1 Corinthians 11:31–12:6

Judge in yourself what I am going to tell you: suppose you happen to go on a long journey and, parched with thirst in the heat, you chance upon one of the brothers. You say to him, "Refresh me in my exhaustion from thirst," and he replies, "It is the time for prayer; I will pray and then I will come to your aid"; and while he is praying, before coming to you, you die of thirst. What seems to you the better, that he should go and pray, or alleviate your exhaustion?

Indeed, many sins seem to be ignored and go unpunished. But their punishment is reserved for the future. It is not in vain that the day when the Judge of the living and the dead shall come is rightly called the day of judgment. Just so, on the other hand, some sins are punished here, and if they are forgiven will certainly bring no harm upon us in the future age. Hence, referring to certain temporal punishments which are visited upon sinners in this life, the apostle, speaking to those whose sins are blotted out and not reserved to the end says: "But if we judged ourselves truly we should not be judged. But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world."

Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged."

"For if we discerned ourselves," saith he, "we should not be judged." And he said not, "if we punished ourselves, if we were revenged on ourselves," but if we were only willing to acknowledge our offence, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we ought to do it, not even thus doth He endure to punish us with the world, but even thus spareth us, exacting punishment in this world, where the penalty is for a season and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he saith, at the same time comforting the sick and rendering the rest more serious.

He did not say: if we punished ourselves, but only: if we judged and condemned ourselves, then even here we would not be judged by God, and we would avoid punishments both here and there.

Then when he says, But if we judged, he assigns two reasons for the above sign: the first is taken on our part; the second on God's part (v. 32).

On our part the cause of divine punishment is from negligence, because we neglect to punish ourselves for sins committed. Hence he says that if we judged ourselves truly by rebuking and punishing our sins, we should not be judged, i.e., not punished by the Lord either later in the future or even in the present.

But on the other hand it says above (4:3): "I do not even judge myself" and in Rom (14:22): "Blessed is he that does not judge himself." The answer is that someone can judge himself in three ways: in one way by examination, and in this way one ought to judge himself both as to past works and as to future ones, according to Gal (6:4): "Let each one prove his own work." In another way by absolving himself decisionally as though judging himself innocent as to the past; and according to this, no one should judge himself, namely, that he judge himself innocent, according to Jb (9:20): "Though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse." In a third way by reprehending, namely, that he did something he judges evil. In this way is understood the statement: "Blessed is he who does not judge himself for what he approves." But as to things already done, each one ought to judge himself by blaming and punishing oneself for evil deeds. Hence it says in Jb (13:15): "I will defend my ways to his face" and (23:4): "I would lay my case before him and fill my mouth with arguments." In the book On Penance, Augustine says of this judgment: "Let the image of the future judgment play before your eyes and let a man rise up against himself before his own face, and having made a judgment in his heart, let thought be the accuser and conscience the witness and the heart executioner. Then let the blood of the confessing spirit break out in tears. Finally, from the mind itself let such a sentence issue that the man judges himself unworthy to partake of the body and blood of the Lord."

The person who comes to the Lord's table irreverently is no better than an unbeliever.

For the law, in its solicitude for those who obey, trains up to piety, and prescribes what is to be done, and restrains each one from sins, imposing penalties even on lesser sins. But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. "Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death."

"Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death." "For in order to teach thee His righteousness," it is said, "He chastised thee and tried thee, and made thee to hunger and thirst in the desert land; that all His statutes and His judgments may be known in thy heart, as I command thee this day; and that thou mayest know in thine heart, that just as if a man were chastising his son, so the Lord our God shall chastise thee."

Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, "that we should not be condemned with the world." If one, however, be made into the figure of (the Spirit), and be generated from an indivisible point, as it has been written in the Announcement, (such a one, albeit) small, will become great. But what is great will continue unto infinite and unalterable duration, as being that which no longer is subject to the conditions of a generated entity.

Instead of passing idly by what are considered slight sins, let us daily require an account of ourselves for words and glances and execute sentence upon ourselves so as to be free from punishment later. This is the reason Paul said, "If we judge ourselves, we would not be judged." Thus if we judge ourselves for our sins every day here, we shall preclude the severity of the judgment in that other place. But if we should be remiss, "we will be judged and chastised by the Lord." So let us take the initiative in passing sentence on ourselves with all good will, holding the court of conscience unbeknown to anyone. Let us examine our own thoughts and determine a proper verdict so that through fear of imminent punishment our mind may forbear to be dragged down and instead may check its impulses, and by keeping in view that unsleeping eye may ward off the devil's advances.

"Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, "But now being judged, we are chastened, that we should not be condemned with the world."

"But when we are judged, we are chastened of the Lord." He said not, we are punished, he said not, we have vengeance taken on us, but, "we are chastened." For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only but by the threat of a greater evil he makes the present light, saying, "that we may not be condemned with the world." Seest thou how he brings in hell also and that tremendous judgment-seat, and signifies that that trial and punishment is necessary and by all means must be? for if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving and they who commit the unpardonable and incurable sins.

