Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
The Apostle now passes on, and in the three following chapters discusses the graces, both those freely given (gratiae gratis datae) and those making one pleasing (gratiae gratum facientes). In this chapter He teaches first that the freely-given graces are variously distributed by the Holy Spirit.
Secondly, at verse 12, he uses for this purpose the example of the human body, which, although it is one, nevertheless has many and varied members: and from this he concludes that everyone in the Church, content with his own rank and grace, ought to exercise and use it for the common good; so that, like members, they may all mutually help and cherish one another.
Hence thirdly, at verse 28, he asserts that Christ has provided the Church with various states of men, that some be Apostles, others Prophets, others Doctors, etc.
Vulgate Text: 1 Corinthians 12:1-31
1. Now concerning spiritual gifts, brethren, I would not have you ignorant. 2. You know that, when you were heathens, you went to dumb idols, according as you were led. 3. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say, The Lord Jesus, but by the Holy Spirit. 4. Now there are diversities of graces, but the same Spirit; 5. and there are diversities of ministries, but the same Lord; 6. and there are diversities of operations, but the same God, who worketh all in all. 7. And the manifestation of the Spirit is given to every man unto profit. 8. To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit; 9. to another, faith in the same spirit; to another, the grace of healing in one Spirit; 10. to another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another, divers kinds of tongues; to another, interpretation of speeches. 11. But all these things one and the same Spirit worketh, dividing to every one according as He will. 12. For as the body is one, and hath many members; and all the members of the body, whereas they are many, yet are one body, so also is Christ. 13. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free; and in one Spirit we have all been made to drink. 14. For the body is not one member, but many. 15. If the foot should say: Because I am not the hand, I am not of the body: is it therefore not of the body? 16. And if the ear should say: Because I am not the eye, I am not of the body: is it therefore not of the body? 17. If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling? 18. But now God hath set the members, every one of them, in the body as it hath pleased Him. 19. And if they all were one member, where would be the body? 20. But now there are many members indeed, yet one body. 21. And the eye cannot say to the hand: I need not thy help; nor again the head to the feet: I have no need of you. 22. Yea, much more those that seem to be the more feeble members of the body, are more necessary; 23. and such as we think to be the less honourable members of the body, about these we put more abundant honour; and those that are our uncomely parts have more abundant comeliness. 24. But our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour, 25. that there might be no schism in the body; but the members might be mutually careful one for another. 26. And if one member suffer any thing, all the members suffer with it; or if one member glory, all the members rejoice with it. 27. Now you are the body of Christ, and members of member. 28. And God indeed hath set some in the Church; first apostles, secondly prophets, thirdly doctors; after that miracles; then the graces of healing, helps, governments, kinds of tongues, interpretations of speeches. 29. Are all apostles? Are all prophets? Are all doctors? 30. Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret? 31. But be zealous for the better gifts. And I shew unto you yet a more excellent way.
Introduction to the Chapter
Paul here treats of the freely-given graces, such as prophecy, the gifts of tongues, the grace of healing, etc.; for these were abundantly given to the faithful at the beginning of the Church by the Holy Spirit, just as they were given to the Apostles at Pentecost. The occasion for treating of them was that the Corinthians boasted of these gifts, some used them in disorderly fashion compared to others, while others grieved that they had not received what had been given to others. Therefore the Apostle teaches what, of what kind, and how great these graces are, and how each ought to use them.
Verse 1: Now Concerning Spiritual Gifts
Verse 1. Concerning spiritual things (namely, the gifts of the Holy Spirit) I would not have you ignorant, brethren, — but I teach you the things which I subjoin here. So Anselm.
