Exposition on 1 Corinthians 11.1–13.13
Latin text: Souter, TS 9.2 (Latin text: A. Souter (Texts and Studies 9.2, 1926); OCR of the Vrije Universiteit Amsterdam scan, read by Tesseract).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 11
11.1Souter, Texts and Studies 9.2 2:187
Imitatores mei estote, sicut et ego Christi. Christus nihil propter se fecit aut passus est, sed salutis causa multorum.
“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.
1 Cor 11:1 (quotation, high confidence)
Notes and citation
Summary: Christ acted and suffered for others' salvation.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.1 (Souter, Texts and Studies 9.2 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-1
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.2Souter, Texts and Studies 9.2 2:187
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.
“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.
1 Cor 11:2 (quotation, high confidence)
Notes and citation
Summary: Paul's precepts carry the authority of the Spirit who spoke in the law and prophets.
- Souter brackets the rest of the first comment (“but by praising them he invites them to reason, because in this case he has no authority of the law to cite”); left out.
Notes on the original text
- Digital text corrected (OCR slip): legefm] → lege[m].
Topics: Scripture and canon
Cite (SBL): Pelagius, Comm. 1 Cor. 11.2 (Souter, Texts and Studies 9.2 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-2
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.3Souter, Texts and Studies 9.2 2:187
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.
“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.
1 Cor 11:3 (quotation, high confidence) · Gal 3:28 (allusion, high confidence)
Notes and citation
Summary: The man is subject to Christ, the woman to Christ and the man; God is Christ's head as to his humanity.
- Gal 3:28. The comment is translated as written.
Notes on the original text
- Digital text corrected (OCR slip; words run together): TJolo → Uolo; adsumptihominisformam → adsumpti hominis formam.
Topics: Marriage, Christology
Cite (SBL): Pelagius, Comm. 1 Cor. 11.3 (Souter, Texts and Studies 9.2 2:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-3
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.4Souter, Texts and Studies 9.2 2:187–188
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.
“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.”
1 Cor 11:4–5 (quotation, high confidence)
Notes and citation
Summary: Men should pray uncovered, women veiled as a sign of subjection.
- The numeral of verse 5 was unreadable; the verse begins at [v. 5].
- Souter brackets “quidam” and a letter of “ecclesia”; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): & Omnia autem → Omnis autem; caput mum → caput suum; atgue si deccUuetur → atque si decaluetur.
Topics: Prayer
Cite (SBL): Pelagius, Comm. 1 Cor. 11.4 (Souter, Texts and Studies 9.2 2:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-4
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.6Souter, Texts and Studies 9.2 2:188
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.
“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.
1 Cor 11:6 (quotation, high confidence)
Notes and citation
Summary: A woman unveiled may as well be shorn; she prophesies among women and at home.
- Souter brackets “et”, “suum” and “Prophetans” (“prophesying”), the last kept in brackets for sense. The restriction of women's prophesying is translated as written.
Notes on the original text
- Digital text corrected (OCR slips): muUeri decalr uari → mulieri decaluari.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.6 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-6
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.7Souter, Texts and Studies 9.2 2:188
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.
“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.
1 Cor 11:7 (quotation, high confidence) · Gen 1:27 (allusion, medium confidence)
Notes and citation
Summary: Man, made in God's image, is free; woman, formed in man's likeness, is subject.
- Souter brackets “est”; left out. Pelagius's reading is translated as written.
Notes on the original text
- Digital text corrected (OCR slip): guidem → quidem; udare → uelare; nee comam → nec comam.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.7 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-7
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.8Souter, Texts and Studies 9.2 2:188
Non enim uir ex muliere est, sed mulier ex uiro. Ex costa scilicet uiri.
“For the man is not from the woman, but the woman from the man.” From the man's rib, that is.
1 Cor 11:8 (quotation, high confidence) · Gen 2:22 (allusion, high confidence)
Notes and citation
Summary: Woman was made from man's rib.
- Gen 2:22.
Notes on the original text
- Digital text corrected (OCR slip): muUere → muliere; uvro → uiro.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.8 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-8
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.9Souter, Texts and Studies 9.2 2:188
Etenim non est creatus homo propter mulierem, sed mulier propter uirum. Uir propter se ipsum factus est; mulier uero ad uiri adiutorium creata est.
