Homilies on Romans

<!--<span class="stiki"></span>-->Romans XII. 4, 5

“For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.”

Again he uses the same ensample as he does to the Corinthians, and that to allay the same passion. For great is the power of the medicine, and the force of this illustration for the correcting of this disease of haughtiness. Why (he means) do you think highly of yourself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why do you by your haughtiness separate yourself? Why do you put your brother to shame? For as he is a member of you, so are you also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. “Therefore be not high-minded.” For it was given you of God; thou did not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, “having then gifts,” not less and greater, but, “differing.” And what if you are not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed (4 manuscripts pl.); and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace. Wherefore he says,

Ver. 6. “Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith.”

Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, “according as God has dealt to every man the measure of faith;” and again, “according to the grace given unto us”), that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he says, “covet earnestly the gifts,”, he shows that they were themselves the cause of the differences in what was given. But when he says, “Now all these things works one and the selfsame Spirit, dividing to every man severally as he will”, he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, “Whether prophecy, let us prophesy according to the proportion of faith.” For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it lets as much flow as it may find the vessel of faith that is brought to be capable of.

Ver. 7. “Or ministry, let us wait on our ministering.”

Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. “Or he that teaches, on teaching.” See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.

Ver. 8. “Or he that exhorts, on exhortation.”

And this is a species of teaching too. For “if you have any word of exhortation,” it says, “speak unto the people.” Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, “He that gives” (μεταδιδοὺς, imparts), “let him do it with simplicity.” For it is not enough to give, but we must do it with munificence also, for this constantly answers to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. “He that defends” (A.V. rules, προἵστάμενος,) “with diligence;” for it is not enough to do undertake the defence. “He that shows mercy, with cheerfulness.” For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, He that sows sparingly shall reap also sparingly, and he which sows bountifully shall reap also bountifully. But to correct their temper he added, “Not grudgingly or of necessity.” For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why do you bemoan yourself of giving alms? (Aristot. Eth. N. ii. 3 and iv. 1.) Why do you grieve at showing mercy, and lose the advantage of the good deed? For if you grieve you do not do mercy, but are cruel and inhuman. For if you grieve, how shall you be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when you are giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look you remove the suspicion, and showest that you are receiving rather than giving, you will even cast down the receiver rather than raise him up. This is why he says, “He that shows mercy, with cheerfulness.” For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continues of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that sows rejoices though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, you will be giving much; even as how much soever you give with a sad countenance, you will have made your much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and you will hear the way, and wilt know that it is not poverty that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent (μεγαλόψυχον), and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding (προστασίαν), that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he brings in the mother of them, love.

Ver. 9. For, “Let love be without dissimulation,” he says,