Thomas Aquinas

Aquinas assigned the distinction of graces freely given, and of the ministries in which the members of the Church are distinguished; here he treats of charity, which inseparably accompanies the grace that makes one pleasing. And because he had promised them that he would show a more excellent way, he shows the preeminence of charity over the other gratuitous gifts. First as to necessity, namely that without charity the other gratuitous gifts do not suffice; second as to usefulness, namely that through charity all evils are avoided and all goods are done, at the place "charity is patient," etc.; third as to permanence, at the place "charity never fails," etc. Now the Apostle seems to reduce all the gratuitous gifts to three. For first he shows that the gift of tongues, which pertains to speech, avails nothing without charity; second, that those things which pertain to knowledge also do not avail, at the place "and if I have prophecy," etc.; third he shows the same about those things which pertain to action, at the place "and if I distribute to the food of the poor," etc.

Now the gift of tongues was much desired among the Corinthians, as will be clear below in chapter XIV; and therefore, beginning from it, he says: I promised that I would show a more excellent way, and this is first evident in the gift of tongues, because "if I speak with the tongues of men," namely of all men, that is, if I have the gift of grace by which I could speak in the tongues of all men; and for greater abundance he adds "and of angels: but if I have not charity, I have become as sounding brass or a tinkling cymbal." He uses a fitting comparison. For the soul lives through charity, which lives to God, who is the life of the soul, according to that saying of Deut. XXX, 20: "he is your life." Hence also in I John III, 14 it is said: "we have been translated from death to life, because we love the brothers; he who does not love abides in death." Rightly, therefore, he compares speech lacking charity to the sound of a dead thing, namely of brass or a cymbal, which, although it renders a clear sound, is nevertheless not living but dead. So too the speech of a man lacking charity, however eloquent it may be, is nevertheless held as dead, because it does not profit toward the merit of eternal life. Now there is a difference between sounding brass and a tinkling cymbal, because brass, since it is flat, emits a simple sound from being struck; but a cymbal, since it is concave, multiplies the sound from a single strike, which pertains to tinkling. To brass, then, are compared those who pronounce the truth simply, but to a cymbal those who multiply and pronounce the truth, adding many arguments and similitudes, and drawing out very many conclusions, all of which, however, without charity are held as dead.

Now it must be considered what are called the tongues of angels. For since the tongue is a bodily member, and the gift of tongues, which is sometimes called "tongue," pertains to its use, as will be clear below at XVI, neither seems to belong to angels, who do not have members. It can therefore be said that by "angels" are understood men having the office of angels, namely those who announce divine things to other men, according to that saying of Mal. II, 7: "the lips of the priest keep knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts." In this sense, then, it is said "if I speak with the tongues of men and of angels," that is, not only of lesser men but also of greater ones who teach others. It can also be understood of the incorporeal angels themselves, as it is said in Ps. CIII, 4: "who makes his angels spirits." And although they do not have a bodily tongue, nevertheless by likeness there can be called "tongue" in them the power by which they manifest to others what they have in mind.

Now it must be known that in the cognition of the angelic mind there is something concerning which the higher angels do not speak to the lower, nor conversely, namely the divine essence itself, which all see immediately, God showing himself to all, according to that saying of Jer. XXXI, 34: "a man shall no longer teach his neighbor, and a man his brother, saying: know the Lord. For all shall know me, from the least even to the greatest of them." But there is something in the cognition of the angelic mind concerning which the higher speak to the lower, but not conversely. And of this sort are the mysteries of divine providence, of which the higher know more in God himself, since they see him more clearly than the lower. Hence the higher instruct or illumine the lower concerning such things, which can be called speech. But there is something in the cognition of the angelic mind concerning which the higher speak to the lower and conversely; and of this sort are the hidden things of hearts, which depend on free will, which are open to God alone, and to those whose they are, according to that saying above at II, 11: "the things that are of a man, no one knows except the spirit of the man that is in him." These come into the knowledge of another when the one whose they are makes them manifest, whether he be inferior or superior. Now such a manifestation occurs when a lower angel speaks to a higher, not through illumination, but through a certain mode of signification. For there is in each angel something that is naturally known by another angel. When, therefore, that which is naturally known is set forth as a sign of that which is unknown, the hidden thing is manifested. And such a manifestation is called speech, by likeness to men, who manifest the hidden things of their hearts to others through sensible voices, or through whatever other corporeal thing appearing outwardly. Hence also those things which are naturally known in angels, insofar as they are taken up for the manifestation of hidden things, are called signs or nods. And the power of manifesting one's own concept in this way is metaphorically named "tongue."

Then, when he says "and if I have," etc., he shows the same concerning those things which pertain to knowledge. Now it must be noted that above he set forth four gratuitous gifts pertaining to knowledge, namely wisdom, knowledge, faith, and prophecy. He begins here, therefore, from prophecy, saying "and if I have prophecy," by which hidden things are divinely revealed, according to that saying of II Pet. I, 21: "for prophecy was not at any time brought by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Second, as to wisdom, he adds "and know all mysteries," that is, the hidden things of the divinity, which pertains to wisdom, according to that saying above at II, 7: "we speak the wisdom of God, hidden in mystery." Third, as to knowledge, he says "and all knowledge," whether humanly acquired, as the philosophers had it, or divinely infused, as the apostles had it. Wis. VII, 17: "he gave me the true knowledge of the things that are." Fourth, as to faith, he adds "and if I have all faith, so that I could move mountains." Now what he says, "all faith," can be explained as, that is, of all the articles; but it is fitting that "all" be explained as, that is, perfect faith, because of what is added: "so that I could move mountains." For it is said in Matt. XVII, 19: "if you have faith as a grain of mustard seed, you shall say to this mountain: move from here, and it shall move." And although the mustard seed is smallest in quantity, nevertheless it is not a small but a perfect faith that is understood to be compared to the mustard seed. For it is said in Matt. XXI, v. 21: "if you have faith, and do not hesitate, not only will you do what was done to the fig tree, but even if you say to this mountain: take yourself up and cast yourself into the sea, it shall be done." Faith, therefore, that does not hesitate, is compared to a mustard seed, which the more it is crushed, the more its strength is felt.

