| Учитывая это, святой Иоанн Златоуст пишет: «Скажешь, разве убийца, корыстолюбец и грабитель не оскверняют руки? Это всякому известно (т.е. что оскверняют). Но апостол хотел дать мысль, что нет ничего хуже блудника, ..., объясняя, что от блуда все тело становится нечистым; оно сквернится так, как бы упадало в грязный сосуд, наполненный нечистотами». Поскольку мнение, будто убивать менее грешно, чем блудить, может вызвать справедливое сомнение, мы видим, что ( 1Кор.6:18 ) действительно представлял проблему для экзегетов. 1 Blass F, Debruner A. Grammatik des neutestamentlichen Griechisch, 16. Aufl, Göttingen 1984, 427. 2 Анализ диалогической структуры в рассматриваемых отрывках Послания к Римлянам см. U.Wilckens. Der Brief an die Römer. 1.Teilband, 2. Aufl. (EKK, Bd.VI/1). – Zürich, Einsiedeln, Köln, Neukirchen-Vluyn, 1987, S. 160ff. 3 Все переводы из Послания к Римлянам приводятся по изданию: Евангелие от Марка. Евангелие от Иоанна. Послание к римлянам. Апокалипсис. – СПб.: Славянский Библейский Фонд, 1997. 4 Доступный комментарий можно найти в Franz-Josef Ortkemper. 1. Korintherbrief. – Stuttgart, 1993 (Stuttgarter Kleiner Kommentar: Neues Testament, 7), S. 66–68. 5 Текст приводится по Синодальному переводу с гипотетической разбивкой и с коррекцией последнего предложения в ( 1Кор.6:20 ), по критическому изданию Курта Аланда (3-е изд.). В Синодальном переводе стоит следующее: «Посему прославляйте Бога и в телах ваших и в душах ваших, которые суть Божии». Этот поздний вариант текста возник, безусловно, под влиянием антропологического дуализма, который вытеснил библейский монизм и стал господствовать в Церкви начиная со 2-го века. 6 Действительно, до сих пор никому не удалось убедительным образом объяснить смысл этого странного высказывания, если приписывать его самому апостолу Павлу. См., например, неубедительную аргументацию даже в таком серьезном комментарии как Hans Conzelmann. A Commentary on the First Epistle to the Corinthians. Translated from the German. – Fortress Press, Philadelphia 1975, 112. 7 Цит. по Епископ Феофан. Толкование Первого послания св. Апостола Павла к Коринфянам. Изд. 2-е. – М., 1893, 233. Читать далее Источник: Библия и европейская литературная традиция : [сборник докладов и сообщений]/Санкт-Петербургский гос. ун-т, Филологический фак. ; [редкол.: Ю. И. Рубан (отв. ред.) и др.]. - Санкт-Петербург : [б. и.], 2006-./[Вып. 1]: Материалы XXXIV Международной филологической конференции. Секция " Влияние Библии на литературы и литературные языки " (14-18 марта 2005 г.). - 2006. - 146, с./Ианнуарий (Ивлиев), архим. Диатриба в посланиях Апостола Павла. 11-27 с. Вам может быть интересно: |
| References 1 . Storozhevaya bashnya: vozveshchaet tsarstvo Iegovy. Brooklyn, N. Y.: Wachtturm Bibel-und Traktat-Gesellschaft der Zeugen Jehovae, 1994. Vol. 115, 1.06.1994. S. 28–31. 2 . Deissmann Α. Light from the Ancient East. The New Testament Illustrated by Recently Discovered Texts of the Graeco Roman World (4th ed.; Grand Rapids: Baker, 1978; reprint of 1927 ed.). 3 . Lenski R. C. H.The Interpretation of I Corinthians (Lenskís Commentary on the New Testament (LCNT)). Augsburg: Fortress Press, 2008. 792 p. 4 . Dalman G. Die Worte Jesu: mit Berücksichtigung des nachkanonischen jüdischen Schrifttums und der aramäischen Sprache, Band 1. Leipzig: J.C. Hinrichs, 1898. 319 p. 5 . Bousset W. Kyrios Christos. Geschichte des Christusglaubens von den Anfängen des Christentums bis Irenaeus. Göttingen: Vandenhoeck & Ruprecht, 1913. 474 p. 6 . Baudissin W. W. (Graf von). Kyrios als Gottesname im Judentum. 4 Bd. Giessen, 1929. 7 . Fitzmyer J. A. The Semitic Background of the New Testament Kyrios Title//A Wandering Aramaen: Collected Aramaic Essays. Missoula: Scholars Press, 1979, pp. 115–42. 8 . Hurtado L. W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids: Eerdmans, 2003. xxii + 746 pp. 9 . Quell G. Kyrios//Theological Dictionary of the New Testament. V. III. p. 1066. 10 . Bietenhard H. “Lord, Master”//The New International Dictionary of New Testament Theology. Vol. 2, ed. Collin Brown. Grand Rapids, Michigan: Zondervan, 1976. pp. 508–519. 11 . Slovarnaya stat " ya «Gospod " » [B. Witherington III]//Iisus i Evangeliya: Slovar»/Pod red. Dzhoelya Grina [i dr.; Per. s angl. Andrei Bakulov i dr.]. M.: BBI, 2003. 826 s. 12 . Fitzmyer J. A. To Advance The Gospel. New Testament Studies. Second Edition. Grand Rapids, Michigan/Cambridge, U.K.1998. 421 p. 13 . Khazarzar R. (Smorodinov R.A.) Syn Chelovecheskii. Volgograd: PrinTerra-Dizain, 2004. 624 s. 14 . Ilarion (Alfeev), episkop Kerchenskii. Svyashchennaya taina Tserkvi: Vvedenie v istoriyu i problematiku imyaslavskikh sporov. V 2 t. SPb.: Aleteya, 2002. 1231 s. |
