Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

Since the Apostle has finished treating of three sacraments, namely Baptism, matrimony, and the Eucharist, here he begins to determine those things which pertain to the reality of the sacraments. Now the reality of a sacrament is twofold: one signified and contained, namely grace, which is conferred at once together with the sacrament; the other signified and not contained, namely the glory of the resurrection, which is awaited at the end. First, therefore, he treats of the gifts of graces; second, of the glory of the resurrection, in chapter 15, where he says, but I make known to you, etc. Concerning the first, he treats of the graces freely given; second, he sets charity above all these, which pertains to sanctifying grace, in chapter 13, where he says, if with the tongues of men, etc.; third, he compares the graces given to one another, in chapter 14, where he says, follow after charity, etc.

Concerning the first he does two things. First he chiefly sets forth what he intends, saying: I said that the other things which pertain to the use of the sacraments I will arrange when I come, but certain things must be delivered to you at once. And this is what he says: now concerning spiritual things, that is, concerning the gifts of graces which are from the Holy Spirit, O brothers, I do not want you to be ignorant. For it is the greatest kind of ingratitude to be ignorant of benefits received, as Seneca says in his book On Benefits; and therefore, that man may not be ungrateful to God, he ought not to be ignorant of spiritual graces. Above, 2:12: we have received the spirit that is from God, that we may know the things that are given us by God. Isaiah 5:13: therefore my people has been led captive, because it did not have knowledge, namely of spiritual things.

Second, where he says, you know that when you were Gentiles, etc., he pursues his intention, and first he shows the necessity of spiritual graces; second he sets forth the distribution of graces, where he says, but there are divisions, etc. Now the necessity of a thing is known chiefly from its lack. Hence concerning the first he does two things. First he sets forth the defect which they suffered before grace was received; second he concludes the necessity of grace, where he says, therefore I make known to you, etc.

He says therefore first: you know, as those who have experienced it, that when you were Gentiles, that is, living as the Gentiles live, not yet having received grace through Baptism. Galatians 2:15: for we are Jews by nature, and not sinners of the Gentiles. Ephesians 4:17: the Gentiles walk in the vanity of their mind. You were going as it were with a ready and assiduous mind, according to Jeremiah 8:6: all have turned to their own course, like a horse rushing into battle with impetuosity; Proverbs 1:16: their feet run to evil. To dumb idols, namely to be adored and worshipped, according to Psalm 113:5: they have a mouth and do not speak. And the defect of speech is especially noted in them, because speech is the proper effect of cognition; hence it is shown that they do not understand, being idols, and consequently have nothing of divinity, if they are mute. And this, as you were led, that is, without any resistance.

Now they were led either enticed by the beauty of the idols, whence it is said in the Epistle of Jeremiah: you will see in Babylon gods of gold and silver, take care lest fear seize you because of them; or else by the command of some prince, as is read in Daniel 3:1, that Nebuchadnezzar compelled men to worship a golden statue. And in II Maccabees 6:7 it is said of certain persons that they were led with bitter necessity on the king's birthday to the sacrifices. Or even by the instinct of demons, who especially long for this, that divine worship be shown to them, according to Matthew 4:9: all these things I will give you, if falling down you will worship me. They went therefore to worship idols, as they were led, that is, without any resistance, just as it is said of the senseless young man in Proverbs 7:22: immediately he follows her, like an ox led to the sacrifice. By this therefore it appears that man, before grace is received, runs promptly into sin without resistance.

Now he makes special mention of the sin of idolatry for three reasons. First indeed, because it is a most grave sin to introduce another God, just as one would sin most gravely against a king who introduced another king into his kingdom. Hence it is said in Job 31:26: if I saw the sun when it shone, and the moon moving in brightness, and I kissed my hand, namely as a worshipper of the sun and the moon, which is the greatest iniquity and a denial against the most high God. Second, because from the sin of idolatry all other sins arose, according to Wisdom 14:27: the worship of abominable idols is the cause of every evil. Third, because this sin was common among the Gentiles and was not accounted as such, whence in Psalm 95:5 it is said: all the gods of the Gentiles are demons.

Now it must be considered that certain persons have said that a man existing in mortal sin cannot, without a certain grace, be freed from the sin under which he lies, because remission of sins does not come about except through grace, according to Romans 3:24: justified by his grace; but that he can preserve himself from mortal sin, without grace, through free will. But this position does not seem to be true. First indeed, because no one can preserve himself from mortal sin except by keeping all the precepts of the law, since no one sins mortally except by transgressing some precept of the law; and so someone could observe all the precepts of the law without grace, which is the Pelagian heresy. Second, because no one can have charity, by which God is loved above all things, without grace, according to Romans 5:5: the charity of God is poured out in our hearts through the Holy Spirit who has been given to us. But it cannot be that a man avoids all sins unless he loves God above all things: just as that is despised more, which is loved less. It can be, therefore, for some time, that he who lacks grace will abstain from sin until that occurs on account of which he will despise the precept of God, by which he is led to sin. Now the Apostle says pointedly, as you were led.

