1 Cor. v. 11.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER I. ON EATING. · Original source
Testimonia — Early Christian Bible Commentary
1 Corinthians 5
1It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father’s wife.
2You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you.
3For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing.
4In the name of our Lord Jesus Christ, when you are gathered together with my spirit with the power of our Lord Jesus Christ,
5you are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
6Your boasting is not good. Don’t you know that a little yeast leavens the whole lump?
7Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place.
8Therefore let’s keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.
9I wrote to you in my letter to have no company with sexual sinners;
10yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters, for then you would have to leave the world.
11But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don’t even eat with such a person.
12For what do I have to do with also judging those who are outside? Don’t you judge those who are within?
13But those who are outside, God judges. “Put away the wicked man from among yourselves.”
Early Christian texts and source notes
1 Cor. v. 6.
Editorial footnote · Against Heresies, Book 4, Preface or unspecified section · Original source
1 Cor. v. 1.
Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / CHAPTER VI. ON THE END OF THE WORLD. · Original source
1 Cor. v. 7.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER X. THE OPINION OF THE APOSTLES ON VEILING THE MYSTERIES OF THE FAITH. · Original source
1 Cor. v. 12.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK TWENTIETH. / ARGUMENT. / 9. What the reign of the saints with Christ for a thousand years is, and how it differs from the eternal kingdom. · Original source
Sabrata, Oea, and Leptis Magna, were the three cities whose combination gave its name to Tripolis. The privilege of bishops to give their votes by proxy in a Council appears to have existed in very early times, and is perhaps referable to the example of St. Paul's interference in the Council of Achæan Bishops, though absent in body, 1 Cor. v. 4.
Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SEVENTH. / Chapter xlvii · Original source
1 Cor. v. 5.
Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter X · Original source
Chap. xlvii.—92. Natalis of Oea said: "It is not only I myself who am present, but also Pompeius of Sabrata, and Dioga of Leptis Magna, who commissioned me to represent their views, being absent indeed in body, but present in spirit, who deliver this same judgment as our colleagues, that heretics cannot have communion with us, unless they have been baptized with the baptism of the Church."
Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SEVENTH. / Chapter xlvii · Original source
24. Augustine answered: I might indeed say that Satan himself was worse than all wicked men; and yet the apostle delivered a man over to him for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus. And in the same way he delivered over others, of whom he says, "Whom I have delivered unto Satan, that they may learn not to blaspheme." And the Lord Christ drove out the impious merchants from the temple with scourges; in which connection we also find advanced the testimony of Scripture, where it says, "The zeal of Thine house hath eaten me up." So that we do find the apostle delivering over to condemnation, and Christ a persecutor. All this I might say, and put you into no small heat and perturbation, so that you would be compelled to inquire, not into the complaints of those who suffer, but into the intention of those who cause the suffering. But do not trouble yourself about this; I do not say this. But I do say that it has nothing to do with the seed of Abraham, which is in all nations, if anything has been done to you which ought not to have been done, perhaps by the chaff among the harvest of the Lord, which in spite of this is found among all nations. Do you therefore render an account of your separation. But first, consider what kind of men you have among you, with whom you would not wish to be reproached; and see how unjustly you act, when you cast in our teeth the acts of other men, even if you proved what you assert. Therefore it will be found that there is no ground for your separation.
Source passage · edition’s verse reference · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter X · Original source
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,” 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;”—a sacrifice hard to procure, in truth, the Son of God consecrated for us.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER X. THE OPINION OF THE APOSTLES ON VEILING THE MYSTERIES OF THE FAITH. · Original source
4. And now, as we find the apostle making mention of a spiritual body, let us inquire, to the best of our ability, what idea we are to form of such a thing. So far, then, as our understanding can grasp it, we consider a spiritual body to be of such a nature as ought to be inhabited not only by all holy and perfect souls, but also by all those creatures which will be liberated from the slavery of corruption. Respecting the body also, the apostle has said, “We have a house not made with hands, eternal in the heavens,” i.e. in the mansions of the blessed. And from this statement we may form a conjecture, how pure, how refined, and how glorious are the qualities of that body, if we compare it with those which, although they are celestial bodies, and of most brilliant splendour, were nevertheless made with hands, and are visible to our sight. But of that body it is said, that it is a house not made with hands, but eternal in the heavens. Since, then, those things “which are seen are temporal, but those things which are not seen are eternal,” all those bodies which we see either on earth or in heaven, and which are capable of being seen, and have been made with hands, but are not eternal, are far excelled in glory by that which is not visible, nor made with hands, but is eternal. From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that “eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him.” We ought not, however, to doubt that the nature of this present body of ours may, by the will of God, who made it what it is, be raised to those qualities of refinement, and purity, and splendour [which characterize the body referred to], according as the condition of things requires, and the deserts of our rational nature shall demand. Finally, when the world required variety and diversity, matter yielded itself with all docility throughout the diverse appearances and species of things to the Creator, as to its Lord and Maker, that He might educe from it the various forms of celestial and terrestrial beings. But when things have begun to hasten to that consummation that all may be one, as the Father is one with the Son, it may be understood as a rational inference, that where all are one, there will no longer be any diversity.
Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / CHAPTER VI. ON THE END OF THE WORLD. · Original source