Friday, October 21, 2011

Towards the Original Fifth Chapter of Clement of Alexandria's First Letter to the Corinthians (= the Letter to the Alexandrians)

1 Corinthians Chapter 5

1 It is actually reported that there is sexual immorality among you, and of a kind that even pagans do not tolerate: A man is sleeping with his father’s wife.

2 And you are proud! Shouldn’t you rather have gone into mourning and have put out of your fellowship the man who has been doing this?

3 For my part, even though I am not physically present, I am with you in spirit. As one who is present with you in this way, I have already passed judgment in the name of our Lord Jesus on the one who has been doing this.

4 So when you are assembled and I am with you in spirit, and the power of our Lord Jesus is present,

5 abandon this man whom I have delivered to Satan, that he might live in the spirit may be saved on the day of the Lord.

6 Your boasting is not good. Don’t you know that a little yeast leavens the whole batch of dough?

Clean away the old leaven to be a new lump as you are unleavened. For Christ, our Passover has been sacrificed.

8 Therefore let us keep the Festival, not with the old bread leavened with malice and wickedness, but with the unleavened bread of sincerity and truth.

I wrote in my letter that you should have nothing to do with πόρνοις

10 not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.

11 But now I am writing to you that you must not associate with anyone who claims to be a brother or sister practices πόρνος, is governed by the hope of profit, worships idols, uses abusive language, gets drunk, or is a swindler. Do not even eat with such people.

12 What business is it of mine to judge those outside the church? Are you not to judge those inside?

13 God will judge those outside. “Expel the wicked person from among you.”

Relevant Patristic References 

1 cor 5.1, - Of course a man of the noble courage of our apostle (to say nothing of the Holy Ghost) was afraid, when writing to the children whom he had begotten in the gospel, to speak freely of the God of the world; for against Him he could not possibly seem to have a word to say, except only in a straightforward manner!5479 I quite admit, that, according to the Creator’s law,5480 the man was an offender “who had his father’s wife.”5481 He followed, no doubt,5482 the principles of natural and public law. When, however, he condemns the man “to be delivered unto Satan,”5483 he becomes the herald of an avenging God. It does not matter5484 that he also said, “For the destruction of the flesh, that the spirit may be saved in the day of the Lord,”5485 since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade “the wicked person be put away from the midst of them,”5486 he only mentioned what is a very frequently recurring sentence of the Creator. “Purge out the old leaven, that ye may be a new lump, as ye are unleavened.”5487 The unleavened bread was therefore, in the Creator’s ordinance, a figure of us (Christians). “For even Christ our passover is sacrificed for us.”54885488 1 Cor. v. 7. But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? [Tertullian, Against Marcion 5.7] 5 7 § 2 (p.682, l.1) BP1

1 Cor 5.1 - Tertullian On Modesty 13 § 4 (p.1304, l.14) BP1 14 § 15 (p.1308, l.57) BP1 14 § 21 (p.1309, l.83) BP1 14 § 27 (p.1310, l.118) BP1 15 § 6 (p.1311, l.21) BP1 15 § 8 (p.1311, l.30) BP1 15 § 11 (p.1311, l.50) BP1 16 § 11 (p.1313, l.43) BP1 17 § 19 (p.1317, l.79) BP1

1 cor 5.1 - Whence the apostle withal judges, and that in a case of fornication,41 that "such a man must be surrendered to Satan for the destruction of the flesh; "42 chiding them likewise because "brethren" were not "judged at the bar of the saints: "43 for he goes on and says, "To what (purpose is it) for me to judge those who are without? " [10] "But you remit, in order that remission may be granted you by God." The sins which are (thus) cleansed are such as a man may have committed against his brother, not against God. [Tertullian Modesty 2]