Then when he says, therefore I make known to you, etc., he concludes two effects of grace, of which the first is that it makes one abstain from sin; the second is that it makes one work good, and this he sets forth where he says, and no one can, etc. He says therefore first: since when you were without grace you ran promptly to sin, therefore I make known to you, that if you had had grace this would not have happened to you; for no one in the Spirit of God, etc., that is, speaking through the Spirit of God, says: anathema to Jesus, etc., that is, a blasphemy against Jesus, according to 1 John 4:3: every spirit that dissolves Jesus is not of God.

It should be noted that above he set down the most grave sin, which is blasphemy, which is avoided through grace, so that it may be understood of other, lesser sins as well. Now by what is said, anathema to Jesus, any mortal sin whatsoever can be understood. For anathema signifies separation. It is said from ana, which means upward, and thesis, which means a placing, as it were something placed on high, because formerly things which were set apart from the use of men were hung up in temples or in public places. Now every mortal sin separates from Jesus, according to Isaiah 59:2: your iniquities have divided between you and your God. Whoever therefore sins mortally says in his heart or with his mouth: anathema, that is, separation from Jesus. No one therefore speaking in the Spirit of God says: anathema to Jesus, because no one sins mortally through the Spirit of God, because, as it is said in Wisdom 1:5: the Holy Spirit of discipline will flee from the deceitful.

But according to this it seems that whoever has the Holy Spirit cannot sin mortally; because it is also said in 1 John 3:9: whoever is born of God does not commit sin, because his seed remains in him. But it must be said that as far as it is from the Spirit of God, man does not commit sin, but rather is drawn back from sin. He can nevertheless commit sin from a defect of the human will, which resists the Holy Spirit, according to Acts 7:51: but you have always resisted the Holy Spirit. For the faculty of sinning is not entirely taken away from free will by the indwelling Holy Spirit in the present life. And therefore the Apostle pointedly did not say: no one having the Spirit of God, but no one speaking in the Spirit of God.

Then when he says, and no one can, etc., he sets forth the second effect of grace, namely that without it man cannot work good. He says therefore: and no one can say that Jesus is Lord, except in the Holy Spirit. Against this it seems to be, because through the Holy Spirit man is brought into the kingdom of heaven, according to Psalm 142:10: your good spirit will lead me into the right land. But the Lord says in Matthew 7:21: not everyone who says: Lord, Lord, will enter the kingdom of heaven. Not everyone therefore who says: Lord Jesus, says this in the Holy Spirit.

But it must be said that to say something in the Holy Spirit can be understood in two ways. In one way, with the Holy Spirit moving, but not possessed. For the Holy Spirit moves the hearts of some to speak, whom he does not indwell, just as it is read in John 11:49 and following, that Caiaphas did not say from himself that which he had foretold concerning the usefulness of Christ's death, but through the spirit of prophecy. Balaam also foretold many true things, moved by the Holy Spirit, as is read in Numbers 23 and 24, although he did not possess him. According to this, then, it must be understood that no one can say any truth whatsoever, unless moved by the Holy Spirit, who is the spirit of truth, of whom it is said in John 16:13: but when that spirit of truth comes, he will teach you all truth. Hence also Ambrose in the Gloss says at this place: every truth, by whomever it is spoken, is from the Holy Spirit. And especially in those things which are of faith, which are held through a special revelation of the Holy Spirit, among which is that Jesus is Lord of all, whence in Acts 2:36 it is said: let all the house of Israel know most certainly, that God has made this Jesus, whom you crucified, Lord.

In another way, someone speaks with the Holy Spirit both moving and possessed. And according to this too, what is said here can be verified, provided, however, that to say be taken not only with the mouth, but also with the heart and in deed. For something is said with the heart, according to Psalm 13:1: the fool has said in his heart: there is no God. Something is also said in deed, insofar as by an exterior act someone manifests his conception. No one, therefore, unless by having the Holy Spirit, can say that Jesus is Lord, in such a way, namely, that he not only confesses this with his mouth, but also reveres him in his heart as Lord and obeys him in deed as Lord.

Thus therefore from the words set forth above we can consider three things about grace. First, that without it man cannot avoid sin, according to Psalm 93:17: unless the Lord had helped me, my soul would have dwelt, all but a little, in hell. Second, that through it sin is avoided, according to 1 John 3:9: he who is born of God does not sin. Third, that without it man cannot do good, according to John 15:5: without me you can do nothing.

Then when he says, but there are divisions, etc., he begins to distinguish the graces freely given, and first he distinguishes them in general; second he sets them forth in particular, where he says, but to each one is given, etc. Now in those things which are conferred through the grace of the Holy Spirit, three things must be considered. First indeed the faculty of men for working, second authority, third the execution of both. The faculty indeed is had through the gift of grace, for instance through prophecy or the power of working miracles, or through something of this kind. Authority, however, is had through some ministry, for instance through the apostolate or something of this kind. Execution, however, pertains to operation. First therefore he distinguishes graces, second ministries, third operations.