| It should be noted that the Church definitely teaches that marriage implies childbirth. The woman, says St. Paul, will be saved through bearing children, if she continues in faith and love and holiness, with modesty (1 Timothy 2:15). However, nowhere in Scripture is it said that childbirth is the only aim of marriage. Marriage is essentially an inseparable union, both spiritual and carnal, of two beings. St. Paul teaches: For the wife does not rule over her own body, but the husband does; likewise the husband does not rule over his own body, but the wife does. Do not refuse one another except perhaps by agreement for a season, that you may devote yourselves to prayer; but then come together again” (1 Corinthians 7:4-5). It is clear, therefore, that such a union – an image of the union between Christ and the Church – should not be broken when reasons of medical or moral nature prevent repeated childbirth. Such reasons do often arise, since human nature, in its present state of corruption due to original sin, does not always follow the law of God. Promotion of unlimited childbearing cannot, therefore, be based upon the idea that “we should follow nature.” Fallen nature can and must be corrected, not only by prayer and abstention, but also by human means. Orthodox Christian couples should, therefore, consult their own conscience – and, even better, their Father Confessor – at those times when they are considering measures of birth control. Then they may decide whether these measures are justified, or whether they would not simply indicate a lack of confidence in God and faith in His help. In the latter case, such measures would be sinful. Source: Holy Trinity Cathedral Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. |
| 5 See R. Hugh Connolly, «On the Meaning of «Epiclesis " », Downside Review (January 1923): 28–43, written in reply to John Walton Tyrer, The Eucharistic Epiclesis (Liverpool: Longmans, Green, 1917); R. Hugh Connolly, «The Meaning of πκλησις: A Reply», Journal of Theological Studies 25 (1924): 337–364, written in reply to John Walton Tyrer, «The Meaning of πκλησις», ibid., 139–150. The two latter articles present a very detailed list of the contexts of the usage of πικαλεν/πικαλεσθαι and πικλησις in early Christianity. See also Odo Casel, «Zur Epiklese», Jahrbuch für Liturgiewissenschaft 3 (1923): 100–102; and idem, «Neue Beiträge zur Epiklese-frage», Jahrbuch für Liturgiewissenschaft 4 (1924): 169–178; and Johannes Betz, Die Eucharistie in der Zeit der griechischen Väter, Bd. I/1 (freiburg: Herder, 1955), 320–342. 6 It is noteworthy that in the Byzantine Eucharistic liturgies of BAS and CHR the verb πικαλεσθαι is used in both senses. In the ekphonesis before the Our Father it has the sense of «naming»: «And make us worthy, Master, with confidence and without fear of condemnation, to dare call You [πικαλεσθαι], the heavenly God, Father», while in the prayers of the clergy before the Great Entrance (i.e., in the so-called «prayers of the faithful», though the actual prayer of the laity is a litany read simultaneously with these) and after it (after the Great Entrance – only in CHR, before – in both BAS and CHR) it has the sense of «calling forth». 7 Greek text in Claude Jenkins, «Origen on I Corinthians, [part] III», Journal of Theological Studies 9 (1908): 502. On Origen as a witness to the Eucharistic theology and practice of his time see Harald Buchinger, «Early Eucharist in Transition? A Fresh Look at Origen», in Jewish and Christian Liturgy and Worship: New Insights into Its History and Interaction, ed. Albert Gerhards and Clemens Leonhard (Leiden: Brill, 2007), 207–227, and the literature indicated there. 