mei\\ ab his qui sunt C[h]loes, quod contentiones inter uos sint. Quaeriturquo modo apostolus crediderit aliquit de absentibus, cum scriptum sit: ‘non credes auditui uano,’ et iterum: ‘quae uiderint oculi tui loquere,’ et cetera, sed hanc gratiam habebat ut nosset absens quid in singulis ecclesiis ageretur, sicut dicit ad Colossensis: ‘Et si corpore absens sum, sed spiritu praesens, gaudens et uidens ordinem uestrum,’ et reliqua. quia ergo sciebat Corinthios ita agere ut audiebat, non credidit sine causa, quasi de absentibus, quorum conuersatione[m] in spiritu [per]probabat.","t":"“For it has been reported to me about you, my brothers, by those who are of Chloe, that there are quarrels among you.” It is asked how the apostle believed something about people who were absent, when it is written: “You shall not accept an empty report,” and again: “What your eyes have seen, speak,” and so on. But he had this grace, that while absent he knew what was being done in each church, as he says to the Colossians: “For though I am absent in body, yet I am present in spirit, rejoicing and seeing your order,” and the rest. Since, then, he knew that the Corinthians were acting just as he heard, he did not believe without cause, as one would about absent people; he was examining their conduct in the spirit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.11 (Souter, Texts and Studies 9.2 2:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-11)."},"pelagius-expositiones-1-corinthios/1.12":{"o":"Dico autem hoc , quoniam singuli ex uobis dicunt : Ego quidem sum Pauli , ego autem Apollo , ego uero Cephae. Sub nomine apostolorum pseudo-apostolos tangit, qui eos per sapientiam circumuenerant mundi, [ut] unus quisque eius se diceret esse cuius doctrinam elegisset, quia d[i]uersa docebant. si ergo ne[c] de ueris apostolis hoc dici permittit, quanto magis de falsis non licebit ! Ego autem Christi. [Pauci dicebant quod omnes debuerant profiteri.]","t":"“Now I say this, because each of you says: I am of Paul, and I of Apollos, and I of Cephas.” Under the names of the apostles he touches the false apostles, who had got round them by the wisdom of the world, so that each said he belonged to the one whose teaching he had chosen, because they taught different things. If, then, he does not allow this to be said even of the true apostles, how much less will it be permitted of false ones! “And I of Christ.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.12 (Souter, Texts and Studies 9.2 2:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-12)."},"pelagius-expositiones-1-corinthios/1.13":{"o":"Diuisus est Christus? Diui[di]tur corpus cum membra dissentiunt. Numquit Paulus cruci fixus est pro uobis, aut in nomine Pauli baptizati estis? Potest ita dici his qui, relicto Christi exemplo, sanctos Ueteris Testamenti in solis diuitiis cupiunt imitari. numquit Abraham cruci fixus est pro uobis, aut in nomine lob baptizati' estis? et illut domini [est], ubi docemur non quaerere quid alii discipulo iubeatur, dicentis Petro: ‘quid ad te? tu me sequere.’","t":"“Is Christ divided?” The body is divided when the members disagree. “Was Paul crucified for you, or were you baptized in the name of Paul?” This can be said to those who abandon Christ's example and want to imitate the saints of the Old Testament in their riches alone: was Abraham crucified for you, or were you baptized in the name of Job? And there is the Lord's saying, where we are taught not to ask what is commanded to another disciple, when he says to Peter: “What is that to you? Follow me.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.13 (Souter, Texts and Studies 9.2 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-13)."},"pelagius-expositiones-1-corinthios/1.14":{"o":"Gratias ago deo quod neminem uestrum baptizaui nisi Crispum et Gaium ,","t":"“I give thanks to God that I baptized none of you except Crispus and Gaius,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.14 (Souter, Texts and Studies 9.2 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-14)."},"pelagius-expositiones-1-corinthios/1.15":{"o":"ne quis dicat quod in nomine meo baptizaui:","t":"“lest anyone should say that I baptized in my name;”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.15 (Souter, Texts and Studies 9.2 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-15)."},"pelagius-expositiones-1-corinthios/1.16":{"o":"baptizaui autem et Stephanae domum; ceterum nescio si quern [alium] [ uestrum ] baptizaui . Quod ita contigit ut [illos] paucos uestrum baptizarem, [ne quis me putaret in meo nomine baptizasse 4 nisi Crispum et Gaium/] qui se non dicunt in meo nomine baptizatos[, et 4 Stephanae domum/ id est, to tarn domum].","t":"“and I baptized also the household of Stephanas; beyond that I do not know whether I baptized anyone.” It happened in such a way that I baptized few of you, who do not say they were baptized in my name.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.16 (Souter, Texts and Studies 9.2 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-16)."},"pelagius-expositiones-1-corinthios/1.17":{"o":"Non enim misit me Christus baptizare, sed euangelizare. Non usurpauit minora facere, qui poterat [officia] implere maiora ; sicut hodie episcopus et suum, si uoluerit, et diaconi poterit implere ministerium. Non in sapientia uerbi . In qua uos gloriamini. Ut non euacuetur crux Christi. Euacuant enim uim crucis, qui aures declamation[is delecta£ion]e permulcent.","t":"“For Christ did not send me to baptize but to preach the gospel.” He who could fulfil greater duties did not claim the lesser for himself; just as today a bishop can, if he wishes, fulfil both his own ministry and that of a deacon. “Not in wisdom of speech.” In which you glory. “Lest the cross of Christ be emptied.” For they empty the power of the cross who soothe the ears with declamation.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.17 (Souter, Texts and Studies 9.2 2:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-17)."},"pelagius-expositiones-1-corinthios/1.18":{"o":"Uerbum enim crucis pereuntibus quidem stul[ti]tia est. Praedicatio crucis non intellegentibus uirtutem dei stultitia uidetur dei filium dicere crucifixum: fideles autem [spiritu] intellegunt dei [esse] uirtutem, qua mors uicta est et diabolus superatus est. His autem qui salui fiunt, [id est nobis,] uirtus dei est. Fides enim eorum eos saluos facit.","t":"“For the word of the cross is foolishness to those who are perishing.” To those who do not understand the power of God, the preaching of the cross seems foolishness, to say that the Son of God was crucified; but the faithful understand it to be the power of God, by which death was conquered and the devil overcome. “But to those who are being saved it is the power of God.” For their faith saves them.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.18 (Souter, Texts and Studies 9.2 2:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-18)."},"pelagius-expositiones-1-corinthios/1.19":{"o":"Scriptum est enim: Perdam sapientiam sapientium. Hoc in aduentu saluatoris adserit adimpletum: id est, ad nihilum redigam. Etintellectum prudentium reprobabo. Eligendo piscatores, artem retoricam et philosophicam reprobauit. quaeritur plane unde sit haec sapientia quam reprobat deus: scriptum est enim quod omnis sapientia a domino deo sit, id est, de bona natura ducit exordium, hoc enim habet sensus humanus, ut quocumque eum tetenderis, consequatur et paulatim meditando proficiat. inde est quod multi inlitterati poemata componunt tam exquisita, quae uiri eruditissimi admirentur. hunc ergo sensum, quern deus ad se ex creaturis cognoscendum et suam uoluntatem inquirendam dederat, illi ad inquirenda superflua et curiosa uerterunt. similiter et [de] diuitiis ac fortitudine et de omnibus quibus male utimur possumus aestimare.","t":"“For it is written: I will destroy the wisdom of the wise.” He asserts that this was fulfilled at the Saviour's coming: that is, “I will bring to nothing.” “And the understanding of the prudent I will reject.” By choosing fishermen he rejected the art of rhetoric and philosophy. It is plainly asked where this wisdom comes from which God rejects; for it is written that all wisdom is from the Lord God, that is, it takes its beginning from a good nature. For human sense has this property, that wherever you direct it, it attains its object and advances little by little through meditation; hence many unlettered people compose poems so exquisite that the most learned men admire them. This sense, then, which God had given for knowing him from created things and for searching out his will, they turned to searching out superfluous and curious things. We can judge similarly about riches and strength and all the things that we misuse.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.19 (Souter, Texts and Studies 9.2 2:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-19)."},"pelagius-expositiones-1-corinthios/1.2":{"o":"ecclesiae dei frater, quae est Corinthi . Frater, inquit, non apostolus, hunc autem idcirco secum scribentem inducit, quia ex ipsis doctor erat, et pro his ualde sollicitus. Sanctificatis in Christo Iesu. Per baptismum sanctis effectis. Uocatis sanctis . Ostendit qui sint ecclesia [dei], sancti scilicet et inmaculati, quia ecclesia neque maculam habet neque rugam, et ideo his scripsit qui integram athuc seruabant, non qui perdiderant sanctitatem. nam istos honorat litteris, illos auctoritate condemnat. Cum omnibus qui inuocant nomen domini nostri Iesu Christi. Proprie sacerdotum est inuocare deum, quibus dicitur: 'sic benedicetis filios Istrahel, inuocantes nomen meum super illos’; et psalmista dicit: 'et Samubel inter eos qui inuocant nomen eius,’ quern sacerdotem fuisse ilia res probat, quia et sacerdoti successit et hostias offerebat, de quo etiam secundum historiam dictum est: 'suscitabo mihi sacerdotem fidelem,’ qui, quamuis [non sit] ex genere Aaron, tamen de tribu Leui esse in Paralip[p]omenon legitur, quia ipse hunc constituit qui et ilium: ita enim Aaron elegit ut alios post ea elegendi non amiserit potestatem. In omni loco ipsorum et nostro . Quia sacerdotes et suo et apostolorum loco funguntur, propter quod etiam ' ecclesiarum apostoli nominantur.","t":"“the brother, to the church of God which is at Corinth.” “Brother,” he says, not “apostle”; he brings him in as writing with him because he was a teacher from among them and very anxious for them. “To those sanctified in Christ Jesus.” Made holy through baptism. “Called saints.” He shows who the church is: the holy and spotless, because the church has neither spot nor wrinkle; and so he wrote to those who were still keeping their holiness whole, not to those who had lost it: for he honours the one group with a letter, the others he condemns with his authority. “With all who call on the name of our Lord Jesus Christ.” To call on God belongs properly to priests, to whom it is said: “So you shall bless the sons of Israel, calling my name upon them”; and the psalmist says: “and Samuel among those who call on his name.” That Samuel was a priest is proved by the fact that he both succeeded a priest and offered sacrifices; of him it was also said, according to the history: “I will raise up for myself a faithful priest.” Although he was [not] of the family of Aaron, he is read in Chronicles to be of the tribe of Levi, because the one who appointed Aaron appointed him too: for he chose Aaron in such a way that he did not lose the power of choosing others after him. “In every place, theirs and ours.” Because priests act both in their own place and in that of the apostles, for which reason they are also called “apostles of the churches.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.2 (Souter, Texts and Studies 9.2 2:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-2)."},"pelagius-expositiones-1-corinthios/1.20":{"o":"JJbi sapiens? ubi scriba? Id est, doctor. TJbi conquisitor huius saeculi? Qui adquirit sapientiam saecularem, uel [qui] cum aliis de rebus obscuris inquirit. Nonne stultam fecit deus sapientiam huius mundi?","t":"“Where is the wise man? Where is the scribe?” That is, the teacher. “Where is the debater of this age?” He who acquires worldly wisdom, or inquires with others into obscure matters. “Has not God made foolish the wisdom of this world?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.20 (Souter, Texts and Studies 9.2 2:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-20)."},"pelagius-expositiones-1-corinthios/1.21":{"o":"nam quia in dei sapientia[m\\ non cognouit [hie] mundus per sapientiam deum. Factura mundi dei sapientia est fabricata, in qua per sapientiam naturalem, quae ad hoc data et creata fuerat, debuit cognosci ipse qui fecerat, sed quoniam non agnouerunt homines, alia illis medicina succurritur. Placuit deo per stultitiam praedicationis saluos facere credentes. Non quo uere stultitia sit praedicatio crucis, sed quia aput illos ita haberetur.","t":"“For since, in the wisdom of God, the world did not know God through wisdom.” The fabric of the world was made by the wisdom of God; in it, through natural wisdom, which had been given and created for this purpose, its maker ought to have been known; but since people did not recognize him, another remedy is brought to their help. “It pleased God through the foolishness of preaching to save those who believe.” Not that the preaching of the cross is truly foolishness, but because it was so regarded among them.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.21 (Souter, Texts and Studies 9.2 2:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-21)."},"pelagius-expositiones-1-corinthios/1.22":{"o":"Quoniam ludaei signa petunt . Iudaei ex consuetudine prophetarum signa petunt, quae etiam uidentes credere noluerunt. Et Greci sapientiam quaerunt. Artis dialecticae et humanae sapientiae rationem.","t":"“For the Jews ask for signs.” The Jews, from the custom of the prophets, ask for signs, which even when they saw them they would not believe. “And the Greeks seek wisdom.” The reasoning of the art of dialectic and of human wisdom.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.22 (Souter, Texts and Studies 9.2 2:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-22)."},"pelagius-expositiones-1-corinthios/1.23":{"o":"Nos autem praedicamus Christum cruci fixum. Multum suam doctrinam ab illorum sensu discrepare demonstrat. ludaeis quidem scandalum. Scandalizantur si audiant Christum a se cruci fixum. Siue: Scandalum illis est audire Christum mori potuisse, quern illi quasi inmortalem expectant, inde est quod dicebant : 4 nos audiuimus ex lege quia Christus manet in aeternum,’ non intellegentes quia primum ilium ‘pati oportebat et sic in suam gloriam introire.5 Gentibus autem stultitiam. [Secundum mundanam sapientiam stultitia uide[re]tur deum credere cruci fixum.]","t":"“But we preach Christ crucified.” He shows that his teaching differs greatly from their way of thinking. “To the Jews a stumbling block.” They are scandalized if they hear that Christ was crucified by them. Or: It is a stumbling block for them to hear that Christ could die, whom they await as immortal; hence they said: “We have heard from the law that the Christ remains for ever,” not understanding that he first “had to suffer and so enter into his glory.” “And to the Gentiles foolishness.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.23 (Souter, Texts and Studies 9.2 2:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-23)."},"pelagius-expositiones-1-corinthios/1.24":{"o":"Ipsis uero [ uocatis ] Iudaeis atque Graecis Christum dei uirtutem et dei sapientiam. Ipsi Iudaei et gentes, cum crediderint, intellegunt uirtutem dei esse, quae deuicta morte hominem reuocauit ad uitam, et sapientiam, quae nos a dominatione diaboli liberauit, quod ante per incredulitatem intellegere non ualebant.","t":"“But to those very Jews and Greeks, Christ the power of God and the wisdom of God.” Jews and Gentiles themselves, once they have believed, understand that he is the power of God, which conquered death and called man back to life, and the wisdom which freed us from the devil's domination; this they could not understand before, through unbelief.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.24 (Souter, Texts and Studies 9.2 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-24)."},"pelagius-expositiones-1-corinthios/1.25":{"o":"Quia quod stultum est dei sapientius est hominibus . Quod stultum putatur dei, omnem humanam sapientiam antecedit, quia sapientia sua liberari non poterant qui per crucis mysterium sunt saluati. Et quod infirmum est dei fortius est hominibus. Mortem, quam nec gigantes euadere potuerunt, cruci fixi infirmitas superauit.","t":"“For the foolishness of God is wiser than men.” What is thought the foolishness of God surpasses all human wisdom, because those who have been saved through the mystery of the cross could not be freed by their own wisdom. “And the weakness of God is stronger than men.” The weakness of the crucified overcame death, which not even the giants could escape.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.25 (Souter, Texts and Studies 9.2 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-25)."},"pelagius-expositiones-1-corinthios/1.26":{"o":"Uidete enim uocationem [ uestram ], fratres . Exemplum accepit ex his qui crediderant, ut ostendat quia non prodest gloriatio carn[al]is ad fidem, sed magis obest, dum superbia sapientiae et nobilitatis inflati homines, dei se sapientiae subicere noluerunt. Quia non multi sapientes secundum carnem , non multi fortes , non multi nobiles. Hoc contra illos a[g]it oblique, qui se legis peritos et fortiores apostolis et nobiliores ex sacerdotali stirpe descendere iactitabant.","t":"“For consider the calling, brothers.” He takes an example from those who had believed, to show that boasting in the flesh does not help toward faith but rather hinders it, since men puffed up with pride in wisdom and nobility refused to submit themselves to God's wisdom. “For not many are wise according to the flesh, not many mighty, not many noble.” He acts obliquely against those who boasted that they were experts in the law, stronger than the apostles, and nobler as descended from priestly stock.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.26 (Souter, Texts and Studies 9.2 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-26)."},"pelagius-expositiones-1-corinthios/1.27":{"o":"Sed quae stulta sunt mundi elegit deus, ut confundat sapientes , et infirma mundi elegit deus , ut confundat fortia,","t":"“But God chose the foolish things of the world to shame the wise, and God chose the weak things of the world to shame the strong,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.27 (Souter, Texts and Studies 9.2 2:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-27)."},"pelagius-expositiones-1-corinthios/1.28":{"o":"et ignobilia [huius] mundi et contem[p]tibilia elegit deus. Quia, dum in semet ipsis non confidunt, celerius crediderunt. semper enim sapientium et diuitum et fortium gloria increpatur, sicut ait propheta: non glorietur sapiens in sua sapientia, neque fortis in fortitudine sua, neque diues in diuitiis suis \\sed [et] ipse dominus quod per prophetam dixerat, in se [ad] nostrum compleui[t] exemplum. nascendo enim de matre paupere diuitias reprobauit: dum autem litteras non discit, refutat sapientiam saecularem: cum uero traditus non resistit, sed patienter sustinet crucem, in humana fortitudine [nos] prohibet gloriari. humil[i]ent se ergo deo huius modi, si uolunt et ipsi cum ceteris liberari. [Et] ea quae non sunt, ut [ea] quae sunt , destrueret . Quae non sunt sapientia fortia nobilia [elegit], ut [ea] quae sunt talia dissiparet.","t":"“and the ignoble and contemptible things of the world God chose.” Because, not trusting in themselves, they believed more quickly. For the glory of the wise, the rich and the strong is always rebuked, as the prophet says: “Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches.” But the Lord himself fulfilled in himself, as an example for us, what he had said through the prophet: by being born of a poor mother he rejected riches; by not learning letters he refutes worldly wisdom; and when he was handed over, he did not resist but patiently endured the cross, and so forbids us to glory in human strength. Let such people, then, humble themselves before God, if they too wish to be set free with the rest. “Things that are not, to destroy the things that are.” Things that are not wise, strong or noble, to scatter the things that are such.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.28 (Souter, Texts and Studies 9.2 2:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-28)."},"pelagius-expositiones-1-corinthios/1.29":{"o":"Ut non glorietur omnis caro in conspectu dei. Omnis caro, non spiritus, quia carnalis est ista gloriatio.","t":"“So that no flesh may glory in the sight of God.” All flesh, not spirit, because this boasting is carnal.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.29 (Souter, Texts and Studies 9.2 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-29)."},"pelagius-expositiones-1-corinthios/1.3":{"o":"Gratia uobis et pax a deo patre nostro et domino Iesu Christo . Pax gratiam seruat, quam quidam habere nolebant.","t":"“Grace to you and peace from God our Father and the Lord Jesus Christ.” Peace preserves grace, which certain people did not want to have.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.3 (Souter, Texts and Studies 9.2 2:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-3)."},"pelagius-expositiones-1-corinthios/1.30":{"o":"Ex ipso autem uos estis in Christo Iesu. Si ergo ex ipso estis, nolite ea quae ille reprobat admirari. Qui factus est nobis sapientia a deo et iustitia et sanctificatio . Nobis factus est, sibi semper fuit, ut scilicet nos faceret sapientes et iustos et sanctos. Et redemptio. [Redemptio] nostrae salutis.","t":"“But from him you are in Christ Jesus.” If, then, you are from him, do not admire the things that he rejects. “Who has been made for us wisdom from God, and righteousness and sanctification.” He was made this for us; for himself he always was, so that he might make us wise and righteous and holy. “And redemption.” Of our salvation.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.30 (Souter, Texts and Studies 9.2 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-30)."},"pelagius-expositiones-1-corinthios/1.31":{"o":"Ut quern ad modum scriptum est: Qui gloriatur , in domino glorietur . Non in semet ipso aut in superius conprehensis.","t":"“So that, as it is written: Let him who glories glory in the Lord.” Not in himself, or in the things listed above.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.31 (Souter, Texts and Studies 9.2 2:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-31)."},"pelagius-expositiones-1-corinthios/1.4":{"o":"Gratias ago deo meo semper pro uobis in gratia dei , quae data est mihi in Christo Iesu . Primum solito [more] laudando prouocat ad profectum, et dicit se quidem gaudere de eorum scientia, sed scire illos debere quia uera sapientia 'non inflatur ’ neque dissentit.","t":"“I give thanks to my God always for you, for the grace of God which has been given to me in Christ Jesus.” First, as usual, he urges them on to progress by praising them, and says that he rejoices at their knowledge, but that they ought to know that true wisdom “is not puffed up” and does not quarrel.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.4 (Souter, Texts and Studies 9.2 2:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-4)."},"pelagius-expositiones-1-corinthios/1.5":{"o":"Qu[on]ia[m] in omnibus locupletati estis in ipso . In omnibus uirtutibus [per sapientiam], quae amicos dei et prophetas constituit. In omni uerbo et in omni scientia . Id est, tarn Noui quam Ueteris Testamenti.","t":"“Because in everything you have been enriched in him.” In all the virtues, which make men friends of God and prophets. “In all speech and in all knowledge.” That is, of the New as much as of the Old Testament.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.5 (Souter, Texts and Studies 9.2 2:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-5)."},"pelagius-expositiones-1-corinthios/1.6":{"o":"Sicut testimonium Christi confirmatum est in uobis . Testimonium quo ait: 'omnis scriba doctus in regno caelorum similis est homini patri familias, qui profert de thesauro suo noua et uetera.’","t":"“Just as the testimony of Christ has been confirmed in you.” The testimony in which he says: “Every scribe learned in the kingdom of heaven is like a householder, who brings out of his treasure things new and old.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.6 (Souter, Texts and Studies 9.2 2:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-6)."},"pelagius-expositiones-1-corinthios/1.7":{"o":"Ita ut nihil uobis desit , in [n]ulla gratia . Unde ait Salomon: ‘uenerunt mihi omnia bona pariter cum ilia,’ id est, cum sapientia. Expectantes reuelationem domini nostri Iesu Christi. Ille uere expectat aduentum Christi, qui in omnibus praeparatus est: reuelatio autem dicitur domini aduentus, quia modo a nobis absconditus est.","t":"“So that you lack nothing,” in any grace. Hence Solomon says: “All good things came to me together with her,” that is, with wisdom. “Waiting for the revelation of our Lord Jesus Christ.” He truly waits for the coming of Christ who is prepared in all things; and the Lord's coming is called a revelation because he is now hidden from us.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.7 (Souter, Texts and Studies 9.2 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-7)."},"pelagius-expositiones-1-corinthios/1.8":{"o":"Qui et confirmauit uos usque ad finem sine crimine , in die aduentus domini nostri Iesu Christi . Per doctrinam, sicut ait Dauid: ‘confirma me in uerbis tuis,5 et iterum: ‘pax multa diligentibus legem tuam, et non est illis scandalum.’","t":"“Who has also confirmed you to the end without reproach, on the day of the coming of our Lord Jesus Christ.” Through teaching, as David says: “Confirm me in your words,” and again: “Great peace have those who love your law, and they have no stumbling block.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.8 (Souter, Texts and Studies 9.2 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-8)."},"pelagius-expositiones-1-corinthios/1.9":{"o":"Fidelis deus per quern uocati estis in sodetate[m] jilii eius domini nostri Iesu Christi . Fidelis deus qui confirmauit, quia uos in societate[m] filii sui uocauit, quam societatem Iohannes exponit dicens: ‘quoniam deus lux [est], et tenebrae in eo non sunt ullae: si dixerimus quia societatem habemus [cum eo, et] in tenebris ambulamus, mentimur,’ etPaulus ait: ‘si commortui sumus, et conuiuemus; si sustinemus, et conregnabimus.’ hie locus contra Arrianos facit, qui in hoc minorem esse filium uolunt, quo per ipsum omnia facta referuntur, cum hoc et[iam] in patrem cadat, per quern in societate[m] filii eius credentes uocati dicuntur. [Hucusque cum laude praefatio.]","t":"“God is faithful, through whom you were called into the fellowship of his Son our Lord Jesus Christ.” God, who confirmed you, is faithful, because he called you into the fellowship of his Son; this fellowship John explains, saying: “For God is light, and in him there is no darkness at all. If we say that we have fellowship and walk in darkness, we lie”; and Paul says: “If we have died with him, we shall also live with him; if we endure, we shall also reign with him.” This passage tells against the Arians, who hold the Son to be lesser on the ground that all things are said to have been made through him, since this applies to the Father too, through whom believers are said to be called into the fellowship of his Son.","f":"Pelagius, <i>Comm. 1 Cor.</i> 1.9 (Souter, Texts and Studies 9.2 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/1-9)."},"pelagius-expositiones-1-corinthios/10.1":{"o":"Nolo enim uos ignorare, fratres, quoniam patres nostri omnes sub nube fuerunt et omnes mare transierunt . Ne quis confidens in eo solo quo[d] baptizatus est, aut in esca spiritali uel potu, putet sibi deum parcere, si peccauerit, tale patrum proponit exemplum, quo ostendat tunc ista merito profutura, si praecepta seruentur.","t":"“For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all passed through the sea.” Lest anyone, trusting only in having been baptized, or in spiritual food or drink, think that God will spare him if he sins, he sets forth this example of the fathers, to show that these things will rightly profit only if the commands are kept.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.1 (Souter, Texts and Studies 9.2 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-1)."},"pelagius-expositiones-1-corinthios/10.10":{"o":"Neque murmuraueritis , sicut quidam ex ipsis murmurauerunt. In tribulationibus propter Christum. Et perierunt ab exterminatore:","t":"“Nor murmur, as some of them murmured,” In tribulations for Christ's sake. “and were destroyed by the destroyer.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.10 (Souter, Texts and Studies 9.2 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-10)."},"pelagius-expositiones-1-corinthios/10.11":{"o":"haec autem omnia in figura contingebant illis, scripta sunt autem ad correptionem nostram. Omnia quae illis contigerunt, secundum facta quidem sua receperunt, sed tamen ideo scripta sunt, ne nos putemus impune peccare. si enim adhuc paruolis et rudibus non pepercit, quanto magis nobis, qui legem perfectionis accepimus, non parcet, si talia fecerimus ! In quos finis saeculorum deuenit. In quos tota temporum perfectio decucurrit.","t":"“Now all these things happened to them as a figure, but they were written for our correction.” All that happened to them they received according to their own deeds, but it was written so that we should not think we can sin with impunity. For if he did not spare those who were still little children and untaught, how much less will he spare us, who have received the law of perfection, if we do such things! “Upon whom the end of the ages has come.” Upon whom the whole fulfilment of the times has run down.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.11 (Souter, Texts and Studies 9.2 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-11)."},"pelagius-expositiones-1-corinthios/10.12":{"o":"Itaque qui existimat se stare, uideat ne cadat. Uideat ne per hoc ipsum cadat quod se stare firmiter gloriatur. Siue: Uideat ne fallatur.","t":"“Therefore let him who thinks he stands take heed lest he fall.” Let him see that he does not fall by this very thing, that he boasts that he stands firmly. Or: let him see that he is not deceived.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.12 (Souter, Texts and Studies 9.2 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-12)."},"pelagius-expositiones-1-corinthios/10.13":{"o":"Temptatio uos non adprehendit nisi humana. Non uobis uenit extrinsecus ista temptatio, quam uobis sponte generatis, ad quod[etiam si] tormentis cogi minime deberetis. hoc ideo dicit, quia spontanea uoluntate immolata idolis manducabant. Fidelis autem deus est qui non patietur uos temptari. Qui se pollicitus est sui nominis causa in tribulationibus adfuturum, ut ibi: ‘ multae tribulationes iustorum,’ et cetera. Super id quod potestis, sed faciet cum temptatione etiam prouentum , ut possitis sustinere. Non ampliorem uobis tribulationem uenire patietur quam sustinere possitis.","t":"“No temptation has seized you except what is human.” This temptation does not come to you from outside; you produce it of your own accord, a thing to which you ought not to be driven even by torture. He says this because they ate things sacrificed to idols of their own free will. “But God is faithful, who will not allow you to be tempted” He who promised that he would be present in tribulations for the sake of his name, as there: “Many are the tribulations of the righteous,” and so on. “beyond what you are able, but with the temptation will also make a way out, that you may be able to endure it.” He will not allow a tribulation greater than you can endure to come upon you.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.13 (Souter, Texts and Studies 9.2 2:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-13)."},"pelagius-expositiones-1-corinthios/10.14":{"o":"Propter quod , karissimi mihi, fugite ab idolorum cultura:","t":"“Therefore, my dearly beloved, flee from the worship of idols:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.14 (Souter, Texts and Studies 9.2 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-14)."},"pelagius-expositiones-1-corinthios/10.15":{"o":"ut prudentes [ loquor ]. Propter omnia quae superius conprehendi. Uos iudicate quod dico ,","t":"“as to prudent people.” Because of all that I have set out above. “Judge for yourselves what I say:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.15 (Souter, Texts and Studies 9.2 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-15)."},"pelagius-expositiones-1-corinthios/10.16":{"o":"calicem benedictionis quem benediximus . Ideo primum calicem nominauit ut posset de pane latius disputare. Nonne communicatio sanguinis Christi est? Sicut ipse saluator ait: ‘qui manducat carnem meam et bibit meum sanguinem, in me manet et ego in eo.’ [Et] panis quem frangimus , nonne participatio corporis domini est? Ita et panis idololatriae daemonum participatio esse monstratur.","t":"“The cup of blessing which we bless.” He named the cup first so that he could discuss the bread more fully. “Is it not the communion of the blood of Christ?” As the Saviour himself says: “He who eats my flesh and drinks my blood abides in me and I in him.” “And the bread which we break, is it not a participation in the body of the Lord?” So too the bread of idolatry is shown to be a participation in demons.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.16 (Souter, Texts and Studies 9.2 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-16)."},"pelagius-expositiones-1-corinthios/10.17":{"o":"Quoniam unus panis unum corpus multi sumus : nam omnes de uno pane [et de uno calice] participamur . Ita si cum idololatris de uno pane comedimus, unum cum illis corpus efficimur.","t":"“Because there is one bread, we, though many, are one body: for we all partake of the one bread.” So if we eat of one bread with idolaters, we become one body with them.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.17 (Souter, Texts and Studies 9.2 2:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-17)."},"pelagius-expositiones-1-corinthios/10.18":{"o":"Uidete Istrahel secundum carnem. Carnalis Istrahel carnales hostias offerebat, sicut spiritalis sacrificia spiritalia offert Christo. Nonne qui edunt hostias participes sunt altaris? Sicut illi edentes hostias participes fiebant diuini altaris, ita isti similiter idolorum.","t":"“Consider Israel according to the flesh.” Israel according to the flesh offered carnal victims, just as the spiritual Israel offers spiritual sacrifices to Christ. “Are not those who eat the sacrifices partakers of the altar?” Just as they, by eating the victims, became partakers of the divine altar, so these likewise become partakers of the idols.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.18 (Souter, Texts and Studies 9.2 2:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-18)."},"pelagius-expositiones-1-corinthios/10.19":{"o":"Quid ergo dico? quod idolis immolatum est aliquid ? non quod idolum sit aliquid ,","t":"“What then do I say? That what is sacrificed to idols is anything? Not that an idol is anything,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.19 (Souter, Texts and Studies 9.2 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-19)."},"pelagius-expositiones-1-corinthios/10.2":{"o":"Et omnes in Moysen baptizati sunt. In Moysen, qui Christi typum gerebat. In nube et in mari. Quia et nubes proprium umorem portat.","t":"“And all were baptized into Moses.” Into Moses, who bore the type of Christ. “In the cloud and in the sea.” Because the cloud too carries its own moisture.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.2 (Souter, Texts and Studies 9.2 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-2)."},"pelagius-expositiones-1-corinthios/10.20":{"o":"sed quae immolant [gentes], daemoniis immolant . nolo [autem] uos socios fieri daemoniorum . Praeuenit, ne quis diceret: “ergo dicis uim aliquam habere idolum uel posse polluere?” ‘non,’ inquit, ‘idolum insensibile polluit, sed daemones, qui templis praesident ad homines deprauandos et suo seruitio mancipandos.’","t":"“but that what they sacrifice, they sacrifice to demons. I do not want you to become companions of demons.” He forestalls anyone who might say: “Then you say that an idol has some power, or can defile?” “No,” he says, “the senseless idol does not defile, but the demons do, who preside over temples to deprave men and enslave them to their service.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.20 (Souter, Texts and Studies 9.2 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-20)."},"pelagius-expositiones-1-corinthios/10.21":{"o":"Non potestis calicem domini bibere et calicem daemoniorum: non potestis mensae domini participes esse et mensae daemoniorum. Non potestis et dei et daemonum esse participes.","t":"“You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.” You cannot be partakers both of God and of demons.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.21 (Souter, Texts and Studies 9.2 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-21)."},"pelagius-expositiones-1-corinthios/10.22":{"o":"An domino aemulamur? [Aemulamur.] alii codices habent: ‘ipsi me zelauerunt in non deo,’ hoc est, ad zelum prouocauerunt. Numquid fortiores illo sumus ? Qui ista non fecit: nam si scisset hinc fidem firmissimam conprobari, in hoc quoque dedisset exemplum.","t":"“Do we provoke the Lord to jealousy?” Other manuscripts have: “They have made me jealous with what is not God,” that is, they have provoked me to jealousy. “Are we stronger than he?” Than he who did not do these things: for if he had known that the firmest faith was proved by this, he would have given an example in this too.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.22 (Souter, Texts and Studies 9.2 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-22)."},"pelagius-expositiones-1-corinthios/10.23":{"o":"[Omnia licent, sed non omnia expediunt.] Omnia quae a lege non prohibentur, Iicent, quia per se non habent peccatum, sed non semper expediunt, quia occasionem non numquam generant delinquendi. Omnia Iicent , sed non omnia aedificant.","t":"All things that are not forbidden by the law are lawful, because in themselves they have no sin; but they are not always expedient, because they sometimes give occasion for sin. “All things are lawful, but not all things build up.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.23 (Souter, Texts and Studies 9.2 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-23)."},"pelagius-expositiones-1-corinthios/10.24":{"o":"nemo quod suum est quaerat, sed quod alterius. Omne quod expedit licet, non omne quod licet expedit: sed nos exemplo apostoli et Christi non debemus ilia tantum considerare quae licent, sed ilia potius quae nobis expediunt et aedificant fratres, ut non quaeramus quae nobis solis temporaliter prosunt et aliis forsitan nocent.","t":"“Let no one seek his own, but what is another's.” Everything that is expedient is lawful; not everything that is lawful is expedient. But we, following the example of the apostle and of Christ, ought to consider not only what is lawful, but rather what is expedient for us and builds up the brothers, so that we do not seek what profits only ourselves for a time and perhaps harms others.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.24 (Souter, Texts and Studies 9.2 2:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-24)."},"pelagius-expositiones-1-corinthios/10.25":{"o":"Omnia quae in macello ueneunt , manducate, nihil interrogantes propter conscientiam . Si uultis manducare carnes, saltim de macello conparate; tantum ne in idol[i]o comedatis, et nolite interrogare utrum immolatae sint, ne cognoscentes uos, omnia immolata esse respondeant, et non possitis propter conscientiam manducare.","t":"“Eat whatever is sold in the meat market, asking nothing for conscience' sake.” If you want to eat meat, at least buy it from the market; only do not eat in an idol's temple; and do not ask whether it has been sacrificed, lest, recognizing you, they answer that everything has been sacrificed, and you cannot eat for conscience' sake.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.25 (Souter, Texts and Studies 9.2 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-25)."},"pelagius-expositiones-1-corinthios/10.26":{"o":"Domini est [enim] terra et plenitudo eius. Si domini sunt,, munda sunt [omnia] simpliciter utentibus.","t":"“For the earth is the Lord's and its fullness.” If they are the Lord's, they are clean to those who use them simply.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.26 (Souter, Texts and Studies 9.2 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-26)."},"pelagius-expositiones-1-corinthios/10.27":{"o":"Si quis uocat uos infidelium [ad cenam] et ibitis , omne quod adponitur uobis manducate , nihil interrogantes propter conscientiam, Concessit ire, si uelint. tunc sane debet Cristianus ad infidelem ire, si nouit esse profectum, sicut saluator, qui ad hoc ibat ut aut signa faceret aut doceret, sicut a[pu]d Phariseum primo ipsum docuit non diuites pascendos esse, sed debiles; deinde simul discumbentes docuit humilitatem etiam in accubitu custodire; postremo legis peritos arguit adrogantes eo quod nec ipsi redarguerent superbiam nec alios paterentur.","t":"“If any of the unbelievers invites you and you go, eat whatever is set before you, asking nothing for conscience' sake.” He allowed them to go if they wished. A Christian should indeed go to an unbeliever if he knows it will bring profit, as the Saviour did, who went for this purpose, either to do signs or to teach: at the Pharisee's house he first taught him that it is not the rich who should be fed but the weak; then he taught those reclining with him to keep humility even in where they recline; finally he rebuked the arrogant lawyers because they neither rebuked pride themselves nor allowed others to.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.27 (Souter, Texts and Studies 9.2 2:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-27)."},"pelagius-expositiones-1-corinthios/10.28":{"o":"[Si quis autem dixerit : Hoc immolaticium est, nolite manducare propter conscientiam :]","t":"[“But if anyone says, This has been sacrificed, do not eat it, for conscience' sake:”]","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.28 (Souter, Texts and Studies 9.2 2:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-28)."},"pelagius-expositiones-1-corinthios/10.29":{"o":"conscientiam autem dico non tuam , sed alterius. Ne quis putet ilia uos quasi sancta comedere. Ut quid enim libertas mea iudicatur ab infideli conscientia? Hoc est, ad quem profectum ita utor libertate mea, ut me alius reprehendat?","t":"“I mean the conscience not your own, but the other's.” Lest anyone think you eat these things as if they were holy. “For why is my liberty judged by an unbelieving conscience?” That is, to what profit do I use my liberty in such a way that another rebukes me?","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.29 (Souter, Texts and Studies 9.2 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-29)."},"pelagius-expositiones-1-corinthios/10.3":{"o":"Et omnes eandem escam spiritalem manducauerunt . Manna figura corporis Christi fuit.","t":"“And all ate the same spiritual food.” The manna was a figure of the body of Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.3 (Souter, Texts and Studies 9.2 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-3)."},"pelagius-expositiones-1-corinthios/10.30":{"o":"Si e[r]go cum gratia percipio , quid [adhuc] blasphemor pro eo quod gratias ago? Non ideo sub gratia sumus, ut sub libertatis specie occasionem demus infidelibus blasphemandi.","t":"“If then I partake with thanks, why am I blasphemed for that for which I give thanks?” We are not under grace so that, under the appearance of liberty, we may give unbelievers an occasion to blaspheme.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.30 (Souter, Texts and Studies 9.2 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-30)."},"pelagius-expositiones-1-corinthios/10.31":{"o":"Siue ergo manducatis siue bibitis siue aliquid facitis, omnia in gloria[m] dei [ facite ]. Nihil magis agendum est Christiano quam ut in omni opere eius dei gloria praedicetur, nec aliquid faciat unde Christi doctrina possit in aliquo reprehendi.","t":"“Whether therefore you eat or drink or do anything, do all to the glory of God.” Nothing should a Christian do more than see that God's glory is proclaimed in his every work, and do nothing by which Christ's teaching could be blamed in any way.