“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.
1 Cor 11:9 (quotation, high confidence) · Gen 2:18 (allusion, high confidence)
Notes and citation
Summary: Woman was created as man's helper.
- Gen 2:18.
Notes on the original text
- Digital text corrected (OCR slip): uvrum → uirum.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.9 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-9
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.10Souter, Texts and Studies 9.2 2:188
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.
“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.
1 Cor 11:10 (quotation, high confidence) · Mal 2:7 (quotation, high confidence)
Notes and citation
Summary: The veil marks authority; the “angels” are priests or the angels present in church.
- Souter brackets “propheta” and “Uere”; left out. Mal 2:7.
Notes on the original text
- Digital text corrected (OCR slip): omnipotentis est.9 → omnipotentis est.’; bonorem → honorem; ecdesiae → ecclesiae.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.10 (Souter, Texts and Studies 9.2 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-10
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.11Souter, Texts and Studies 9.2 2:188–189
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.
“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.
1 Cor 11:11 (quotation, high confidence)
Notes and citation
Summary: Man and woman depend on each other.
- Souter brackets “-enim”; left out.
Notes on the original text
- Digital text corrected (OCR slip): negue → neque; uvro → uiro.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.11 (Souter, Texts and Studies 9.2 2:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-11
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.12Souter, Texts and Studies 9.2 2:189
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.
“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.
1 Cor 11:12 (quotation, high confidence)
Notes and citation
Summary: As Eve came from Adam, Christ came from Mary; God made the flesh, against the Manichees.
Topics: Christology, Heresy
Cite (SBL): Pelagius, Comm. 1 Cor. 11.12 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-12
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.13Souter, Texts and Studies 9.2 2:189
Uos ipsi iudicate : decet mulierem non uelatam orare deum? In ipsorum iudicio ponit, ut sua conscientia conuincantur.
“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.
1 Cor 11:13 (quotation, high confidence)
Notes and citation
Summary: Paul appeals to their own judgment.
Notes on the original text
- Digital text corrected (OCR slip): indicate → iudicate.
Topics: Prayer
Cite (SBL): Pelagius, Comm. 1 Cor. 11.13 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-13
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.14Souter, Texts and Studies 9.2 2:189
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.
“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.
1 Cor 11:14 (quotation, high confidence) · Num 6:5 (allusion, high confidence)
Notes and citation
Summary: Nations that ignore this have fallen from nature; the Nazirites' long hair was by God's command.
- Num 6:5.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.14 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-14
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.15Souter, Texts and Studies 9.2 2:189
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.’
“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.”
1 Cor 11:15 (quotation, high confidence)
Notes and citation
Summary: A woman's hair is her natural covering.
- Souter brackets letters of “quoniam”, “quidem” and “ei dati” (“given to her”); left out.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.15 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-15
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.16Souter, Texts and Studies 9.2 2:189
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.
“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.
1 Cor 11:16 (quotation, high confidence)
Notes and citation
Summary: The church has no custom of contention.
- Souter brackets a letter of “resisterent”; no change in sense.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.16 (Souter, Texts and Studies 9.2 2:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-16
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.17Souter, Texts and Studies 9.2 2:189–190
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] !
“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!
1 Cor 11:17 (quotation, high confidence) · Matt 25:24–30 (allusion, high confidence)
Notes and citation
Summary: Faith must always progress; falling back is hopeless.
- Souter brackets “unde”, “est” twice, “magis” and “quod accepit”; left out.
- Matt 25:24–30.
Notes on the original text
- Digital text corrected (OCR slip): illiid → illud.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.17 (Souter, Texts and Studies 9.2 2:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-17
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.18Souter, Texts and Studies 9.2 2:190
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.
“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.
1 Cor 11:18 (quotation, high confidence)
Notes and citation
Summary: Paul turns to the sacraments and the divisions at the assembly.
Notes on the original text
- Digital text corrected (OCR slip): sdsmata → scismata.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.18 (Souter, Texts and Studies 9.2 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-18
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.19Souter, Texts and Studies 9.2 2:190
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:
“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:”
1 Cor 11:19–20 (quotation, high confidence)
Notes and citation
Summary: Dissension leads to heresy, which reveals the faithful.
