For as we have many members in one body, and all members have not the same office:
All Commentaries on Romans 12:4 Go To Romans 12
Thomas Aquinas
AD 1274
972. After this admonition the Apostle assigns a reason based on the mystical body’s likeness to a natural body. First, he touches on three things in a natural body; first, its unity when he says: For as in one body; secondly, the multiplicity of members when he says: we have many members; for the human body is an organism consisting of various members; thirdly, the variety of functions when he says: all the members do not 482 have the same function. For the variety of members would serve no purpose unless they were ordered to different functions. 973. Then he likens these three aspects to the mystical body of Christ, which is the Church: "He made him the head over all things for the church, which is his body" (Eph 1:22). Concerning which he touches on three things [n. 974ff]. First, he touches on the number of members, i.e., of believers when he says: so we, though many: "A man once gave a great banquet and invited many" (Lk 14:16); "Many are the children of the desolate" (Is 54:1). For although they are few compared to the unfruitful multitude of the damned, according to Matthew 7(:14), "Narrow is the way that leads to life, and few there are who find it," yet absolutely speaking, they are many: "After this he looked, and behold, a great multitude which no man could number" (Rev 7:9). 974. Secondly, he touches on the unity of the mystical body when he says we are one body: "that he might reconcile us both to God in one body through the cross" (Eph 2:16). This mystical body has a spiritual unity through we are united to one another and to God by faith and love: "There is one body and one spirit" (Eph 4:4). And because the Spirit of unity flows into us from Christ—"Anyone who does not have the Spirit of Christ does not belong to him" (Rom 8:9)—he adds in Christ, who unites us to one another and to God by his Spirit whom he gives us: "That they may be one even as we are one" (Jn 18:22). 483 35 The verse in Matthew continues: "…to each according to his ability." 975. Thirdly, he touches on the variety of functions, which is rooted in the common good [utilitatem], when he says: and individually members one of another. For any given member has its own function and power. Therefore, inasmuch as the function and power of one member aids another, it is said to be the other’s member; thus, the foot is called the eye’s member, inasmuch as it directs the foot: "the eye cannot say to the hand, ‘I have no need of you’" (I Cor 12:21). So, too, in the mystical body one who has received the gift of prophecy needs the one who has received the gift of healing, and so on for all the others. Hence, as long as each believer uses the grace given him to help another, he becomes the other’s member: "Bear one another’s burdens" (Gal 6:2); "As each has received a gift, employ it for one another" (I Pt 4:10). Then when he says, having gifts, he explains in more detail the previous general admonition [n. 968] to use grace in a sober and moderate way. First, he sets out the variety of graces: we are, I say, members one of another, not on account of the same grace, but by having different gifts; and this is not due to differing merits but according to the grace given to us: "Each has his own special gift from God, one of one kind and another of another" (I Cor 7:7); "He called his servants and gave to each his goods, and to one he gave five talents, to another two, and to another only one" (Mt 25:14).35 977. Secondly, he touches on the use of different graces, and first with respect to knowledge of divine things, saying: if prophecy, the one among us who has it should use it according to the rule of faith. 978. Prophecy is a kind of apparition arising from the divine revelation of things far remote. Hence it is said in I Sam 9(:9), "He who is now called a prophet was 484 formerly called a seer." Among matters far remote from our knowledge some are remote of their very nature, as future contingents, which are not knowable, because their causes are indeterminate; but divine matters are remote from our knowledge not of their very nature, for they are knowable in the highest degree, because "God is light and there is no darkness in him" (I Jn 1:5), but on account of the weakness of our intellect, which is related to matters most evident as the eye of an owl to sunlight. And because something is said to be thus and so in a truer sense, when it is thus and so on its own account rather than on account of something else, future contingents are in a truer sense said to be far from our knowledge. For this reason they are the proper concern of prophecy: "Surely the Lord God does nothing without revealing his secret to his servants the prophets" (Am 3:7). But prophecy in a general sense includes the revelation of any secret things. This gift of prophecy existed not only in the Old Testament but in the New as well: "I will pour out my spirit on all flesh: your sons and daughters shall prophesy" (Jl 2:28). In the Old Testament those who explained prophetic statements were also called prophets, because Sacred Scripture is explained in the same spirit as it is written: "I shall pour out teaching like prophecy" (Sir 24:46). 