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.31 (Souter, Texts and Studies 9.2 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-31)."},"pelagius-expositiones-1-corinthios/10.32":{"o":"Sine offensione [e]stote ludaeis et Grecis et ecclesiae dei. Quia et Iudaei tamquam de idol[ol]atribus scandalum patientes credere non audebant, et gentes in colendis idolis firmabantur, et Cristiani tali destruebantur exemplo.","t":"“Give no offence to Jews or to Greeks or to the church of God.” Because the Jews, scandalized as if by idolaters, did not dare to believe; the Gentiles were confirmed in worshipping idols; and Christians were destroyed by such an example.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.32 (Souter, Texts and Studies 9.2 2:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-32)."},"pelagius-expositiones-1-corinthios/10.33":{"o":"Sicut et ego omnibus per omnia placeo, non quaerens quod mihi utile est , sed quod multis, ut salui fiant. Ego me sic exhibeo, ut omnibus placeam ad [ipsorum] profectum. si quis me sine causa odisse uoluerit, ego non sum in culpa, numquid apostolus ipse se laudat? non se ad extollentiam laudat, sed suo exemplo illos prouocat ad profectum; unde et nos ad hoc solum debemus placere uelle, et ita sicut ille tantum deus nostram nouerit conscientiam, quia non hoc propter fauorem, sed propter salutem hominum faci[a]mus.","t":"“Just as I too please all in all things, not seeking what is profitable to me but to many, that they may be saved.” I so present myself as to please all for their profit. If anyone chooses to hate me without cause, I am not at fault. Does the apostle praise himself? He does not praise himself to exalt himself, but rouses them to progress by his example; hence we too ought to wish to please for this alone, and in such a way that, as with him, God alone knows our conscience, that we do this not for favour but for the salvation of men.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.33 (Souter, Texts and Studies 9.2 2:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-33)."},"pelagius-expositiones-1-corinthios/10.4":{"o":"Et omnes eundem potum spiritalem biberunt : bibebant autem de spiritali consequenti eos petra : petra autem erat Christus. Quia Christus erat postmodum secuturus, cuius figuram tunc petra gerebat, idcirco pulchre dixit : ‘ consequenti [eos] petra.’ Sed non in pluribus eorum bene placitum est deo: nam prostrati sunt in deserto. Ita ergo et uobis erit, si eos uolueritis peccando imitari.","t":"“And all drank the same spiritual drink: for they drank from the spiritual rock that followed them, and the rock was Christ.” Because Christ was to follow afterwards, whose figure the rock then bore, he said beautifully: “the rock that followed.” [v. 5] “But with most of them God was not well pleased; for they were laid low in the wilderness.” So it will be with you too, if you choose to imitate them by sinning.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.4 (Souter, Texts and Studies 9.2 2:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-4)."},"pelagius-expositiones-1-corinthios/10.6":{"o":"Haec autem in figura[m] facta sunt nostri, ut non simus concupiscentes malorum , sicut et illi concupierunt. Ipsis uere facta sunt, quae in figura erant nostra, ut timeamus talia gerere, ne talia incurramus. omnia enim quae in populo Istrahel illo tempore facta sunt in figura, nunc in nobis in ueritate celebrantur. sicut enim illi per Moysen ex Aegypto liberati sunt, sic nos per quemlibet sacerdotem uel doctorem de saeculo liberamur. deinde Christiani facti ducimur per deserta, ut per exercit[i]um contemptus mundi et abstinentiae in obliuionem nobis eant Aegypti uoluptates, ita ut nesciamus ad saeculum repedare. cum uero baptismi mare transimus, tunc nobis diabolus cum suo exercitu tamquam Farao demergitur. deinde manna cibamur et potum accipimus de Christi latere [e]manantem. claritas quoque scientiae tamquam columna ignis in nocte saeculi demonstratur, et in tribulationis aestu diuinae consolationis nube protegimur. post quae omnia si peccauerimus, ista nobis sola suffragari non poterunt, sicut et ad Hebraeos dicitur: ‘irritam quis faciens legem Moysi duobus et tribus testibus sine ulla miseratione punitur: quanto magis putatis deteriora mereri supplicia, qui filium dei conculcauerit,’ et cetera !","t":"“Now these things happened as a figure of us, that we should not desire evil things, as they also desired.” They truly happened to them, but they were figures for us, so that we may fear to do such things, lest we incur such things. For all that was done in figure among the people of Israel at that time is now celebrated in truth among us. As they were freed from Egypt through Moses, so we are freed from the world through some priest or teacher. Then, having become Christians, we are led through deserts, so that through the exercise of contempt for the world and of abstinence the pleasures of Egypt may pass into forgetfulness, and we may not know how to go back to the world. And when we pass through the sea of baptism, the devil with his army is drowned for us like Pharaoh. Then we are fed with manna and receive drink flowing from Christ's side. The brightness of knowledge too is shown like a pillar of fire in the night of the world, and in the heat of tribulation we are protected by the cloud of divine consolation. After all this, if we sin, these things alone will not be able to help us, as is also said to the Hebrews: “Anyone who sets aside the law of Moses is punished without any mercy on the testimony of two or three witnesses: how much worse punishments do you think he will deserve who has trampled on the Son of God,” and so on!","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.6 (Souter, Texts and Studies 9.2 2:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-6)."},"pelagius-expositiones-1-corinthios/10.7":{"o":"Neque id[ol]olatr[a]e efficiamur , sicut aliqui ex ipsis , quem ad modum scriptum est: Sedit populus manducare et bibere, et surrexerunt ludere . In idol[i]o recumbentium usque adeo negotium adgrauauit, ut illos idololatras fuisse definiat.","t":"“Nor become idolaters, as some of them did, as it is written: The people sat down to eat and drink, and rose up to play.” He weighs the case of those who recline in an idol's temple so heavily that he defines them as idolaters.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.7 (Souter, Texts and Studies 9.2 2:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-7)."},"pelagius-expositiones-1-corinthios/10.8":{"o":"Neque fornicemur , sicut quidam ex ipsis fornicati sunt et ceciderunt una die uiginti tria milia [ hominum .] Notandum quod non soli idol[ol]atr[a]e perire dicantur.","t":"“Nor let us commit sexual immorality, as some of them committed sexual immorality, and twenty-three thousand fell in one day.” Note that not only idolaters are said to perish.","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.8 (Souter, Texts and Studies 9.2 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-8)."},"pelagius-expositiones-1-corinthios/10.9":{"o":"Neque temptemus Christum , sicut quidam eorum . Et hie Christus deus ostenditur, quia deum dixisse legimus: ‘temptauerunt me [hoc] decies.’ Temptauerunt et a serpentibus perierunt. Dicentes: ‘numquid potest deus parare mensam in deserto? ’","t":"“Nor let us tempt Christ, as some of them did.” Here too Christ is shown to be God, because we read that God said: “They have tempted me ten times.” “And were destroyed by serpents.” Saying: “Can God prepare a table in the wilderness?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 10.9 (Souter, Texts and Studies 9.2 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/10-9)."},"pelagius-expositiones-1-corinthios/11.1":{"o":"Imitatores mei estote, sicut et ego Christi. Christus nihil propter se fecit aut passus est, sed salutis causa multorum.","t":"“Be imitators of me, as I am of Christ.” Christ did nothing and suffered nothing for his own sake, but for the salvation of many.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.1 (Souter, Texts and Studies 9.2 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-1)."},"pelagius-expositiones-1-corinthios/11.10":{"o":"Ideo debet mulier potestatem habere super caput . Uelamen signum potestatis esse declarat. Propter angelos . Siue: Propter sacerdotes, qui a propheta angeli nominantur dicente [propheta]: ‘et legem exquirant ex ore eius, quia angelus domini omnipotentis est.’ Siue: [Uere] propter honorem angelorum, qui ecclesiae adsistere perhibentur.","t":"“Therefore the woman ought to have authority over her head.” He declares the veil to be a sign of authority. “Because of the angels.” Either: because of the priests, who are called angels by the prophet when he says: “And they will seek the law from his mouth, because he is the angel of the Lord Almighty.” Or: truly out of respect for the angels, who are said to attend the church.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.10 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-10)."},"pelagius-expositiones-1-corinthios/11.11":{"o":"Uerum tamen neque uir sine muliere neque mulier sine uiro in domino . Consolatur eas, ne nimium eas grauasse uideatur: et[enim] nec uir sine muliere potest nasci nec mulier sine uiro.","t":"“Nevertheless, in the Lord neither is the man without the woman nor the woman without the man.” He consoles the women, lest he seem to have weighed on them too heavily: for neither can a man be born without a woman nor a woman without a man.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.11 (Souter, Texts and Studies 9.2 2:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-11)."},"pelagius-expositiones-1-corinthios/11.12":{"o":"Nam sicut mulier de uiro , ita et uir per mulierem. Hoc est, in principio. potest et ita dici : sicut Eua ex Adam, ita secundum hominem Christus ex Maria. Omnia autem ex deo. Contra Manicheos, qui negant carnem factam a deo.","t":"“For as the woman is from the man, so also the man is through the woman.” That is, in the beginning. It can also be said thus: as Eve was from Adam, so Christ, according to his humanity, was from Mary. “But all things are from God.” Against the Manichees, who deny that the flesh was made by God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.12 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-12)."},"pelagius-expositiones-1-corinthios/11.13":{"o":"Uos ipsi iudicate : decet mulierem non uelatam orare deum? In ipsorum iudicio ponit, ut sua conscientia conuincantur.","t":"“Judge for yourselves: is it fitting for a woman to pray to God unveiled?” He puts it to their own judgment, so that they may be convicted by their own conscience.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.13 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-13)."},"pelagius-expositiones-1-corinthios/11.14":{"o":"Nec ipsa natura docet uos . Potest dici: “si hoc naturae est, qua re non ab omnibus gentibus custoditur? ” quia illae a natura deciderunt, sicut ex multis aliis comprobatur : denique sine lege uiuunt, et si apud illos loqueretur apostolus, aliis rationibus uteretur. Quod uir quidem si comam nutriat , ignominia est illi. Nazarei ut comam nutrirent ex dei hoc praecepto deuotissime faciebant.","t":"“Does not nature itself teach you?” It can be said: “If this comes from nature, why is it not kept by all nations?” Because they have fallen away from nature, as is proved by many other things: in fact they live without law, and if the apostle were speaking among them, he would use other arguments. “That if a man grows his hair long, it is a dishonour to him.” The Nazirites grew their hair most devoutly, by a command of God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.14 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-14)."},"pelagius-expositiones-1-corinthios/11.15":{"o":"Mulier uero si m capillos habeat , gloria est illi , qu[on]ia[m ] [ quidem ] capilli pro uelamine [ei dati) sunt . Exposuit quod dixerat : ‘ si non uelatur, et tondeatur.’","t":"“But if a woman has long hair, it is a glory to her, because hair is for a covering.” He has explained what he said: “if she is not veiled, let her be shorn.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.15 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-15)."},"pelagius-expositiones-1-corinthios/11.16":{"o":"Si quis autem uidetur contentiosus esse. Praeuenit illos, ne quis diceret: “ubi scriptum est? ” uel aliis argumentis huic resistere[nt] rationi. Nos talem consuetudinem non habemus . Siue contendendi, siue talia faciendi. Neque ecclesia dei . Quae mansuetudini potius quam contentionibus studet.","t":"“But if anyone seems to be contentious.” He forestalls them, lest anyone say: “Where is it written?” or resist this reasoning with other arguments. “We have no such custom.” Either of contending, or of doing such things. “Nor has the church of God.” Which is devoted to gentleness rather than to contention.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.16 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-16)."},"pelagius-expositiones-1-corinthios/11.17":{"o":"Hoc autem praecipio, non laudans quod non in melius. Non laudo quod non in melius. Sed in deterius conuenitis. Subauditur: uitupero quod in deterius proficitis. [unde] considerandum est quid audierit a domino ille seruus qui solum acceptum talentum custodiuit, et non est laudandus qui non semper crescit in melius, quia fides eo perfectior debet esse quo senior [est]. miserum autem est, si infans semper lacte potetur, aut qui litteris studet hoc solum habeat quod in primis rudimentis accepit: quanto igitur [magis] ille sine spe [est], qui non solum non proficit, sed etiam defecit, et illud ipsum penitus obliuiscitur [quod accepit] !","t":"“But in giving this command I do not praise you, that you come together not for the better.” I do not praise what is not for the better. “But for the worse.” It is understood: I blame you for progressing for the worse. One must consider what that servant heard from the Lord who only kept the one talent he had received; and he is not to be praised who does not always grow for the better, because faith ought to be the more perfect the older it is. It is wretched if an infant is always given milk to drink, or if a student of letters has only what he received in the first rudiments: how much more, then, is he without hope who not only does not progress but even falls away, and completely forgets that very thing!","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.17 (Souter, Texts and Studies 9.2 2:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-17)."},"pelagius-expositiones-1-corinthios/11.18":{"o":"Primum quidem , conuenientibus uobis in ecclesia. Incipit de sacramentis. Audio scismata esse et ex parte credo . Secundum quod mihi a domino reuelatur. Siue: Quia contentiosos esse uos noui.","t":"“First, when you come together in the church.” He begins on the sacraments. “I hear that there are schisms, and I partly believe it.” According to what is revealed to me by the Lord. Or: because I know that you are contentious.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.18 (Souter, Texts and Studies 9.2 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-18)."},"pelagius-expositiones-1-corinthios/11.19":{"o":"Nam oportet et haereses esse. Qui[a] tales dissensiones habetis, necesse est uo[bi]s etiam usque ad Hereses peruenire. sicut [si] dicas: “ille qui tantum bibit, necesse habet inebriari.” Ut et qui probati sunt manifesti fiant in uobis. Siue doctores in resistendo, siue fideles in permanendo. Conuenientibus [ergo] uobis in unum , iam non est dominicam cenam manducare:","t":"“For there must also be heresies.” Since you have such dissensions, you must also come to heresies; as if you were to say: “He who drinks so much must get drunk.” “That those who are approved may be made manifest among you.” Either teachers in resisting, or the faithful in standing firm. [v. 20] “When you come together into one place, it is no longer to eat the Lord's supper:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.19 (Souter, Texts and Studies 9.2 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-19)."},"pelagius-expositiones-1-corinthios/11.2":{"o":"Laudo uos autem, fratres, quod omnium meorum memores estis. Incipit de uelamentis[: laudando autem ad rationem prouocat, quia in hac causa auctoritatem legis non habet quam proferre]. Et sicut ubique trado , praecepta mea tenetis. Quasi lege[m] mea praecepta tenetis, scientes ilium in me spiritum loqui qui in lege locutus est et prophetis.","t":"“Now I praise you, brothers, because you remember me in all things.” He begins on head coverings. “And as I hand on everywhere, you hold my precepts.” You hold my precepts as law, knowing that the same Spirit speaks in me who spoke in the law and the prophets.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.2 (Souter, Texts and Studies 9.2 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-2)."},"pelagius-expositiones-1-corinthios/11.21":{"o":"unus quisque enim suam cenam praesumit ad manducandum. Iam non est dominica, sed humana, quando unus quisque tamquam cenam propriam solus inuadit, et alii[s], qui non obtuleri[n]t, non inpertit, ita ut magis propter saturitatem quam propter mysterium uideamini conuenire. ceterum dominica cena omnibus debet esse communis, quia ille omnibus discipulis suis qui aderant aequaliter tradidit sacramenta. cena autem ideo dicitur, quia dominus in cena tradidit sacramenta. Et alius quidem esurit, alius autem ebrius est. Quicumque non obtulisset, non communicabat, quia omnia soli qui obtulerant insumebant. et quidam hunc locum ad illos referunt qui epulas in ecclesia faciebant.","t":"“For each one goes ahead with his own supper to eat it.” It is no longer the Lord's supper but a human one, when each one seizes it alone as his own supper and does not share with others who have not made an offering, so that you seem to come together for the sake of filling yourselves rather than for the mystery. But the Lord's supper ought to be common to all, because he handed over the sacraments equally to all his disciples who were present. And it is called a supper because the Lord handed over the sacraments at supper. “And one is hungry, another is drunk.” Whoever had not made an offering did not communicate, because those alone who had made offerings consumed everything. And some refer this passage to those who held feasts in the church.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.21 (Souter, Texts and Studies 9.2 2:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-21)."},"pelagius-expositiones-1-corinthios/11.22":{"o":"Numquid domos non habetis ad manducandum et bibendum? Si uultis saturari, domi manducate: sanctificatio enim etiam in paruo consistit. Aut ecclesiam dei contemnitis? Facientes earn triclinium epularum. Et confunditis eos qui non habent? Confundebantur ab omnibus denotati, cum ita debea[n]t communicari ut quis obtul[er]it nemo cognoscat. Quid dicam uobis? laudo uos? in hoc non laudo. Sicut in aliis laudaui ubi laudabiliter egistis, [ita] in hoc omnino non laudo.","t":"“Do you not have houses to eat and drink in?” If you want to be filled, eat at home: for sanctification consists even in a little. “Or do you despise the church of God?” Making it a banqueting hall. “And do you shame those who have nothing?” They were put to shame, being marked out by everyone, when communion ought to be given in such a way that no one knows who has made an offering. “What shall I say to you? Shall I praise you? In this I do not praise you.” As I praised you in other things where you acted praiseworthily, so in this I do not praise you at all.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.22 (Souter, Texts and Studies 9.2 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-22)."},"pelagius-expositiones-1-corinthios/11.23":{"o":"Ego enim accepi a domino quod et tradidi uobis. Non est meum quod uobis tradidi, sed a domino accepi illud, sicut ipse alibi dicit, non [se] ab hominibus, sed omnia a domino didicisse. Quoniam dominus Iesus. Iam hinc quasi oblitos commemorat quam magnum sit huius mysterii sacramentum. In qua nocte tradebatur. Id est, a Iuda. Accepit panem","t":"“For I received from the Lord what I also handed on to you.” What I handed on to you is not mine; I received it from the Lord, as he says elsewhere that he learned nothing from men, but everything from the Lord. “That the Lord Jesus.” From here he reminds them, as people who have forgotten, how great is the sacrament of this mystery. “On the night in which he was betrayed.” That is, by Judas. “took bread”","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.23 (Souter, Texts and Studies 9.2 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-23)."},"pelagius-expositiones-1-corinthios/11.24":{"o":"et gratias egit et fregit. Hoc est, benedicens et iam passurus, ultimam nobis commemorationem siue memoriam dereliquit, quern ad modum si quis peregre proficiscens aliquod pignus ei quern diligit, derelinquat, ut, quotienscumque illud uiderit, possit eius beneficia et amicitias recordari, quern ille si perfecte dilexit, sine ingenti illud desiderio non potest uidere uel fletu. Et dixit: Hoc est corpus meum [quod\\pro nobis [tradetur]: hoc facite in meam commemorationem . similiter et calicem post quam cenauit , dicens. 1 Qui manducat corpus meum et bibit meum sanguinem, in me manet et ego in eo.’ unde agnoscere se debet quisque Christi aut corpus edit aut sanguinem bibit, ne quid indignum [eo] faciat cuius corpus effectus est. Hie calix nouum testamentum est. Quia uetus hoc per sanguinem animalium portendebat. In meo sanguine. Et uetus et nouum per sanguinem dedicatur, quia sine morte firmum esse non potest testamentum, secundum epistulam ad Hebraeos. Hoc facite, quotienscumque bibitis, in meam commemorationem;","t":"“and gave thanks and broke it.” That is, blessing it, and as he was about to suffer, he left us a last remembrance or memorial, just as someone setting out on a journey abroad leaves some pledge with one he loves, so that whenever he sees it he may remember his kindnesses and friendship; and if he loved him perfectly, he cannot see it without great longing or weeping. “And he said: This is my body for us: do this in remembrance of me.” [v. 25] “In the same way also the cup, after he had supped, saying:” “He who eats my body and drinks my blood abides in me and I in him.” Hence whoever eats Christ's body or drinks his blood ought to recognize himself, so that he does nothing unworthy of him whose body he has become. “This cup is the new covenant.” Because the old foreshadowed this through the blood of animals. “In my blood.” Both the old and the new are dedicated through blood, because a testament cannot be valid without death, according to the letter to the Hebrews. “Do this, as often as you drink it, in remembrance of me;”","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.24 (Souter, Texts and Studies 9.2 2:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-24)."},"pelagius-expositiones-1-corinthios/11.26":{"o":"quotienscumque enim manducabitis panem hunc et calicem bibetis. Ideo hoc saluator tradidit sacramentum, ut per hoc semper commemoremur quia pro nobis est mortuus : nam et ideo cum accipimus, a sacerdotibus commonemur quia corpus et sanguis Christi est, ut beneficiis eius non existamus ingrati. Mortem domini adnuntia\\bi\\tis. Siue ipso mysterio [ad]nuntiatis, siue in cordibus uestris agnoscitis. Donec ueniat. Tam diu memorial opus est donee ipse uenire dignetur.","t":"“For as often as you eat this bread and drink the cup.” The Saviour handed over this sacrament so that through it we may always remember that he died for us; and that is why, when we receive it, we are reminded by the priests that it is the body and blood of Christ, so that we may not be ungrateful for his benefits. “You will proclaim the Lord's death.” Either you proclaim it by the mystery itself, or you acknowledge it in your hearts. “Until he comes.” A memorial is needed only until he deigns to come himself.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.26 (Souter, Texts and Studies 9.2 2:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-26)."},"pelagius-expositiones-1-corinthios/11.27":{"o":"Itaque quicumque manducauerit [panem uel biberit calicem domini indigne. Sicut scriptum est : omnia mundus manducabit,’ et iterum: ‘anima quae manducauerit] inmunda, exterminabitur de populo suo,’ et ipse dominus ait: ‘si ante altare recordatus fueris quia habet [aliquid] frater tuus aduersus te, relinque ibi munus tuum ante altare, et uade [prius] reconciliare fratri tuo.’ prius ergo perscrutanda est conscientia, si in nullo nos reprehendit, et sic aut offerre aut communicare debemus. quidam sane dicunt quia non indignum sed indigne accipientem reuocet a sancto. si ergo etiam dignus indigne accedens retrahitur, quanto magis indignus, qui non potest accipere digne ! unde oportet uitiosum cessare a uitiis, ut sanctum domini corpus sancte percipiat. Reus erit [et] corporis et sanguinis domini . Qui[a] tanti mysterii sacramentum pro uili despexerit.","t":"“Therefore whoever eats [the bread or drinks the cup of the Lord unworthily.” As it is written: “Everyone who is clean shall eat,” and again: “The soul that eats] unclean things will be cut off from its people,” and the Lord himself says: “If before the altar you remember that your brother has something against you, leave your gift there before the altar, and go and be reconciled to your brother.” So the conscience must first be searched, to see whether it reproaches us in nothing, and then we ought either to offer or to communicate. Some indeed say that it is not the unworthy man but the man who receives unworthily that he keeps back from the holy thing. If, then, even a worthy man who approaches unworthily is held back, how much more the unworthy man, who cannot receive worthily! Hence the man of vices must cease from his vices, so that he may receive the holy body of the Lord in holiness. “He will be guilty of the body and blood of the Lord.” Because he has despised the sacrament of so great a mystery as something cheap.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.27 (Souter, Texts and Studies 9.2 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-27)."},"pelagius-expositiones-1-corinthios/11.28":{"o":"Probet autem se ipsum homo , et sic de pane illo edat et de calice bibat. Si in linteo uel [in] uase sordido nemo illud [in]mittere audet, quanto magis in cor pollutum ! quam inmunditiam deus super omnia exsecratur, et quae sola iniuria eius est corpori : nam et Iosep[h] ille iustus propterea sindone munda inuolutum in sepulchro nouo corpus domini sepeliuit, praefigurans corpus domini accepturos tarn mundam mentem habere debere quam nouam.","t":"“But let a man examine himself, and so eat of that bread and drink of the cup.” If no one dares to put it into a dirty linen cloth or vessel, how much less into a polluted heart! God abhors this impurity above all, and it alone is an injury to his body: for that righteous man Joseph buried the Lord's body in a new tomb, wrapped in a clean linen cloth, prefiguring that those who would receive the Lord's body ought to have a mind as clean as it is new.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.28 (Souter, Texts and Studies 9.2 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-28)."},"pelagius-expositiones-1-corinthios/11.29":{"o":"Qui enim manducat et bibit [indigne], iudicium sibi manducat et bibit. Dupliciter reus effectus, praesumptionis scilicet et peccati. Non diiudicans corpus. Non discernens a cibo communi.","t":"“For he who eats and drinks eats and drinks judgment to himself.” Made doubly guilty, of presumption and of sin. “Not discerning the body.” Not distinguishing it from common food.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.29 (Souter, Texts and Studies 9.2 2:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-29)."},"pelagius-expositiones-1-corinthios/11.3":{"o":"Uolo autem uos scire. Etiam in hoc uolo uos instrue[re], ut illud similiter teneatis. Quod omnis uiri caput Christus est. Uir nulli subiectus est nisi Christo, qui et homo et deus est: mulier uero et Christo et uiro debet esse subiecta. Caput autem mulieris uir. Secundum ordinem naturalem: ceterum in Christo Iesu neque masculus neque femina. sed uoluit eas esse subiectas. Caput autem Christi deus. Secundum adsumpti hominis formam.","t":"“But I want you to know.” I want to instruct you in this too, so that you may hold it likewise. “That the head of every man is Christ.” The man is subject to no one except Christ, who is both man and God; but the woman must be subject both to Christ and to the man. “And the head of the woman is the man.” According to the natural order; otherwise in Christ Jesus there is neither male nor female. But he wanted women to be subject. “And the head of Christ is God.” According to the form of the man assumed.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.3 (Souter, Texts and Studies 9.2 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-3)."},"pelagius-expositiones-1-corinthios/11.30":{"o":"Ideo inter uos multi infirmi et inbecilles , et dormiunt multi.","t":"“For this reason many among you are weak and sick, and many sleep.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.30 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-30)."},"pelagius-expositiones-1-corinthios/11.31":{"o":"quod si nosmet ipsos diiudicaremus, non utique iudicaremur. Erat praesens correptio et nunc est, et multi talia patiuntur, sed putamus consuetudinis esse quod culpae est. tribus sane causis infirmitates adueniunt corporales, aut ex temptatione, sicut lob et Tobiae, aut ex peccato, sicut Asa regi et his qui in praesenti ab apostolo arguuntur, aut ex aliqua intemperantia, ut Timotheo et his qui iubentur medicum honorare. huic tantum causae humana potest succurrere medicina.","t":"“But if we judged ourselves, we would not be judged.” There was a present correction then, and there is now, and many suffer such things, but we think a matter of custom what is a matter of fault. Bodily illnesses indeed come from three causes: either from testing, as with Job and Tobit; or from sin, as with King Asa and those whom the apostle rebukes here; or from some intemperance, as with Timothy and those who are told to honour the physician. Only for this last cause can human medicine bring help.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.31 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-31)."},"pelagius-expositiones-1-corinthios/11.32":{"o":"Dum iudicamur autem , a domino corripimur , ut non cum hoc mundo damnemur. Correptio paternae est pietatis ut paeniteamus, ne cum infidelibus mundi damnemur in aeternum.","t":"“But when we are judged, we are corrected by the Lord, so that we may not be condemned with this world.” Correction belongs to a father's love, that we may repent, lest we be condemned for ever with the unbelievers of the world.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.32 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-32)."},"pelagius-expositiones-1-corinthios/11.33":{"o":"Itaque , fratres mei , cum conuenitis ad manducandum , inuicem expectate. Quia nemo alium expectabat, ut communiter offerretur.","t":"“So, my brothers, when you come together to eat, wait for one another.” Because no one waited for another, so that the offering might be made in common.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.33 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-33)."},"pelagius-expositiones-1-corinthios/11.34":{"o":"Si quis esurit, domi manducet , ut non in iudicium conueniatis. Non in sanctificationem, sed ad iudicium conueniebant. Cetera autem , cum uenerim , disponam. Cetera de ipsius mysterii sacramentis.","t":"“If anyone is hungry, let him eat at home, so that you may not come together for judgment.” They were coming together not for sanctification but for judgment. “The rest I will set in order when I come.” The rest concerning the sacraments of that mystery.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.34 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-34)."},"pelagius-expositiones-1-corinthios/11.4":{"o":"Omnis uir orans aut prophetans. Siue docens, siue futura praedicens. Uelato capite deturpat caput suum . Uenit ad causam, quia et uiri [quidam] comam nutriebant, et mulieres nudo capite procedebant ad ecclesia[m], gloriantes in crinibus, quod non solum inhonestum erat, sed etiam concupiscentiae fomenta praestabat. uir ergo, ut liber, non debet habere uelamen, cuius caput est Christus: mulier uero debet esse uelata, ut ostendatur quia debet esse humilis et subiecta. Omnis autem mulier orans aut prophetans non uelato capite , dehonestat caput suum : unum est enim atque si decaluetur.","t":"“Every man praying or prophesying” Either teaching or foretelling the future. “with his head covered dishonours his head.” He comes to the case: some men were growing their hair long, and women were going to church bareheaded, glorying in their hair, which was not only indecent but also supplied fuel for lust. So the man, as free, ought not to have a covering, since his head is Christ; but the woman ought to be veiled, to show that she ought to be humble and subject. [v. 5] “But every woman praying or prophesying with her head unveiled dishonours her head: for it is one and the same as if she were shaven.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.4 (Souter, Texts and Studies 9.2 2:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-4)."},"pelagius-expositiones-1-corinthios/11.6":{"o":"nam si non uelatur mulier , [et] tondeatur: si uero turpe est mulieri decaluari aut detonderi, uelet caput [mum]. [Prophetans] in suo sexu et in domo.","t":"“For if a woman is not veiled, let her be shorn; but if it is shameful for a woman to be made bald or shorn, let her veil her head.” [Prophesying] among her own sex and at home.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.6 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-6)."},"pelagius-expositiones-1-corinthios/11.7":{"o":"Uir quidem non debet uelare caput . Ergo nec comam debet nutrire. Quoniam imago et gloria est dei: mulier autem gloria est uiri . Uir ad imaginem dei factus [est] et idcirco liber est: mulier uero ad uiri similitudinem est formata, unde iubetur esse subiecta.","t":"“A man ought not to veil his head.” Therefore he ought not to grow long hair either. “Since he is the image and glory of God; but the woman is the glory of the man.” The man was made in the image of God and is therefore free; but the woman was formed in the likeness of the man, and so she is commanded to be subject.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.7 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-7)."},"pelagius-expositiones-1-corinthios/11.8":{"o":"Non enim uir ex muliere est, sed mulier ex uiro. Ex costa scilicet uiri.","t":"“For the man is not from the woman, but the woman from the man.” From the man's rib, that is.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.8 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-8)."},"pelagius-expositiones-1-corinthios/11.9":{"o":"Etenim non est creatus homo propter mulierem, sed mulier propter uirum. Uir propter se ipsum factus est; mulier uero ad uiri adiutorium creata est.","t":"“For indeed man was not created for the woman, but the woman for the man.” The man was made for his own sake; but the woman was created as a help for the man.","f":"Pelagius, <i>Comm. 1 Cor.</i> 11.9 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-9)."},"pelagius-expositiones-1-corinthios/12.1":{"o":"De spiritalibus autem. Causa incipit de spiritalibus donis. crescente enim fide iam linguarum gratia, quam propter infideles acceperant, desinebat. hinc ergo plurimi contristati athuc hanc gratiam habentibus inuidebant, omnibus donis hoc esse maius putantes. Nolo uos ignorare, fratres. Nolo uos huius mysterii nescire rationem.","t":"“Now concerning spiritual gifts.” He begins the case about spiritual gifts. For as faith grew, the grace of tongues, which they had received for the sake of unbelievers, was already ceasing. Hence very many, saddened, envied those who still had this grace, thinking it greater than all the gifts. “I do not want you to be ignorant, brothers.” I do not want you not to know the reason for this mystery.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.1 (Souter, Texts and Studies 9.2 2:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-1)."},"pelagius-expositiones-1-corinthios/12.10":{"o":"Alii operatio uirtutum. Opus uirtutis est daemonium eicere uel mortuum suscitare. Alii prophetatio. Hoc est, ut futura praedicat. Alii discretio spirituum. Ut quali quis spiritu ueniat uel loquatur, intellegat. Alii genera linguarum, alii interpretatio sermonum. Alius interpretari poterat quae alius loqueretur.","t":"“To another the working of mighty works.” A work of power is to cast out a demon or to raise the dead. “To another prophecy.” That is, to foretell the future. “To another discernment of spirits.” To understand with what spirit someone comes or speaks. “To another kinds of tongues, to another interpretation of speech.” One could interpret what another spoke.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.10 (Souter, Texts and Studies 9.2 2:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-10)."},"pelagius-expositiones-1-corinthios/12.11":{"o":"Haec autem omnia operatur unus atque idem spiritus. Si omnia unus spiritus operatur, quare contristaris quod aliam gratiam accepisti, et alium, quasi maiorem partem inuaserit, aemularis, cum hoc non in nostra, sed in donantis sit positum potestate? Diuidens singulis prout uult. Sic quoque spiritum deum dicit, dum non iussus, sed uoluntarius operatur.","t":"“But all these the one and the same Spirit works.” If one Spirit works all things, why are you saddened that you received a different grace, and why do you envy another as though he had seized a greater share, when this lies not in our power but in the giver's? “Dividing to each as he wills.” Thus too he calls the Spirit God, since he works not under orders but of his own will.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.11 (Souter, Texts and Studies 9.2 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-11)."},"pelagius-expositiones-1-corinthios/12.12":{"o":"Sicut enim corpus unum est, membra autem habet multa: omnia autem membra de corpore [ uno ], cum sint multa , unum corpus sunt. Per comparationem corporis ostendit non naturam membrorum, sed officia esse diuersa, et neminem debere curare cuius sit officii, dum omnes uno eodemque spiritu animentur. Ita et Christus. Notandum quod Christus per corpus suum dicatur ecclesia.","t":"“For as the body is one and has many members, and all the members of the body, though many, are one body.” By comparison with the body he shows that it is not the nature of the members that differs but their functions, and that no one ought to care what function he has, so long as all are animated by one and the same Spirit. “So also Christ.” Note that the church is called Christ through his body.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.12 (Souter, Texts and Studies 9.2 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-12)."},"pelagius-expositiones-1-corinthios/12.13":{"o":"Etenim in uno spiritu nos omnes in unum corpus baptizati sumus, siue Iudaei siue Graeci, siue liberi siue serui . Ut unum corpus efficeremur in Christo, quorum ergo spiritalia et caelestia communia sunt, hi debent terrena et carnalia communiter possidere, secundum sententiam prophetae: ‘nonne pater unus est omnium? ’ Et omnes unum spiritu[m ] potauimus. Quasi potionati spiritu, quern accipiunt baptizati per manus inpositionem.","t":"“For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free.” That we might become one body in Christ. Those, then, who have spiritual and heavenly things in common ought to possess earthly and carnal things in common, according to the saying of the prophet: “Is there not one father of all?” “And we have all been made to drink of one Spirit.” As though given the Spirit to drink, whom the baptized receive through the laying on of hands.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.13 (Souter, Texts and Studies 9.2 2:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-13)."},"pelagius-expositiones-1-corinthios/12.14":{"o":"Nam et corpus. Reuertitur ad exemplum. Non est unum membrum , sed multa. Non potest totum corpus unum officium agere, sed unum quodque membrum ad quod aptum est.","t":"“For the body too.” He returns to the example. “Is not one member, but many.” The whole body cannot perform one function, but each member performs that for which it is fit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.14 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-14)."},"pelagius-expositiones-1-corinthios/12.15":{"o":"Si dixerit pes. Pes ecclesiae dici potest, qui ad intercedendum egreditur. ‘ Quoniam non sum manus .’ Manus est ille qui operatur. Non sum de corpore ,’ non ideo non est de corpore. Dicebant enim non se esse de corpore, qui hanc quam alii acceperant gratiam non habebant. Et si dixerit auris. Sapiens auditor est auris, qui inter ceteros auferri dicitur a Iudea per Isaiam prophetam. Quia non sum oculus, non sum de corpore ,’ non ideo non est de corpore. Oculus est qui intellegit, os ille qui docet uel loquitur linguis.","t":"“If the foot should say.” The foot of the church can be called the one who goes out to intercede. “‘Because I am not the hand.’” The hand is the one who works. “‘I am not of the body,’ is it therefore not of the body?” For those who did not have the grace that others had received said they were not of the body. [v. 16] “And if the ear should say.” The ear is the wise hearer, whom the prophet Isaiah names among those to be taken away from Judea. “‘Because I am not the eye, I am not of the body,’ is it therefore not of the body?” The eye is the one who understands; the mouth, the one who teaches or speaks in tongues.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.15 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-15)."},"pelagius-expositiones-1-corinthios/12.17":{"o":"Si totum corpus oculus , ubi [est] auditus? Si omnes scientes, ubi sunt auditores? Si totum auditus , ubi odoratus ? Si omnes auditores, quis erit boni odoris maliue discretor, ut ‘unum corpus’ efficiamur in Christo?","t":"“If the whole body were an eye, where would the hearing be?” If all were knowers, where are the hearers? “If the whole were hearing, where would the smelling be?” If all were hearers, who would distinguish a good odour from a bad, so that we might become “one body” in Christ?","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.17 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-17)."},"pelagius-expositiones-1-corinthios/12.18":{"o":"Nunc autem posuit deus membra , unum quodque eorum in corpore , sicut uoluit. Sicut in corpore apte et ordinate constituta sunt membra, ita et in ecclesia unus quisque a deo ad id quod aptus est ordinatur.","t":"“But now God has placed the members, each one of them, in the body, as he willed.” As in the body the members are set fitly and in order, so in the church each one is appointed by God to that for which he is fit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.18 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-18)."},"pelagius-expositiones-1-corinthios/12.19":{"o":"Quod si essent omnia unum membrum , ubi corpus?","t":"“If they were all one member, where would the body be?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.19 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-19)."},"pelagius-expositiones-1-corinthios/12.2":{"o":"Scitis autem quoniam gentes eratis simulacrorum formae similes. Hoc est inrationabiles, secundum prophetam dicentem : ‘ similes illis fiant qui faciunt ea et omnes qui sperant in eis.’ Prout ducebamini euntes. A magis uel ab aruspicibus idolorum.","t":"“You know that when you were Gentiles you were like the forms of idols.” That is, irrational, as the prophet says: “Let those who make them become like them, and all who trust in them.” “As you were led, going.” By magicians or by the soothsayers of idols.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.2 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-2)."},"pelagius-expositiones-1-corinthios/12.20":{"o":"nunc autem multa quidem membra , unum autem corpus. Si omnes unam gratiam haberent, reliquae ubi essent? et nec corpus iam poterat esse, sed membrum.","t":"“But now there are many members, yet one body.” If all had one grace, where would the others be? Nor could there be a body any longer, but only a member.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.20 (Souter, Texts and Studies 9.2 2:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-20)."