Verse 2: When You Were Gentiles, You Went to Dumb Idols
Verse 2. You know that when you were Gentiles, as (like certain slaves) you were led (by the custom and institution of your forefathers and the priestlets, and by the impulse of the demon) to dumb idols, going — that is, you were going. In Greek ἀπαγόμενοι, led away, that is, you were being led away. The participle is here put for the verb according to Hebrew custom, namely for the imperfect preterite, according to Canon 29. So Romans XII, 11: "In spirit fervent," that is, be fervent; "serving the Lord," that is, serve; "rejoicing in hope," that is, rejoice, etc. Thus St. Chrysostom, as if to say: Remember, O Corinthians, that when you were Gentiles you worshipped idols, that is dumb stones and rocks, which have no spirit, sense, speech, vigor or strength, and much less can they communicate these to their worshippers. But now made Christians you worship God, who is pure spirit, full of all grace and wisdom, and who has poured out abundantly these very spiritual gifts of His upon you, as you experience: acknowledge therefore the grace done to you by Christ, acknowledge your transformation, acknowledge and worship the author of all these things, Christ, and the Holy Spirit. This is clear from what follows:
Verse 3: No Man Speaking by the Spirit of God Saith Anathema to Jesus
Verse 3. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus. — Note: the "wherefore" (ideo) deduces this verse from the preceding, and indicates and completes its end and aim, as if to say: Therefore I have renewed for you the memory of your paganism and of your dumb idols, so that you may know and worthily weigh and esteem your calling out of paganism, where you used to invoke dumb images; and the grace of the Holy Spirit, which you have obtained in Christianity, where you approach and invoke not dumb idols but Christ and the Holy Spirit, and from Him you receive the gift of tongues and other gifts, that you may know that the Holy Spirit is fruitful and eloquent above the dumb idols, He who makes you so eloquent, so wise, so divine; therefore acknowledge the power of the Holy Spirit, that you may no longer contend, as you are wont, about the freely-given graces, since you have all things from the Holy Spirit, because He distributes His gifts as He wills; and let him who has received lesser ones not grieve; and let him who has greater ones not be proud. Thus Chrysostom.
No one speaking in the Spirit of God (through the Spirit, or having the Spirit of God), says Anathema to Jesus, — that is, curses Jesus, execrates Jesus. In Greek it is an accusative, λέγει ἀνάθεμα Ἰησοῦν, that is, as the Syriac, says that Jesus is anathema (so Hilary and Tertullian also read). But rather such a one acknowledges and invokes Jesus, as the author of grace, of salvation and of all spiritual gifts: for this Paul leaves to be understood by meiosis (understatement).
Note: Paul says and inculcates these things to the Corinthians, partly on account of the Jews, who even today are reported in their synagogues to say "Horma," that is anathema, to Jesus and to Christians, says Cajetan; partly, and more so, on account of the Gentiles, among whom the Corinthians lived; for these, and their seers, especially the priests, used to curse Jesus. Indeed by this sign the Gentiles, especially the Magistrates, used to test whether one was a Christian or not: for they used to order them to curse Christ, as Pliny himself confesses to have done, in his epistle to Trajan: "There was set before me, he says, a list containing the names of many (who were accused of being Christians), who deny that they are or have been Christians, since in my presence they invoked the gods, and to your image (which I had ordered to be brought for this purpose along with the statues of the gods) they offered supplication with incense and wine; furthermore they cursed Christ, none of which things, it is said, can those be compelled to do who are truly Christians; therefore I thought they should be dismissed. Others said that they had been Christians, but had ceased to be: all these venerated your image and the statues of the gods, and cursed Christ." So Pliny.
No one can say, the Lord Jesus, except in the Holy Spirit. — For "the Lord Jesus," in Greek it is Κύριος Ἰησοῦν, the Lord Jesus. So the Syriac, Ambrose, Hilary, book II On the Trinity; Prosper, book II On the Calling of the Gentiles, ch. 11; Origen, homily 17 on Genesis. For the Apostle opposes these two, to say "anathema to Jesus" and to say "the Lord Jesus," that is, to acknowledge, believe, invoke and preach the name of the Lord Jesus, and to profess His faith, namely that Jesus is our Lord, as the Syriac translates: to profess, I say, and to invoke as one ought, and as is profitable for salvation. This no one can do, "except in the Holy Spirit," that is, except through the Holy Spirit: for faith, hope and prayer are gifts of the Holy Spirit.
Note: Paul here does not deny that infidels, with God's general concursus alone, can pronounce the name of Jesus, or have some good thought about Him; but only that no one without the grace of Christ and the Holy Spirit can, through true faith and pious affection, seriously and from the heart invoke the Lord Jesus and confess Him to be our Lord and Redeemer; or even say in his heart and think anything of Him which, in its proper degree and order, contributes and disposes toward the remission of sins, grace and the supernatural end, that is, beatitude. Thus Anselm and Ambrose. And it is clear, because he is speaking to the faithful Corinthians, and represses their pride, by which they boasted of their gifts and graces, on the ground that they have not the faith of Christ and all gifts from themselves, but from the Holy Spirit, as if to say: These gifts are so far from being yours that they are the Holy Spirit's, that you cannot even acknowledge and invoke Jesus of yourselves, but this acknowledgment and invocation is a gift of the Holy Spirit.
