1 Coríntios 15
Jerome · Comentário Patrístico (catena)
1 Coríntios 15:9
If the apostle makes such a confession, how much more should the sinner? Scripture says: "The just man accuses himself when he begins to speak." If the just man is prompt to accuse himself, how much more should the sinner be? — HOMILY 47 ON PSALM 135 (136)
1 Coríntios 15:9
These words apply to those who complain: Why wasn't I created such that I would be free from sin forever? Why was I fashioned such a vessel that I could not endure hard like metal instead of being fragile and easily broken whenever touched?… Let us blush and say what those say who have already obtained their rewards. Let us, who are sinners on earth and encased in this fragile and mortal body, say what we know the saints are saying in heaven. — Against the Pelagians 2.25
1 Coríntios 15:25
Will the Lord rule only until he has put all his enemies under his feet? Will he then stop ruling? Obviously it is only then that he will really begin to rule in the full sense of the word! — AGAINST HELVIDIUS 6
1 Coríntios 15:26
As the psalmist pleads that God be glorified in the borders of his enemies, so do we. When they have ceased to be enemies, then you, O Lord, will be exalted among them. — HOMILY 3 ON PSALM 7
1 Coríntios 15:28
God will be all things in all, so that there will not be only wisdom in Solomon, meekness of soul in David, zeal in Elias and Phineas, faith in Abraham, perfect love in Peter... zeal of preaching in the chosen vessel [Paul], and two or three virtues each in others. But God will be completely in all. The whole number of the saints will be glorified in the whole choir of virtues, and God will be all things to all. — Against the Pelagians 1.18
1 Coríntios 15:33
You despise gold; someone else loves it. You spurn wealth; he eagerly pursues it. You love silence, weakness and privacy. He takes delight in talking and effrontery in the public square, and streets, and apothecary shops.… Do not remain under the same roof with him. Do not rely on your past continence. You cannot be holier than David or wiser than Solomon.… If in the course of your clerical duty you have to visit a widow or a virgin, never enter the house alone. Let your companions be persons who will not disgrace you.… You must not sit alone with a woman secretly and without witnesses. If she has anything confidential to disclose, she is sure to have some nurse or housekeeper, some virgin, some widow, some married woman. She cannot be so friendless as to have none except you to whom she can venture to confide her secrets. — Letter 52
1 Coríntios 15:41
The members of the one church are different. Just as the sun has its own brilliance, and the moon also tempers the darkness of the night. And the five other stars called the wandering stars traverse the sky, differing both in their courses and in their brilliance. There are other countless stars that we see shining in the firmament. The brilliance of each of these is different, and yet each and every star is perfect, according to its own standard, to the degree that, in comparison with a greater star, it lacks perfection.… So the eye cannot say to the hand: "I do not need your help." — Against the Pelagians 1.16
1 Coríntios 15:50
Let us by no means scorn the flesh, but let us reject its works. Let us not despise the body that will reign in heaven with Christ. "Flesh and blood can obtain no part in the kingdom of God." This does not refer to flesh and blood as such but to the works of the flesh.