- The numeral of verse 20 was unreadable; the verse begins at [v. 20].
- Souter brackets letters of “quia” and “uobis”, “si” and “ergo”; left out.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): necesse . habet → necesse habet; Jiant → fiant.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.19 (Souter, Texts and Studies 9.2 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-19
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.21Souter, Texts and Studies 9.2 2:190–191
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.
“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.
1 Cor 11:21 (quotation, high confidence)
Notes and citation
Summary: Those who offered consumed everything themselves; the Lord's supper must be common to all.
Notes on the original text
- Digital text corrected (OCR slip; stray line number): et 20 alii[s] → et alii[s]; satuntatem → saturitatem.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.21 (Souter, Texts and Studies 9.2 2:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-21
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.22Souter, Texts and Studies 9.2 2:191
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.
“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.
1 Cor 11:22 (quotation, high confidence)
Notes and citation
Summary: The church is not a banqueting hall; offerings should be anonymous.
- Souter brackets letters of “debeant” and “obtulerit”, and “ita”; left out.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.22 (Souter, Texts and Studies 9.2 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-22
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.23Souter, Texts and Studies 9.2 2:191
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
“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”
1 Cor 11:23 (quotation, high confidence) · Gal 1:12 (allusion, high confidence)
Notes and citation
Summary: Paul's account of the Supper came from the Lord.
- Souter brackets “se”; left out. Gal 1:12.
Notes on the original text
- Digital text corrected (OCR slip): node → nocte.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.23 (Souter, Texts and Studies 9.2 2:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-23
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.24Souter, Texts and Studies 9.2 2:191–192
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;
“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;”
1 Cor 11:24–25 (quotation, high confidence) · John 6:56 (quotation, high confidence) · Heb 9:16–18 (allusion, high confidence)
Notes and citation
Summary: The Supper is Christ's parting pledge; those who receive his body must live worthily of it.
- The numeral of verse 25 was unreadable (printed as “26”); the verse begins at [v. 25].
- Souter brackets “quod”, “tradetur” and “eo”; left out. Testamentum means both “covenant” and “testament”.
- John 6:56 (cited with “body” for “flesh”); Heb 9:16–18.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips and stray numeral; running head and page number; words run together): uel PELAGI BXPOSmO [XI 25fletu → uel fletu; Hocest → Hoc est; facile in meam commenwrationem . 26 similiter → facite in meam commemorationem . similiter; Hoc facile, quotienscumque → Hoc facite, quotienscumque.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.24 (Souter, Texts and Studies 9.2 2:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-24
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.26Souter, Texts and Studies 9.2 2:192
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.
“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.
1 Cor 11:26 (quotation, high confidence)
Notes and citation
Summary: The sacrament keeps Christ's death in memory until he comes.
Notes on the original text
- Digital text corrected (OCR slip): quotiemcumque → quotienscumque; [adjnuntiatis → [ad]nuntiatis; Donee → Donec.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.26 (Souter, Texts and Studies 9.2 2:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-26
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.27Souter, Texts and Studies 9.2 2:192–193
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.
“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.
1 Cor 11:27 (quotation, high confidence) · Lev 7:19–21 (quotation, medium confidence) · Matt 5:23–24 (quotation, high confidence)
Notes and citation
Summary: One must examine the conscience and leave vices before receiving the Lord's body.
- Souter's brackets here run from inside the lemma into the first quotation; the bracketed words are kept in brackets because without them the passage cannot be understood. He also brackets “aliquid”, “prius”, “et” and a letter of “quia”.
- Lev 7:19–21; Matt 5:23–24.
Notes on the original text
- Digital text corrected (split word and OCR slip): sacr amentum pro uiii → sacramentum pro uili.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.27 (Souter, Texts and Studies 9.2 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-27
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.28Souter, Texts and Studies 9.2 2:192–193
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.
“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.
1 Cor 11:28 (quotation, high confidence) · Matt 27:59–60 (allusion, high confidence)
Notes and citation
Summary: Christ's body must not be received into a polluted heart, as Joseph's clean shroud foreshadowed.
- Souter brackets “in” and a letter of “Ioseph”; left out. Matt 27:59–60.
