Thomas Aquinas Commentary 1 Corinthians 12:12-31

"For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; it is not therefore not of the body. And if the ear shall say, Because I am not the eye, I am not of the body; it is not therefore not of the body. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members each one of them in the body, even as it pleased him. And if they were all one member, where were the body? But now they are many members, but one body. 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. Nay, much rather, those members of the body which seem to be more feeble are necessary: 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; whereas our comely [parts] have no need: but God tempered the body together, giving more abundant honor to that [part] which lacked; that there should be no schism in the body; but [that] the members should have the same care one for another. And whether one member suffereth, all the members suffer with it; or [one] member is honored, all the members rejoice with it. Now ye are the body of Christ, and severally members thereof. And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, [divers] kinds of tongues. Are all apostles? are all prophets? are all teachers? are all [workers of] miracles? have all gifts of healings? do all speak with tongues? do all interpret? But desire earnestly the greater gifts. And moreover a most excellent way show I unto you." — 1 Corinthians 12:12-31 (ASV)

Having laid out the distinction among spiritual gifts, the Apostle now explains it using the analogy of a natural body. He first presents the analogy in general, and then in more detail (beginning in verse 14). Regarding the first part, he presents the analogy itself and then its application (verse 12b).

Concerning the analogy, it should be noted that, as stated in Aristotle’s Metaphysics V, something can be called “one in itself” in three ways. First, by indivisibility, like a single unit or a point. This kind of unity completely excludes not only actual multiplicity but potential multiplicity as well. Second, something is called one by reason of continuity, like a line or a surface. Such unity excludes actual multiplicity but not potential. Third, something is one by its wholeness, which excludes neither actual nor potential multiplicity, just as a house is one thing composed of various stones and types of wood.

In the same way, the body of a person or any other animal is one because its completeness is made up of various members, which serve as diverse instruments for the soul. This is why the soul is called the animating principle of an organic body—that is, a body 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. As he says elsewhere, In one body we have many members (Romans 12:4). Likewise, he proposes that a multitude of members does not take away the unity of the body, adding, and all the members of the body, though many, are one body, which is made complete by all of them. Hence, it says in Job 10:11, You clothed me with skin and flesh and knit me together with bones and sinews.

Then, when he says, so it is with Christ, the application of the analogy begins. First, he applies the analogy, saying, So it is with Christ. He is one, as it says above, Our one Lord Jesus through whom are all things (1 Corinthians 8:6). Yet He has many and diverse members—namely, all the faithful—as it says in Romans 12:5: Though many we are one body in Christ.

Secondly, he presents the basis for this application, which includes a twofold reason for unity and distinction. One basis for unity is the Holy Spirit, as it says in Ephesians 4:4: One body and one Spirit. We receive a double benefit by the power of the Holy Spirit. First, we are reborn through Him, as it says in John 3:5: Unless a man is born again of water and the Holy Spirit. Therefore, he says, For by one Spirit—that is, by the power of the one Holy Spirit—we were all baptized into one body. All of us who are members of Christ are baptized into the unity of the Church, which is the body of Christ, as it says in Ephesians 1:22-23: He has made him head over all things for the Church, which is his body. And in Galatians 3:27: As many of you as were baptized into Christ have put on Christ.

Secondly, by the Holy Spirit we are refreshed for our salvation. Hence he adds, and all were made to drink of one Spirit, meaning by the power of the one Holy Spirit. This drink can be understood in two ways. It can refer to the inward refreshment that the Holy Spirit offers to the human heart, extinguishing the thirst for carnal and sinful desires. As Sirach 15:3 says, He will give him the water of salutary wisdom to drink. And in John 7:38: Out of his heart shall flow rivers of living water. Alternatively, it can be understood as a sacramental drink, which is consecrated by the Spirit: All drank the same spiritual drink (1 Corinthians 10:4).

He then introduces two aspects of diversity: one is a matter of background, when he says, Jews or Gentiles; the other is a matter of status, when he says, slaves or free. No diversity of this kind hinders the unity of the body of Christ. Hence it says in Galatians 3:28: There is neither Jew or Greek, there is neither slave nor free; for you are all one in Christ Jesus.

Then, when he says, For the body is not one member but many, he explains the analogy in detail. First, he describes the condition of a natural body and its members; secondly, he applies this to the mystical body of Christ (verse 27). In regard to the first point, he does three things:

1. He states his intention.
2. He explains with examples (verse 15).
3. He proves his point by showing the absurd conclusions that would otherwise follow.

First, therefore, he says: It has been stated that all of us have been baptized into one mystical body, which is analogous to a natural body. For the natural body of a person is not one member but many, because its perfection is not found in one member alone but is composed of many, which must necessarily serve the various capacities and actions of the soul. As it says in Romans 12:4-5: 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.

