|
1 COR. XII. 21.
And the eye cannot say to the hand, I have no
need of thee: or again the head to the feet, I
have no need of you.
Having checked the envy of those in lower rank,
and having taken off the dejection which it was
likely that they would feel from greater gifts
having been vouchsafed to others, he humbles
also the pride of these latter who had received
the greater gifts. He had done the same indeed
in his discourse also with the former. For the
statement that it was a gift and not an
achievement was intended to declare this. But
now he doth it again even more vehemently,
dwelling on the same image. For from the body
in what follows, and from the unity thence
arising, he proceeds to the actual comparison of
the members, a thing on which they,were
especially seeking to be instructed. Since
there was not so much power to console them in
the circumstance of their being all one body, as
in the conviction that in the very things
wherewith they were endowed, they were not left
greatly behind. And he saith, "The eye
cannot say to the hand, I have no need of
thee: or again the head to the feet, I have no
need of you."
For though the gift be less, yet is it
necessary: and as when the one is absent, many
functions are impeded, so also without the other
there is a maim in the fulness of the Church
And he said not,; "will not say," but
"cannot say." So that even though it wish
it, though it should actually say so, it is out
of the question nor is the thing consistent with
nature. For this cause having taken the two
extremes, he makes trial of his argument in
them, first in respect of the hand and the eye,
and secondly, in respect of the head and feet,
adding force to the example.
For what is meaner than the foot? Or what more
honorable and more necessary than the head? For
this, the head, more than any thing, is the
man. Nevertheless, it is not of itself
sufficient nor could it alone perform all
things; since if this were so, our feet would
be a superfluous addition. And neither did he
stop here, but seeks also another
amplification, a kind of thing which he is
always doing, contending not only to be on equal
terms but even advancing beyond. Wherefore also
he adds, saying, Ver. 22. "Nay, much
rather those members of the body, which seem to
be more feeble are necessary:
Ver. 23. "And those parts of the body
which we think to be less honorable, upon these
we bestow more abundant honor; and our uncomely
parts have more abundant comeliness."
In every clause adding the term "body," and
thereby both consoling the one and checking the
other. "For I affirm not this only," saith
he, "that the greater have need of the less,
but that they have also much need. Since if
there be any thing weak in us, if any thing
dishonorable, this is both necessary and enjoys
greater honor." And he well said, "which
seem," and, "which we think;" pointing out
that the judgment arises not from the nature of
the things, but from the opinion of the many.
For nothing in us is dishonorable, seeing it is
God's work. Thus what in us is esteemed less
honorable than our genital members?
Nevertheless, they enjoy greater honor.
And the very poor, even if they have the rest
of the body naked, cannot endure to exhibit
those members naked. Yet surely this is not the
condition of things dishonorable; but it was
natural for them to be despised rather than the
rest.
For so in a house the servant who is
dishonored, so far from enjoying greater
attention, hath not even an equal share
vouch-safed him. By the same rule likewise,
if this member were dishonorable, instead of
having greater privileges it ought not even to
enjoy the same: whereas now it hath more honor
for its portion: and this too the wisdom of God
hath effected. For to some parts by their
nature He hath given not to need it: but to
others, not having granted it by their nature,
He hath compelled us to yield it. Yet are they
not therefore dishonorable. Since the animals
too by their nature have a sufficiency, and need
neither clothing nor shoes nor a roof, the
greater part of them: yet not on this account is
our body less honorable than they, because it
needs all these things.
Yea rather, were one to consider accurately,
these parts in question are even by nature itself
both honorable and necessary. Which in truth
Paul himself imitated, giving his judgment in
their favor not from our care and from their
enjoying greater honor, but from the very nature
of the things.
Wherefore when he calls them "weak" and "less
honorable," he uses the expression, "which
seem:" but when he calls them "necessary,"
he no longer adds "which seem," but himself
gives his judgment, saying, "they are
necessary;" and very properly. For they are
useful to procreation of children and the
succession of our race. Wherefore also the
Roman legislators punish them that mutilate
these members and make men eunuchs, as persons
who do injury to our common stock and affront
nature herself.