As to the first, then, he shows the necessity of grace, which, however, does not come wholly to all, except to Christ, to whom the Spirit was given not by measure, as is said in John 3:34; but as to others there are divisions of graces, because some abound in one, some in another. For just as in a natural body the head has all the senses, but not the other members, so in the Church Christ alone has all the graces, which are divided among the other members, which is signified in Genesis 2:12, where it is said that a river, namely of graces, went out to water Paradise, which from there is divided into four heads. And in Matthew 25:15 it is said also that to one he gave five talents, to another two, to another one. And although the gifts of graces are diverse, which are had by diverse persons, they nevertheless do not proceed from diverse authors, as the Gentiles held, who attributed wisdom to Minerva, speech to Mercury, and so on for the others. To exclude this he adds: but the same Spirit, namely the Holy Spirit, who is the author of all graces. Ephesians 4:4: one body, and one Spirit; and, Wisdom 7:22: the spirit is one and manifold: one in substance, manifold in graces.

Then he sets forth the distinctions of ministries, saying: and there are divisions of ministries, that is, diverse ministries and offices are required for the governance of the Church. For the prelates of the Church are called ministers; above, chapter 4:1: let a man so regard us as ministers of Christ. Now it pertains to the beauty and perfection of the Church, that in it there be diverse ministries, which are signified by the orders of those who minister, which the queen of Sheba admired in the house of Solomon, as is read in 3 Kings 10:5. All, however, serve one Lord. Hence it is added: but the same Lord. Above, 8:6: to us there is one Lord Jesus Christ, through whom are all things.

Then he sets forth the distinction of operations, saying: and there are divisions of operations, by which someone works good in himself, just as by ministries toward his neighbor. Psalm 103:23: man will go forth to his work, namely his own proper work. Ecclesiasticus 33:11: he changed, that is, distinguished, the ways, that is, the operations, of them, which nevertheless all proceed from one principle. Hence he adds: but the same God, who works all things, as the first cause creating all operations. Lest, however, the other causes should seem to be superfluous, he adds: in all things, because the first cause operates in the secondary causes. Isaiah 26:12: you have wrought all our works in us.

And it should be noted that the Apostle very fittingly attributes graces to the Spirit, who is love, because it is from love that something is given freely; ministries to the Lord to whom service is rendered; operations to God as the first cause that moves. And what he calls Spirit can be referred to the person of the Holy Spirit; what he calls Lord, to the person of the Son; what he calls God, to the person of the Father. Or these three can be attributed to the Holy Spirit, who is Lord God.

Having set down the general distinction of graces and ministries and operations, here he makes clear in particular the things he had said. And first as to the division of the graces; second as to the division of the ministries, at the place and some indeed God has placed, etc. Concerning the first he does two things. First he sets down the distinction of the graces in particular; second he applies a comparison, at the place for as the body, etc. Concerning the first he does three things. First he sets down the condition of the graces gratuitously given; second he sets down their distinction, at the place but to one indeed is given, etc.; third he describes their action, at the place but all these things, etc.

He says therefore first: it has been said that there are divisions of graces, but to each one is given: in which their subject is designated. For just as there is no member in the body which does not in some way share in sense or movement from the head, so there is no one in the Church who does not share in something of the graces of the Holy Spirit, according to that word of Matthew 25:15: he gave to each according to his own ability, and Ephesians 4:7: to each one of us grace has been given.

The manifestation of the Spirit, in which the office of the grace gratuitously given is designated. Now it belongs to sanctifying grace that through it the Holy Spirit dwells within, which indeed does not belong to gratuitous grace, but only that through it the Holy Spirit is manifested, as the interior movement of the heart is manifested through the voice. Hence it is said in John 3:8: you hear his voice, and in Psalm 97:2 it is said: the Lord has made known his salvation.

Now the Holy Spirit is manifested through graces of this kind in two ways. In one way as dwelling in the Church and teaching and sanctifying her, as for instance when some sinner, in whom the Holy Spirit does not dwell, works miracles to show that the faith of the Church which he himself preaches is true. Hence it is said in Hebrews 2:4: God bearing witness by signs and wonders, and by various distributions of the Holy Spirit. In another way the Holy Spirit is manifested through graces of this kind, as dwelling in him to whom such graces are granted. Hence it is said in Acts 6:8, that Stephen, full of grace, worked wonders and many signs, whom they chose full of the Holy Spirit; but in this way graces of this kind are not granted except to the holy.

And lest a manifestation of this kind should seem vain, he adds for profit, namely, common profit. In which the end of these is designated, and this either while the true doctrine of the Church is proved, and thus the faithful are confirmed and unbelievers converted, or while the holiness of someone is set before others as an example. Hence also below, 14:12: seek that you may abound unto the edification of the Church, and above, 10:33: not seeking what is profitable to myself, but to many, that they may be saved.

Then when he says but to one indeed, etc., he sets down the distinction of the graces, which indeed, as has been said, are given for common profit. And therefore their distinction must be taken according to how, through one person, the salvation of others can be procured. This indeed a man cannot do by working inwardly, for this belongs to God alone, but only by persuading outwardly. For this indeed three things are required. First, the faculty of persuading; second, the faculty of confirming the persuasion; third, of setting forth the persuasion intelligibly.

