Commentary on 1 Corinthians
Chapter 13. Christian Charity
Lecture 1. Primacy of charity
13:1 If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. [n. 759]
13:2 And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. [n. 764]
13:3 And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profits me nothing. [n. 768]
759. Having assigned the differences among charismatic graces and the ministries in which the members of the Church are distinguished, the Apostle now deals with charity, which is inseparably connected with sanctifying grace. And because he had promised to show them a more excellent way, he shows how charity outranks the others, i.e., the charismatic graces.
First, in regard to its necessity, namely, because without charity the other gifts are not enough;
second, as to their utility, namely, because through charity all evils are avoided and good is performed, at charity is patient (1 Cor 13:4);
third, as to its permanence, at charity never falls away (1 Cor 13:8).
But all the charismatic gifts seem to be reduced to three by the Apostle:
for, first, he shows that the gift of tongues, which pertains to speech, is of no value without charity;
second, that those which pertain to knowledge are of no value without charity, at and if I should have prophecy;
third, he shows the same for the gifts which pertain to works, at and if I should distribute.
760. The Corinthians had a great desire for the gift of tongues, as will be shown below (1 Cor 14); therefore, beginning with that he says: I have promised to show you a more excellent way; and this is, first of all, clear in the gift of tongues, because, if I speak with the tongues of men, namely, of all, i.e., if I should have the gift through which I could speak in the languages of all men; and for greater abundance he adds: and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
He uses the right comparison. For the soul lives through charity, which lives through God, who is the life of the soul (Deut 30:20): he is your life. Hence, too, it is said: we know that we have passed out of death into life, because we love the brethren. He who does not love remains in death (1 John 3:14).
761. Correctly, therefore, does he compare speech without charity to the sound of a dead thing, namely, a brass gong and a cymbal, which, although they produce a clear sound, are not living but dead. So, too, the speech of a man without charity, no matter how erudite, is considered dead, because it does not yield merit for eternal life.
There is a difference between a sounding brass gong and a tinkling cymbal, because brass, since it is flat, gives forth a simple sound, when it is struck; but a cymbal, since it is concave, when it is struck once, multiplies the sound, which pertains to clanging. To brass, therefore, are compared those who pronounce the truth simply, but to the cymbal those who multiply the truth and present it by adding many reasons and similitudes and by drawing very many connections: all of which, without charity, are regarded as dead.
762. But it should be noted what is meant by the tongues of angels. For since the tongue is a bodily member and to its use pertains the gift of tongues, which is sometimes called a tongue, as will be clear below (1 Cor 16), it neither seems to belong to angels, who do not have members.
Therefore, it can be said that by angels are understood men with the office of angels, namely, who announce divine things to other men: the lips of the priest should guard knowledge, and men should seek instruction from his mouth, for he is the angel of the Lord of hosts (Mal 2:7). Therefore, under this sense, if I speak with the tongues of men and of angels, i.e., not only of the lesser but even of the greater who teach others.
It can also be understood of the incorporeal angel, as it is said: who makes your angels spirits (Ps 104:4). And although they do not have a bodily tongue, by a likeness the power by which they manifest their thoughts to others can be called a tongue.
763. But it should be known that in the knowledge of the angelic mind is something about which the higher angels do not speak to the lower, or vice versa, namely, the divine essence, which they all see immediately, God showing himself to all: and no longer shall each man teach his neighbor and each his brother, saying: know the Lord. For all shall know immediately, from the least to the greatest (Jer 31:34).
But something is in the angelic mind about which the higher angels speak to the lower, but not vice versa. Such are the mysteries of divine providence, of which the higher angels know more of these mysteries in God himself, because they see him more clearly than the lower. Hence, the higher angels instruct and enlighten the lower angels about these things and this can be called speech.
But something is in the angelic mind about which the higher speak to the lower, and vice versa. These are the secrets of the heart which depend on free will and are known to God alone and to those with the secret, as it says above: for what man knows the things of a man, except the spirit of a man which is in him? (1 Cor 2:11) These reach another’s knowledge when the one whose they are reveals them, whether it be a lower or a higher.
A manifestation of this kind happens when a lower angel speaks to a higher, not by enlightening but by some form of signification. For in each angel is something which is naturally known by another angel. Therefore, when that which is naturally known is proposed as a sign of that which is unknown, the occult is manifested. And such a manifestation is called speech after the likeness of men who manifest the secrets of their hearts to others by means of sensible words or through other bodily things outwardly apparent. Hence, even things naturally known in angels, inasmuch as they are employed to manifest secrets, are called signs or nods. But the power of manifesting his own concept in this way is called a tongue metaphorically.
764. Then when he says, and if I should have prophecy, he shows the same about things pertaining to knowledge.
But it should be noted that above he proposed four charismatic graces pertaining to knowledge, namely, wisdom, knowledge, faith and prophecy. He begins here with prophecy, saying, if I should have prophecy, through which secrets are divinely revealed: no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God (2 Pet 1:21).
Second, as to wisdom, he adds: and should know all mysteries, i.e., the secrets of the divinity which pertains to wisdom, as it says above: we impart a secret and hidden wisdom of God (1 Cor 2:7).
Third, as to knowledge as he says: and all knowledge, whether humanly acquired as by the philosophers or divinely infused as in the apostles: it was he who gave me unerring knowledge of what exists (Wis 7:17).
