Lectio 2
Lecture 2
Admonitio contra contentiones
Warning against contentions
1:10 Obsecro autem vos fratres per nomen Domini nostri Jesu Christi: ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia. [n. 19]
1:10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment. [n. 19]
1:11 Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloës, quia contentiones sunt inter vos. [n. 24]
1:11 For it has been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you. [n. 24]
1:12 Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli: ego autem Apollo: ego vero Cephae: ego autem Christi.
1:12 Now this I say, that every one of you says: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ.
1:13 Divisus est Christus? numquid Paulus crucifixus est pro vobis? aut in nomine Pauli baptizati estis? [n. 26]
1:13 Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul? [n. 26]
1:14 Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum et Caium: [n. 35]
1:14 I give God thanks, that I baptized none of you but Crispus and Caius: [n. 35]
1:15 ne quis dicat quod in nomine meo baptizati estis.
1:15 Lest any should say that you were baptized in my name.
1:16 Baptizavi autem et Stephanae domum: ceterum nescio si quem alium baptizaverim. [n. 37]
1:16 And I baptized also the household of Stephanus. Beyond that, I know not whether I baptized any other. [n. 37]
1:17 Non enim misit me Christus baptizare, sed evangelizare: [n. 38] non in sapientia verbi, ut non evacuetur crux Christi. [n. 40]
1:17 For Christ sent me not to baptize, but to preach the Gospel: [n. 38] not in wisdom of speech, lest the cross of Christ should be made void. [n. 40]
19. Praemissa salutatione et gratiarum actione, hic incipit eos instruere.
19. After the greeting, the Apostle begins to instruct them.
Et primo ponitur instructio de his quae ad omnes communiter pertinent, scilicet de his quae pertinent ad ecclesiastica sacramenta.
First, he instructs them about things pertaining to all generally, namely, about the sacraments.
Secundo instruit eos de his quae ad quosdam pertinebant, XVI cap. de collectis autem quae fiunt in sanctos, et cetera.
Second, he instructs them about things pertaining to some of them, at now concerning the collections that are made for the saints (1 Cor 16:1).
In sacramentis autem tria sunt consideranda. Primo quidem ipsum sacramentum, sicut baptismus; secundo id quod est res significata et contenta, scilicet gratia; tertio id quod est res significata et non contenta, scilicet gloria resurrectionis.
In the sacraments, three things should be considered: first, the sacrament itself, as baptism; second, the reality signified and contained, namely, grace: third, the reality signified but not contained, namely, the glory of the resurrection.
Primo ergo agit de ipsis sacramentis;
First, therefore, he discusses the sacraments themselves;
secundo de ipsis gratiis, XII cap. de spiritualibus autem nolo vos, etc.,
second, the graces, at now concerning spiritual things (1 Cor 12:1);
tertio, de gloria resurrectionis, infra XV notum autem vobis facio.
third, the glory of the resurrection, at now I make known unto you (1 Cor 15:1).
Circa primum tria facit.
In regard to the first he does three things.
Primo determinat ea quae pertinent ad sacramentum baptismi;
First he determines what pertains to baptism;
secundo ea quae pertinent ad sacramentum matrimonii, V cap., ibi omnino auditur inter vos, etc.;
second, what pertains to the sacrament of matrimony, at it is absolutely heard (1 Cor 5:1);
tertio ea quae pertinent ad sacramentum Eucharistiae, VIII cap., ibi de his autem quae idolis sacrificantur.
third, what pertains to the sacrament of the Eucharist, at now concerning those things that are sacrificed (1 Cor 8:1).
20. Dominus autem, Matth. ult., discipulis praeceptum dedit de doctrina simul et baptismo, dicens euntes docete omnes gentes, baptizantes, et cetera. Et ideo Apostolus in prima parte simul cum baptismo agit de doctrina.
20. In the first part the Apostle deals with doctrine along with baptism; thus he follows the example of the Lord, who gave the disciples the injunction to teach and to baptize in one command: go therefore and make disciples of all nations, baptizing them (Matt 28:19).
Est autem sciendum quod inter Corinthios fideles erat quaedam dissensio propter baptistas et doctores; illi enim qui erant instructi contemnebant alios, quasi qui meliorem doctrinam acceperint, et meliorem baptismum.
Now it should be noted that there was dissension among the Corinthian believers, because those who had been instructed assumed that they had received the better teaching and a better baptism and began to look down on the others.