8 ET from Albertus Frederik Johannes Klijn, The Acts of Thomas, 2 nd ed. (Leiden: Brill, 2003), 77. |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| Now, what does St. Paul mean here when he says that we are saved “not by works” and then in the very next verse says that we are “to do good works”? What are the “works” and what are the “good works” he is speaking of? Orthodox Christians understand the word “works” in this passage to refer to “the works of the Law” of the Old Testament as St. Paul says below in Galatians 2:16 as found in the NIV translation: 16 we know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified. Again, what’s here translated as “observing the Law” in the NIV is translated as “works of the Law” in the New King James and New Revised Standard Versions, and this phrase “works of the Law” is what the original Greek actually says. “Works of the Law” is here a reference to the ritual injunctions required by the Law of the Old Testament such as circumcision, keeping a kosher household, etc. It is not a reference to the moral life, to doing good works. Father Ted Stylianopoulos, the long-time professor of New Testament at Holy Cross, our seminary in Boston, commenting on Galatians writes: “St. Paul’s whole point here is that the Galatian Christians had begun to practice Jewish customs like circumcision – not that they were overly ethical, something which St. Paul requires as intrinsic to the Christian life (Galatians 5:16-6:10). Overall, in his letters, St. Paul seems to distinguish three kinds of works: 1.) works of the flesh, that is, sinful attitudes and deeds (Galatians 5:19; Romans 13:12; 1 Corinthians 6: 9-11); 2.) works of the Law, that is, the ritual injunctions of the Mosaic Law like circumcision that are no longer necessary for salvation (Galatians 2:3, 12- 16; 4:10; 5:2); 3.) good works, that is, moral and ethical deeds (Romans 2:16, 21-26; Galatians 6: 7-10) on the basis of which Christians – and all people – will be judged by God (1 Corinthians 6: 9-10; Galatians 5:21; 2 Corinthians 5:10). |
| Photo: Sean McGrath/Flickr/CC BY 2.0 (fragment) The word of the day is “ endures .” People these days do not value things that last. But when the trials of life come, they realize that they have taken the good things of life for granted, and what is valuable has slipped away from them. Then, they begin to seek something that endures . In today’s reading of 1 Corinthians 13:4-14, Paul answers that quest. It is love. The apostle writes that love “… bears all things, believes all things, hopes all things, endures all things (vs. 7). The Love God Has For Us and the Love We Share The love that Paul refers to is not the love of romance, friendship, or family. It is the everlasting love that God has for us and the longsuffering love that He gives us to share (1 Thessalonian 3:12). Note that Paul did not write his soaring hymn to divine love when things were going well. But he wrote his tribute to love amidst the distressing conflicts in the church at Corinth. In this beloved passage, the apostle proclaimed that love is the answer to the pride, envy, and contempt tearing the church apart. All the Heavenly Gifts Are Useless Without Love Paul wrote previously about the miraculous supernatural gifts that the Corinthians were vying with one another to possess. He proclaimed that they were nothing without love. He noted that mystical knowledge, weighty prophecy, remarkable faith, generous charity, and even selfless martyrdom were useless without love. All these things and everything that believers may possess in this world will not last. We learn from our reading that love alone endures . It perseveres through good times or bad. It lives on from one generation to the next. It continues from age to age. The “more excellent way” of love’s mercy, compassion, kindness, longsuffering, goodness, and selflessness reigns in heaven and persists on earth (vs. 12:31). For Reflection Yes, love endures . That word means literally “remains behind” ( Strong’s #5278 and #5281, 259). That is to say that when love suffers wrongs, it bears all things” (vs. 7). When love is accused and attacked, “it is not easily provoked” (vs. 5). When love sees injustice and dishonesty, it stands for justice and truth. When evil approaches, love does not run the other way but faces wickedness with goodness. In summary, in all things, “love never fails” (vs. 8). It prevails—and endures forever. |
