1 Corinthians 5:11

4. Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time, and points out why these things have been committed to writing; all these men are found to be unlearned and presumptuous, nay, even destitute of common sense, who, because of the transgressions of them of old time, and because of the disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the …

We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. “Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth.” And a little way on he explains the reason of the command, when he says, “He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.” So that the right food is thanksgiving. And he who gives thanks does not occupy his time in pleasures. …

Justitiam ergo et salutis harmoniam, quæ est veneranda firmaque, alii quidem, ut ostendimus, nimium intenderunt, blaspheme ac maledice cure quavis impietate suscipientes continentiam; cure pie liceret castitatem, qu secundum sanam regulam instituitur, eligere; gratias quidem agendo propter datam ipsis gratiam, non habendo antem odio creatumm, neque eos aspernando, qui juncti sunt matrimonio; est enim creatus mundus, cream est etiam castitas; ambo autem agant gratias in iis, in quibus sunt collocati, si modo ea quoque norunt, in quibus sunt collocati. …

Out of so many kinds of occupations, why indeed had He such respect for that of fishermen, as to select from it for apostles Simon and the sons of Zebedee (for it cannot seem to be the mere fact itself for which the narrative was meant to be drawn out), saying to Peter, when he trembled at the very large draught of the fishes, “Fear not; from henceforth thou shalt catch men?” By saying this, He suggested to them the meaning of the fulfilled prophecy, that it was even He who by Jeremiah had foretold, “Behold, I will send many fishers; and they shall fish them,” that is, men. Then at last they left their boats, and followed Him, understanding that it was He who had begun to accomplish what He had declared. It is quite another case, when he affected to choose from the college of shipmasters, intending one day to appoint the shipmaster Marcion his apostle. …

For even in the Proverbs, which we call Parœmiæ, Solomon specially (treats) of the adulterer (as being) nowhere admissible to expiation. “But the adulterer,” he says, “through indigence of senses acquireth perdition to his own soul; sustaineth dolors and disgraces. His ignominy, moreover, shall not be wiped away for the age. For indignation, full of jealousy, will not spare the man in the day of judgment.” If you think this said about a heathen, at all events about believers you have already heard (it said) through Isaiah: “Go out from the midst of them, and be separate, and touch not the impure.” You have at the very outset of the Psalms, “Blessed the man who hath not gone astray in the counsel of the impious, nor stood in the way of sinners, and sat in the state-chair of pestilence;” whose voice, withal, (is heard) subsequently: “I have not sat with the conclave of vanity; and with the …

“ If thy brother sin against thee, go, shew him his fault between thee and him alone. ” He, then, who attends closely to the expression, in proof of the surpassing philanthropy of Jesus, will say, that as the words do not suggest a difference of sins, they will act in a singular manner and contrary to the goodness of Jesus, who supply the thought, that these words are to be understood as being limited in their application to lesser sins. But another, also attending closely to the expression, and not wishing to introduce these extraneous thoughts, nor admitting that it is spoken about every sin, will say, that he who commits those great sins is not a brother, even if he be called a brother, as the Apostle says, “If any one that is named a brother be a fornicator, or covetous, or an idolater, etc., with such an one not to eat;” for no one who is an idolater, or a fornicator, or covetous, i …

3. Of these three, then, chambering and wantonness are regarded as crimes so great, that any one stained with these sins is deemed unworthy not merely of holding office in the Church, but also of participation in the sacraments; and rightly so. But why restrict such censure to this form of sin alone? For rioting and drunkenness are so tolerated and allowed by public opinion, that even in services designed to honour the memory of the blessed martyrs, and this not only on the annual festivals (which itself must be regarded as deplorable by every one who looks with a spiritual eye upon these things), but every day, they are openly practised. Were this corrupt practice objectionable only because of its being disgraceful, and not on the ground of impiety, we might consider it as a scandal to be tolerated with such amount of forbearance as is within our power. …

5. Having then given back the manuscript of Exodus, I proceeded to enlarge, so far as my time permitted, on the crime of drunkenness, and took up the writings of the Apostle Paul, and showed among what sins it is classed by him, reading the text, “If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one (ye ought) not even to eat;” pathetically reminding them how great is our danger in eating with those who are guilty of intemperance even in their own houses. I read also what is added, a little further on, in the same epistle: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. …

89. In respect of this testimony of John there is no need of further disputation, since it has no reference at all to the question of baptism, which we are at present discussing. For he says, "If any come unto you, and bring not the doctrine of Christ." But heretics leaving the doctrine of their error are converted to the doctrine of Christ, that they may be incorporated with the Church, and may begin to belong to the members of that Dove whose sacrament they previously had; and therefore what previously they lacked belonging to it is given to them, that is to say, peace and charity out of a pure heart, and of a good conscience, and of faith unfeigned. …

But how is it, one may say, that Paul commands, “If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?” In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect,nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.

1 Cor. v. 9-11 I wrote unto you in my epistle to have no company with fornicators: yet not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters, for then must ye needs go out of the world: but now I write unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such an one no not to eat. For since he had said, “Ye have not rather mourned, that such an one should be taken away;” and, “Purge out the old leaven;” and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one’s self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, …

What then? did he not use to eat or to drink? It were most true to say that in many places he really did not eat nor drink: for (c. iv. 11 .) “in hunger,” saith he, “and in thirst, and in nakedness” we were abiding.” Here, however, this is not his meaning; but what? “We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive.”