Verse 4: There Are Diversities of Graces, but the Same Spirit
Verse 4. Now there are divisions of graces, — the graces are divided through the Church, this is given and distributed to one, that to another. For these are called by the Hebrews "machlecot," that is, divisions.
But the same Spirit, — namely is, distributing these graces.
Verse 5: Diversities of Ministries, but the Same Lord
Verse 5. And there are divisions of ministrations (in Greek διακονιῶν, of ministries), — as if to say: The sacred ministries are variously distributed through the Church.
But the same Lord, — namely Jesus Christ is, from whom as God, and through whom as man, we receive these things, and who variously distributes His ministries, that He may be variously ministered to by various people. So Anselm.
Verse 6: Diversities of Operations, but the Same God
Verse 6. And there are divisions of operations, but it is the same God who worketh all in all. — Note: Aptly the Apostle attributes the graces, or gifts, to the Holy Spirit, the fountain of goodness; the ministries to the Son, or Lord; the operations to God, namely the Father, as the first principle of all things. So Theophylact, Anselm and others.
Note secondly: "Graces" here are understood as the freely-given (gratis datae); "ministries" are the offices of ministering to the Church, as the episcopate, diaconate, prefecture and care of the poor; "operations" are miracles, such as the expulsion of demons, the healing of the sick, the resuscitation of the dead: for these are most properly called ἐνεργήματα, and, as he adds in v. 10 explaining himself, ἐνεργήματα δυνάμεων. Which Erasmus translates: "efficacies of powers"; ours [the Vulgate]: "working of miracles" (operatio virtutum). For δύναμις is potency, virtue, faculty; ἐνέργεια is action; ἐνέργημα, work, as is clear from the analogy of the Greek language. And Paul himself declares it when he subjoins: ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν, who works all things in all. So Maldonatus in his manuscript Notes.
But more fully and more clearly we shall say that the Apostle calls all the freely-given graces: first, "graces," because they are given freely; secondly, calls the same "ministrations" or "ministries," because through them each one ministered to the Church; thirdly, calls those same things "operations," in Greek ἐνεργήματα, as if to say "efficacies": because through them the faithful received from the Holy Spirit a marvelous power to say and do what surpasses the power of nature and the capacity of men. These graces, therefore, the Holy Spirit works, as do the Father and Son. For all works ad extra, as the Theologians say, namely those which flow forth into created things, are common to the whole Trinity: yet the same things, aptly, insofar as they are operations, are appropriated to the Father; insofar as they are ministrations, to the Son; insofar as they are graces, to the Holy Spirit, as I have said.
Who works all things. — First, God works all natural things through the universal concursus, with secondary causes nevertheless concurring effectively, as the Theologians teach against Gabriel Biel. Thus God works all the goods of nature and fortune; and that this man is rich and that one poor must be attributed to God's judgment and will, says Chrysostom, on which see him in moral homily 29.
Secondly, God works all supernatural things, both those making one pleasing (gratum facientia); and — what the Apostle here properly intends — those freely given (gratis data), as for example, miracles, whatever things the Saints ask and obtain from God, or command in God's name to be done, God at their prayers or nod operates the same things physically, properly and through Himself.
It does not therefore follow from this that God's concursus runs ahead of and predetermines the concursus of the secondary cause and of free will in good works and in the grace that makes pleasing (gratiae gratum facientis): because in these God works all things through prevenient grace, by which He arouses the will, and through cooperating grace, which together with the will and free will freely operating works the good work; but, as I have said, the Apostle does not properly treat of the works of the grace that makes pleasing, but of the freely-given grace, as is clear from what follows.
Note: Instead of "works," St. Hilary, book VIII On the Trinity, reads "inworks" (inoperatur). For the Greek ἐνεργεῖ signifies the intimate presence, force and efficacy by which God intimately works all things, especially miracles and gratuitous gifts. For of these Paul treats throughout the whole chapter.
Verse 7: To Every Man Is Given the Manifestation of the Spirit Unto Profit
Verse 7. And to every man is given the manifestation of the Spirit (namely, the gift of the Holy Spirit, by which the Holy Spirit Himself, who is the author of the gift, is manifested: is given, I say) unto profit, — not his own, but that of the whole Church.
Verse 8: To One the Word of Wisdom, to Another the Word of Knowledge
Verse 8. To one indeed is given the word of wisdom, — namely, the faculty of explaining wisdom, that is, the highest mysteries of the Trinity, the Incarnation, predestination, as he explains in chapter XIII.
