Saint Paul: Première épître aux Corinthiens (2ᵃ ed.)

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1 Cor. 7 begins on DjVu p. 265Fr. Perrin recommends this commentary ([ *Virginity*](https://isidore.co/calibre/#panel=book_details&book_id=7135) PDF p. 19n1). [W. Rees](https://isidore.co/calibre#panel=book_details&book_id=7785) considers this Corinthians commentary "the fullest and best, a monument of up-to-date learning".Latinist [Christine Mohrmann](https://isidore.co/calibre/#panel=book_details&book_id=7530) refers to Ambrosiaster's commentary on 1 Cor. 14:24-25.DjVu pp. 324-6 are on 1 Cor. 9:5's αδελφήν γυναίκα ("femme sœur"; Rheims: "a woman, a sister").[1 Cor. 7:1](https://christianity.stackexchange.com/questions/71862/is-it-sinful-for-priests-or-and-those-in-state-of-religion-to-hug-women/71865#comment193734_71865): "It is good [or 'a beautiful thing,' [καλόν](http://www.perseus.tufts.edu/hopper/morph?la=greek&l=%CE%BA%CE%B1%CE%BB%CF%8C%CE%BD) = beautiful] for a man not to touch a woman." [Fr. Allo, O.P.'s commentary](https://archive.org/details/MN41377ucmf_4/page/n266): «[άπτεσθαι](http://www.perseus.tufts.edu/hopper/morph?la=greek&l=%CE%AC%CF%80%CF%84%CE%B5%CF%83%CE%B8%CE%B1%CE%B9#lexicon) can mean "to touch," "be attached to," "enter into contact with," "have intimate relations with;" here it is a matter of any relation that does not allow for complete continence.» The same verb ([ἅπτω](http://www.perseus.tufts.edu/hopper/morph?l=%CE%AC%CF%80%CF%84%CE%BF%CF%85&la=greek#lexicon)) is used in [John 20:17](http://drbo.org/cgi-bin/d?b=drl&bk=50&ch=20&l=17-#x), too, where He tells St. Mary Magdalene "Do not touch me: for I am not yet ascended to my Father." Clearly He's using the term in wide sense there, not a purely sexual sense.DjVu p. 270 on 1 Cor. 7:5 ("…except, perhaps, by consent, for a time…"): "ει μητι αν = « nisi forte », insiste sur la rareté de cette conjoncture. — Προς καιρόν peut signifier : « pour un temps (limité) », ou « selon qu'il convient à la circonstance. »" (This agrees with [Chrysostom's interpretation](https://isidore.co/calibre#panel=book_details&book_id=6549) [PDF pp. 124-6] that St. Paul is actually exhorting virginity here.)DjVu pp. 294-6 on 1 Cor. 7:33(-34?) {" *…quomodo placeat* (αρέσει) *uxori, et divisus est* (μεμέρισται) *.* "}. DjVu p. 296: " *J. Weiss* reconnaît que Paul a ainsi préparé l'esprît monastique." on " *divisus est* " and "to please": "[Why does St. Paul say that a husband is 'divided' between his wife and God?](https://christianity.stackexchange.com/q/32825/1787)"DjVu pp. 458-60 are on charity's characteristics: 1 Cor. 13:4-8; v. 5: ουκ ασχημονεί ("not scheming"): "« elle ne fait point enti'er le mal dans ses calculs ou ses projets »DjVu pp. 376-81: *Exc. IX. — La « puissance » sur la tete (xi, 10).** * *from Fr. Ashley, O.P.'s [*Dominicans*](https://isidore.co/calibre/#panel=book_details&book_id=2837):> In biblical studies the École Biblique made the biggest contribution including, besides [[Marie-Joseph] Lagrange[, O.P., 1855-1938]](https://www.worldcat.org/identities/lccn-n85068039/)'s work, the important archaeological work of Louis H. Vincent and F. M. Abel and of Roland de Vaux, one of the greatest authorities on Qumran and the Dead Sea Scrolls, and the *Jerusalem Bible* , as well as the *Revue Biblique*. This work continues with such scholars as Jerome Murphy-O'Connor, Emile Boismard, and Benedict Viviano. But there were others, chiefly outside Jerusalem, such as Marc Sales, Hugh Pope, P. Savignac, V. Zapletal, **Bernard Allo** , Francis Ceuppens, Alberto Colunga, Jacques Vosté (d. 1949), Serafin Zarb (d. 1976), Ceslaus Spicq **[Écône seminary prof!]** , Lucas Grollenberg, et al.