Then, when he says, If the foot should say, he clarifies his point by using certain members as examples. He begins with the members involved in motion, mentioning two: the foot, as the less honorable member in that it treads the earth and carries the weight of the entire body; and the hand, as the nobler member, inasmuch as it is the "organ of organs." This is what he says: If the foot should say, ‘Because I am not a hand, I do not belong to the body,’ that would not make it any less a part of the body. This is to say that the perfection of the body does not consist in one member, even if it is more noble; its perfection requires even the less honorable ones. In the Church, the members involved in motion represent those given to the active life. The feet are the subjects, about whom it says in Ezekiel 1:7, Their legs were straight. The hands denote the leaders, through whom others are directed; hence in Song of Solomon 5:14 it says, His hands are rounded gold, filled with hyacinth. In the Church, not only the hands (leaders) but also the feet (subjects) are necessary. As it says in Proverbs 14:28, In a multitude of people is the glory of a king.

Secondly, he uses as examples the members that serve knowledge, mentioning the eye, which serves sight, and the ear, which serves hearing. These two senses are the special servants of human knowledge: sight for discovery, because it reveals many differences among things, and hearing for doctrine, which is presented through speech. The more noble 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 should say, ‘Because I am not an eye, I do not belong to the body,’ that would not make it any less a part of the body. In the Church, the members who serve knowledge represent those who apply themselves to the contemplative life. Among them are teachers, like eyes, who investigate truth. Hence it says in Song of Solomon 5:12, His eyes are like doves beside springs of water. The ears signify disciples who receive the truth by hearing their masters. As it says in Matthew 13:9, He that has ears to hear, let him hear. In the Church, not only teachers but also disciples are necessary. As it says in Job 29:11, When the ear heard, it called me blessed.

Then, when he says, If the whole body were an eye, he proves his point by leading to two absurd conclusions: the first is the removal of necessary parts from the body, and the second is the removal of the body's completeness (verse 19).

Regarding the first, he presents the absurd conclusion that follows, saying, If the whole body were the eye, which is a nobler member, where would be the hearing? That is, where would the organ of hearing be? It is as if to say: What if all in the Church were masters? Hence it says in James 3:1, Let not many of you become teachers, my brethren. Again, if the whole body were an ear, where would be the sense of smell? 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 signs from afar, like a scent. Hence in Song of Solomon 1:3–4 it says, We run after the odor of your anointing oils.

Secondly, he asserts the contrary truth: that neither sight nor hearing should be lacking. He says, But as it is, God arranged the members in the body, each one of them, as he chose. For even if the distinction of the members is a work of nature, nature acts as an instrument of divine providence. Therefore, he assigns the first cause of the arrangement of the members when he says, God arranged the organs in the body... as he willed. The first cause of the arrangement of things is the divine will, as it says in Psalm 111:2: Great are the works of the Lord. So, too, in the Church He arranged various offices and diverse states according to His will. As it says in Ephesians 1:11, this is according to the purpose of him who accomplishes all things according to the counsel of his will.

Then, when he says, If all were a single organ, he comes to another absurd conclusion, which is the lack of the body's completeness. He first posits this absurdity, saying, if all were a single organ, where would the body be? That is, where would the completeness of the body be? It is as if to say: It would not exist. Thus, if the entire Church were of one state and rank, it would destroy the perfection and beauty of the Church, which is described in Psalm 45:14 as being adorned with many-colored robes. Secondly, he asserts the contrary truth, saying, As it is, there are many parts, 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 of Solomon 6:10).

Then, when he says, The eye cannot say to the hand, he compares the members with one another. He does so first regarding their necessity, secondly regarding the care shown to them (verse 23), and thirdly regarding their mutual concern (verse 26). Regarding the first point, he states that all members are necessary, even those that are less honorable, and then presents a comparison of their necessity (verse 22).

First, he shows the need for different members by using a twofold distinction. He begins with the difference between members involved in knowledge and those involved in action. He says, the eye, which serves knowledge and signifies contemplatives, cannot say to the hand, which serves action and signifies those in the active life, ‘I have no need of you.’ For contemplatives need to be sustained by the labors of those in the active life. Hence, it says in Luke 10:39-40 that while Mary sat at the feet of Jesus listening to His words, Martha was busy with much serving. Secondly, he shows the same point regarding the difference between leaders, signified by the head, and subjects, signified by the feet. He adds, Nor again the head—that is, the leaders, according to 1 Samuel 15:17, You have become the head of the tribes of Israel—to the feet—that is, the subjects—‘I have no need of you,’ because as it says in Proverbs 14:28, In a multitude of people is the glory of the king.