},"pelagius-expositiones-1-corinthios/12.21":{"o":"Non potest [ autem] dicere oculus manui : ‘ Opera tua non desidero Ideo inuicem indigemus, ut magis ac magis caritas confirmetur; nam si unus omnia haberet, aduersus ceteros inflaretur. Aut iterum caput pedibus : ‘Non estis mihi necessarii .’ Hie sacerdos est caput, infimi pedes ecclesiae.","t":"“The eye cannot say to the hand: ‘I do not need your work.’” We need one another for this reason, that love may be strengthened more and more; for if one man had everything, he would be puffed up against the rest. “Or again the head to the feet: ‘You are not necessary to me.’” Here the priest is the head, the lowest the feet of the church.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.21 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-21)."},"pelagius-expositiones-1-corinthios/12.22":{"o":"Sed multo magis quae uidentur membra corporis infirmiora esse , necessariora sunt . Membra quae spernitis in ecclesia, maioris utilitatis esse adprobantur, sicut in corpore sine manibus pedibusque uiuitur, sine intestinis omnino non uiuitur.","t":"“But much more the members of the body that seem to be weaker are more necessary.” The members you despise in the church are proved to be of greater use, just as in the body one can live without hands and feet, but cannot live at all without the entrails.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.22 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-22)."},"pelagius-expositiones-1-corinthios/12.23":{"o":"Et quae putamus ignobiliora membra esse corporis. Non quo uere sint talia. His honorem abundantiorem circumdamus, et quae inhonesta sunt nostra , abundantiorem honestatem habent. Dum cautius uestimentis et diligentius conteguntur.","t":"“And those members of the body which we think less noble.” Not that they truly are such. “On these we bestow more abundant honour, and our unseemly parts have more abundant seemliness.” Since they are covered more carefully and diligently with clothing.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.23 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-23)."},"pelagius-expositiones-1-corinthios/12.24":{"o":"[Quae] autem honesta [sunt] nostra , nullius egent. Quia per se pulchra sunt, nullius tegminis egent pulchritudine, ut est caput et manus. Sed deus temperauit corpus , ei cui de-est abundantiorem tribuendo honorem. Minoribus maiora dona concedens, ut qui honore minor erat, gratia abundaret.","t":"“But our seemly parts need nothing.” Because they are beautiful in themselves, they need the beauty of no covering, like the head and the hands. “But God has tempered the body, giving more abundant honour to the part that lacked.” Granting greater gifts to the lesser, so that he who was lesser in honour might abound in grace.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.24 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-24)."},"pelagius-expositiones-1-corinthios/12.25":{"o":"Ut non si[n]t scisma[ta] in corpore. Ut pro inuicem solliciti simus, dum alter[utr]o indigemus, ne quis se queratur et gratia et honore priuatum. Sed id ipsum pro inuicem sollicita sint membra . Sicut oculi uiam pedibus prouident et manus pro toto corpore operantur, et omnia alterutrum membra deseruiunt.","t":"“That there may be no schism in the body.” That we may be concerned for one another, since we need each other, lest anyone complain that he is deprived both of grace and of honour. “But that the members may have the same care for one another.” As the eyes look out the way for the feet, and the hands work for the whole body, and all the members serve one another.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.25 (Souter, Texts and Studies 9.2 2:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-25)."},"pelagius-expositiones-1-corinthios/12.26":{"o":"Et si quid patitur unum membrum, compatiuntur omnia membra. Si unum membrum dolet, totum corpus adfligitur et sanitati eius membra omnia [membra] conlaborant. Siue glorificatur unum membrum , congaudent omnia membra. Sicut ait Solomon: ‘ corde laetante uultus floret.’ nos autem et compassionem et congratulationem in contrarium permutamus.","t":"“And if one member suffers, all the members suffer with it.” If one member is in pain, the whole body is afflicted and all the members work together for its health. “Or if one member is honoured, all the members rejoice with it.” As Solomon says: “When the heart is glad, the face blooms.” But we turn both sympathy and shared joy into their opposites.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.26 (Souter, Texts and Studies 9.2 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-26)."},"pelagius-expositiones-1-corinthios/12.27":{"o":"Vos autem estis corpus Christi. Hoc est, ecclesia ‘de carne eius et de ossibus eius,’ sicut ad Ephesios ait. Et membra de membro. Omnes corpus, singuli membra.","t":"“Now you are the body of Christ.” That is, the church, “of his flesh and of his bones,” as he says to the Ephesians. “And members of a member.” All are the body, individuals the members.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.27 (Souter, Texts and Studies 9.2 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-27)."},"pelagius-expositiones-1-corinthios/12.28":{"o":"Et quosdam quidem posuit deus. Modo ipsum uult membrorum ordinem demonstrare. In ecclesia primum apostolos. Non in synagoga, ne putemus eum de antiquis dixisse prophetis, sed ut erat Agabus. ceterum patriarchas quoque debuit nominare. Secundo prophetas. Prophetae sunt et qui explanant obscura prophetarum et qui homines exhortantur, sicut alibi dicit: ‘nam qui prophetat, hominibus loquitur aedificationem et exhortationem.’ Tertio doctores. Hie doctores qui per legem mores instituunt. Deinde uirtutes. Hie uirtutes signa maiora significat. Opitulationes. Hoc est, adiutoria; unde Paulo in uisu a uiro Macedone dicitur: ‘ueni, adiuua nos.’ Gubernationes. Qui sciunt singulos, prout apti sunt, gubernare.","t":"“And God has set some.” Now he wants to show the very order of the members. “In the church, first apostles.” Not in the synagogue, lest we think he spoke of the ancient prophets, but such as Agabus was; otherwise he ought to have named the patriarchs too. “Second prophets.” Prophets are both those who explain the obscurities of the prophets and those who exhort people, as he says elsewhere: “For he who prophesies speaks to men for edification and exhortation.” “Third teachers.” Here teachers are those who shape morals through the law. “Then mighty works.” Here by mighty works he means greater signs. “Helps.” That is, assistance; hence a man of Macedonia says to Paul in a vision: “Come and help us.” “Governments.” Those who know how to govern each person according to his fitness.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.28 (Souter, Texts and Studies 9.2 2:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-28)."},"pelagius-expositiones-1-corinthios/12.29":{"o":"Numquid omnes apostoli? numquid omnes prophetae? numquid omnes doctores? et reliqua. Quod superius dixerat: ‘si essent omnia unum membrum, ubi corpus?5","t":"“Are all apostles? Are all prophets? Are all teachers?” and the rest. What he had said above: “If they were all one member, where would the body be?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.29 (Souter, Texts and Studies 9.2 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-29)."},"pelagius-expositiones-1-corinthios/12.3":{"o":"Ideo notum uobis facio quod nemo in spiritu dei loquens dicit anathema lesu. Uti[n]am inrationabiles mobilesque non sitis ! cum religione enim et mores mutare debetis et nosse uestrae fidei rationem. Et nemo potest dicere dominum lesum nisi in spiritu sancto . Quo modo ergo operarios iniquitatis dominus noster non cognoscit, etiam [si] uirtutes sint operati, et deus malis operibus denegatur? sed nemo potest in spiritu sancto dominum appellare, nisi qui eum et uerbis et operibus confitetur.","t":"“Therefore I make known to you that no one speaking in the Spirit of God says ‘anathema to Jesus.’” Would that you were not irrational and fickle! For with your religion you ought to change your morals too, and to know the reasoning of your faith. “And no one can say ‘Lord Jesus’ except in the Holy Spirit.” How then does our Lord not know the workers of iniquity, even though they have done mighty works, and how is God denied by evil works? But no one can call him Lord in the Holy Spirit except one who confesses him both in words and in works.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.3 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-3)."},"pelagius-expositiones-1-corinthios/12.31":{"o":"Aemulamini autem charismata. Hoc est, sectamini gratias. Meliora. Quia et ista bona. Et athuc excellentiorem uobis uiam demonstro. Caritatem, per quam peruenitur ad deum. uult nos ilia magis quaerere quae a nobis exiguntur et ad uitam prosunt, quam signa, quae non sunt in nostra posita potestate et pro quibus rationem non sumus reddituri.","t":"“But be zealous for the gifts.” That is, pursue the graces. “The better ones.” Because these too are good. “And I show you a still more excellent way.” Love, through which one comes to God. He wants us to seek rather the things that are required of us and profit for life than signs, which are not placed in our power and for which we will not have to give account.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.31 (Souter, Texts and Studies 9.2 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-31)."},"pelagius-expositiones-1-corinthios/12.4":{"o":"Diuisiones uero gratiarum sunt, idem autem spiritus,","t":"“Now there are distributions of graces, but the same Spirit,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.4 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-4)."},"pelagius-expositiones-1-corinthios/12.5":{"o":"et diuisiones ministrationum sunt, idem autem dominus,","t":"“and there are distributions of ministries, but the same Lord,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.5 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-5)."},"pelagius-expositiones-1-corinthios/12.6":{"o":"et diuisiones operationum sunt, idem uero deus, qui operatur omnia in omnibus. Hie uult ostendere gratias spiritus sancti diuisas esse, non ipsum, et quamuis hie locus proprie contra Macedonianos faciat, qui spiritum sanctum negant esse deum : dicendo enim semper idem, omnia se dicere de spiritu sancto declarat. sed et paulo post ait : ‘ haec autem omnia operatur unus atque idem spiritus,’ ut eum et deum et dominum demonstraret. tamen et contra Arrianos non mediocre est argumentum, qui de hoc calumniari solent quod primo pater, secundo filius, tertio spiritus sanctus nominetur: hie enim istum ordinem permutauit.","t":"“and there are distributions of workings, but the same God, who works all things in all.” Here he wants to show that the graces of the Holy Spirit are divided, not the Spirit himself. And this passage properly tells against the Macedonians, who deny that the Holy Spirit is God: for by always saying “the same” he declares that he is saying everything of the Holy Spirit; and a little later he says, “But all these one and the same Spirit works,” to show him to be both God and Lord. Yet it is also no slight argument against the Arians, who are accustomed to raise a false charge from the fact that the Father is named first, the Son second and the Holy Spirit third: for here he has reversed that order.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.6 (Souter, Texts and Studies 9.2 2:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-6)."},"pelagius-expositiones-1-corinthios/12.7":{"o":"Uni cuique autem nostrum datur manifestatio spiritus. Ut appareat ilium spiritum sanctum accepisse. Ad utilitatem. Et incredulorum, ut credant, et credentium, ut firmentur.","t":"“But to each of us is given the manifestation of the Spirit.” So that it may be evident that he has received the Holy Spirit. “For profit.” Both of unbelievers, that they may believe, and of believers, that they may be strengthened.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.7 (Souter, Texts and Studies 9.2 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-7)."},"pelagius-expositiones-1-corinthios/12.8":{"o":"Alii autem datur per spiritum sermo sapientiae. Sapientiae sermo est sapienter et apte ac rationabiliter loqui et posse disserere uel docere, quod oris est. sane qui ex dono habet sapientiam, sine suo conatu loquitur et labore, et nemo illi, sicut beato Stephano, praeualet contraire. Alii autem [sermo] scientiae secundum eundem spiritum. Ut sciat legis mysteria explanare, uel ut praeterita nouerit et aestimet de futuris.","t":"“To one is given through the Spirit the word of wisdom.” The word of wisdom is to speak wisely, aptly and rationally, and to be able to discourse or teach, which belongs to the mouth. He who has wisdom as a gift speaks without effort and labour of his own, and no one can prevail against him, as with blessed Stephen. “To another knowledge, according to the same Spirit.” That he may know how to explain the mysteries of the law, or may know the past and judge of the future.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.8 (Souter, Texts and Studies 9.2 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-8)."},"pelagius-expositiones-1-corinthios/12.9":{"o":"Alteri fides in eodem spiritu. Hie fides ad prodigia facienda, quae montes transfert: abusiue enim rem posuit pro effectu. Alii gratia sanitatum in uno spiritu. Ut curaret aegrotos.","t":"“To another faith in the same Spirit.” Here faith for working wonders, which moves mountains: by a loose usage he has put the thing for its effect. “To another the grace of healings in the one Spirit.” To cure the sick.","f":"Pelagius, <i>Comm. 1 Cor.</i> 12.9 (Souter, Texts and Studies 9.2 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-9)."},"pelagius-expositiones-1-corinthios/13.1":{"o":"Si linguis hominum loquar et angelorum. Non solum omnium hominum, sed etiam quaecumque ill[a]e sunt angelorum. Caritatem autem non habeam , unum sum uelut aeramentum sonans aut cymbalum tinniens. Quod non ex se sed ab alio impulsum solum sonitum reddit et delectat auditum: caritas uero et nostra est et omnem possidet fructum.","t":"“If I speak with the tongues of men and of angels.” Not only of all men, but also whatever those of the angels are. “But do not have love, I have become like sounding brass or a tinkling cymbal.” Which gives only a sound, not of itself but when struck by another, and pleases the hearing; but love is both our own and possesses all fruit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.1 (Souter, Texts and Studies 9.2 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-1)."},"pelagius-expositiones-1-corinthios/13.10":{"o":"Cum autem uenerit quod perfectum est , euacuabuntur ea quae ex parte sunt . Quod sanctis promissum est in futuro.","t":"“But when what is perfect has come, what is in part will be done away.” What is promised to the saints in the future.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.10 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-10)."},"pelagius-expositiones-1-corinthios/13.11":{"o":"Cum essem paruulus, ut paruulus loquebar, ut paruulus sapiebam [, ut paruulus cogitabam ]. Exemplo carnalis incrementi uult spiritalem monstrare profectum. Cum factus sum uir, quae paruuli erant deposui. Exposuit qualiter euacuentur ilia quae superius memorauit.","t":"“When I was a child, I spoke as a child, I understood as a child.” By the example of bodily growth he wants to show spiritual progress. “When I became a man, I put away the things of a child.” He has explained how the things he mentioned above are done away.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.11 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-11)."},"pelagius-expositiones-1-corinthios/13.12":{"o":"Uidemus nunc per speculum in enigmate . Quasi paruuli, qui non possumus serena cordis acie perfect[a]e lumen perspicere ueritatis, per speculum legis quasi rerum imaginem contemplamur. Tunc autem facie ad faciem. Id est, in praesenti. Nunc cognosco ex parte; tunc autem cognoscam, sicut et cognitus sum . Sicut me perfecte dominus nouit, ita tunc ego quae sunt diuina cognoscam.","t":"“We see now through a mirror in an enigma.” Like little children who cannot behold the light of perfect truth with the clear sight of the heart, we contemplate an image of things, as it were, through the mirror of the law. “But then face to face.” That is, in presence. “Now I know in part; but then I shall know even as I am known.” As the Lord knows me perfectly, so then I shall know divine things.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.12 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-12)."},"pelagius-expositiones-1-corinthios/13.13":{"o":"Nunc autem manet fides, spes, caritas, tria haec: maior autem his est caritas . In praesenti tria haec: in futuro sola caritas dei et angelorum et sanctorum omnium permanebit. maius ergo est quod semper erit quam quod aliquando cessabit. ‘Fides, spes.5 Omne quod speramus eredimus, non omne quod eredimus, et speramus.","t":"“But now there remain faith, hope, love, these three; but the greatest of these is love.” In the present, these three; in the future only love will remain: that of God, of the angels and of all the saints. What will always be is therefore greater than what will one day cease. “Faith, hope.” Everything we hope for we believe; not everything we believe do we also hope for.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.13 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-13)."},"pelagius-expositiones-1-corinthios/13.2":{"o":"Et si habuero prophetiam et nouerim mysteria omnia. Hie prophetia[m] futura praedicere, mysteriorum uero cognitio notitia est omnium secretorum, scientia uero nosse omnia quae fuerunt et sunt, si ista omnia tarn magna sine caritate nihil sunt, quanto magis abstinentia, ieiunium et his similia, in quibus sibi plerique relicta caritate gloriantur ! Et omnem scientiam. Non mirum si scientiae caritas praeferatur, cum etiam prophetia et mysterium sine ilia nihil prodesse dicantur. sed et hinc scientia magna est, quod cum istis comparatur, etiam si minor sit caritate. Et si habeam omnem fidem ita ut montes transferam , caritatem autem non habeam , nihil mihi prode est. Saluator dicit fidem sicut granum sinapis montes posse transferre: apostolus uero omnem fidem esse ait quae transferat montes, unde intellegitur perfectam fidem esse quae in euangelio grano sinapis conparatur, quod non propter exiguitatem, sed ob integritatem uel uigorem eius aptatum est. notandum sane quod inter cetera etiam omnis fides quae montes transfert, sine caritate non prosit, quam caritatem plenitudinem legis idem apostolus alio loco contestatur, dicens: ‘qui enim diligit proximum, legem impleuit,’ et paulo post: ‘dilectio proximi malum non operatur; plenitudo ergo legis est dilectio.’ quid ergo mihi proderit habere praescientiam et uirtutes, si opera non habeam caritatis? dicetur enim mihi: ‘non noui te, operari iniquitatis.5","t":"“And if I have prophecy and know all mysteries.” Here prophecy is to foretell the future; knowledge of mysteries is acquaintance with all secrets; and knowledge is to know all that was and is. If all these things, so great, are nothing without love, how much less are abstinence, fasting and the like, in which many glory, having abandoned love! “And all knowledge.” It is no wonder that love is preferred to knowledge, since even prophecy and mystery are said to profit nothing without it. But knowledge is shown to be great by this very fact, that it is compared with these, even if it is less than love. “And if I have all faith, so as to move mountains, but do not have love, it profits me nothing.” The Saviour says that faith like a grain of mustard seed can move mountains; but the apostle says that it is all faith that moves mountains. Hence it is understood that the faith compared in the gospel to a grain of mustard seed is perfect faith, the comparison being apt not because of the seed's smallness but because of its wholeness or vigour. Note indeed that among other things even all faith that moves mountains does not profit without love; and the same apostle elsewhere declares this love to be the fulfilment of the law, saying: “For he who loves his neighbour has fulfilled the law,” and a little later: “Love of neighbour works no evil; therefore love is the fulfilment of the law.” What, then, will it profit me to have foreknowledge and mighty works, if I do not have the works of love? For it will be said to me: “I do not know you, worker of iniquity.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.2 (Souter, Texts and Studies 9.2 2:201–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-2)."},"pelagius-expositiones-1-corinthios/13.3":{"o":"Et si distribuero omnes facultates meas in cibos pauperum, et si tradidero corpus meum [ita] ut ardeam, caritatem autem non habeam , nihil mihi prodest. Notandum quod contemptus mundi martyrio copuletur, contra eos qui illut de euangelio uariis argumentis nituntur excludere, ubi dicitur ad diuitem : ‘ uade, uende omnia tua,’ et cetera, nam apostolus, de summo caritatis bono tractans, magnis earn procul dubio rebus praetulisse credendus est: neque enim potuerunt rei summae comparari non magna. quod ex ipsis speciebus agnoscitur: nam linguis hominum loqui et angelorum et habere prophetiam et omnia mysteria nosse, omnemque scientiam possidere, et habere omnem fidem, et ignibus se cremandum tradere, magna esse quis nesciat? his ergo etiam mundi contemptus adnectitur, qui si magnus non esset, nec rei summae, id est caritati, compararetur, nec inter magna utique poneretur. quod illorum sententiam destruit, qui renuntiandum rebus saeculi certo tempore, persecutione cogente, uolunt esse praeceptum, ut et apostolis gloriam tollant, qui id non uoluntarii fecerint, sed inuiti, et nostri aeui perfectos uanos constituant, qui rem alterius temporis frustra nunc uoluerint exercere. quaeritur sane quo modo quis possit sine caritate martyrium sustinere, si non propter deum, sed propter gloriam fiat humanam, uel certe si quis in ipso martyrio aduersus fratrem retineat iram, contemnens eum qui iussit nos malitiam proximi obliuisci, et in ipsa etiam morte praeuaricator exsistens.","t":"“And if I distribute all my goods to feed the poor, and if I hand over my body to be burned, but do not have love, it profits me nothing.” Note that contempt of the world is coupled with martyrdom, against those who strive by various arguments to set aside the saying in the gospel addressed to the rich man: “Go, sell all you have,” and so on. For the apostle, treating of the supreme good of love, must undoubtedly be believed to have preferred it to great things, since things not great could not have been compared with the supreme thing. This is recognized from the examples themselves: who does not know that to speak with the tongues of men and of angels, to have prophecy, to know all mysteries, to possess all knowledge, to have all faith, and to hand oneself over to be burned are great things? To these, then, contempt of the world is also joined; if it were not great, it would neither be compared with the supreme thing, that is, love, nor be set among great things at all. This destroys the opinion of those who hold that the renunciation of worldly possessions was commanded only for a certain time, under the pressure of persecution: for they both take glory away from the apostles, as having done this not willingly but unwillingly, and make the perfect of our own age vain, as having wished to practise now, to no purpose, a thing belonging to another time. It is indeed asked how anyone can endure martyrdom without love: if it is done not for God's sake but for human glory; or certainly if someone, in the very act of martyrdom, keeps anger against a brother, despising him who commanded us to forget our neighbour's malice, and proves a transgressor in death itself.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.3 (Souter, Texts and Studies 9.2 2:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-3)."},"pelagius-expositiones-1-corinthios/13.4":{"o":"Caritas patiens est. Modo describit ipsa membra et species caritatis: nam parentes, quia multum diligunt filios, omnes eorum libenter patiuntur iniurias. Benigna est. Semper bene uolens. Caritas non aemulatur. Nemo illi quern uere amat inuidet, cuiusuis eum gloriae esse conspiciat uel honoris, sed omnem eius felicitatem quasi suam libenter amplectitur. Non agit perperam . In omnibus ordinem seruans. Non inflatur. In superbiam.","t":"“Love is patient.” Now he describes the very members and forms of love: for parents, because they love their children much, gladly bear all their injuries. “It is kind.” Always wishing well. “Love does not envy.” No one envies the one he truly loves, whatever glory or honour he sees him to have, but gladly embraces all his happiness as his own. “It does not act wrongly.” Keeping order in all things. “It is not puffed up.” Into pride.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.4 (Souter, Texts and Studies 9.2 2:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-4)."},"pelagius-expositiones-1-corinthios/13.5":{"o":"Non est ambitiosa . Maior [aliis] esse non ambit, et super fratres non cupit dominari. Non quaerit quae sua sunt . Non quaerit quod sibi tantum sit utile, sed quod multis. Non irritatur . Non incitatur ad iurgia ab illo quern diligit. Non cogitat malum . Non solum non facit, sed nec cogitat quidem.","t":"“It is not ambitious.” It does not seek to be greater than others, and does not desire to lord it over the brothers. “It does not seek its own.” It does not seek what is useful to itself alone, but what is useful to many. “It is not provoked.” It is not stirred to quarrels by the one it loves. “It thinks no evil.” Not only does it not do it; it does not even think it.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.5 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-5)."},"pelagius-expositiones-1-corinthios/13.6":{"o":"Non gaudet super iniquitatem. Contristatur, si quern iniquum aliquit uel fecisse uel passum esse conspexerit. Congaudet autem ueritati. Id est, bonis operibus uel fidei ueritatis.","t":"“It does not rejoice over iniquity.” It is saddened if it sees that anyone has either done or suffered some iniquity. “But rejoices with the truth.” That is, in good works or in the truth of the faith.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.6 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-6)."},"pelagius-expositiones-1-corinthios/13.7":{"o":"Omnia suffert, omnia credit , omnia sperat , omnia sustinet. Suffert iniurias, satis facienti credit, sperat eius emendationem, et donec corrigat patienter expectat.","t":"“It bears all things, believes all things, hopes all things, endures all things.” It bears injuries, believes the one who makes amends, hopes for his amendment, and waits patiently until he corrects himself.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.7 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-7)."},"pelagius-expositiones-1-corinthios/13.8":{"o":"Caritas numquam excidit. Hoc est, ipsa sola permanet in futuro, uel certe quae uera est non finitur. Siue prophetiae , euacuabuntur; siue linguae , cessabunt; siue scientia , destruetur.","t":"“Love never fails.” That is, it alone remains in the future; or at least, love that is true does not end. “Whether there are prophecies, they will be done away; whether tongues, they will cease; whether knowledge, it will be destroyed.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.8 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-8)."},"pelagius-expositiones-1-corinthios/13.9":{"o":"ex parte enim [cogno]scimus et ex parte prophetamus. Non omnia scimus nec omnia prophetamus, et ita ut in maius proficiant destruentur: per ista enim ad perfecta uenimus.","t":"“For we know in part and we prophesy in part.” We do not know all things nor prophesy all things, and so these will be destroyed in such a way that they advance to something greater: for through them we come to the perfect.","f":"Pelagius, <i>Comm. 1 Cor.</i> 13.9 (Souter, Texts and Studies 9.2 2:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-9)."},"pelagius-expositiones-1-corinthios/14.1":{"o":"Sectamini caritatem . Omni conatu ipsam sequimini, quia in uestra est potestate. Aemulamini spiritalia, magis autem ut prophetetis. Et spiritalia dona aemulari uos ac quaerere non prohibeo, sed ut magis prophetetis exhortor.","t":"“Pursue love.” Follow it with all your effort, because it is in your power. “Be zealous for spiritual gifts, but especially that you may prophesy.” I do not forbid you to be zealous for spiritual gifts and to seek them, but I urge you rather to prophesy.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.1 (Souter, Texts and Studies 9.2 2:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-1)."},"pelagius-expositiones-1-corinthios/14.10":{"o":"Tanta ut puta genera linguarum sunt in mundo. Etiam si tarn multa loquamini, ut genera sunt linguarum, quid proderit, cum omnia in aere soluantur et nulli proficiant? Et nihil sine uoce est. Nihil sine uoce linguam habens.","t":"“There are, for example, so many kinds of languages in the world.” Even if you speak as many as there are kinds of languages, what will it profit, when all dissolve into the air and profit no one? “And nothing is without voice.” Nothing that has a language is without voice.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.10 (Souter, Texts and Studies 9.2 2:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-10)."},"pelagius-expositiones-1-corinthios/14.11":{"o":"Si ergo nesciero uirtutem uocis, ero ei cui loquor barbarus, et qui loquitur mihi barbarus. Omnis sermo qui non intellegitur barbarus iudicatur.","t":"“If then I do not know the force of the voice, I shall be a barbarian to him to whom I speak, and he who speaks will be a barbarian to me.” All speech that is not understood is judged barbarian.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.11 (Souter, Texts and Studies 9.2 2:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-11)."},"pelagius-expositiones-1-corinthios/14.12":{"o":"Sic et uos . Quo modo de me dixi. Quoniam aemulatores estis spiritalium ad aedificationem ecclesiae, quaerite ut abundetis . Quoniam spiritalia dona sectamini, ilia magis quaerite quae aedificent audientes.","t":"“So also you.” As I said of myself. “Since you are zealous for spiritual gifts, seek to abound in them for the edification of the church.” Since you pursue spiritual gifts, seek rather those which build up the hearers.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.12 (Souter, Texts and Studies 9.2 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-12)."},"pelagius-expositiones-1-corinthios/14.13":{"o":"Et ideo qui loquitur lingua , oret ut interpretetur . Oret ut illi interpretandi gratia donetur.","t":"“And therefore let him who speaks in a tongue pray that he may interpret.” Let him pray that the grace of interpreting may be given him.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.13 (Souter, Texts and Studies 9.2 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-13)."},"pelagius-expositiones-1-corinthios/14.14":{"o":"Nam si orem lingua , spiritus meus orat. ‘ Oratio’ hoc loco oris ratio; id est, si lingua dicam, non ego loquor, sed spiritus qui in me est. si autem ad orationem referatur, spiritus sermo intellegendus est qui non numquam, mente alia cogitante, precatur. Mens autem mea sine fructu est . Quia non intellego quod loquor. Quid ergo est? Orabo spiritu, orabo et mente; psallam spiritu , psallam et mente . Qui enim interpretatur, necesse est ut prius ipse intellegat quod aliis est dicturus.","t":"“For if I pray in a tongue, my spirit prays.” “Prayer” (oratio) here means the reckoning of the mouth (oris ratio); that is, if I speak in a tongue, it is not I who speak but the Spirit who is in me. But if it is taken of prayer, it is to be understood as the speech of the spirit, which sometimes prays while the mind is thinking of something else. “But my mind is without fruit.” Because I do not understand what I say. [v. 15] “What then is it? I will pray with the spirit, I will pray with the mind also; I will sing with the spirit, I will sing with the mind also.” For he who interprets must first understand himself what he is going to say to others.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.14 (Souter, Texts and Studies 9.2 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-14)."},"pelagius-expositiones-1-corinthios/14.16":{"o":"Ceterum , si benedixeris spiritu . Benedicitur omne quod bene et secundum deum aliqui loquitur. Qui[s] supplet locum idiotae? Inanitatem scientiae in corde ignari quis implet? Quo modo dicit ‘ amen 9 super tuam benedictionem, quoniam [quidem] nescit quid dicas? Quo modo tuae perhibebit benedictioni testimonium uel consensum?","t":"“Otherwise, if you bless with the spirit.” Everything that anyone speaks well and according to God is called a blessing. “He who fills the place of the unlearned.” Who fills the emptiness of knowledge in the heart of the ignorant? “How will he say ‘Amen’ to your blessing, since he does not know what you say?” How will he give witness or assent to your blessing?","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.16 (Souter, Texts and Studies 9.2 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-16)."},"pelagius-expositiones-1-corinthios/14.17":{"o":"Nam tu quidem bene gratias agis , sed alter non aedificatur . Quod superius dixerat ‘si bene dicas,’ hie ipsum exponit.","t":"“For you indeed give thanks well, but the other is not built up.” Here he explains what he had said above, “if you bless.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.17 (Souter, Texts and Studies 9.2 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-17)."},"pelagius-expositiones-1-corinthios/14.18":{"o":"Gratias ago deo quod omnium uestrum [magis] lingua loquor , Ne putetis me hanc quoque gratiam non habere et uos ideo prohibere loqui.","t":"“I thank God that I speak in the tongue of all of you.” Lest you think that I do not have this grace too, and that is why I forbid you to speak.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.18 (Souter, Texts and Studies 9.2 2:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-18)."},"pelagius-expositiones-1-corinthios/14.19":{"o":"Sed in ecclesia uolo quinque uerba sensu meo loqui [per legem], ut et alios instruam , quam decem milia uerborum in li[n]gua . Sed malo perpauca proprio intellectu et simplici ratione ad profectum loqui, quam multa quae nulli proficiant. quidam sane quaerunt quae sint quinque uerba, a quibus e contrario quae sint decem milia est quaerendum.","t":"“But in the church I want to speak five words with my understanding, so that I may instruct others too, rather than ten thousand words in a tongue.” I prefer to speak a very few words with my own understanding and plain reasoning, for profit, than many that profit no one. Some indeed ask what the five words are; one must ask them in return what the ten thousand are.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.19 (Souter, Texts and Studies 9.2 2:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-19)."},"pelagius-expositiones-1-corinthios/14.2":{"o":"Qui enim loquitur lingua , non hominibus loquitur , sed deo; nemo enim audit . Nemo per auditum aurium de his quae dicuntur accipit intellectum, nisi deus et qui interpretandi donum accepit uel qui eiusdem est linguae. Spiritu autem loquitur mysteria. Id est, gratia spiritus.","t":"“For he who speaks in a tongue speaks not to men but to God; for no one hears.” No one, through the hearing of the ears, receives understanding of what is said, except God and he who has received the gift of interpretation, or who speaks the same language. “But in the Spirit he speaks mysteries.” That is, by the grace of the Spirit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.2 (Souter, Texts and Studies 9.2 2:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-2)."},"pelagius-expositiones-1-corinthios/14.20":{"o":"Fratres , nolite pueri effici sensibus. Scire debetis quam diu futurae sunt linguae, uel quare sint datae. Sed malitia paruoli estote , ut sensibus perfecti sitis. Malitia debetis paruoli esse, non sensu. simul ostendit neminem, nisi paruolum malitia, sensu esse perfectum, quia ‘in maliuolam animam non introibit sapientia.’","t":"“Brothers, do not become children in understanding.” You ought to know how long tongues are to last, or why they were given. “But be little children in malice, that you may be perfect in understanding.” You ought to be little children in malice, not in understanding. At the same time he shows that no one is perfect in understanding unless he is a little child in malice, because “wisdom will not enter a malicious soul.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.20 (Souter, Texts and Studies 9.2 2:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-20)."},"pelagius-expositiones-1-corinthios/14.21":{"o":"In lege enim scriptum est quoniam In aliis linguis et labiis aliis loquar populo huic , et nec sic exaudient me, dicit dominus. Etiam hoc signum dabo, ut per sanctos meos inusitato sermone loquar, et nec sic quidem me loquentem intellegent.","t":"“For in the law it is written: With other tongues and other lips I will speak to this people, and not even so will they hear me, says the Lord.” I will give this sign too, that I will speak through my saints in an unfamiliar speech, and not even so will they understand me when I speak.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.21 (Souter, Texts and Studies 9.2 2:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-21)."},"pelagius-expositiones-1-corinthios/14.22":{"o":"Itaque linguae in signum sunt non fidelibus . Hie ostenditur crescente fide signa cessare, quando infidelium causa danda esse praedicebantur. Sed infidelibus. Ut saltim admiratione moueantur. Prophetiae autem non infidelibus, sed fidelibus. Maior est ergo et utilior, quae [et] fidelibus prodest et semper est opus.","t":"“So tongues are a sign not for believers but for unbelievers.” Here it is shown that signs cease as faith grows, since they were foretold to be given for the sake of unbelievers. “For unbelievers.” So that they may at least be moved by wonder. “But prophecy is not for unbelievers, but for believers.” It is therefore greater and more useful, since it profits believers and is always needed.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.22 (Souter, Texts and Studies 9.2 2:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-22)."},"pelagius-expositiones-1-corinthios/14.23":{"o":"Si ergo conueniat uniuersa ecclesia in unum , et omnes linguis loquantur. Hoc est, si fieri posset ut concederetur uobis, quia omnes hoc uultis. Intrent autem idiotae uel infideles . Idiotae nuper credentes dicuntur hoc loco. Nonne dicent quod insanitis? Sicut Iudaei de apostolis ‘ dixerunt 1 hi pleni sunt musto.","t":"“If then the whole church comes together in one place, and all speak in tongues.” That is, if it could happen that this were granted you, since you all want it. “And the unlearned or unbelievers come in.” The unlearned here means those who have recently believed. “Will they not say that you are mad?” As the Jews said of the apostles: “These men are full of new wine.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.23 (Souter, Texts and Studies 9.2 2:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-23)."},"pelagius-expositiones-1-corinthios/14.24":{"o":"Si autem omnes prophetent, intret autem quis idiota uel infidelis, conuincitur ab omnibus , diiudicatur ab omnibus ;","t":"“But if all prophesy, and some unbeliever or unlearned person comes in, he is convicted by all, he is judged by all;”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.24 (Souter, Texts and Studies 9.2 2:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-24)."},"pelagius-expositiones-1-corinthios/14.25":{"o":"occulta cordis eius manifesta fiunt. Quando eius pulsatur conscientia per doctrinam. Et ita cadens in faciem adorabit deum , pronuntians quod uere deus est in uobis. Sicut Nabuchodonosor adorauit Danielum: ‘uere deus uester ipse est deus,’ post quam somnium, quod oblitus fuerat, et interpretationem eius audisset.","t":"“the secrets of his heart are made manifest.” When his conscience is struck by the teaching. “And so, falling on his face, he will worship God, declaring that God is truly among you.” As Nebuchadnezzar worshipped Daniel: “Truly your God is God,” after he had heard the dream he had forgotten and its interpretation.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.25 (Souter, Texts and Studies 9.2 2:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-25)."},"pelagius-expositiones-1-corinthios/14.26":{"o":"Quid ergo [est], fratres ? Quid ergo est faciendum, uel quid definimus esse tenendum? Cum conuenitis, unus quisque uestrum psalmum habet[, doctrinam hdbet ]. Hoc est, intellegit psalmum. Apocalypsin habet [, interpretationemhdbet , linguamhabet]. Reuelationem aliquam mysteriorum. Omnia ad aedificationem fiant. Nihil sit in uobis quod non alterutrum aedificet.","t":"“What then, brothers?” What then is to be done, or what do we determine is to be held? “When you come together, each of you has a psalm.” That is, understands a psalm. “Has a revelation.” Some revelation of mysteries. “Let all things be done for edification.” Let there be nothing among you that does not build one another up.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.26 (Souter, Texts and Studies 9.2 2:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-26)."},"pelagius-expositiones-1-corinthios/14.27":{"o":"Siue lingua quis loquitur secundum duos , aut multum tres et per partes , et unus interpretetur. Hoc est, uicissim prophetantes dicant et unus paulatim interpretetur.","t":"“If anyone speaks in a tongue, let it be by two, or at most three, and in turn, and let one interpret.” That is, let them speak by turns, as those who prophesy do, and let one interpret bit by bit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.27 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-27)."},"pelagius-expositiones-1-corinthios/14.28":{"o":"Si autem non fuerit interpres , taceat in ecclesia; sibi autem loquatur et deo. Sua conscientia et dei teneat eum gratiam hanc habere.","t":"“But if there is no interpreter, let him keep silent in the church, and speak to himself and to God.” Let him hold, in his own conscience and God's, that he has this grace.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.28 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-28)."},"pelagius-expositiones-1-corinthios/14.29":{"o":"Prophetae duo aut tres dicant , et ceteri interrogent:","t":"“Let two or three prophets speak, and let the others question;”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.29 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-29)."},"pelagius-expositiones-1-corinthios/14.3":{"o":"Nam et consolationem . Exposuit quot modis intellegenda sit prophetia. quicumque ergo haec habet, propheta esse censendus est.","t":"“For also consolation.” He has explained in how many ways prophecy is to be understood. Whoever, then, has these is to be reckoned a prophet.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.3 (Souter, Texts and Studies 9.2 2:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-3)."},"pelagius-expositiones-1-corinthios/14.30":{"o":"quod si alii reuelatum fuerit sedenti , prior taceat . Non stantibus, sed prophetis sedentibus.","t":"“but if something is revealed to another who is sitting, let the first be silent.” Not to those standing, but to prophets who are sitting.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.30 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-30)."},"pelagius-expositiones-1-corinthios/14.31":{"o":"Potestis enim per singulos [omnes'] prophetare , ut omnes discant et omnes exhortentur:","t":"“For you can prophesy one by one, so that all may learn and all be exhorted:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.31 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-31)."},"pelagius-expositiones-1-corinthios/14.32":{"o":"et spiritus prophetarum prophetis subiectus est:","t":"“and the spirit of the prophets is subject to the prophets:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.32 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-32)."},"pelagius-expositiones-1-corinthios/14.33":{"o":"non enim est dissensionis deus , sed pacis. Siue: Gratia spiritus alteri prophetae consentit, ut alterutrum sibi cedant. Siue: Spiritum humilitatis et caritatis debent habere prophetae, quia deus qui in ipsis est non est dissensionis neque superbiae. Sicut in omnibus ecclesiis sanctorum doceo . Sic est ubique, ne noui aliquit me uobis imperare putetis.","t":"“for God is not a God of dissension but of peace.” Either: the grace of the Spirit agrees with another prophet, so that they give way to one another. Or: prophets ought to have the spirit of humility and love, because the God who is in them is not a God of dissension or of pride. “As I teach in all the churches of the saints.” So it is everywhere, lest you think I am imposing something new on you.