Notes on the original text
- Digital text corrected (OCR slip): ilb → illo; [injmittere → [in]mittere.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.28 (Souter, Texts and Studies 9.2 2:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-28
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.29Souter, Texts and Studies 9.2 2:193–194
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.
“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.
1 Cor 11:29 (quotation, high confidence)
Notes and citation
Summary: Unworthy reception adds presumption to sin.
- Souter brackets “indigne” (“unworthily”); left out.
Notes on the original text
- Digital text corrected (OCR slip; line-end hyphen): indicium → iudicium; com- muni → communi.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.29 (Souter, Texts and Studies 9.2 2:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-29
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.30Souter, Texts and Studies 9.2 2:194
Ideo inter uos multi infirmi et inbecilles , et dormiunt multi.
“For this reason many among you are weak and sick, and many sleep.”
1 Cor 11:30 (quotation, high confidence)
Notes and citation
Summary: Lemma of 1 Cor 11:30.
Notes on the original text
- Digital text corrected (OCR slip): inbedlles → inbecilles.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.30 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-30
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.31Souter, Texts and Studies 9.2 2:194
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.
“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.
1 Cor 11:31 (quotation, high confidence) · Job 2:7 (allusion, medium confidence) · 2 Chr 16:12 (allusion, high confidence) · 1 Tim 5:23 (allusion, high confidence)
Notes and citation
Summary: Illness comes from testing, sin or intemperance; medicine helps only the last.
- 2 Chr 16:12; 1 Tim 5:23; Tob 2:10; Sir 38:1.
Extrabiblical texts: Tob 2:10 (Tobit [in RC, EO, ETH canons]; allusion); Sir 38:1 (Sirach [in RC, EO, ETH canons]; allusion)
Cite (SBL): Pelagius, Comm. 1 Cor. 11.31 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-31
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.32Souter, Texts and Studies 9.2 2:194
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.
“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.
1 Cor 11:32 (quotation, high confidence)
Notes and citation
Summary: God's correction is fatherly, to lead to repentance.
Cite (SBL): Pelagius, Comm. 1 Cor. 11.32 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-32
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.33Souter, Texts and Studies 9.2 2:194
Itaque , fratres mei , cum conuenitis ad manducandum , inuicem expectate. Quia nemo alium expectabat, ut communiter offerretur.
“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.
1 Cor 11:33 (quotation, high confidence)
Notes and citation
Summary: The offering should be made together.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.33 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-33
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
11.34Souter, Texts and Studies 9.2 2:194
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.
“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.
1 Cor 11:34 (quotation, high confidence)
Notes and citation
Summary: Paul will settle the remaining matters of the sacrament in person.
Notes on the original text
- Digital text corrected (OCR slip): esuriti → esurit,; iudidum → iudicium.
Topics: Eucharist
Cite (SBL): Pelagius, Comm. 1 Cor. 11.34 (Souter, Texts and Studies 9.2 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/11-34
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
Chapter 12
12.1Souter, Texts and Studies 9.2 2:194–195
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.
“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.
1 Cor 12:1 (quotation, high confidence)
Notes and citation
Summary: Tongues, given for unbelievers, were ceasing, and those who lacked them envied those who had them.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.1 (Souter, Texts and Studies 9.2 2:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-1
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.2Souter, Texts and Studies 9.2 2:195
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.
“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.
1 Cor 12:2 (quotation, high confidence) · Ps 115:8 (113:16 LXX) (quotation, high confidence)
Notes and citation
Summary: As pagans they were irrational like their idols.
- Ps 115:8 (113:16 LXX).
Notes on the original text
- Digital text corrected (OCR slip): Trout → Prout.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.2 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-2
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.3Souter, Texts and Studies 9.2 2:195
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.
“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.
1 Cor 12:3 (quotation, high confidence) · Matt 7:22–23 (allusion, high confidence) · Titus 1:16 (allusion, high confidence)
Notes and citation
Summary: Only one who confesses Christ in word and deed calls him Lord in the Spirit.
- Souter brackets “si”; left out. Matt 7:22–23; Titus 1:16.
