Homily XXXII.
Homily XXXII.
1 Corinthians chapter 12, verse 27Now ye are the body of Christ and severally members thereof.
For lest any should say, "What is the example of the body to us? since the body is a slave to nature but our good deeds are of choice;" he applies it to our own concerns; and to signify that we ought to have the same concord of deign as they have from nature, he saith," Now ye are the body of Christ." But if our body ought not to be divided, much less the body of Christ, and so much less as grace is more powerful than nature.
But what is the expression, "severally?" "So far at least as appertaineth to you; and so far as naturally a part should be built up from you." For because he had said, "the body," whereas the whole body was not the Corinthian Church, but the Church in every part of the world, therefore he said, "severally:" i.e., the Church amongst you is a part of the Church existing every where and of the body which is made up of all the Churches: so that not only with yourselves alone, but also with the whole Church throughout the word, ye ought to be at peace, if at least ye be members of the whole body.
[2.] Ver. 28. "And God hath set some in the Church: first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues."
Thus what I spake of before, this also he now cloth. Because they thought highly of themselves in respect of the tongues he sets it last every where. For the terms, "first" and "secondly," are not used by him here at random, but in order by enumeration to point out the more honorable and the inferior. Wherefore also he set the apostles first who had all the gifts in themselves. And he said not, "God hath set certain in the Church, apostles" simply," or prophets," but he employs "first, second," and "third," signifying that same thing which I told you of.
"Secondly, prophets." For they used to whom he saith, "Let the prophets speak, two or three." (c. xiv. 29.) And writing also to Timothy, he said, "Neglect not the gift that is in thee, which was given thee by prophecy." (1 Timothy chapter 4, verse 14) And they were much more many that prophesied. And if Christ saith, "The Law and the Prophets prophesied until John," (S. Matthew chapter 11, verse 13) He saith it of those prophets who before proclaimed His coming.
"Thirdly, teachers." For he that prophesieth speaks all things from the Spirit; but he that teacheth sometimes discourses also out of his own mind. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in reaching:" (1 Timothy chapter 5, verse 17) whereas he that speaks all things by the Spirit doth not labor. This accordingly is the reason why he set him after the prophet, because the one is wholly a gift but the other is also man's labor. For he speaks many things of his own mind, agreeing however with the sacred Scriptures.
[3.] "Then miracles, then gifts of healings." Seest thou how he again divides the healings from the power, which also he did before. For the power is more than the healing: since he that hath power both punishes and heals, but he that hath the gift of healings doeth cures only. And observe how excellent the order he made use of, when he set the prophecy before the miracles and the healings. For above when he said, "To one is given by the Spirit the word of wisdom, and to another the word of knowledge," he spake, not setting them in order, but indiferently. Here, on the other hand, he sets a first and a second rank. Wherefore then doth he set prophecy first? Because even in the old covenant the matter has this order. For example, when Isaiah was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worthlessness of the demons, he mated this also as the greater evidence of his divinity, his foretelling things to come. (Isaian chapter 41, verse 22 and Isaiah chapter 41, verse 23) And Christ Himself after working so many signs saith that this was no small sign of His divinity: and continually adds, "But these things have I told you, that when it is come to pass, ye may believe that I am He." (S. John chapter 13, verse 19; John chapter 14, verse 29; John chapter 16, verse 4)
"Well then; the gifts of healing are justly inferior to prophecy. But why likewise to teaching?" Because it is not the same thing to declare the word of preaching and sow piety in the hearts of the hearers, as it is to work miracles: since these are done merely for the sake of that. When therefore any one teaches both by word and life, he is greater than all. For those he calls emphatically teachers, who both teach by deeds and instruct in word. For instance: this made the Apostles themselves to become Apostles. And those gifts certain others also, of no great worth, received in the beginning, as they who said, "Lord, did we not prophesy by Thy Name, and do mighty works?" and after this were told, "I never knew you; depart from Me, ye that work inquity." (S. Matthew chapter 7, verse 22) But this twofold mode of teaching, I mean that by deeds and by words, no bad man would ever undertake. As to his setting the prophets first marvel not at it. For he is not speaking of prophets simply, but of those who by prophecy do also teach and say every thing to the common benefit: which in proceeding he makes more dear to us.
