Commentary on 1 Corinthians
739. Second, he uses as examples the members or powers which serve knowledge and he mentions the eye, which serves sight, and the ear, which serves hearing. For these two senses are the special servants of human knowledge: sight, indeed, in regard to discovery, because it reveals the many differences among things; hearing, however, in regard to doctrine, which is presented by speech. The more dignified of these senses is sight, because it is more spiritual and reveals more things; as a result the eye is more noble than the ear.
He says, therefore: and if the ear, which is the more ignoble member, should say, I am not of the body, because I am not the eye, which is the more noble member, is it therefore not of the body?
By the members which serve knowledge are designated in the Church those who apply themselves to the contemplative life among whom there are, as eyes, teachers who investigate truth. Hence it is said: his eyes are like doves beside springs of water, which live near the fullest waters (Song 5:12). By ears are significant disciples who receive the truth by hearing their masters. Hence it is said: he who has ears hears to hear, let him hear (Matt 13:9). In the Church not only teachers but also disciples are necessary. Hence it is said: when the ear heard, it called me blessed (Job 29:11).
740. Then when he says, if the whole body were the eye, he proves by leading to two awkward conclusions, the first of which is the removal of necessary things from the body;
the second is the removal of bodily completeness, at and if they all were one member.
741. In regard to the first he does two things: first, he presents the awkward conclusion which follows, saying: if the whole body were the eye, which is a nobler member, where would be the hearing? i.e., the organ of hearing. As if to say: if all in the Church were masters; hence it is said: let not many of you become teachers, my brethren (Jas 3:1).
Again, if the whole body were hearing, where would be the smelling? By this can be understood those in the Church who, even though they are not capable of words of wisdom, nevertheless perceive some of its indications from afar, as an odor. Hence it is said: we run after the odor of your anointing oils (Song 1:5).
742. Second, he asserts the contrary truth, namely, that neither sight nor hearing should be lacking, saying: but now God has set, i.e., put in order, the various members. For even if the distinction of the members is a work of nature, nevertheless nature did this as an instrument of divine providence. And therefore, he assigns the first cause of the arrangement of the members when he says: every one of them, in the body. As if to say: he did not arrange various members in order that each of them should exist separately by itself, but that all should come together in one body. And as it pleased him; for the first cause of the arrangement of things is the divine will: great are the works of the Lord (Ps 111:2).
So, too, in the Church he arranged various offices and diverse states according to his will. Hence it is said: according to the purpose of him who accomplishes all things according to the counsel of his will (Eph 1:11).
743. Then when he says, if they were all one member, he comes to another awkward conclusion, which is a lack of bodily completeness.
Hence, he first posits this awkwardness, saying: if they were all one member, where would be the body? i.e., where would the completeness of the body be? As if to say: it would not be. Thus, if all the Church were of one state and grade, it would destroy the perfection and beauty of the Church, which is described as adorned with many-colored robes (Ps 45:14).
Second, he asserts the contrary truth, saying: but now there are many members indeed, yet one body, which is made complete by all the parts. Thus, the Church is composed of diverse orders: terrible as an army with banners (Song 6:10).
744. Then when he says, the eye cannot, he compares the members with one another:
first, as to need;
second, as to the care shown to the members, at and such as we think;
third, as to mutual solicitude, at and if one member suffers.
In regard to the first he does two things:
first, he states that all the members of the body are necessary, although some are less honorable;
second, he presents a comparison of their need, at but much more.
745. First, he shows the reason for needing the members by reason of a two-fold difference.
First, indeed, according to the difference of members involved in movement; hence he says, the eye, which serves knowledge and signifies contemplatives cannot say to the hand, which serves movement and signifies those in the active life, I do not need your help. For the contemplatives need to be sustained by the labors of those in the active life. Hence it is said that while Mary sat at the feet of Jesus listening to his words, Martha was busy with much serving (Luke 10:39).
Second, he shows the same according to the differences of prelates signified by the head, and of subjects signified by the feet; and this is what he adds: nor again the head, i.e., the prelates: you have become the head of the tribes of Israel (1 Sam 15:17), to the feet, i.e., the subjects, I have no need of you, because as it is said: in a multitude of people is the glory of the king (Prov 14:28).
746. Then when he says, but much more, he compares various members to one another in regard to their necessity, saying that the members of the body that seem weaker are more necessary, as the intestine. So, too, in the Church without the functions performed by certain lowly persons, such as farmers and others of that kind, the present life could not be gone through, which, however, can be led without certain more excellent persons dedicated to contemplation and to wisdom, who serve the Church by making it more ornate and in better condition. For something is called necessary, if it is useful to an end. But the noblest things are not considered useful, but they are of themselves to be sought as ends. Therefore, it is said: if I have eaten its yield without payment, and caused the death of its owners (Job 31:39).
747. Then when he says, and such as we think to be the less honorable members of the body, he compares the members as far as external adornment is concerned:
first, he mentions the different things applied to different members;
second, he assigns the cause of the difference, at but God has tempered.
748. The external adornment applied to members pertains to two things, namely, to honor, as things used for decoration, such as necklaces and ear rings, and to modesty, as something used for clothing, such as trousers and the like.
In regard to the first adornment he says first: and such as we think to be the less honorable members of the body, about these we put more abundant honor, i.e., more ornamentation, as ear rings from the ears, but nothing is added to the eyes, while shoes adorned with pictures and precious stones are worn on the feet: how graceful are your feet in sandals, O queenly maiden (Song 7:1); the hands are kept bare, however. And likewise in the Church the more imperfect receive more consolations, which the more perfect do not need. Hence it is said: he will gather the lambs in his arms, he will carry them in his bosom (Isa 40:11); husbands, bestow honor on the woman as the weaker sex (1 Pet 3:7).
Second, he continues with the ornaments of honor saying: and those that are our uncomely parts have more abundant comeliness, namely, by human assiduity. Some members are called base in holy things, not on account of any baseness of sin, but on account of the disobedience of the genital parts, as a result of original sin. Or because they are directed to a base use, as the members which serve the emission of superfluities. To these a greater modesty is applied, when they are more carefully covered, which the members designed for nobler uses do not require.
Hence he adds: our comely parts have no need, namely, of external covering; hence no veil is used to cover the face. Likewise, in the Church those who are culpable in any matter must be admonished and guarded: keep strict watch over a headstrong daughter (Sir 42:11); if a man is overtaken in any sin, you who are spiritual should instruct him in a spirit of gentleness (Gal 6:1); but those who are without guilt do not need this.
It should be noted that he mentioned a triple difficulty in the members, namely, baseness, ignobility and weakness. The first of these refers to guilt in the members of the Church; the second to a servile condition; the third to the state of imperfection.
749. Then when he says, but God has tempered, he proposes the cause of the above-mentioned care, and first he assigns the first efficient cause.