21. Unde circa primum duo facit.
21. Hence the Apostle does two things.
Primo removet contentionem;
First, he ends the strife;
secundo contentionis causam quae erat in hoc, quod gloriabantur de quibusdam, et alios Christi ministros contemnebant, infra III capite et ego, fratres, non potui vobis loqui.
second, he attacks the cause of the strife, namely, that they glory in some of Christ’s ministers and look down on the other ones, at and I, brethren, could not speak to you (1 Cor 3:1).
Circa primum tria facit.
As to the first he does three things.
Primo proponit admonitionem;
First, he gives a friendly warning;
secundo admonitionis necessitatem ostendit, ibi significatum est enim mihi, etc.;
second, he shows the need for the warning, at for it has been signified unto me;
tertio rationem admonitionis assignat, ibi divisus est Christus? et cetera.
third, the reason for the warning, at is Christ divided.
22. Circa primum duo consideranda sunt.
22. In regard to the first, two things should be considered.
Primum quidem quod eos inducit ad admonitionem servandam. Uno modo per propriam humilitatem, cum dicit obsecro autem vos, et cetera. Prov. XVIII, 23: cum obsecrationibus loquitur pauper. Alio modo per fraternam caritatem, cum dicit fratres, quia scilicet ex affectu fraternae caritatis hoc dicebat. Prov. XVIII, 19: frater qui iuvatur a fratre, quasi civitas firma. Tertio per reverentiam Christi, cum dicit per nomen Domini nostri Iesu Christi, quod est ab omnibus honorandum, et cui oportet omnes esse subiectos. Phil. II, 10: in nomine Iesu omne genu flectatur.
First, he uses humble language as one way of inducing them to heed his warning; hence he says, now I beseech you: the poor will speak with supplications (Prov 18:23); the second way is by brotherly love when he says, brethren, because this warning came from the warmth of his fraternal charity: a brother helped by a brother is like a strong city (Prov 18:19). The third way is by appealing to their reverence for Christ when he says: by the name of our Lord Jesus Christ, who should be honored by all and to whom all should be subject: in the name of Jesus every knee should bend (Phil 2:10).
23. Secundo considerandum est quod inducit eos ad tria.
23. The second thing to be considered is that he urges them to three things.
Primo quidem ad concordiam, cum dicit ut idipsum dicatis omnes, id est, omnes eamdem fidem confiteamini, et eamdem sententiam proferatis de his quae sunt communiter agenda. Rom. XV, 6: ut unanimes uno ore honorificetis Deum.
First, to concord when he says, that you all speak the same thing, i.e., that all confess the same faith and hold the same opinion in matters that must be done in common: that together you may with one voice glorify the God and Father of our Lord Jesus Christ (Rom 15:6).
Secundo prohibet vitium contrarium virtuti, cum dicit et non sint in vobis schismata, quia unitas ecclesiastica dividi non debet, in cuius signum milites de tunica inconsutili, Io. XIX, 24 dixerunt: non scindamus eam, sed sortiamur de ea cuius sit. Sunt autem proprie schismata, quando, vel propter diversam fidei confessionem, vel propter diversas sententias de agendis, homines unius collegii in diversas separantur partes. Is. XXII, v. 9: scissuras civitatis David videbitis, quia multiplicatae sunt.
Second, he forbids a vice contrary to virtue when he says: and that there be no schisms among you, because ecclesial unity must not be fragmented. As a sign of this unity the soldiers said of the coat without a seam: let us not cut it, but let us cast lots for it, whose it shall be (John 19:24). Properly speaking, there are schisms when the members of one group separate into various factions according to their various beliefs or according to their various opinions about conduct: you shall see the breaches of the city of David (Isa 22:9).
Tertio inducit eos ad id per quod possunt schismata vitare, scilicet ad perfectionem. Est enim divisionis causa, dum unusquisque partiale bonum quaerit, praetermisso perfecto bono, quod est bonum totius. Et ideo dicit sitis autem perfecti in eodem sensu, scilicet quo iudicatur de agendis, et in eadem scientia, qua iudicatur de cognoscendis, quasi dicat: per haec perfecti esse poteritis, si in unitate persistatis. Col. III, 14: super omnia caritatem habete, quod est vinculum perfectionis. Matth. V, 48: estote perfecti sicut Pater vester caelestis perfectus est.
Third, he urges them to seek perfection, which is the good of the whole. For the cause of division is, while each one seeks a partial good, the perfect good is overlooked, which is the good of the whole. Therefore, he says, but that you be perfect in the same mind, which judges about conduct, and in the same judgment, which judges about belief. As if to say: these things will enable you to be perfect, if you continue in unity: over all these things have charity, which is the bond of perfection (Col 3:14); be perfect as your heavenly Father is perfect (Matt 5:48).