Then, when he says, On the contrary, he compares various members in regard to their necessity, saying that the members of the body that seem weaker are the more necessary, such as the internal organs. So, too, in the Church, without the functions performed by certain lowly persons, such as farmers and others of that kind, this present life could not continue. Life can, however, be lived without certain more excellent persons dedicated to contemplation and wisdom, who serve the Church by making it more beautiful and well-ordered. For something is called necessary if it is useful for an end. But the noblest things are not considered useful; rather, they are to be sought as ends in themselves. Therefore, it says in Job 31:39, If I have eaten its yield without payment, and caused the death of its owners.

Then, when he says, and those parts of the body that we think less honorable, he compares the members regarding external adornment. First, he mentions the different things applied to different members; secondly, he assigns the cause of this difference (verse 24b).

The external adornment applied to members pertains to two things: honor, such as decorative items like necklaces and earrings, and modesty, such as clothing like trousers and similar garments. Regarding the first, he says, and those parts of the body we think less honorable we invest with greater honor—that is, more ornamentation. For example, earrings are hung 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 of Solomon 7:1). The hands, however, are kept bare. Likewise, in the Church, the more imperfect receive more consolations, which the more perfect do not need. As it says in Isaiah 40:11, He will gather the lambs in his arms, he will carry them in his bosom. And in 1 Peter 3:7, Husbands, bestow honor on the woman as the weaker sex.

He continues with the ornaments of modesty, saying, And our unpresentable parts are treated with greater modesty, namely, by human diligence. Some members are called "unpresentable" not because of any sinfulness, but because of the disobedience of the genital parts as a result of original sin, or because they are directed to a base use, like the members that serve to emit waste. To these, greater modesty is applied by covering them more carefully, which the members designed for nobler uses do not require. Hence he adds, which our more presentable parts do not require, meaning external covering; no veil is used to cover the face. Likewise, in the Church, those who are at fault in any matter must be admonished and guarded, as it says in Sirach 42:11, Keep strict watch over a headstrong daughter. And in Galatians 6:1, If a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. But those who are without guilt do not need this. It should be noted that he mentioned a threefold difficulty in the members: unpresentability, dishonor, and weakness. The first refers to guilt in the members of the Church; the second to a servile condition; the third to a state of imperfection.

Then, when he says, But God has so composed the body, he gives the cause for the care mentioned above. First, he assigns the primary efficient cause. For although people take care of the members in this way, it proceeds from the divine plan. He says, God has so composed the body, giving greater honor to the part that lacked it. People do this by virtue of a certain divine instinct, as it says in Job 33:16, Then he opens the ears of men, and by discipline instructs them.

Secondly, he proposes the final cause, or purpose, saying, that there may be no division in the body. Division would certainly follow if no help were given where needed. This is avoided as long as the peace of the Church is maintained by giving each person what is necessary. As was said above, Let all of you agree and let there be no dissensions among you (1 Corinthians 1:10). In the natural body, there would be division if the proper proportion of the members were removed.

Then, when he says, but that the members may have the same care for one another, he presents a comparison of the members regarding their mutual concern. First, he proposes it, saying that the members not only work for one another but are also concerned for one another, 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 harm. Similarly, believers, who are members of the mystical body, show concern for one another, according to Sirach 17:14: He gave commandment to each of them concerning his neighbor. And Galatians 6:2: Carry one another’s burdens.

Secondly, he specifies this concern, first in regard to suffering, where it is more obvious. He says, If one member suffers, all suffer together. This is obvious in the natural body. If one member is ailing, the whole body begins to feel sick, and spirits and humors flock to the ailing part to help it. The same should happen among Christ’s faithful, so that one suffers along with the misfortune of another, according to Job 30:25: I used to weep over one who was afflicted, and my soul grieved. Secondly, he specifies this concern in good things, adding, if one member is honored, all rejoice together. This is also noticeable in the natural body, in which the health of one member helps the other members. So, too, it should 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 (Philippians 2:17); Rejoice with those who rejoice; weep with those who weep (Romans 12:15).

Then, when he says, Now you are the body of Christ, he applies the analogy to his proposition. First, regarding the unity of the body, he says, Now you, who are assembled in the unity of faith, are the body of Christ, according to Ephesians 1:22-23: He made him the head over all things for the church, which is his body. Secondly, regarding the distinction of members, he adds, and individually members of it. This phrase can be understood in three ways:

1. You are members depending on the member Christ, who is called a member by virtue of His human nature, through which He is especially called the head of the Church. According to His divinity, He does not have the nature of a member or a part, since He is the common good of the entire universe.
2. You are members depending on a member, inasmuch as it was through me that you were acquired for Christ, as was said above: I became your father in Christ Jesus through the gospel (1 Corinthians 4:15).
3. It could be explained to mean that the distinction and sequence of members is designated, so that the sense is this: you are members of a member, meaning you are distinguished and arranged in such a way that you relate to one another as one member to another.

