Third Sunday – C

When St. Paul wanted to describe how Christians and Christ can have unity but also
diversity, he used the example of the human body. Psalm 139: 1 says: “I praise you
because I am fearfully and wonderfully made.”
St. Paul says, “In one body we have many members” (Rom 12:4) and “All the members
of the body, though many, are one body” (1 Cor 12:12). (Commentary on First
Corinthians, 732)
Christ is one: “Our one Lord Jesus through whom are all things” (1 Cor 8:6) Yet he has
many and diverse members, namely, all the faithful, “Though many we are one body in
Christ” (Rm 12:5). (Commentary on First Corinthians, 733) So we are not just a group
who are loosely put together like a class in a school, we are joined with Christ.
What joins us together? St Thomas explains: “The one ground of unity is the Holy Spirit:
“One body and one Spirit” Eph (4:4). We are reborn through the Holy Spirit: “Unless a
man is born again of water and the Holy Spirit,” (Jn 3:5). (Commentary on First
Corinthians, 734)
Baptism certainly takes away sin but it does more: it joins us with Christ and with each
other: “For by one Spirit, namely, by the power of the one Holy Spirit, we were all, who
are members of Christ, baptized into one body” (1 Cor 12:13).
This body is the body of Christ: “He had made him head over all things for the Church,
which is his body” (Eph 1:22). Christ is like a head is to a body. “As many of you has
were baptized into Christ have put on Christ” (Gal 3:27):
We are “refreshed unto salvation”: “all were made to drink of one Spirit.” Thomas says
that this can mean that “by the power of the one Holy Spirit” we receive “inward
refreshment which the Holy Spirit offers to the human heart,” as the Gospel of John
says, “Out of his heart shall flow rivers of living water” (Jn 7:38).
Thomas explains that this can also mean drinking the Blood of Christ: “It can be
understood of a sacramental drink, which is consecrated by the Spirit: ‘All drank the
same spiritual drink’ (1 Cor 10:4). (Commentary on First Corinthians, 734)
The unity is not diminished because of the diversity, as Thomas points out: “No diversity
of this kind impedes the unity of the body of Christ: ‘There is neither Jew or Greek, there
is neither slave nor free; for you are all one in Christ Jesus’” (Gal 3:28).
Thomas explains that the perfection of the human body demands the diversity, as Paul
says, “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” (Rm 12:4). (Commentary on
First Corinthians, 737)
It might seem that the hand is more important than the foot because the foot just moves
along the earth, carrying the weight of the body whereas the hand enables the body to
do so many things. Yet, the perfection of the body is not just the hand: “In the Church

not only the hands but also the feet are necessary.” (Commentary on First Corinthians,
738)
Similarly, the eye and the ear enable the body to know. These senses, St. Thomas says
are, “the special servants of human knowledge.” Sight helps us discover things and
hearing helps us receive the spoken Word. Thomas thinks that sight is more dignified
because it reveals more things but because the ear is not the eye it is still an important
part of the body. (Commentary on First Corinthians, 739)
Thomas compares the eyes that give knowledge with those who live a contemplative
life, “teachers who investigate truth.” The ears are those “significant disciples who
receive the truth by hearing,” as Jesus says: “He that has ears hears to hear, let him
hear” (Mt 13:9). (Commentary on First Corinthians, 739)
Thomas reflects that there are those with “the sense of smell.” Thomas thinks this is
those who may not be able to speak words of wisdom but can detect it, “as an odor.”
(Commentary on First Corinthians, 741)
Thomas comments that God designed the body that no part “should exist separately by
itself, but that all should come together in one body.” Thomas asserts that the first
cause of the arrangement is “the divine will,” “According to the purpose of him who
accomplishes all things according to the counsel of his will’ (Eph 1:11). (Commentary on
First Corinthians, 742)
Thomas observes that if all were the same the perfection would be lost, “it would
destroy the perfection and beauty of the Church… 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.” (Commentary on First Corinthians, 743)
Thomas comments that the eye that represents contemplatives cannot say to the hand
which represents the active people, I have no need of you, just as “Mary sat at the feet
of Jesus listening to His words, Martha was busy with much serving” (Lk 10:39).
(Commentary on First Corinthians, 745)
So, Thomas says, we need farmers to maintain life but also “persons dedicated to
contemplation and to wisdom, who serve the Church by making it more ornate and in
better condition.” Farming might seem more useful and necessary but Thomas thinks,
“The noblest things are not considered useful, but they are of themselves to be sought
as ends.” (Commentary on First Corinthians, 746)
Thomas points out that the nobler members, such as hands and eyes do not receive
ornaments because they do not need them but ears and feet are decorated: “And
likewise in the Church the more imperfect receive more consolations, which the more
perfect do not need, as in “He will gather the lambs in his arms, he will carry them in his
bosom” (Is 40:11).” (Commentary on First Corinthians, 748)
Thomas observes that people take care of their bodily members according to God’s
plan “a certain divine instinct.” (Commentary on First Corinthians, 749)