Since, he says, we do not perform such an easy and simple task, that is, self-condemnation, God does not deal with us so mercilessly either, but punishes us here in order to show mercy there. "We are chastened" (παιδευόμεθα), he says, here: we are not subjected to punishments, but receive fatherly admonitions, so that there we may not be condemned "with the world," that is, with unbelievers. For believers, being under the protection of God, receive retribution for their sins here.

Then when he says, But when we, he presents the cause on God's part, saying: But when we are judged by the Lord, i.e., punished in this world, we are chastened, i.e., this is done for our correction, in order, namely, that each one withdraw from sin on account of the punishment he endured: "Happy is the man whom God reproves" (Jb 5:17); "Whom the Lord loves he chastises" (Pr 3:12), or even when through the punishment of one, another ceases to sin: "Strike a scoffer and the simple will learn prudence" (Pr 19:25) and this in order that we may not be condemned with eternal damnation in the future, along with the world, i.e., with worldly men.

Paul tells them to wait for one another so that they may make their offering together and serve one another.

The apostle, checking those that transgress in their conduct at entertainments, says: "For every one taketh beforehand in eating his own supper; and one is hungry, and another drunken. Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not?" And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have. Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation."

That too great lust of food is not to be desired. In Isaiah: "Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die." Also in Exodus: "And the people sate down to eat and drink, and rose up to play." Paul, in the first to the Corinthians: "Meat commendeth us not to God; neither if we eat shall we abound, nor if we eat not shall we want." . And again: "When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment." Also to the Romans: "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." In the Gospel according to John: "I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work."

"Wherefore when ye come together to eat, wait one for another." Thus, while their fear was yet at its height and the terror of hell remained, he chooses again to bring in also the exhortation in behalf of the poor, on account of which he said all these things; implying that if they do not this they must partake unworthily. But if the not imparting of our goods excludes from that Table, much more the violently taking away. And he said not, "wherefore, when ye come together, impart to them that need," but, which has a more reverential sound, "wait one for another." For this also prepared the way for and intimated that, and in a becoming form introduced the exhortation...

Again he returned to the word about the poor, after having mentioned punishments and death. And he did not say: share with one another, but: wait, – in order to show that what is brought there is common, and one must await the common assembly.

Then when he says, So then, he leads them back to due observance: first, he presents what he now ordains; secondly, he gives a promise of a future ordination (v. 34b).

In regard to the first he does three things: first, he makes his ordination, saying: So then, my brethren, so that no one will presume to eat his meal, when you come together, namely, in the church, to eat, namely, the body of Christ, wait for one another, so that all may receive at the same time. Hence it says in Ex (12:6): "The holy assembly of the congregation of Israel shall kill their lamb." Secondly, he excludes an excuse, saying: If anyone is hungry and cannot wait, let him eat at home, namely, ordinary food, not to receive the Eucharist later: "The stomach will take any food" (Sir 36:18). Thirdly, he gives the reason saying: lest you come together, namely, to receive the body of Christ, to be condemned.

We are given to understand by this that it was too much for him to set forth in a letter the whole manner of proceeding to be observed by the universal church and that what he set in order personally cannot be altered.

"And if any man is hungry, let him eat at home." By permitting, he hinders it, and more strongly than by an absolute prohibition. For he brings him out of the church and sends him to his house, hereby severely reprimanding and ridiculing them, as slaves to the belly and unable to contain themselves. For he said not, "if any despise the poor," but, "if any hunger," discoursing as with impatient children; as with brute beasts which are slaves to appetite. Since it would be indeed very ridiculous, if, because they were hungry they were to eat at home.

Yet he was not content with this, but added also another more fearful thing, saying, "that your coming together be not unto judgment:" that ye come not unto chastisement, unto punishment, insulting the Church, dishonoring your brother. "For for this cause ye come together," saith he, "that ye may love one another, that ye may profit and be profited. But if the contrary happen, it were better for you to feed yourselves at home."

This, however, he said, that he might attract them to him the more. Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the Mysteries, by the sick, by those that had died, by the other things before mentioned.

Then also he alarms them again in another way, saying, "and the rest will I set in order whensoever I come:" with reference either to some other things, or to this very matter. For since it was likely that they would yet have some reasons to allege, and it was not possible to set all to rights by letter, "the things which I have charged you, let them be observed for the present," saith he; "but if ye have any thing else to mention, let it be kept for my coming;" speaking either of this matter, as I said, or of some other things not very urgent. And this he doth that hence too he may render them more serious. For being anxious about his coming, they would correct the error. For the sojourning of Paul in any place was no ordinary thing.

A shaming word. For he speaks with them as with children who are irritable from hunger, and condemns their gluttony. Therefore, leading them out of the church, he sends them home, and there shames them considerably.