Fourth, as to faith he adds: and if I should have all faith, so that I could remove mountains. It is possible to explain all faith as all the articles; but it is useful to explain all, i.e., perfect faith, on account of what is added: so that I could remove mountains. For it is said: if you have faith as a grain of mustard seed, you will say to this mountain: move hence to yonder place; and it will move (Matt 17:20). And although a grain of mustard seed is very tiny, it is not considered tiny, but perfect faith is compared to a grain of mustard seed: if you have faith and never doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain: be taken up and cast into the sea, it will be done (Matt 21:21). Faith, therefore, which does not doubt is compared to a grain of mustard seed, which, the more it is rubbed, the more its strength is sensed.
765. But some object that although many saints had perfect faith, no one is recorded to have moved mountains. This is solved by what is said above: the manifestation of the Spirit is given to every man unto profit (1 Cor 12:7), i.e., in that time, place and manner miracles are worked by the grace of the Holy Spirit as the needs of the Church require. But many saints have done much greater things than moving mountains, according as it was useful to the faith: for example, by raising the dead, dividing the sea and performing other works of this nature. And they would have done this, if it had been necessary.
This can also be referred to the expulsion of demons from human bodies, who are called mountains on account of pride: before your feet stumble on the twilight mountains, I am against you, O destroying mountain, which destroys the whole earth (Jer 13:16).
The working of miracles is attributed to faith that does not doubt, because faith rests on omnipotence, through which miracles are performed.
766. If, I say, I had all the above pertaining to the perfection of the intellect, and have not charity, through which the will is perfected, I am nothing, according to the order of grace, about which it is said: for we are his workmanship, created in Christ Jesus for good works (Eph 2:10). Hence it is said against someone: you have come to a dreadful end, and shall be no more forever (Ezek 27:19). This occurs on account of a lack of charity, through which man uses a perfected intellect well. Without charity, however, its use is not good. Hence it says above: knowledge puffs up, but charity edifies (1 Cor 8:1).
767. But it should be noted that the Apostle speaks here about wisdom and knowledge as they pertain to the charismatic gifts, which can be without charity. For accordingly as they are numbered among the seven gifts of the Holy Spirit, they are never possessed without charity. Hence it is said: wisdom will not enter a deceitful soul (Wis 1:4); she gave him the knowledge of holy things (Wis 10:10). As far as prophecy and faith are concerned, it is clear that they can be possessed without charity.
But it should be noted here that strong faith, even without charity, can perform miracles. Hence: did we not prophesy in your name and do many mighty works in your name? (Matt 7:22). The answer is given: I know you not. For the Holy Spirit works wonders even through the wicked, just as he speaks the truth through them.
768. Then when he says: and if I should distribute, he shows the same in matters pertaining to works which consist in man’s doing good works: let us not grow weary in well-doing (Gal 6:9), and in his enduring evils patiently: for justice will return to the righteous and all the upright in heart will follow it (Ps 94:15).
Among the rest of the good works more commendation is paid to acts of piety: piety is of value in every way (1 Tim 4:8). In regard to this work he designates four conditions: the first is that the work of piety not be entirely gathered into one but divided among many: he has distributed freely, he has given to the poor (Ps 112:9). And this is designated when he says, if I should distribute.
Second, that the work of piety be performed to relieve a need, not to serve a superfluity: share your bread with the hungry (Isa 58:7); and this is designated when he says, to feed the poor.
Third, that the work of piety be directed to those in need: when you give a feast, invite the poor (Luke 14:13), and this is designated when he says, the poor.
Fourth, it pertains to perfection that a man expend all his goods for the works of piety: if you would be perfect, go, sell what you possess and give to the poor (Matt 19:21), and this is designated when he says, all my goods.
769. But among the evils which one endures patiently the greatest is martyrdom. Hence it is said: blessed are those who suffer persecution for justice’s sake, for theirs is the kingdom of heaven (Matt 5:10). This he commends in four ways:
first, because it is more praiseworthy, when the need is imminent, for example, for the defense of the faith that one offer himself to suffering, than if he is apprehended and suffers. Therefore, he says, if I should deliver. This is what is said of Christ: he gave himself up for us (Eph 5:2).
Second, because loss to the human body is graver than loss of things, about which, however, some are commanded: you joyfully accepted the plundering of your property (Heb 10:34). Therefore, he says, body: I gave my back to the smiters (Isa 50:6).
Third, it is more praiseworthy that one expose his body to punishment than the body of his son or some relative. About this a certain woman is commended: though she saw her seven sons perish on a single day, she bore it with great courage (2 Macc 7:21). And therefore he says, my: my heart goes out to the commanders of Israel who offered themselves willingly more than the people (Judg 5:9).
Fourth, martyrdom is rendered praiseworthy from the sharpness of the pain, concerning which he adds: to be burned, as Lawrence: like fire and incense in the censer (Sir 1:9).
770. If, I say, I should do the works mentioned, and have not charity, or because along with these works the will to sin mortally is present, or they are done for vain glory, it profits me nothing, namely, as far as merit of eternal life is concerned, which is promised only to those who love God: he shows his friend concerning it, that it is his possession (Job 36:33).
And it should be noted that he compares speech, which is an animal voice, if it is without charity, to the non-existent, but works done for an end, if they are without charity, he calls fruitless: their hope is vain, their work unprofitable (Wis 3:11).