But to another (is given) the word of knowledge, — that is, that he may explain those things which pertain to action and morals. Thus St. Augustine distinguishes wisdom from knowledge, book XII On the Trinity, ch. XIV and XV, and so the Apostle takes "knowledge," ch. VIII. Others understand "knowledge" as that by which the matters of faith are explained through examples, comparisons, human and philosophical reasonings.
Verse 9: To Another, Faith in the Same Spirit
Verse 9. To another, faith in the same Spirit. — Paul here understands by "faith" not the theological faith which all Christians have; but that which is the mother of miracles, which is excellent faith, and which includes theological faith; and it is moreover a constant trust in God, to obtain anything and to work miracles, e.g. as Christ says, to move mountains. This is clear from ch. XIII, v. 2. So St. Chrysostom.
Secondly, Ambrose and Anselm take "faith" as the gift of fearlessly professing and preaching the faith.
Thirdly and best, faith here is the great understanding of the mysteries of faith for contemplating and explaining them. For thus in Romans XII, 6, he says that the Prophets have prophecy and ought to prophesy, that is to teach, "according to the rule of faith," that is, according to the measure of understanding of the matters of faith given to them by God. Therefore he understands here illustrious faith, which is in very few, by which those endowed with it readily assent to divine things, says Maldonatus in his manuscript Notes. For the faith of miracles seems to be included in the "working of miracles" which follows in the next verse, as Toletus rightly observes among others on Romans XII, 6.
To another, the grace of healing in one Spirit, — through one and the same Holy Spirit.
Verse 10: The Working of Miracles, Prophecy, Discerning of Spirits, Tongues
Verse 10. To another, the working of miracles, — namely of greater miracles, which look not to the body and care of diseases, but to the soul and any other things: such as raising the dead, casting out demons, punishing the unbelieving and the impious by miracle, as St. Peter punished Ananias and Sapphira by miraculous death, Acts V. So Chrysostom and Ambrose. And thus "the working of miracles" is distinguished from "the grace of healings."
To another, the discerning of spirits, — namely, of the thoughts and intentions of the heart, and consequently of actions and discourses, that one may know whether they proceed from nature, from the demon, or from the spirit and instinct of God or an angel. So Chrysostom, Ambrose, Anselm. Such a gift had St. Hilarion, as St. Jerome attests in his Life, and St. Monica according to St. Augustine, book III Confessions, ch. XI, and St. Vincent Ferrer, and some today, especially those who govern and direct souls; and this gift is most useful to confessors, and to be sought from God, inasmuch as the full knowledge and care of consciences requires it.
To another, the interpretation of discourses, — of the more obscure ones, especially of Sacred Scripture. Hence formerly in the Church there were interpreters, whose office was to interpret first those who in the assembly of the Church, from the gift of tongues, prophesied in a foreign tongue or sang hymns; secondly, those who, inspired by the Holy Spirit, poured forth obscure and lofty mysteries; thirdly, to expound publicly the epistles of St. Paul and others sent to their people; fourthly, to translate them into other languages. Thus many think that St. Clement translated the epistle to the Hebrews from Hebrew into Greek. Hence it is clear that Sacred Scripture is not clear to all, nor to be interpreted by the private spirit of anyone, as the heretics will have it, since for this God has set interpreters in the Church.
Note here: Those interpreters have now been succeeded by the professors of the Hebrew and Greek languages, and of Sacred Scripture.
From this chapter and the next, the Theologians have derived the division of grace into "grace making one pleasing" (gratia gratum faciens), which perfects the subject itself, that he may be pleasing to God, such as charity, chastity, piety and the other virtues: and into "freely-given grace" (gratia gratis data), which is ordered to the perfection of others; and although the Apostle here numbers only nine freely-given graces, there can nevertheless be more.
Where note: It is probable that of the nine graces here listed by the Apostle, five are permanent habits, namely wisdom, knowledge, faith, kinds of tongues and interpretations of discourses, and sometimes also discernment of spirits: the remaining four are not habits but transient motions, namely the grace of healings, the working of miracles, prophecy and discernment of spirits, as Bellarmine rightly noted in book I On Grace, ch. X.
Verse 11: Dividing to Every One According as He Will
Verse 11. Dividing to every one according as He will. — Instead of "dividing to every one," in Greek it is διαιροῦν ἰδίᾳ ἑκάστῳ, that is, dividing to each one privately, particularly, properly, or rather "his own" things, namely to each his own gifts and charisms. So St. Jerome, dialogue 1 Against the Pelagians.