But woe to the dissolute who bring reproach on
the handy-works of God. For as many are wont
to curse wine on account of the drunken, and
womankind on account of the unchaste; so also
they account these members base because of those
who use them not as they ought. But
improperly. For the sin is not allotted to the
thing as a portion of its nature, but the
transgression is.produced by the will of him
that ventures on it.
But some suppose that the expressions, "the
feeble members," and "less honorable," and
"necessary," and "which enjoy more abundant
honor," are used by Paul of eyes and feet,
and that he speaks of the eye as" more
feeble," and "necessary," because though
deficient in strength, they have the advantage
in utility: but of the feet as the "less
honorable:" for these also receive from us
great consideration.
Next, not to work out yet another
amplification, he says, Ver: 24. "But
our comely parts have no need:"
That is, lest any should say, "Why what kind
of speech is this, to despise the honorable and
pay court to the less honored?" "we do not
this in contempt," saith he, "but because
they 'have no need.'" And see how large a
measure of praise he thus sets down in brief,
and so hastens on: a thing most conveniently and
usefully done. And neither is he content with
this, but adds also the cause, saying, "But
God tempered the body together, giving more
abundant honor unto that part which lacked:"
Ver. 25. "That there should be no schism
in the body."
Now if He tempered it together, He did not
suffer that which is more uncomely to appear.
For that which is mingled becomes one thing,
and it doth not appear what it was before: since
otherwise we could not say that it was tempered.
And see how he continually hastens by the
defects, saying, "that which lacked." He
said not, "to that which is dishonorable,"
"to that which is unseemly," but, "to that
which lacked, ("that which lacked;" how? by
nature,) giving more abundant honor." And
wherefore? "That there should be no schism in
the body." Thus because, though they enjoyed
an endless store of consolation, they
nevertheless indulged grief as if they had
received less than others, he signifies that
they were rather honored. For his phrase is,
"Giving more abundant honor to that which
lacked."
Next he also adds the reason, showing that with
a view to their profit he both caused it to lack
and more abundantly honored it. And what is the
reason?
"That there should be no schism," saith he,
"in the body." (And he said not, "in the
members," but, "in the body.") For there
would indeed be a great and unfair advantage, if
some members were cared for both by nature and by
our forethought, others not even by either one
of these. Then would they be cut off from one
another, from inability to endure the
connection. And when these were cut off, there
would be harm done also to the rest. Seest thou
how he points out, that of necessity "greater
honor" is given to "that which lacketh?"
"For had not this been so, the injury would
have become common to all," saith he. And the
reason is, that unless these received great
consideration on our part, they would have been
rudely treated, as not having the help of
nature: and this rude treatment would have been
their ruin: their ruin would have divided the
body; and the body having been divided, the
other members also would have perished, which
are far greater than these.
Seest thou that the care of these latter is
connected with making provision for those? For
they have not their being so much in their own
nature, as in their being one, by virtue of the
body. Wherefore if the body perish, they
profit nothing by such health as they have sew
erally. But if the eye remain or the nose,
preserving its proper function, yet when the
bond of union is broken there will be no use for
them ever after; whereas, suppose this
remaining, and those injured, they both support
themselves through it and speedily return to
health.
But perhaps some one may say, "this indeed in
the body hath reason, that 'that which lacketh
hath received more abundant honor,'
but among men how may this be made out?" Why,
among men most especially thou mayest see this
taking place. For so they who came at the
eleventh hour first received their hire; and the
sheep that had wandered induced the shepherd to
leave behind the ninety and nine and run after
it, and when it was found, he bore and did not
drive it; and the prodigal son obtained more
honor than he who was approved; and the thief
was crowned and proclaimed before the Apostles.