"Helps, governments" What is, "helps?" To support the weak. Is this then a gift, tell me? In the first place, this too is of the Gift of God, aptness for a patron's office; the dispensing spiritual things; besides which he calls many even of our own good deeds, gifts;" not he had pointed out a great difference, and stirred up the afore-mentioned distemper of those that had lesser gifts, he darts upon them in what follows with great vehemence, because he had already given them those many proofs of their not being left much inferior. What I mean is; because it was likely that on hearing these things they would say, "And why were we not all made Apostles?"-whereas above he had made use of a more soothing tone of discourse, proving at length the necessity of this result, even from the image of the body; for "the body," saith he, "is not one member;" and again, "but if all were one member, where were the body?" and from the fact that they were given for use; for to each one is given "the manifestation of the Spirit," saith he, "to profit withal:" and from all being watered from the same Spirit: and from what is bestowed being a free gift and nota debt; "for there are," saith he, "diversities of gifts, but the same Spirit:" and from the manifestation of the Spirit being made alike through all; for "to each one," saith he, "is given the manifestation through the Spirit:" and from the fact that these things were shaped according to the pleasure of the Spirit and of God; "for all these," saith he, "worketh the one and the same Spirit, dividing to each one severally even as he will:" and, "God hath set the members each one of them in the body, even as it pleased Him:" and from the inferior members also being necessary; "for those which seem," saith he, "to be more feeble are necessary:" from their being alike necessary, in that they "from the greater too needing the less: "for the head," saith he, "cannot say to the feet, I have no need of you:" from these latter enjoying even more honor; for "to that which lacketh," saith he, "He hath given more abundant honor:" from the care of them being common and equal; for "for all the members have the same care one for another:" and from there being one honor and one grief of them all; for "whether," saith he, "one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it: "-whereas, I say, he had above exhorted them by these topics, here and henceforth he and he doth not stop at the first and the second gift, but proceeds to the last, either meaning this that all cannot be all things, (even as he there saith, "if all were one member, where were the body? ") or establishing some other point also along with these, which may tell in the way of consolation again. What then is this? His signifying that even the lesser gifts are contended for equally with the greater, from the circumstance that not even these were given absolutely to all? For "why," saith he, "dost thou grieve that thou hast not gifts of healing? consider that what thou hast, even though it be less, is oftentimes not possessed by him that hath the greater." Wherefore he saith,
Ver. 30. "Do all speak with tongues? do all interpret?"
For even as the great gifts God hath not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not proposing these either to all. And this He did, procuring thereby abundant harmony and love, that each one standing in need of the other might be brought close to his brother. This economy He established also in the arts, this also in the elements, this also in the plants, and in our members, and absolutely in all things.
[5.] Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this?
Ver. 31. "Desire earnestly," saith he, "the better gifts. And a still more excellent way show I unto you."
Now by saying this, he gently hinted that they were the cause of their own receiving the lesser gifts, and had it in their power, if theywould, to receive the greater. For when he saith, "desire earnestly," he demands from them all diligence and desire for spiritual things. And he said not, the greater gifts, but "the better," i.e., the more useful, those which would profit. And what he means is this: "continue to desire gifts; and I point out to you a fountain of gifts." For neither did he say, "a gift," but "a way," that he might the more extol that which he intends to mention. As if he said, It is not one, or two, or three gifts that I point out to you, but one way which leadeth to all these: and not merely a way, but both "a more excellent way" and one that is open in common to all. For not as the gifts are vouchsafed, to some these, to others those, but not all to all; so also in this case: but it is an universal girl. Wherefore also he invites all to it. "Desire earnestly," saith he, "the better gifts and yet show I unto you a more excellent way;" meaning love towards our neighbor,
Then intending to proceed to the discourse concerning it and the encomium of this virtue, he first lowereth these by comparison with it, intimating that they are nothing without it; very considerately. For if he had at once discoursed of love, and having said, "I show unto you a way," had added, "but this is love," and had not conducted his discourse by way of comparison; some might possibly have scoffed at what was said, not understanding. clearly the force of the thing spoken of but still gaping after these. Wherefore he doth not at once unfold it, but first excites the hearer by the promise, and saith, "I show unto you a more excellent way," and so having led him to desire it, he doth not even thus straightway proceed to it, but augmenting still further and extending their desire, he discourses first of these very things, and shows that without it they are nothing; reducing them to the greatest necessity of loving one another; seeing also that from neglect of it sprang that which caused all their evils. So that in this respect also it might justly appear great, if the gifts not only brought them not together, but divided them even when united: but this, when many were so divided, would reunite them by virtue of its own and make them one body. This however he doth not say at once, but what they chiefly longed for, that he sets down; as that the thing was a gift and a most excellent way to all the gifts. So that, even if thou wilt not love thy brother on the score of friendship, yet for the sake of obtaining a better sign and an abundant gift, cherish love.
[6.] And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in. the degree they had it in, but far more. For he did not say, "if I speak with tongues," but,
Chap. xiii. ver. 1. "If I speak with the tongues of men,-"
What is, "of men?" Of all nations in every part of the world. And neither was he content with this amplification, but he likewise uses another much greater, adding the words, "and of angels,-and have not love, I am become sounding brass, or a clanging cymbal."
Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down? For neither did he simply say, "I am nothing," but, "I am become sounding brass" a thing senseless and inanimate But how "sounding brass?" Emitting a sound indeed, but at random and in vain, and for no good end. Since besides my profiting nothing, I am counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person. Seest thou how one void of love is like to things inanimate and senseless?
Now he here speaks of the "tongues of angels," not investing angels with a body, but what he means is this: "should I even so speak as angels are wont to discourse unto each other, without this I am nothing, nay rather a burden and an annoyance." Thus (to mention one other example) where he saith, "To Him every knee shall bow, of things in heaven and things on earth, and things under the earth," (Philippians chapter 2, verse 10) he doth not say these things as if he attributed to angels knees and bones, far from it, but it is their intense adoration which he intends also here he calls it "a tongue" not meaning an instrument of flesh, but intending to indicate their converse with each other by the manner which is known amongst us.