| After a short greeting and word of gratitude to God for the grace given to the Corinthians, the first letter begins with Saint Paul’s appeal for unity in the Church. There are deep disagreements and dissensions among the members of the community, and the apostle urges all to be fully united in the crucified Christ, by the power of the Holy Spirit in Whom there can be no divisions at all (1–3) He then defends his apostleship generally and his fatherhood of the Corinthian Church in particular, both of which were being attacked by some members of the Church. (4) Next, he deals with the problem on sexual immorality among members of the community and the matter of their going to court before pagan judges (5–6). After this comes Saint Paul’s counsel about Christian marriage and his advice concerning the eating of food offered to idols (7–8). Then once again he defends his apostleship, stressing the fact that he has always supported himself materially and has burdened no one. The divisions and troubles in the Corinthian community were most concretely expressed at the eucharistic gatherings of the Church. There was general disrespect and abuse of the Body and Blood of Christ, and the practice had developed where each clique was having its own separate meal. These divisions were caused in no small part by the fact that some of the community had certain spiritual gifts, for example, that of praising God in unknown tongues, which they considered as signs of their superiority over others. There also was trouble caused by women in the Church, who were using their new freedom in Christ for disruption and disorder. In his letter Saint Paul urges respect and discernment for the holy eucharist as the central realization of the unity of the Church, coming from Christ, Himself. He warns against divisions in the Church because of the various spiritual gifts, urging the absolute unity of the Church as the one body of Christ which has many members and many gifts for the edification of all. He insists on the absolute primacy and superiority of love over every virtue and gift, without which all else is made void and is destroyed. He tempers those who had the gift of praising God in strange tongues, a gift which was obviously presenting a most acute problem, and calls for the exercise of all gifts and most particularly the simple and direct teaching of the Word of God in the Church. He appeals to the women to maintain themselves in dress and behavior proper to Christians. And finally he insists that “all things should be done decently and in order” (10–14). |
| Photograph 4-- Papyrus p52 of John 18:31–33 from before 150 A.D. By permission of the John Rylands University Library, Manchester. If we use the date of 135 AD, as the time when this copy was made, we see that Christians were using the Gospel according to John in Egypt, along the Nile River, within 40 to 45 years of the date of its composition. This is strong evidence that by 135 AD there must have already been hundreds of copies of this Gospel in the hands of hundreds of thousands of Christians. Therefore, if someone did wish to change either the Written Gospel or the Doctrinal Gospel , how would he go about altering the words in all these copies, and the knowledge of the words in all those minds and hearts? Papyrus Manuscripts of 200 AD The last two papyrus manuscripts which we want to discuss, are dated around 200 AD. The first one, numbered p75 is now in the Bodmer Library of World Literature at Cologny, a suburb of Geneva, Switzerland. It originally contained Luke and John on 144 pages, of which 102 pages, or about 70%, remain. It is the oldest known copy of the Gospel according to Luke, and one of the earliest copies of the Gospel according to John. Of great importance to any study of Christian doctrine is the fact that the middle of the codex with the last three chapters of Luke and the first 13 chapters of John are intact. The first chapter of John includes the preexistence of the divine «Word» which became flesh. The last three chapters of Luke include Jesus» death on the cross and three of his resurrection appearances. Photograph 5 of Luke 24:31–50 includes these three appearances – the first to two disciples on the road to Emmaus – the second to Peter – and the third to all the disciples except Thomas. Photograph 7 in Chapter I of Section Six shows a picture of John 14:16 from this same papyrus. We have already seen a picture of the second manuscript, designated p46, in Photograph 1 in Part A of this chapter. It comprises eighty-six leaves, or 75%, of a papyrus codex originally made up of 114 leaves. Presently in the Chester Beatty Museum in Dublin, Ireland, it contains ten epistles of Paul in the following order: Romans, Hebrews, I and II Corinthians, Ephesians, Galatians, Philippians, Colossians, and I and II Thessalonians. As might be expected in an ancient book, part of the beginning and end are missing. However, I Corinthians, which was written in 55 AD, quoted by Clement in 96 AD, and by Polycarp in 107 AD, is almost completely preserved. |
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