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.33 (Souter, Texts and Studies 9.2 2:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-33)."},"pelagius-expositiones-1-corinthios/14.34":{"o":"Mulieres [uestrae] taceant in ecclesiis: non enim permittitur eis loqui . Quia contra ordinem est naturae uel legis ut in conuentu uirorum feminae loquantur. quaeritur ergo quo modo alibi dicat mulieres docere prudentiam et castitatem debere : sed hoc in sexu suo. simul et cum designat locum ubi taceant, alibi eis loqui permisit. Sed subditas esse , sicut et lex dicit. Quia et uir prior factus est, et Sarra dominum uocabat Abraham.","t":"“Let women keep silent in the churches; for it is not permitted to them to speak.” Because it is against the order of nature or of the law for women to speak in an assembly of men. It is asked, then, how he says elsewhere that women ought to teach prudence and chastity: but this is within their own sex. At the same time, by marking the place where they are to be silent, he permitted them to speak elsewhere. “But to be subject, as the law also says.” Because the man too was made first, and Sarah called Abraham lord.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.34 (Souter, Texts and Studies 9.2 2:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-34)."},"pelagius-expositiones-1-corinthios/14.35":{"o":"Siquit autem uolunt discere , domi uiros suos interrogent: turpe est enim mulieribus in ecclesia loqui . Ne uideretur eas etiam discere uetuisse, domi illas hoc quod publice non decebat facere debere praecepit.","t":"“And if they want to learn anything, let them ask their own husbands at home: for it is shameful for women to speak in church.” Lest he seem to have forbidden them even to learn, he commanded that they ought to do at home what was not fitting in public.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.35 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-35)."},"pelagius-expositiones-1-corinthios/14.36":{"o":"Aut a uobis uerbum dei processit, aut in uos solos deuenit? Numquit doctrina Christi aut ex uobis est aut aput uos remansit? Siue: De scientia similiter est dicendum.","t":"“Or did the word of God come out from you, or has it come to you alone?” Is Christ's teaching either from you, or has it remained with you alone? Or: the same must be said of knowledge.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.36 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-36)."},"pelagius-expositiones-1-corinthios/14.37":{"o":"Siquis uidetur propheta esse aut spiritalis, cognoscat [quae scribo uobis] quia domini sunt mandata:","t":"“If anyone seems to be a prophet or spiritual, let him recognize that they are the commandments of the Lord:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.37 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-37)."},"pelagius-expositiones-1-corinthios/14.38":{"o":"siquis autem ignorat , ignorabitur. Ex hoc probabitis uerum prophetam, si ista cognouerit: siquis autem ignorat haec, ignorabitur et a nobis et a domino dicente eis, qui se in eius nomine prophetasse dicebant: ‘nescio uos.’","t":"“but if anyone does not know, he will not be known.” By this you will prove a true prophet, if he recognizes these things; but if anyone does not know them, he will not be known either by us or by the Lord, who says to those who said they had prophesied in his name: “I do not know you.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.38 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-38)."},"pelagius-expositiones-1-corinthios/14.39":{"o":"Itaque, fratres, aemulamini prophetare , et loqui linguis nolite prohibere . Illut sectamini, hoc prohibere nolite.","t":"“So, brothers, be zealous to prophesy, and do not forbid speaking in tongues.” Pursue the one; do not forbid the other.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.39 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-39)."},"pelagius-expositiones-1-corinthios/14.4":{"o":"Qui loquitur lingua , semet ipsum aedificat; qui autem prophetat , ecclesiam aedificat . Id est, omnes. Uolo autem uos loqui linguis, magis autem prophetare . Hoc quidem uolo, sed illut malo; hoc non prohibeo, illut exhortor. Nam maior est qui prophetat quam qui loquitur linguis . Quia hoc opus est caritatis per quod multi proficiunt, et ideo maius est quam illut quod uos maximum aestimatis. Nisi forte ut interpretetur, ut ecclesia aedificationem accipiat. Si interpretatur, tunc aequalis esse poterit prophetanti.","t":"“He who speaks in a tongue builds up himself; but he who prophesies builds up the church.” That is, everyone. [v. 5] “Now I want you all to speak in tongues, but even more to prophesy.” This indeed I want, but that I prefer; this I do not forbid, that I urge. “For he who prophesies is greater than he who speaks in tongues.” Because this is a work of love, through which many profit, and so it is greater than what you think the greatest. “Unless perhaps he interprets, so that the church may receive edification.” If he interprets, then he can be equal to the one who prophesies.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.4 (Souter, Texts and Studies 9.2 2:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-4)."},"pelagius-expositiones-1-corinthios/14.40":{"o":"Omnia autem [uestra] honeste et secundum ordinem fiant. Nihil peruerso ordine aut per contentionem uel inanem gloriam faciatis.","t":"“But let all things be done decently and in order.” Do nothing in perverse order, or through contention or vain glory.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.40 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-40)."},"pelagius-expositiones-1-corinthios/14.6":{"o":"Nunc autem, fratres, si uenero ad uos linguis loquens. Suum illis proponit exemplum. Quid uobis prodero, nisi uobis loquar , [aut\\ in reuelatione aut scientia aut prophetia aut doctrina? Erit uobis sola admiratio, non profectus, nisi uobis aut interpreter, aut plana faciam legis obscura quae noui, aut prophetias exponam, aut uos moralibus doceam institutis .","t":"“But now, brothers, if I come to you speaking in tongues.” He sets his own example before them. “What will I profit you, unless I speak to you in revelation or knowledge or prophecy or teaching?” You will have only wonder, not progress, unless I either interpret for you, or make plain the obscurities of the law that I know, or expound prophecies, or teach you with moral instruction.","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.6 (Souter, Texts and Studies 9.2 2:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-6)."},"pelagius-expositiones-1-corinthios/14.7":{"o":"Tamen quae sine anima sunt uocem dantia , siue tibia , siue cithara , nisi distinctionem sonitus dederint, quo modo scietur quod [tibia] canitur aut quod citharizatur? Cum haec inanimalia, nisi distinctionem habeant, suauem non possint reddere cantilenam et ut superflua respuantur, quanto magis uos, quorum spiritalis suauitas non aures debe[a]t mulcere, sed mentem !","t":"“Yet lifeless things that give a sound, whether pipe or harp, unless they give a distinction in the sounds, how will it be known what is piped or harped?” Since these lifeless things, unless they have distinction, cannot produce a sweet song and are rejected as useless, how much more you, whose spiritual sweetness ought to soothe not the ears but the mind!","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.7 (Souter, Texts and Studies 9.2 2:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-7)."},"pelagius-expositiones-1-corinthios/14.8":{"o":"Et enim si incertam uocem det tuba, [quo modo] quis parabit se ad bellum?","t":"“For if the trumpet gives an uncertain sound, who will prepare himself for battle?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.8 (Souter, Texts and Studies 9.2 2:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-8)."},"pelagius-expositiones-1-corinthios/14.9":{"o":"ita et uos per linguam nisi manifestum sermonem dederitis, quo modo scietur id quod dicitur? Si uox tubae incerta fuerit, utrum sollemnitatis an belli sit, nemo pugnabit: ita ergo et uester intellegendus est sermo, ut possit ad spiritale proelium Christi milites praeparare. Eritis enim in aera loquentes.","t":"“So also you, unless with the tongue you give clear speech, how will it be known what is said?” If the sound of the trumpet is uncertain, whether it is for a festival or for war, no one will fight: so too your speech must be understood, so that it can prepare Christ's soldiers for the spiritual battle. “For you will be speaking into the air.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 14.9 (Souter, Texts and Studies 9.2 2:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/14-9)."},"pelagius-expositiones-1-corinthios/15.1":{"o":"Notum autem uobis facio, fratres, [quoniam] euangelium, quod praedicaui uobis . Inter cetera quidam Corinthiorum etiam resurrectionem carnis ausi fuerant ex ueteris scientiae praesumptione negare, qui hie ab apostolo arguuntur. Quod et accepistis. Ne illi hoc non credidisse uiderentur uel omnes creditum respuisse. In quo et statis,","t":"“Now I make known to you, brothers, the gospel which I preached to you.” Among other things, some of the Corinthians had even dared, out of the presumption of their former learning, to deny the resurrection of the flesh; they are refuted here by the apostle. “Which you also received.” Lest they seem not to have believed this, or all to have rejected what they had believed. “In which you also stand,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.1 (Souter, Texts and Studies 9.2 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-1)."},"pelagius-expositiones-1-corinthios/15.10":{"o":"gratia autem dei sum id quod sum. ‘Fili, peccasti : ne adicias iterum, sed et de pristinis deprecare’: unde et per Isaiam dominus dicit : ‘ ego sum qui deleo iniquitates tuas, et non memorabor; tu autem memorare.’ melius est enim dimissa recordari peccata quam detenta obliuisci. Et gratia eius in me egena non fuit. Non fuit sine fructu, sicut in illo qui talentum domini defodit in terra[m]. Sed abundantius illis omnibus laboraui [et obtinui]. Quia illi diutius. Non ego autem, sed gratia dei mecum . Non ego ex me, sed [cum] gratia dei: nec se sine gratia dicit in euangelio laborasse, ne contra id quod superius dixerat, sibi aliquit dare uideretur, nec gratiam sine se, ut liberum seruaret arbitrium.","t":"“but by the grace of God I am what I am.” “Son, you have sinned: do not add to it again, but pray also about your former sins”; hence the Lord says through Isaiah too: “I am he who blots out your iniquities, and I will not remember them; but you, remember.” For it is better to remember sins forgiven than to forget sins retained. “And his grace in me was not empty.” It was not without fruit, as it was in the one who buried his lord's talent in the ground. “But I laboured more abundantly than all of them.” Because they had laboured longer. “Yet not I, but the grace of God with me.” Not I of myself, but the grace of God: he neither says that he laboured in the gospel without grace, lest he seem, against what he had said above, to ascribe something to himself; nor that grace laboured without him, so as to preserve free choice.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.10 (Souter, Texts and Studies 9.2 2:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-10)."},"pelagius-expositiones-1-corinthios/15.11":{"o":"Siue enim ego siue illi , sic praedicamus et sic credidistis . Sed modo unde agitur et nos sic praedicauimus et uos similiter credidistis quia Christus idcirco surrexit primus, ut uiam resurrectionis aperiret. hoc illos commemorat, ut illut quod consequens est negari non possit.","t":"“Whether, then, it was I or they, so we preach and so you believed.” But now the matter at issue is that we too preached, and you likewise believed, that Christ rose first for this reason, to open the way of resurrection. He reminds them of this so that what follows from it cannot be denied.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.11 (Souter, Texts and Studies 9.2 2:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-11)."},"pelagius-expositiones-1-corinthios/15.12":{"o":"Si autem Christus praedicatur quod [ re]surrexit a mortuis , quo modo quidam dicunt in uobis quoniam resurrectio mortuorum non est? [Non omnes] Qua consequentia rationis? iam enim hoc ipsum resurrectio est, quod Christus mortuus resurrexit.","t":"“Now if Christ is preached, that he rose from the dead, how do some among you say that there is no resurrection of the dead?” By what logic? For this very thing is already resurrection, that Christ, having died, rose.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.12 (Souter, Texts and Studies 9.2 2:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-12)."},"pelagius-expositiones-1-corinthios/15.13":{"o":"Si autem resurrectio mortuorum non est , neque Christus resurrexit . Alter[utr]um ex altero pendet: aut utrumque negare aut utrumque necesse est confiteri. ceterum rei non futurae exemplum dare non debuit.","t":"“But if there is no resurrection of the dead, neither has Christ risen.” The one depends on the other: one must either deny both or confess both. Otherwise he ought not to have given an example of a thing that will not happen.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.13 (Souter, Texts and Studies 9.2 2:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-13)."},"pelagius-expositiones-1-corinthios/15.14":{"o":"Si autem Christus non resurrexit , inanis est [ergo] praedicatio nostra , inanis est [ergo] et fides uestra. Ergo et nos sine causa hoc praedicauimus, si uere non resurrexit, et uos in illo frustra credidistis. quidam heretici animae resurrectionem uolunt adsignare, non carni[s] ; sed resurgere non dicitur nisi quod cecidit et resurgit: ergo neque anima in morte[m] cecidit neque semper iacuit corpus : alioquin ‘surgere’ magis quam [resurgere] diceretur.","t":"“And if Christ has not risen, our preaching is in vain, and your faith is in vain.” Then we too preached this without cause, if he did not truly rise, and you believed in him to no purpose. Certain heretics want to ascribe resurrection to the soul, not to the flesh; but nothing is said to rise again except what has fallen and rises. Now the soul did not fall in death, nor did the body always lie down: otherwise it would be said “to rise” rather than [“to rise again”].","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.14 (Souter, Texts and Studies 9.2 2:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-14)."},"pelagius-expositiones-1-corinthios/15.15":{"o":"Inuenimur [autem] et falsi testes dei, quoniam testimonium diximus aduersus deum , quod suscitau[er]it Christum , quem non suscitauit. Non solum uani, sed etiam falsi contra deum [testes] exstetisse [inuenimur]. Si [quidem] mortui non resurgunt :","t":"“And we are found to be false witnesses of God, because we have testified against God that he raised Christ, whom he did not raise.” We have proved to be not only vain but also false against God. “If the dead do not rise:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.15 (Souter, Texts and Studies 9.2 2:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-15)."},"pelagius-expositiones-1-corinthios/15.16":{"o":"[nam si mortui non resurgunt ,] neque Christus resurrexit . Sed quoniam de illo nemo dubitat, nemo dubitet nec de nobis.","t":"“neither has Christ risen.” But since no one doubts about him, let no one doubt about us either.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.16 (Souter, Texts and Studies 9.2 2:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-16)."},"pelagius-expositiones-1-corinthios/15.17":{"o":"Quod si Christus non resurrexit , uana est fides uestra: adhuc enim estis in peccatis uestris. Si mentitus est se post triduum [re]surrecturum, mentitus est etiam se peccata dimittere. [aut] ita omnes in resurrectione eius baptizamur, ut nostra peccata diluantur. si ergo non resurrexit, nec nobis sunt remissa peccata.","t":"“And if Christ has not risen, your faith is vain: for you are still in your sins.” If he lied that he would rise after three days, he also lied that he forgives sins. So all of us are baptized into his resurrection, that our sins may be washed away; if, then, he did not rise, our sins have not been forgiven either.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.17 (Souter, Texts and Studies 9.2 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-17)."},"pelagius-expositiones-1-corinthios/15.18":{"o":"Ergo [et] qui dormierant in Christo , perierunt . Maxime de his dicit qui pro Christo sunt mortui: sine causa enim hanc uitam perdiderunt, si aliam non habebunt.","t":"“Then those also who have fallen asleep in Christ have perished.” He speaks chiefly of those who died for Christ: they lost this life without cause, if they will not have another.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.18 (Souter, Texts and Studies 9.2 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-18)."},"pelagius-expositiones-1-corinthios/15.19":{"o":"Si in hac uita tantum in Christo sperantes sumus. Si tantum propter hanc uitam. Miserabiliores sumus omnibus hominibus. Illi enim uel in praesenti gloriantur : nos uero hie tribulationes cotidie sustinemus.","t":"“If in this life only we have hope in Christ.” If only for the sake of this life. “We are more to be pitied than all men.” For they at least glory in the present, but we endure tribulations here every day.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.19 (Souter, Texts and Studies 9.2 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-19)."},"pelagius-expositiones-1-corinthios/15.2":{"o":"per quod et saluamini. In cuius doctrina statis, et per quod salutem speratis et in praesenti de diuersis infirmitatibus saepe saluamini. Qua ratione [ante] praedicauerim uobis. Tota ratio praedicationis nostrae haec est, ut resurrectionem credatis: hoc est enim praemium omnium qui Christo deseruiunt. alioquin superfluus omnis labor est ieiuniorum tribulationumque, quas in hac uita patimini, cum uobis hie prospera uel aduersa cum infidelibus esse communia uideantur, sicut et ipsi solent pagani proponere quid ab illis amplius habeamus, et uere est. si horum laborum praemium in uita alia non habemus, peiores illis sumus, quia illi uel in praesenti uoluptatum et luxoriae consolationem habere uide[a]ntur. Si tenetis , nisi frustra credidistis. Si fidei uestrae et laboris praemium non speratis, superflue credidistis.","t":"“through which you are also being saved.” In whose teaching you stand, and through which you hope for salvation, and in the present are often saved from various illnesses. “In what manner I preached to you.” The whole reasoning of our preaching is this, that you believe the resurrection: for this is the reward of all who serve Christ. Otherwise all the labour of the fasts and tribulations that you suffer in this life is superfluous, since prosperity and adversity here seem common to you and to unbelievers. The pagans themselves are accustomed to put it so: what more do we have than they? And it is true: if we do not have the reward of these labours in another life, we are worse off than they, because they at least seem to have the consolation of pleasures and luxury in the present. “If you hold it fast, unless you believed in vain.” If you do not hope for a reward for your faith and labour, you believed to no purpose.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.2 (Souter, Texts and Studies 9.2 2:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-2)."},"pelagius-expositiones-1-corinthios/15.20":{"o":"Si autem Christus resurrexit a mortuis. Quod aput omnes est certum, quia in primis probatum est. Primitiae dormientium. Quia primus [in] incorruptione surrexit. si ergo caput surrexit, necesse est ut etiam membra cetera [sub]sequantur.","t":"“But now Christ has risen from the dead.” Which is certain among all, because it was proved at the outset. “The firstfruits of those who sleep.” Because he was the first to rise into incorruption. If, then, the head has risen, the other members too must follow.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.20 (Souter, Texts and Studies 9.2 2:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-20)."},"pelagius-expositiones-1-corinthios/15.21":{"o":"Quoniam [ sicut ] per hominem mors, et per hominem resurrectio mortuorum ,","t":"“Since by a man came death, by a man also the resurrection of the dead,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.21 (Souter, Texts and Studies 9.2 2:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-21)."},"pelagius-expositiones-1-corinthios/15.22":{"o":"sicut enim in Adam omnes moriuntur . Sicut per Adam mors intrauit, quia primus ipse est mortuus, ita et per Christum resurrectio, quia primus resurrexit, et sicut ille morientium forma est, ita [et] iste [est] resurgentium. Ita et in Christo omnes uiuificabuntur. Omnes quidem resurgent, sed soli hi uiuifica[bu]ntur [in Christo], qui Christi merebuntur corpori copulari.","t":"“for as in Adam all die.” As through Adam death entered, because he was the first to die, so through Christ came resurrection, because he was the first to rise; and as Adam is the pattern of those who die, so Christ is the pattern of those who rise. “So also in Christ all will be made alive.” All indeed will rise, but only those will be made alive who are found worthy to be joined to the body of Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.22 (Souter, Texts and Studies 9.2 2:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-22)."},"pelagius-expositiones-1-corinthios/15.23":{"o":"Unus quisque autem in suo ordine. Temporis uel honoris. Primitiae Christus, deinde hi qui sunt Christi , [qui] in aduentu eius [crediderunt],","t":"“But each in his own order.” Of time or of honour. “Christ the firstfruits, then those who are Christ's, at his coming,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.23 (Souter, Texts and Studies 9.2 2:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-23)."},"pelagius-expositiones-1-corinthios/15.24":{"o":"deinde finis . Tunc erit finis omnium, etiam mortis, cum uniuersi resurgent. Cum tradiderit regnum [deo et patri ]. Regnum scilicet humani generis secundum Petri epistulam et Apocalypsin Iohannis patri tradendum adserit esse per filium, ut ibi regnet deus per gloriam, ubi per uitia diabolus ante regnabat. Deo et patri. Deo, secundum humanitatem, patri, secundum deitatem. hoc loco calumniari solent Arriani, dicentes minorem filium. “si enim tradet,” inquiunt, “ patri regnum, ipse utique regnare iam desinet.” quibus primo dicendum [est] quia hie non de trinitatis substantia, sed de [hominum] resurrectione tractabat, quam Christi resurrectione confirmat. ergo secundum [earn] substantiam eius loquitur, quae a mortuis resurrexit. sed tamen si ideo Christus non regnabit, quia regnum traditurus est patri, ergo nec pater regnat ante quam ei tradatur a filio. si autem pater non tunc primum regnabit, quamuis tunc suscipiat regnum, nec filius illut, quamuis tradere uideatur, amittet. Cum euacu[au]erit omnem principatum et potestatem et uirtutem. Euacuati[s] peccatis [seu] euacuabuntur a nobis omnes contrariae potestates : ab eo, quod nobis se sequentibus principantur. et potestate[m], qua nos eorum dominatui subiecimus, uirtutem uero, qua nos uicerant: uirtus enim eorum nostra peccata sunt.","t":"“then the end.” Then will be the end of all things, even of death, when all will rise. “When he hands over the kingdom.” He asserts that the kingdom, namely of the human race, according to the epistle of Peter and the Apocalypse of John, is to be handed over to the Father through the Son, so that God may reign through glory where the devil formerly reigned through vices. “To God and the Father.” To God as regards the humanity, to the Father as regards the Godhead. In this place the Arians are accustomed to raise a false charge, saying the Son is lesser: “For if he hands over the kingdom to the Father,” they say, “he will certainly cease to reign himself.” To them it must first be said that here he was not treating of the substance of the Trinity but of the resurrection, which he confirms by Christ's resurrection; so he speaks according to that substance of his which rose from the dead. Yet if Christ will not reign because he is going to hand over the kingdom to the Father, then neither does the Father reign before it is handed over to him by the Son. But if the Father will not then reign for the first time, although he then receives the kingdom, neither will the Son lose it, although he seems to hand it over. “When he has done away with every principality and authority and power.” When sins have been done away, all opposing powers will be done away from us: principality, from the fact that they rule over us when we follow them; authority, by which we subjected ourselves to their dominion; and power, by which they had conquered us: for their power is our sins.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.24 (Souter, Texts and Studies 9.2 2:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-24)."},"pelagius-expositiones-1-corinthios/15.25":{"o":"Oportet [autem] ilium regnare , donec ponat . Cum omnibus scilicet suis. ‘donec’ autem non semper finem significat, sicut est illut: ‘ego deus uester, donec senescatis,’ et cetera talia. Omnes inimicos sub pedibus eius. Quando alii uoluntate, alii erunt necessitate subiecti.","t":"“For he must reign until he puts.” With all his own, that is. But “until” does not always signify an end, as in that saying, “I am your God, until you grow old,” and others like it. “All enemies under his feet.” When some will be subject by will, others by necessity.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.25 (Souter, Texts and Studies 9.2 2:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-25)."},"pelagius-expositiones-1-corinthios/15.26":{"o":"Nouissima autem inimica destruetur mors. Diabolus, qui in Apocalipsi ‘peccatum5 et ‘mors5 appellatur, qui[a] auctor est mortis atque peccati.","t":"“And the last enemy to be destroyed is death.” The devil, who in the Apocalypse is called “sin” and “death”, because he is the author of death and of sin.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.26 (Souter, Texts and Studies 9.2 2:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-26)."},"pelagius-expositiones-1-corinthios/15.27":{"o":"Cum autem dicat: ‘ Omnia subiecta sunt [ei]\\ sine dubio praeter eum qui subiecit sibi omnia. Propter calumniam, ne deum inter omnia subiecisse uideretur.","t":"“But when it says: ‘All things are subjected,’ it is clear that he is excepted who subjected all things to him.” Because of a false charge, lest God seem to have been subjected among all things.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.27 (Souter, Texts and Studies 9.2 2:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-27)."},"pelagius-expositiones-1-corinthios/15.28":{"o":"Cum autem subiecta illi fuerint omnia , tunc et ipse filius subiectus erit illi qui sibi subiecit omnia. Hie quoque Arriani ita calumniantur, ut dicant quia post resurrectionem omnium et finem erit filius patri subiectus, ut minor scilicet maiori. quibus respondendum est impios illos, quia modo negant eum patri esse subiectum. subiectio uero non semper ad diminutionem honoris pertinet, sed etiam ad caritatis officium, maxime cum et spiritus prophetarum prophetis dicatur esse subiectus, ut non sit deus dissensionis, sed pacis, cum ipse dominus Ioseph ac Mariae scribatur fuisse subiectus. multi sane de hoc capitulo diuersa senserunt. nam quidam dicunt : sicut in suis esurientibus esurit uel cibatur, ita et in ecclesia sua, quae est corpus eius, ipse subicitur. alii aiunt quod ipsa humana natura quam induit, in gratiarum actione semper possit esse subiecta diuinitati, quia earn secum unum faciendo omnia ei subiecerit. multi etiam alia et diuersa dicunt, quae inserere et [e]numerare prolixum est. Ut sit deus omnia in omnibus . Tunc deus omnia in omnibus erit, cum euacuata morte et omni malitia uel errore destructo, solus regnabit in cunctis.","t":"“But when all things have been subjected to him, then the Son himself also will be subject to him who subjected all things to himself.” Here too the Arians raise a false charge, saying that after the resurrection of all and the end the Son will be subject to the Father, as the lesser to the greater. They must be answered that they are impious, since they deny that he is subject to the Father now. Subjection, however, does not always mean a lessening of honour, but also the office of love, especially since the spirit of the prophets is said to be subject to the prophets, so that God may not be a God of dissension but of peace; and the Lord himself is written to have been subject to Joseph and Mary. Many indeed have held different views on this passage. Some say: as he hungers or is fed in his hungry members, so he is subjected in his church, which is his body. Others say that the human nature which he put on can always be subject to the Godhead in thanksgiving, because, by making it one with himself, he subjected all things to it. Many say still other things, which it would take too long to insert and list. “That God may be all in all.” Then God will be all in all, when death has been done away and all malice and error destroyed, and he alone will reign in all.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.28 (Souter, Texts and Studies 9.2 2:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-28)."},"pelagius-expositiones-1-corinthios/15.29":{"o":"Alioquin quid facient qui baptizantur pro mortuis? si omnino mortui non resurgunt , ut quid et baptizantur pro illis? ‘Quicumque baptizati sumus in Christo, in morte ipsius baptizati sumus’ : id est, ut iam quasi commortui cum illo simus. quid ergo prodest nos huic mundo mori, si hunc contemptum uoluptatum uita non sequetur aeterna?","t":"“Otherwise, what will those do who are baptized for the dead? If the dead do not rise at all, why are they baptized for them?” “All of us who have been baptized into Christ have been baptized into his death”: that is, so that we are already, as it were, dead together with him. What then does it profit us to die to this world, if eternal life does not follow this contempt of pleasures?","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.29 (Souter, Texts and Studies 9.2 2:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-29)."},"pelagius-expositiones-1-corinthios/15.3":{"o":"Tradidi enim uobis in primis. In primordio. Siue: Maxime. Quod et accepi. Uel a lege, uel a prioribus. Siue: Per reuelationem Christi. Quoniam Christus mortuus est pro peccatis nostris secundum scripturas. Secundum scripturas] dicen[te]s : ‘traditus est propter iniquitates nostras, [et liuore eius nos sanati sumus, et ipse iniquitates nostras] portauit.’","t":"“For I delivered to you first of all.” At the beginning. Or: above all. “What I also received.” Either from the law, or from those before me. Or: by the revelation of Christ. “That Christ died for our sins according to the Scriptures.” Which say: “He was handed over for our iniquities, [and by his bruise we are healed, and he himself] bore our iniquities.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.3 (Souter, Texts and Studies 9.2 2:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-3)."},"pelagius-expositiones-1-corinthios/15.30":{"o":"[Ut] quid et nos periclitamur omni hora? Si nihil es[se]t in futuro, non[ne] eramus stulti, ut tantas tribulationes pro aliis pateremur?","t":"“Why are we also in danger every hour?” If there were nothing in the future, would we not be fools to suffer such great tribulations for others?","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.30 (Souter, Texts and Studies 9.2 2:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-30)."},"pelagius-expositiones-1-corinthios/15.31":{"o":"Cotidie morior . Semper [sum] paratus ad mortem, et cotidie me expecto pro uestra gloria moriturum. Per uestram gloriam. ‘Per5 non semper significatio iuramenti est: nam si dicam: ‘per puerum misi/ non statim per puerum iurasse recte putabor. Quam habeo in domino . Ego habeo mercedem laboris in uobis, etiam si uos proficere non uelitis.","t":"“I die daily.” I am always ready for death, and daily I expect to die for your glory. “By your glory.” “By” is not always the sign of an oath: for if I say, “I sent it by a boy,” I will not rightly be thought, on that account, to have sworn by the boy. “Which I have in the Lord.” I have the reward of my labour in you, even if you do not want to progress.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.31 (Souter, Texts and Studies 9.2 2:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-31)."},"pelagius-expositiones-1-corinthios/15.32":{"o":"Si secundum hominem ad bestias pugnaui Ephesi. Si nihil remunerationis a domino pro hoc certamine spero, quare pugnaui? [an] ut hominibus [forte] placerem? Quid mihi prodest , si mortui non resurgunt ? Multa dicuntur in epistulis, quae in Actibus non tenentur, et multa in Actibus, quae in epistulis [non] scribuntur. per allegoriam autem bestiae possunt intellegi aduersariae potestates, sicut ait in psalmo: ‘ne tradas bestiis animam confitentem tibi,’ ad quas hie dicit se depugnasse, Manducemus et bibamus : cras enim moriemur. Increpat exemplo propheta[e] gulae deditos desperatione futurorum, cuius rei crimen negatur eis remitti quoad usque moriantur.","t":"“If, humanly speaking, I fought with beasts at Ephesus.” If I hope for no reward from the Lord for this contest, why did I fight? So as to please men? “What does it profit me, if the dead do not rise?” Many things are said in the letters that are not contained in the Acts, and many things in the Acts that are [not] written in the letters. But allegorically the beasts can be understood as hostile powers, as he says in the psalm, “Do not hand over to the beasts the soul that confesses you,” against which he says here that he fought. “Let us eat and drink, for tomorrow we die.” By the example of the prophet he rebukes those given to gluttony in despair of the future, whose crime, it is said, will not be forgiven them until they die.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.32 (Souter, Texts and Studies 9.2 2:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-32)."},"pelagius-expositiones-1-corinthios/15.33":{"o":"Nolite seduci. Ab his qui talia loquuntur. Corrumpunt mores bonos colloquia mala. Ne dicerent: uergo tales nos iudicas, qui facile seducamur,” 'non/ inquit, ‘de uobis timeo, sed illorum tergiuersatione[s] formido.’ sed quo modo mala conloquia bonos mores corrumpunt, ita e contrario bona conloquia malos mores.","t":"“Do not be led astray.” By those who say such things. “Evil conversations corrupt good morals.” Lest they say, “So you judge us to be people easily led astray,” he says: “I do not fear for you, but I dread their evasions.” But just as evil conversations corrupt good morals, so, on the other hand, good conversations undo bad morals.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.33 (Souter, Texts and Studies 9.2 2:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-33)."},"pelagius-expositiones-1-corinthios/15.34":{"o":"Sobrii estote. Ostendit resurrectionem non credere eos qui se uoluptatibus tradiderunt. Iusti et nolite peccare. Ille iustus est qui non peccat. Ignorantiam enim dei quidam habent. Ignorant uirtutem dei qui eum putant suscitare non posse, potentiam eius ex sua inbecillitate censentes. Ad reuerentiam uobis loquor. Ut erubescatis uos his sermonibus tamquam adhuc paruulos erudiri.","t":"“Be sober.” He shows that those who have given themselves over to pleasures do not believe in the resurrection. “Be righteous, and do not sin.” He is righteous who does not sin. “For some have ignorance of God.” They are ignorant of God's power who think he cannot raise the dead, judging his power by their own weakness. “I speak to your shame.” That you may blush to be instructed with these words as though you were still little children.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.34 (Souter, Texts and Studies 9.2 2:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-34)."},"pelagius-expositiones-1-corinthios/15.35":{"o":"Sed dicet aliquis. Ipse sibi e[x] contradicentium persona proponit. Quo modo resurgent mortui ? quali autem corpore ueniunt? Multi solent proponere utrum debilia corpora, ut sunt defuncta, resurgant: quibus respondendum est in resurrectione non debilitatis uitium, sed integritatem reparari naturae, numquam enim tam debile est corpus quam cum fuerit in puluerem resolutum. qui ergo creditur totum reddere, cur ex parte reparare dubitetur? hoc est, [cur,] uerbi gratia, non reddat oculos, qui totum restituet corpus?","t":"“But someone will say.” He puts the question to himself in the person of objectors. “How are the dead raised? And with what kind of body do they come?” Many are accustomed to ask whether bodies rise disabled, as they were at death; they must be answered that in the resurrection it is not the defect of disability that is restored but the wholeness of nature: for a body is never so weak as when it has been dissolved into dust. Why, then, should it be doubted that he who is believed to restore the whole will restore a part; that is, for example, why should he not restore eyes, who will restore the whole body?","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.35 (Souter, Texts and Studies 9.2 2:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-35)."},"pelagius-expositiones-1-corinthios/15.36":{"o":"Insipiens, tu quod seminas non uiuificatur, nisi prius moriatur. Qui etiam naturalibus exemplis edoceri debueras, adhuc diuinis promissionibus infidelis exsistis.","t":"“Foolish one, what you sow is not made alive unless it first dies.” You, who ought to have been taught even by examples from nature, still remain unbelieving towards divine promises.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.36 (Souter, Texts and Studies 9.2 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-36)."},"pelagius-expositiones-1-corinthios/15.37":{"o":"Et quod seminas , non corpus quod futurum est , seminas , sed nudum granum [,ut puta tritici aut alicuius ceterorum ]. Sicut de grano resurgit fecundior cum granis [arista], ita et corruptibile corpus in gloriae resurget augmento.","t":"“And what you sow, you do not sow the body that is to be, but a bare grain.” As from the grain it springs up more fruitful, with grains, so the corruptible body too will rise with an increase of glory.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.37 (Souter, Texts and Studies 9.2 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-37)."},"pelagius-expositiones-1-corinthios/15.38":{"o":"Deus autem illi dat corpus , sicut uoluit . Sicut ab initio disposuit, ut omnia semina, cum putruerint, in amplius reformentur. Et uni cuique seminum proprium corpus . Attende quia ‘proprium5 corpus dixerit, non alienum.","t":"“But God gives it a body as he has willed.” As he arranged from the beginning, that all seeds, when they have decayed, should be re-formed into something greater. “And to each of the seeds its own body.” Note that he said its “own” body, not another's.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.38 (Souter, Texts and Studies 9.2 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-38)."},"pelagius-expositiones-1-corinthios/15.39":{"o":"Non omnis caro eadem caro , alia quidem hominis alia [autem] pecoris. Cuius iussu in principio terra tanta et tam diuersa corpora animata, quae non acceperat, dedit, quid mirum si eius iussu hominem restituat, quern accepit! Alia caro uolucrum , alia autem piscium. Similiter et de aquis intellege, quae tantam diuersitatem uolucrum et piscium ediderunt.","t":"“Not all flesh is the same flesh, but there is one of men, another of cattle.” If by his command in the beginning the earth gave so many and such diverse living bodies, which it had not received, what wonder if by his command it restores man, whom it has received! “Another flesh of birds, another of fish.” Understand the same of the waters too, which brought forth so great a variety of birds and fish.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.39 (Souter, Texts and Studies 9.2 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-39)."},"pelagius-expositiones-1-corinthios/15.4":{"o":"Et [quia] sepultus est. De sepultura eius et resurrectione Isaias una sententia conprehendit dicens : ‘ sepultura eius ablata est e medio.’ Et quia [re]surrexit tertia die secundum scripturas. Sicut Osee dicit: ‘uiuificabit nos in biduo et die tertia resurgens.’","t":"“And that he was buried.” Isaiah encompasses his burial and resurrection in one sentence, saying: “His burial was taken away from the midst.” “And that he rose on the third day according to the Scriptures.” As Hosea says: “He will revive us after two days, and rising on the third day.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.4 (Souter, Texts and Studies 9.2 2:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-4)."},"pelagius-expositiones-1-corinthios/15.40":{"o":"Et corpora caelestia et corpora terrestria. Qui talia fecit corpora elementorum, cur non possit reparare exiguum corpus humanum? [Sed] alia quidem caelestium gloria , alia autem terrestrium :","t":"“There are also heavenly bodies and earthly bodies.” He who made such bodies of the elements, why could he not restore the small human body? “But the glory of the heavenly is one, and that of the earthly another:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.40 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-40)."},"pelagius-expositiones-1-corinthios/15.41":{"o":"alia claritas solis . alia claritas lunae , et alia claritas stellarum. Tota comparationis huius diuersitas [ad] hoc facit, ut credas unum genus reparare facile posse qui tanta fecit ex nihilo. Stella enim a Stella differt in claritate:","t":"“one the brightness of the sun, another the brightness of the moon, and another the brightness of the stars.” The whole diversity of this comparison serves to make you believe that he who made so many things out of nothing can easily restore one kind. “For star differs from star in brightness:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.41 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-41)."},"pelagius-expositiones-1-corinthios/15.42":{"o":"ita et resurrectio mortuorum. Stellarum diuersitati iustorum differentiam conparauit, quos gradus uirtutum in gloria, non peccata, facient esse diuersos: nam peccatorum diuersitas in caelo non erit, sed in poena. Seminatur in corruptione , surgit in incorruptione. Ut nec febres iam nec cetera corruptibilitatis genera patiatur.","t":"“So also is the resurrection of the dead.” He compared the difference among the righteous to the diversity of the stars: degrees of virtue, not sins, will make them differ in glory; for the diversity of sins will be found not in heaven but in punishment. “It is sown in corruption, it rises in incorruption.” So that it no longer suffers fevers or the other kinds of corruptibility.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.42 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-42)."},"pelagius-expositiones-1-corinthios/15.43":{"o":"Seminatur in ignobilitate. Quid tam ignobile quam cadauer ! Surgit in gloria. In gloria splendoris [ut sol]. Seminatur in infirmitate. Imbecillitatis humanae. Surgit in uirtute. In uirtute aeternitatis.","t":"“It is sown in dishonour.” What is so dishonourable as a corpse! “It rises in glory.” In the glory of splendour. “It is sown in weakness.” Of human frailty. “It rises in power.” In the power of eternity.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.43 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-43)."},"pelagius-expositiones-1-corinthios/15.44":{"o":"Seminatur corpus animate. Hie animate] est [corpus], quia non semper habet spiritum sanctum: tunc uero semper [per]manebit in sanctis. Surgit corpus spiritale. Quod possit ire obuiam Christo.","t":"“It is sown a natural body.” It is natural here, because it does not always have the Holy Spirit; but then he will always remain in the saints. “It rises a spiritual body.” One that can go to meet Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.44 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-44)."