And in the case of the talents also thou mayest
see this happen: in that to him that received
the five talents, and to him that received two,
were vouchsafed the same rewards; yea, by the
very circumstance that he received the two, he
was the more favored with great providential
care. Since had he been entrusted with the
five, with his want of ability he would have
fallen from the whole: but having received the
two and fulfilled his own duty, he was thought
worthy of the same with him that had gained the
five, having so far the advantage, as with less
labor to obtain the same crown. And yet he too
was a man as well as the one that traded with the
five. Nevertheless, his Master doth not in
any wise call him to a strict account, nor
compel him to do the same with his
fellow-servant, nor doth he say, "Why canst
thou not gain the five?" (though he might
justly have said so,) but assigned him likewise
his crown.
Knowing these things therefore, ye that are
greater, trample not on the less, lest,
instead of them, ye injure yourselves. For
when they are cut off, the whole body is
destroyed. Since, what else is a body than the
existence of many members? As also Paul
himself saith, that "the body is not one
member, but many." If therefore this be the
essence of a body, let us take care that the
many continue many. Since, unless this be
entirely preserved, the stroke is in the vital
parts; which is the reason also why the Apostle
doth not require this only, their not being
separated, but also their being closely united.
For instance, having said, "that there be no
schism in the body," he was not content with
this, but added, "that the members should have
the same care one for another." Adding this
other cause also of the less enjoying more
honor. For not only lest they should be
separated one from another hath God so contrived
it, but also that there may be abundant love and
concord. For if each man's being depends on
his neighbor's safety, tell me not of the less
and the more: in this case there is no more and
less. While the body continues you may see the
difference too, but when it perishes, no
longer. And perish it will, unless the lesser
parts also continue.
If now even the greater members will perish when
the less are broken off, these ought to care in
like manner for the less, and so as for
themselves, inasmuch as in the safety of these
the greater likewise remain. So then, shouldst
thou say ten thousand times, "such member is
dishonored and inferior," still if thou provide
not for it in like manner as for thyself, if
thou neglect it as inferior, the injury will
pass on to thyself. Wherefore he said not
only, that "the members should care one for
another," but he added, "that they should
have the same care one for another," i.e.,
in like manner the small should enjoy the same
providential care with great.
Say not then, that such is an ordinary person,
but consider he is a member of that body which
holds together the whole: and as the eye, so
also doth he cause the body to be a body. For
where the body is builded up, there none hath
anything more than his neighbor: since neither
does this make a body, there being one part
greater and another less, but their being many
and diverse. For even as thou, because thou
art greater, didst help to make up the body, so
also he, because he is less. So that his
comparative, deficiency, when the body is to be
builded up, turns out of equal value with thee
unto this noble contributions: yea, he avails
as much as thyself. And it is evident from
hence. Let there be no member greater or less,
nor more and less honorable: but let all be eye
or all head: will not the body perish? Every
one sees it. Again, if all be inferior, the
same thing will happen. So that in this respect
also the less are proved equal. Yea, and if
one must say something more, the purpose of the
less being less is that the body may remain. So
that for thy sake he is less, in order that thou
mayest continue to be great. And here is the
cause of his demanding the same care from all.
And having said, "that the members may have
the same care one for another," he explains
"the same thing" gain, by saying, Ver.
26. "And whether one member suffereth all
the members suffer with it; or one member is
honored, all the members rejoice with it."
"Yea, with no other view," saith he, "did
He make the care He requires common,
establishing unity in so great diversity, but
that of all events there might be complete
communion. Because, if our care for our
neighbor be the common safety, it follows also
that our glory and our sadness must be common."
Three things therefore he here demands: the not
being divided but united in perfection: the
having like care for another: and the
considering all that happens common. And as
above he saith, "He hath given more abundant
honor to that part which lacked," because it
needeth it; signifying that the very inferiority
was become an introduction to greater honor; so
here he equalizes them in respect of the care
also which takes place mutually among them. For
"therefore did he cause them to partake of
greater honor," saith he, "that they might
not meet with less care." And not from hence
only, but also by all that befalls them, good
and painful, are the members bound to one
another. Thus often when a thorn is fixed in
the heel, the whole body feels it and cares for
it: both the back is bent and the belly and
thighs are contracted, and the hands coming
forth as guards and servants draw out what was so
fixed, and the head stoops over it, and the
eyes observe it with much care. So that even if
the foot hath inferiority from its inability to
ascend, yet by its bringing down the head it
hath an equality, and is favored with the same
honor; and especially whenever the feet are the
cause of the head's coming down, not by favor
but by their claim on it. And thus, if by
being the more honorable it hath an advantage;
yet in that, being so it owes such honor and
care to the lesser and likewise equal sympathy:
by this it indicates great equality. Since what
is meaner than the heel? what more honorable
than the head? Yet this member reaches to
that, and moves them all together with itself.