As He will, — not man, as Origen understood; but the Holy Spirit: therefore, says Theophylact, the Holy Spirit is Lord and God, and is not made to be, but makes all things equally as the Father, because He works all things in all, as the Apostle said in v. 6; for "to work all things," which in v. 6 he attributes to the Father, here he attributes to the Holy Spirit.
Hence it is clear secondly, that the Holy Spirit, as God, has free will, and acts freely.
Thirdly, from this you may refute Abelard, Wycliffe, Calvin, who teach that God cannot do anything except what He does; for this is to take away omnipotence from God, and to subject God just like man to fate, and so to despoil God of His divinity and consign it to fate; for thus God does not work as He wills, but as fate wills, dominating all things and God Himself.
Verse 12: As the Body Is One and Hath Many Members, So Also Is Christ
Verse 12. For as the body (natural and animal, e.g. of a man) is one, and has many members; and all the members of the body, whereas they are many, yet are one body: so also is Christ, — namely He has one body, that is, the Church, of which there are various members, and He Himself is the head. For the Apostle often uses ellipsis, and leaves much to be understood, as I said at Canon 38.
But St. Augustine objects, book I On the Merits of Sins, ch. XXXI, that if the Apostle had wanted this, then he should have said: "So also Christ's," rather than "Christ": Christ's, namely body, that is the Church, has many members.
Whence secondly, Jacobus Faber Stapulensis (Jacques Lefèvre d'Étaples) from this teaches that the body of Christ, since it is inseparably united to the whole divinity, locally fills heaven and earth as its own place and body: so that, as Plato said God is the soul of the world, and consequently is as it were the whole world, so the body of Christ, since it is intimately conjoined to the deity, is, like the divine Spirit, diffused through the whole world, of which the individual spaces and bodies of places are as it were parts and members: which nevertheless, in respect to the one deity and body of Christ as their soul, are one body, as one world. And from this the Ubiquitarians are thought to have derived their heresy that the body of Christ is everywhere: which insipid dogma many refute, but most thoroughly Gregory of Valencia refutes in five books Against the Ubiquitarians.
I say therefore, thirdly, simply with St. Augustine, the meaning of this passage is: "So also Christ," namely is one body, that is the Church. For Christ is not only the head of the Church, but also the body; because He sustains all the members of the Church, and works in all into one; through the teacher He teaches, through the minister He baptizes, through faith He believes, through the penitent He repents. For thus Christ is the body, hypostasis, soul and spirit of the whole Church, not locally, but mystically and virtually, or operatively, and through efficiency: and as the Church is the body of Christ as it were the head, so in turn Christ is the body of the Church, as it were transfusing Himself into all the members of the Church through grace and operation. So the Apostle often says we are one in Christ, that through baptism we are incorporated and grafted into Christ. And Christ to Paul: "Why," — that is, My Christians who are My members — "do you persecute Me?" Acts IX. So again Paul: "To me to live is Christ, and to die is gain." And so what St. Francis used to say: "My God, my love, and all things," Paul used to say of Christ: "Our love, our Christ, and all things."
Verse 13: In One Spirit We Were All Baptized into One Body
13. In one Spirit (through one and the same Holy Spirit) we were all baptized into one body, whether Jews or Gentiles, whether slaves or free. — He proves that Christ is one body having many members, from baptism: namely because through baptism we are reborn and grafted into one body, namely of the Church, and consequently of Christ: in which we live by the same soul, namely the Spirit of Christ; and we are all nourished by the same food, namely the Eucharist, whether Jews or Gentiles; whether slaves or free.
Note the "into one body," namely the mystical body of Christ, which is the Church, and consequently into Christ Himself, who, as he has already said, is as it were the body of the whole Church.
Baptized (that is, incorporated by baptism) we are, and we have all been made to drink into one Spirit, — namely, in the chalice of the Eucharist we have drawn one spirit of Christ with His blood. Whence some Greek manuscripts have, as Clement of Alexandria reads, book I of the Paedagogus, ch. VI: πάντες ἑνὶ πόματι ἐποτίσθημεν, "we have all been made to drink with one drink," that we may namely partake from it of one and the same Spirit of Christ, who, remaining throughout all things, vivifies the individual members and renders them fit for their functions, as if to say: We are not only born, and as it were grafted as members into the same body already mentioned; but we also use the same food, namely the flesh and blood of Christ in the Eucharist. For also under one species of the Eucharist, namely wine, he understands the other species, of bread, that is, by "drink" food: as conversely from the species of bread he understands the species of wine, in ch. XI, 17. So Chrysostom and beautifully Cajetan here.