979. The gift of prophecy, as all the other charismatic graces, is ordained to the building up of faith: "To each is given the manifestation of the Spirit for the common good" (I Cor 12:7); "It was declared," i.e., the doctrine of faith, "by the Lord…, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit" (Heb 2:30). Consequently, prophecy should be used in proportion to our faith, i.e., not in vain but in order that faith be strengthened not opposed by it: "If a prophet arises among you and says, ‘Let us go after other gods,’ you shall not listen to the 485 words of that prophet’" (Dt 13:1), because he is not prophesying in proportion to the faith. 980. In regard to administering the sacraments he adds: if service, in our serving, i.e., if one has received the grace or office of the ministry, such as the bishop or priest who are called God’s ministers – "You shall be called the priests of the Lord, the ministers of our God" (Is 56:6) – let him perform his office diligently by ministering: "Fulfill your ministry" (2 Tim 4:5). 981. Secondly, he touches on matters pertinent to human affairs in which one person can help another: first, with respect to knowledge both speculative and practical. With respect to speculative knowledge he says: He who teaches, i.e., who has the office or grace of teaching, let him use it in teaching, i.e. teach diligently and faithfully: "Behold, you have taught man" (Jb 4:3); "Go, therefore, and teach all nations" (Mt 28:19). With respect to practical knowledge he says: he who exhorts, i.e., has the office and grace of exhorting, let him use it in exhorting: "Our appeal does not spring from error or uncleanness, nor is it made with guile" (I Th 2:3); "Declare these things; exhort with all authority" (*** 2:15). 982. Then he mentions those that pertain to external works in which a person sometimes helps another by giving a gift. In this regard he says: He who contributes, i.e., has the power and grace to contribute, should do this in simplicity, namely, with no evil ulterior motive, such as enticing men to evil with gifts, and with no intention of obtaining a great deal more from the small amount given: "A stupid man’s gift will bring 486 you no advantage, his eyes look for seven times as much in return. He gives little and reviles much" (Pr 11:3). Sometimes one helps another, because he has charge of him. In regard to this he says: he who rules, i.e., has been entrusted with the office of prelate, should use that office with zeal [solicitude]: "Obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give an account" (Heb 13:17); "My anxiety for all the churches" (2 Cor 11:28). Again, sometimes one helps another by easing his misery. In regard to this he says: He who does acts of mercy, i.e., has the means and a merciful heart, should do this with cheerfulness, as doing it gladly: "Not reluctantly or under compulsion, for God loves a cheerful giver" (2 Cor 9:7); "In every gift make your countenance cheerful" (Sir 35:11). 983. Then [n. 968] when he says, let love be genuine, he shows how to use a gift which is common to all, namely, charity. First, he states what pertains to charity in general; secondly, charity toward special classes of persons [v. 13; n. 993]. With respect to the first he does three things: first, he describes the qualities of charity as it exists in the one possessing it; secondly, the qualities of charity toward one’s neighbor [v. 10; n. 985]; thirdly, toward God [v. 11; n. 987]. 984. In regard to the qualities of charity he teaches three things. First, that charity should be true. Hence he says: let love be genuine [without pretense], so that it consist not in word or outward appearance but in a genuine affection 487 of heart and in efficacious works: "Let us not love in word or speech, but in deed and in truth" (I Jn 3:18); "Nothing can compare to a faithful friend" (Sir 6:15). Secondly, he teaches that love should be pure when he says: hate what is evil. Love is pure when a person does not consent to his friend in evil, but so loves him that he hates his vices: "It does not rejoice at wrong, but rejoices in the truth" (I Cor 13:6); "I hate the impious" (Ps 119:113). Thirdly, he teaches that love should be honorable when he says: hold fast to what is good, so that one adheres to another because of his virtuous goodness: "Always emulate the good in his goodness" (Gal 4:18). 985. Then when he says, love one another with brotherly affection, he shows how charity should be shown to one’s neighbor. And first as regards interior affection, when he says love one another with brotherly affection, i.e., so that through charity we not only love the brethren but even love the very charity by which we love them and are loved by them. For if we regard charity as such a great treasure, we will not allow it to be dissolved so easily: "Let brotherly love continue" (Heb 13:1); "If a man offered for love all the wealth of his house, it would be utterly scorned" (Song 8:7). 