That is, to their own harm and condemnation. Assemblies are appointed so that those who gather in love may be mutually beneficial to one another, but if this is not the case, then it is better to stay at home. He says this not so that they would stay at home, but in order to more strongly draw them to assemblies in the proper manner.

He speaks either about some other faults that existed among them and required resolution, or about the fact that some would likely defend themselves against what was said. But for now, what I have said must be observed. If anyone has something else to say, let him wait for my arrival. He frightens them with his arrival so that they may humble themselves and correct themselves, if they have anything amiss.

Then a promise is made when he says: About other things, namely, which are not so perilous, when I come home very soon, I will give directions, namely, how to conserve them. From this it is clear that the Church has many things arranged by the Apostle that are not contained in Sacred Scripture: "The cities will be inhabited," i.e., the churches will be set in order "by the sense of prudent men," namely, of the apostles (Sir 10:3).

This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?

This however let us defer to another time, but for the present let us state what things were occurring then. Well: what did happen then? Whoever was baptized he straightway spake with tongues and not with tongues only, but many also prophesied, and some also performed many other wonderful works. For since on their coming over from idols, without any clear knowledge or training in the ancient Scriptures, they at once on their baptism received the Spirit, yet the Spirit they saw not, for It is invisible; therefore God's grace bestowed some sensible proof of that energy. And one straightway spake in the Persian, another in the Roman, another in the Indian, another in some other such tongue: and this made manifest to them that were without that it is the Spirit in the very person speaking. Wherefore also he so calls it, saying, "But to each one the manifestation of the Spirit is given to profit withal;" calling the gifts "a manifestation of the Spirit." For as the Apostles themselves had received this sign first, so also the faithful went on receiving it, I mean, the gift of tongues; yet not this only but also many others: inasmuch as many used even to raise the dead and to cast out devils and to perform many other such wonders: and they had gifts too, some less, and some more. But more abundant than all was the gift of tongues among them: and this became to them a cause of division; not from its own nature but from the perverseness of them that had received it: in that on the one hand the possessors of the greater gifts were lifted up against them that had the lesser: and these again were grieved, and envied the owners of the greater.

"Now concerning spiritual gifts, brethren, I would not have you ignorant;" calling the signs "spiritual," because they are the works of the Spirit alone, human effort contributing nothing to the working such wonders. And intending to discourse concerning them, first, as I said, he lays down the difference between soothsaying and prophecy.

"Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led." Now what he means is this: "In the idol-temples," saith he, "if any were at any time possessed by an unclean spirit and began to divine, even as one dragged away, so was he drawn by that spirit in chains: knowing nothing of the things which he utters. For this is peculiar to the soothsayer, to be beside himself, to be under compulsion, to be pushed, to be dragged, to be haled as a mad-man. But the prophet not so, but with sober mind and composed temper and knowing what he is saying, he uttereth all things. Therefore even before the event do thou from this distinguish the soothsayer and the prophet. And consider how he frees his discourse of all suspicion; calling themselves to witness who had made trial of the matter. As if he had said, "that I lie not nor rashly traduce the religion of the Gentiles, feigning like an enemy, do ye yourselves bear me witness: knowing as ye do, when ye were Gentiles, how ye were pulled and dragged away then."

But what is, "unto those dumb idols?" These soothsayers used to be led and dragged unto them.

But if they be themselves dumb, how did they give responses to others? And wherefore did the demon lead them to the images? As men taken in war, and in chains, and rendering at the same time his deceit plausible. Thus, to keep men from the notion that it was just a dumb stone, they were earnest to rivet the people to the idols that their own style and title might be inscribed upon them. But our rites are not such. He did not however state ours, I mean the prophesyings. For it was well known to them all, and prophecy was exercised among them, as was meet for their condition, with understanding and with entire freedom. Therefore, you see, they had power either to speak or to refrain from speaking. For they were not bound by necessity, but were honored with a privilege. For this cause Jonah fled; for this cause Ezekiel delayed; for this cause Jeremiah excused himself. And God thrusts them not on by compulsion, but advising, exhorting, threatening; not darkening their mind; for to cause distraction and madness and great darkness, is the proper work of a demon: but it is God's work to illuminate and with consideration to teach things needful.

This was her vision, and for her witness there was God; and the apostle most assuredly foretold that there were to be "spiritual gifts" in the church. Now, can you refuse to believe this, even if indubitable evidence on every point is forthcoming for your conviction? Since, then, the soul is a corporeal substance, no doubt it possesses qualities such as those which we have just mentioned, amongst them the property of colour, which is inherent in every bodily substance.

In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of "spiritual gifts," I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise.

In former times those who accepted the divine preaching and who were baptized for their salvation were given visible signs of the grace of the Holy Spirit at work in them. Some spoke in tongues which they did not know and which nobody had taught them, while others performed miracles or prophesied. The Corinthians also did these things, but they did not use the gifts as they should have done. They were more interested in showing off than in using them for the edification of the church.