},"pelagius-expositiones-1-corinthios/15.45":{"o":"[Sicut scriptum est : ] Factus est primus homo Adam in animam uiuentem , nouissimus Adam in spiritum uiuificantem. Notandum quod, cum duos Adam dicit, eiusdem naturae utrumque demonstrat : quod contra Manichaeos et Apollinaristas facit, qui negant a dei uerbo perfectum hominem esse susceptum.","t":"“The first man Adam became a living soul, the last Adam a life-giving spirit.” Note that in speaking of two Adams he shows both to be of the same nature: which tells against the Manichees and the Apollinarists, who deny that a complete man was assumed by the Word of God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.45 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-45)."},"pelagius-expositiones-1-corinthios/15.46":{"o":"Sed non prius quod spiritale est, sed quod animate: deinde quod spiritale .]","t":"“But not first what is spiritual, but what is natural; then what is spiritual.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.46 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-46)."},"pelagius-expositiones-1-corinthios/15.47":{"o":"Primus homo de terra terrenus, secundus homo de caelo caelestis. Caelestis dicitur, quia non naturae fragilis ritu, sed diuinae maiestatis nutu et conceptus est et enixus: nam usque adeo naturam [nostram] habuit ut secundus [Adam] dicatur et homo.","t":"“The first man was from the earth, earthly; the second man from heaven, heavenly.” He is called heavenly because he was both conceived and born not in the manner of fragile nature, but at the nod of the divine majesty: for he had our nature so truly that he is called the second Adam, and a man.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.47 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-47)."},"pelagius-expositiones-1-corinthios/15.48":{"o":"Qualis terrenus, tales et terreni , et qualis caelestis , tales et caelestes. Si ideo, ut heretici uolunt, nostri generis adsumptus homo non fuit, qui[a] caelestis dicitur, ergo nec isti naturae nostrae sunt, qui caelestes appellantur: si uero de his nemo dubitat, nec de illo est ambigendum.","t":"“As is the earthly, such are the earthly; and as is the heavenly, such are the heavenly.” If, as the heretics would have it, the man assumed was not of our race because he is called heavenly, then neither are those of our nature who are called heavenly; but if no one doubts about them, neither should there be any doubt about him.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.48 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-48)."},"pelagius-expositiones-1-corinthios/15.49":{"o":"Igitur sicut portauimus imaginem {illius] terreni , portemus et imaginem \\huius'] caelestis . Peccator imaginem Adae portat, iustus uero imaginem Christi. ergo sicut portauimus ueterem hominem ante baptismum, ita et post baptismum portemus nouum.","t":"“Therefore, as we have borne the image of the earthly, let us also bear the image of the heavenly.” The sinner bears the image of Adam, the righteous man the image of Christ. So as we bore the old man before baptism, so after baptism let us bear the new.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.49 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-49)."},"pelagius-expositiones-1-corinthios/15.5":{"o":"Et quia uisus est Cephae. Quod in euangelio dicitur: ‘ apparuit Simoni.’ Et post haec illis undecim. Iterum Petro et reliquis decem .","t":"“And that he was seen by Cephas.” As is said in the gospel: “He appeared to Simon.” “And after that by the eleven.” Again to Peter and the other ten.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.5 (Souter, Texts and Studies 9.2 2:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-5)."},"pelagius-expositiones-1-corinthios/15.50":{"o":"Hoc autem dico, fratres , qu[on\\ia[m] caro et sanguis regnum dei non possidebunt [, neque corruptio incorruptelam possidebit]. Frequenter scriptura carnem pro operibus nominat carnis, ut ibi: ‘uos autem in carne non estis, sed in spiritu.’ Aliter: Caro, sicut est, regnum dei non possidebit nisi inmortalitate uestita.","t":"“Now I say this, brothers, that flesh and blood will not possess the kingdom of God.” Scripture frequently names the flesh for the works of the flesh, as there: “But you are not in the flesh but in the spirit.” Otherwise: flesh as it is will not possess the kingdom of God unless clothed with immortality.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.50 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-50)."},"pelagius-expositiones-1-corinthios/15.51":{"o":"Ecce mysterium dico. Obscuritatem significat mysterium nominando. Omnes quidem resurgemus, [sed] non omnes inmutabimur. Omnes homines resurgent, sed soli qui regnaturi sunt in gloria[m] mutabuntur. Siue: Ita omnes resurgemus qui in aduentu Christi mortui inueni[e]mur. non omnes inmutabuntur qui in corpore fuerint reperti, quia sancti soli beatitudinis gloriam consequentur.","t":"“Behold, I tell you a mystery.” By naming it a mystery he signifies its obscurity. “We shall all rise; not all shall be changed.” All men will rise, but only those who are to reign will be changed into glory. Or: all of us who are found dead at Christ's coming will rise; not all who are found in the body will be changed, because only the saints will obtain the glory of blessedness.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.51 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-51)."},"pelagius-expositiones-1-corinthios/15.52":{"o":"In momento , in ictu oculi. Per ictum oculi nimiam breuitatem [uult] significare momenti, ut quanta sit dei potentia ex resurrectionis celeritate cognoscas. In nouissima tuba : [canent enim et] mortui resurgent [incorrupt] et nos immutabimur . Nouissimus aduentus intellegitur Christi : mortui autem uel peccatores intelligendi sunt, qui etiam uiuentes mortui esse dicuntur, ut ad poenam aut inmortales aut absque aliqua membrorum diminutione resurgant, uel certe simpliciter omnes mortuos resurgere dicit et solos sanctos cum his, qui uiui iusti inuenti fuerint, in gloriam inmutari.","t":"“In a moment, in the twinkling of an eye.” By the twinkling of an eye he signifies the extreme brevity of a moment, so that you may recognize how great God's power is from the speed of the resurrection. “At the last trumpet: the dead will rise and we shall be changed.” Christ's last coming is meant. By the dead are to be understood either sinners, who even while living are said to be dead, so that they rise for punishment, either immortal or without any loss of limbs; or certainly he simply says that all the dead rise, and that only the saints, together with those who are found alive and righteous, are changed into glory.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.52 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-52)."},"pelagius-expositiones-1-corinthios/15.53":{"o":"Oportet enim corruptibile hoc induere incorruptelam. Necesse est fieri quod promissum est. Et mortale hoc induere inmortalitatem. Est quod induit et est similiter indumentum.","t":"“For this corruptible must put on incorruption.” What has been promised must come to pass. “And this mortal put on immortality.” There is what puts on, and likewise there is the garment.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.53 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-53)."},"pelagius-expositiones-1-corinthios/15.54":{"o":"Cum autem mortale hoc induerit inmortalitatem , tunc fiet sermo qui scriptus est: Absorta est mors in uictoria. Ut euacuatis causis mortis per diuinam uictoriam ac si absorta non [ap]pareat.","t":"“But when this mortal has put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.” So that, once the causes of death have been done away through the divine victory, it no longer appears, as if swallowed up.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.54 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-54)."},"pelagius-expositiones-1-corinthios/15.55":{"o":"Ubi est , mors , stimulus tuus? [ubi est, mors, uictoria tua?] Propheta ex persona iustorum loquitur insultantium morti.","t":"“Where, O death, is your sting?” The prophet speaks in the person of the righteous, mocking death.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.55 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-55)."},"pelagius-expositiones-1-corinthios/15.56":{"o":"Stimulus autem mortis est peccatum . Sagitta mortis peccatum per quod animae iugulantur. Uirtus uero peccati [ lex ]. Dum fortius et maius fit per scientiam peccatum.","t":"“Now the sting of death is sin.” Sin is the arrow of death, by which souls are slain. “And the power of sin [is the law].” When sin becomes stronger and greater through knowledge.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.56 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-56)."},"pelagius-expositiones-1-corinthios/15.57":{"o":"Deo autem gratias, qui dedit nobis uictoriam per dominum nostrum lesum Christum! Uictoriam illius peccati in quo lex per carnem nostra uoluntate fuerat infirmata, quam Christus cruce et exemplo destruxit.","t":"“But thanks be to God, who has given us the victory through our Lord Jesus Christ!” Victory over that sin in which the law had been weakened through the flesh by our own will; Christ destroyed it by the cross and by his example.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.57 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-57)."},"pelagius-expositiones-1-corinthios/15.58":{"o":"Itaque, fratres mei, stabiles estote [et] inmobiles. Nemo uos de gradu spei futurae ultra permoueat. Abundantes in opere domini semper, scientes quod labor uester non est inanis in domino. Reddita resurrectionis ratione, de qua haesitabant, hortatur eos in dei opere permanere, iam certos de retributione futura.","t":"“Therefore, my brothers, be steadfast and immovable.” Let no one move you any longer from your footing in the hope of what is to come. “Always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.” Having given the reasoning for the resurrection, about which they were wavering, he exhorts them to persevere in God's work, now sure of the future reward.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.58 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-58)."},"pelagius-expositiones-1-corinthios/15.6":{"o":"Deinde uisus est plus quam quingentis fratribus simul, ex quibus multi manent usque adhuc [, quidam autem dormierunt]. Uides quia in euangelio non omnes scriptae sunt uisiones nisi quae sufficerent ad fidem. hie autem, quoniam de apostolis dixerat, etiam hoc addidit, ne apostoli, tamquam intimi[8] eius, putarentur esse mentiti: et ut maior fides multitudini testi[moni]um haberetur, ex quibus etiam multi uiuere dicuntur, qui possi[n]t interrogati dicere quae uiderunt.","t":"“Then he was seen by more than five hundred brothers at once, of whom many remain until now.” You see that in the gospel not all the appearances are written, but only those that suffice for faith. Here, however, since he had spoken of the apostles, he added this too, lest the apostles, as his intimates, be thought to have lied; and so that the testimony might gain greater credibility from a multitude, of whom many are even said to be alive, who could tell what they saw if asked.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.6 (Souter, Texts and Studies 9.2 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-6)."},"pelagius-expositiones-1-corinthios/15.7":{"o":"Deinde uisus est Iacobo. Iacobo seorsum apparuit. Deinde apostolis omnibus. Siue: Iterum. Siue: Apostolis quos extra duodecim ad praedicandum misit.","t":"“Then he was seen by James.” He appeared to James separately. “Then by all the apostles.” Either: again. Or: to the apostles whom, besides the twelve, he sent out to preach.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.7 (Souter, Texts and Studies 9.2 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-7)."},"pelagius-expositiones-1-corinthios/15.8":{"o":"Nouissime autem omnium . Ne putarent eum audita potius quam uisa narrare. Tamquam abortiuo . De cuius uita desperatum est. Uisus est et mihi . In uia scilicet, uel in templo.","t":"“Last of all.” Lest they think he was relating things heard rather than seen. “As to one untimely born.” One whose life was despaired of. “He was seen by me also.” On the road, that is, or in the temple.","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.8 (Souter, Texts and Studies 9.2 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-8)."},"pelagius-expositiones-1-corinthios/15.9":{"o":"Ego enim minimus sum apostolorum. Minimus tempore, non labore. Qui non sum dignus uocari apostolus , quoniam persecutus sum ecclesiam dei:","t":"“For I am the least of the apostles.” Least in time, not in labour. “Who am not worthy to be called an apostle, because I persecuted the church of God:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 15.9 (Souter, Texts and Studies 9.2 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/15-9)."},"pelagius-expositiones-1-corinthios/16.1":{"o":"Nam de collectis quae fient in sanctis, sicut ordinaui ecclesiae Galat[i]ae. De sumptibus dicit qui per singulas ecclesias collecti Hierusolimam sanctis pauperibus mittebantur. Ita et uos facite","t":"“Now concerning the collections that are made for the saints, as I directed the church of Galatia.” He speaks of the funds which were collected in each church and sent to Jerusalem for the poor saints. “So do you also”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.1 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-1)."},"pelagius-expositiones-1-corinthios/16.10":{"o":"Si autem uenerit T[h]imotheus. uidete ut sine timore sit apud uos : nam opus domini operatur, sicut et ego.","t":"“Now if Timothy comes, see that he is with you without fear: for he does the work of the Lord, as I also do.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.10 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-10)."},"pelagius-expositiones-1-corinthios/16.11":{"o":"ne quis ilium spernat. Sine tribulationis formidine uel etiam uestri contemptu[s]. Deducite autem ilium cum pace , ut ueniat ad me: expecto enim ilium [cum fratribus]. Nihil admittentes quod ad animi eius proficiat laesionem.","t":"“Let no one despise him.” Without fear of tribulation, or even of contempt from you. “But send him on in peace, that he may come to me: for I am waiting for him.” Allowing nothing that would wound his spirit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.11 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-11)."},"pelagius-expositiones-1-corinthios/16.12":{"o":"De Apollo autem fratre notum uobis facio quia multum ilium rogaui ut ueniret ad uos cum fratribus, et utique non fuit uoluntas eius ut nunc ueniret: ueniet autem cum oportunum fuerit .]","t":"“Now concerning our brother Apollos, I make known to you that I strongly urged him to come to you with the brothers, and it was not at all his will to come now; but he will come when it is convenient.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.12 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-12)."},"pelagius-expositiones-1-corinthios/16.13":{"o":"Uigilate [, state] in fide, uiriliter agite et confortamini:","t":"“Watch, [stand] in the faith, act manfully and be strengthened:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.13 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-13)."},"pelagius-expositiones-1-corinthios/16.14":{"o":"omnia [enim] uestra cum caritate fiant. Uigilate mentis oculis ad diaboli astutias praecauendas : state, quia stantibus difficile somnus obrepit: uiriliter agite; muliebris enim omnis inconstantia et uarietas iudicatur: confortamini. ut sit in uestra uirtute profectus, omnia non inanis gloriae causa, sed caritatis gratia facere festinate.","t":"“let all your things be done in love.” Watch with the eyes of the mind to guard against the devil's cunning; stand, because sleep creeps up with difficulty on those who are standing; act manfully, for all inconstancy and changeableness is judged womanly; be strengthened, so that there may be progress in your strength; and hasten to do all things not for the sake of vain glory, but for the sake of love.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.14 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-14)."},"pelagius-expositiones-1-corinthios/16.15":{"o":"Obsecro autem uos, fratres, nostis domum Stefanae et Fortunati et Achaici quoniam primitiae sunt Achaiae, et in ministerium sanctorum se ordinauerunt,","t":"“Now I beseech you, brothers: you know the household of Stephanas and Fortunatus and Achaicus, that they are the firstfruits of Achaia, and have devoted themselves to the ministry of the saints,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.15 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-15)."},"pelagius-expositiones-1-corinthios/16.16":{"o":"ut et uos subiecti sitis talibus et omni cooperanti et laboranti in nobis.]","t":"“that you also be subject to such, and to everyone who works with us and labours.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.16 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-16)."},"pelagius-expositiones-1-corinthios/16.17":{"o":"Gaudeo autem in praesentia Stephanae et Fortunati et Achaici, quoniam id quod uobis de-erat ipsi adimpleuerunt. Quia praesentes sunt aput uos et in illis magnum potestis habere profectum. Siue: Quia mihi uenerunt pro uobis ministrare officium caritatis.","t":"“And I rejoice at the presence of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part.” Because they are present among you and in them you can have great profit. Or: because they came to me to perform for you the office of love.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.17 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-17)."},"pelagius-expositiones-1-corinthios/16.18":{"o":"Refecerunt autem et meum spiritum et uestrum. Meum spiritum caritate pro uobis, uestrum pro mea laetitia refecerunt. Cognoscite ergo [ qui ] eius modi [sunt]. Unde alibi ait: ‘cognoscite eos qui ita ambulant ut habetis formam nos[tram].’ hie ‘cognoscite’ honorate cognoscentes eorum studium uel laborem.","t":"“For they have refreshed my spirit and yours.” They refreshed my spirit by their love for you, and yours by my joy. “Recognize, therefore, such people.” Hence he says elsewhere: “Recognize those who walk so, as you have our pattern.” Here “recognize” means: honour them, recognizing their zeal and labour.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.18 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-18)."},"pelagius-expositiones-1-corinthios/16.19":{"o":"Salutant uos ecclesiae Asiae.] Salutant uos in domino Aquila multum et Priscilla cum ea quae in domo eorum est ecclesia [,aput quos etiam hospitor ]. Domesticam congregationem fraternitatis ecclesiam nominauit.","t":"“The churches of Asia greet you. Aquila and Priscilla greet you much in the Lord, with the church that is in their house.” He called the household gathering of the brotherhood a church.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.19 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-19)."},"pelagius-expositiones-1-corinthios/16.2":{"o":"per unam sabbati. Una sabbati dominica dies est: sic enim in euangelio dicit[ur], dominum ‘una sabbati surrexisse. Unus quisque uestrum aput se [ponat] recondens quod ei [bene] placuerit[,ut non cum uenero, tunc collectae fiant]. Ut paulatim reseruantes non una hora grauari se putent, ut hilares datores diligantur a deo.","t":"“on the first day of the week.” The first day of the week is the Lord's day: for so it is said in the gospel that the Lord rose “on the first day of the week.” “Let each of you lay up by himself, storing what pleases him.” So that, setting aside little by little, they may not think themselves burdened all at once, and that as cheerful givers they may be loved by God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.2 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-2)."},"pelagius-expositiones-1-corinthios/16.20":{"o":"Salutant uos fratres omnes: salutate inuicem in osculo sancto.","t":"“All the brothers greet you. Greet one another with a holy kiss.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.20 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-20)."},"pelagius-expositiones-1-corinthios/16.21":{"o":"salutatio mea manu Pauli.]","t":"“My greeting, by the hand of Paul.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.21 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-21)."},"pelagius-expositiones-1-corinthios/16.22":{"o":"Si quis non amat dominum [ nostrum ] lesum Christum , anathema sit. Sicut illis qui eum amant redemptio uenturus est Christus, ita [et] qui eum non amant, anathematizabit, id est, ut illos abominetur et perdat. Mar anatha. Magis Syrum est quam Hebraeum, tam[en] etsi [ex] confinio utrarumque linguarum aliquit Hebraeum sonat et interpretatur ‘ dominus noster uenit.’","t":"“If anyone does not love the Lord Jesus Christ, let him be anathema.” As Christ will come as redemption for those who love him, so he will anathematize those who do not love him, that is, he will abhor and destroy them. “Maranatha.” It is Syriac rather than Hebrew, though, coming from the borderland of the two languages, it has something of a Hebrew sound; it is interpreted “Our Lord has come.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.22 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-22)."},"pelagius-expositiones-1-corinthios/16.23":{"o":"Gratia domini [ nostri ] [Iesu] uobiscum. Propri[a]e manus consueta suscriptio.","t":"“The grace of the Lord be with you.” The customary signature in his own hand.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.23 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-23)."},"pelagius-expositiones-1-corinthios/16.24":{"o":"Caritas mea cum omnibus uobis. Ut, quo modo uos ego diligo, ita et [ipsi] in Christo [uos] inuicem diligatis. In Christo lesu . Non secundum saeculi caritatem. Amen . Confirmatio est benedictionis hie sermo, sicut superius ipse demonstrat, ‘ quo modo’ [inquiens] ‘dicet “amen” super tuam benedictionem? ’ EXPLICIT AD CORINTHIOS PRIMA","t":"“My love be with you all.” That, as I love you, so you too may love one another in Christ. “In Christ Jesus.” Not according to the love of the world. “Amen.” This word is a confirmation of the blessing, as he himself showed above, saying: “How will he say ‘Amen’ to your blessing?” Here ends the first letter to the Corinthians.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.24 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-24)."},"pelagius-expositiones-1-corinthios/16.3":{"o":"Cum autem fuero praesens , quoscumque probaueritis per epistulam hos mittam perferre gratiam uestram Hierusalem.","t":"“And when I am present, whomever you approve by letter, these I will send to carry your gift to Jerusalem.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.3 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-3)."},"pelagius-expositiones-1-corinthios/16.4":{"o":"quod si dignum fuerit ut ego earn , mecum ibunt.] [Per se clarum est quia utrumque in eorum arbitrio derelinquit, ut et quod dederint portetur et per quos direxerint ipsi eant.]","t":"“And if it is fitting that I also go, they will go with me.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.4 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-4)."},"pelagius-expositiones-1-corinthios/16.5":{"o":"Ueniam ad uos autem , cum Macedoniam pertransiero : nam Macedoniam pertransibo.","t":"“And I will come to you when I have passed through Macedonia: for I am passing through Macedonia.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.5 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-5)."},"pelagius-expositiones-1-corinthios/16.6":{"o":"apud uos autem forsitan manebo , uel etiam hiemabo [,ut uos me ducatis quocumque iero :","t":"“And perhaps I will stay with you, or even spend the winter.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.6 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-6)."},"pelagius-expositiones-1-corinthios/16.7":{"o":"nolo enim uos nunc in transitu uidere : spero enim me aliquantum temporis mansurum aput uos , si dominus permiserit]. Quia ita se agunt Macedones, ut non sit necesse mihi apud eos diutius demorari: aput uos autem necesse est ut maneam uel hiemem: multa enim sunt quae corrigantur in uobis, sicut medicus ibi moram habet ubi plures aegrotant.","t":"Because the Macedonians conduct themselves in such a way that I need not stay long with them; but with you I must stay or spend the winter: for there are many things in you to be corrected, just as a physician lingers where more are sick.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.7 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-7)."},"pelagius-expositiones-1-corinthios/16.8":{"o":"[Per]manebo autem Ephesi usque ad pentecosten .","t":"“And I will remain at Ephesus until Pentecost;”","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.8 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-8)."},"pelagius-expositiones-1-corinthios/16.9":{"o":"ostium enim mihi apertum est magnum et euidens, sed aduersarii multi. Ideo ibi permanebo quia, cum mihi euidens datus sit aditus praedicandi, sunt plurimi qui resistant.","t":"“for a great and evident door has been opened to me, but there are many adversaries.” Therefore I will remain there, because, though an evident opening for preaching has been given me, there are very many who resist.","f":"Pelagius, <i>Comm. 1 Cor.</i> 16.9 (Souter, Texts and Studies 9.2 2:222–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/16-9)."},"pelagius-expositiones-1-corinthios/2.1":{"o":"Et ego ueniens ad uos , fratres, ueni. Quia ostenderat non illos [debere] humanam sapientiam [et eloquentiam] admirari, suo quoque hoc exemplo confirmat, eo quod ipse non per humanam sapientiam praedicasset. Non cum eminentia sermonis aut sapientiae praedicans uobis mysterium [dei]. Nolui pomposum eloquentiae iactare sermonem in praedicatione diuina.","t":"“And I, when I came to you, brothers, came.” Since he had shown that they ought not to admire human wisdom, he confirms this by his own example too, in that he himself had not preached through human wisdom. “Not with eminence of speech or of wisdom, preaching to you the mystery.” I did not want to flaunt pompous, eloquent speech in divine preaching.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.1 (Souter, Texts and Studies 9.2 2:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-1)."},"pelagius-expositiones-1-corinthios/2.10":{"o":"Nobis autem reuelauit deus per spiritum suam. Nobis, qui per fidem meruimus spiritum dei accipere, qui eius nobis uoluntatem ostendit. Spiritus enim omnia scrutatur , etiam altitudinem dei. Etiam quae in secreto dei consilio conquiescunt.","t":"“But to us God has revealed it through his Spirit.” To us, who through faith have been found worthy to receive the Spirit of God, who shows us his will. “For the Spirit searches all things, even the depth of God.” Even the things that rest in God's secret counsel.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.10 (Souter, Texts and Studies 9.2 2:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-10)."},"pelagius-expositiones-1-corinthios/2.11":{"o":"Quis enim hominum scit quae hominis sunty [quoniam in ipso sunty] nisi spiritus qui in ipso est ? Quae cogitationes uersentur in homine. Sic et quae in deo sunt [nemo] cognouit , nisi spiritus dei .","t":"“For who among men knows the things of a man, except the spirit that is in him?” What thoughts turn over in a man. “So also [no one] knows the things that are in God, except the Spirit of God.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.11 (Souter, Texts and Studies 9.2 2:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-11)."},"pelagius-expositiones-1-corinthios/2.12":{"o":"nos autem non spiritum huius mundi accepimus , sed spiritum qui ex deo est . Quicumque mundana sapit, non spiritum dei uidetur habere, sed mundi. Ut sciamus quae a deo donata sunt nobis. Ut sciamus quanta nobis a deo collata sint per Christi aduentum.","t":"“But we have not received the spirit of this world, but the Spirit which is from God.” Whoever savours worldly things seems to have not the Spirit of God but that of the world. “That we may know the things given us by God.” That we may know how much has been bestowed on us by God through Christ's coming.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.12 (Souter, Texts and Studies 9.2 2:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-12)."},"pelagius-expositiones-1-corinthios/2.13":{"o":"Quae et loquimur , [non in doctis] humanae sapientiae uerbisy sed doctis spiritu. Quae etiam uobis adnuntiamus, non a philosophis, uel [a] grammaticis, sed a dei spiritu eruditi. Spiritalibus spiritalia comparantes. Illis ea dicentes, qui possunt audire: non enim possunt nisi a sibi cognatis et similibus conprehendi.","t":"“Which things we also speak, [not in words taught] by human wisdom, but taught by the Spirit.” Which we also announce to you, instructed not by philosophers or grammarians but by the Spirit of God. “Comparing spiritual things with spiritual.” Speaking them to those who are able to hear: for they cannot be grasped except by those akin and like to them.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.13 (Souter, Texts and Studies 9.2 2:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-13)."},"pelagius-expositiones-1-corinthios/2.14":{"o":"Animalis autem homo non percipit ea quae sunt spiritus dei. Qui spiritum dei non habet, animalis est, qui[a] animalium ritu uersatur, qui putat nihil esse post mortem, et ideo, ut animal, uentri se libidinique committit, ut aeterna morte periturus. Stultitia enim illi[s] est , et non potest scire , qu[on]ia[m ] spiritaliter diiudicatur . Stultitia [enim] illi uidetur primo deus natus et passus a mortuis [re]surrexisse, secundo contemnere propria bona, alteram praebere maxillam, et cetera his similia Christi mandata.","t":"“But the natural man does not perceive the things of the Spirit of God.” He who does not have the Spirit of God is “natural” (animalis), because he lives in the manner of animals; he thinks there is nothing after death, and so, like an animal, gives himself to his belly and lust, to perish by eternal death. “For it is foolishness to him, and he cannot know it, because it is judged spiritually.” It seems foolishness to him, first, that God was born, suffered, and rose from the dead; second, to despise one's own goods, to offer the other cheek, and the other commands of Christ like these.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.14 (Souter, Texts and Studies 9.2 2:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-14)."},"pelagius-expositiones-1-corinthios/2.15":{"o":"Spiritalis autem \\di]iudicat omnia: ipse autem a nemine [ di]iudicatur . Iudicat uana esse in quibus carnales homines delectantur, et ipse ita [se] agit ut a nemine iudicetur. Siue: Omnia spiritalis discernit et intellegit, et sensus illius ab homine non intellegitur animali.","t":"“But the spiritual man judges all things, and he himself is judged by no one.” He judges vain the things in which carnal people delight, and he himself acts so that he is judged by no one. Or: The spiritual man discerns and understands all things, and his mind is not understood by the natural man.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.15 (Souter, Texts and Studies 9.2 2:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-15)."},"pelagius-expositiones-1-corinthios/2.16":{"o":"Quis enim cognouit sensum domini , qui instruat eum? Sensum domini, qui est in uiris spiritalibus, sine spiritu dei nemo cognouit. Nos autem sensum domini habemus. Qui spiritum sanctum accepimus.","t":"“For who has known the mind of the Lord, that he may instruct him?” No one without the Spirit of God has known the mind of the Lord, which is in spiritual men. “But we have the mind of the Lord.” We who have received the Holy Spirit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.16 (Souter, Texts and Studies 9.2 2:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-16)."},"pelagius-expositiones-1-corinthios/2.2":{"o":"Neque enim iudicaui scire me aliquit intra uos nisi Christum Iesum. Id est, non sum gloriatus in aliquo nisi in Christo. Et hunc cruci fixum. Quod stultum aput homines esse uidetur.","t":"“For I did not judge myself to know anything among you except Christ Jesus.” That is, I have not gloried in anything except in Christ. “And him crucified.” Which seems foolish among men.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.2 (Souter, Texts and Studies 9.2 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-2)."},"pelagius-expositiones-1-corinthios/2.3":{"o":"Et ego in infirmitate [et timore ] et tremore multo fui aput uos. Neque enim alio modo deum conuenerat praedicari, non [in] iactantia neque gloria carnali.","t":"“And I was among you in weakness and in much trembling.” For it was not fitting that God should be preached in any other way, not with boasting or carnal glory.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.3 (Souter, Texts and Studies 9.2 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-3)."},"pelagius-expositiones-1-corinthios/2.4":{"o":"Et sermo meus et praedicatio mea. [‘Non in sapientia hominum, sed in uirtute dei.’] quia dialectici erant Corinthii, noluit aput illos disputatione uti, ne hoc quoque illis noua aliqua philosophia uideretur, sed magis illis uirtutes et miracula demonstrauit. Non in persuasibilibus [ humanae ] sapientiae uerbis , sed in ostensione spiritus et uirtutis [dei\\. Quia ars rhetorica habet colores persuasorios in una quaque materia.","t":"“And my speech and my preaching.” Because the Corinthians were dialecticians, he did not want to use disputation among them, lest this too seem to them some new philosophy; instead he showed them mighty works and miracles. “Not in persuasive words of wisdom, but in demonstration of the Spirit and of power.” For the art of rhetoric has persuasive colours for every subject.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.4 (Souter, Texts and Studies 9.2 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-4)."},"pelagius-expositiones-1-corinthios/2.5":{"o":"Ut fides uestra non sit in sapientia hominum , sed in uirtute dei [si£]. Sapientia hominis temporalis ad breue prodest, uirtus autem dei, ut aeterna, dat sine fine profectum.","t":"“That your faith might not rest in the wisdom of men, but in the power of God.” Man's wisdom, being temporal, profits for a short time; but the power of God, being eternal, gives progress without end.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.5 (Souter, Texts and Studies 9.2 2:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-5)."},"pelagius-expositiones-1-corinthios/2.6":{"o":"Sapientiam [autem] loquimur apud perfectos. Ne putetis et nos sapientiam non habere, habemus diuinam, sed uos earn tunc capere minime poteratis, quia iam credentibus aperitur. Sapientiam autem non huius saeculi neque principum huius saeculi. Siue regum, siue philosophorum qui in hoc saeculo primatum sapientiae uidentur tenere. Qui destruuntur. [Qui] cum sapientia sua per nostrum euangelium destruuntur.","t":"“We speak wisdom among the perfect.” Do not think that we have no wisdom; we have divine wisdom, but you were then quite unable to grasp it, because it is opened to those who already believe. “But wisdom not of this age nor of the rulers of this age.” Either of kings or of philosophers, who seem to hold the first place in wisdom in this age. “Who are being destroyed.” Who are being destroyed together with their wisdom by our gospel.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.6 (Souter, Texts and Studies 9.2 2:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-6)."},"pelagius-expositiones-1-corinthios/2.7":{"o":"Sed loquimur dei sapientiam in mysterio [dei]. In euangelio, quod continet natiuitatem Christi, passionem, et cetera. Quae abscondita est. [Ab incredulis.] Quam praedestinauit deus ante saecula. Siue in praes[ci]entia, siue in lege, ante tempora: ‘multi’ enim ‘prophetae cupierunt uidere et non uiderunt.’ In gloriam nostram. Qui credimus [Christo].","t":"“But we speak the wisdom of God in a mystery.” In the gospel, which contains Christ's birth, passion, and the rest. “Which is hidden.” “Which God predestined before the ages.” Either in foreknowledge or in the law, before the times: for “many prophets desired to see, and did not see.” “For our glory.” We who believe.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.7 (Souter, Texts and Studies 9.2 2:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-7)."},"pelagius-expositiones-1-corinthios/2.8":{"o":"Quam nemo principum huius saeculi cognouit. Pilatus, Caiphas, et ceteri, quorum etiam ignorantia damnatur, quia non debuerant ignorare. Si enim cognouissent , numquam dominum maiestatis cruci Jixissent. Hoc loco ad defensionem peruersi dogmatis duae haereses abutuntur, Apollinaris scilicet et Arrii, una, ut perfectam adsumpti hominis naturam destruat, alia, ut dei uerbum adserat esse passibile[m], neque ilia intellegens maiestatis dominum etiam adsumptum hominem dictum, neque ista sciens non deitatis, sed humanitatis passibilem esse naturam.","t":"“Which none of the rulers of this age knew.” Pilate, Caiaphas and the rest, whose ignorance too is condemned, because they ought not to have been ignorant. “For if they had known, they would never have crucified the Lord of majesty.” Two heresies misuse this passage in defence of a perverse doctrine, that of Apollinaris and that of Arius: the one to destroy the complete nature of the man assumed, the other to assert that the Word of God is capable of suffering. The first does not understand that the assumed man too is called the Lord of majesty; the second does not know that it is the nature not of the Godhead but of the humanity that is capable of suffering.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.8 (Souter, Texts and Studies 9.2 2:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-8)."},"pelagius-expositiones-1-corinthios/2.9":{"o":"Sed sicut scriptum est: Quod oculus non uidit , nee auris audiuit, nec in cor hominis ascendit, quae praeparauit deus diligentibus se. Memoratorum scilicet principum mens haec uidere non potuit, quia credere noluerunt. quidam sane dicunt: oculus non uidit uirginem peperisse, nec auris audiuit: ‘tunc iusti sicut sol fulgebunt: qui habet,’ inquit, ‘ aures audiendi, audiat,’ nec in cor hominis ascendit homines coheredes Christi futuros.","t":"“But as it is written: What eye has not seen, nor ear heard, nor has it gone up into the heart of man, what God has prepared for those who love him.” The minds of the rulers just mentioned could not see these things, because they would not believe. Some indeed say: the eye has not seen a virgin give birth; nor has the ear heard: “Then the righteous will shine like the sun; he who has ears to hear, let him hear”; nor has it gone up into the heart of man that men would be fellow heirs with Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 2.9 (Souter, Texts and Studies 9.2 2:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/2-9)."},"pelagius-expositiones-1-corinthios/3.1":{"o":"Et ego , fratres , non potui uobis loqui quasi spiritalibus, sed quasi carnalibus. Modo timens ne putent hoc solum habere sensum domini, quod ipsi ut paruoli audierant, “non,” inquit, “in me sensus domini defecit, sed uobis uirtus defuit audiendi.” Quasi paruolis in Christo. Non [in] aetate [carnali], sed in Christo.","t":"“And I, brothers, could not speak to you as to spiritual people, but as to carnal.” Now, fearing that they would think the mind of the Lord consisted only in what they had heard as little children, he says: “The mind of the Lord did not fail in me; rather, you lacked the strength to hear.” “As to little children in Christ.” Not in age, but in Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.1 (Souter, Texts and Studies 9.2 2:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-1)."},"pelagius-expositiones-1-corinthios/3.10":{"o":"Secundum gratiam dei , quae data est mihi. Non secundum meam uirtutem. [Siue:] Ponendi fundamenti gratiam accepi, ut ibi praedicarem ubi Christus non fuerat nominatus. Ut sapiens architectus fundamentum posui . Non potest imperitus architectus ponere fundamentum. Alter super aedificat. Alius doctor instruit supra fidem quam ego fundaui. Unus quisque autem uideat quo modo super aedificet. Sollicitus quam fortia et recta parietum latera consurgant.","t":"“According to the grace of God which was given to me.” Not according to my own power. I received the grace of laying the foundation, so as to preach where Christ had not been named. “Like a wise master builder I laid the foundation.” An unskilled builder cannot lay a foundation. “Another builds on it.” Another teacher builds on the faith which I founded. “But let each one see how he builds on it.” Anxious how strong and straight the sides of the walls rise.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.10 (Souter, Texts and Studies 9.2 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-10)."},"pelagius-expositiones-1-corinthios/3.11":{"o":"Fundamentum autem aliut nemo potest ponere praeter id quod positum est, quod est Christus [/esws]. Non est alius Christus quem possit uobis aliquis praedicare, praeter Iesum cui fide firmissima credidistis; hoc solum agitur, ne per doctorum neglegentiam obnoxii esse incipiatis gehennae.","t":"“For no one can lay another foundation than that which has been laid, which is Christ.” There is no other Christ whom anyone could preach to you except Jesus, in whom you have believed with the firmest faith; the only concern is that you not begin to be liable to Gehenna through the negligence of teachers.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.11 (Souter, Texts and Studies 9.2 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-11)."},"pelagius-expositiones-1-corinthios/3.12":{"o":"Si quis autem superaedifica[ueri\\t supra fundamentum istud. Huius artis est qui supra aedificat, licet minor in opere sit, cuius ille est qui posuit fundamentum. non ergo unus quisque homo super fidem suam aedificat, sed quilibet doctor, quia nec parietes per se aliquando possunt erigi, nisi fuerint ab operatore constructi. Aurum [et] argentum , lapides praetiosos, ligna,faenum , stipulam. In ecclesia tria genera sunt bonorum: est bonum, [et] melius et optimum, quod autem primo aurum posuit, ut sermo melius texeretur. Siue: Ad fortitudinem, non ad speciem comparauit. quia argentum fortius est auro, ideo meliori ponitur loco, tria sunt e contrario genera malorum: [est] malum, peius, [et] pessimum, quae lignis faeno et stipulae comparantur.","t":"“Now if anyone builds on this foundation.” He who builds on top belongs to the same craft as the one who laid the foundation, though he be lesser in the work. So it is not each man who builds on his own faith, but any teacher, because walls can never be raised by themselves unless they are put up by a workman. “Gold, silver, precious stones, wood, hay, straw.” In the church there are three kinds of good: good, better and best; he put gold first so that the sentence might be better woven. Or: He compared them with regard to strength, not appearance; since silver is stronger than gold, it is put in the better place. On the other side there are three kinds of evil: bad, worse and worst, which are compared to wood, hay and straw.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.12 (Souter, Texts and Studies 9.2 2:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-12)."},"pelagius-expositiones-1-corinthios/3.13":{"o":"Qui fecerit hoc opus manifestus erit: dies enim domini manifestabit , qu[on]ia[m] in igne reuelabitur, et unius cuiusque quale opus sit ignis probabit . Aurum et argentum non solum non arde[bu]nt, sed per ignem splendidiora radiabunt: ligna uero et cetera cremabuntur. Siue: Examinationem iudicii igni uoluit comparare, iuxta consuetudinem scripturarum.","t":"“Each one's work will become manifest; for the day of the Lord will show it, because it will be revealed in fire, and the fire will test what sort each one's work is.” Gold and silver will not only not burn, but will shine more brightly through the fire; but wood and the rest will be burned up. Or: He wanted to compare the examination at the judgment to fire, according to the custom of the Scriptures.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.13 (Souter, Texts and Studies 9.2 2:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-13)."},"pelagius-expositiones-1-corinthios/3.14":{"o":"Si cuius[que\\ opus manserit quod super aedificau[er]it, mercedem accipiet:","t":"“If anyone's work which he has built on it remains, he will receive a reward;”","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.14 (Souter, Texts and Studies 9.2 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-14)."