2nd Sunday in O.T. (year A)

(1 Corinthians 1:1-3)

1 Corinthians 1:1 Paul, called to be an apostle of Jesus Christ by the will of God, and brother Sosthenes,

1 Corinthians 1:2 to the Church of God which is at Corinth, to those who have been sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, our Lord and theirs:

The sender and recipients of the letter to the Corinthians are indicated in a particularly solemn manner, which makes the beginning of this letter very important from a theological point of view. Paul is not doing something on his own initiative; no, he says he is 'called' by 'the will of God' to do what? To be an 'apostle of Christ', that is, an envoy of Christ. Paul represents Christ. This new life of his, that is, being an apostle of Jesus Christ, does not come from him but is by the will of God. God called him personally. That is why the Church must be apostolic, that is, founded on the testimony of the apostles. This is very important, because when someone comes to me and says, 'Look, there is someone who has had a revelation and has founded a new church,' let him keep his revelation and his church!

In other words, we need the historical testimony that goes back to those who saw Jesus. Our faith is not based on personal visions. Nor is it based on personal ideas or new theories, but on historical fact. First of all, the history of Israel, which culminates in Jesus, who is the ultimate revelation of God, and the apostles bear witness to this, that is, the apostles were sent to proclaim Jesus, and this tradition has been handed down to us. This is why the Church is essentially apostolic, not only for the past, but also for the future. The transmission continues. This is how Christianity has been transmitted. Paul is not alone in doing this; he is together with his brother Sosthenes. One is never alone; it is never a personal endeavour.

Paul addresses the 'church of God that is in Corinth'. There are not churches, but 'the church'. There are several communities where the church is present. Corinth is the local expression of a universal reality. The word church, from the Greek verb ekkaléō, from which the noun ekklēsia means to call out, that is, Christians are called out. From what and why? Called out to leave worldly categories, logic and philosophy of life. Called out to become aware of the truth. In other words, called out to be "sanctified in Christ Jesus" (v. 2). The "place" where sanctification takes place is Christ. We are sanctified in him. In him we become branches of his vine. Christ is the lifeblood of our sanctification. This is the new Christian consciousness that calls us out from others and then sends us to others, as if it were a paradox. So we are not called out to say that we do not care about others and go our own way, no! We are called out to make others understand too.

Holy means separate, that is, different. Diversity is the fact that we live in God's mercy. While the world lives in calculation, selfishness, self-interest, profit, under the domination of the slavery of fear of death, because they feel they are nobody's children and therefore must manage their lives as best they can, we, on the other hand, know that our lives are in the hands of God, who is our Father, who loved us, saved us, gave his Son for us, and our death is our encounter with Him. This is the radical holiness that makes us live differently.

The meaning of our life, then, is to become saints, that is, to become like Christ. Without having ideas of omnipotence: Christ died on the cross. We are called to develop all the power of grace and truth inherent in the Word of the Gospel. The Corinthians, says Paul, are saints by 'calling', that is, by divine initiative they have been chosen to believe and to be part of the people of God. The original text does not say 'called to be saints', but 'called saints'. Called to be saints gives the text an ethical meaning (will I succeed in becoming a saint?). Instead, the text wants to express an action of God: called saints; saints bear this name not because they have been good, but because they have been sanctified by God. The Church is holy as a community of people who benefit from divine action and vocation.

It is interesting, then, that this holiness is not a private matter, but we are called together with all those who in every place have received the same call. Not with those we choose, but 'with all' those who are 'in every place'. The vocation to holiness belongs to everyone together. Together we must strive for holiness, each with the other. Loneliness is not for Christians. This is the foundation of the catholicity of the Church, which is open. My fraternity is open, but if I do not live as a brother and begin to step on the toes of those on my right and left, what kind of Christian fraternity am I living? I realise fraternity first and foremost with the brothers I have not chosen. Those who do not love the brother they have not chosen love no one.

And what do those called to be saints do? "They call upon the name of our Lord Jesus Christ." Election is no longer only for the people of Israel, but for all those who call upon the name of the Lord in every place. This is a beautiful definition of a Christian: one who calls upon the name of the Lord Jesus Christ. Invocation is not simply a formal act, but something existential, vital, that is, a reference of life to Him. He is the one who gives meaning and significance to my existence. This then translates into practice with the liturgical acclamation to Christ, glorified as Lord of the Christian community and of the world.