That is, about the gifts of the Spirit. The matter is as follows. Those who believed and were baptized in the beginning all received the Spirit. Since He was invisible, an outward proof of His power was given; and those who received Him either spoke in various tongues, or prophesied, or worked miracles. Among the Corinthians, these gifts caused disturbances: those who received more were puffed up, and those who received less envied them. Moreover, there were certain soothsayers and false prophets, and it was difficult to distinguish them from the divinely inspired prophets. So then, all of this is being corrected, and first of all the matter of the soothsayers.

After discussing the three sacraments of Baptism, Matrimony and the Eucharist, the Apostle begins to talk about things pertaining to the reality signified in the sacraments. But this is twofold: one is signified and contained, namely, grace, which is conferred at once by the sacrament; the other is signified but not contained, namely, the glory of the resurrection, which is expected at the end. First, therefore, he deals with the gifts of graces; secondly, with the glory of the resurrection (c. 15). In regard to the first he deals with the charismatic graces; secondly, he prefers to all of these charity, which pertains to sanctifying grace (c. 13); thirdly, he compares the charismatic graces to one another (c. 14).

In regard to the first he does two things: first, he principally explains his intention, saying: I have said that "about other things," which pertain to the use of the sacraments, "I will give directions when I come." And this is what he says: Now concerning spiritual gifts, i.e., the gifts of the graces which come from the Holy Spirit, I do not want you to be ignorant, brethren. "For it is the worst form of ingratitude to be ignorant of benefits received," as Seneca says in the book On Benefits. Therefore, in order that man not be ungrateful to God, he should not be ignorant of spiritual gifts: "We have received the Spirit which is from God, that we might understand the gifts bestowed on us by God" (1 Cor 2:12); "Therefore, my people go into exile for want of knowledge" (Is 5:13), i.e., of spiritual things.

Now that he is about to give them spiritual teaching, Paul recalls their former way of life. His intention is that, just as they have been worshipers of idols in the shape of statues and used to be led about by the will of demons, so now, as worshipers of God, they may walk according to the model of the law, so as to be pleasing to God.

Paul shows that there is a very big difference between Christian prophecy and pagan soothsaying. Pagans do not address the unclean spirit but are possessed by it and say things which they do not understand. The soothsayer's soul is darkened, and he does not know what he is saying, whereas the prophet's soul is enlightened and reveals what the prophet has learned and understood.

He gives a sign of a soothsayer for distinguishing a prophet, and says: whoever prophesies through idols, under the inspiration of an unclean spirit, is as if led by someone, dragged along bound by the spirit, knowing nothing of what he utters, but being in a state of frenzy and demonic possession. But a prophet is not like that; he speaks everything with a sound mind. This is the first distinction between a demon-possessed diviner and a God-inspired prophet.

Secondly, when he says, You know that when you were heathen, he follows out his intention: first, he shows the need for spiritual graces; secondly, he presents the distribution of graces (v. 4). Now the need for a thing is best known from its absence. Hence, in regard to the first he does two things: first, he manifests the loss they suffered, before they received grace; secondly, he concludes to the need for grace (v. 3).

First, therefore, he says: You know by experience that when you were heathen, i.e., living as heathen without having yet received grace through Baptism: "We are Jews by birth and not Gentile sinners" (Gal 2:15); "The Gentiles living in the futility of their minds" (Eph 4:17). You were led, as though with a ready and constant mind, as Jer (8:6) says: "Everyone turns to his own course, like a horse plunging into battle"; "Their feet run to evil" (Pr 1:16). To dumb idols, namely, to adore and worship, as it says in Ps 114 (v. 5): "They have a mouth but do not speak." Their lack of speech is particularly stressed, because speech is the proper effect of knowledge. Hence it is shown that idols do not understand and, as a consequence, they have nothing divine, if they are mute. And this, as you were led, i.e., without any resistance. For they were led, either attracted by the beauty of the idols; hence it says in one of Jerome's letters: "You will see in Babylon gods of gold and silver; see that fear does not overtake you in them." Or even by the command of some prince, as it says in Dan (3:1) that Nebuchadnezzar compelled men to adore a golden statue. In 2 Macc it is stated that some were led to the sacrifice with bitter necessity on the king's birthday. Or even by the instigation of demons, who aspire in a special way to have divine worship paid to them: "All these things will I give you, if falling down you adore me" (Matt 4:9). Therefore, they went to cultivate idols according as they were led without resistance, as Pr (7:22) says of the silly youth: "All at once he follows her as an ox is led to the slaughter." This shows that before receiving grace, man quickly runs into sin without resistance.