Now for the faculty of persuading it is required that a man have skill in the conclusions and certitude of the principles, concerning those things in which we ought to persuade. Now among the conclusions in those things which pertain to salvation, some are principal, namely divine things, and to this belongs wisdom, which is the knowledge of divine things, as Augustine says, book 13 On the Trinity. And as to this it is said, to one indeed through the Spirit, namely the Holy Spirit, is given the word of wisdom, that he may be able to persuade those things which pertain to the knowledge of divine things. Luke 21:15: I will give you a mouth and wisdom, which all your adversaries will not be able to resist and gainsay. Above, 2:6: we speak wisdom among the perfect.

Secondary conclusions are those which pertain to the knowledge of creatures, the cognition of which is called knowledge (scientia), according to Augustine in the same place. And as to this he adds, but to another indeed, namely is given, the word of knowledge, according to the same Spirit, that is, that he may be able to manifest, through creatures, the things that are of God. For to this knowledge is attributed that by which pious faith is defended and strengthened, but not whatever of curiosity is found in the human sciences, as Augustine says in the same place. Wisdom 10:10: he gave him the knowledge of the saints. Isaiah 33:6: wisdom and knowledge are the riches of salvation.

It must be noted, however, that wisdom and knowledge are numbered among the seven gifts of the Holy Spirit, as is found in Isaiah 11:2. Hence the Apostle pointedly does not place among the gratuitous graces wisdom and knowledge, but the word of wisdom and of knowledge, which pertain to this, that a man may be able through speech to persuade others of the things that belong to wisdom and knowledge.

Now the principles of the doctrine of salvation are the articles of faith, and therefore as to this it is added, to another, namely is given, faith in the same Spirit. But it is not taken here for the virtue of faith, since this is common to all the members of Christ, according to that word of Hebrews 11:6: without faith it is impossible to please God. But it is taken for the speech of faith, namely as a man is able rightly to set forth the things that are of faith, or for the certitude of faith which someone has in an excellent way, according to that word of Matthew 15:28: woman, great is your faith.

But those things which pertain to saving doctrine cannot be confirmed or proved by reason, because they exceed human reason, according to that word of Ecclesiasticus 3:25: many things above the understanding of man have been shown to you. They are confirmed or proved by a divine sign; hence also Moses, when about to be sent to the people of Israel, received a sign from God, by which he might confirm those things which he said on God's behalf, as is clear in Exodus 4:1-9, just as also by a royal sign it is confirmed that something is by the king's command.

Now the sign of God is taken in one way from that which God alone can do, such as miracles, which the Apostle here distinguishes into two. For first he says, to another, namely is given, the grace of healings, that is, by which he may be able to heal someone's infirmity, in one, that is, the same, Spirit. Jeremiah 17:14: heal me, Lord, and I shall be healed. For by these someone is persuaded, not only on account of the greatness of the deed, but also on account of the benefit.

Second, however, he says to another is given the working of miracles, by which someone is persuaded solely on account of the greatness of the deed, as for instance when the sea is divided, as is read in Exodus 14:21, or that the sun and moon stood still in the sky, as is read in Joshua 10:13. Galatians 3:5: who has given us the Spirit, and works miracles among us?

In another way, however, a divine sign is taken from that which God alone can know. Now this is either a contingent future, according to that word of Isaiah 41:23: announce the things that are to come, and we shall know that you are gods. And as to this he says, to another, namely is given, prophecy, which is a divine revelation announcing among events with unmovable truth. Joel 2:28: I will pour out of my Spirit upon all flesh, and your sons shall prophesy.

The other is the knowledge of the human heart, according to that word of Jeremiah 17:9f.: the heart of man is perverse and unsearchable, who shall know it? I am the Lord who searches hearts and tries the reins. And as to this he adds, to another, discernment of spirits, that is, that a man may be able to discern by what spirit someone is moved to speak or to act, as for instance whether by the spirit of charity or the spirit of envy. 1 John 4:1: do not believe every spirit, but test the spirits whether they are of God.

Now the faculty of pronouncing the persuasion consists in this, that a man be able to speak intelligibly to others. This indeed is impeded in two ways. In one way, through the diversity of languages. Against which a remedy is applied through this, that he says, to another, namely is given, kinds of tongues, that is, that he may be able to speak in different tongues, so as to be understood by all, just as of the apostles it is read in Acts 2:4, that they spoke in various tongues. In another way, through the obscurity of the Scripture to be brought forward. Against which a remedy is given through that which is added, to another, interpretation of speeches, that is, of difficult Scriptures. Daniel 5:16: I have heard of you that you can interpret obscure things. Genesis 40:8: does not interpretation belong to God?

Then when he says but all these things, etc., he determines the author of the aforesaid graces. Concerning which he excludes three errors. First, indeed, that of the Gentiles, who attributed different gifts to different gods. Against which he says but all these things, one and the same Spirit works. Ephesians 4:4: one body and one Spirit.