Paul asserts: “That there be no discord in the body.” Thomas explains, “[this] is openly
avoided, as long as the peace of the Church is maintained by giving to each person
whatever is necessary.” Hence it was said above “Let all of you agree and let there be
no dissensions among you” (1 Cor 1:10): But in regard to the members of the natural
body, there would division in body, if the due proportion of the members were removed.
(Commentary on First Corinthians, 750)
Thomas considers the mutual care of the members of the body: “Not only the above-
mentioned members work for one another, but they are also of themselves solicitous for
one another, i.e., by keeping them within the unity of the body. This is clearly evident in
the natural body… Similarly, the other believers, who are members of the mystical body,
show solicitude for one another, according to Gal (6:2): ‘Carry one another’s burdens.’”
(Commentary on First Corinthians, 751)
Paul says: “If one suffers, namely, evil, all suffer together.” This is clearly evident in the
body where all the parts seek to help the sick part. Thomas reflects: “And the same
should happen among Christ’s faithful, so that one suffers along with the misfortune of
another.” (Commentary on First Corinthians, 752)
Paul says that if “one member is honored, i.e., is invigorated in any way, all the
members rejoice.” Thomas observes that in the body, “the vigor of one member yields
help to the other members. So, too, should it be in the members of the Church, that
each should take joy in the welfare of another.” Paul instructed the Christians, “I am
glad and rejoice with you all” (Phil 2:17); “Rejoice with those that rejoice; weep with
those who weep” (Rom 12:15). (Commentary on First Corinthians, 752)
We are the body of Christ: “Now you, who are assembled in the unity of faith, are the
body of Christ, according to “He made him the head over all things for the church, which
is his body” (Eph 1:22). Secondly, as to the distinction of members, when he adds:
“Christ, in virtue of his human nature, is called the head of the Church. For according to
His godhead He does not have the nature of a member or of a part, since He is the
common good of the entire universe.” (Commentary on First Corinthians, 753)
We depend on each other as Paul said, “You are members depending on a member,
inasmuch as it was through me that you were acquired for Christ, as was said above
(4:15): ‘I became your father in Christ Jesus through the gospel.’ In a third way, it could
be explained so that the distinction and series of members is designated, so that the
sense it this: you are members of a member, i.e., you are distinguished and arranged in
such a way that to one another, as one member to another. (Commentary on First
Corinthians, 753)
“The great ministers in the Church are the apostles, to whose office pertain three things,
the first of which is the authority to govern the faithful, which properly belongs to the
apostolic office; secondly, the faculty of teaching; thirdly, the power to work miracles to
confirm doctrine. Concerning these three it says in Lk (9:1): “And he called the twelve
together and gave them power and authority over all demons and to cure all diseases,
and he sent them out to preach the kingdom of God.” (Commentary on First
Corinthians, 755)