He makes special mention of the sin of idolatry for three reasons: first, because it is a very grave sin to introduce another God, just as one would sin very gravely against a king by introducing another king into his kingdom. Hence, it says in Jb (31:26): "If I have looked at the sun when it shone, or the moon moving in splendor and my mouth has kissed my hand," namely, as a worshipper of the sun and moon, which is the greatest iniquity and denial against God Most High. Secondly, because from the sin of idolatry all other sins arise according to Wis (14:27): "For the worship of idols not to be named is the beginning and cause and end of every evil." Thirdly, because this sin was common among the heathens and was not counted; hence it says in Ps 96 (v. 5): "All the gods of the heathens are demons."

It should be noted that some have said that man existing in mortal sin cannot without grace be freed from the sin he lies under, because the remission of sins is brought about only by grace, as it says in Rom (3:24): "They are justified by his grace"; but he can preserve himself from mortal sin without grace, through free will. But this position does not seem to be true. First, because one cannot preserve himself from mortal sin except by observing all the precepts of the law, since no one sins mortally except by transgressing some precept of the law. And so someone could observe all the precepts without grace – which is the Pelagian heresy. Secondly, because no one can without grace have charity, through which God is loved above all things, as it says in Rom (5:5): "God's love has been poured into our hearts through the Holy Spirit which has been given to us." But no one can avoid all sins, unless he loves God above all things: just as that is more despised which is loved less. Therefore, it could happen that for some time a person who lacks grace will abstain from sin, until he encounters that for which he will despise God's precept, and by which he is led into sin. It is significant that the Apostle says, as you were led.

If we cannot name the Lord Jesus without the Spirit, surely we cannot proclaim him without the Spirit.

Any truth spoken by anyone is spoken by the Holy Spirit.

If two yardsticks are compared with each other, their straightness is in agreement. But if a distorted piece of wood is compared with a ruler, the crooked one will be at variance with the straight. Since, therefore, the praise of God is righteous, there is need of a righteous heart, in order that the praise may be fitting and adapted to it. "No one can say 'Jesus is Lord,' except in the Holy Spirit." So how can one offer due praise if one does not have the right spirit in one's heart? HOMILY 15.

And every prophet that speaketh in the Spirit ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaketh in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known.

This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying,

"Wherefore I give you to understand, that no man speaking in the Spirit of God calleth Jesus accursed:" and then another: "and that no man can say that Jesus is the Lord, but in the Holy Ghost."

"When thou seest," saith he, "any one not uttering His name, or anathematizing Him, he is a soothsayer. Again, when thou seest another speaking all things with His Name, understand that he is spiritual." "What then," say you, "must we say concerning the Catechumens? For if, no man can say that Jesus is the Lord but by the Holy Ghost, what must we say of them who name indeed His Name, but are destitute of His Spirit? But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers. What then, doth no demon call upon God's Name? Did not the demoniacs say, "We know Thee who Thou art, the Holy One of God?" Did they not say to Paul, "these men are the servants of the Most High God?" They did, but upon scourging, upon compulsion; never of their own will and without being scourged.

But here it is proper to enquire, both why the demon uttered these things and why Paul rebuked him. In imitation of his Teacher; for so Christ did also rebuke: since it was not his will to have testimony from them. And wherefore did the devil also practise this? Intending to confound the order of things, and to seize upon the dignity of the Apostles, and to persuade many to pay attention to them: which had it happened, they would easily have made themselves appear from hence worthy of credit, and have brought in their own designs. That these things then might not be, and the deceit might not have a beginning, he stops their mouths even when speaking the truth, so that in their falsehoods men should not at all give heed unto them, but stop their ears altogether against the things said by them.

There are so many different kinds of spirit that without the gift of discernment, who can know which is which?

When the demoniac Legion acknowledged Jesus as Lord, he did not do so in a believing sense, but he merely confessed his knowledge of the lordship and rule of Christ over all things.

There is no disharmony between the teaching of the only begotten Son and that of the Holy Spirit. In the Gospels, Christ the Lord taught us how great the Holy Spirit is, and the Spirit has proclaimed his lordship. No one who is truly moved by the Spirit can say that Christ is not divine.

And he says this: let this be for you a sign of a false prophet: he "anathematizes," that is, blasphemes and speaks evil of Jesus; conversely, a sign of a true prophet: he utters the name of the Lord with praise. But what about the catechumens? How do they, not yet having the Spirit, name Jesus? But the discussion now is not about them, but about believers and unbelievers. And what about the demons? Did they not call Jesus by the name of the Lord (Mark 5:7)? But they called upon Him under blows and against their will, and voluntarily and without being struck — never.

Then when he says, Therefore, he concludes to two effects of grace: the first is that it makes one abstain from sin; the second is that it makes one do good works (v. 3b).