},"pelagius-expositiones-1-corinthios/3.15":{"o":"si cuius opus arserity iacturam patietur . Si quis neglegenter aut uerbo docuerit aut exemplo, perdet laborem suum, quia opus aridum infirmumque perfecit. Ipse autem saluus erit. In propria iustitia. Sic tamen quasi per ignem . Quod si ille non nisi per ignem saluus erit, qui iustus ex proprio est, quia neglegenter aedificauit [discipulos, quid de illis fiet, qui nec sermone aedificant] et insuper scandalizant exemplo? [et quod dixit ‘ quasi,’ habet ueritatem, sicut ibi: ‘quasi unigeniti a patre.’]","t":"“if anyone's work is burned up, he will suffer loss.” If anyone teaches carelessly, by word or by example, he will lose his labour, because he produced dry and weak work. “But he himself will be saved.” In his own righteousness. “Yet so as through fire.” But if he who is righteous in his own right will be saved only through fire because he built carelessly, [what will become of those who do not build up their disciples even by word,] and besides give offence by their example?","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.15 (Souter, Texts and Studies 9.2 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-15)."},"pelagius-expositiones-1-corinthios/3.16":{"o":"Nescitis quia templum dei estis? Nescitis cuius sitis templum? Et spiritus dei habitat in uobis? Siue in singulis, siue in uniuersa ecclesia.","t":"“Do you not know that you are God's temple?” Do you not know whose temple you are? “And that the Spirit of God dwells in you?” Either in individuals or in the whole church.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.16 (Souter, Texts and Studies 9.2 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-16)."},"pelagius-expositiones-1-corinthios/3.17":{"o":"Si quis [autem] templum dei ;uiolauerit, disperdet eum deus: templum enim dei sanctum est, quod estis uos. Siue: Suum corpus peccando. Siue : Ecclesiam ad prauam doctrinam seducendo, uel certe exemplo proprio destruendo. solent hunc locum Nouatiani opponere ad paenitentiam [excludendam]; quibus respondendum est: utquid illis hoc ipsum scribitur, si iam spem ueniae non habebant?","t":"“If anyone violates the temple of God, God will destroy him; for the temple of God is holy, which you are.” Either: his own body, by sinning. Or: the church, by leading it astray into wrong teaching, or at least by destroying it through his own example. The Novatianists are accustomed to cite this passage against repentance; they must be answered: why is this very thing written to these people, if they no longer had any hope of pardon?","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.17 (Souter, Texts and Studies 9.2 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-17)."},"pelagius-expositiones-1-corinthios/3.18":{"o":"Nemo se seducat. Propria uel aliena adulatione deceptus. Si quis uidetur sapiens esse inter uos in hoc saeculo , stultus fiat , ut sit sapiens. Hie proprie mundi increpat sapientes, quibus humana prudentia non permittebat sentire diuina. Aliter : Si quis [se] ad reddendam uicem iniuriae, si eadem fecerit, putet esse sapientem, stultus fiat: in hoc enim saeculo stultus est qui euangelica uoluerit implere praecepta: qui enim percutienti alteram praebet maxillam, uoluntate stultus est, non natura.","t":"“Let no one deceive himself.” Deceived by his own flattery or another's. “If anyone among you seems to be wise in this age, let him become a fool, that he may be wise.” Here he properly rebukes the wise of the world, whose human prudence did not let them perceive divine things. Otherwise: if anyone thinks himself wise in paying back an injury by doing the same, let him become a fool: for in this age he is a fool who is willing to fulfil the commands of the gospel; he who offers the other cheek to the one who strikes him is a fool by will, not by nature.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.18 (Souter, Texts and Studies 9.2 2:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-18)."},"pelagius-expositiones-1-corinthios/3.19":{"o":"Sapientia enim huius mundi stultitia est aput deum . Nihil stultius quam ut uelit se, qui non potest, uindicare, et [qui] deo suam non reseruat iniuriam, et ita de contumelia uindictam aput deum perdi[di]t et de patientia mercedem. Scriptum est enim: Adprehendam sapientes in astutia eorum. Ad effugiendam manum dei nulla sufiragatur astutia.","t":"“For the wisdom of this world is foolishness with God.” Nothing is more foolish than for a man who cannot do it to want to avenge himself, instead of reserving his injury for God; and so with God he loses both vengeance for the insult and the reward for patience. “For it is written: I will catch the wise in their craftiness.” No craftiness avails to escape the hand of God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.19 (Souter, Texts and Studies 9.2 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-19)."},"pelagius-expositiones-1-corinthios/3.2":{"o":"Lac uobis potum dedi , non escam: nondum enim poteratis. sed nec adhuc potestis. Hoc et beatus [Petrus] ait: ‘deponentes igitur omnem malitiam et simulationem, tamquam modo geniti infantes rationa[bi]le et sine dolo lac concupiscite, ut in eo crescatis in salute[m]., Si ergo adhuc illi paruuli sunt qui omnem malitiam abiecerunt, [et] quia nondum sunt in uirtute perfecti, quid de illis censendum est quibus omnis malitia dominatur? Adhuc enim estis carnales.","t":"“I gave you milk to drink, not solid food: for you were not yet able. And even now you are not able.” Blessed [Peter] too says this: “Putting away therefore all malice and pretence, like newborn infants desire the rational and guileless milk, that by it you may grow to salvation.” If, then, those are still little children who have cast away all malice, because they are not yet perfect in virtue, what is to be thought of those whom every malice rules? “For you are still carnal.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.2 (Souter, Texts and Studies 9.2 2:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-2)."},"pelagius-expositiones-1-corinthios/3.20":{"o":"Et iterum: Dominus nouit cogitationes sapientium quam uan[a]e sunt. Nihil utilitatis conferunt ad salutem.","t":"“And again: The Lord knows the thoughts of the wise, that they are vain.” They contribute nothing useful to salvation.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.20 (Souter, Texts and Studies 9.2 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-20)."},"pelagius-expositiones-1-corinthios/3.21":{"o":"Itaque nemo glorietur in homine. In falsis scilicet apostolis [et] humana tantum sapientibus, cum neque in nobis quidem, sed in eo cuius et ipsi sumus- sit gloriandum. Omnia enim uestra sunt ,","t":"“So let no one glory in man.” That is, in the false apostles and those wise only in a human way, since one must glory not even in us, but in him whose we ourselves are. “For all things are yours,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.21 (Souter, Texts and Studies 9.2 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-21)."},"pelagius-expositiones-1-corinthios/3.22":{"o":"[siue Paulus ] siue Apollo siue Cephas. Nos uestri [ministri] sumus, uos autem [pleba' solius] Christi. Siue mundus siue uita siue mors, siue praesentia siue futura: omnia [ enim\\ uestra sunt,","t":"“or Apollos, or Cephas.” We are yours, but you are Christ's. “Whether the world, or life, or death, or things present, or things to come: all are yours,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.22 (Souter, Texts and Studies 9.2 2:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-22)."},"pelagius-expositiones-1-corinthios/3.23":{"o":"uos autem Christi'. Omnia creata sunt propter sanctos qui, cum nihil habeant, possident cuncta. si autem uolumus , possumus haec ad libertatem referre arbitrii, ut quod uelint elegant, siue mortem siue uitam. Christus autem dei. Sic est Christus dei, sicut alibi ‘deus’ dicitur ‘Christi,’ et hoc si de diuinitate uelis intellegi. ceterum hie de adsumpti hominis forma tractatur, secundum quam et dicitur unctus.","t":"“and you are Christ's.” All things were created for the sake of the saints, who, though they have nothing, possess all things. But if we wish, we can refer these words to freedom of choice: that they may choose what they will, whether death or life. “And Christ is God's.” Christ is God's in the way that elsewhere God is said to be Christ's, and this if you wish it understood of the divinity; but here the subject is the form of the man assumed, according to which he is also called the anointed one.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.23 (Souter, Texts and Studies 9.2 2:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-23)."},"pelagius-expositiones-1-corinthios/3.3":{"o":"nam cum si[n]t inter uos aemulationes et contentiones et dissensiones , nonne carnales estis? Ecce de quibus uitiis carnales iudicantur, quae non proprie per carnem fiunt, sed de carnali sensu [talia] descendunt! Et secundum hominem ambulatis? Qui nihil amplius habet quam ceteri homines, secundum hominem dicitur ambulare[, id est, qui solum diligit diligentem et cetera]; sed in hoc loco ob defensionem hominum singulorum homines [qid] appellantur.","t":"“For since there are among you jealousy, strife and dissensions, are you not carnal?” See for what vices people are judged carnal: vices which are not done properly through the flesh, but come down from a carnal mind! “And do you not walk according to man?” He who has nothing more than other men is said to walk according to man; but in this place they are called “men” because of their defence of individual men.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.3 (Souter, Texts and Studies 9.2 2:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-3)."},"pelagius-expositiones-1-corinthios/3.4":{"o":"Cum enim dicat quis: ‘ Ego [ quidem ] sum Pauli alius autem: ‘[Et] ego Apollo,’ nonne homines estis? Uult nos plus esse quam homines. Quid igitur est Apollo? quid [est] uero Paulus? ministri eius cui cre[di]distis. Si nos nihil sumus, quos ministros ipse constituit, quanto magis illi qui in carnalibus gloriantur! Et uni cuique , sicut dominus dedit.","t":"“For when one says, I am of Paul, and another, I of Apollos, are you not men?” He wants us to be more than men. [v. 5] “What then is Apollos? And what is Paul? Ministers of him in whom you believed.” If we are nothing, whom he himself appointed ministers, how much less those who glory in carnal things! “And to each as the Lord gave.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.4 (Souter, Texts and Studies 9.2 2:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-4)."},"pelagius-expositiones-1-corinthios/3.6":{"o":"ego plantaui , Apollo [in]rigauit, [sed] deus incrementum dedit. Hoc ipsum non ex nobis, sed dei donum est, ut per manus meas signa fierent, quae uos excitarent ad fidem, et Apollo sua uos doctrina firmaret; quia, sicut planta sine aqua, sic fides sine doctrina marcescit. si ergo et plantatio et fons dei est, quid nobis adscribitis, quasi aliquit nostra uirtute fecerimus?","t":"“I planted, Apollos watered, God gave the increase.” This very thing is not from us but is the gift of God: that signs were done by my hands which roused you to faith, and that Apollos strengthened you by his teaching; for as a plant withers without water, so does faith without teaching. If, then, both the planting and the spring are God's, why do you ascribe anything to us, as if we had done anything by our own power?","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.6 (Souter, Texts and Studies 9.2 2:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-6)."},"pelagius-expositiones-1-corinthios/3.7":{"o":"Itaque neque qui plantat est aliquit , neque qui \\in]rigat, sed qui dat incrementum deus.","t":"“So neither he who plants is anything, nor he who waters, but God who gives the increase.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.7 (Souter, Texts and Studies 9.2 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-7)."},"pelagius-expositiones-1-corinthios/3.8":{"o":"qui autem plantat et qui [in]rigat unum sunt: unus quisque autem suam mercedem accipiet secundum suum laborem. Nisi enim deus incrementum dederit, sine causa laboramus. nos mercennarii sumus in alieno agro, alienis utimur ferramentis: nihil habemus proprium nisi mercedem nostri laboris. [‘propriam mercedem accipiet secundum suum laborem.’ Contra Iouinianum, qui unam omnium in regno dei putat esse mercedem.]","t":"“But he who plants and he who waters are one, and each will receive his own reward according to his own labour.” For unless God gives the increase, we labour in vain. We are hired labourers in another's field and use another's tools: we have nothing of our own except the wages of our labour.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.8 (Souter, Texts and Studies 9.2 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-8)."},"pelagius-expositiones-1-corinthios/3.9":{"o":"Dei [enim] sumus adiutores : dei [agri] cultura est[is], dei aedijicatio est[is\\ Non in potentia, sed in uerbo adiuuamus [uirtutem] coli dei agrum [et extrui templum [dei]. dei agri cultura. Non nostra.]","t":"“For we are God's helpers: it is God's cultivation, God's building.” We help, not by power but by the word, so that God's field may be cultivated.","f":"Pelagius, <i>Comm. 1 Cor.</i> 3.9 (Souter, Texts and Studies 9.2 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/3-9)."},"pelagius-expositiones-1-corinthios/4.1":{"o":"Ita nos existimet homo. [Omnis homo.] Ut ministros Christi et dispensatores mysteriorum dei . Non ut aequales Christo.","t":"“Let a man so regard us.” “As ministers of Christ and stewards of the mysteries of God.” Not as equals of Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.1 (Souter, Texts and Studies 9.2 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-1)."},"pelagius-expositiones-1-corinthios/4.11":{"o":"TJsque in hanc horam et esurimus et sitimus et nudi sumus et colaphizamur. Ab initio praedicationis nostrae usque in praesens tempus. Et instabiles sumus. Non stamus in sedibus certis, ubique euangelii necessitate iactamur.","t":"“To this very hour we both hunger and thirst, and are naked and are beaten.” From the beginning of our preaching up to the present time. “And we have no fixed place.” We do not stay in settled homes; everywhere we are tossed about by the needs of the gospel.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.11 (Souter, Texts and Studies 9.2 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-11)."},"pelagius-expositiones-1-corinthios/4.12":{"o":"Et laboramus operantes manibus nostris. Sic tamen operabantur ut doctrinae officium magis implerent. [Maledidmur et benedidmus ].","t":"“And we labour, working with our own hands.” Yet they worked in such a way as rather to fulfil the duty of teaching.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.12 (Souter, Texts and Studies 9.2 2:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-12)."},"pelagius-expositiones-1-corinthios/4.13":{"o":"Blasphemamur et obsecramus. Rogamus deum pro his qui nos blasphemant. Persecutionem patimur et sustinemus. tamquam purgamentum huius mundi facti sumus. Sicut scriptum est: ‘iustus inmundus est aput malos.’ Omnium peripsema usque athuc. Omnium humillimi, atque subiecti.","t":"“We are blasphemed and we entreat.” We pray to God for those who blaspheme us. “We suffer persecution and endure it. We have become like the refuse of this world.” As it is written: “The righteous man is unclean among the wicked.” “The offscouring of all, even until now.” The lowliest of all, and subject to all.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.13 (Souter, Texts and Studies 9.2 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-13)."},"pelagius-expositiones-1-corinthios/4.14":{"o":"Non ut confundam uos haec scribo , sed ut filios meos carissimos moneo. Poterant confundi de sua gloria, si eos non releuaret: non enim ruborem illorum cupiebat, sed profectum. Si enim decem milia pedagogorum habeatis in Christo , sed non multos patres. Omnes qui [ab alio] iam natis ministrant, patres dici non possunt. Nam in Christo Iesu per euangelium ego uos genui . In nouam uitam, me primum praedicante, reformatos uos esse meministis.","t":"“I do not write these things to shame you, but I admonish you as my dearest sons.” They could have been put to shame for their glorying, if he did not lift them up: for he wanted not their blushing but their progress. [v. 15] “For though you have ten thousand tutors in Christ, yet you do not have many fathers.” Not all who minister to those already born can be called fathers. “For in Christ Jesus through the gospel I begot you.” You remember that you were re-formed into new life when I first preached.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.14 (Souter, Texts and Studies 9.2 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-14)."},"pelagius-expositiones-1-corinthios/4.16":{"o":"Obsecro ergo uos, imitatores mei estote. Bonorum filiorum est in omnibus bonos imitari parentes.","t":"“I beseech you therefore, be imitators of me.” It belongs to good sons to imitate good parents in all things.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.16 (Souter, Texts and Studies 9.2 2:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-16)."},"pelagius-expositiones-1-corinthios/4.17":{"o":"Ideo misi ad uos Timotheum , qui estfilius meus carissimus etfidelis in domino . Quanto fidelior ceteris, tanto carior cunctis. Qui uos commonefaciet uias meas quae sunt in Christo [Iesu]. Qui uos et meis litteris et suo commoneret exemplo: aliut enim sine alio ita prodesse non poterat. Sicut ubique in omni ecclesia doceo. Quo modo semper [et] ubique meum exemplum cum doctrina concordat.","t":"“For this reason I have sent to you Timothy, who is my dearest and faithful son in the Lord.” The more faithful than the others, the dearer to all. “Who will remind you of my ways which are in Christ.” To remind you both by my letter and by his own example: for the one could not profit as much without the other. “As I teach everywhere in every church.” How my example always and everywhere agrees with my teaching.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.17 (Souter, Texts and Studies 9.2 2:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-17)."},"pelagius-expositiones-1-corinthios/4.18":{"o":"Tamquam non uenturus essem ad uos. Hinc incipit causam fornicationis arguere. Sic inflati sunt quidam.","t":"“As though I were not coming to you.” From here he begins to take up the case of sexual immorality. “Some are puffed up in this way.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.18 (Souter, Texts and Studies 9.2 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-18)."},"pelagius-expositiones-1-corinthios/4.19":{"o":"ueniam autem cito \\ad uos], si dominus uoluerit. Tam diu aliquis de scientia falsa se iactat, usque quo uer[a]e scientiae praedicator adueniat. Et cognoscam non sermonem eorum qui inflati sunt, sed uirtutem. Examinabo non eloquentiae pompam, sed conuersationis effectum, ubi uirtus fidei et uit[a]e probatur.","t":"“But I will come to you soon, if the Lord wills.” A man boasts of false knowledge only until the preacher of true knowledge arrives. “And I will know not the speech of those who are puffed up, but their power.” I will examine not the pomp of eloquence but the effect in conduct, where the power of faith and of life is proved.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.19 (Souter, Texts and Studies 9.2 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-19)."},"pelagius-expositiones-1-corinthios/4.2":{"o":"Hic iam quaeritur inter dispensatores, ut fidelis quis inueniatur? Interrogantis uox est : id est : iam [hie] uos putatis [posse] conscientias iudicare?","t":"“Here, now, is it asked among stewards that a man be found faithful?” It is the voice of one asking a question: that is, do you now think you are able to judge consciences?","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.2 (Souter, Texts and Studies 9.2 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-2)."},"pelagius-expositiones-1-corinthios/4.20":{"o":"Nec enim in sermone est regnum dei, sed in uirtute . Hie ostendit[ur] nihil prodesse doctrinam absque iustitiae operibus ei qui non faciat quae facienda persuadet.","t":"“For the kingdom of God is not in word but in power.” Here he shows that teaching profits nothing, without works of righteousness, to one who does not do what he urges others to do.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.20 (Souter, Texts and Studies 9.2 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-20)."},"pelagius-expositiones-1-corinthios/4.21":{"o":"Quid uultis? in uirga ueniam ad uos , an in caritate et spiritu mansuetudinis? Benignus magister discipulorum correctionem in eorum potestate dimittit, ut, si paenitere uellent, clementissimus consolator adesset, si autem nollent, durus ultor adsisteret peccatorum. [‘in uirga5 enim,] quali uirga Petrus [ad] Ananiam et Sapphiram, et ipse Paulus ad magum.","t":"“What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?” A kind master leaves the correction of the disciples in their own power: if they were willing to repent, he would be at hand as a most merciful comforter; if they were not, he would stand by as a stern avenger of sins, with such a rod as Peter used against Ananias and Sapphira, and Paul himself against the magician.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.21 (Souter, Texts and Studies 9.2 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-21)."},"pelagius-expositiones-1-corinthios/4.3":{"o":"Mihi autem pro minimo est, ut a uobis iudice[tu\\r aut ab humano die. Humanum iudicium nullius duco momenti, in quo saepe ueritas et iustitia frustratur : ‘diem5 enim ‘hominis non concupiui’ Hieremias ait. Sed neque me ipsum iudico. Ego, qui conscientiam meam optime noui, nihil esse me iudico.","t":"“But to me it is a very small thing to be judged by you or by a human day.” I count human judgment of no weight; truth and justice are often frustrated in it: for “I have not desired the day of man,” says Jeremiah. “But I do not even judge myself.” I, who know my conscience best, judge myself to be nothing.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.3 (Souter, Texts and Studies 9.2 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-3)."},"pelagius-expositiones-1-corinthios/4.4":{"o":"Nihil enim mihi conscius sum. Unde super omnes homines debeam gloriari. si hoc Paulus dicit, quid a nobis dici debeat cogitandum est. Sed non in hoc iustificatus sum: qui autem iudicat me dominus est. In quo me quidam laudant, quia ita quisque aliena laude non iustificatur, ut [nec] maculatur infamia. uni cuique enim aput deum quod est, non quod dicitur, inputatur.","t":"“For I am conscious of nothing against myself.” For which I would have reason to glory above all men. If Paul says this, we must consider what ought to be said by us. “But I am not justified by this; he who judges me is the Lord.” In those matters for which some praise me; because just as no one is justified by another's praise, so [neither] is he stained by ill repute: for with God each one is credited with what is, not with what is said.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.4 (Souter, Texts and Studies 9.2 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-4)."},"pelagius-expositiones-1-corinthios/4.5":{"o":"Itaque nolite ante tempus [quid] iudicate, donec ueniat dominus, qui inluminabit occulta tenebrarum et manifestabit consilia cordium. ‘Homo enim uidet in facie, deus in corde.’ Et tunc laus erit uni cuique a deo. Ille uere laudabilis est qui dei testimonio laudatur, aput quem omnia occulta et inuis[ibili]a sunt cognita.","t":"“Therefore do not judge before the time, until the Lord comes, who will bring to light the hidden things of darkness and make manifest the counsels of hearts.” For “man sees the face, God the heart.” “And then each one will have praise from God.” He is truly praiseworthy who is praised by the testimony of God, to whom all hidden and invisible things are known.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.5 (Souter, Texts and Studies 9.2 2:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-5)."},"pelagius-expositiones-1-corinthios/4.6":{"o":"Haec autem , fratres , transfiguraui in me et Apollo propter uos, ut in nobis discatis ne supra quam scriptum est unus pro uno infletur aduersus alterum. Ut a nobis humilitatis sumatis exemplum, ne supra disciplinam scripturae audeat unus quisque aduersus alterum pro alio inflari doctore, malo contentionis euersus.","t":"“These things, brothers, I have applied figuratively to myself and Apollos for your sakes, that you may learn in us that no one be puffed up for one against another beyond what is written.” That you may take an example of humility from us, so that no one, overthrown by the evil of contention, may dare beyond the discipline of Scripture to be puffed up against another on behalf of some other teacher.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.6 (Souter, Texts and Studies 9.2 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-6)."},"pelagius-expositiones-1-corinthios/4.7":{"o":"Quis enim te discernit? Hinc ad ipsos inflatos per eloquentiam uerba conuertit: quis te discernit cuius momenti sis? Quid , ait, habes quod non aecepisti ? Quid enim boni ex temet ipso habes quod a nullo didiceris uel dei dono [minime] consecutus sis? Quod si aecepisti , quid gloriaris quasi non acceperis? Quasi in proprio gloriaris.","t":"“For who distinguishes you?” From here he turns his words to the very people puffed up through eloquence: who judges of what weight you are? “What do you have,” he says, “that you did not receive?” For what good do you have from yourself, which you have not learned from someone or obtained by God's gift? “And if you received it, why do you glory as if you had not received it?” As if you were glorying in something of your own.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.7 (Souter, Texts and Studies 9.2 2:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-7)."},"pelagius-expositiones-1-corinthios/4.8":{"o":"Iam saturati estis , [iam] diuites facti estis! Hoc increpatiuo modo legendum uel pronuntiandum est. Sine nobis regnatis . In nullo nostri indigentes. Et utinam regn[ar]etisy ut et nos uobiscum regn[ar]emus! [Utinam non essetis falsa gloriatione decepti! forsitan simul regnaremus.]","t":"“Already you are filled, already you have become rich!” This is to be read or spoken as a rebuke. “Without us you reign.” Needing us in nothing. “And would that you did reign, so that we too might reign with you!”","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.8 (Souter, Texts and Studies 9.2 2:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-8)."},"pelagius-expositiones-1-corinthios/4.9":{"o":"Puto enim nos deus apostolos nouissimos ostendit quasi morti destinatos. Nos omnium ultimos ad gentes tamquam ad mortem direxit. Qu\\on\\ia\\m\\ spectaculum facti sumus \\huic] mundo et angelis et hominibus . Omnes nostras publice spectant iniurias, siue ueri angeli et homines, siue sancti homines et peccatores. Nos stulti propter Christum , uos autem prudentes in Christo : nos infirmi, uos autem fortes: uos nobiles, nos autem ignobiles. Nos tamquam stulti propter Christum omnia sustinemus; uos autem ita uultis esse Christiani, ut [et] prudentiam saeculi teneatis : nos infirmi, quia uicem reddere nolumus ; uos autem reddendo fortes esse uos gloriamini : nos nihil [h]abentes, uoluntaria paupertate deiecti; uos uobis etiam nobilitatem terreni generis uindicatis.","t":"“For I think God has displayed us apostles as last, as men condemned to death.” He sent us, the last of all, to the Gentiles as though to death. “Because we have become a spectacle to the world, to angels and to men.” All look publicly upon the injuries done to us, whether true angels and men, or holy men and sinners. [v. 10] “We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are noble, but we are without honour.” We endure all things as fools for Christ's sake; but you want to be Christians in such a way as to keep the prudence of the world as well. We are weak, because we refuse to pay back in kind; but you boast that you are strong by paying back. We have nothing, brought low by voluntary poverty; you even claim for yourselves the nobility of an earthly family.","f":"Pelagius, <i>Comm. 1 Cor.</i> 4.9 (Souter, Texts and Studies 9.2 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/4-9)."},"pelagius-expositiones-1-corinthios/5.1":{"o":"Omnino auditur inter uos fornicatio. Ostendit qua re superiora minatus sit. Et talis fornicatio qualis nec inter gentes, ita ut uxorem patris \\ali\\quis habeat. In ecclesia, cui uos praeesse uidemini.","t":"“It is actually reported that there is sexual immorality among you.” He shows why he made the threats above. “And such immorality as is not even among the Gentiles, that someone has his father's wife.” In the church over which you seem to preside.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.1 (Souter, Texts and Studies 9.2 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-1)."},"pelagius-expositiones-1-corinthios/5.10":{"o":"non utique fornicariis huius mundi, aut auaris, aut rapacibus, aut idolis seruientibus. Hoc ipsum in hac epistula ita scripsi, non ut a gentibus, sed [ut] ab his qui peccant in ecclesia separemini: sin autem, mori debueratis, quos idcirco praecipue uiuere interim deus uoluit, ut uestra cohabitatione et doctrina proficiant infideles. Alioquin debueratis de hoc mundo exire . Siue ita: sin autem, melius uobis fuerat de hac luce migrasse quam indigere per commonitionem a gentium consortio separari.","t":"“not at all meaning the sexually immoral of this world, or the greedy, or robbers, or idolaters.” I wrote this very thing in this letter, not that you should separate yourselves from the Gentiles, but from those who sin in the church; otherwise you would have had to die, you whom God willed to live for the present chiefly for this reason, that unbelievers might profit by your living among them and your teaching. “Otherwise you would have had to go out of this world.” Or thus: otherwise it would have been better for you to depart this life than to need to be told to separate from the company of the Gentiles.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.10 (Souter, Texts and Studies 9.2 2:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-10)."},"pelagius-expositiones-1-corinthios/5.11":{"o":"Nunc autem scripsi uobis non commisceri. Sed hoc est magis quod uobis scripsi, ne talibus coniungamini. Si quis frater nominatur [est] fornicator aut auarus aut idolis seruiens aut maledicus aut ebriosus aut rapax . Non ex sola opinione uitandus est, sed si quis frater solo nomine appellatur, cum fornicator detegatur aut fur, ab hoc separari iubemur, sicut scriptum est: ‘qui se iungit fornicariis, nequam est: putredo et uermes hereditabunt eum.’ Cum eius modi nee cibum [quidem] sumere. Ne[c] communem quidem cibum cum talibus participandum esse concessit.","t":"“But now I have written to you not to associate.” But this is rather what I wrote to you, not to be joined with such people. “If anyone who is called a brother is sexually immoral, or greedy, or an idolater, or a slanderer, or a drunkard, or a robber.” He is not to be avoided on mere suspicion; but if anyone is called a brother in name only, when he is found to be sexually immoral or a thief, we are commanded to separate from him, as it is written: “He who joins himself to fornicators is worthless: rottenness and worms will inherit him.” “With such a one not even to take food.” He did not allow even ordinary food to be shared with such people.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.11 (Souter, Texts and Studies 9.2 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-11)."},"pelagius-expositiones-1-corinthios/5.12":{"o":"Quid enim mihi de his qui foris sunt iudicare? Hoc est, de infidelibus. Nonne de his qui intus sunt uos iudicatis ?","t":"“For what have I to do with judging those outside?” That is, unbelievers. “Do you not judge those who are inside?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.12 (Souter, Texts and Studies 9.2 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-12)."},"pelagius-expositiones-1-corinthios/5.13":{"o":"nam eos qui foris sunt deus iudicabit . Numquit non uos de his solis qui sunt intra ecclesiam iudicatis? Auferte malum a uobis ipsis. Quo facilius eos possitis docere qui foris sunt.","t":"“For God will judge those outside.” Do you not judge only those who are within the church? “Remove the evil from among yourselves.” So that you may more easily teach those who are outside.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.13 (Souter, Texts and Studies 9.2 2:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-13)."},"pelagius-expositiones-1-corinthios/5.2":{"o":"Et uos inflati estis, et non magis luctum habuistis. Uana scientia inflamini, et curam de his qui pereunt non habe[bi]tis, ut aut corrigant aut ab ecclesia separentur, cum bonos pastores semper [magis] legamus populi deflesse peccata, ut Hieremiam, qui ait: ‘ quis dabit capiti meo aquam, et oculis meis fontem lacrimarum?’ ut ostenderet sibi non affectum doloris, sed lacrimas defecisse. Ut tollatur de medio uestrum qui hoc opus fecit. Siue: Homo qui peccauit tollatur. Siue: Satanus eiciatur, dum non habet per quern operetur.","t":"“And you are puffed up, and have not rather mourned.” You are puffed up with vain knowledge, and you have no care for those who are perishing, that they either be corrected or be separated from the church; whereas we read that good shepherds have always lamented the sins of the people, like Jeremiah, who says: “Who will give water to my head, and a fountain of tears to my eyes?” to show that it was not the feeling of grief that failed him, but tears. “That he who has done this deed might be taken from your midst.” Either: Let the man who sinned be removed. Or: Let Satan be cast out, since he has no one through whom to work.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.2 (Souter, Texts and Studies 9.2 2:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-2)."},"pelagius-expositiones-1-corinthios/5.3":{"o":"Ego quidem , ut absens corpore, praesens autem spiritu , iam iudicaui ut praesens eum qui sic operatus est. Praesentem se esse dicit in spiritu, ne ex solo auditu [absentem] damnare putaretur, secundum illut Helisaei dicentis ad Giezi: ‘ nonne spiritus meus tecum erat in uia?’","t":"“For I, absent in body but present in spirit, have already judged, as though present, him who has so acted.” He says that he is present in spirit, so that he might not be thought to condemn on hearsay alone, as in the saying of Elisha to Gehazi: “Was not my spirit with you on the way?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.3 (Souter, Texts and Studies 9.2 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-3)."},"pelagius-expositiones-1-corinthios/5.4":{"o":"In nomine domini nostri lesu Christi , congregatis uobis et meo spiritu cum uirtute domini [ nostri ] lesu [Christi], Qui pro me erit praesens. Siue: In litterarum mearum auctoritate, per quam domini quoque uirtus adsistet.","t":"“In the name of our Lord Jesus Christ, when you and my spirit are gathered together, with the power of the Lord Jesus,” Who will be present on my behalf. Or: In the authority of my letter, through which the power of the Lord also will be at hand.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.4 (Souter, Texts and Studies 9.2 2:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-4)."},"pelagius-expositiones-1-corinthios/5.5":{"o":"[Eum qui talis est] tradere [huius modi] Satanae in interitum carnis. Ut arripiendi ilium corporaliter habeat potestatem, ut, cum uiderit se nec carnis hie nec in futuro spiritus requiem habiturum, de facto paeniteat et saluetur. Siue: Si[c] quisque pro meritis suis de ecclesia pellitur, Satanae traditur potestati, ut, dum caro eius per paenitentiam adflicta quendam interitum patitur, spiritus conseruetur. habet enim consuetudinem scriptura ut hominem in parte totum intellegat. Siue: Ita, quia et hie scripturae mos est ut in came carnalis actus interire, in spiritu uero spiritalis conuersatio salua fieri demonstretur. Ut spiritus saluus sit in die domini [nostri] Iesu [Christi], Quoniam in spiritu[m] Satanas accipere non potest potestatem, [ut] domini iudicio reseruetur.","t":"“to hand over to Satan for the destruction of the flesh.” So that Satan may have power to seize him bodily, so that, when he sees that he will have rest neither of the flesh here nor of the spirit in the future, he may repent of the deed and be saved. Or: Thus whoever is driven from the church for his deserts is handed over to Satan's power, so that, while his flesh, afflicted through penance, suffers a kind of destruction, the spirit may be preserved; for Scripture has the custom of meaning the whole man by a part. Or: Thus, because here too it is the custom of Scripture to show that in the flesh carnal action perishes, while in the spirit spiritual conduct is saved. “So that the spirit may be saved in the day of the Lord Jesus.” Since Satan cannot receive power over the spirit, it is reserved for the Lord's judgment.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.5 (Souter, Texts and Studies 9.2 2:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-5)."},"pelagius-expositiones-1-corinthios/5.6":{"o":"Non bona gloriatio [uestra]: nescitis quia modicum fermentum totam massam corrumpit? Ignoratis quia malo exemplo possunt plurimi interire? sed et per unius delictum in omnem populum Iudaeorum iram dei legimus aduenisse.","t":"“Your boasting is not good. Do you not know that a little leaven corrupts the whole lump?” Do you not know that very many can perish through a bad example? And indeed we read that through one man's offence the wrath of God came upon the whole people of the Jews.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.6 (Souter, Texts and Studies 9.2 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-6)."},"pelagius-expositiones-1-corinthios/5.7":{"o":"Expurgate uetus fermentum, ut sitis noua consparsio sicut estis azimi. Nihil in uobis conuersationis pristinae relinquatis, quod sinceritate[m] possit naturae corrumpere. Et enim pascha nostrum immolatus est Christus.","t":"“Purge out the old leaven, that you may be a new lump, as you are unleavened.” Leave in yourselves nothing of your former conduct that could corrupt the purity of nature. “For Christ our Passover has been sacrificed.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.7 (Souter, Texts and Studies 9.2 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-7)."},"pelagius-expositiones-1-corinthios/5.8":{"o":"itaque epulemur , non in fermento uetere, neque in fermento malitiae et nequitiae, sed in azimis sinceritatis et ueritatis. Non figura, sed ueritas. et Iudaei quidem septem diebus azyma comedebant, nos uero semper, si simpliciter et pure uersemur, quia in septem diebus mundus est factus, qui semper in suo ordine reuoluuntur, et cottidie nobis agnus occiditur et pascha cottidie celebramus, si fermentum malitiae et nequitiae non habe[a]mus. quid est enim aliut nisi corruptio naturae fermentum, quod et ipsum prius a naturali dulcedine recedens adulterino acore corruptum est?","t":"“Therefore let us feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” Not figure, but truth. The Jews ate unleavened bread for seven days, but we do so always, if we live simply and purely; for the world was made in seven days, which continually revolve in their order, and daily the Lamb is slain for us and daily we celebrate the Passover, if we have no leaven of malice and wickedness. For what is leaven but the corruption of nature? It too, departing from its natural sweetness, has been corrupted by an adulterated sourness.","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.8 (Souter, Texts and Studies 9.2 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-8)."},"pelagius-expositiones-1-corinthios/5.9":{"o":"Scripsi uobis in epistola ne commisceamini fornicariis ,","t":"“I wrote to you in the letter not to associate with the sexually immoral,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 5.9 (Souter, Texts and Studies 9.2 2:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/5-9)."},"pelagius-expositiones-1-corinthios/6.1":{"o":"Audet aliquis uestrum [aduersus alterum] habens negotium , iudicari aput iniquosy et non aput sanctos? Audet aliquis contra praeceptum domini uenire dicentis: ‘si quis uult tecum iudicio contendere,5 et cetera? notandum quod [aliquando] apostolus in media causa quam agit, quosdam sensus inserat et de latere iactet, quibus explicitis rursum reuertatur ad causam. [‘Iudicari aput iniquos.’ ] Hi[n]c probatur Christianos tunc iudices non fuisse, quia iniqui dicuntur.","t":"“Does any of you, having a matter, dare to go to law before the unrighteous, and not before the saints?” Does anyone dare to go against the command of the Lord, who says, “If anyone wants to go to law with you,” and so on? It should be noted that the apostle, in the middle of the case he is pleading, inserts certain thoughts and throws them in from the side, and once he has set them out he returns again to his case. Hence it is proved that Christians were not judges at that time, because judges are called unrighteous.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.1 (Souter, Texts and Studies 9.2 2:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-1)."},"pelagius-expositiones-1-corinthios/6.10":{"o":"neque fures , neque auari , neque ebriosi , neque maledici , neque rapaces regnum dei possidebunt . Nolite errare, putantes uobis solam fidem sufficere ad salutem, cum omne peccatum permanens excludat a regno, sicut [et] ad Galatas ait: ‘manifesta sunt opera carnis, quae sunt fornicatio, inmunditia, e[t] contentiones, irae, et his similia, quae praedico uobis, [sicut et praedixi,] quoniam qui talia agunt, regnum dei non consequentur.5 ideo autem addidit: ‘et his similia/ ne quis negaret praeter haec alia esse peccata quae regnum dei prohiberent intrari.","t":"“nor thieves, nor the greedy, nor drunkards, nor slanderers, nor robbers will possess the kingdom of God.” Do not be deceived, thinking that faith alone is enough for your salvation, since every sin that persists shuts one out of the kingdom, as he also says to the Galatians: “The works of the flesh are manifest, which are sexual immorality, impurity, strifes, angers, and things like these, of which I tell you beforehand that those who do such things will not obtain the kingdom of God.” He added “and things like these” so that no one would deny that there are other sins besides these which prevent entry into the kingdom of God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.10 (Souter, Texts and Studies 9.2 2:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-10)."},"pelagius-expositiones-1-corinthios/6.11":{"o":"Et haec quidem fuistis. Nolite de praeteritis timere peccatis, tantum ne post baptismum delinquatis : aut, qui, ut adsolet, praeuentus fuerit, ad paenitentiam conuertatur. Sed abluti estis, sed sanctificati estis , [sed iustificati estis ] in nomine domini nostri Iesu Christi et in spiritu dei nostri . Abluti in nomine Christi; sanctificati per spiritum dei.","t":"“And such indeed you were.” Do not fear for past sins; only do not sin after baptism; or, if anyone has been overtaken, as happens, let him turn to repentance. “But you were washed, you were sanctified, in the name of our Lord Jesus Christ and in the Spirit of our God.” Washed in the name of Christ; sanctified by the Spirit of God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.11 (Souter, Texts and Studies 9.2 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-11)."},"pelagius-expositiones-1-corinthios/6.12":{"o":"Omnia mihi licent, sed non omnia utilia [sunt], Qui[a] de fornicatione tractabat, uoluit gulae intemperantiam materiam fornicationis ostendere simul atque destruere. Omnia mihi licent , sed ego sub nullius redigar potestate . Licet nobis manducare et bibere, sed, si nimium uentri subditi fuerimus, ipsum licitum trahet nos ad inlicitum, hoc est ad fornicationem. ita et de omnibus intellegendum quae, cum peccata non sint, occasiones [tamen] possunt capere delictorum.","t":"“All things are lawful for me, but not all things are expedient.” Since he was dealing with sexual immorality, he wanted to show that intemperance of the gullet is the fuel of immorality, and at the same time to destroy it. “All things are lawful for me, but I will not be brought under the power of anything.” We may eat and drink, but if we are too much subject to the belly, the lawful thing itself will draw us to the unlawful, that is, to sexual immorality. So too must be understood all things which, though they are not sins, can become occasions of offences.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.12 (Souter, Texts and Studies 9.2 2:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-12)."