Commentary on 1 Corinthians
For although men do take care of the members in this way, nevertheless it proceeds from the divine plan; hence he says: God has tempered the body together, giving to that which wanted the more abundant honor. For men do this in virtue of a certain divine instinct: then he opens the ears of men and teaching, he instructs them in discipline (Job 33:16).
750. Second, he proposes the final cause, saying: that there might be no schism in the body. Which, of course, would follow, if no help were given to the weaker members. Schism in regard to the members of the mystical body is openly avoided as long as the peace of the Church is maintained by giving to each person whatever is necessary. Hence it was said above: let all of you agree and let there be no dissensions among you (1 Cor 1:10). But in regard to the members of the natural body, there would be division in body if the due proportion of the members were removed.
751. Then when he says, but that the members, he presents a comparison of the members with one another in regard to mutual care.
First, he proposes it, saying: not only do the above-mentioned members work for one another, but they are also of themselves solicitous for one another, i.e., by keeping them within the unity of the body. This is clearly evident in the natural body. For each member has a natural inclination to protect the other members from blows. Similarly, the other believers, who are members of the mystical body, show solicitude for one another: he gave commandment to each of them concerning his neighbor (Sir 17:14); carry one another’s burdens (Gal 6:2).
752. Second, he specifies this solicitude: first, in regard to evil, in which it is more obvious. Hence he says: if one member suffer, namely, evil, all suffer together. This is obvious in the natural body. And if one member suffer anything, all the members suffer with it, which is manifest in a natural body; for if one member is ailing, spirits and humors flock to the ailing part to help it. And the same should happen among Christ’s faithful, so that one suffers along with the misfortune of another: I used to weep over one who was afflicted, and my soul grieved (Job 30:25).
Second, in good things; hence he adds: or if one member glory, i.e., is invigorated in any way, all the members rejoice with it. This is also noticeable in the natural body, in which the vigor of one member yields help to the other members. So, too, should it be in the members of the Church, that each should take joy in the welfare of another. I am glad and rejoice with you all (Phil 2:17); rejoice with those that rejoice; weep with those who weep (Rom 12:15).
753. Then when he says: now you are, he adapts the likeness to his proposition.
First, in regard to the unity of the body, saying: now you, who are assembled in the unity of faith, are the body of Christ: he made him the head over all things for the Church, which is his body (Eph 1:22).
Second, as to the distinction of members, when he adds: And members of a member. This can be understood in three ways: in one way thus: you are members depending on the member Christ, who is called a member in virtue of his human nature, in virtue of which, especially, he is called the head of the Church. For according to his godhead he does not have the nature of a member or of a part, since he is the common good of the entire universe. In another way thus: you are members depending on a member, inasmuch as it was through me that you were acquired for Christ, as was said above: in Christ Jesus, by the Gospel, I have begotten you (1 Cor 4:15). In a third way, it could be explained so that the distinction and series of members is designated, so that the sense is this: you are members of a member, i.e., you are distinguished and arranged in such a way to one another, as one member to another.
754. Then when he says: and God indeed has set, he discusses the distinction of ministries.
In regard to this he does three things:
first, he assigns the order of ministries;
second, he explains their difference, at are all apostles;
third, he tempers their affection for various ministries and graces, at but be zealous.
In regard to the first he does two things:
first, he presents the greater or principal ministries;
second, the secondary ministries, at helps, governments.
755. The great ministers in the Church are the apostles, to whose office pertain three things, the first of which is the authority to govern the faithful, which properly belongs to the apostolic office; second, the faculty of teaching; third, the power of working miracles for the confirmation of doctrine. Concerning these three it is said: and he called the twelve together and gave them power and authority over all demons and to cure all diseases, and he sent them out to preach the kingdom of God (Luke 9:1).
But in all powers or virtues set in order, that which is chief is reserved to the supreme power; others are even communicated to lower powers. But the power to work miracles is ordained to teaching, as to the faith: the Lord confirmed the message by the signs that attended it (Mark 16:20). But teaching is directed to governing the people as to an end: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15). Therefore, the first degree among ecclesiastical ministries is that of the apostles, to whom the government of the Church belongs in a special way.
For this reason he says: and God indeed has set, i.e., in orderly fashion, some in the Church, namely, in definite ministries: I appointed you that you should go (John 15:16), first apostles, to whose rule he entrusted the Church: as my Father appointed a kingdom for me, so do I appoint for you (Luke 22:29). Hence, too, it is said that over the foundations of the city were written the name of the twelve apostles (Rev 21:14). For this reason they obtained among the rest of the faithful a primacy in spiritual graces: we ourselves who have the first fruits of the Spirit (Rom 8:23).
Although the office of teaching belongs primarily to the apostles, to whom it was said: going, teach all nations (Matt 28:19), yet others are allowed to communicate in this office, some of whom receive revelations of God directly and are called prophets; but others instruct the people in matters revealed to others and are called teachers. Hence he adds, second prophets, who even existed in the New Testament. For it is said: the law and the prophets prophesied until John (Matt 11:13), which is understood of prophets who foretold the coming of Christ. Third teachers; hence it is said: in the church at Antioch there were prophets and teachers (Acts 13:1).
Likewise the grace of miracles was communicated to others, although originally it had been given to the apostles; hence he adds: after that miracles, who work miracles affecting the elements of the world: he works miracles among you (Gal 3:5). But as to miracles done on human bodies, he says: then the graces of healings: he gave them power to heal (Luke 9:1).
756. Then when he says, helps, he mentions the minor or secondary ministries, some of which are directed to the ruling of the Church, which we have said pertains to the apostolic dignity; but others pertain to teaching.
To the rule of the Church pertain in general certain services, i.e., those who help the major prelates in the universal rule of the Church, as archdeacons help bishops: help these women, for they have labored side by side with me together with Clement and the rest of my fellow workers (Phil 4:3). In particular he mentions, administrators, such as parish priests, to whom it entrusted the care of certain people: where there is no guidance a people falls (Prov 11:14).
To teaching pertains secondarily what he calls kinds of tongues as to those who speak marvelous things in various tongues (Acts 2:4), lest the teaching of the Gospel be hindered by the variety of dialects.
In regard to removing hindrances to teaching which could arise from obscure speech he mentions interpretations of speeches: he who speaks by a tongue, let him pray that he may interpret (1 Cor 14:13).
757. Then when he says, are all apostles? Are all teachers? He clarifies the distinction among these ministries, saying, are all in the Church apostles? As if to say: no! Are all teachers? This shows the variety of these ministries: in the fullness of his knowledge the Lord distinguished them (Sir 33:11). All things are not expedient for all (Sir 37:31).
758. Then when he says, but be zealous, he rectifies their affection for the above spiritual gifts, saying: since there are many gifts of the Holy Spirit, be zealous for the higher gifts, namely, have a desire, for the better gifts, i.e., for the better graces; for example, prophecy than the gift of tongues, as will be said below (1 Cor 13:1); test everything; hold fast what is good (1 Thess 5:21).
And in order that their affections may not come to rest in the above-mentioned gifts, he adds: I will show unto you yet a more excellent way, namely, the way of charity, by which one goes to God in a more direct way: I will run in the way of thy commandments (Ps 119:32); this is the way, walk in it (Isa 30:21).