1 cor 5.1 - We know plainly at this point, too, the suspicions which they raise. For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be "surrendered to Satan, for the destruction of the flesh,"125 ----impious heir as he was to his father's wedlock; as if he subsequently erased his own words, writing: [2] "But if any hath wholly saddened, he hath not wholly saddened me, but in part, lest I burden you all. Sufficient is such a chiding which is given by many; so that, on the contrary, ye should prefer to forgive and console, lest, perhaps, by more abundant sadness, such an one be devoured. For which reason, I pray you, confirm toward him affection. [3] For to this end withal have I written, that I may learn a proof of you, that in all (things) ye are obedient to me. But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections."126 [4] What (reference) is understood here to the fornicator? what to the contaminator of his father's bed?127 what to the Christian who had overstepped the shamelessness of heathens?----since, of course, he would have absolved by a special pardon one whom he had condemned by a special anger. [5] He is more obscure in his pity than in his indignation. He is more open in his austerity than in his lenity. And yet, (generally), anger is more readily indirect than indulgence. Things of a sadder are more wont to hesitate than things of a more joyous cast. [6] Of course the question in hand concerned some moderate indulgence; which (moderation in the indulgence) was now, if ever, to be divined, when it is usual for all thegreatest indulgences not to be granted without public proclamation, so far (are they from being granted) without particularization. [7] Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all? And do you, good shepherd and blessed father that you are, to bring about the (desired) end of the man, grace your harangue with all the allurements of mercy in your power, and under the parable of the "ewe" go in quest of your goats?128 [8] do you, for fear lest your "ewe" again take a leap out from the flock----as if that were no more lawful for the future which was not even once lawful----fill all the rest likewise full of apprehension at the very moment of granting indulgence? [9] And would the apostle so carelessly have granted indulgence to the atrocious licentiousness of fornication burdened with incest, as not at least to have exacted from the criminal even this legally established garb of repentance which you ought to have learned from him? as to have uttered no commination on the past? no allocution touching the future? [10] Nay, more; he goes further, and beseeches that they "would confirm toward him affection," as if he were making satisfaction to him, not as if he were granting an indulgence! [11] And yet I hear (him speak of) "affection," not "communion; "as (he writes) withal to the Thessalonians "But if any obey not our word through the epistle, him mark; and associate not with him, that he may feel awed; not regarding (him) as an enemy, but rebuking as a brother."129[12] Accordingly, he could have said that to a fornicator, too, "affection" only was conceded, not "communion "as well; to an incestuous man, however, not even "affection; "whom he would, to be sure, have bidden to be banished from their midst130 ----much more, of course, from their mind. [13] "But he was apprehensive lest they should be 'overreached by Satan' with regard to the loss of that person whom himself had cast forth to Satan; or else lest, 'by abundance of mourning, he should be devoured' whom he had sentenced to 'destruction of the flesh.'" [14] Here they go so far as to interpret "destruction of the flesh" the office of repentance; in that by fasts, and squalor, and every species of neglect and studious ill-treatment devoted to the extermination of the flesh, it seems to make satisfaction to God; so that they argue that that fornicator----that incestuous person rather----having been delivered by the apostle to Satan, not with a view to "perdition," but with a view to "emendation," on the hypothesis that subsequently he would, on account of the "destruction" (that is, the general affliction) "of the flesh," attain pardon, therefore did actually attain it.  Plainly, the selfsame apostle delivered to Satan Hymenaeus and Alexander, "that they might be emended into not blaspheming,"131 as he writes to his Timotheus. "But withal himself says that 'a stake132 was given him, an angel of Satan, 'by which he was to be buffeted, lest he should exalt himself." [16] If they touch upon this (instance) withal, in order to lead us to understand that such as were "delivered to Sam" by him (were so delivered) with a view to emendation, not to perdition; what similarity is there between blasphemy and incest, and a soul entirely free from these,----nay, rather elated from no other source than the highest sanctity and all innocence; which (elation of soul) was being restrained in the apostle by "buffets," if you will, by means (as they say) of pain in the ear or head? [17] Incest, however, and blasphemy, deserved to have delivered the entire persons of men to Satan himself for a possession, not to "an angel" of his. And (there is yet another point): for about this it makes a difference, nay, rather withal in regard to this it is of the utmost consequence, that we find those men delivered by the apostle to Satan, but to the apostle himself an angel of Satan given. [18] Lastly, when Paul is praying the Lord for its removal, what does he hear? "Hold my grace sufficient; for virtue is perfected in infirmity."133 This they who are surrendered to Satan cannot hear. [19] Moreover, if the crime of Hymenaeus and Alexander----blasphemy, to wit----is irremissible in this and in the future age,134 of course the apostle would not, in opposition to the determinate decision of the Lord, have given to Satan, under a hope of pardon, men already sunken from the faith into blasphemy; [20] whence, too, he pronounced them "shipwrecked with regard to faith,"135 having no longer the solace of the ship, the Church. For to those who, after believing, have struck upon (the rock of) blasphemy, pardon is denied; on the other hand, heathens andheretics are daily emerging out of blasphemy. [21] But even if he did say, "I delivered them to Satan, that they might receive the discipline of not blaspheming," he said it of the rest, who, by their deliverance to Satan----that is, their projection outside the Church----had to be trained in the knowledge that there must be no blaspheming. [22] So, therefore, the incestuous fornicator, too, he delivered, not with a view to emendation, but with a view to perdition, to Satan, to whom he had already, by sinning above an heathen, gone over; that they might learn there must be no fornicating. [23] Finally, he says, "for the destruction of the flesh," not its "torture"----condemning the actual substance through which he had fallen out (of the faith), which substance had already perished immediately on the loss of baptism----" in order that the spirit," he says, "may be saved in the day of the Lord." [24] And (here, again, is a difficulty): for let this point be inquired into, whetherthe man's own spirit will be saved. In that case, a spirit polluted with so great a wickedness will be saved; the object of the perdition of the flesh being, that the spirit may be saved in penalty. In that case, the interpretation which is contrary to ours will recognise a penalty without the flesh, if we lose the resurrection of the flesh.[25] It remains, therefore, that his meaning was, that that spirit which is accounted to exist in the Church must be presented "saved," that is, untainted by the contagion of impurities in the day of the Lord, by the ejection of the incestuous fornicator; if, that is, he subjoins: "Know ye not, that a little leaven spoileth the savour of the whole lump? "136 And yet incestuous fornication was not a little, but a large, leaven. [Tertullian Modesty 13]