Hence it is clear that all the baptized, whether they are good or evil, are the body of Christ, that is, are of the Church, and are grafted into it as members through baptism; for the soul of this body, namely of the Church, is the faith which all the faithful have, even if they live wickedly. Of which I shall say more on Ephesians V, 27.
Verse 22: The Weaker Members Are More Necessary
Verse 22. But much more those that seem to be the weaker members of the body are more necessary. — St. Chrysostom and Theophylact take by these members the eyes, which are small and weak, but nevertheless most necessary. But because in the preceding verse he had referred to the eye among the more noble members, which receive grace and dominate the body, others better take by "weaker members" the belly and the things contained in the belly. For the belly, as it were the kitchen and nurse of the whole body, which cooks and distributes food to the individual members, is most necessary to life and to the body.
Now the meaning is, as if to say: As in the body we care for these weaker, ignoble, and unbecoming members above the others, as more useful or necessary: so also in the Church those who are lesser, although they appear weak, ignoble, contemptible, are nevertheless sometimes more useful, and more to be helped and cared for. So Chrysostom, Theophylact, Anselm.
See how useful beggars are to the Church, in Chrysostom, in moral homily 20, and Against Envy homily 31.
Verse 23: We Put More Abundant Honor on the Less Honorable Members
Verse 23. And such as we think to be the less honorable members of the body, about these we put more abundant honor. — "The less honorable members" are the feet, say Chrysostom, Ambrose and Theophylact. "About these we put more abundant honor," that is, we more diligently guard them, clothe them, shoe them, and adorn and protect them with elegant slippers, shoes, or greaves, lest they strike against stones, lest they be hurt by walking, lest by excessive cold or moisture they contract some harmful intemperance which would redound upon the stomach and head.
Note: "Honor" here is called both the clothing itself and the adornment of the feet through shoes or greaves, in which many — especially noble young men and soldiers — are particular and elegant: for which reason Homer calls them εὐκνημίδας Ἀχαιούς, that is, the well or elegantly greaved Achaeans.
Our uncomely parts have more abundant comeliness. — By "uncomely" he understands the private parts. So Chrysostom, Ambrose and Theophylact. They are called, says St. Augustine, book II Retractations, ch. VII, "uncomely," not from the original institution of nature, but because after sin concupiscence reigns most in them, which fights against the law of the mind, and is therefore shameful to man; for it shames man as it were a lord, that this member feels itself so rebellious to him. These "have more abundant comeliness," that is, these we cover and clothe more diligently and more decently, so that, even if anyone be naked in the whole body, he yet does not allow these members to be uncovered, says Theophylact. Again, these members are honored in marriage, as those which are necessary for the propagation of children and the perpetuity of our race, says Chrysostom. Whence also by Roman laws whoever had cut these off and unmanned himself was most gravely punished, as one who had injured the common race and done violence to nature.
Others take as the same the weaker, ignoble and unbecoming members, namely the belly and the members subject to the belly: but the Apostle distinguishes them, and connects them as distinct through the copula "and."
Thus by the apologue of the belly deserted by the members, Menenius Agrippa pleaded and accomplished the cause of the Roman senate deserted by the plebs, before the plebs, which had seceded from the city to the Sacred Mount, as Livy attests, book II, decade 1: "In the time, he says, when in a man not, as now, all things agreed in one, but each member had its own counsel, its own speech, they say that the remaining parts were indignant that all things were sought for the belly by their care, their labor and ministry, while the belly in the middle, quiet, did nothing other than enjoy the pleasures given to it; and they conspired thereupon, that the hands should not bring food to the mouth, nor the mouth receive what was given, nor the teeth chew it: by this anger, while they wished to subdue the belly by hunger, the members themselves and the whole body came to extreme wasting: thence it appeared that the belly's ministry was also not idle, and that it was no more nourished than it nourished, returning to all the parts of the body that on which we live and flourish, namely the blood, divided equally into the veins by the digested food. By comparing thence how like the intestinal sedition of the body was to the wrath of the plebs against the Fathers, Menenius bent the minds of men."
Verse 24: Our Comely Parts Have Need of None
Verse 24. But our comely parts (e.g. the eyes, face, hands, which are the more comely and noble members of the body) have need of none, — because of themselves they have sufficient comeliness and honor.
Giving the more abundant honor, — namely greater guarding, care, covering, adornment, as I said in v. 22.