Second, the error of those who attributed to God only the universal providence of things, holding that the distinctions of particular things come about only through secondary causes. Against which it is added, dividing to each as he wills. Ecclesiasticus 33:11: in the multitude of the Lord's discipline he has separated them.

Third, he excludes the error of those who attributed the diversity of graces either to fate, or to human merit, and not solely to the divine will, such as the Macedonians, who said that the Holy Spirit was a ministry of the Father and the Son. And this he excludes through this, that he adds as he wills. John 3:8: the spirit breathes where it wills.

Having set out the distinction of graces, here he makes it clear by a likeness to a natural body. And first he sets down the likeness in general; second he exemplifies it in particular, at the place for the body also, etc. Concerning the first he does two things. First the likeness is set down; second the adaptation of the likeness, at the place so also is Christ, etc.

Concerning the first it must be considered that, as in the fifth book of the Metaphysics, something is said to be one per se in three ways. In one way by indivisibility, as unity and a point, according to which way unity totally excludes multitude, not only actual but also potential. In another way something is called one by continuity, as a line and a surface, which unity indeed excludes actual multitude, but not potential. In a third way by integrity, which excludes multitude neither potential nor actual, as a house is one which is constituted from diverse stones and timbers. And, in the same way, the body of a man or of any animal is one, because its perfection is completed from diverse members, as from diverse instruments of the soul; hence also the soul is said to be the act of an organic body, that is, of a body constituted from diverse organs.

The Apostle therefore first proposes that the unity of the body does not exclude a multitude of members, saying that as the body is one, and has many members, hence also in Rom. 12:4 it is said we have many members in one body. Likewise he proposes that the multitude of members does not take away the unity of the body, hence he adds but all the members of the body, though they are many, are nonetheless one body, which is perfected from them all. Hence also Job 10:11 it is said: you have clothed me with skin and flesh, you have knit me together with bones and sinews.

Then when he says so also is Christ, etc., the adaptation of the likeness is set down. And first he adapts the likeness, saying so also is Christ, namely he is one, according to that above, ch. 8:6: one is our Lord Jesus, through whom are all things. And yet he has many and diverse members, namely all the faithful, according to that Rom. 12:5: we, being many, are one body in Christ.

Second, the reason for the adaptation is set down, where a twofold reason of distinction is set down. Now one reason of unity is the Holy Spirit, according to that Eph. 4:4: one body and one Spirit. But through the power of the Holy Spirit we obtain a twofold benefit. First indeed, because through him we are regenerated, according to that John ch. 3:5: unless one be born again of water and the Holy Spirit. Hence he says for in one Spirit, namely by the power of the one Holy Spirit, we all, who are the members of Christ, have been baptized into one body, that is, into the unity of the Church, which is the body of Christ, according to that Eph. 1:22: him he gave as head over the whole Church, which is his body; and Gal. 3:27: all you who have been baptized in Christ have put on Christ. Second, through the Holy Spirit we are refreshed unto salvation. Hence he adds and we have all been made to drink in one Spirit, that is, by the power of the one Holy Spirit.

Now this drink can be understood in two ways. In one way, of the interior refreshment which the Holy Spirit provides to the human heart, extinguishing the thirst of carnal desires and concupiscences. Hence Ecclesiasticus 15:3: he gave him to drink the water of saving wisdom, and, John 7:38, out of his belly shall flow rivers of living water. In another way it can be understood of the sacramental drink, which is consecrated through the Spirit. Above 10:4: all drank the same spiritual drink.

Now a twofold reason of diversity is interposed. One on the part of rite, when he says whether Jews or Gentiles, etc.; the other on the part of condition, when he says whether slaves or free. For no diversity of this kind impedes the unity of the body of Christ. Hence Gal. 3:28 it is said: there is neither Jew nor Greek; there is neither slave nor free; for you are one in Christ Jesus.

Then when he says for the body also, he explains the likeness in particular. And first he describes the condition of the natural body and its members. Second he adapts it to the mystical body of Christ, at the place but you are, etc. Concerning the first he does two things. First he describes the integrity of the natural body; second the relation of the members to one another, at the place but the eye cannot say, etc.

Concerning the first he does three things. First he sets forth what he intends; second he makes it clear by exemplifying, at the place if the foot should say, etc.; third he proves it by leading to an absurdity, at the place if the whole body were an eye, etc.

He says therefore first: it has been said that we have all been baptized into one mystical body, which the likeness of the natural body represents. For the natural body of a man is not one member, but many. Namely because its perfection is not preserved in one member, but is completed from many, which must serve the diverse powers and acts of the soul. Hence also Rom. 12:4 it is said: as in one body we have many members, but all the members of the body do not have the same act, so we, being many, are one body in Christ.

Then when he says if the foot should say, etc., he makes clear what he had said by exemplifying it in certain members. And first in the members serving movement: and he sets down two members: the foot, as a less noble member, because it treads the earth and bears the weight of the whole body; but the hand as a more noble member, because it is itself the organ of organs. And this is what he says if the foot should say: I am not of the body, because I am not a hand, is it therefore not of the body? As if to say: the perfection of the body does not consist wholly in one member, however more noble, but for its perfection even the less noble ones are required.