},"pelagius-expositiones-1-corinthios/6.13":{"o":"Esca uentri , et uenter escis: deus autem et haec et hunc destruet. Et haec duo, id est escam et uentrem, et hominem his subditum ac uoluptatibus seruientem. Corpus autem non fornicatio[ni] , sed domino , et dominus corpori . Non fornicationi, sed domino exhibeatur, et dominus corpori copulabitur. deus enim nobiscum est quam diu fuerimus cum illo: si [de]reliquerimus eum, et ille [de] relinquet nos.","t":"“Food for the belly and the belly for food; but God will destroy both it and them.” Both these two, that is, food and the belly, and the man who is subject to them and serves pleasures. “But the body is not for sexual immorality, but for the Lord, and the Lord for the body.” Let it be offered not to immorality but to the Lord, and the Lord will be joined to the body. For God is with us as long as we are with him; if we forsake him, he too will forsake us.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.13 (Souter, Texts and Studies 9.2 2:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-13)."},"pelagius-expositiones-1-corinthios/6.14":{"o":"Deus uero qui suscitauit dominum nostrum , et nos quoque suscitabit per uirtutem suam . Qua caput nostrum suscitauit, si tamen eius membra per sanctitatem esse mereamur. [An] nescitis quoniam corpora uestra membra Christi sunt ? Omnis ecclesia corpus Christi est, singuli autem membra. Tollens ergo membra Christi . Ante tollit Christi membra, qui facturus est meretricis; id est, abscidit se a corpore Christi. Faciam membra meretricis? absit! Non dixit ‘fornicatoris/ ut ostenderet eum eiusdem [et] criminis esse et nominis cuius ilia [est] : aput homines enim minus uidetur uiri quam mulieris admissum.","t":"“And God, who raised our Lord, will also raise us by his power.” By which he raised our head, if indeed we are found worthy, through holiness, to be his members. [v. 15] “Do you not know that your bodies are members of Christ?” The whole church is the body of Christ, and individuals are its members. “Shall I then take the members of Christ?” He who is going to make them members of a prostitute first takes away the members of Christ; that is, he cuts himself off from the body of Christ. “Shall I make them members of a prostitute? Far from it!” He did not say “of a fornicator”, to show that the man is guilty of the same crime and bears the same name as she: for among men the offence seems less in a man than in a woman.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.14 (Souter, Texts and Studies 9.2 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-14)."},"pelagius-expositiones-1-corinthios/6.16":{"o":"[An] nesdtis quoniam qui inhaeret meretrici, corporis unitate conectitur, sicut in Genesi dicit? erunt enim, inquit , duo in carne una . Quo modo cum uxore licite, ita et inlicite cum meretrice una caro efficitur per amorem.","t":"“Do you not know that he who clings to a prostitute is joined to her in unity of body, as he says in Genesis? For the two, he says, will be in one flesh.” Just as one becomes one flesh with a wife lawfully, so too unlawfully with a prostitute, through desire.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.16 (Souter, Texts and Studies 9.2 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-16)."},"pelagius-expositiones-1-corinthios/6.17":{"o":"Qui autem adhaeret domino , unus spiritus est . Quo modo per carnis opera [caro] fit, ita et per opera [spiritus] dei spiritus efficitur.","t":"“But he who clings to the Lord is one spirit.” Just as through the works of the flesh one becomes flesh, so through the works of God one becomes spirit.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.17 (Souter, Texts and Studies 9.2 2:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-17)."},"pelagius-expositiones-1-corinthios/6.18":{"o":"Fugite fornicatione[m] . Cuius crimen uidetis esse grauissimum. Omne peccatum quodcumque fecerit homo , extra corpus est: qui autem fornicatur , in corpus suum peccat. Omne peccatum potest et ab uno committi, qui membrum dici potest, non tamen corpus ; in fornicatione aut[em] duo pereunt, et iam corpus [est]. [grauius] ergo malum est in quo duae animae moriuntur. grauare uult fornicationis causam, quae illis per consuetudinem leuissima uidebatur.","t":"“Flee sexual immorality.” Whose crime you see to be most grave. “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body.” Every other sin can be committed by one person, who can be called a member but not a body; but in sexual immorality two perish, and now it is a body. It is therefore an evil in which two souls die. He wants to make the case of immorality weigh more heavily, since through habit it seemed to them very light.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.18 (Souter, Texts and Studies 9.2 2:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-18)."},"pelagius-expositiones-1-corinthios/6.19":{"o":"An nescitis quia corpus templum dei est, quod in uobis sancti spiritus est, quod habetis a deo? Cui grauissimam iniuriam facitis fornicando. Et non estis uestri:","t":"“Or do you not know that the body is the temple of God, because it is the Holy Spirit's within you, which you have from God?” To which you do the gravest injury by sexual immorality. “And you are not your own:”","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.19 (Souter, Texts and Studies 9.2 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-19)."},"pelagius-expositiones-1-corinthios/6.2":{"o":"Aut nescitis quoniam sancti de [hoc] mundo iudicabunt? Quod dominus [re]promisit dicens ad discipulos: ‘sedebitis et uos iudicantes duodecim tribus Istrahel,5 [etiam] omnibus Hoc promittens qui eos fuerint imitati. nam ex ipsis unus periit, cuius loco alius successit cui nihil fuerat repromissum. Paulus quoque et Barnabas apostoli sunt a sancto spiritu ordinati. Et in uobis iudicabitur [hie] mundus. Siue per uos, uel uestro exemplo. Indigni sunt ergo [huiusmodi], qui [etiam] de minimis iudicent.","t":"“Or do you not know that the saints will judge the world?” What the Lord promised, saying to the disciples: “You too will sit judging the twelve tribes of Israel,” promising this to all who would imitate them. For one of them perished, and in his place another succeeded to whom nothing had been promised; and Paul and Barnabas too were ordained apostles by the Holy Spirit. “And the world will be judged by you.” Either through you, or by your example. Are such people then unworthy to judge the smallest matters?","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.2 (Souter, Texts and Studies 9.2 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-2)."},"pelagius-expositiones-1-corinthios/6.20":{"o":"empti enim estis praetio magno. Qui non est suus, non habet suae uoluntati seruire, sed illius [a] quo emptus est, secundum ipsius iussum dicentis: ‘qui uult post me uenire, abneget se ipsum sibi.’ si enim homo a seruo parua pecunia conparato continuam exigit seruitutem, quanto magis ille qui nos sua morte redemit! sicut ait Petrus: ‘scientes quod non corruptibilibus, argento uel auro, redempti estis de uana uestra conuersatione paternae traditionis, sed pr[a]etio[so] sanguine, quasi agni immaculati et incontaminati Christi., [Aliter: Rescinditemptionis pactum quisque ius inculcauerit testamenti, et a seruili condicione alienus est qui libertate suae uoluntatis impeditur.] Glorificate et portate deum in corpore [uestro], Glorificate deum actibus uestris, et portate eum eius imaginem conseruando, sicut ait alibi: ‘sicut portauimus imaginem terreni,.ita portemus imaginem caelestis.’","t":"“for you were bought at a great price.” He who is not his own may not serve his own will, but the will of him by whom he was bought, according to his own command when he says: “He who wishes to come after me, let him deny himself.” For if a man demands continual service from a slave bought for a little money, how much more he who redeemed us by his death! As Peter says: “Knowing that you were redeemed from your vain way of life handed down from your fathers, not with corruptible things, silver or gold, but with the precious blood of Christ, as of a lamb unblemished and undefiled.” “Glorify and carry God in your body.” Glorify God by your actions, and carry him by keeping his image, as he says elsewhere: “As we have borne the image of the earthly, so let us bear the image of the heavenly.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.20 (Souter, Texts and Studies 9.2 2:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-20)."},"pelagius-expositiones-1-corinthios/6.3":{"o":"nescitis quia iudicabimus angelos? [quanto magis saecularia?] Ergo indigni sunt de rebus exiguis iudicare, qui et mundum totum et angelos iudicabunt. illos angelos qui, cum carnem non habuerint, peccare uoluerunt, hi iudicabunt, qui in carne sancti esse uoluerunt.","t":"“Do you not know that we shall judge angels?” So they are unworthy to judge petty matters who will judge both the whole world and angels. Those angels who, though they had no flesh, chose to sin will be judged by those who chose to be holy in the flesh.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.3 (Souter, Texts and Studies 9.2 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-3)."},"pelagius-expositiones-1-corinthios/6.4":{"o":"Saecularia igitur iudicia si habueritis. Quae de rebus saeculi oriuntur. Contem[j]tibiles qui sunt in ecclesia , illos constituite ad iudicandum. Possunt de his etiam illi, qui minimi sunt [in ecclesia], iudicare.","t":"“If then you have worldly cases.” Which arise from the affairs of this world. “Appoint those who are contemptible in the church to judge.” Even those who are least can judge these matters.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.4 (Souter, Texts and Studies 9.2 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-4)."},"pelagius-expositiones-1-corinthios/6.5":{"o":"Ad uerecundiam uestram dico . sic non est inter uos sapiens quisquam, qui possit iudicare inter fratres . Erubescere debetis eo quod nemo sit inter uos tam sapiens qui nouerit causas inter fratres discernere, et non necesse sit publice litigare.","t":"“I say this to your shame. Is there not among you anyone wise, who can judge between brothers?” You ought to blush that there is no one among you so wise as to know how to decide cases between brothers, so that there is no need to go to law in public.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.5 (Souter, Texts and Studies 9.2 2:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-5)."},"pelagius-expositiones-1-corinthios/6.6":{"o":"Sed frater cum fratre iudicio contendit , et hoc aput infideles. Duplex peccatum est, [et] quod iudicio contenditis, et quia aput infideles uos ad iurgia prouocatis.","t":"“But brother goes to law with brother, and that before unbelievers.” It is a double sin: that you go to law, and that you provoke one another to quarrels before unbelievers.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.6 (Souter, Texts and Studies 9.2 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-6)."},"pelagius-expositiones-1-corinthios/6.7":{"o":"Iam quidem omnino delictum est in uobis. Iam hoc solum delictum est, quod contra praeceptum facitis Christi. Quod iudicia habetis inter uos . Qui semper pacem habere deberetis, etiam cum rerum temporalium detrimento seruatam. Quare non magis iniuriam accepistis ? quare non magis fraudem patimini?","t":"“Already it is altogether a fault among you.” Already this alone is a fault, that you act against the command of Christ. “That you have lawsuits among you.” You who ought always to keep peace, even at the loss of temporal things. “Why do you not rather accept wrong? Why do you not rather suffer fraud?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.7 (Souter, Texts and Studies 9.2 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-7)."},"pelagius-expositiones-1-corinthios/6.8":{"o":"sed uos fraudatis et iniuriam facitis . Cum inlata[m] secundum euangelii praeceptum et domini exemplum patienter sustinere deberetis, uos e contrario non solum non suffertis, sed etiam non facientibus inrogatis. Et hoc fratribus. Quod nec inimicis reddere deberetis, fratribus non timetis inferre.","t":"“But you yourselves defraud and do wrong.” When you ought to endure patiently the wrong done to you, according to the gospel's command and the Lord's example, you on the contrary not only do not bear it, but even inflict it on those who do you none. “And this to brothers.” What you ought not to pay back even to enemies, you are not afraid to inflict on brothers.","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.8 (Souter, Texts and Studies 9.2 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-8)."},"pelagius-expositiones-1-corinthios/6.9":{"o":"An nescitis quoniam iniqui regnum dei non possidebunt? nolite errare: neque fornicarii, neque idoli[s] seruientes , neque adulteri, neque molles, neque masculorum concubitores,","t":"“Or do you not know that the unrighteous will not possess the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 6.9 (Souter, Texts and Studies 9.2 2:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/6-9)."},"pelagius-expositiones-1-corinthios/7.1":{"o":"De quibus autem scripsistis mihi. Incipit de coniugiis: ante enim expugnauit inlicita quam de licitis loqueretur. Bonum est homini mulierem non tangere:","t":"\"Now concerning the things about which you wrote to me.\" He begins on marriages: for he first attacked what is unlawful before speaking of what is lawful. \"It is good for a man not to touch a woman.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.1 (Souter, Texts and Studies 9.2 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-1)."},"pelagius-expositiones-1-corinthios/7.10":{"o":"His autem qui matrimonio iuncti sunt. Item de coniugiis minime causa aliqua dimittendis. Praecipio non ego, sed dominus, uxorem a uiro non discedere. Prohibet dimittere quacumque ex causa, ne aliis coniungantur secundum consuetudinem Iudaeorum, quam dominus interdixit dicens: “ quicumque dimiserit uxorem suam, excepta fornicationis causa, et aliam duxerit, moechatur.'","t":"\"But to those who are joined in marriage.\" Again about marriages, which are not to be put away for any cause at all. \"I command, not I but the Lord, that the wife not depart from her husband.\" He forbids putting away for any cause whatever, so that they are not joined to others according to the custom of the Jews, which the Lord prohibited, saying: \"Whoever puts away his wife, except for the cause of sexual immorality, and marries another, commits adultery.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.10 (Souter, Texts and Studies 9.2 2:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-10)."},"pelagius-expositiones-1-corinthios/7.11":{"o":"Quod si discesserit, manere innuptam, aut uiro [suo] reconciliari: et uir[um] uxorem non dimittere. Si ob aliquam causam discesserit, alii non nubat, aut suo uiro, si uoluerit, reconcilietur, quia hoc illi melius esse manifestum est.","t":"\"But if she departs, let her remain unmarried, or be reconciled to [her] husband: and let the husband not put away his wife.\" If for some cause she departs, let her not marry another, or let her be reconciled to her own husband, if she wishes, because it is clear that this is better for her.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.11 (Souter, Texts and Studies 9.2 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-11)."},"pelagius-expositiones-1-corinthios/7.12":{"o":"Nam ceteris ego dico, non dominus. Consilium do quod mihi utile [esse] uidetur. Si quis [frater] uxorem. habet infidelem et haec consentit habitare cum illo, non dimittat illam ;","t":"\"For to the rest I say, not the Lord.\" I give advice that seems to me to be useful. \"If any [brother] has an unbelieving wife and she consents to live with him, let him not put her away;\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.12 (Souter, Texts and Studies 9.2 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-12)."},"pelagius-expositiones-1-corinthios/7.13":{"o":"et si qua mulier habet uirum non fidelem et hic consentit habitare cum illa, non relinquat uirum. Si quis solus credi[deri]t e duobus, non quo permiserit fidelem infideli coniungi: non enim dixit ‘si quis duxit, sed ‘si quis habet' infidelem.","t":"\"and if any woman has a husband who is not a believer and he consents to live with her, let her not leave her husband.\" If only one of the two has come to believe; not that he permitted a believer to be joined to an unbeliever: for he did not say \"if anyone has married\" but \"if anyone has\" an unbeliever.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.13 (Souter, Texts and Studies 9.2 2:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-13)."},"pelagius-expositiones-1-corinthios/7.14":{"o":"Sanctificatus est enim uir infidelis in uxore fideli, et sanctificata est mulier infidelis per maritum fidelem. Exemplum refert quia saepe contigerit ut lucri fieret uir per mulierem, unde et beatus Petrus ait: *ut si qui non credunt uerbo, per mulierum conuersationem sine uerbo lucri fiant’; id est, cum uiderint eas in melius commutatas, cognoscant non nisi dei legem ita consuetudinem inueteratam potuis[s]e mutare. Alioquin fili uestri immundi essent: nunc autem sancti sunt. Si non ita esset, [ut] dico, filii uestri adhuc immundi [per]manerent; saepe enim si[c] contigerat ut filii ill[or]um parentem qui crediderat sequerentur; sub qua spe credi uoluit alterum saluari posse, tam liberorum exemplo quam coniugis.","t":"\"For the unbelieving husband is sanctified in the believing wife, and the unbelieving wife is sanctified through the believing husband.\" He gives an example, because it has often happened that a husband was won through his wife; hence blessed Peter too says: \"so that, if any do not believe the word, they may be won without a word through the conduct of the women\"; that is, when they see them changed for the better, they may recognize that nothing but the law of God could have changed an inveterate habit in this way. \"Otherwise your children would be unclean: but now they are holy.\" If it were not as I say, your children would still remain unclean; for it had often happened that their children followed the parent who had believed; in this hope he wanted it believed that the other could be saved, by the example of the children as much as of the spouse.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.14 (Souter, Texts and Studies 9.2 2:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-14)."},"pelagius-expositiones-1-corinthios/7.15":{"o":"Quod si infidelis discedit [, discedat]. Maritus enim uel uxor non sunt domino praeferendi. Non est enim seruituti deditus frater aut soror in eius modi. Non enim ita ligatus est in eius modi causa, quasi uere illi seruire necesse sit et propter alterum interire. In pace autem uocauit nos deus. Ceterum non ad discidium sumus uocati: ultro ergo discedere non debemus.","t":"\"But if the unbeliever departs[, let him depart].\" For a husband or wife is not to be preferred to the Lord. \"For a brother or sister is not given over to bondage in such a matter.\" He is not so bound in a case of this kind as if he truly had to serve the other and perish because of the other. \"But God has called us in peace.\" Otherwise, we have not been called to separation: therefore we ought not to depart of our own accord.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.15 (Souter, Texts and Studies 9.2 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-15)."},"pelagius-expositiones-1-corinthios/7.16":{"o":"Unde enim scis, mulier, si uirum saluum facies? Si per te credat et saluus sit. simul quaerendum quo modo superius sanctificatus dicatur, de cuius hic salute dubitatur, nisi secundum hunc quem exposuimus intellectum. Aut unde scis, uir, si mulierem. saluam facies? Dubie quidem posuit, sed semper ambigua in melius euenire credenda sunt.","t":"\"For how do you know, wife, whether you will save your husband?\" If he believes through you and is saved. At the same time we must ask how he was said above to be sanctified, about whose salvation there is doubt here, unless according to the understanding we have set out. \"Or how do you know, husband, whether you will save your wife?\" He put it doubtfully, but ambiguous things are always to be believed to turn out for the better.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.16 (Souter, Texts and Studies 9.2 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-16)."},"pelagius-expositiones-1-corinthios/7.17":{"o":"Nisi uni cuique sicut dominus partitus est: unum quemque sicut. uocauit deus, ita ambulet, sicut [ubique] in omnibus ecclesiis doceo. Uel cum fideli coniuge, uel etiam cum [in]fideli. Siue in praeputio siue circumcisus, seruus aut liber.","t":"\"Only, as the Lord has apportioned to each, as God has called each, so let him walk, as I teach [everywhere] in all the churches.\" Whether with a believing spouse or even with an unbelieving one. Whether in uncircumcision or circumcised, slave or free.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.17 (Souter, Texts and Studies 9.2 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-17)."},"pelagius-expositiones-1-corinthios/7.18":{"o":"Circumcisus aliquis uocatus est? non adducat praeputium: in praeputio [ali]quis uocatus est? non circumcidatur. Non putet se superflue circumcisum, nec de hoc paeniteat: fuit enim suo tempore necessarium. Siue: Hoc modo non adducat praeputium, quo sine legis caerimoniis uiuat, quia tunc quibusdam apostoli permittebant opera legalia custodire, ne subito a lege retracti scandalum paterentur.","t":"\"Was anyone called circumcised? Let him not draw on a foreskin. Was anyone called in uncircumcision? Let him not be circumcised.\" Let him not think himself needlessly circumcised, nor regret it: for it was necessary in its time. Or: \"let him not draw on a foreskin\" in this sense, that he should live without the ceremonies of the law, because at that time the apostles permitted some to keep the works of the law, so that they would not be offended by being drawn away from the law suddenly.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.18 (Souter, Texts and Studies 9.2 2:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-18)."},"pelagius-expositiones-1-corinthios/7.19":{"o":"Circumcisio nihil est, et praeputium nihil est [, sed obseruatio mandatorum dei necessaria est]. Hoc tempore nec prodesse poterit nec obesse.","t":"\"Circumcision is nothing, and uncircumcision is nothing[, but keeping the commandments of God is necessary].\" At this time it can neither help nor harm.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.19 (Souter, Texts and Studies 9.2 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-19)."},"pelagius-expositiones-1-corinthios/7.2":{"o":"propter incontinentiam autem unus quisque suam. uxorem habeat [et una quaeque suum uirum habeat].","t":"\"But because of incontinence let each man have his own wife [and let each woman have her own husband].\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.2 (Souter, Texts and Studies 9.2 2:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-2)."},"pelagius-expositiones-1-corinthios/7.20":{"o":"Unus quisque in qua uocatione uocatus est, in ipsa permane[a]t aput deum.","t":"\"Let each remain before God in the calling in which he was called.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.20 (Souter, Texts and Studies 9.2 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-20)."},"pelagius-expositiones-1-corinthios/7.21":{"o":"seruus uocatus es? non sit tibi curae. Ne dicas: “quo modo possum deo placere, qui seruus sum?\" deus enim non condiciones aspicit, sed uoluntatem quaerit et mentem. Sed et si potes liber fieri, magis utere. Magis utere seruitio. Usque adeo non prodest libertas nec seruitus nocet.","t":"\"Were you called as a slave? Let it not trouble you.\" Do not say: \"How can I please God, when I am a slave?\" For God does not look at people's condition, but seeks the will and the mind. \"But even if you can become free, rather make use of it.\" Make use of slavery rather. So little does freedom help or slavery harm.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.21 (Souter, Texts and Studies 9.2 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-21)."},"pelagius-expositiones-1-corinthios/7.22":{"o":"Qui enim in domino uocatus est seruus, libertus est domini: similiter [et] qui liber uocatus est, seruus est Christi. [Qui hominis seruus est, libertus est dei, et qui hominibus liber est, seruus est Christi.] ambo ergo unum sunt; ‘non est enim personarum acceptio aput deum.\"","t":"\"For he who was called in the Lord as a slave is a freedman of the Lord: likewise [also] he who was called free is a slave of Christ.\" [He who is a slave of man is a freedman of God, and he who is free with respect to men is a slave of Christ.] Both, then, are one; \"for there is no partiality with God.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.22 (Souter, Texts and Studies 9.2 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-22)."},"pelagius-expositiones-1-corinthios/7.23":{"o":"Praetio empti estis: nolite fieri serui hominum |;","t":"\"You were bought with a price: do not become slaves of men;\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.23 (Souter, Texts and Studies 9.2 2:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-23)."},"pelagius-expositiones-1-corinthios/7.24":{"o":"unus quisque frater in quo uocatus est, in hoc maneat aput deum]. Praetio uero, hoc est, Christi sanguine comparati: nihil ergo propter homines faciatis, sicut alibi ait: ‘non ad oculum seruientes, quasi hominibus placentes, sed quasi serui Christi, facientes uoluntatem dei ex animo, et cetera.","t":"\"brothers, let each remain before God in that in which he was called.\" \"With a price,\" that is, purchased by the blood of Christ: therefore do nothing for the sake of men, as he says elsewhere: \"not serving to the eye, as pleasing men, but as slaves of Christ, doing the will of God from the heart,\" and so on.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.24 (Souter, Texts and Studies 9.2 2:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-24)."},"pelagius-expositiones-1-corinthios/7.25":{"o":"De uirginibus autem. Et de hoc consuluerant, ubi esset praecepta uirginitas. Praeceptum. domini non habeo. Quod sub praecepto est, si non impleatur, punit[ur]: impletum morte tantum caret, quia nihil ex se dat, sed quod debet exsoluit. Consilium autem do. Consilium autem saluatoris dicentis: ‘sunt qui se castrauerunt propter regnum caelorum. Tamquam. misericordiam. consecutus a domino. Suo exemplo docet non nisi in domino gloriandum. Ut sim fidelis. Domini mei semper seruitio occupatus.","t":"\"Now concerning virgins.\" They had consulted him about this too, whether virginity was commanded anywhere. \"I have no command of the Lord.\" What is under command is punished if it is not fulfilled: when fulfilled it only escapes death, because it gives nothing of its own but pays what it owes. \"But I give advice.\" The advice of the Saviour, who says: \"There are those who have castrated themselves for the kingdom of heaven.\" \"As one who has obtained mercy from the Lord.\" By his own example he teaches that one must boast only in the Lord. \"To be faithful.\" Always occupied in the service of my Lord.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.25 (Souter, Texts and Studies 9.2 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-25)."},"pelagius-expositiones-1-corinthios/7.26":{"o":"| Existimo ergo bonum esse.| Hic * existimo\" non pro dubio posuit, sed pro certo, sicut et illut: *puto enim et ego spiritum dei habeo. Propter instantem. necessitatem. Id est, praesentis uitae sollicitudinem, quae multum potest obesse iustitiae, et. qua praecipue iuncti matrimoniis implicantur. Quoniam bonum est homini sic esse. Duplex bonum est et sollicitudinibus mundi carere et uirginitatis praemium expectare.","t":"\"I think, therefore, that it is good.\" Here he put \"I think\" not as doubtful but as certain, like that other saying: \"For I think that I too have the Spirit of God.\" \"Because of the present necessity.\" That is, the anxiety of the present life, which can greatly hinder righteousness, and in which those joined in marriage are especially entangled. \"That it is good for a man to be so.\" The good is twofold: both to be free of the anxieties of the world and to await the reward of virginity.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.26 (Souter, Texts and Studies 9.2 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-26)."},"pelagius-expositiones-1-corinthios/7.27":{"o":"Uinctus es uxori? noli quaerere solutionem : solutus es ab uxore? ne quaesieris uxorem. Ita uult solutos non ligari, quo modo nec solui [discidio] ligatos admitti[t].","t":"\"Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife.\" He wants those who are released not to be bound, just as he does not allow those who are bound to be released [by separation].","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.27 (Souter, Texts and Studies 9.2 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-27)."},"pelagius-expositiones-1-corinthios/7.28":{"o":"Si autem acceperis uxorem, non peccasti. Quia liberae uoluntatis es: si non uis esse maior, esto uel minor: nuptiae enim peccatum non sunt, sed per sollicitudinem mundi qui nubunt legem seruare uix [non] possunt. Aliter: Illos dicit non peccare, si nubant, qui nondum deo uouerint castitatem. [ceterum] uel qui in corde [suo] promisit, si aliut fecerit, \"habet damnationem, quia primam fidem irritam fecit. quod enim erat licitum, per uotum sibi fecit inlicitum, sicut Ananiae et Saphyrae, quibus de pretio possessionis suae retinere nihil licuit, ob quam causam et subita morte prostrati sunt. Et si nupserit uirgo, non peccauit: tribulationem tamen carnis habebunt huius modi. Maledicto se Euae subicientes. Siue: Per sollicitudinem saecularem tribulatione[m] et tristitiam patientur. Ego autem uobis parco. Uobis uirginibus, ut minore labore maiorem possitis implere iustitiam.","t":"\"But if you take a wife, you have not sinned.\" Because you have free will: if you do not wish to be greater, be at least lesser: for marriage is not a sin, but through anxiety for the world those who marry can scarcely keep the law. Another interpretation: He says that those do not sin if they marry who have not yet vowed chastity to God. [Otherwise,] even one who has promised it [in his heart], if he does otherwise, \"has condemnation, because he has made void his first faith.\" For what was lawful he made unlawful for himself by the vow, as for Ananias and Sapphira, who were not allowed to keep back anything of the price of their property, for which reason they were struck down by sudden death. \"And if a virgin marries, she has not sinned: yet such will have tribulation of the flesh.\" Subjecting themselves to the curse of Eve. Or: through worldly anxiety they will suffer tribulation and sadness. \"But I spare you.\" You virgins, so that with less labour you may fulfil greater righteousness.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.28 (Souter, Texts and Studies 9.2 2:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-28)."},"pelagius-expositiones-1-corinthios/7.29":{"o":"Hoc itaque dico, fratres: tempus breue est: reliquum est. Tempus uitae nostrae modicum adserit, ut doceat uoluptatem quae cito finitur non magnopere adpetendam, sed magis concupiscendum esse aeternum praemium castitatis. Ut [et] qui habent uxores ita sint ac si non habeant. Hic omni intentione etiam habentes uxores ad continentiam cohortatur, ut multo magis suadeat non nubere non habentes.","t":"\"This, then, I say, brothers: the time is short: it remains.\" He asserts that the time of our life is brief, to teach that pleasure, which soon ends, is not to be greatly sought, but rather the eternal reward of chastity is to be desired. \"That [even] those who have wives be as though they had none.\" Here with all earnestness he urges even those who have wives to continence, so as to persuade much more those who do not have them not to marry.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.29 (Souter, Texts and Studies 9.2 2:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-29)."},"pelagius-expositiones-1-corinthios/7.3":{"o":"uxori uir debitum reddat, similiter aut[em] et uxor uiro. Bonum fuerat illut quod uobis in primordio praedicaui, hoc est, secundum coniugii usum non tangere mulierem: sed quoniam multos incontinentes huic doctrinae scripsistis refragari, concedatur remedium, ne fornicando moriantur. ergo hoc apostoli exemplo in primis uirginitas et continentia praedicanda est, etsi quis se incontinentem non erubuerit confiteri, in lang[u]ore incontinentiae reclamanti non denegetur remedium nuptiarum, quo modo si peritus medicus inquieto aegro et neganti se posse a pomis omnibus abstinere, saltem minus pernitiosa concedat. incontinentiae re uera usus et tempore et aetate et loco et infirmitate prohibetur: castitas uero potest iugiter custodiri. illut ergo [magis] debemus adpetere, quod et facilius custodire sine ullo impedimento possumus et [iam] in perpetuo possidere. sed obicere amatores luxuriae solent: * ut quid ergo prima dei benedictio crescere et multiplicari concessit?\" ut terra scilicet repleretur, qua iam impleta debemus ab incontinentia temperare. “sed potuit,\" inquies, “omnes de terra formare, si semper illius] usus coniugii non fuerit placiturus.\" sed non quaeritur quid potuit, sed quid fecit, cui omnia possibilia sunt. ipsam quoque Euam noluit de terra facere, sed de costa. si autem putas nobis antiqua tempora in omnibus conuenire, imitare Adam, qui filiam, ut ita dixerim, suam accepit uxorem, Cain similiter, si non pudet, et ceteros qui proprias in matrimonium acceperunt sorores. quod si fieri non debet, omnia deum secundum praescientiam suis temporibus ordinasse credamus, ut qui tunc terram impleri uoluit, modo plus diligat castitatem, cui et grande praemium repromittit. illut etiam dicendum est quod nec secundum uetus testamentum quosdam uxores habere uideamus, quia ibi uxores liberorum causa habere permissum est, non propter nimiam libidinem exercendam. qui in hoc etiam animalibus deteriores esse noscuntur, quo necando filios probant se non filiorum causa nupsisse: qui autem ea sola causa coniungitur, statim se abstinet post conceptum, et cessante iam per aetatem partu cessat et[iam] usus.","t":"\"Let the husband render the debt to the wife, and likewise also the wife to the husband.\" That which I preached to you at the beginning would have been good, that is, according to the use of marriage, not to touch a woman: but since you have written that many incontinent people resist this teaching, let a remedy be granted, so that they do not die by committing sexual immorality. By this example of the apostle, therefore, virginity and continence are to be preached first of all; but if anyone has not blushed to confess himself incontinent, the remedy of marriage is not to be refused him when he cries out in the weakness of incontinence, just as a skilled physician, when a restless patient says he cannot abstain from all fruit, at least grants the less harmful ones. In truth the use of incontinence is forbidden by time, by age, by place, and by infirmity: but chastity can be kept continually. We ought therefore to seek that [rather] which we can both more easily keep without any hindrance and [now] possess for ever. But the lovers of self-indulgence are accustomed to object: \"Why, then, did God's first blessing grant increase and multiplication?\" So that, of course, the earth might be filled; now that it is filled, we ought to refrain from incontinence. \"But,\" you will say, \"he could have formed everyone from the earth, if that use of marriage was never going to please him.\" But the question is not what he could do, but what he did, to whom all things are possible. Eve herself, too, he did not wish to make from the earth, but from a rib. But if you think that the ancient times suit us in all things, imitate Adam, who took as his wife his own daughter, so to speak; likewise Cain, if you are not ashamed, and the others who took their own sisters in marriage. But if this ought not to be done, let us believe that God ordained all things in their own times according to his foreknowledge, so that he who then wished the earth to be filled now loves chastity more, to which he also promises a great reward. This too must be said, that we do not see certain people having wives even under the old covenant, because there it was permitted to have wives for the sake of children, not for the exercise of excessive lust. In this they are known to be even worse than animals, since by killing their children they prove that they did not marry for the sake of children: but one who is joined for that reason alone abstains at once after conception, and when childbearing ceases with age, use also ceases.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.3 (Souter, Texts and Studies 9.2 2:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-3)."},"pelagius-expositiones-1-corinthios/7.30":{"o":"Et qui flent tamquam non flentes, et qui gaudent tamquam non gaudentes, et qui emunt [tamquam] non possidentes,","t":"\"And those who weep as though not weeping, and those who rejoice as though not rejoicing, and those who buy [as though] not possessing,\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.30 (Souter, Texts and Studies 9.2 2:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-30)."},"pelagius-expositiones-1-corinthios/7.31":{"o":"[|ef] qui utuntur hoc mundo, tamquam non utantur. Quia et istut in breui transibit: ‘tempus’ enim *omni[s] rei sub sole, tempus plangendi [et tempus gaudendi ], et cetera. Praeterit enim figura huius mundi. Hoc saeculum quasi umbra pertransit: nolite ergo de eo multum esse solliciti, ne possessionem perdatis aeternam, et figuram quaerentes incipiatis amittere ueritatem: hic enim mundus imago futuri est. si ergo talis est imago, ipsa ueritas qualis est! unde si hoc tam impense diligitis, quanto magis illut impensius amare debetis! nam saeculum hoc nos dimissuros cotidiana morientium exempla testantur. an forte nos solos esse credimus immortales, quasi non simus ex hominibus generati? unde sapiens semper aliorum casibus emendatur, dicente scriptura: ‘cor sapientis in domo luctus: hic enim finis omni homini, et qui uult dabit bonum in corde suo.’","t":"\"[and] those who use this world as though they did not use it.\" Because this too will soon pass away: for there is \"a time for every thing under the sun, a time to mourn [and a time to rejoice],\" and so on. \"For the form of this world is passing away.\" This age passes like a shadow: do not, then, be very anxious about it, lest you lose the eternal possession, and, seeking the figure, begin to lose the truth: for this world is an image of the one to come. If, then, the image is such, what is the truth itself like! Hence, if you love this so intensely, how much more intensely ought you to love that! For the daily examples of the dying testify that we shall leave this age. Or do we perhaps believe that we alone are immortal, as though we were not begotten of human beings? Hence the wise man is always corrected by the misfortunes of others, as Scripture says: \"The heart of the wise is in the house of mourning: for this is the end of every man, and the living will lay it to heart.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.31 (Souter, Texts and Studies 9.2 2:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-31)."},"pelagius-expositiones-1-corinthios/7.32":{"o":"Uolo [autem] uos sine sollicitudine esse. qui sine uxore est cogitat quae domini sunt, quo modo placeat deo. Debemus et nos uelle quod apostolus uelle se dicit, ne incontinentes contra eius uideamur facere uoluntatem.","t":"\"[But] I want you to be without anxiety. He who is without a wife thinks about the things of the Lord, how he may please God.\" We too ought to want what the apostle says he wants, lest we who are incontinent seem to act against his will.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.32 (Souter, Texts and Studies 9.2 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-32)."},"pelagius-expositiones-1-corinthios/7.33":{"o":"Qui autem cum uxore est, sollicitus est quae sunt [huius| mundi, quo modo placeat uxori. Multum enim nobis expedit sollicitudine carere mundana, ne [f]orte spinae suffocent semen et dicere incipiamus: 'uillam comparaui, boues emi, uxorem duxi; ad cenam ‘uenire non possum.' [et] quale est uxori magis uelle placere quam domino! Diuisa est","t":"\"But he who is with a wife is anxious about the things [of this] world, how he may please his wife.\" For it is of great benefit to us to be free of worldly anxiety, lest perhaps thorns choke the seed and we begin to say: \"I have bought a farm, I have bought oxen, I have married a wife; I cannot come to the dinner.\" [And] what a thing it is to want to please a wife more than the Lord! \"Divided is","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.33 (Souter, Texts and Studies 9.2 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-33)."},"pelagius-expositiones-1-corinthios/7.34":{"o":"mulier et uirgo. Quod diuisum est, unum non [Quae innupta [est ] cogitat quae sunt domini: ut sit sancta corpore et spiritu. Corpore ab usu coniugali, spiritu a rerum mundanarum sollicitudine, dum tota diuino seruitio mancipatur. Quae autem nupta est, cogitat quae sunt [huius] mundi, quo modo placeat uiro. Nuptam uiro placere adserit cogitando quae mundi sunt, innuptam uero deo eo quod illi nulla cura sit saeculi. quae ergo uirum non habet, et tamen quae mundi sunt cogitat, cui placere desiderat? nonne incipiet illi nupta praeponi, quae cogitando mundana conplacet uel marito, cum haec nec marito—quem non habet—nitatur placere, nec deo?","t":"the wife and the virgin.\" What is divided is not one. \"The unmarried woman thinks about the things of the Lord, that she may be holy in body and spirit.\" In body, from conjugal relations; in spirit, from anxiety about worldly things, while she is wholly given over to divine service. \"But she who is married thinks about the things [of this] world, how she may please her husband.\" He asserts that the married woman pleases her husband by thinking about the things of the world, but the unmarried woman pleases God, because she has no care for this age. Whom, then, does she wish to please who has no husband and yet thinks about the things of the world? Will not the married woman begin to be preferred to her, since by thinking about worldly things she at least pleases her husband, while this one strives to please neither a husband, whom she does not have, nor God?","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.34 (Souter, Texts and Studies 9.2 2:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-34)."},"pelagius-expositiones-1-corinthios/7.35":{"o":"[Porro] hoc ad utilitatem uestram dico, non ut laqueum iniciam uobis, sed ad id quod honestum est. [Ne] necessitatem illis uide[re]tur imponere, dicit se eos quid illis expediat commonere. simul attende[ndum] quia, si hoc illis utile erat quod apostolus suadebat, illut minus utile erat quod illi uolebant.","t":"\"[Moreover] I say this for your benefit, not to cast a snare on you, but for what is honourable.\" So that he would not seem to impose necessity on them, he says that he is reminding them what is to their advantage. At the same time it should be noted that, if what the apostle urged was useful to them, what they themselves wanted was less useful.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.35 (Souter, Texts and Studies 9.2 2:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-35)."},"pelagius-expositiones-1-corinthios/7.36":{"o":"Si quis autem turpe[m se uideri] existimat supra uirgine sua, quod sit superadulta. Turpis uideri poterit, si cupientem uirginem suam nubere non permittat, et illa fuerit fornicata. Et ita oportet fieri quod uult, faciat, non peccat, si nubet. Si ita necesse fuerit propter filiae uoluntatem; nam parentes quidem usque ad legitimam aetatem custodire debent et docere quod melius est: si autem illa noluerit, faciant quod necesse est.","t":"\"But if anyone thinks [that he seems] shameful regarding his virgin, because she is past her prime.\" He could seem shameful if he did not allow his virgin who wishes to marry to do so, and she committed sexual immorality. \"And if it must be so, let him do what he wishes; he does not sin if she marries.\" If it is necessary because of the daughter's will; for parents ought to guard them until the lawful age and teach what is better: but if she does not wish it, let them do what is necessary.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.36 (Souter, Texts and Studies 9.2 2:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-36)."