Notes on the original text
- Digital text corrected (stray marks): fidei ic rationem. j Et → fidei rationem. Et.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 12.3 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-3
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.4Souter, Texts and Studies 9.2 2:195
Diuisiones uero gratiarum sunt, idem autem spiritus,
“Now there are distributions of graces, but the same Spirit,”
1 Cor 12:4 (quotation, high confidence)
Notes and citation
Summary: Lemma of 1 Cor 12:4.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.4 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-4
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.5Souter, Texts and Studies 9.2 2:195
et diuisiones ministrationum sunt, idem autem dominus,
“and there are distributions of ministries, but the same Lord,”
1 Cor 12:5 (quotation, high confidence)
Notes and citation
Summary: Lemma of 1 Cor 12:5.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.5 (Souter, Texts and Studies 9.2 2:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-5
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.6Souter, Texts and Studies 9.2 2:195–196
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.
“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.
1 Cor 12:6 (quotation, high confidence) · 1 Cor 12:11 (quotation, high confidence)
Notes and citation
Summary: The Spirit, called God and Lord here, is one though his gifts are divided; the reversed order answers the Arians.
- The Macedonians (Pneumatomachi) denied the Spirit's divinity.
Notes on the original text
- Digital text corrected (OCR slip): Macedonians → Macedonianos; 11 mis atque → unus atque.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.6 (Souter, Texts and Studies 9.2 2:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-6
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.7Souter, Texts and Studies 9.2 2:196
Uni cuique autem nostrum datur manifestatio spiritus. Ut appareat ilium spiritum sanctum accepisse. Ad utilitatem. Et incredulorum, ut credant, et credentium, ut firmentur.
“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.
1 Cor 12:7 (quotation, high confidence)
Notes and citation
Summary: Gifts show the Spirit's presence and profit unbelievers and believers.
Notes on the original text
- Digital text corrected (OCR slip): TJni → Uni.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.7 (Souter, Texts and Studies 9.2 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-7
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.8Souter, Texts and Studies 9.2 2:196
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.
“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.
1 Cor 12:8 (quotation, high confidence) · Acts 6:10 (allusion, high confidence)
Notes and citation
Summary: Wisdom is gifted speech; knowledge explains the law's mysteries.
- Souter brackets “sermo”; left out. Acts 6:10.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.8 (Souter, Texts and Studies 9.2 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-8
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.9Souter, Texts and Studies 9.2 2:196
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.
“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.
1 Cor 12:9 (quotation, high confidence)
Notes and citation
Summary: Faith here is wonder-working faith.
Notes on the original text
- Digital text corrected (OCR slip): Jides → fides.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.9 (Souter, Texts and Studies 9.2 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-9
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.10Souter, Texts and Studies 9.2 2:196–197
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.
“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.
1 Cor 12:10 (quotation, high confidence)
Notes and citation
Summary: Paul lists miracles, prophecy, discernment, tongues and interpretation.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.10 (Souter, Texts and Studies 9.2 2:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-10
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.11Souter, Texts and Studies 9.2 2:197
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.
“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.
1 Cor 12:11 (quotation, high confidence)
Notes and citation
Summary: The Spirit gives as he wills, which shows him to be God; envy over gifts is wrong.
Notes on the original text
- Digital text corrected (OCR slip): prout unit → prout uult.
Topics: Trinity
Cite (SBL): Pelagius, Comm. 1 Cor. 12.11 (Souter, Texts and Studies 9.2 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-11
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.12Souter, Texts and Studies 9.2 2:197
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.
“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.
1 Cor 12:12 (quotation, high confidence)
Notes and citation
Summary: Members differ in function, not in nature; the church is Christ's body.
- Souter brackets “uno”; left out.
Notes on the original text
- Digital text corrected (split word): cor pore → corpore.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.12 (Souter, Texts and Studies 9.2 2:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-12
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.13Souter, Texts and Studies 9.2 2:197–198
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.
“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.
1 Cor 12:13 (quotation, high confidence) · Mal 2:10 (quotation, high confidence)
Notes and citation
Summary: Baptism makes one body; those who share heavenly things should share earthly goods.
- Mal 2:10.
Notes on the original text
- Digital text corrected (OCR slip): siue send → siue serui.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.13 (Souter, Texts and Studies 9.2 2:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-13
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.14Souter, Texts and Studies 9.2 2:198
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.
“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.
