1 Corinthians 12:1
Now concerning spiritual things, my brethren, I would not have you ignorant.
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- Vulgate (Clementine)
- De spiritualibus autem, nolo vos ignorare fratres.
- Greek New Testament (SBLGNT)
- Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.
Haydock's commentary
Concerning spiritual things. In the apostle's time, the Christians in the sacraments of baptism and confirmation, many times received those graces and gifts of the Holy Ghost, by which some of them prophesied, others wrought miracles, and cured diseases, others spoke tongues, and different languages: now some among the Corinthians made not a right use of these gifts, especially they who had the gift of tongues, and made use of it through vanity, rather than for the profit of others. (Witham)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Tertullian The Five Books Against Marcion, Man the Image of the Creator, and Christ the Head of the Man. Spiritual Gifts. The Sevenfold Spirit Described by Isaiah. The Apostle and the Prophet Compared. Marcion Challenged to Produce Anything Like These Gifts of the Spirit Foretold in Prophecy in His God
“The head of every man is Christ.” What Christ, if He is not the author of man? The head he has here put for authority ; now “authority” will accrue to none else than the “author.” Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: “The man ought not to cover his head, forasmuch as he is the image of God.” Since then he is the image of the Creator (for He , when looking on Christ His Word, who was to become man, said, “Let us make man in our own image, after our likeness”), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. …
St Augustine Book XIII, Chapter VII
8. Hence let him that is able now follow Thy apostle with his understanding where he thus speaks, because Thy love “is shed abroad in our hearts by the Holy Ghost, which is given unto us;” and where, “concerning spiritual gifts,” he teacheth and showeth unto us a more excellent way of charity; and where he bows his knees unto Thee for us, that we may know the super-eminent knowledge of the love of Christ. And, therefore, from the beginning was He super-eminently “borne above the waters.” To whom shall I tell this? How speak of the weight of lustful desires, pressing downwards to the steep abyss? and how charity raises us up again, through Thy Spirit which was “borne over the waters?” To whom shall I tell it? How tell it? For neither are there places in which we are merged and emerge. …
St Augustine Reply to Faustus the Manichæan, Faustus denies that Manichæans believe in two gods. Hyle no god. Augustin discusses at large the doctrine of God and Hyle, and fixes the charge of dualism upon the Manichæans
8. The same apostle again, when speaking of spiritual gifts as diverse, and yet tending to harmonious action, to illustrate a matter so great, and divine, and mysterious, makes a comparison with the human body, thus plainly intimating that this flesh is the handiwork of God. The whole passage, as found in the Epistle to the Corinthians, is so much to the point, that though it is long, I think it not amiss to insert it all: "Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are diversities of administrations, but the same Lord. …
St John Chrysostom Homilies on First Corinthians, Homily XXIX
1 Cor. xii. 1, 2 Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led. This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?