Anti-universalist interpretations of 1 Corinthians 3:10-15

 

Anti-universalist interpretations of 1 Corinthians 3:10-15

The scholar Mark Chenoweth has an interesting section about how some Church Fathers interpreted 1 Corinthians 3:10-15 (verse 3:15 in particular)[1] in a seemingly universalist way[2]  to show that David Bentley Hart’s universalist interpretation of the passage has precedents. Chenoweth quotes Fr. Lawrence Farley as saying: “it is clear that in this passage that Paul is not talking about the fate of all men, but solely about the fate of those Christian teachers in Corinth”. Considering that Hart, Chenoweth and Farley are, if I recall correctly, Eastern Orthodox one might find surprising that some thinkers venerated in the Eastern Orthodox traditions actually saw that passage as indicating a fate of ultimate perdition, as I shall below. At the same time, though, among the Latin Fathers 1 Corinthians 3:10-15 as been a main inspiration for the teaching of Purgatory as a temporary state of punishments of the imperfect elects[3].  

Interpretation 1: 1 Corinthians 3:15 as describing temporary punishments for some of the saved

As I said, the first anti-universalist interpretation of 1 Corinthians 3:15 is that it refers to the possible fate of some of the faithful who need, however, to experience some temporal punishment before entering Heaven. As we will see, however, there are some differences in the exegeses of the authors I’ll quote as providing this kind of interpretation. I’ll quote the opinion of three different Latin theologians venerated as saints both in the Roman Catholic Chuch and the Eastern Orthodox Church.

St. Augustine of Hippo (d. 430) wrote:

“68. But, since these fully plain and most pertinent apostolic testimonies cannot be false, that one obscure saying about those who build on "the foundation, which is Christ, not gold, silver, and precious stones, but wood, hay, and stubble"¹⁴⁸ --for it is about these it is said that they will be saved as by fire, not perishing on account of the saving worth of their foundation--such a statement must be interpreted so that it does not contradict these fully plain testimonies.

In fact, wood and hay and stubble may be understood, without absurdity, to signify such an attachment to those worldly things--albeit legitimate in themselves--that one cannot suffer their loss without anguish in the soul. Now, when such anguish "burns," and Christ still holds his place as foundation in the heart--that is, if nothing is preferred to him and if the man whose anguish "burns" would still prefer to suffer loss of the things he greatly loves than to lose Christ--then one is saved, "by fire." But if, in time of testing, he should prefer to hold onto these temporal and worldly goods rather than to Christ, he does not have him as foundation--because he has put "things" in the first place--whereas in a building nothing comes before the foundations.

Now, this fire, of which the apostle speaks, should be understood as one through which both kinds of men must pass: that is, the man who builds with gold, silver, and precious stones on this foundation and also the man who builds with wood, hay, and stubble. For, when he had spoken of this, he added: "The fire shall try every man's work, of what sort it is. If any man's work abides which he has built thereupon, he shall receive a reward. If any man's work burns up, he shall suffer loss; but he himself shall be saved, yet so as by fire."¹⁴⁹ Therefore the fire will test the work, not only of the one, but of both.

The fire is a sort of trial of affliction, concerning which it is clearly written elsewhere: "The furnace tries the potter's vessels and the trial of affliction tests righteous men."¹⁵⁰ This kind of fire works in the span of this life, just as the apostle said, as it affects the two different kinds of faithful men. There is, for example, the man who "thinks of the things of God, how he may please God." Such a man builds on Christ the foundation, with gold, silver, and precious stones. The other man "thinks about the things of the world, how he may please his wife"¹⁵¹ ; that is, he builds upon the same foundation with wood, hay, and stubble. The work of the former is not burned up, since he has not loved those things whose loss brings anguish. But the work of the latter is burned up, since things are not lost without anguish when they have been loved with a possessive love. But because, in this second situation, he prefers to suffer the loss of these things rather than losing Christ, and does not desert Christ from fear of losing such things--even though he may grieve over his loss--"he is saved," indeed, "yet so as by fire." He "burns" with grief, for the things he has loved and lost, but this does not subvert nor consume him, secured as he is by the stability and the indestructibility of his foundation.