1 Cor 12:14 (quotation, high confidence)
Notes and citation
Summary: Each member has its own function.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): Nan 1 et corpus. Reucrtitur → Nam et corpus. Reuertitur; mulia → multa.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.14 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-14
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.15Souter, Texts and Studies 9.2 2:198
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.
“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.
1 Cor 12:15–16 (quotation, high confidence) · Isa 3:3 (allusion, medium confidence)
Notes and citation
Summary: Foot, hand, ear, eye and mouth stand for different roles in the church.
- The numeral of verse 16 was unreadable; the verse begins at [v. 16].
- Isa 3:3 (the “wise hearer” of the LXX).
Notes on the original text
- Digital text corrected (stray numeral and OCR slip): IQ Et si dixerit amis → Et si dixerit auris.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.15 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-15
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.17Souter, Texts and Studies 9.2 2:198
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?
“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?
1 Cor 12:17 (quotation, high confidence)
Notes and citation
Summary: The church needs all kinds of members.
- Souter brackets “est”; left out.
Notes on the original text
- Digital text corrected (stray line number): Si 1 5 omnes → Si omnes.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.17 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-17
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.18Souter, Texts and Studies 9.2 2:198
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.
“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.
1 Cor 12:18 (quotation, high confidence)
Notes and citation
Summary: God assigns each member its place.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.18 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-18
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.19Souter, Texts and Studies 9.2 2:198
Quod si essent omnia unum membrum , ubi corpus?
“If they were all one member, where would the body be?”
1 Cor 12:19 (quotation, high confidence)
Notes and citation
Summary: Lemma of 1 Cor 12:19.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.19 (Souter, Texts and Studies 9.2 2:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-19
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.20Souter, Texts and Studies 9.2 2:198–199
nunc autem multa quidem membra , unum autem corpus. Si omnes unam gratiam haberent, reliquae ubi essent? et nec corpus iam poterat esse, sed membrum.
“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.
1 Cor 12:20 (quotation, high confidence)
Notes and citation
Summary: Diversity of gifts makes the body.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.20 (Souter, Texts and Studies 9.2 2:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-20
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.21Souter, Texts and Studies 9.2 2:199
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.
“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.
1 Cor 12:21 (quotation, high confidence)
Notes and citation
Summary: Mutual need strengthens love; the priest is the head, the lowest are the feet.
- Souter brackets “autem”; left out.
Notes on the original text
- Digital text corrected (split word; words run together): dicer e → dicere; sacerdosest → sacerdos est.
Topics: Church office
Cite (SBL): Pelagius, Comm. 1 Cor. 12.21 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-21
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.22Souter, Texts and Studies 9.2 2:199
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.
“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.
1 Cor 12:22 (quotation, high confidence)
Notes and citation
Summary: The despised members of the church are the most necessary.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.22 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-22
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.23Souter, Texts and Studies 9.2 2:199
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.
“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.
1 Cor 12:23 (quotation, high confidence)
Notes and citation
Summary: The less honourable parts receive more covering.
Notes on the original text
- Digital text corrected (OCR slips): honor em abundantiorem dreumdamuSy → honorem abundantiorem circumdamus,.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.23 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-23
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.24Souter, Texts and Studies 9.2 2:199
[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.
“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.
1 Cor 12:24 (quotation, high confidence)
Notes and citation
Summary: God gives greater gifts to those lesser in honour.
- Souter brackets “Quae” and “sunt”; left out.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.24 (Souter, Texts and Studies 9.2 2:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-24
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.25Souter, Texts and Studies 9.2 2:199–200
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.
“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.
1 Cor 12:25 (quotation, high confidence)
Notes and citation
Summary: Members serve one another so that none feels deprived.
Notes on the original text
- Digital text corrected (OCR slip): sollidta → sollicita; deseruinnt → deseruiunt.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.25 (Souter, Texts and Studies 9.2 2:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-25
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.26Souter, Texts and Studies 9.2 2:200
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.
“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.
1 Cor 12:26 (quotation, high confidence) · Prov 15:13 (quotation, high confidence)
Notes and citation
Summary: Members share suffering and joy, though we often do the opposite.
- Souter brackets a repeated “membra”; left out. Prov 15:13.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.26 (Souter, Texts and Studies 9.2 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-26
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.27Souter, Texts and Studies 9.2 2:200
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.