Again if anything is the matter with the eyes,
all complain and all are idle: and neither do
the feet walk nor the hands work, nor doth the
stomach enjoy its accustomed food; and yet the
affection is of the eyes. Why dost thou cause
the stomach to pine? why keep thy feet still?
why bind thy hands? Because they are tied to
the feet, and in an unspeakable manner the whole
body suffers. For if it shared not in the
suffering, it would not endure to partake of the
care. Wherefore may have the same care one for
another, he added, "whether one member
suffereth, all the members suffer with it; or
one member is honored, all the members rejoice
with it." "And how do they rejoice with
it?" say you. The head is crowned, and the
whole man is honored. The mouth speaks, and
the eyes laugh and are delighted. Yet the
credit belongs not to the beauty of the eyes,
but to the tongue. Again if the eyes appear
beautiful, the whole woman is embellished: as
indeed these also, when a straight nose and
upright neck and other members are praised,
rejoice and appear cheerful: and again they shed
tears in great abundance over their griefs and
misfortunes, though themselves continue
uninjured.
Let us all then, considering these things,
imitate the love of these members; let us not in
any wise do the contrary, trampling on the
miseries of our neighbor and envying his good
things. For this is the part of madmen and
persons beside themselves. Just as he that digs
out his own eye hath displayed a very great proof
of senselessness; and he that devours his own
hand exhibits a clear evidence of downright
madness.
Now if this be the case with regard to the
members, so likewise, when it happeneth among
the brethren, it fastens on us the reputation of
folly and brings on no common mischief. For as
long as he shines, thy comeliness also is
apparent and the whole body is beautified. For
not at all doth he confine the beauty to himself
alone, but permits thee also to glory. But if
thou extinguish him, thou bringest a common
darkness upon the whole body, and the misfortune
thou causest is common to all the members: as
indeed if thou preservest him in brightness,
thou preservest the bloom of the entire body.
For no man saith, "the eye is beautiful:"
but what? "such a woman is beautiful." And
if it also be praised, it comes after the common
encomium. So likewise it happens in the
Church. I mean, if there be any celebrated
persons, the community reaps the good report of
it. For the enemies are not apt to divide the
praises, but connect them together. And if any
be brilliant in speech, they do not praise him
alone but likewise the whole Church. For they
do not say only, "such a one is a wonderful
man," but what? "the Christians have a
wonderful teacher:" and so they make the
possession common.
And now let me ask, do heathens bind together,
and dost thou divide and war with thine own
body, and withstand thine own members? Knowest
thou not that this overturns all? For even a
"kingdom," saith he, "divided against itself
shall not stand." (S. Mat. xii. 25.)
But nothing so divides and separates as envy and
jealousy, that grievous disease, and exempt
from all pardon, and in some respect worse than
"the root of all evils." (1. Tim. vi.
12.) For the covetous is then pleased when
himself hath received: but the envious is then
pleased, when another hath failed to receive,
not when him self hath received. For he thinks
the misfortunes of others a benefit to himself,
rather than prosperity; going about a common
enemy of mankind, and smiting the members of
Christ, than which what can be more akin to
madness? A demon is envious, but of men, not
of any demon: but thou being a man enviest men,
and with standest what is of thine own tribe and
family, which not even a demon doth. And what
pardon shalt thou obtain, what excuse?
trembling and turning pale at sight of a brother
in prosperity, when thou oughtest to crown
thyself and to rejoice and exult.
