1 Corinthians 4:6

35. Hearken, O God, Thou best Judge! Truth itself, hearken to what I shall say to this gainsayer; hearken, for before Thee I say it, and before my brethren who use Thy law lawfully, to the end of charity; hearken and behold what I shall say to him, if it be pleasing unto Thee. For this brotherly and peaceful word do I return unto him: “If we both see that that which thou sayest is true, and if we both see that what I say is true, where, I ask, do we see it? Certainly not I in thee, nor thou in me, but both in the unchangeable truth itself, which is above our minds.” When, therefore, we may not contend about the very light of the Lord our God, why do we contend about the thoughts of. …

4. Moreover, as to the oracles of God, is it not true that they are lightly touched rather than grasped and handled by us, seeing that in by far the greater part of them we do not already possess opinions definite and ascertained, but are rather inquiring what our opinion ought to be? And this caution, though attended with abundant disquietude, is much better than the rashness of dogmatic assertion. Also, if a man is not carnally minded (which the apostle says is death), will he not be a great cause of offence to those who are still carnally minded, in many parts of Scripture in the exposition of which to say what you believe is most perilous, and to refrain from saying it is most grievous, and to say something else than what you believe is most pernicious? Nay more, when in the discourses or writings of those who are within the Church we find some things censurable, and do not conceal o …

Chapter 2. 3. Hear therefore, all ye who have read his revilings, what Petilianus has vented against me with more anger than consideration. To begin with, I will address you in the words of the apostle, which certainly are true, whatever I myself may be: "Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self." With regard to what immediately follows, although I do not venture to apply to myself the words, "For I am conscious of nothing in myself," yet I say confidently in the sight of God, that I am conscious in myself of none of those charges which Petilianus has brought against my life since the time when I was baptized in Christ; "yet am I not hereby justif …

The notion, however, which they entertain, “that these words, ‘What hast thou that thou hast not received?’ cannot be said of this faith, because it has remained in the same nature, although corrupted, which at first was endowed with health and perfection,” is perceived to have no force for the purpose that they desire if it be considered why the apostle said these words. For he was concerned that no one should glory in man, because dissensions had sprung up among the Corinthian Christians, so that every one was saying, “I, indeed, am of Paul, and another, I am of Apollos, and another, I am of Cephas;” and thence he went on to say: “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the strong things; and God hath chosen the ignoble things of the world, and contemptible things, and those things which are not, …

2. The title then is not simply “To the sons of Korah,” but, “ For understanding , to the sons of Korah.” This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: “My God, My God, look upon Me; why hast Thou forsaken Me?” For “transferring us in a figure” to what He was saying, and to His own Body (for we are also “His Body,” and He is our “Head”), He uttered from the Cross not His own cry, but ours. For God never “forsook” Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spake this: “My God, My God, why hast thou forsaken Me?” For there follows, “Far from My health are the words of My offences:” and it shows in whose person He said this; for sin could not be found in Him.…

4. You at all events heard yesterday how I extolled the power of prayer, how I reproached those who pray with listlessness; without having publicly exposed one of them. Those then who were conscious to themselves of earnestness, accepted that commendation of prayer, and became still more earnest by the praises, while those who were conscious to themselves of listlessness, accepted on the other hand the rebuking, and put off their carelessness. But neither these nor those do we know; and this ignorance is serviceable to both, how, I now tell you. He who has heard the commendations of prayer and is conscious to himself of earnestness, were he to have many witnesses of the commendations, would have lapsed towards pride; but, as it is, by having secretly accepted the praise, he is removed from all arrogance. …

You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls. But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, “Well, he had not seen the Colossians either, and yet he did not do anything of the kind.” But these were more honorable than others, and had come thither from other cities, as to a safer and more royal city. …

However, it was utterly improbable that all should have been corrupted; rather there were some among them who were very holy. And this he signified in the middle of the Epistle, where he says, ( ch. iv. 3, 6 .) “To me it is a very small thing that I should be judged of you:” and adds, “these things I have in a figure transferred unto myself and Apollos.”

1 Cor. iv. 6 Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written. So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. …

For if the one being made inferior and the other superior, doth not allow their being of the body, the whole is done away. Do not say therefore, “I am not the body, because I am inferior.” For the foot also hath the inferior post, yet is it of the body: for the being or not being part of the body, is not from the one lying in this place and the other in that; (which is what constitutes difference of place;) but from the being conjoined or separated. For the being or not being a body, arises from the having been made one or not. But do thou, I pray, mark his considerate way, how he applies their words to our members. For as he said above, “These things have I in a figure transferred to myself and Apollos,” ( 1 Cor. iv. …

But that you may know these his words did not point to immediate death, the thought that pained them most, see how he relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, “And having this confidence I know that I shall abide, yea and abide with you all.” “In nothing,” says he, “shall I be put to shame”; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; “in nothing shall I be put to shame,” neither in life nor death. For I will bear either nobly, whether life or death. …

40. ‘Once a demon exceeding high appeared with pomp, and dared to say, “I am the power of God and I am Providence, what dost thou wish that I shall give thee?” But I then so much the more breathed upon him, and spoke the name of Christ, and set about to smite him. And I seemed to have smitten him, and forthwith he, big as he was, together with all his demons, disappeared at the name of Christ. At another time, while I was fasting, he came full of craft, under the semblance of a monk, with what seemed to be loaves, and gave me counsel, saying, “Eat and cease from thy many labours. Thou also art a man and art like to fall sick.” But I, perceiving his device, rose up to pray; and he endured it not, for he departed, and through the door there seemed to go out as it were smoke. How often in the desert has he displayed what resembled gold, that I should only touch it and look on it. …