1 Cor 5.1 - Epiphanius Panarion 59 4 § 11 (p.369, l.7) BP4, 66 86 § 1 (p.129, l.3 - *<) BP4

1 Cor 5.2 - Tertullian Modesty 13 § 1 (p.1303, l.3) BP1 13 § 12 (p.1305, l.46) BP1 14 § 2 (p.1306, l.4) BP1 14 § 15 (p.1308, l.57) BP1 18 § 15 (p.1319, l.66) BP1

1 Cor 5.3 - Adamantius Dialogues (p.66, l.19 - <) BP2

1 cor 5.3 - Therefore he has trifled both with his own "spirit,"155 and with "the angel of the Church,"156 and with "the power of the Lord," if he rescinded what by their counsel he had formally pronounced. [Tertullian Modesty 15] 14 § 27 (p.1310, l.120) BP1 22 § 4 (p.1328, l.20) BP1

1 Cor 5.4 - Tertullian Modesty 14 § 27 (p.1310, l.120) BP1

1 Cor 5.5 Acta Petri graeca 2 (p.234, l.10) BP1

1 cor - 5.5 - These are trained through previous judgments. Therefore he adds, For this cause was the Gospelpreached also to the dead— to us, namely, who were at one time unbelievers. That they might bejudged according to men, he says, in the flesh, but live according to God in the spirit. Because, that is, they have fallen away from faith; while they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, That they might live according to God in the spirit. So Paul also; for he, too, states something of this nature when he says, Whom I have delivered to Satan, that he might live in the spirit; 1 Corinthians 5:5 that is, as good stewards of the manifold grace of God. Similarly also Paul says, Variously, and in many ways, God of old spoke to our fathers. [Clement of Alexandria, Hypotyposeis, Cassiodorus 1 Peter] (p.206, l.2) BP1