69. It is not incredible that something like this should occur after this life, whether or not it is a matter for fruitful inquiry. It may be discovered or remain hidden whether some of the faithful are sooner or later to be saved by a sort of purgatorial fire, in proportion as they have loved the goods that perish, and in proportion to their attachment to them. However, this does not apply to those of whom it was said, "They shall not possess the Kingdom of God,"¹⁵² unless their crimes are remitted through due repentance. I say "due repentance" to signify that they must not be barren of almsgiving, on which divine Scripture lays so much stress that our Lord tells us in advance that, on the bare basis of fruitfulness in alms, he will impute merit to those on his right hand; and, on the same basis of unfruitfulness, demerit to those on his left--when he shall say to the former, "Come, blessed of my Father, receive the Kingdom," but to the latter, "Depart into everlasting fire."¹⁵³ (St. Augustine of Hippo, Enchiridion 68-9; source: https://www.tertullian.org/fathers/augustine_enchiridion_02_trans.htm )

Ambrosiaster, an author of the 4^th century whose works have been often attributed to St. Ambrose, commented on 1 Corinthians 3:15 in this way:

“ ‘If someone's work burns, they will suffer loss’. The work that is said to burn is bad doctrine, which will perish. For all evil things will perish, like the path of the wicked; because they are not substances, but perverse assertions. However, to suffer loss is to endure punishment. For who, when placed in punishment, does not incur loss?

‘But he himself will be saved, yet as if through fire’. He said he will be saved, because the substance on which it is based will not be destroyed, just as bad teaching will be destroyed, because it is an accidental cause. Therefore, he said: ‘yet as if through fire’; so that this salvation is not without punishment, because he did not say: ‘he will be saved through fire’; so that, not being consumed by fire through his own merit, he may be saved, but when he says: ‘yet as if through fire’, he shows that he will indeed be saved, but will suffer the punishments of fire; so that, purified by fire, he may be saved, and not be tormented eternally like the unfaithful in the eternal fire: so that to some extent it is worth believing in Christ. For it is always necessary that one who sees himself defend the false as true should be ashamed; and in a similar way, one who has cast off falsehood and followed the truth will always have confidence in God; and one who has rejected impiety has submitted to piety. For whatever is outside the Catholic Church is contrary.” (Ambrosiaster, Commentary on 1 Corinthians 3:15; translated via ChatGPT; source: https://historicalchristian.faith/by_father.php?file=Ambrosiaster%2FCommentary%2520on%25201%2520Corinthians.html )

St. Gregory the Great[4] (d. 604) similarly writes:

“GREGORY. Our Lord saith in the Gospel: Walk whiles you have the light:⁶¹ and by his Prophet he saith: In time accepted have I heard thee, and in the day of salvation have I holpen thee:⁶² which the Apostle St. Paul expounding, saith: Behold, now is the time acceptable; behold, now the day of salvation.⁶³ Solomon, likewise, saith: Whatsoever thy hand is able to do, work it instantly: for neither work, nor reason, nor knowledge, nor wisdom shall be in hell, whither thou dost hasten.⁶⁴ David also saith: Because his mercy is for ever.⁶⁵ By which sayings it is plain, that in such state as a man departeth out of this life, in the same he is presented in judgment before God. But yet we must believe that before the day of judgment there is a Purgatory fire for certain small sins: because our Saviour saith, that he which speaketh blasphemy against the holy Ghost, that it shall not be forgiven him, neither in this world, nor in the world to come.⁶⁶ Out of which sentence we learn, that some sins are forgiven in this world, and some other may be pardoned in the next: for that which is denied concerning one sin, is consequently understood to be granted touching some other. But yet this, as I said, we have not to believe but only concerning little and very small sins, as, for example, daily idle talk, immoderate laughter, negligence in the care of our family (which kind of offences scarce can they avoid, that know in what sort sin is to be shunned), ignorant errors in matters of no great weight: all which sins be punished after death, if men procured not pardon and remission for them in their lifetime: for when St. Paul saith, that Christ is the foundation: and by and by addeth: And if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: the work of every one, of what kind it is, the fire shall try. If any man's work abide which he built thereupon, he shall receive reward; if any mans work burn, he shall suffer detriment, but himself shall be saved, yet so as by fire.⁶⁷ For although these words may be understood of the fire of tribulation, which men suffer in this world: yet if any will interpret them of the fire of Purgatory, which shall be in the next life: then must he carefully consider, that the Apostle said not that he may be saved by fire, that buildeth upon this foundation iron, brass, or lead, that is, the greater sort of sins, and therefore more hard, and consequently not remissible in that place: but wood, hay, stubble, that is, little and very light sins, which the fire doth easily consume. Yet we have here further to consider, that none can be there purged, no, not for the least sins that be, unless in his lifetime he deserved by virtuous works to find such favour in that place.” (St. Pope Gregory the Great, Dialogues, chapter 39; source: https://historicalchristian.faith/by_father.php?file=Gregory%2520the%2520Dialogist%2FDialogues%2FBook%25204.html )

Notice that like Augustine, Gregory thinks that the passage can be applied even to this life. And, also, it should be noted that Ambrosiaster thought that the images of ‘wood, hay and stubble’ were used because falsehoods are non-substantial and not because they are ‘light sins’.

Interpretation 2: 1 Corinthians 3:15 refers to eternal damnation

Perhaps surprisingly, 1 Corinthians 3:15 has been interpreted as being about eternal damnation. St John Chrysostom (d. 407), a Greek Church Father venerated by both the Roman Catholic Church and by the Eastern Orthodox Church, in his homily 9 on 1 Corinthians wrote that:

“[1 Corinthians chapter 3, verse 12-15:] If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man's work of what sort it is. If any man's work abide which he built thereon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die. [Mark chapter 8, verse 44 and Mark chapter 8, verse 46 and Mark chapter 8, verse 48]

…

 "If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble." For after the faith there is need of edification: and therefore he saith elsewhere, "Edify one another with these words." (perhaps 1 Thessalonians chapter 5, verse 11 and 1 Thessalonians chapter 4, verse 5) For both the artificer and the learner contribute to the edifying. Wherefore he saith, "But let every man take heed how he buildeth thereon." (1 Corinthians chapter 3, verse 10) But if faith had been the subject of these sayings, the thing affirmed is not reasonable. For in the faith all ought to be equal, since "them is but one faith;" (Ephesians chapter 4, verse 5) but in goodness of life it is not possible that all should be the same. Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe. But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable. On this account he saith, "Gold, silver, costly stones, wood, hay, stubble,-every man's work shall be made manifest: "-his conduct; that is what he speaks of here:-"If any man's work abide which he built thereupon, he shall receive a reward; if any man's work shall be burned, he shall suffer loss." Whereas, if the saying related to disciples and teachers, he ought not to "suffer loss" for disciples refusing to hear. And therefore he saith, "Every man shall receive his own reward according to his own labor" not according to the result, but according to "the labor." For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions.

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, "shall be burned up," means, "shall not endure the violence of the fire." But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiling, he destroys himself besides; so also is the case in regard of men's works. For he doth not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of shewing how naked of all defence he is who abides in wickedness. Wherefore he said, "He shall suffer loss:" lo, here is one punishment: "but he himself shall be saved, but so as by fire;" lo, again, here is a second. And his meaning is, "He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the tire.