Verse 25: That There Be No Schism in the Body
Verse 25. That there be no schism in the body (such as I have just related from Menenius), but the members be mutually careful one for another. — "Mutually" (idipsum), namely that they bear the same and mutual care for each other in turn; or "idipsum," that is, into the same.
Verse 26: If One Member Suffers, All the Members Suffer
26. And if one member suffers anything, all the members suffer with it. — "They suffer with it," so that the suffering member may be relieved of its pain, "not by sharing in the calamity, but by the consolation of charity," says St. Augustine, Epistle 133. Hence St. Basil in Reg. brevior., Rule 175, teaches that there is a twofold evident sign of love: first, if anyone rejoices in the benefit of his neighbor, and labors for it; second, if he is grieved and sorrowful over his evil and sin. Whoever does not have these things, does not love.
Hence the Doctors gather that the blessed souls, since they burn with charity for us, help us in our miseries and dangers by their prayers; and we in turn ought to help the souls detained in Purgatory: for they suffer a fierce fire, and therefore he must be cruel who does not have compassion on them, and help and free them.
Or is glorified, — is affected with glory, in Greek δοξάζεται, that is, as Ambrose says, is glorified; the Syriac: or if one member rejoices, all the members shall rejoice. Beautifully Salmeron, citing St. Chrysostom: "He who loves, he says, has whatever is in the body, namely in the Church: take away envy, and what I have is yours." Again: "If the eye suffers, says Chrysostom, all will grieve, all will cease, the feet will not walk, the hands will not work, the belly will not delight to enjoy its accustomed food, although the pain belong to the eyes. Why, O eye, do you bite the belly? Why do you delay the feet? Why do you bind the hands? Because all things are interwoven by nature, and they suffer together in an ineffable manner."
Verse 27: You Are the Body of Christ, and Members of Member
27. Now you are the body of Christ, and members of member. — Note the phrase "members of member," which first, D. Thomas explains thus: "You are members of the principal member," which is Christ: for Christ is the head of the Church. Second, Anselm: "You are members of member," that is, you are members of Christ through the ministry of another member, namely Paul, through whom you are united to Christ as head and to the body of the Church.
But note: For "of member," in Greek it is ἐκ μέρους, that is "in part" (and thus some Latins read here), or "mutually," or "in turn," as Ambrose suggests, as if to say: You are members in part, that is, partial members: which Our [translator] renders, "you are members of member," that is, members of members, namely co-members, co-parts, as if to say: You are brethren of the same society and mystical body, namely of the Church. Thus Chrysostom. The Syriac translates: you are members teduchatchun, that is, "in your place," as if it says: Each one is a member of the Church in his own part and place.
Note here: Just as in the body, first, there is unity and union of body and soul; second, diversity of members; third, diversity of offices in the individual members; fourth, the aptitude and endowment of each member for its office; fifth, communion of functions, by which each one ought to work not for itself alone, but also for others, and this because they are members of the same one body; sixth, repose, by which each one is content with its degree and office, does not aspire to another, nor envies a more noble one, but the sum of all is union and concord, compassion and joy: so too is it altogether in the Church, in which each one has from Christ, as from the soul, his charism, his talent, his office and degree, his function, by which he may benefit not only himself but also others, his order and limit from God: which whoever disturbs, and aspires to another, resists God's ordinance and providence, in those things which he has received freely from God.
As if to say: You are, O Corinthians, members of the same body of Christ, namely the Church; therefore let there be no schisms among you, let one not despise another, not envy, not grieve; but help, love, rejoice; let each be content with his own place, degree, office: because thus he will be a partaker not only of his own good, but of others' as well; just as the foot walks for the eye, ear, and belly: so in turn the eye sees, the ear hears, the belly digests for the foot. But if the eye should envy and not wish to see for the foot, the ear to hear, the belly to digest, it would harm not only that member, but itself as well, says Chrysostom, just as if one hand should cut off another, it disgraces and weakens itself: for it is stronger if it has help from another hand. Again, if nature so cares for and preserves such great concord among the individual members in the body, and allows no discord or sedition between them; how much more shall the grace of God, which is far more powerful, effect concord of souls in the Church of Christ, nor allow any member to be seditious or discordant in this one body? If a magistrate in a city, a king in a kingdom does not tolerate sedition, but punishes it most severely; what will Christ do to schismatics rending His Church?