1 Cor 5.5 - Adamantius Dialogues (p.66, l.19 - <) BP2 (p.72, l.25 - <) BP2 (p.74, l.9) BP2 (p.112, l.22 - <) BP2

1 Cor 5.5 - Tertullian, Against Marcion 5 7 § 2 (p.682, l.4) BP1

1 Cor 5.5 - Tertullian Modesty - 2 § 9 (p.1285, l.36) BP1 13 § 1 (p.1303, l.3) BP1 13 § 13 (p.1305, l.50) BP1 13 § 23 (p.1306, l.88) BP1 14 § 2 (p.1306, l.4) BP1 14 § 17 (p.1308, l.68) BP1 14 § 21 (p.1309, l.83) BP1 16 § 3 (p.1312, l.9) BP1 20 § 12 (p.1325, l.67) BP1 22 § 4 (p.1328, l.20) BP1

1 Cor 5.5 - Epiphanius Panarion 59 4 § 11 (p.369, l.8 - <) BP4; 66 86 § 1 (p.129, l.3 - *<) BP4 66 86 § 9 (p.130, l.5 - <) BP4

1 Cor 5.6 - Tertullian Against Marcion 1 2 § 3 (p.443, l.4) BP1

1 Cor 5.6 - Tertullian Modesty 13 § 25 (p.1306, l.99) BP1 18 § 8 (p.1318, l.35) BP1

1 cor 5.6,11 - And we have the precept: “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 go not to eat.”41924192 1 Cor. v. 11. And again does the apostle say, “Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the sons of mistrust. Be not ye therefore partakers with them.”41934193 Eph. v. 6, 7.And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that “a little leaven leaveneth the whole lump.”41944194 1 Cor. v. 6. [Irenaeus AH 4.27.3]

1 Cor 5.7 - Ptolemy Letter to Flora 5 § 15 (p.66, l.2) BP1 6 § 6 (p.68, l.2) BP1

1 Cor 5.7 - Papyrus Egerton 3 BELL H.I., SKEAT T.C., Fragments of an unknown gospel and other early Christian papyri, London 1935, 45-49. (p.47, l.78) BP1

1 Cor 5.7 - Justin Dialogue 111 § 3 (p.170, l.11) BP1 1 cor 5.7 - This was first fulfilled in Syria; for “the disciples were called Christians at Antioch,” 700 when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven, 701 and be ye changed into the new leaven of grace. [Ignatius Magnesians 10 longer]

1 Cor 5.7 - Clement Stromata ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα3 106 § 3 (p.245, l.11) BP1 

1 Cor 5.7 - Clement Stromata "Christ our passover was sacrificed for us" 5 66 § 5 (p.370, l.24) BP1

1 cor 5.7, 11 - Those to whom the prophecy alludes might well be lecherous, undisciplined fighters using their tails, children of darkness, "children of wrath," 442 bloody assassins and murderers of their neighbors. (3) "Clean away the old leaven to become bread of a fresh baking," the Apostle calls loudly to us. 443 And again, in indignation at people like that, he instructs that "if any professed Christian practices fornication, is governed by the hope of profit, worships idols, uses abusive language, gets drunk, or is a swindler, we should have no fellowship, not even at table, with him." [Clement Stromata 3.[Clement of Alexandria Stromata 3.18]