First, therefore, he says: From the fact that when you were without grace, you ran after sin rapidly, I want you to understand that if you had possessed grace, this would not have happened to you, for no one speaking by the Spirit of God says "Jesus be cursed," i.e., blasphemes Jesus: "Every spirit which does not confess Jesus is not of God" (1 Jn 4:3). It should be noted that above he said that the gravest sin is blasphemy, which is avoided through grace; hence the other lesser sins are avoided. By saying, anathema to Jesus, any mortal sin can be understood. For "anathema" signifies separation. It is derived from "ana," which means "above" and "thesis," which is a "placing"; as it were, "placed above," because in olden days things separated from men's use were hung up in temples or in public places. But every mortal sin separates from Jesus, as it says in Is (59:2): "Your iniquities have made a separation between you and your God." Therefore, whoever sins mortally says in his heart or with his mouth, anathema, i.e., separation from Jesus. Therefore, no one speaking by the spirit of God says anathema to Jesus, because no one through the spirit of God sins mortally because, as it says in Wis (1:5): "The holy spirit of discipline will flee from deceit."

But according to this it seems that whoever had the Holy Spirit cannot sin mortally; further, it says in 1 John (3:9): "No one born of God commits sin, because God's seed abides in him." The answer is that as far as the Spirit of God is concerned, man does not commit sin but rather is drawn away from sin. But he can sin through a defect of the human will which resists the Holy Spirit, as it says in Ac (7:51): "You always resist the Holy Spirit." For by the indwelling Holy Spirit the ability to sin is not taken away totally from the free will in this life. Therefore, it is significant that the Apostle did not say: "No one having the Holy Spirit," but no one speaking by the Spirit of God.

Then when he says, and no one, he mentions the second effect of grace, namely, that without it man cannot perform a good work. He says, therefore: And no one can say "Jesus is Lord" except by the Holy Spirit. But against this seems to be the fact that by the Holy Spirit man is introduced to the kingdom of heaven, as it says in Ps 143 (v. 10): "Your good spirit leads me along the right path." The Lord, however, says: "Not everyone who says, Lord, Lord, will enter the kingdom of heaven" (Matt 7:21). Therefore, not everyone who says "Lord Jesus," says it in the Holy Spirit. The answer is that saying something in the Holy Spirit can be understood in two ways: in one way in the Holy Spirit moving but not possessed. For the Holy Spirit moves the hearts of certain men to speak, although He does not dwell in them, as it says in John (11:49) that in predicting the utility of the Lord's death Caiaphas did not speak from himself but through the Spirit of prophecy. Balaam also predicted many true things, but moved by the Holy Spirit, as it says in Numbers (chaps. 23 & 24), although he did not possess Him. According to this, therefore, it must be understood that no one can say anything true, unless moved by the Holy Spirit, Who is the Spirit of truth, of Whom it is said in John (16:13): "When the Spirit of truth comes, he will guide you into all the truth." Hence Ambrose says in a Gloss: "Every truth by whomsoever spoken is from the Holy Spirit." This applies especially to matters of faith, which are had by a special revelation of the Holy Spirit. Among these is the fact that Jesus is Lord of them all. Hence it says in Ac (2:36): "Let all the house of Israel know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." In another way someone speaks in the Holy Spirit moving and possessed. And according to this, what is said here can be verified, but in such a way that "to speak" refers not only to the mouth but also to the heart and the deed. For something is said by the heart as in Ps 14 (v. 1): "The fool says in his heart, 'There is no God.'" But something is said by deed, inasmuch as someone by an external work manifests his thought. No one, therefore, except by having the Holy Spirit can say: "Jesus is Lord," in such a way that he confesses this not only by the mouth but also with the heart reveres Him as Lord and in work obeys Him as Lord.

Therefore, from the foregoing words we can consider three things about grace. First, that without it man cannot avoid sin, as it says in Ps 94 (v. 17): "If the Lord had not been my help, my soul soon would have dwelt in hell." Secondly, that through it sin is avoided, as it says in 1 John (3:9): "No one born of God commits sin." Thirdly, that without it a man cannot do good, as it says in John (15:5): "Apart from me you can do nothing."

Now this cannot pertain to the fulness, nor to the dividing of the Spirit; for neither does the mind of man grasp His fulness, nor is He divided into any portions of Himself; but He pours into the soul the gift of spiritual grace, in which God is worshipped as He is also worshipped in truth, for no one worships Him except he who drinks in the truth of His Godhead with pious affection.

Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not vouchsafed the same: for the gifts of God which are bestowed by Him through Christ are various; and one man receives one gift, and another another. For perhaps one has the word of wisdom, and another the word of knowledge; another, discerning of spirits; another, foreknowledge of things to come; another, the word of teaching; another, long-suffering; another, continence according to the law: for even Moses, the man of God, when he wrought signs in Egypt, did not exalt himself against his equals: and when he was called a god, he did not arrogantly despise his own prophet Aaron. Nor did Joshua the son of Nun, who was the leader of the people after him, though in the war with the Jebusites he had made the sun stand still over against Gibeon, and the moon over against the valley of Ajalon because the day was not long enough for their victory, insult over Phineas or Caleb. Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal, Elijah alone among them, and his disciple Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah the steward, who feared God, but wrought no signs; nor did Elisha despise his own disciple when he trembled at the enemies. Moreover, neither did the wise Daniel who was twice delivered from the mouths of the lions, nor the three children who were delivered from the furnace of fire, despise the rest of their fellow-Israelites: for they knew that they had not escaped these terrible miseries by their own might; but by the power of God did they both work miracles, and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he be a prophet, or though he be a worker of miracles: for if it happens that there be no longer an unbeliever, all the power of signs will thenceforwards be superfluous. For to be pious is from any one's good disposition; but to work wonders is from the power of Him that works them by us: the first of which respects ourselves; but the second respects God that works them, for the reasons which we have already mentioned.

