Homilies on First Corinthians

“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,” says 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, has not even an equal share vouchsafed 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 has more honor for its portion: and this too the wisdom of God has effected. For to some parts by their nature He has given not to need it: but to others, not having granted it by their nature, He has 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.

3. Next, not to work out yet another amplification, he says,