1 cor 5.7 - Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: “Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery.”3066 Then proceeding, he thus inculcates the caution against the divulging of his words to the multitude in the following terms: “And I, brethren, could not speak to you as to spiritual, but as to carnal, even to babes in Christ. I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal.”3067 If, then, “the milk” is said by the apostle to belong to the babes, and “meat” to be the food of the full-grown, milk will be understood to be catechetical instruction—the first food, as it were, of the soul. And meat is the mystic contemplation; for this is the flesh and the blood of the Word, that is, the comprehension of the divine power and essence. “Taste and see that the Lord is Christ,”3068 it is said. For so He imparts of Himself to those who partake of such food in a more spiritual manner; when now the soul nourishes itself, according to the truth-loving Plato. For the knowledge of the divine essence is the meat and drink of the divine Word. Wherefore also Plato says, in the second book of the Republic, “It is those that sacrifice not a sow, but some great and difficult sacrifice,” who ought to inquire respecting God. And the apostle writes, “Christ our passover was sacrificed for us;”3069—a sacrifice hard to procure, in truth, the Son of God consecrated for us. [Clement Stromata 5.10]

1 cor 5.7 - But the expression “in the day that God made,” that is, in and by which God made “all things,” and “without which not even one thing was made,” points out the activity exerted by the Son. As David says, “This is the day which the LORD hath made; let us be glad and rejoice in it”; that is, in consequence of the knowledge imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day. [Clement Stromata 6.16]

1 cor 5.7 - The same holds of pleasure. For it is the highest achievement for one who has had trial of it, afterwards to abstain. For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord’s day,3618 when he abandons an evil disposition, and assumes that of the Gnostic, glorifying the Lord’s resurrection in himself. Further, also, when he has received the comprehension of scientific speculation, he deems that he sees the Lord, directing his eyes towards things invisible, although he seems to look on what he does not wish to look on; chastising the faculty of vision, when he perceives himself pleasurably affected by the application of his eyes; since he wishes to see and hear that alone which concerns him. [Clement 7.12]

1 Cor 5.7 - Polycrates of Ephesus (p.492, l.6) BP1

1 Cor 5.7 - Adamantius Dialogues (p.100, l.1 - <) BP2

1 Cor 5.7 - Tertullian Against Marcion 5 7 § 3 (p.682, l.8) BP1

1 Cor 5.7 - Hippolytus De benedictionibus Isaaci et Iacobi et Moysis ( arm.) BRIERE M., MARIES L., MERCIER B.-Ch., PO 27, 1-2 (1954). 2 (p.124, l.9) BP2

1 Cor 5.7 - Hippolytus - In Elcanam et Annam (In Reg. 1, 1 sq.)* (1) ACHELIS H., GCS 1,2 (1897), 121-122. (p.122, l.8 - <) BP2

1 Cor 5.7 - Ignatius Magnesians 10 § 2 (p.91, l.15) BP1

1 cor 5.7 - How shall we get rid of these many words of the apostle, so important and so precise, which are expressed in terms like the following: “But when the good pleasure of God was with us, He sent His Son, made of a woman;”2050 2050 Gal. iv. 4. The reading is, “cum autem fuit Dei voluntas in nobis.” The Vulgate, following the ordinary Greek text, gives, “at ubi venit plenitudo temporis.” And so Irenæus, Tertullian, Cyprian, etc. [This should have been in the margin of the Revised Version.] and again, “Christ our passover is sacrificed for us;”2051 and once more, “God hath both raised up the Lord, and will raise up us together with Him by His own power?” [Acts Archelaus 49]

1 cor 5.7 - On that day, therefore, on which the Jews were about to eat the Passover in the evening, our Lord and Saviour Jesus Christ was crucified, being made the victim to those who were about to partake by faith of the mystery concerning Him, according to what is written by the blessed Paul: "For even Christ our Passover is sacrificed for us; " [Fragments of Peter of Alexandria]

1 Cor 5.7 - Epiphanius Panarion 33 5 § 15 (p.455, l.22 - *<) BP4 33 6 § 6 (p.456, l.8 - *) BP4 42 11 § 8 (p.121, l.12 - *<) BP4 42 12 § 3 (p.161, l.14 - *<) BP4 42 12 § 3 (p.161, l.15 - <) BP4 42 12 § 3 (p.167, l.21 - <) BP4 64 51 § 5 (p.480, l.23 - *) BP4 75 3 § 4 (p.335, l.3 - *<) BP4 75 6 § 1 (p.338, l.2 - *<) BP4

