Commentary on 1 Corinthians
Lecture 3. One body in Christ
12:12 For as the body 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. [n. 731]
12:13 For in one Spirit were we all baptized into one body, whether Jews or gentiles, whether slaves or free: and in one Spirit we have all been made to drink. [n. 734]
12:14 For the body also is not one member, but many. [n. 736]
12:15 If the foot should say: because I am not the hand, I am not of the body: is it therefore not of the body? [n. 738]
12:16 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? [n. 739]
12:17 If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling? [n. 740]
12:18 But now God has set the members, every one of them, in the body as it has pleased him. [n. 742]
12:19 And if they all were one member, where would be the body? [n. 743]
12:20 But now there are many members indeed, yet one body.
12:21 And the eye cannot say to the hand: I do not need your help. Nor again the head to the feet: I have no need of you. [n. 744]
12:22 But much more, those who seem to be the more feeble members of the body are more necessary [n. 746]
12:23 And such as we think to be the less honorable members of the body, about these we put more abundant honor: and those that are our uncomely parts have more abundant comeliness. [n. 747]
12:24 But our comely parts have no need: but God has tempered the body together, giving to that which wanted the more abundant honor. [n. 749]
12:25 That there might be no schism in the body: but the members might be mutually careful one for another. [n. 750]
12:26 And if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it. [n. 751]
12:27 Now you are the body of Christ and members of a member. [n. 753]
12:28 And God indeed has set some in the Church; first apostles, second prophets, third doctors: after that miracles: then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. [n. 754]
12:29 Are all apostles? Are all prophets? Are all doctors? Are all workers of miracles? [n. 757]
12:30 Have all the grace of healing? Do all speak with tongues? Do all interpret?
12:31 But be zealous for the better gifts. And I show unto you yet a more excellent way. [n. 758]
731. Having set forth the distinction among graces, the Apostle now explains it by a likeness to a natural body.
First, he presents the likeness in general;
second, in more detail, at for the body.
In regard to the first he does two things:
first, the likeness is presented;
second, its adaptation, at so also is Christ.
732. In regard to the first it should be noted that as it says in Metaphysics V, there are three ways in which something is said to be ‘one’ per se. In one way by indivisibility, as unity and a point. According to this way unity totally excludes not only actual multitude but potential as well. In another way something is called one by reason of continuity, as a line and a surface. Such unity excludes actual multitude but not potential. In a third way something is one by wholeness, which excludes neither actual nor potential multitude, as a house is one thing composed of various stones and types of wood.
In the same way the body of a man or of any other animal is one, because its perfection is made up of various members as of diverse instruments of the soul; hence the soul is said to be the act of an organic body, i.e., one made up of various organs.
The Apostle, therefore, first proposes that the unity of the body does not exclude a multitude of members, saying: as the body is one and has many members: in one body we have many members (Rom 12:4). Likewise, he proposes that a multitude of members does not take away the unity of the body; hence he adds: and all the members of the body, whereas they are many, are one body, which is completed by all. Hence it is said: you clothed me with skin and flesh and knit me together with bones and sinews (Job 10:11).
733. Then when he says: so also is Christ, the adaptation of the likeness begins. First, he adapts the likeness, saying: so also is Christ, namely, he is one, as it says above: our one Lord Jesus through whom are all things (1 Cor 8:6). Yet he has many and diverse members, namely, all the faithful: though many we are one body in Christ (Rom 12:5).
734. Second, he presents the ground of the adaptation, in which is presented a twofold ground of distinction. One ground of unity is the Holy Spirit: one body and one Spirit (Eph 4:4).
But we receive a double benefit by the power of the Holy Spirit. First, indeed, because we are reborn through him: unless a man is born again of water and the Holy Spirit (John 3:5), hence he says: for in one Spirit, namely, by the power of the one Holy Spirit, we were all, who are members of Christ, baptized into one body, i.e., into the unity of the Church, which is the body of Christ: he had made him head over all things for the Church, which is his body (Eph 1:22); as many of you as were baptized into Christ have put on Christ (Gal 3:27).
Second, by the Holy Spirit we are refreshed unto salvation. Hence he adds: and we have all been made to drink in one Spirit, i.e., by the power of the one Holy Spirit.
This drink can be understood in two ways: in one way of the inward refreshment which the Holy Spirit offers to the human heart by extinguishing the thirst for carnal desires and concupiscences. Hence: he will give him the water of salutary wisdom to drink (Sir 15:3); out of his heart shall flow rivers of living water (John 7:38). In another way it can be understood of a sacramental drink, which is consecrated by the Spirit: all drank the same spiritual drink (1 Cor 10:4).
735. Then he interposes two aspects of diversity: one is on the part of rites when he says: Jews or gentiles; the other is on the part of status, when he says: slaves or free. No diversity of this kind impedes the unity of the body of Christ. Hence it is said: there is neither Jew or Greek, there is neither slave nor free; for you are all one in Christ Jesus (Gal 3:28).
736. Then when he says, for the body, he explains the likeness in detail.
First, he describes the condition of a natural body and its members;
second, he adapts this to the mystical body of Christ, at now you are the body of Christ.
In regard to the first he does two things:
first, he describes the completeness of a natural body;
second, the relations of the members to each other, at and the eye cannot say to the hand.
In regard to the first he does three things:
first, he states his intention;
second, he explains with examples, at if the foot should say;
third, he proves by leading to something awkward, at if the whole body were the eye.
737. First, therefore, he says: it has been stated that all of us have been baptized into one mystical body, which represents a likeness to a natural body. For the natural body of a man is not one member but many, because its perfection is not saved in one member, but is composed of many, which of necessity must serve the various potencies and acts of the soul. Hence it is said: for as in one body we have many members and all the members do not have the same function, so we, though many are one body in Christ (Rom 12:4).
738. Then when he says: if the foot should say, he clarifies what he had said by using certain members as examples.
First, the members involved in motion, and he mentions two members: the foot as the more ignoble member in that it treads the earth and carries the weight of the entire body; but the hand, is the nobler member, inasmuch as it is the organ of the organs. And this is what he says: if the foot should say: because I am not the hand, I am not of the body: is it therefore not of the body? As if to say: the perfection of the body does not consist in one member, although it be more noble, but its perfection requires even the more ignoble ones.
But by the members involved in motion are designated in the Church men given to the active life, in such a way that the feet are subjects. About these it is said: their legs were straight (Ezek 1:7); by the hands are denoted prelates, through whom others are disposed; hence it is said: his hands are rounded gold, filled with hyacinth (Song 5:14). In the Church not only the hands, i.e., prelates, but also the feet are necessary, i.e., subjects. Hence it is said: in a multitude of people is the glory of a king (Prov 14:28).