If indeed thou wishest to emulate him, I
forbid not that: emulate, but with a view to be
like him who is approved: not in order to
depress him but that thou mayest reach the same
lofty point, that thou mayest display the same
excellence. This is wholesome rivalry,
imitation without contention: not to grieve at
the good things of others but to be vexed at our
own evils: the contrary to which is the result
of envy. For neglecting its own evils, it
pines away at the good fortune of other men.
And thus the poor is not so vexed by his own
poverty as by the plenty of his neighbor; than
which what can be more grievous? Yea, in this
respect the envious, as I before said, is
worse than the covetous; the one rejoicing at
some acquisition of his own, while the other
finds his delight in some one else failing to
receive.
Wherefore I beseech you, leaving this evil
way, to change to a proper emulation, (for it
is a violent thing, this kind of zeal, and
hotter than any fire,) and to win thereby
mighty blessings. Thus also Paul used to guide
those which are my flesh, and may save some of
them." (Rom. xi. 14.) For he whose
emulation is like what Paul wished for doth not
pine when he sees the other in reputation, but
when he sees himself left behind: the envious
not so, but at the sight of another's
prosperity. And he is a kind of drone,
injuring other men's labors; and himself never
anxious to rise, but weeping when he sees
another rising, and doing every thing to throw
him down. To what then might one compare this
passion? It seems to me to be like as if a
sluggish ass and heavy with abundance of flesh,
being yoked with a winged courser, should
neither himself be willing to rise, and should
attempt to drag the other down by the weight of
his carcase. For so this man takes no thought
nor anxiety to be himself rid of this deep
slumber, but doth every thing to supplant and
throw down him that is flying towards heaven,
becoming an exact emulator of the devil: since
he too, seeing man in paradise, sought not to
change his own condition, but to cast him out of
paradise. And again, seeing him seated in
heaven and the rest hastening thither, he holds
to the same plan, supplanting them who are
hastening thither and hereby heaping up the
furnace more abundantly for himself. For in
every instance this happens: both he that is
envied, if he be vigilant, becoming more
eminent; and he that is envious, accumulating
to himself more evils. Thus also Joseph became
eminent thus Aaron the priest: the conspiracy
of the envious caused God once and again to give
His suffrage for him, and was the occasion of
the rod's budding. Thus Jacob attained his
abundant wealth and all those other blessings.
Thus the envious pierce themselves through with
ten thousand evils. Knowing as we do all these
things, let us flee such emulation. For
wherefore, tell me, enviest thou?
Because thy brother hath received spiritual
grace? And from whom did he receive it? answer
me. Was it not from God? Clearly then He is
the object of the enmity to Which thou art
committing thyself, He the bestower of the
gift.
Seest thou which way the evil is tending, and
with what sort of a point it is crowning the heap
of thy sins; and how deep the pit of vengeance
which it is digging for thee?
Let us flee it, then, beloved, and neither
envy others, nor fail to pray for our enviers
and do all we can to extinguish their passion:
neither let us feel as the unthinking do who
being minded to exact punishment of them, do all
in their power to light up their flame. But let
not us do so; rather let us weep for them and
lament. For they are the injured persons,
having continual worm gnawing through their
heart, and collecting a fountain of poison more
bitter than any gall. Come now, let us beseech
the merciful God, both to change their state of
feeling and that we may never fall into that
disease: since heaven is indeed inaccessible to
him that hath this wasting sore, and before
heaven too, even this present life is not worth
living in. For not so thoroughly are timber and
wool wont to be eaten through by moth and worm
abiding therein, as doth the fever of envy
devour the very bones of the envious and destroy
all self-command in their soul.
In order then that we may deliver both ourselves
and others from these innumerable woes, let us
expel from within us this evil fever, this that
is more grievous than any gangrene: that having
regained spiritual strength, we may both finch
the present course and obtain the future crowns;
unto which may we all attain, by the grace and
mercy of our Lord Jesus Christ, with Whom to
the Father, with the Holy Ghost, be glory,
power, honor, now and ever, and world without
end. Amen.
|
|