“But in all powers or virtues set in order, that which is chief is reserved to the supreme
power; others are even communicated to lower powers. But the power to work miracles
is ordained to teaching, as to the faith, according to Mk (16:20): “The Lord confirmed the
message by the signs that attended it.” But teaching is directed to governing the people
as to an end according to Jer (3:15): “I will give you shepherds after my own heart, who
will feed you with knowledge and understanding.” (Commentary on First Corinthians,
755)
Therefore, the first degree among ecclesiastical ministries is that of the apostles, to
whom the government of the Church belongs in a special way. For this reason he says:
And God has appointed, i.e., set in orderly fashion, in the Church certain ones, namely,
in definite ministries, as it says in John (15:16): “I appointed you that you should go,”
first apostles, to whose rule he entrusted the Church, according to Lk (22:29): “As my
Father appointed a kingdom for me, so do I appoint for you.” Hence, too, Rev (21:19)
says that over the foundations of the city were written the name of the twelve apostles.
(Commentary on First Corinthians, 755)
“For this reason, they obtained among the rest of the faithful a primacy in spiritual
graces, as it says in Rom (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 in
Matt (28:10): ‘Going, teach all nations,’ yet others are allowed to communicate in this
office, some of whom receive revelations of God directly and are called prophets; but
others instruct the people in matters revealed to others and are called teachers. Hence
he adds, second prophets, who even existed in the Old Testament. For the statement in
Matt (11:13): ‘The law and the prophets prophesied until John,’ is understood of
prophets who foretold the coming of Christ. Third teachers; hence it says in Ac (13:1):
‘In the church at Antioch there were prophets and teachers.’” (Commentary on First
Corinthians, 755)
“Likewise, the grace of miracles was communicated to others, although originally it had
been given to the apostles; hence he adds: then workers of miracles, who work miracles
affecting the elements of the world: ‘He works miracles among you’ (Gal 3:5). But as to
miracles done on human bodies, he says: then healers, according to what is said in Lk
(9:1): ‘He gave them power to heal.’” (Commentary on First Corinthians, 755)
“Then when he says, helpers, he mentions the minor or secondary ministries, some of
which are directed to the ruling of the Church, which we have said pertains to the
apostolic dignity; but others pertain to teaching. To the rule of the Church pertain in
general certain services, i.e., those who help the major prelates in the universal rule of
the Church, as archdeacons help bishops, according to Phil (4:3): “Help these women,
for they have labored side by side with me together with Clement and the rest of my
fellow workers.” (Commentary on First Corinthians, 756)
In particular he mentions, administrators, such as parish priests, to whom it entrusted
the care of certain people: “Where there is no guidance a people falls” (Pr 11:14). To
teaching pertains secondarily what he calls speakers in various kinds of tongues as to
those who speak marvelous things in various tongues (Ac 2:4), lest the teaching of the
gospel be hindered by the variety of dialects. In regard to removing hindrances to

teaching which could arise from obscure speech he mentions interpretations of
speeches: “He who speaks in a tongue should pray for the power to interpret” (1 Cor
14:13). (Commentary on First Corinthians, 756)
Then when he says, Are all apostles? Are all teachers? He clarifies the distinction
among these ministries, saying, Are all in the Church apostles? As if to say: No! Are all
teachers? This shows the variety of these ministries: “In the fullness of his knowledge
the Lord distinguished them” (Sir 33:11). (Commentary on First Corinthians, 757)
Then when he says, But earnestly, he rectifies their affection for the above spiritual gifts,
saying: Since there are many gifts of the Holy Spirit, earnestly desire the higher gifts,
namely, have a stronger desire for the better graces; for example, prophecy than the gift
of tongues, as will be said below (13:1); “Test everything; hold fast what is good” (1 Th
5:21). And in order that their affections may not come to rest in the above-mentioned
gifts, he adds: I will show you a still more excellent way, namely, the way of charity, by
which one goes to God in a more direct way: “I will run in the way of thy
commandments” (Ps 119:32); “This is the way, walk in it” (Is 30:21). (Commentary on
First Corinthians, 758)

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