But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God," yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" and we, while upon the earth, as Paul also declares, "know in part, and prophesy in part." Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only,] bestows grace on us.

Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man's salvation being accomplished. As He also declares through Hosea the prophet: "I," He says, "have multiplied visions, and have used similitudes by the ministry of the prophets." But the apostle expounded this very passage, when he said, "Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal."

Having therefore made manifest the soothsayers and the prophets both by the first sign and also by the second, he next discourses of the wonders; not passing without reason to this topic, but so as to remove the dissension which had thence arisen, and to persuade both those that had the less portion not to grieve and those who had the greater not to be elated. Wherefore also he thus began.

"Now there are diversities of gifts, but the same Spirit."

And first he attends on him that had the lesser gift, and was grieved on this account. "For wherefore," saith he, "art thou dejected? because thou hast not received as much as another? Still, consider that it is a free gift and not a debt, and thou wilt be able to soothe thy pain." For this cause he spake thus in the very beginning: "but there are diversities of gifts." And he said not "of signs," nor "of wonders," but of "gifts," by the name of free gifts prevailing on them not only not to grieve but even to be thankful. "And withal consider this also," saith he, "that even if thou art made inferior in the measure of what is given; in that it hath been vouchsafed thee to receive from the same source as the other who hath received more, thou hast equal honor. For certainly thou canst not say that the Spirit bestowed the gift on him, but an angel on thee: since the Spirit bestowed it both on thee and him. Wherefore he added, "but the same Spirit." So that even if there be a difference in the gift, yet is there no difference in the Giver. For from the same Fountain ye are drawing, both thou and he.

"On high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," that is, the gratuities, which we call charismata.

Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts may be supplied you.

Having shown the difference between a prophet and a false prophet, he speaks also about the gifts, in order to correct those who were reaching the point of division because of them. And first he heals the one who received the lesser gift and therefore grieves. Why are you offended that you did not receive as much as another? This is not something owed, but a grace and a gift. Therefore be grateful that God, who owes you nothing, gave you something. Moreover, to both you and him the same God gave. For it was not an angel who gave to you and God to him, but to both of you the one and the same Spirit gave.

Then when he says, There are varieties of gifts, he begins to distinguish the charismatic graces: first, he distinguishes them in general; secondly, he manifests each in particular (v. 7).

In things conferred by the grace of the Holy Spirit three things must be considered. First, indeed, men's faculty to work; secondly, the authority; thirdly, the execution of both. The faculty is had by the gift of grace; for example, by prophecy or the power to work miracles or by something of that sort. The authority is had through some ministry; for example, by the apostolate or something of that sort. Execution pertains to operation. First, therefore, he distinguishes the graces; secondly, the ministries; thirdly, the operations. In regard to the first, therefore, he shows the need for grace which, nevertheless, does not come in its totality to all, but only to Christ, to Whom the Spirit was given without measure, as it says in John (3:34). But in regard to others there are divisions of graces, because some abound in one and some in another. For as in a natural body the head has all the senses, while the other members do not; so in the Church Christ alone has all graces, which are divided in the other members. This is signified in Gen (2:12) where it says that a river, namely, of graces, flowed out to water the garden, and there it divided and became four rivers; and in Matt (25:15) it says that "to one he gave five talents, to another two, and to another one." And although the gifts of graces possessed by diverse persons are diverse, they do not proceed from diverse authors, as the Gentiles believed, who attributed wisdom to Minerva, speech to Mercury, and so on for other gifts. To exclude this, he adds: but the same Spirit, namely, the Holy, Who is the author of all graces: "One body and one Spirit" (Eph 4:4); "The Spirit is one and manifold" (Wis 7:22): one in substance, manifold in graces.

We are all the one body of Christ, whose head is God, whose members we are. Some perhaps are the eyes, like the prophets. Others are more like teeth, as the apostles who passed the food of the gospel teaching into our hearts.… Some are hands who are seen carrying out good works. Those who bestow the strength of nourishment upon the poor are his belly. Some are his feet, and would that I were worthy to be his heel! He pours water on the feet of Christ who forgives the lowly their sins, and, in setting free the common man, he bathes the feet of Christ.

The Holy Spirit adapts himself to each person. He sees the dispositions of each. He sees into our reasoning and our conscience, what we say, what we think, what we believe.