1 Cor 5.8 - Justin Dialogue 14 § 2 (p.64, l.16) BP1

1 Cor 5.8 - Hippolytus De benedictionibus Isaaci et Iacobi et Moysis ( arm.) 2 (p.124, l.9) BP2

1 cor 5.9 - 6.13 - This is why the Apostle makes the lofty statement, "I wrote in my letter that you should have nothing to do with profligate living" down to "The body is not for sexual promiscuity but for the Lord, and the Lord for the body." 449(4) To make sure that he is not identifying marriage with fornication he adds, "Or do you not realize that anyone who attaches himself to a prostitute becomes physically one with her?" 450 Will anyone call a virgin before marriage a prostitute? (5) "Do not deprive one another," he says, "except temporarily by mutual agreement." 451 By using the word "deprive" he is showing the due obligation of marrying, the production of children. He made a point of this earlier in the words, "The husband must give the wife what is her due, and vice versa." [Clement of Alexandria Stromata 3.18] 3 107 § 3 (p.245, l.28) BP1

1 cor 5.9 - 11 - Deriving his instructions, therefore, from hence, the apostle too says: "I wrote to you in the Epistle, not to be mingled up with fornicators: not, of course, with the fornicators of this world"----and so forth----" else it behoved you to go out from the world. [8] But now I write to you, if any is named a brother among you, (being) a fornicator, or an idolater" (for what so intimately joined?), "or a defrauder" (for what so near akin?), and so on, "with such to take no food even,"220 not to say the Eucharist: because, to wit, withal "a little leaven spoileth the flavour of the whole lump." [Tertullian Modesty 18] 18 § 7 (p.1318, l.28) BP1

136 1 Cor. v. 6, where Tertullian appears to have used doloi, not zumoi.

1 Cor 5.10 - Only Tertullian and Origen

1 cor 5.11 - And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have inChrist. For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts, says he, that I may not make my brother stumble. 1 Corinthians 8:13 I gain the man by a little self-restraint. Have we not power to eat and to drink? 1 Corinthians 9:14 And we know— he says the truth— that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But, he says, through your knowledge your weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ.Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat; 1 Corinthians 5:11 neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. [Clement Instructor 1.1] 2 10 § 6 (p.161, l.15) BP1

1 Cor 5.11 Clement Stromata 3 106 § 3 (p.245, l.13) BP1

1 Cor 5.11 Clement Second Virginity 1 10 § 3 (p.18, l.6 - <) BP2

1 cor 5.11 - I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food, forasmuch as the taint of sins would be communicated as if contagious: wherever a man should mix himself with the sinner. [Tertullian Against Marcion 4.9] 4 9 § 3 (p.559, l.3) BP1

1 Cor 5.11 - Tertullian Modesty 18 § 7 (p.1318, l.28) BP1 18 § 13 (p.1319, l.58) BP1

1 cor 5.12 - Moreover "What have I to do to judge them who are without? "[Tertullian On Modesty] 2 § 9 (p.1285, l.38) BP1 19 § 9 (p.1321, l.43) BP1

1 Cor 5.13 - De aleatoribus 4 (p.96, l.16 - <) BP2

1 Cor 5.13 - Tertullian Marcion 5 7 § 2 (p.682, l.6) BP1 5 14 § 11 (p.707, l.21) BP1 5 18 § 6 (p.718, l.3) BP1

1 Cor 5.13 - since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them,"[Tertullian Against Marcion Book 5]

1 cor 5.13 - and, "Thou shalt put away evil from among you."[Tertullian Against Marcion Book 5]

1 cor 5.13 - it will be in vain that we labour "to put away evil from the midst of us; " [Tertullian Against Hermogenes]

Email with comments or questions.

Stephan Huller's Observations by Stephan Huller
is licensed under a
Creative Commons Attribution 3.0 United States License.