Verse 28: God Has Set in the Church First Apostles, Secondly Prophets, Thirdly Teachers
28. Some God has placed in the Church, first Apostles (as the head), secondly Prophets (as the eyes), thirdly Teachers (as the tongue: hence not secular princes, as Brentius will have it, are the first and head of the Church; but the Apostles and their successors, the Pope and Bishops; for God, says Paul, has placed in the Church first the Apostles), then Powers (in Greek δυνάμεις, that is, potencies, that is, workers of miracles: these are as it were the hands of the Church), then gifts of healings, — namely healers of diseases.
Helps, — those who help others, and exercise works of mercy toward the sick, the poor, the wretched, pilgrims and guests. In Greek ἀντιλήψεις, "receptions," that is, as others read, supports, assistances.
Governings, — those who rule and correct others, like parish priests, says D. Thomas; or rather governings are, as Theophylact and Cajetan say, those who preside over the governance of temporal things, which the faithful offered to the Church. For these last are as feet in the body of Christ, that is, the Church: such were the Deacons chosen by the Apostles to preside over the widows and the tables, Acts vi.
Note, abstracts are placed here for concretes: "powers," that is, workers of powers; "gifts of healings," that is, healers, or those able to heal; "helps," that is, helpers; "governings," that is, governors; "kinds of tongues," that is, those skilled in various languages: for Paul subjoins all these to the Apostles, Prophets, Teachers, as it were other members of the Church. See Canon 21. Thus Chrysostom.
Verse 29: Are All Apostles?
29. Are all Apostles? — as if to say: By no means: therefore let each one be content with his own degree, in which he has been placed by God in the Church, and with his grace which he has received freely from God, and let him give thanks to God, and use his grace for God's glory and the Church's benefit.
Verse 30: Do All Have the Gift of Healings?
30. Do all have the gift of healings? — "Thus," says St. Augustine, Epistle 137, "God has not willed that miracles be done at all the memorials of the Saints, who distributes to each one as He wills." Therefore it is no wonder that God works miracles in this place, in this temple, at this or that statue of the Virgin Mother of God, but not in another place, temple, image; again, that He grants this grace to this Saint and that grace to another, e.g., that those invoking St. Anthony are freed from plague; Apollonia, from toothache; Barbara, from sudden death, lest they die without confession: because, as the Apostle says, God distributes these graces as He wills. So God in the Pool of Bethesda, not elsewhere, miraculously healed the sick and infirm, John v. So through Aaron's rod, not another's, He worked miracles, Num. xvii. So at the image of the bronze serpent, not at any other thing, He freed the Jews from the fiery plague, Num. xxi, 9.
Verse 31: Emulate the Better Charisms — A More Excellent Way
31. Emulate (follow after, namely ask from God, exercise if you have received them, from what was said in vers. 8) the better charisms, — that is, more useful ones, namely the apostolate, prophecy, wisdom, knowledge; not however the gift of tongues, which you are accustomed to aspire to and to glory vainly in, O Corinthians. Thus Anselm. Others read it as a question and in the present tense, "do you emulate?": that is, if you emulate the better ones, behold I show you a more excellent way. Thus Chrysostom, Theophylact, Oecumenius.
I show you a yet more excellent way. — "The way," namely of charity, which is the way to God, to eternal life and glory, of which in the following chapter.
Note: The Commentary ascribed to Jerome here teaches that charity is separated by the Apostle from the charisms, that is from graces freely given, in that these are given freely by God, but charity is acquired by our labor and the powers of nature. Hence you may gather that this Commentary is not St. Jerome's, but of Pelagius or some Pelagian, as I said at the outset. Primasius corrected this — he transcribed much from this Commentary — and it is clear that charity is the gift of God, Rom. v, 5: "The charity of God is poured forth in our hearts by the Holy Spirit who is given to us." Hence Paul says here: "A more excellent way," ὁδὸν καθ' ὑπερβολὴν, by hyperbole, by excess, that is, an excessively better and more outstanding way, namely of charity, I show you. Thus Theophylact from Chrysostom. Whence also Cassian, Collation XI, chap. XII, reads thus: "And I show you a more excellent way beyond measure." If therefore the freely-given graces, which are lesser, are given by God; much more must charity, which is excessively better and more eminent than they, be sought from and given by God. In this then the Apostle distinguishes charity from the charisms, that the latter are given freely for the benefit of the Church, not for the sanctification of him to whom they are given: but charity is given for this, that he who has it may become holy and pleasing to God. "He," says St. Augustine, sermon On the Praises of Charity, "holds both what is manifest and what is hidden in the divine words, who holds charity in his ways."