986. Secondly, with respect to its outward effect when he says: outdo one another in showing honor. Three things are designated here. First, that a person should hold the neighbor in reverence. This pertains to the very notion of honor, for no one can truly love a person he despises: "In humility, count others better than yourselves" (Phil 2:3). This is realized when one considers his own shortcomings and the good qualities of his neighbor. Under the heading of honor are 488 included not only honor but the provision of necessities, for when it is commanded in Ex (20:12): "Honor your father and your mother," the provision of necessiti4es is commanded. This is clear from the fact that Our Lord in Mt (a5:3ff) rebuked the Pharisees for violating this precept by hindering children from helping their parents. Secondly, it designates that the effect of love should be shown mutually, i.e., a person should desire not only to receive benefits but also to grant them: "Let not your hand be stretched out to receive and clenched when it is time to give" (Si 4:31); "In dividing by lot, give and take" (Si 14:15). He refers to this when he says: one another. Thirdly, he designates that the effect of love should be prompt and swift, when he says: anticipate, so that one should anticipate a friend in doing favors: "Every friend declares his friendship" (Sir 37:1). 987. Then when he says, in zeal, he shows the qualities surrounding charity’s love of God. First, he starts with reason’s attentiveness when he says: never flag in zeal [carefulness], when it is a question of worshiping God: "He has showed you, O man, what is good; and what does the Lord require of you," and he continues: "but to walk carefully with your God?" (Mic 6:8); "Do your best to present yourself to God as one approved" (2 Tim 2:15). 988. Secondly, the affections when he says: be aglow in the spirit, namely, in loving God. Being aglow [fervor] comes from an abundance of heat; hence it is called fervor of spirit, because the whole person is aglow toward God on account of the abundance of 489 his love: "Apollos, being fervent in spirit, spoke and taught concerning Jesus" (Ac 19:25); "Do not quench the Spirit" (I Th 5:19). 989. Thirdly, the outward homage when he says: serve the Lord, namely, with the worship of latria, which is paid to God alone: "The Lord your God shall you adore and him alone shall you serve" (Dt 6:13); "Serve the Lord with fear" (Ps 2:11). Or according to another text, serving the time, namely that we should perform our service of God at the fitting time: "There is a time and an opportunity for every affair" (Ecc 8:6). 990. Fourthly, the reward of serving when he says: rejoicing in hope, namely of a reward which is the enjoyment of God: "I, the Lord, am your reward exceedingly great" (Gen 15:2); "We rejoice in our hope of sharing the glory of God" (Rom 5:2). But hope rejoices a man by reason of its certainty, but it afflicts him by reason of its delay: "Hope deferred makes the heart sick" (Pr 13:12). 991. Fifthly, the difficulty a person endures in the service of God when he says: in tribulation, which you endure for God, be patient: "Tribulation produces patience "(Rom 5:3) 992. Sixthly, in the light of all the foregoing he says: be constant in prayer, in which is indicated continuance in prayer: "We ought always to pray and not lose heart" (Lk 18:1); "Pray constantly" (I Th 5:17). For by prayer carefulness is aroused in us and fervor kindled, we are stimulated to serve God, the joy of hope is increased and we win help in tribulation: "In my distress I called on the Lord and he answered me" (Os 120:1). 490 993. Then when he says, contribute, he discusses charity with regard to certain particular persons. First, as regards the needy; second, as regards enemies [v. 14; n. 996]. 994. Concerning the first he does two things. First, he urges in general that the subventions of charity be afforded to the needy, when he says: Contribute to the needs of the saints. Three things should be noted here: first, that alms be given out of charity to the poor and needy: "Let him labor, doing honest work with his hands, so that he may be able to give to others in need" (Eph 4:28). Secondly, that upright and saintly persons should be helped before others; hence he says: to the needs of the saints: "Give to the good man; refuse the sinner" (Sir 12:4). This does not mean that sinners should not be helped in their needs, but that they should not be helped so as to nourish sin. Yet it is more useful to help the just, because such an alms is fruitful not only for the giver but also from the prayers of the recipient: "Make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations" (Lk 16:19), namely, by their prayers. 995. Then he urges them to be hospitable when he says: practice hospitality, because the other works of mercy are included in this one. For a host offers not only his home as a shelter, but provides for other needs as well: "Do not neglect to show hospitality to strangers" (Heb 13:12); "Practice hospitality ungrudgingly to one another" (I Pt 4:9).