},"pelagius-expositiones-1-corinthios/7.37":{"o":"Nam qui statuit in corde suo [ firmus, non] habens necessitatem, potestatem autem habet suae uoluntatis et hoc iudicauit in corde suo, seruare uirginem suam, bene facit. Ille firmus statuit, cuius puellae consensus patris firmauerit uoluntatem, et non illum conpellit filiae necessitas facere quod nolebat, sicut illum de quo supra locutus est.","t":"\"For he who has determined in his heart, [being firm, not] having necessity, but has power over his own will, and has judged this in his heart, to keep his virgin, does well.\" He has determined firmly whose girl's consent has strengthened her father's will, and the daughter's need does not compel him to do what he did not want, like the one of whom he spoke above.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.37 (Souter, Texts and Studies 9.2 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-37)."},"pelagius-expositiones-1-corinthios/7.38":{"o":"Igitur et qui matrimonio iungit uirginem suam, bene facit, et qui non iungit, melius facit. Ita concludit uirginum causam, ut eas faciat in omnibus meliores. unde prudentibus semper meliora et perfectiora sectanda sunt, quia nec in saecularibus et [in] caducis norunt mediocribus esse contenti.","t":"\"So then, he who gives his virgin in marriage does well, and he who does not give her does better.\" Thus he concludes the matter of virgins, so as to make them better in every way. Hence the prudent must always follow what is better and more perfect, since even in worldly and perishable things they do not know how to be content with the middling.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.38 (Souter, Texts and Studies 9.2 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-38)."},"pelagius-expositiones-1-corinthios/7.39":{"o":"Mulier uincta est [leg?], quanto tempore uir eius uiuit. Hi[n]c incipit de digamis et uiduis. Quod si dormierit uir eius, liberata est ; cui uult nubat, tantum in domino. Secundum legem libera facta est a uinculo coniugali. quod si nec tunc se continere uoluerit, conceduntur illi etiam secundae nuptiae, tantum ut infideli uel infidelium ritu non nubat.","t":"\"A wife is bound [by the law] as long as her husband lives.\" Here he begins on the twice married and on widows. \"But if her husband has fallen asleep, she is free; let her marry whom she wishes, only in the Lord.\" According to the law she has been made free from the bond of marriage. But if even then she does not wish to contain herself, a second marriage is also granted her, only she must not marry an unbeliever or by the rite of unbelievers.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.39 (Souter, Texts and Studies 9.2 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-39)."},"pelagius-expositiones-1-corinthios/7.4":{"o":"Mulier sui corporis potestatem. non habet, sed uir: similiter [autem] et uir sui corporis potestatem non habet, sed mulier.","t":"\"The wife does not have power over her own body, but the husband: likewise [also] the husband does not have power over his own body, but the wife.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.4 (Souter, Texts and Studies 9.2 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-4)."},"pelagius-expositiones-1-corinthios/7.40":{"o":"Beatior autem erit, si sic permanserit. Beata habens maritum, si custodiat iustitiam: beatior uidua, quia minore labore maius inueniet castitatis praemium: beatissima uirgo, quae sine labore ad summum praemium poterit peruenire. Secundum meum consilium: puto [autem quod] et ego spiritum dei habeo. Ne meum consilium quasi humanum contemnatis.","t":"\"But she will be happier if she remains so.\" Happy is she who has a husband, if she keeps righteousness: happier the widow, because with less labour she will find a greater reward of chastity: happiest the virgin, who without labour will be able to reach the highest reward. \"According to my advice: [but] I think that I too have the Spirit of God.\" So that you do not despise my advice as merely human.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.40 (Souter, Texts and Studies 9.2 2:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-40)."},"pelagius-expositiones-1-corinthios/7.5":{"o":"nolite fraudare inuicem. [Corpus dicitur omne quod iungitur. sicut ergo mulier corpus dicitur uiri, ita et uir corpus mulieris appellatur. ideo neque si uoluerit mulier contraire, in corpore suo—id est, in uxore—uir poterit dominari. dubium autem non est multo magis nolente uiro neque in uirum mulierem posse praeualere. quoniam ergo de duobus incontinentibus dicit, concedit ex necessitate apostolus [ut] in id ipsum, quia utrique incontinentes sunt, reuertantur, ne intercedente quacumque dissensionis causa ambo fornicationis crimen admittant, quia utrique sunt incontinentes. ceterum autem, si unus e duobus considerans praemium castitatis, uoluerit continere, incontinenti adsentire non debet, sed ita agere ut uidendo continentiam illius] prouocetur incontinens, quia luxuria ad continentiam transire debet, non ad luxuriam continentia declinare. quamuis plurimae mulieres castitati se contradicant, ita illum qui uoluerit continere, agere debere ut in continentia adsentiat in id ipsum, ne dum ille continet, illa peccet. ‘anima quae peccauerit, ipsa morietur. ‘nec enim seruituti subiectus est frater aut soror [in] eiusmodi. “neque enim uocauit nos deus in inmunditiam, sed in sanctificationem.’ Aliter:] Quia uoluit uiro esse subiecta, ipsa sibi abstulit libertatem. Nisi forte ex consensu ad tempus, ut uacetis orationi. [De]negare uidetur incontinentes orationi posse uacare, quae in eo utique minor est communioni, quo catechumenus et paenitens orant, qui communicare non possunt. non solum hoc in nouo, sed etiam in uetere testamento sanctificantur a muliere, ut descendenti[s] deo in monte[m] adsistere mereantur. hinc probatur quid possit perpetua continentia, si tantum ualuit triduana. unde et in Regnorum panem sacerdotalem non nisi continentes accipiunt, quam ob causam necessitas legem soluere uenialiter potuit suffragio castitatis. unde et Petrus hortatur nostras orationes minime impediri debere. Et iterum in id ipsum reuertimini, ne temptet uos satanas propter intemperantiam uestram. | Notandum quod ad duos respondens incontinentes, uni non praeiudicet continenti] [ne uno se retrahente alius incontinens fornicetur].","t":"\"Do not defraud one another.\" [Everything that is joined is called a body. Just as, then, the wife is called the body of the husband, so too the husband is called the body of the wife. Therefore, if the wife is unwilling, the husband will not be able to rule in his body, that is, in his wife. And there is no doubt that much more, if the husband is unwilling, the wife cannot prevail over the husband. Since, then, he is speaking of two who are incontinent, the apostle concedes out of necessity that they come together again, because both are incontinent, so that when some cause of disagreement arises both do not commit the crime of sexual immorality, because both are incontinent. Otherwise, if one of the two, considering the reward of chastity, wishes to be continent, he ought not to give in to the incontinent one, but to act so that the incontinent one is stirred by seeing his continence, because self-indulgence ought to pass over to continence, not continence sink to self-indulgence. Although very many women set themselves against chastity, the one who wishes to be continent ought to act so that she agrees to come together in continence, lest, while he is continent, she sin. \"The soul that sins, it shall die.\" \"For a brother or sister is not subject to bondage in such cases.\" \"For God has not called us to uncleanness, but to sanctification.\" Another interpretation:] Because she was willing to be subject to her husband, she herself gave up her freedom. \"Unless perhaps by consent for a time, so that you may devote yourselves to prayer.\" He seems to deny that the incontinent can devote themselves to prayer, which is certainly less than communion in this respect, that the catechumen and the penitent pray, who cannot receive communion. Not only in the New but also in the Old Testament people are sanctified by abstaining from a woman, so that they may be worthy to stand by when God comes down on the mountain. Hence it is proved what perpetual continence can do, if three days' continence was so powerful. Hence too in Kingdoms only the continent receive the priestly bread, for which reason necessity could loosen the law pardonably, with chastity in its support. Hence Peter too urges that our prayers ought not to be hindered at all. \"And come together again, lest Satan tempt you because of your intemperance.\" Note that in answering two incontinent people he does not prejudge the one who is continent [lest, when one withdraws, the other, being incontinent, commit sexual immorality].","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.5 (Souter, Texts and Studies 9.2 2:160–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-5)."},"pelagius-expositiones-1-corinthios/7.6":{"o":"Hoc autem dico secundum indulgentiam, non secundum imperium.","t":"\"But I say this by way of concession, not of command.\"","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.6 (Souter, Texts and Studies 9.2 2:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-6)."},"pelagius-expositiones-1-corinthios/7.7":{"o":"uolo autem omnes homines esse sicut me ipsum. Hoc ut paruolis indulgeo, non praecipio ut perfectis; nam omnes homines cupio mihi similes inueniri: noui enim quanta castitas mercede pensetur. numquam hoc uoluisset apostolus, si fieri omnino non po[tui]sset. Sed unus quisque proprium habet donum ex deo, alius quidem sic, alius uero sic. Hoc est, propri[a]e uoluntatis accepit donatiuum.","t":"\"But I wish all men to be as I myself am.\" This I allow as to little children; I do not command it as to the perfect; for I desire all men to be found like me: for I know with what a reward chastity is repaid. The apostle would never have wished this if it could not be done at all. \"But each has his own gift from God, one this way, another that.\" That is, he has received the reward of his own will.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.7 (Souter, Texts and Studies 9.2 2:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-7)."},"pelagius-expositiones-1-corinthios/7.8":{"o":"Dico autem non nuptis et uiduis. Incipit aliam causam de innuptis. Bonum est illis, si sic [per]maneant sicut et ego. Magnopere adpetendum est quod a tanto doctore laudatur.","t":"\"But I say to the unmarried and to widows.\" He begins another matter, about the unmarried. \"It is good for them if they remain so, even as I.\" What is praised by so great a teacher is to be sought eagerly.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.8 (Souter, Texts and Studies 9.2 2:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-8)."},"pelagius-expositiones-1-corinthios/7.9":{"o":"Quod si non [se] continent, nubant. Notandum quod incontinentibus nuptiae conceduntur. Melius est enim nubere quam uri. Malo fornicationis est melius, quod igne punitur, sicut Iudas in Genesi de sua nuru pronuntiat.","t":"\"But if they do not contain themselves, let them marry.\" Note that marriage is granted to the incontinent. \"For it is better to marry than to burn.\" It is better than the evil of sexual immorality, which is punished by fire, as Judah pronounces in Genesis about his daughter-in-law.","f":"Pelagius, <i>Comm. 1 Cor.</i> 7.9 (Souter, Texts and Studies 9.2 2:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/7-9)."},"pelagius-expositiones-1-corinthios/8.1":{"o":"De his autem quae idolis immolantur. Incipit de idolothitis, de quibus etiam scripserant, quia quidam [etiam] in templis edebant, idolum nihil esse dicentes et creatura dei se debere uti, et errabant ueri simili ratione decepti. Scimus qu[on]ia[m] omnes scientiam habemus . Et nos omnes nouimus, sicut uos, sed sunt aliqui qui ignorant. Scientia [ enim ] inflat. Ilia scientia quae ex sensu proprio et humano descendit, eos qui praeter ea[m] diuinam non habuerint, inflat, et quae coniecturis magis nititur quam exemplis. ceterum [si] diuina scientia inflat, ut quidam putant, quare illos amplius uult docendo inflare? et in principio ipsius epistulae gratias se dicit deo agere quod omnes scientia repleti sunt, suum quoque alibi proponit exemplum dicens: ‘et si imperitus sermone, sed non scientia.’ saepe etiam arguit ignorantes et ignorantiam tenebris comparauit. Galatas aeque stultitiae notat, nec non [et] Ephesiis lumen scientiae suppliciter depraecatur. Caritas uero aedificat. Quia ‘non quaerit quae sua sunt,5 sed quae aedificent fratres.","t":"“Now concerning things sacrificed to idols.” He begins on food offered to idols, about which they had also written, because some were eating in temples, saying that an idol is nothing and that they ought to make use of God's creation; and they were in error, deceived by a plausible argument. “We know that we all have knowledge.” We too all know, as you do, but there are some who do not know. “Knowledge puffs up.” That knowledge puffs up which comes down from one's own human sense, in those who have no divine knowledge besides it, and which relies more on conjectures than on examples. Otherwise, [if] divine knowledge puffs up, as some think, why does he want to puff them up further by teaching them? At the beginning of this very letter he says he gives thanks to God that all are filled with knowledge; elsewhere he puts forward his own example, saying: “Even if I am unskilled in speech, yet not in knowledge.” He often rebukes the ignorant too, and has compared ignorance to darkness. He likewise brands the Galatians with folly, and for the Ephesians he humbly prays for the light of knowledge. “But love builds up.” Because it “does not seek its own,” but what builds up the brothers.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.1 (Souter, Texts and Studies 9.2 2:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-1)."},"pelagius-expositiones-1-corinthios/8.10":{"o":"si enim quis uiderit eum qui habet scientiam in idol[i]o recumbentem , nonne conscientia eius, cum sit infirma, aedificabitur ad edendum idolothita,","t":"“For if anyone sees him who has knowledge reclining in an idol's temple, will not his conscience, being weak, be built up to eat things sacrificed to idols,”","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.10 (Souter, Texts and Studies 9.2 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-10)."},"pelagius-expositiones-1-corinthios/8.11":{"o":"et peribit [qui] infirmus [est] in tua scientia frater, propter quern Christus mortuus est? Uidete ne quod uobis officere minus creditis, aliis obsit. potest et illis dici qui destruunt exemplo quod aedificant uerbo, [id est,] ne per uos offendant et cadant.","t":"“and the weak brother perish through your knowledge, for whom Christ died?” See that what you believe harms you less does not harm others. It can also be said to those who destroy by example what they build by word: lest through you they stumble and fall.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.11 (Souter, Texts and Studies 9.2 2:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-11)."},"pelagius-expositiones-1-corinthios/8.12":{"o":"Sic autem peccantes in fratres [et] percutientes conscientiam ipsorum infirmam, in Christo peccatis . ‘ Quicumque scandalizauerit unum de pusillis istis, expedit illi ut mola asinaria suspendatur [in] collo eius, et mittatur in profundum maris.’ Quanto grauior poena illos expectat, ut ad comparationem illius hoc, quod [hie] grauissimum est, leue putetur ! et notandum quod in Christo peccare dixerit, qui in membro peccauerit Christi.","t":"“When you sin thus against the brothers and wound their weak conscience, you sin against Christ.” “Whoever causes one of these little ones to stumble, it is better for him that a donkey's millstone be hung around his neck and that he be thrown into the depth of the sea.” How much heavier is the punishment that awaits them, so that, compared with it, this, which here is the heaviest, may be thought light! And note that he said that he sins against Christ who has sinned against a member of Christ.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.12 (Souter, Texts and Studies 9.2 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-12)."},"pelagius-expositiones-1-corinthios/8.13":{"o":"Quapropter, si esca scandalizat [fratrem meum ], non manducabo carnem in aeternum, ne fratrem scandalizem. Non solum ista esca, sed omnis quae scandalizare poterit fratrem.","t":"“Therefore, if food causes my brother to stumble, I will never eat meat, lest I cause my brother to stumble.” Not only this food, but any that could cause a brother to stumble.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.13 (Souter, Texts and Studies 9.2 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-13)."},"pelagius-expositiones-1-corinthios/8.2":{"o":"[Quod] si quis se existimat scire aliquit, nondum cognouit quern ad modum oporte[a]t eum scire. Si quis sibi uidetur sapiens, stultus est; qui enim uere sapiens est, insipient[ior]em se omnibus arbitratur: unde Solomon ait: ‘uidi uirum qui sibi sapiens uidebatur, et spem habuit insipiens magis quam ille.’","t":"“If anyone thinks he knows something, he has not yet known as he ought to know.” If anyone seems wise to himself, he is a fool; for he who is truly wise judges himself unwise beside everyone. Hence Solomon says: “I saw a man who seemed wise to himself, and a fool had more hope than he.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.2 (Souter, Texts and Studies 9.2 2:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-2)."},"pelagius-expositiones-1-corinthios/8.3":{"o":"Si quis autem diligit deum, hie cognitus est ab eo. Ille diligit deum, qui aedificat fratres, sicut dicitur Petro: ‘si amas me, pasce oues meas.’","t":"“But if anyone loves God, he is known by him.” He loves God who builds up the brothers, as is said to Peter: “If you love me, feed my sheep.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.3 (Souter, Texts and Studies 9.2 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-3)."},"pelagius-expositiones-1-corinthios/8.4":{"o":"De escis autem [ eorum ] quae idolis immolantur , scimus quia nihil est idolum et quod nullus deus nisi unus . Repetit quod superius scire se dixerat, et quid sit euidentius ostendit.","t":"“Now concerning the food of things sacrificed to idols, we know that an idol is nothing and that there is no God but one.” He repeats what he had said above that he knew, and shows more clearly what it is.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.4 (Souter, Texts and Studies 9.2 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-4)."},"pelagius-expositiones-1-corinthios/8.5":{"o":"Nam et si sunt qui dicuntur dii, siue in caelo , siue in terra [, si quidem sunt dii multi etdomini multi]. In caelo angeli et sancti in terra, de quibus dicitur: ‘ego dixi, dii estis,’ et domini sunt sancti eorum, quos iudicabunt, de quibus dicitur: ‘iudicabunt nationes et dominabuntur populis.’","t":"“For even if there are so-called gods, whether in heaven or on earth.” In heaven the angels; on earth the saints, of whom it is said: “I said, you are gods”; and the saints are lords of those whom they will judge, of whom it is said: “They will judge nations and rule over peoples.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.5 (Souter, Texts and Studies 9.2 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-5)."},"pelagius-expositiones-1-corinthios/8.6":{"o":"Nobis autem unus deus pater. Cuius uirtute ex nihilo omnia sunt creata. Ex quo omnia et nos in illo. Calumniam ex hoc loco commouent Arriani quod, cum unus tantum deus dicitur pater, filius a deitate seiunctus sit: quibus respondendum: “si ideo non erit filius deus, quia unus est deus pater, ergo et pater non erit dominus, quia [et] dominus unus est Christus. si autem pater non excluditur a dominatione, nec filius a deitate, sed utrumque utrique commune est.” Et unus dominus lesus [Christus] , per quern omnia et nos per ipsum. Per Christum omnia facta sunt, sed et nos ipsi per ipsum sumus saluati.","t":"“Yet for us there is one God, the Father.” By whose power all things were created from nothing. “From whom are all things, and we in him.” The Arians raise a false charge from this passage: since only the Father is called one God, the Son is cut off from the Godhead. They must be answered: “If the Son will not be God for this reason, that the Father is one God, then the Father will not be Lord either, because the Lord is one, Christ. But if the Father is not excluded from lordship, neither is the Son from Godhead; each is common to both.” “And one Lord Jesus, through whom are all things, and we through him.” All things were made through Christ, and we ourselves too have been saved through him.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.6 (Souter, Texts and Studies 9.2 2:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-6)."},"pelagius-expositiones-1-corinthios/8.7":{"o":"Sed non in omnibus est scientia. Non omnes sciunt quia per contemptum idolorum et non magis uenerationis gratia manducetis. Quidam autem \\iri\\ consdentia usque adhuc [idoli] quasi idolot[h]i[t]um manducant, et consdentia ipsorum cum sit injirma , inquinatur. Quidam ignari sic habent adhuc in conscientia sua quo modo ante quam crederent manducabant.","t":"“But not in all is there knowledge.” Not all know that you eat out of contempt for idols and not rather out of veneration. “But some, with their conscience as it was until now, eat it as something offered to an idol, and their conscience, being weak, is defiled.” Some ignorant people still hold in their conscience the same attitude with which they ate before they believed.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.7 (Souter, Texts and Studies 9.2 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-7)."},"pelagius-expositiones-1-corinthios/8.8":{"o":"Esca autem nos non commendat deo. [Ut] sicut dicit Aggaeus propheta: ‘et si manducaueritis et biberitis, nonne uobis manducastis et bibistis? ’ Neque enim si manducauerimus, abundabimus, neque si [non] manducauerimus, de-erit nobis. Cui enim dubium est nullum neque manducando abundare, neque non manducando egere, cum e contrario illis magis formidanda inopia sit, qui gulam retinere non norunt? sed quia magnitudini fidei suae, quod idolis immolata uescerentur, adscriberent, ideo apostolus neque in illis edendis fidei abundantiam, neque in non edendis inopiam esse testatur.","t":"“But food does not commend us to God.” As the prophet Haggai says: “And if you eat and drink, is it not for yourselves that you eat and drink?” “For neither if we eat shall we abound, nor if we do [not] eat shall we lack.” Who doubts that no one abounds by eating, nor lacks by not eating, when on the contrary want is rather to be feared by those who do not know how to restrain their gullet? But because they ascribed it to the greatness of their faith that they ate things sacrificed to idols, the apostle testifies that there is neither abundance of faith in eating them, nor lack of it in not eating them.","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.8 (Souter, Texts and Studies 9.2 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-8)."},"pelagius-expositiones-1-corinthios/8.9":{"o":"TJidete autem ne forte haec licentia uestra offendiculum fiat infirmis:","t":"“But see that this liberty of yours does not become a stumbling block to the weak.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 8.9 (Souter, Texts and Studies 9.2 2:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/8-9)."},"pelagius-expositiones-1-corinthios/9.1":{"o":"Non sum apostolus ? non sum liber? Numquid non [sum]? suam illis replicat formam, quod etiam licita contempserit, ne alii eius infirm[ar]entur exemplo. Nonne [ Christum ] lesum dominum nostrum uidi? Sicut [et] alii. Non[ne ] opus meum uos estis in domino?","t":"“Am I not an apostle? Am I not free?” He sets before them his own pattern: that he disdained even lawful things lest others be weakened by his example. “Have I not seen Jesus our Lord?” As others did. “Are you not my work in the Lord?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.1 (Souter, Texts and Studies 9.2 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-1)."},"pelagius-expositiones-1-corinthios/9.10":{"o":"an propter nos utique [haec] dicit? Quo modo ergo de passeribus ei cura est? et ad Ionam de Niniue[n] dicitur: ‘in qua sunt homines et pecora multa’? sed de ipsis propter hominem, cui creata sunt, cura est ; nam deficiente homine et ista deficiunt ; non tamen proprie dei curam merentur. Nam propter nos scripta sunt, quoniam in spe qui arat debet arare, et qui triturat debet spei suae fructum percipere. Debet fructum sui laboris sperare, et qui triturat debet de ipsa area manducare.","t":"“Or does he say it entirely for our sake?” How then does he care for sparrows? And to Jonah it is said of Nineveh: “in which there are men and many cattle”? But he cares for them for the sake of man, for whom they were created; for when man fails, they fail too; yet they do not properly merit God's care. “For it was written for our sake, because he who ploughs ought to plough in hope, and he who threshes ought to receive the fruit of his hope.” He ought to hope for the fruit of his labour, and he who threshes ought to eat from that very threshing floor.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.10 (Souter, Texts and Studies 9.2 2:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-10)."},"pelagius-expositiones-1-corinthios/9.11":{"o":"[ Si ] nos uobis spiritalia seminauimus, [non\\ magnum est, si nos uestra carnalia metamus ? Si uobis spiritalia et diuina seminauimus, numquid grauaremus uos, si a uobis quae carni opus sunt uellemus accipere?","t":"“If we have sown spiritual things among you, is it a great thing if we reap your carnal things?” If we have sown spiritual and divine things among you, would we be burdening you if we wished to receive from you what the flesh needs?","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.11 (Souter, Texts and Studies 9.2 2:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-11)."},"pelagius-expositiones-1-corinthios/9.12":{"o":"Si alii potestati[s ] uestrae participes sunt, non potius nos ? sed non usi sumus hoc potestate. Si alii a uobis acceperunt quibus minime debebatur, pseudo-apostoli scilicet, quos nihil uobis certum est contulisse, quanto magis nos accipere poteramus, si uobis esse utile sentiremus ! Sed omnia sustinemus, ne[c\\ quod offendiculum demus euangelio Christi. Hoc est, [et] famem [et] sitim et nuditatem libentissime toleramus, ne per nos aduersariis occasione accepta deuorantibus offendatis, aut ne [cui] praedicatio nostra in aliquo reprehensibilis uideatur, auaritiae suspicione maculata.","t":"“If others share in authority over you, do not we rather? But we have not used this authority.” If others received from you, to whom it was not owed at all, that is, the false apostles, who certainly gave you nothing, how much more could we have received, if we had judged it useful to you! “But we endure all things, lest we put any hindrance in the way of the gospel of Christ.” That is, we most gladly endure hunger, thirst and nakedness, so that you may not stumble through us, when adversaries seize the occasion and devour you, or so that our preaching may not seem blameworthy in anything, stained by a suspicion of greed.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.12 (Souter, Texts and Studies 9.2 2:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-12)."},"pelagius-expositiones-1-corinthios/9.13":{"o":"Nescitis quoniam qui in sacrariis operantur, quae de sacrariis sunt edunt? qui altario deseruiunt, de altario participantur? Aput Iudaeos secundum consuetudinem Ueteris Testamenti et iam hoc exemplo eadem repetendo confirmat.","t":"“Do you not know that those who work in the sanctuaries eat what comes from the sanctuaries, and those who serve the altar share in the altar?” Among the Jews, according to the custom of the Old Testament; and now by this example he confirms the same point by repeating it.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.13 (Souter, Texts and Studies 9.2 2:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-13)."},"pelagius-expositiones-1-corinthios/9.14":{"o":"Ita [ et] dominus ordinauit his qui euangelium adnuntiant de euangelio uiuere . Dicens: ‘dignus est operarius mercede sua.5","t":"“So the Lord ordained for those who proclaim the gospel to live by the gospel.” Saying: “The labourer is worthy of his wages.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.14 (Souter, Texts and Studies 9.2 2:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-14)."},"pelagius-expositiones-1-corinthios/9.15":{"o":"Ego autem nihil [h~\\orum usus sum . non scripsi autem haec , ut ita fiant in me. Non haec idcirco scribo, ut uel modo fiat quod ante factum non est; sed uobis exemplum praebeo, tarn proprii quam alieni causa discriminis, saltim ab inlicitis abstinere, cum uideatis me aliorum causa salutis debita non minus quam inlicita contempsisse. Bonum est enim mihi magis mori: gloriam [autem] meam nemo euacuabit . Etiam si fame morerer, propositum meum, de quo ante deum glorior, numquam potero immutare.","t":"“But I have used none of these things. And I have not written these things so that it may be done so in my case.” I do not write this so that what was not done before may be done now; but I offer you an example, for the sake of the danger to yourselves as much as to others, that you should at least abstain from unlawful things, when you see that for the sake of others' salvation I have disdained what was owed me no less than what was unlawful. “For it is better for me to die than that anyone should make my glory void.” Even if I were to die of hunger, I could never change my purpose, of which I glory before God.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.15 (Souter, Texts and Studies 9.2 2:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-15)."},"pelagius-expositiones-1-corinthios/9.16":{"o":"Nam si euangelizem, non est mihi gloria : necessitas enim mihi incumbit. ‘Cum omnia feceritis praecepta,’ debita uo[bi]s dicite persoluisse: non enim aliquid amplius fecistis unde gloriari possitis. Uae enim mihi est , si non euangelizauero. Damnationem habeo.","t":"“For if I preach the gospel, I have no glory: for necessity is laid upon me.” “When you have done all the commands,” say that you have paid what you owed: for you have done nothing more of which you could glory. “For woe is me if I do not preach the gospel.” I incur condemnation.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.16 (Souter, Texts and Studies 9.2 2:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-16)."},"pelagius-expositiones-1-corinthios/9.17":{"o":"Si enim uolens hoc ago , mercedem habeo: si autem inuitus , dispensatio mihi credita est. Tunc magis uidebitur uoluntarium, si amore eius licita contemnantur.","t":"“For if I do this willingly, I have a reward; but if unwillingly, a stewardship has been entrusted to me.” It will seem more truly voluntary if lawful things are disdained for love of him.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.17 (Souter, Texts and Studies 9.2 2:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-17)."},"pelagius-expositiones-1-corinthios/9.18":{"o":"Quae est enim mea merces ut euangelium praedicans sine sumptu efficiam euangelium, ut non abutar potestate mea in euangelio? Quasi interrogat unde maiorem possit habere mercedem, et ipse respondit: ‘si gratis adnuntiem nec acceptam exerceam potestatem.’","t":"“What then is my reward? That in preaching the gospel I may make the gospel free of charge, so as not to abuse my authority in the gospel.” He asks, as it were, how he can have a greater reward, and he himself answers: “If I proclaim it freely and do not exercise the authority I received.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.18 (Souter, Texts and Studies 9.2 2:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-18)."},"pelagius-expositiones-1-corinthios/9.19":{"o":"Nam cum liber essem ex omnibus , omnium me seruum feci[t], ut plures lucri facerem. Cum possim uti libertate mea et de ceteris non ita curare, omnibus tamen compassus sum, ut eos facerem saluos.","t":"“For though I was free from all, I made myself the servant of all, that I might win more.” Though I could use my freedom and not concern myself so with others, I have nevertheless shared the feelings of all, so as to make them saved.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.19 (Souter, Texts and Studies 9.2 2:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-19)."},"pelagius-expositiones-1-corinthios/9.2":{"o":"[et] si aliis non sum apostolus , [at] tamen uobis sum . Ad quos non sum directus a domino, id est, ad Iudaeos. Nam signaculum apostolatus mei uos estis in domino . Indicium apostolatus mei est, quod per me domino credidistis, signis et uirtutibus prouocati.","t":"“If I am not an apostle to others, yet I am to you.” To whom I was not sent by the Lord, that is, to the Jews. “For you are the seal of my apostleship in the Lord.” The proof of my apostleship is that through me you believed in the Lord, roused by signs and mighty works.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.2 (Souter, Texts and Studies 9.2 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-2)."},"pelagius-expositiones-1-corinthios/9.20":{"o":"Et factus sum ludaeis tamquam ludaeus , ut ludaeos lucrarer. Quando se purificauit in templo, quod tempore gratiae sciebat esse superfluum. His qui sub lege sunt , quasi sub lege essem. Ostendit quo modo fuerit cum ipsis et ipse ludaeus. potest et ita intellegi quod Samaritanos dixerit esse sub lege, qui[a] legem tantum Moysi uidentur accipere. Cum ipse non sim sub lege , ut eos qui sub lege sunt lucri faciam. Non est sub lege uetere, quae peccatoribus data esse perscribitur.","t":"“And to the Jews I became as a Jew, that I might win Jews.” When he purified himself in the temple, which he knew to be superfluous in the time of grace. “To those who are under the law, as if I were under the law.” He shows how, when he was with them, he too was a Jew. It can also be understood that he said the Samaritans were under the law, because they appear to accept only the law of Moses. “Though I myself am not under the law, that I might win those who are under the law.” He is not under the old law, which is described as given to sinners.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.20 (Souter, Texts and Studies 9.2 2:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-20)."},"pelagius-expositiones-1-corinthios/9.21":{"o":"[flYs] qui sine lege sunt , tamquam sine lege sim [, ut lucri faciam eos qui sine lege sunt]. Sine lege litterae et a gentibus in primis solam fidem quaerebat, quasi non haberet praecepta legis Christi, quae illos obseruare doceret. Siue: In eo quo illos ad fidei credulitatem non tarn legalibus doctrinis quam rationabilibus argumentis prouocabat, sicut [Athenis fecisse perhibetur, philosophos et paganos per philosophiam et ararum titulos exhortando,] dum dicit: ‘circuiui aras uestras,’ et ‘ut quidam uestrum dixerunt,’ [et cetera]. Cum sine lege dei non sim, sed sub lege sim Christi. Contra Arrianos et Fotinianos, quod deus sit Christus. etiam hoc notandum quod nouum testamentum lex appelletur.","t":"“To those who are without the law, as though I were without the law.” Without the law of the letter; and from the Gentiles at first he sought faith alone, as if he had no precepts of the law of Christ to teach them to keep. Or: in that he roused them to belief not so much by teachings of the law as by rational arguments, as when he says: “I went round your altars,” and “as some of you have said.” “Though I am not without the law of God, but under the law of Christ.” Against the Arians and Photinians, that Christ is God. This too should be noted, that the New Testament is called a law.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.21 (Souter, Texts and Studies 9.2 2:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-21)."},"pelagius-expositiones-1-corinthios/9.22":{"o":"Factus sum infirmis infirmus, ut infirmos lucri faciam. Propter infirmos holera manducaui, cum possem securus carnibus uesci promiscuis. Omnia omnibus factus sum , ut omnes saluos faciam. ‘Non [aliquid mihi, nec] quaerens quod mihi utile est, sed quod multis.’ [item] Aliter: In his quae superius memorauimus, non, ut quidam male existimant, ilium etiam inlicitis consensisse.","t":"“To the weak I became weak, that I might win the weak.” For the sake of the weak I ate vegetables, though I could safely eat any kind of meat. “I became all things to all, that I might save all.” “Not seeking what is profitable to me, but to many.” Otherwise: in the things we mentioned above, it does not mean, as some wrongly suppose, that he consented even to unlawful things.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.22 (Souter, Texts and Studies 9.2 2:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-22)."},"pelagius-expositiones-1-corinthios/9.23":{"o":"Omnia autem facio propter euangelium, ut particeps eius efficiar. Ut in eo partem merear habere cum sanctis.","t":"“And I do all things for the gospel's sake, that I may become a partaker of it.” That I may be worthy to have a share in it with the saints.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.23 (Souter, Texts and Studies 9.2 2:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-23)."},"pelagius-expositiones-1-corinthios/9.24":{"o":"Nescitis quoniam [hi] qui in stadio currunt, omnes quidem currunt , sed unus accipit brabium ? [ego autem dico uobis ;] sic currite, ut [omnes] conprehendatis . Hie stadii cursum iustitiae uel fidei comparauit, quia, quo modo illic, cum omnes intra stadium currant, non nisi qui bene cucurrerit dignus praemio iudicatur, ita et hie, quamuis intra fidei metas cuncti credentes contineantur, soli tamen qui iuste uixerint praemium caeleste percipient.","t":"“Do you not know that those who run in the stadium all run, but one receives the prize? So run that you may obtain it.” Here he compared the race in the stadium to righteousness or to faith: just as there, though all run within the stadium, only he who has run well is judged worthy of the prize, so here too, though all believers are held within the bounds of faith, only those who have lived righteously will receive the heavenly prize.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.24 (Souter, Texts and Studies 9.2 2:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-24)."},"pelagius-expositiones-1-corinthios/9.25":{"o":"Omnis autem qui in agone contendit, ab omnibus se abstinet. Ab omnibus escis quae cursum eorum impedire consue[ue]runt. [Et illi quidem ut corruptibilem coronam aedpiant, nos autem incorruptam.]","t":"“But everyone who competes in the games abstains from all things.” From all foods that usually hinder their running.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.25 (Souter, Texts and Studies 9.2 2:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-25)."},"pelagius-expositiones-1-corinthios/9.26":{"o":"ego igitur sic curro, non ut in incertum, sic certo , non ut aera caedens. Non in uanum curro uel fingo certamen.","t":"“So I run, not as uncertainly; so I fight, not as one beating the air.” I do not run in vain or feign a contest.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.26 (Souter, Texts and Studies 9.2 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-26)."},"pelagius-expositiones-1-corinthios/9.27":{"o":"Sed castigo corpus meum et seruituti subicio. Per abstinentiam et adflictionem atque labores, sicut alibi ait: ‘in ieiuniis multis et uigiliis, in fame et siti, in frigore et nuditate, [et] in laboribus, in carceribus, in plagis, in seditionibus/ et cetera, sicut [et] ad Hebraeos prophetas et alios sanctos passos multa talia memorauit. Ne forte , cum aliis praedicauerim , ipse reprobus efficiar. Non faciendo quod dico.","t":"“But I chastise my body and bring it into subjection.” Through abstinence, affliction and labours, as he says elsewhere: “In much fasting and watching, in hunger and thirst, in cold and nakedness, in labours, in prisons, in beatings, in tumults,” and so on; just as in Hebrews he recalled that the prophets and other saints suffered many such things. “Lest perhaps, when I have preached to others, I myself should be found reprobate.” By not doing what I say.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.27 (Souter, Texts and Studies 9.2 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-27)."},"pelagius-expositiones-1-corinthios/9.3":{"o":"Mea defensio apud eos qui me interrogant, haec est. Inde apostolus esse defendor.","t":"“My defence to those who question me is this.” From this I am defended as an apostle.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.3 (Souter, Texts and Studies 9.2 2:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-3)."},"pelagius-expositiones-1-corinthios/9.4":{"o":"Numquid non habemus potestatem manducandi et bibendi? Habemus potestatem a domino concessam de uestro [sumptu] uiuendi sine nostro labore.","t":"“Do we not have the right to eat and drink?” We have the right, granted by the Lord, to live from what is yours without our own labour.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.4 (Souter, Texts and Studies 9.2 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-4)."},"pelagius-expositiones-1-corinthios/9.5":{"o":"Numquid non habemus potestatem mulieres circumducendi? Non dixit ‘mulieres ducendi,’ ne de uxoribus dicere putaretur, sed ‘circumducendi,’ inquit, per prouincias, quae necessaria de suis facultatibus ministrarent. Sicut et ceteri apostoli et fratres domini et Cephas ?","t":"“Do we not have the right to lead women about?” He did not say “to take women,” lest he be thought to speak of wives, but “to lead about,” he says, through the provinces, women who would minister necessities from their own means. “As do the other apostles and the brothers of the Lord and Cephas?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.5 (Souter, Texts and Studies 9.2 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-5)."},"pelagius-expositiones-1-corinthios/9.6":{"o":"aut ego solus et Barnabas non habemus potestatem [hoc] operandi? Non illos condemnat, sed suum dat exemplum: illi enim fidelioribus praedicabant, et apud Iudaeos antiqua haec erat consuetudo, ut necessaria doctoribus a discipulis praeberentur, quod gentes adhuc rudes poterat scandalizare.","t":"“Or do only Barnabas and I not have the right to refrain from working?” He does not condemn them, but gives his own example: for they preached to people of greater faith, and among the Jews this was an old custom, that necessities were provided for teachers by their disciples, which could scandalize Gentiles who were still new to the faith.","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.6 (Souter, Texts and Studies 9.2 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-6)."},"pelagius-expositiones-1-corinthios/9.7":{"o":"Quis militat suis stipendiis aliquando? Aliis etiam exemplis probat sibi debitum hoc fuisse. ‘suis,5 [hoc est,] et non publicis, uel eorum pro quibus militat. Quis plantat uineam , et fructum eius non edit? quis pascit gregem [ ouium ], et de lacte gregis non manducat? Per comparationem uineae et gregis populum uult intellegi, sicut ibi: ‘uineam de Aegypto transtulisti,’ et iterum: ‘dabo uobis pastores secundum cor meum, et pascent uos cum disciplina.’","t":"“Who ever serves as a soldier at his own expense?” He proves by other examples too that this was owed to him. “His own,” that is, not out of public funds or those of the people for whom he fights. “Who plants a vineyard and does not eat its fruit? Who tends a flock and does not eat of the milk of the flock?” By the comparison of the vineyard and the flock he wants the people to be understood, as in the passage: “You brought a vineyard out of Egypt,” and again: “I will give you shepherds after my heart, and they will feed you with discipline.”","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.7 (Souter, Texts and Studies 9.2 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-7)."},"pelagius-expositiones-1-corinthios/9.8":{"o":"Numquid secundum hominem loquor, an et lex hoc [non] dicit? Id est, numquid proprio tantum sensu loquor?","t":"“Do I say this according to man, or does [not] the law also say this?” That is, do I speak only from my own sense?","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.8 (Souter, Texts and Studies 9.2 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-8)."},"pelagius-expositiones-1-corinthios/9.9":{"o":"Scriptum est enim [in lege Moysi]: Non alligabis os boui trituranti. numquid de bubus cura est deo ?","t":"“For it is written: You shall not muzzle the mouth of the ox that treads out the grain. Is God concerned about oxen?”","f":"Pelagius, <i>Comm. 1 Cor.</i> 9.9 (Souter, Texts and Studies 9.2 2:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/9-9)."}}