[7.] Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the remaining gifts; and having depreciated all in the absence of love, he then depicts her image. And because he preferred to conduct his argument by amplification, he begins from the less and ascends to the greater. For whereas, when he indicated their order, he placed the gift of tongues last, this he now numbers first; by degrees, as I said, ascending to the greater gifts. Thus having spoken of tongues, he proceeds immediately to prophecy; and saith;
Ver. 2. "And if I have the gift of prophecy."
And this gift again with an excellency. For as in that case he mentioned not tongues, but the tongues of all mankind, and as he proceeded, those of angels, and then signified that the gift was nothing without love: so also here he mentions not prophecy alone but the very highest prophecy: in having said, "If l have prophecy," he added, "and know all mysteries and all knowledge;" expressing this gift also with intensity.
Then after this also he proceeds to the other gifts. And again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying, "And if I have all faith." Neither was he content with this, but even that which Christ spake of as greatest, this also he added, saying, "so as to remove mountains and have not love, I am nothing." And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, "the understanding mysteries, and having all knowledge;" and in regard of faith, no trifling work, even "the removing mountains;" in respect of tongues, on the other hand, having named the gift itself only, he quire it.
But do thou, I pray, consider this also, how in brief he comprehended all gifts when he named prophecy and faith: for miracles are either in words or deeds. And how doth Christ say, that the least degree of faith is the being able to remove a mountain? For as though he were speaking something very small, did He express Himself when He said, "If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove;" (S. Matthew chapter 17, verse 20) whereas Paul saith that this is "all faith." What then must one say? Since this was a great thing, the removing a mountain, therefore also he mentioned it, not as though "all faith" were only able to do this, but since this seemed to be great to the grosser sort because of the bulk of the outward mass, from this also he extols his subject. And what he saith is this:
"If I have all faith, and can remove mountains, but have not love, I am nothing."
[8.] Ver. 3. "And if I below all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing."
Wonderful amplification! For even these things too he states with another addition: in that he said not, "if I give to the poor the half of my goods," or "two or three parts," but, "though I give all my goods." And he said not, "give," but, "distribute in morsels," so that to the expense may be added the administering also with all care.
But not even yet have I pointed out the whole of the excellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death. What then are His testimonies? To the rich man He saith, "If thou wouldest be perfect, sell what thou hast and give o the poor, and come, follow me." (S. Matthew chapter 19, verse 21) And discoursing likewise of love to one's neighbor, He saith, "Greater love hath no man than this, that a man may lay down his life for his friends" (S. John chapter 15, verse 13) Whence it is evident, that even before God this is greatest of all. But, "I declare," said Paul, "that even if we should lay down life for God's sake, and not merely lay it down, but so as even to be burned, (for this is the meaning of, "if I give my body to be burned,") we shall have no great advantage if we love not our neighbor." Well then, the saying' that the gifts are of no great profit without charity is no marvel: since our gifts are a secondary consideration to our way of life. At any rate, many have displayed gifts, and yet on becoming vicious have been punished: as those who "prophesied in His name, and cast out many demons, and wrought many mighty works;" as Judas the traitor: while others, exhibiting as believers a pure life, have needed nothing else in order to their salvation. Wherefore, that the gifts should, as I said, require this, is no marvel: but that an exact life even should avail nothing without it, this is what Christ appears to adjudge His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He saith, as I before observed, "If thou wilt be perfect, sell thy goods, and give to the poor, and come, follow me:" and discoursing with the disciples, of martyrdom He saith, "Whosoever shall lose his life for My sake, shall find it;" and, "Whosoever shall confess Me before men, him will will I also confess before My Father which is in heaven." For great indeed is the labor of this achievement, and well nigh surpassing nature itself, and this is well known to such as have had these crowns vouchsafed to them. For no language can set it before us: so noble a soul doth the deed belong to and so exceedingly wonderful is it.
[9.] But nevertheless, this so wonderful thing Paul said was of no great profit without love, even though it have the giving up of one's goods joined with it. Wherefore then hath he thus spoken? This will I now endeavor to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in love? I grant, indeed, he that is ready to be burned and hath the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels; how hath not he love? What then are we to say? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he saith, "If we or an angel from heaven preach any other gospel unto you than that ye receive let him be accursed." (Galatians chapter 1, verse 8) And yet neither was himself nor an angel about to do so; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen. And again, when he writes to the Romans, and saith, "Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God;" for neither was this about to be done by any angels: but here too he supposes a thing which was not; as indeed also in what comes next, saying, "nor any other creature," whereas there is no other creature, for he had comprehended the whole creation, having spoken of all things both above and below. Nevertheless here also he mentions that which was not, by way of hypothesis, so as to show his exceeding desire. Now the same thing he doth here also, saying, "If a man give all, and have not love, it profits him nothing."
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