Just as a faculty of the human body will be idle when the causes that stir it into activity are not present, so with the soul. The eyes will not perform their functions except through the light or the brightness of day. The ears will not comprehend their task when no voice or sound is heard. The nostrils will not be aware of their office if no odor is detected. It is not that the faculty is lost because the cause is absent. Rather the employment of the faculty comes from the cause. It is the same with the soul of man. If the soul has not breathed in the gift of the Spirit through faith, even though it will continue to possess the faculty for understanding, it will not have the light of knowledge. The one gift, which is in Christ, is available to everyone in its entirety, and what is present in every place is given insofar as we desire to receive it and will remain with us insofar as we desire to become worthy of it. This gift is with us even to the consummation of the world. This is the consolation of our expectation. This, through the efficacy of the gifts, is the pledge of our future hope. This is the light of the mind, the splendor of the soul. For this reason we must pray for this Holy Spirit.

"And there are diversities of ministrations, but the same Lord."

Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation. Wherefore also he thus said: "there are diversities of ministrations, but the same Lord." For he that hears of "a gift," and hath received a less share, perhaps might grieve; but when we speak of "a ministration," the case is different. For the thing implies labor and sweat. "Why grievest thou then," saith he, "if he hath bidden another labor more, sparing thee?"

He also mentioned the Son as the bestower of blessings. He spoke of ministries in order to further console the one who grieves. For having heard the word "gift" and having received less, he could grieve that he was shortchanged in the giving. But hearing about "ministry," not so; for it indicates labor and toil. Why then do you grieve, when He commanded others to labor more, but spared you?

Then he mentions the distinctions of service, saying: And there are varieties of service, i.e., diverse ministries and offices are required to govern the Church. For the prelates of the Church are called servants, as above (4:1): "One should regard us as servants of Christ." But it pertains to the beauty and perfection of the Church that in it there be diverse ministries, which are signified by the orders of service, which the queen of Sheba admired in Solomon's house (1 Kg 3:5). Yet all serve one Lord; hence he adds: but the same Lord. "For us there is one Lord Jesus Christ through whom are all things" (1 Cor 8:6).

Paul is emphatic in asserting that the distribution of gifts is not to be attributed to human causes as if they were achievable by men. The varied gifts of the Holy Spirit and the grace of the Lord Jesus are the work of one and the same God. The grace and the gift cannot be divided according to the persons of the Father, Son and Holy Spirit but must be understood as constituting the one work of the undivided unity and nature of the Three.

There is a fourfold meaning in the words that lie before us: There is the same Spirit in the varieties of the gifts. There is the same Lord in the varieties of ministries. There is the same God in these varieties. And there is a manifestation of the Spirit in the bestowal of what is profitable.

"And there are diversities of workings, but the same God who worketh all things in all."

"And what," saith one, "is a working?" and what "a gift?" and what "a ministration?" They are mere differences of names, since the things are the same. For what "a gift" is, that is "a ministration," that he calls "an operation" also. Thus fulfil thy ministry; and, "I magnify my ministration:" and writing to Timothy, he says, "Therefore I put thee in remembrance that thou stir up the gift of God, which is in thee." And again, writing to the Galatians, he said, "for he that wrought in Peter to the Apostleship, the same was mighty in me toward the Gentiles." Seest thou that he implies that there is no difference in the gifts of the Father, and the Son, and the Holy Ghost? Not confounding the Persons, God forbid! but declaring the equal honor of the Essence. For that which the Spirit bestows, this he saith that God also works; this, that the Son likewise ordains and grants. Yet surely if the one were inferior to the other, or the other to it, he would not have thus set it down nor would this have been his way of consoling the person who was vexed.

Here He mentioned also the Father, Who produces operations in all believers. And behold for you the perfect Trinity. Now the gift, and the operation, and the ministry are one and the same thing, although they differ in names: for they are equally given by the Spirit, and by the Son, and by the Father. Notice also that he mentioned the Spirit first, and the Father last: this is for the sake of those who are too particular about order.

Then he mentions the distinctions of operations, saying: and there are varieties of working, by which one works the good in himself as by services to his neighbor; "Man goes forth to his work" (Ps 104:23), namely, proper to himself: "He distinguished them and appointed their different ways," i.e., operations (Sir 33:11). All of which come from one source. Hence he adds: But it is the same God who works all, as the first cause creating all actions. But lest the other causes seem to be superfluous, he adds: in every one, because the first cause works in secondary causes: "You have worked all our works in us" (Is 26:12). It should be noted that the Apostle very fittingly attributes things to the Spirit Who is love, because from love proceeds that someone is freely given the ministry from the Lord, to Whom He ministers works to God, as to the first moving cause. And that he says, "spirit," can be referred to the person of the Holy Spirit, what he calls Lord to the person of the Son, what he calls God to the person of the Father; or these three can be attributed to the Holy Spirit, Who is the Lord God.