Now by the members serving movement are designated in the Church men devoted to the active life, so that the feet are the subjects, of whom it is said in Ezek. 1:7: their feet were straight feet; while by the hands are figured the prelates, through whom others are ordered, hence also Cant. 5:14 it is said: his hands are turned as of gold, full of hyacinths. Now in the Church there are necessary not only hands, that is prelates, but also feet, that is subjects. Hence Prov. 14:28 it is said: in the multitude of the people is the dignity of the king.

Second he exemplifies concerning the members serving the apprehensive power, and he sets down the eye which serves sight and the ear which serves hearing. For these two senses especially serve human wisdom: sight indeed as to discovery, because it shows more differences of things; but hearing as to instruction, which comes about through speech. Of these senses, however, sight is more worthy than hearing, because it is both more spiritual and shows more things, and through this the eye is more worthy than the ear. He says therefore and if the ear, which is the less noble member, should say I am not of the body, because I am not an eye, which is the more noble member, is it therefore not of the body? etc.

By the members therefore serving the apprehensive power are designated in the Church those who are devoted to the contemplative life, among whom are, like eyes, the teachers, who behold the truth through themselves. Hence it is said Cant. 5:12: his eyes are as doves upon brooks of waters, which are set beside the plentiful streams. But by the ears are signified the disciples, who receive the truth from the masters by hearing. Hence also Matt. 13:19 it is said: he who has ears of hearing, let him hear. For in the Church there are necessary not only teachers but also disciples. Hence also Job 29:11 it is said: the ear that heard called me blessed.

Then when he says if the whole body, etc., he proves it by leading to a twofold absurdity, of which the first is the withdrawal of necessary things from the body, the second is the removal of the integrity of the body, at the place but if they were all, etc. Concerning the first he does two things. First he sets down the absurdity which follows, saying if the whole body were an eye, which is the more noble member, where would the hearing be? That is, the instrument of hearing, as if to say: if in the Church all were masters. Hence it is said James 3:1: do not become many masters, my brothers. And, again: if the whole body were hearing, that is the instrument of hearing, where would the smelling be? etc. By which can be understood in the Church those who, even if they are not capable of the words of wisdom, nevertheless perceive certain indications of it from afar, as it were a scent. Hence also Cant. 1:3 it is said we run after the odor of your ointments.

Second he asserts the contrary truth, namely that hearing too ought not to be lacking to the body, saying but now God has placed, that is, has arranged in order, the diverse members. For even if the distinction of members is a work of nature, nature nevertheless does this as an instrument of divine providence. And therefore, assigning the first cause of the disposition of the members, he adds each one of them in the body, as if to say: he did not place the diverse members in such a way that each of them would exist separately according to itself, but that all would come together in one body. And as he willed; for the first cause of the establishment of things is the divine will, according to that Ps. 113:3: whatever he willed he has done. So also in the Church he has arranged diverse offices, diverse states, according to his will. Hence also Eph. 1:11 it is said: predestined according to the purpose of him who works all things according to the counsel of his will.

Then when he says but if there were, etc., he leads to another absurdity, which is a defect of the integrity of the body. Hence first he sets down this absurdity, saying but if all were one member, where would the body be? That is, where would the bodily integrity be? As if to say: it would not exist. So if all in the Church were of one condition and rank, the perfection and beauty of the Church would be taken away, which in Ps. 44:10 is described as surrounded with variety. Second he asserts the contrary truth, saying but now there are indeed many members, but one body, which is completed from them all. So the Church is constituted from diverse orders. Hence also Cant. 6:9 it is described: terrible as an army set in array.

Then when he says but the eye cannot, etc., he sets down the comparison of the members to one another. And first as to necessity; second as to the honor applied to the members, at the place and those which we think, etc.; third as to mutual care, at the place but for the same, etc.

Concerning the first he does two things. First he proposes that all the members of the body are necessary, although some are less noble; second he sets down the comparison of necessity, at the place but much more, etc. Now he shows first the reason for the necessity of the members according to a twofold difference. First indeed according to the difference of the members serving movement, hence he says but the eye, which serves knowledge and signifies the contemplatives, cannot say to the hand, which serves movement and signifies the active, I do not need your works. For the contemplatives need to be sustained by the works of the active. Hence also Luke 10:39 and following it is said that when Mary was sitting beside the Lord's feet, hearing his words, Martha was busy about much serving.

Second he shows the same thing according to the difference of the prelates, who are signified by the head, and of the subjects, who are signified by the feet; and this is what he adds or again the head, that is the prelate, according to that 1 Kings 15:17: you were made head in the tribes of Israel, cannot say to the feet, that is to the subjects, you are not necessary to me, because, as is said Prov. 14:28, in the multitude of the people is the dignity of the king.

Then when he says but much more, etc., he compares the diverse members to one another as to their necessity, saying that the members of the body which seem to be weaker are more necessary, as the intestines. So also in the Church, without the office of certain lowly persons, such as farmers and others of this kind, the present life could not be passed; whereas it could nevertheless be led without certain more excellent persons devoted to contemplation and wisdom, who serve the Church for this, that it may be more adorned and be in a better condition. For a thing is said to be necessary from this, that it is useful to an end. But those things which are most noble do not stand in the character of the useful, but are to be sought for their own sake as ends. And therefore it is said Job 31:39: if I have eaten the fruits of the land without money, and have afflicted the soul of its tillers.