"He calleth it, however, "Salvation," you will say; why, that is the cause of his adding, "so as by fire:" since we also used to say, "It is preserved in the fire," when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word "Captivity" seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, "Bringing into captivity every thought to the obedience of Christ."(2 Corinthians chapter 10, verse 5) And again, to an evil thing he hath applied a good word, saying, "Sin reigned," (Romans chapter 5, verse 21) here surely the term "reigning" is rather of auspicious sound. And so here in saying, "he shall be saved," he hath but darkly hinted at the intensity of the penalty: as if he had said, "But himself shall remain forever in punishment."” (John Chrysostom, homily 9 on 1 Corinthians; source: https://historicalchristian.faith/by_father.php?file=John%2520Chrysostom%2FHomilies%2FOn%25201%2520Corinthians%2FHomily%25209.html )  

This is clearly different from the interpretation of the authors quoted in the previous section: according to Chrysostom, ‘salvation through fire’ actually means mere ontological preservation (in a state of eternal damnation). Also, in contrast to Gregory the Great, John Chrysostom makes no mention of the ‘lightness’ of sins. A similar interpretation was given by another Greek theologian, revered in the Eastern Orthodox Church, St. Theophylact of Ohrid (d. 1107), who clearly followed Chrysostom:

“He himself will not perish in the same way as his works, that is, he will not pass into nothingness, but will be "saved," that is, preserved whole, so that he may burn in the fire. Among us too, regarding wood that does not easily burn up and turn to ash, it is customary to say that it remains whole in the fire, so that a considerable amount of time is required for its burning. Thus the sinner suffers loss from having labored over such works, from which he perishes, and expended all his efforts on what has no being and does not exist (for every evil is something non-existent), just as if someone were to purchase a corpse at a great price instead of a living body. Meanwhile he himself, that is the sinner, will be "saved," that is, preserved whole for eternal torments.” (Theophylact of Ohrid, Commentary on 1 Corinthians 3:15; source: https://historicalchristian.faith/by_father.php?file=Theophylact%2520of%2520Ohrid%2FCommentary%2520on%25201%2520Corinthians%2FChapter%25203.html )

It is somewhat surprising to me that, being Eastern Orthodox, neither Chenoweth, nor Farley, nor Hart seemed to have considered this interpretation (either approvingly or disapprovingly) given that some theologians of the Eastern Orthodox Church still follow Chrysostom in this[5].

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[1] “¹⁰ According to the grace of God given to me, like a skilled master builder I laid a foundation, and another man is building upon it. Let each man take care how he builds upon it. ¹¹ For no other foundation can any one lay than that which is laid, which is Jesus Christ. ¹² Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw— ¹³ each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. ¹⁴ If the work which any man has built on the foundation survives, he will receive a reward. ¹⁵ If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” (1 Corinthians 3:10-15, RSV translation; source: https://www.biblegateway.com/passage/?search=1%20Corinthians%203%3A10-15&version=RSV)

[2] See the Section ‘The Early Church Fathers and 1 Corinthians 3’ in this blog post: https://afkimel.wordpress.com/2021/02/02/the-deep-patristic-roots-of-harts-universalism-a-response-to-fr-lawrence-farley/

[3] And the official teaching of the Catholic Church still accepts this: see paragraphs 1030-2 of the current Catechism of the Catholic Church (link: https://www.catholiccrossreference.online/catechism/#!/search/1030-1032 ) where 1 Corinthians 3:15 is explicitly cited in note 607 of paragraph 1031. Also, in the encyclical ‘Spe Salvi’, Pope Benedict XVI (section 46) also quoted the same passage in support for the doctrine of Purgatory (link: https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20071130_spe-salvi.html ).

[4] A nearly identical interpretation to that of Gregory the Great was apparently advanced also by St. Caesarius of Arles (d. 542), see: https://historicalchristian.faith/1corinthians/3/15

[5] See e.g.  Fr. George Metallinos’ article ‘Paradise and Hell According to Orthodox Tradition’, source: https://stjamesorthodox.org/paradiseandhell