1 Coríntios 15:51
You ask in what sense it was said, and how it should be read in the first letter of the Apostle Paul to the Corinthians: "We shall all indeed rise again, but we shall not all be changed" (1 Corinthians 15:5). Or according to some examples: "We shall not all sleep, but we shall all indeed be changed," for both are found in Greek manuscripts. Concerning this, Theodore Heracleotes, who was from the city once called Perinthus, spoke in the Apostle's little commentaries: "We shall all indeed not sleep, but we shall all be changed." For Enoch and Elijah, having overcome the necessity of death, were translated from earthly conversation to heavenly kingdoms as they were in their bodies. Thus, also, the holy ones who are to be found in their bodies on the day of consummation and judgment, together with the other saints who are to rise again from the dead, shall be caught up in the clouds to meet Christ in the air, and shall not die; and they shall ever be with the Lord, the bitter necessity of death overcome. Hence the Apostle says: "In fact, we will not all sleep, but all will be changed, in a moment, in the twinkling of an eye, at the last trumpet." For there will be such a quick resurrection of the dead, that living people who are present at the time of the consummation in their own bodies, will not be able to anticipate the dead who rise again from the underworld. For Paul, plainly interpreting the matter, says: "For the trumpet will sound, and the dead will rise incorruptible, and we will be changed. For this corruptible must put on incorruption, and this mortal must put on immortality" (1 Corinthians 15:52), that it may be able to remain permanently in either punishment or in the kingdom of heaven. Bishop Diodorus of Tarsus, passing over this chapter, briefly noted in the following: in that which is written, 'And the dead shall rise incorruptible. And we shall be changed.' 'If,' he says, 'the dead shall rise incorruptible, it is beyond doubt that they too shall have been changed for the better: what was the need to say, 'And we shall be changed'? Did he wish to imply that incorruption is common to all, but change is peculiar to the just? since they follow not only incorruption and immortality, but also glory. Apollinarius, though in different words, asserts the same as Theodore: that some will not die, but will be taken from this present life into the future, so that with changed and glorified bodies, they may be with Christ. This we now believe regarding Enoch and Elijah. Didymus walks the opposite way, not in steps, but in words, departing from the opinion of Origen. Behold, I speak a mystery to you: We shall all indeed sleep, but we will not all be changed. He spoke thus: "If the resurrection needed no interpreter, nor were it obscure in concept, Paul would not have said after much he spoke of resurrection, 'Behold, I speak a mystery to you: We shall all indeed sleep,' that is, die, 'but we will not all be changed,' except the holy alone." I know that in some codices it is written: Not everyone will sleep, but everyone will be changed. But it must be considered whether that which is premised, everyone will be changed, can be reconciled with what follows: The dead will rise incorruptible, and we will be changed. For if everyone will be changed, and this is common to all, it was pointless to say, and we will be changed. Therefore, it should be read as follows: All indeed will sleep, but not all will be changed. For if in Adam all die, and in death there is sleep; therefore, we will all sleep or die. But sleep, according to the idiom of the Scriptures, refers to those who have died in the hope of future resurrection. Everyone who sleeps will certainly wake up, unless sudden death has overtaken him and death has been associated with sleep. And when all have slept according to the law of nature, only the saints will be changed for the better both in body and soul, so that the resurrection of all may be incorruptible; but the glory and transformation will belong exclusively to the saints. And what follows in Greek, 'in an atom, in a twinkling, or in a flicker of an eye' (for both are read) and our interpreters have translated it, 'in a moment and in a sudden,' or, in the movement of the eye: Didymus explained it in the same way: 'Together with the resurrection of everyone, they will be snatched up to meet Christ: but those whom death has dissolved, which the present speech indicates.' For when He speaks of the resurrection of all, at a certain moment in time, in the twinkling of an eye or in a moment, He excludes all the fables of the first and second resurrection, so that some will be believed to be resurrected first, and others last. — Letter 119
1 Coríntios 15:52
Then at the sound of the trumpet the earth and its people shall tremble, but you shall rejoice. The world shall lament and groan when the Lord comes to judge it. The tribes of the earth shall smite the breast. Once mighty kings shall shiver in their nakedness. Then shall Jupiter, with all his progeny, indeed be shown aflame, and Plato with his disciples will be marked a fool. Aristotle's argument shall be of no avail. You may be a poor man and country bred, but then you shall exult and laugh and say: behold the crucified, my God! Behold my Judge! — Letter 14.11
1 Coríntios 15:53
Just as before the Lord suffered his passion, when he was transformed and glorified on the mountain, he certainly had the same body that he had had down below, although of a different glory, so also after the resurrection, his body was of the same nature as it had been before the passion but of a higher state of glory and in more majestic appearance. — HOMILY 61 ON PSALM 15