Then when he says and those which we think, etc., he compares the members as to exterior honor. And first he sets down the diversity which is applied to the diverse members; second he assigns the cause of the diversity, at the place God has tempered, etc.

Now the exterior honor applied to the members pertains to two things, namely to honor, as those things which are put on for adornment, such as necklaces and earrings; and to decency, as those which are put on for covering, such as breeches and other things of this kind. As to the first honor, therefore, he says first and those members of the body which we think to be less noble, upon these we bestow more abundant honor, that is, greater adornment, just as earrings are sometimes hung upon the ears, while nothing is placed on the eyes, and painted and jeweled shoes are put on the feet, according to that Cant. 7:1: how beautiful are your steps in shoes, O prince's daughter. But the hands are kept bare. And, similarly in the Church, more consolations are to be applied to the less perfect, which the more perfect do not need. Hence it is said Isa. 40:11: he will gather the lambs in his arm, and lift them into his bosom, he himself will carry those that are with young; and, 1 Pet. 3:7 it is said: husbands, giving honor to the woman as to the weaker vessel.

Second he continues as to the honor of decency, saying and those which are unseemly have more abundant decency, namely through human care. Now certain members are called unseemly in the saints, not on account of any baseness of sin, but on account of the disobedience of the genital members which followed upon original sin. Or also because they are appointed to an ignoble use, as all the members which serve the emission of superfluities, to which more abundant decency is applied while they are more carefully covered, which the members appointed to noble uses do not need. Hence he adds but our comely parts have no need, namely of exterior decency, hence no veil is placed on the face. And similarly in the Church those who are culpable in something are to be admonished and guarded, according to that Ecclesiasticus 42:11: keep a strict watch over a wanton daughter. And Gal. 6:1 it is said: if a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of gentleness; but those who are without fault do not need these things.

And it must be noted that he has noted a threefold defect concerning the members, namely of unseemliness, of ignobility, and of weakness. Of these the first, in the members of the Church, pertains to fault; the second to servile condition; the third to a state of imperfection.

Then when he says and God has tempered, etc., he sets down the cause of the aforesaid honor, and first he assigns the first efficient cause. For although men are disposed in such a way toward the honor of the members, this nevertheless proceeds from divine ordination, hence he says but God has tempered the body, giving more abundant honor to that member to which it was lacking. For men do this from a certain divine instinct, according to that Job 33:16: he opens the ears of men, and teaching, instructs them in discipline.

Second he sets down the final cause, saying that there might be no schism in the body. Which indeed would follow, if the defect of the members were not remedied. Now this schism, as regards the members of the mystical body, is clearly avoided, while the peace of the Church is preserved through this, that to each one those things which are necessary are attributed. Hence also it was said above ch. 1:10: that you all speak the same thing, and that there be no schisms among you. But as regards the members of the natural body, there would be schism in the body if the due proportion of the members were taken away.

Then when he says but for the same, etc., he sets down the comparison of the members to one another as to mutual care. And first he proposes it, saying: the aforesaid members not only work for one another, but also are of themselves mutually solicitous for the same, that is, for preserving the unity of the body. And this indeed clearly appears in the natural body. For each member has a certain natural inclination toward the help of the other members. Hence also a man naturally puts forth his hand to protect the other members from blows. And similarly the other faithful, who are members of the mystical body, bear care for one another, according to that Ecclesiasticus 17:12: he gave commandment to every one of them concerning his neighbor, and, Gal. 6:2: bear one another's burdens.

Second, he specifies this care; and first in evils, in which it is more evident. Hence he says and if one member suffers anything, namely of evil, all the members suffer with it. Which indeed is evident in the natural body. For when one member is ailing, the whole body as it were grows faint, and toward the place of the ailment the spirits and humors flow together as if to bring aid. And likewise it ought to be among the faithful of Christ, that each one should suffer with the evil of another, according to that Job 30:25: I wept once over him that was afflicted, and my soul had compassion.

Second in goods, hence he adds or if one member glories, that is, is in any way strengthened, all the members rejoice with it. Which is also evident in the natural body, in which the vigor of one member turns to the help of the other members. So it also ought to be among the members of the Church, that each one should rejoice with the goods of another. Phil. 2:17: I rejoice and congratulate you all. Rom. 12:15: to rejoice with those who rejoice, and to weep with those who weep.

Then when he says but you are, etc., he adapts the likeness to the matter at hand. And first, as to the unity of the body, saying but you, namely who are gathered in the unity of the faith, are the body of Christ, according to that Eph. 1:22 and following: him he gave as head over the whole Church, which is his body.