In ancient times, invoking the name meant having a relationship, entering into communion with that person. A Christian is one who is in communion with Jesus as his Lord, as the one who loved me and gave himself for me. He loves me and I respond with my love, and this makes me like Him: a son. For this reason, invoking the name of Jesus is synonymous with salvation, not because of something magical, but because if I enter into communion with Him who is the Son, I become a son, and through Him I am in communion with the Father and with my brothers and sisters.

Argentino Quintavalle, author of the books

- Apocalypse – exegetical commentary

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, true God and true Man in the mystery of the Trinity

The prophetic discourse of Jesus (Matthew 24-25)

All generations will call me blessed

Catholics and Protestants in comparison – In defence of the faith

The Church and Israel according to St Paul – Romans 9-11

(Available on Amazon)

341 Last modified on Monday, 12 January 2026 12:47

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Argentino Quintavalle

Argentino Quintavalle è studioso biblico ed esperto in Protestantesimo e Giudaismo. Autore del libro “Apocalisse - commento esegetico” (disponibile su Amazon) e specializzato in catechesi per protestanti che desiderano tornare nella Chiesa Cattolica.

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Because of this unique understanding, Jesus can present himself as the One who revealsr the Father with a knowledge that is the fruit of an intimate and mysterious reciprocity (John Paul II)

In forza di questa singolare intesa, Gesù può presentarsi come il rivelatore del Padre, con una conoscenza che è frutto di un'intima e misteriosa reciprocità (Giovanni Paolo II)

Yes, all the "miracles, wonders and signs" of Christ are in function of the revelation of him as Messiah, of him as the Son of God: of him who alone has the power to free man from sin and death. Of him who is truly the Savior of the world (John Paul II)

Sì, tutti i “miracoli, prodigi e segni” di Cristo sono in funzione della rivelazione di lui come Messia, di lui come Figlio di Dio: di lui che, solo, ha il potere di liberare l’uomo dal peccato e dalla morte. Di lui che veramente è il Salvatore del mondo (Giovanni Paolo II)

It is known that faith is man's response to the word of divine revelation. The miracle takes place in organic connection with this revealing word of God. It is a "sign" of his presence and of his work, a particularly intense sign (John Paul II)

È noto che la fede è una risposta dell’uomo alla parola della rivelazione divina. Il miracolo avviene in legame organico con questa parola di Dio rivelante. È un “segno” della sua presenza e del suo operare, un segno, si può dire, particolarmente intenso (Giovanni Paolo II)

In the rite of Baptism, the presentation of the candle lit from the large Paschal candle, a symbol of the Risen Christ, is a sign that helps us to understand what happens in the Sacrament. When our lives are enlightened by the mystery of Christ, we experience the joy of being liberated from all that threatens the full realization (Pope Benedict)

Nel rito del Battesimo, la consegna della candela, accesa al grande cero pasquale simbolo di Cristo Risorto, è un segno che aiuta a cogliere ciò che avviene nel Sacramento. Quando la nostra vita si lascia illuminare dal mistero di Cristo, sperimenta la gioia di essere liberata da tutto ciò che ne minaccia la piena realizzazione (Papa Benedetto)

Doing a good deed almost instinctively gives rise to the desire to be esteemed and admired for the good action, in other words to gain a reward. And on the one hand this closes us in on ourselves and on the other, it brings us out of ourselves because we live oriented to what others think of us or admire in us (Pope Benedict)

Quando si compie qualcosa di buono, quasi istintivamente nasce il desiderio di essere stimati e ammirati per la buona azione, di avere cioè una soddisfazione. E questo, da una parte rinchiude in se stessi, dall’altra porta fuori da se stessi, perché si vive proiettati verso quello che gli altri pensano di noi e ammirano in noi (Papa Benedetto)

Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere “command”; it is the response to the gift of love with which God draws near to us [Pope Benedict]

Siccome Dio ci ha amati per primo (cfr 1 Gv 4, 10), l'amore adesso non è più solo un « comandamento », ma è la risposta al dono dell'amore, col quale Dio ci viene incontro [Papa Benedetto]

Another aspect of Lenten spirituality is what we could describe as "combative" […] where the "weapons" of penance and the "battle" against evil are mentioned. Every day, but particularly in Lent, Christians must face a struggle […] (Pope Benedict)

Un altro aspetto della spiritualità quaresimale è quello che potremmo definire "agonistico" […] là dove si parla di "armi" della penitenza e di "combattimento" contro lo spirito del male. Ogni giorno, ma particolarmente in Quaresima, il cristiano deve affrontare una lotta […] (Papa Benedetto)

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