Then, when he says, And God has appointed in the church, he discusses the distinction of ministries. He does three things: first, he lays out the order of ministries; secondly, he explains their difference (verse 29); thirdly, he guides their desire for various ministries and gifts (verse 31).

The great ministers in the Church are the apostles, whose office pertains to three things: the authority to govern the faithful, which properly belongs to the apostolic office; the faculty of teaching; and the power to work miracles to confirm their doctrine. Concerning these three it says in Luke 9:1-2: And he called the twelve together and gave them power and authority over all demons and to cure diseases, and he sent them out to preach the kingdom of God. In all ordered powers, the chief function is reserved for the supreme power, while others are shared with lower powers. The power to work miracles is ordered toward teaching, to confirm the faith, according to Mark 16:20: The Lord confirmed the message by the signs that attended it. Teaching, in turn, is directed toward governing the people as its end, according to Jeremiah 3:15: I will give you shepherds after my own heart, who will feed you with knowledge and understanding.

Therefore, the first degree among ecclesiastical ministries is that of the apostles, to whom the government of the Church specially belongs. For this reason he says, And God has appointed in the church—that is, set in an orderly fashion—first apostles, to whose rule He entrusted the Church, according to Luke 22:29: As my Father appointed a kingdom for me, so do I appoint for you. For this reason, Revelation 21:14 says that on the foundations of the city were written the names of the twelve apostles. They also obtained a primacy in spiritual gifts among the rest of the faithful, as it says in Romans 8:23: We ourselves who have the first fruits of the Spirit.

Although the office of teaching belongs primarily to the apostles, to whom it was said, Go therefore and make disciples of all nations (Matthew 28:19), others are allowed to share in this office. Some of them receive revelations from God directly and are called prophets, while others instruct the people in matters revealed to others and are called teachers. Hence he adds, second prophets, who also existed in the Old Testament. For the statement in Matthew 11:13, The law and the prophets prophesied until John, is understood of prophets who foretold the coming of Christ. Then he adds, third teachers; as it says in Acts 13:1, In the church at Antioch there were prophets and teachers. Likewise, the grace of miracles was communicated to others, although it was originally given to the apostles. Hence he adds, then workers of miracles, who work miracles affecting the elements of the world: He who... works miracles among you (Galatians 3:5). As for miracles done on human bodies, he says, then gifts of healing, according to what is said in Luke 9:1: He gave them power... to cure diseases.

Then, when he says, helpers, he mentions the minor or secondary ministries. Some of these are directed to the governing of the Church, which we have said pertains to the apostolic dignity, while others pertain to teaching. To the rule of the Church belong general services, performed by those who help the major leaders in the universal rule of the Church, as archdeacons help bishops. (Compare to Philippians 4:3: Help these women, for they have labored side by side with me... with Clement and the rest of my fellow workers.) In particular, he mentions administrators, such as parish priests, to whom is entrusted the care of certain people: Where there is no guidance, a people falls (Proverbs 11:14). Pertaining secondarily to teaching is what he calls various kinds of tongues, referring to those who speak marvelously in various languages (Acts 2:4), so that the teaching of the gospel is not hindered by a variety of dialects. To remove hindrances to teaching that could arise from obscure speech, he mentions the interpretation of tongues: He who speaks in a tongue should pray for the power to interpret (1 Corinthians 14:13).

Then, when he asks, Are all apostles? Are all prophets? Are all teachers? he clarifies the distinction among these ministries. Are all in the Church apostles? As if to say: No! This shows the variety of these ministries: In the fullness of his knowledge the Lord distinguished them .

Finally, when he says, But earnestly desire the higher gifts, he corrects their desire for the spiritual gifts mentioned. He says that since there are many gifts of the Holy Spirit, you should earnestly desire the higher gifts—that is, have a stronger desire for the better gifts, for example, prophecy over the gift of tongues, as will be said below (1 Corinthians 14:1). As it says, Test everything; hold fast what is good (1 Thessalonians 5:21). And so that their desires may not come to rest in these gifts, he adds, And I will show you a still more excellent way—namely, the way of charity, by which one goes to God more directly. I will run in the way of your commandments (Psalms 119:32); This is the way, walk in it (Isaiah 30:21).