“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.
1 Cor 12:27 (quotation, high confidence) · Eph 5:30 (quotation, high confidence)
Notes and citation
Summary: The church is Christ's body; each believer a member.
- Eph 5:30.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.27 (Souter, Texts and Studies 9.2 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-27
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.28Souter, Texts and Studies 9.2 2:200–201
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.
“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.
1 Cor 12:28 (quotation, high confidence) · Acts 11:28 (allusion, high confidence) · 1 Cor 14:3 (quotation, high confidence) · Acts 16:9 (quotation, high confidence)
Notes and citation
Summary: Paul sets out the order of ministries in the church.
- Acts 11:28; 1 Cor 14:3; Acts 16:9.
Notes on the original text
- Digital text corrected (OCR slips; words run together): posuii dens → posuit deus; Secundoprophetas → Secundo prophetas; £ueni, adiuua nos.5 → ‘ueni, adiuua nos.’.
Topics: Church office
Cite (SBL): Pelagius, Comm. 1 Cor. 12.28 (Souter, Texts and Studies 9.2 2:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-28
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.29Souter, Texts and Studies 9.2 2:201
Numquid omnes apostoli? numquid omnes prophetae? numquid omnes doctores? et reliqua. Quod superius dixerat: ‘si essent omnia unum membrum, ubi corpus?5
“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?”
1 Cor 12:29–30 (quotation, high confidence) · 1 Cor 12:19 (quotation, high confidence)
Notes and citation
Summary: Not all have the same gift.
- Verse 30 is not printed: “and the rest” stands for it.
Notes on the original text
- Digital text corrected (split word): doctor es → doctores.
Cite (SBL): Pelagius, Comm. 1 Cor. 12.29 (Souter, Texts and Studies 9.2 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-29
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
12.31Souter, Texts and Studies 9.2 2:201
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.
“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.
1 Cor 12:31 (quotation, high confidence)
Notes and citation
Summary: Love, which lies in our power, is better than signs, which do not.
- The distinction between what lies in our power and what does not is translated as written.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 12.31 (Souter, Texts and Studies 9.2 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/12-31
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
Chapter 13
13.1Souter, Texts and Studies 9.2 2:201
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.
“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.
1 Cor 13:1 (quotation, high confidence)
Notes and citation
Summary: Tongues without love are hollow noise; love is our own and bears all fruit.
- Souter brackets a letter of “illae”; no change in sense. “unum” before “sum” is probably an OCR error (the Vulgate has “factus sum”); translated by sense. “Love is our own” is translated as written.
Notes on the original text
- Digital text corrected (OCR slip): Si Unguis → Si linguis; smn → sum.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 13.1 (Souter, Texts and Studies 9.2 2:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-1
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.2Souter, Texts and Studies 9.2 2:201–203
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
“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.”
1 Cor 13:2 (quotation, high confidence) · Matt 17:20 (allusion, high confidence) · Rom 13:8 (quotation, high confidence) · Rom 13:10 (quotation, high confidence) · Matt 7:23 (quotation, high confidence)
Notes and citation
Summary: Prophecy, knowledge and even mountain-moving faith are nothing without the works of love.
- Matt 17:20; Rom 13:8, 10; Matt 7:23.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): proplietiam → prophetiam; prophetiafm] → prophetia[m]; Ft omnern → Et omnem; monies → montes.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 13.2 (Souter, Texts and Studies 9.2 2:201–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-2
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.3Souter, Texts and Studies 9.2 2:203
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.
“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.
1 Cor 13:3 (quotation, high confidence) · Matt 19:21 (quotation, high confidence)
Notes and citation
Summary: Renouncing possessions is a great good, binding still and not only in persecution; martyrdom without love is possible and worthless.
- Matt 19:21. Pelagius's argument for the permanent value of renouncing wealth is translated as written.
Notes on the original text
- Digital text corrected (OCR slip; split word): facilitates → facultates; [it a] → [ita].
Cite (SBL): Pelagius, Comm. 1 Cor. 13.3 (Souter, Texts and Studies 9.2 2:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-3
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.4Souter, Texts and Studies 9.2 2:203–204
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.
“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.
