Homilies on First Corinthians

^5. “And if they were all one member, where were the body?” “But now are they many members, but one body.”

Thus having silenced them sufficiently by God's own arrangement, again he states reasons. And he neither does this always nor that, but alternates and varies his discourse. Since on the one hand, he who merely silences, confounds the hearer, and he, on the contrary, who accustoms him to demand reasons for all things, injures him in the matter of faith; for this cause then Paul is continually practising both the one and the other, that they may both believe and may not be confounded; and after silencing them, he again gives a reason likewise. And mark his earnestness in the combat and the completeness of his victory. For from what things they supposed themselves unequal in honor because in them there was great diversity, even from these things he shows that for this very reason they are equal in honor. How, I will tell you.

“If all were one member,” says he, “where were the body?”

Now what he means is, If there were not among you great diversity, you could not be a body; and not being a body, you could not be one; and not being one, you could not be equal in honor. Whence it follows again that if you were all equal in honor, you were not a body; and not being a body, you were not one; and not being one, how could ye be equal in honor? As it is, however, because you are not all endowed with some one gift, therefore are you a body; and being a body, you are all one, and differ nothing from one another in this that you are a body. So that this very difference is that which chiefly causes your equality in honor. And accordingly he adds, “But now they are many members, yet one body.”

6. These things then let us also consider and cast out all envy, and neither grudge against them that have greater gifts nor despise them that possess the lesser. For thus had God willed: let us then not oppose ourselves. But if you are still disturbed, consider that your work is oft-times such as your brother is unable to perform. So that even if you are inferior, yet in this you have the advantage: and though he be greater, he is worse off in this respect; and so equality takes place. For in the body even the little members seem to contribute no little, but the great ones themselves are often injured by them, I mean by their removal. Thus what in the body is more insignificant than the hair? Yet if you should remove this, insignificant as it is, from the eyebrows and the eyelids, you have destroyed all the grace of the countenance, and the eye will no longer appear equally beautiful. And yet the loss is of a trifle; but notwithstanding even thus all the comeliness is destroyed. And not the comeliness only, but much also of the use of the eyes. The reason is that every one of our members has both a working of its own and one which is common; and likewise there is in us a beauty which is peculiar and another which is common. And these kinds of beauty appear indeed to be divided, but they are perfectly bound together, and when one is destroyed, the other perishes also along with it. To explain myself: let there be bright eyes, and a smiling cheek, and a red lip, and straight nose, and open brow; nevertheless, if you mar but the slightest of these, you have marred the common beauty of all; all is full of dejection; all will appear foul to look on, which before was so beautiful: thus if you should crush only the tip of the nose you have brought great deformity upon all: and yet it is the maiming of but a single member. And likewise in the hand, if you should take away the nail from one finger, you would see the same result. If now you would see the same taking place in respect of their function also, take away one finger, and you will see the rest less active and no longer performing their part equally.

Since then the loss of a member is a common deformity, and its safety beauty to all, let us not be lifted up nor trample on our neighbors. For through that small member even the great one is fair and beautiful, and by the eyelids, slight as they are, is the eye adorned. So that he who wars with his brother wars with himself: for the injury done reaches not only unto that one, but himself also shall undergo no small loss.

7. That this then may not be, let us care for our neighbors as for ourselves, and let us transfer this image of the body now also to the Church, and be careful for all as for our own members. For in the Church there are members many and diverse: and some are more honorable and some more deficient. For example, there are choirs of virgins, there are assemblies of widows, there are fraternities of those who shine in holy wedlock; in short, many are the degrees of virtue. And in almsgiving again in like manner. For some empty themselves of all their goods: others care for a competency alone and seek nothing more than necessaries; others give of their superfluity: nevertheless, all these adorn one another; and if the greater should set at nought the less, he would in the greatest degree injure himself. Thus, suppose a virgin to deal scornfully with a married woman, she has cut off no small part of her reward; and he again that emptied himself of all should he upbraid him that has not done so, has emptied himself of much of the fruit of his labors. And why speak I of virgins, and widows, and men without possessions? What is meaner than those who beg? And yet even these fulfill a most important office in the Church, clinging to the doors of the sanctuary and supplying one of its greatest ornaments: and without these there could be no perfecting the fullness of the Church. Which thing, as it seems, the Apostles also observing made a law from the beginning, as in regard to all other things, so also that there should be widows: and so great care did they use about the matter as also to set over them seven deacons. For as bishops and presbyters and deacons and virgins and continent persons, enter into my enumeration, where I am reckoning up the members of the Church, so also do widows. Yea, and it is no mean office which they fill. For thou indeed comest here when you will: but these both day and night sing psalms and attend: not for alms only doing this; since if that were their object, they might walk in the market place and beg in the alleys: but there is in them piety also in no small degree. At least, behold in what a furnace of poverty they are; yet never shall you hear a blasphemous word from them nor an impatient one, after the manner of many rich men's wives. Yet some of them often lie down to their rest in hunger, and others continue constantly frozen by the cold; nevertheless, they pass their time in thanksgiving and giving glory. Though you give but a penny, they give thanks and implore ten thousand blessings on the giver; and if you give nothing they do not complain, but even so they bless, and think themselves happy to enjoy their daily food.

“Yes,” it is replied, “since whether they will or no, they must bear it.” Why, tell me? Wherefore have you uttered this bitter expression? Are there not shameful arts which bring gain to the aged, both men and women? Had they not power to support themselves by those means in great abundance, provided they had chosen to cast off all care of upright living? Do you see not how many persons of that age, by becoming pimps and panders and by other such ministrations, both live, and live in luxury? Not so these, but they choose rather to perish of hunger than to dishonor their own life and betray their salvation; and they sit throughout the whole day, preparing a medicine of salvation for you.