Second as to the distinction of the members, when he adds and are members from a member. Which can be understood in three ways. In one way thus: you are members depending from Christ the member, who indeed is called a member according to his humanity, according to which, especially, he is called the head of the Church. For according to his divinity he does not have the character of a member or a part, since he is the common good of the whole universe. In another way thus: you are members depending from a member, inasmuch as you have been acquired for Christ through me, according to that above 4:15: in Christ Jesus, through the Gospel, I have begotten you. In a third way it could be explained so that the distinction and order of the members might be designated, so that the sense would be: you are members from a member, that is, you are distinguished and ordered to one another, just as one member to another.

Then when he says and some indeed, etc., he continues concerning the distinction of ministries. Concerning which he does three things. First he assigns the order of the ministries; second he makes clear their distinction, at the place are all apostles?, etc.; third he orders their affection concerning the diverse administrations and graces, at the place but be zealous, etc.

Concerning the first he does two things. First he sets down the greater or principal administrations; second the secondary ministries, at the place helps, etc. Now the greater ministers in the Church are the apostles, to whose office three things pertain, of which the first is the authority of governing the faithful people, which properly pertains to the office of the apostolate; second the faculty of teaching; third the power of working miracles for the confirmation of doctrine. And concerning these three we have Luke 9:1 and following, where it is said: Jesus, having called together the twelve apostles, gave them power and authority over all devils, and to cure diseases, and he sent them to preach the kingdom of God. Now in all powers or capacities that are ordered, that which is principal is reserved to the supreme power; but the others are also communicated to the lower ones. Now the power of working miracles is ordered to doctrine as to faith, according to that Mark, last chapter: confirming the word by the signs that followed. But doctrine is ordered to the governance of the people as to its end, according to that Jer. 3:15: I will give you shepherds according to my own heart, and they shall feed you with knowledge and doctrine. And therefore the first rank among ecclesiastical ministries is that of the apostles, to whom especially belongs the governance of the Church.

And on account of this he says and God has set, that is, has placed in order, in the Church, certain ones, namely in determinate ministries, according to that John 15:16: I have appointed you, that you should go. First indeed apostles, to whose governance he committed the Church, according to that Luke 22:29: I dispose to you, as my Father has disposed to me, a kingdom. Hence also Apoc. 21:19 and following, upon the twelve foundations of the city are described the twelve names of the apostles. On account of which they themselves also obtained primacy among the other faithful in spiritual graces, according to that Rom. 8:23: we ourselves having the firstfruits of the Spirit.

And although the office of teaching belongs especially to the apostles, to whom it was said Matt., last chapter: going, teach all nations, nevertheless others are taken up into the fellowship of this office, of whom some receive revelations from God through themselves, who are called prophets; while some instruct the people concerning those things which have been revealed to others, who are called teachers, hence he adds second prophets, who existed also in the New Testament. For what is said Matt. 11:13: the law and the prophets were until John, is understood of the prophets who foretold the future coming of Christ. Third teachers, hence also Acts 13:1 it is said: there were in the Church which was at Antioch, prophets and teachers.

Likewise also the grace of miracles was communicated to others, which was first given by Christ to the apostles, hence he adds then miracles, namely those who work wonders concerning the very elements of the world. Gal. 3:5: works miracles among us. But as to the miracles which are worked in human bodies, he adds thereafter gifts of healings, according to that Luke 9:1: that they might cure diseases.

Then when he says helps, etc., he sets down the lesser or secondary administrations, of which some are ordered to the governance of the Church, which we have said belongs to the dignity of the apostolate; while others to doctrine. To the governance of the Church pertain in general certain helps, that is those who bring aid to the greater prelates in the universal governance, as archdeacons to bishops, according to that Phil. 4:3: help those women who have labored with me in the Gospel, with Clement and the rest of my helpers. But in particular he sets down governments, such as parish priests are, to whom is committed the governance of certain particular peoples. Prov. 11:14: where there is no governor, the people shall fall.

But to doctrine belongs secondarily, what he adds kinds of tongues, as to those who speak great things in various tongues, as is said Acts 2:4; namely so that the evangelical doctrine would not be impeded on account of the variety of languages. But as to removing the impediment to doctrine, which could arise from the obscurity of speech, he adds interpretations of speeches. Below 14:13: let him who speaks in a tongue, pray that he may interpret.

Then when he says are all apostles, etc., he makes clear the distinction of the aforesaid ministries, saying are all in the Church apostles? As if to say: no. Are all prophets? etc. From which the diversity of these administrations is evident. Ecclesiasticus 33:11: in the multitude of the Lord's discipline he has separated them. And 37:31: not all things are expedient for all.

Then when he says but be zealous for, etc., he orders their affection concerning the aforesaid spiritual gifts, saying: since there are many gifts of the Holy Spirit, as has been said, be zealous for, that is, desire, the better gifts, that is, the more excellent graces, namely that you should desire more those things which are better, for instance prophecy rather than the gift of tongues, as will be said below ch. 13:1 and following. 1 Thess., last chapter: prove all things, hold fast that which is good. And lest their affection should rest in the aforesaid gifts, he adds and yet I show you a more excellent way, namely charity, by which one goes more directly to God. Ps. 118:32: I have run the way of your commandments. Isa. ch. 30:21: this is the way, walk in it.