But some object that although many saints had perfect faith, no one is read to have moved mountains; which indeed is resolved by what was said above at XII, 7: "to each is given the manifestation of the Spirit for usefulness." For miracles are wrought through the grace of the Holy Spirit in that manner, place, and time in which the usefulness of the Church is required. But the saints did much greater things than the moving of mountains, insofar as it was useful for the faithful, for instance by raising the dead, dividing the sea, and doing other such works. And this too they would have done, if necessity had been present. This can also be transferred to the expulsion of demons from human bodies, who are called mountains on account of pride. Jer. XIII, 16: "before your feet stumble upon the darkening mountains"; "behold, I am against you, O pestilent mountain, who corrupts the whole earth." Now the working of miracles is attributed to faith that does not hesitate, because faith rests upon omnipotence, through which miracles are wrought.

If, I say, I shall have had all the aforesaid things pertaining to the perfection of the intellect, but shall not have had charity, by which the will is perfected, "I am nothing," namely according to the being of grace, concerning which it is said in Eph. II, 10: "we are his handiwork, created in Christ Jesus unto good works." Hence also against a certain one it is said in Ez. XXVII, 19: "you have been made nothing, and you shall not be forever." And this indeed happens on account of a lack of charity, through which a man makes good use of a perfect intellect. But without charity its use is not good. Hence also above at chapter VIII, 1 it is said, "knowledge puffs up, but charity builds up."

Now it must be noted that the Apostle here speaks of wisdom and knowledge according as they pertain to the gifts of grace freely given, which can exist without charity. For according as they are counted among the seven gifts of the Holy Spirit, they are never had without charity. Hence also in Wis. I, 4 it is said: "wisdom will not enter into a malevolent soul." And in Wis. X, 10 it is said: "he gave him the knowledge of the saints." But concerning prophecy and faith it is manifest that they can be had without charity. But it must be noted here that firm faith, even without charity, works miracles. Hence, in Matt. VII, 22, to those saying: "have we not prophesied in your name, and done many mighty works?" it is said: "I never knew you." For the Holy Spirit works mighty works even through the wicked, just as he also speaks the truth through them.

Then, when he says "and if I distribute," etc., he shows the same in those things which pertain to works, which consist in this, that a man do good things, according to that saying of Gal. VI, v. 9: "let us not fail in doing good"; and in this, that he patiently endure evils, according to that saying of Ps. XCI, 15 f.: "they shall be well patient, that they may announce." Now among the other good works, works of piety are commended more, according to that saying of I Tim. IV, 8: "piety is useful for all things." Concerning this work he designates four conditions. Of which the first is, that the work of piety not be gathered wholly into one, but be divided among many, according to that saying of Ps. CXI, 9: "he has dispersed, he has given to the poor." And this is designated when it is said "if I distribute." Second, that the work of piety be done to relieve necessity, not to serve superfluity, according to that saying of Is. LVIII, 7: "break your bread for the hungry," and this is designated when it is said "to the food of the poor." Third, that the work of piety be shown to those in need, according to that saying of Lk. XIV, 13: "when you make a feast, call the poor"; and this is designated when it is said "of the poor." Fourth, it pertains to perfection, that a man expend all his goods in works of piety, according to that saying of Matt. XIX, 21: "if you wish to be perfect, go, sell all that you have, and give to the poor"; and this is designated when it is said "all my goods."

Now among the evils which one endures patiently, martyrdom is the most excellent. Hence it is said in Matt. V, 10: "blessed are they who suffer persecution for justice's sake." This too he commends in four ways. First indeed, because it is more praiseworthy that, when necessity is imminent, for instance for the defense of the faith, one offer oneself to suffering, than if one should suffer having been caught. And therefore he says "if I deliver up." Just as also of Christ it is said in Eph. V, 2: "he delivered himself up for us." Second, because the loss of the human body is more grievous than that of possessions, concerning which nevertheless certain ones are commended in Heb. X, 34: "you sustained the plundering of your goods with joy." And therefore he says "body." Is. L, 6: "I have given my body to those who struck me." Third, it is more praiseworthy that someone expose his own body to punishment, than the body of a son, or of any relative whatsoever, concerning which nevertheless a certain woman is commended in II Mac. VII, 20: "she seems worthy of remembrance beyond measure, and worthy of good memory, who, seeing her seven sons perishing within the space of one day, bore it with a good spirit." And therefore he says "my." Judges V, v. 9: "you who of your own will offered yourselves to danger for the Lord." Fourth, martyrdom is rendered more praiseworthy from the bitterness of the punishment, concerning which is added "so that I burn," as Lawrence did. Ecclus. L, 9: "like a fire shining forth, and like incense burning in the fire."

If, I say, I shall have done the aforesaid works, so excellent as they are, but shall not have had charity, either because together with the aforesaid works there is present the will to sin mortally, or because they are done for the sake of empty glory, "it profits me nothing," namely as to the merit of eternal life, which is promised only to those who love God, according to that saying of Job XXXVI, 33: "he declares concerning it to his friend that it is his possession." And it must be noted that speech, which is the voice of an animate being, if it be without charity, he compares to something that does not exist; but works which are done on account of faith, if they be without charity, he says are fruitless. Wis. III, 11: "their hope is vain, and their labors without fruit."