1 Cor 13:4 (quotation, high confidence)
Notes and citation
Summary: Love is patient, kind, free of envy and pride.
Notes on the original text
- Digital text corrected (OCR slip): iuiurias → iniurias; bene nolens → bene uolens; Cantos → Caritas.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 13.4 (Souter, Texts and Studies 9.2 2:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-4
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.5Souter, Texts and Studies 9.2 2:204
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.
“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.
1 Cor 13:5 (quotation, high confidence)
Notes and citation
Summary: Love seeks others' good and does not even think evil.
- Souter brackets “aliis”; left out.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 13.5 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-5
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.6Souter, Texts and Studies 9.2 2:204
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.
“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.
1 Cor 13:6 (quotation, high confidence)
Notes and citation
Summary: Love grieves at wrong and rejoices in good.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 13.6 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-6
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.7Souter, Texts and Studies 9.2 2:204
Omnia suffert, omnia credit , omnia sperat , omnia sustinet. Suffert iniurias, satis facienti credit, sperat eius emendationem, et donec corrigat patienter expectat.
“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.
1 Cor 13:7 (quotation, high confidence)
Notes and citation
Summary: Love bears with and hopes for the offender.
Notes on the original text
- Digital text corrected (OCR slip): donee → donec.
Topics: Ethics
Cite (SBL): Pelagius, Comm. 1 Cor. 13.7 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-7
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.8Souter, Texts and Studies 9.2 2:204
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.
“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.”
1 Cor 13:8 (quotation, high confidence)
Notes and citation
Summary: Love alone endures.
Notes on the original text
- Digital text corrected (OCR slip): exddit → excidit; sdentia → scientia.
Topics: Eschatology
Cite (SBL): Pelagius, Comm. 1 Cor. 13.8 (Souter, Texts and Studies 9.2 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-8
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.9Souter, Texts and Studies 9.2 2:204–205
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.
“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.
1 Cor 13:9 (quotation, high confidence)
Notes and citation
Summary: Partial gifts give way to what is perfect.
Notes on the original text
- Digital text corrected (OCR slip): [cogno]sdmus → [cogno]scimus.
Cite (SBL): Pelagius, Comm. 1 Cor. 13.9 (Souter, Texts and Studies 9.2 2:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-9
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.10Souter, Texts and Studies 9.2 2:205
Cum autem uenerit quod perfectum est , euacuabuntur ea quae ex parte sunt . Quod sanctis promissum est in futuro.
“But when what is perfect has come, what is in part will be done away.” What is promised to the saints in the future.
1 Cor 13:10 (quotation, high confidence)
Notes and citation
Summary: The perfect is the saints' future reward.
Topics: Eschatology
Cite (SBL): Pelagius, Comm. 1 Cor. 13.10 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-10
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.11Souter, Texts and Studies 9.2 2:205
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.
“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.
1 Cor 13:11 (quotation, high confidence)
Notes and citation
Summary: Spiritual growth is like growing up.
- Souter brackets the clause “I thought as a child”; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): paruulusy ul paruulus loquebary → paruulus, ut paruulus loquebar,; j actus sum uiry → factus sum uir,; pamuli → paruuli; euacuentux → euacuentur.
Cite (SBL): Pelagius, Comm. 1 Cor. 13.11 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-11
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.12Souter, Texts and Studies 9.2 2:205
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.
“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.
1 Cor 13:12 (quotation, high confidence)
Notes and citation
Summary: Now we see through the law's mirror; then we will know as we are known.
Notes on the original text
- Digital text corrected (OCR slip): JJidemus → Uidemus; fade ad faciem → facie ad faciem; pa/rte → parte.
Topics: Eschatology
Cite (SBL): Pelagius, Comm. 1 Cor. 13.12 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-12
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.
13.13Souter, Texts and Studies 9.2 2:205
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.
“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.
1 Cor 13:13 (quotation, high confidence)
Notes and citation
Summary: Only love will remain in the age to come.
Topics: Eschatology
Cite (SBL): Pelagius, Comm. 1 Cor. 13.13 (Souter, Texts and Studies 9.2 2:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-1-corinthios/13-13
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Translation: Translated by Claude from Souter's Latin (1926; our OCR of the VU Amsterdam scan); no public-domain English exists, so the translation was re-read against the Latin.