Unus corpus in Christo
One body in Christ
12:12 Sicut enim corpus unum est, et membra habet multa, omnia autem membra corporis cum sint multa, unum tamen corpus sunt: ita et Christus. [n. 731]
12:12 For as the body is one and has many members; and all the members of the body, whereas they are many, yet are one body: so also is Christ. [n. 731]
12:13 Etenim in uno Spiritu omnes nos in unum corpus baptizati sumus, sive Judaei, sive gentiles, sive servi, sive liberi: et omnes in uno Spiritu potati sumus. [n. 734]
12:13 For in one Spirit were we all baptized into one body, whether Jews or gentiles, whether slaves or free: and in one Spirit we have all been made to drink. [n. 734]
12:14 Nam et corpus non est unum membrum, sed multa. [n. 736]
12:14 For the body also is not one member, but many. [n. 736]
12:15 Si dixerit pes: quoniam non sum manus, non sum de corpore: num ideo non est de corpore? [n. 738]
12:15 If the foot should say: because I am not the hand, I am not of the body: is it therefore not of the body? [n. 738]
12:16 Et si dixerit auris: quoniam non sum oculus, non sum de corpore: num ideo est de corpore? [n. 739]
12:16 And if the ear should say: because I am not the eye, I am not of the body: is it therefore not of the body? [n. 739]
12:17 Si totum corpus oculus: ubi auditus? Si totum auditus: ubi odoratus? [n. 740]
12:17 If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling? [n. 740]
12:18 Nunc autem posuit Deus membra, unumquodque eorum in corpore sicut voluit. [n. 742]
12:18 But now God has set the members, every one of them, in the body as it has pleased him. [n. 742]
12:19 Quod si essent omnia unum membrum, ubi corpus? [n. 743]
12:19 And if they all were one member, where would be the body? [n. 743]
12:20 Nunc autem multa quidem membra, unum autem corpus.
12:20 But now there are many members indeed, yet one body.
12:21 Non potest autem oculus dicere manui: opera tua non indigeo: aut iterum caput pedibus: non estis mihi necessarii. [n. 744]
12:21 And the eye cannot say to the hand: I do not need your help. Nor again the head to the feet: I have no need of you. [n. 744]
12:22 Sed multo magis quae videntur membra corporis infirmiora esse, necessariora sunt: [n. 746]
12:22 But much more, those who seem to be the more feeble members of the body are more necessary [n. 746]
12:23 et quae putamus ignobiliora membra esse corporis, his honorem abundantiorem circumdamus: et quae inhonesta sunt nostra, abundantiorem honestatem habent. [n. 747]
12:23 And such as we think to be the less honorable members of the body, about these we put more abundant honor: and those that are our uncomely parts have more abundant comeliness. [n. 747]
12:24 Honesta autem nostra nullius egent: sed Deus temperavit corpus, ei cui deerat, abundantiorem tribuendo honorem, [n. 749]
12:24 But our comely parts have no need: but God has tempered the body together, giving to that which wanted the more abundant honor. [n. 749]
12:25 ut non sit schisma in corpore, sed idipsum pro invicem sollicita sint membra. [n. 750]
12:25 That there might be no schism in the body: but the members might be mutually careful one for another. [n. 750]
12:26 Et si quid patitur unum membrum, compatiuntur omnia membra: sive gloriatur unum membrum, congaudent omnia membra. [n. 751]
12:26 And if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it. [n. 751]
12:27 Vos autem estis corpus Christi, et membra de membro. [n. 753]
12:27 Now you are the body of Christ and members of a member. [n. 753]
12:28 Et quosdam quidem posuit Deus in Ecclesia primum apostolos, secundo prophetas, exinde doctores, deinde virtutes, exinde gratias curationum, opitulationes, gubernationes, genera linguarum, interpretationes sermonum. [n. 754]
12:28 And God indeed has set some in the Church; first apostles, second prophets, third doctors: after that miracles: then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. [n. 754]
12:29 Numquid omnes apostoli? numquid omnes prophetae? numquid omnes doctores? numquid omnes virtutes? [n. 757]
12:29 Are all apostles? Are all prophets? Are all doctors? Are all workers of miracles? [n. 757]
12:30 numquid omnes gratiam habent curationum? numquid omnes linguis loquuntur? numquid omnes interpretantur?
12:30 Have all the grace of healing? Do all speak with tongues? Do all interpret?
12:31 Aemulamini autem charismata meliora. Et adhuc excellentiorem viam vobis demonstro. [n. 758]
12:31 But be zealous for the better gifts. And I show unto you yet a more excellent way. [n. 758]
731. Posita distinctione gratiarum, hic manifestat eam per similitudinem corporis naturalis. Et
731. Having set forth the distinction among graces, the Apostle now explains it by a likeness to a natural body.
primo ponit similitudinem in generali;
First, he presents the likeness in general;
secundo exemplificat eam in speciali, ibi nam et corpus, et cetera.
second, in more detail, at for the body.
Circa primum duo facit.
In regard to the first he does two things:
Primo ponitur similitudo;
first, the likeness is presented;
secundo similitudinis adaptatio, ibi ita et Christus, et cetera.
second, its adaptation, at so also is Christ.
732. Circa primum considerandum est, quod, sicut in V Metaphysicae, tripliciter dicitur aliquid unum per se. Uno modo indivisibilitate, ut unitas et punctum, secundum quem modum unitas excludit totaliter multitudinem, non solum actualem, sed etiam potentialem. Alio modo dicitur unum continuitate, ut linea et superficies, quae quidem unitas excludit multitudinem actualem, sed non potentialem. Tertio modo integritate, quae non excludit multitudinem neque potentialem, neque actualem, sicut domus est una quae constituitur ex diversis lapidibus et lignis.
732. In regard to the first it should be noted that as it says in Metaphysics V, there are three ways in which something is said to be ‘one’ per se. In one way by indivisibility, as unity and a point. According to this way unity totally excludes not only actual multitude but potential as well. In another way something is called one by reason of continuity, as a line and a surface. Such unity excludes actual multitude but not potential. In a third way something is one by wholeness, which excludes neither actual nor potential multitude, as a house is one thing composed of various stones and types of wood.
Et, eodem modo, corpus hominis aut cuiuslibet animalis est unum, quia eius perfectio integratur ex diversis membris, sicut ex diversis animae instrumentis; unde et anima dicitur esse actus corporis organici, id est, ex diversis organis constituti.
In the same way the body of a man or of any other animal is one, because its perfection is made up of various members as of diverse instruments of the soul; hence the soul is said to be the act of an organic body, i.e., one made up of various organs.
Proponit ergo primo Apostolus quod unitas corporis, membrorum multitudinem non excludit, dicens quod sicut corpus unum est, et multa membra habet, unde et Rom. XII, v. 4 dicitur in uno corpore multa membra habemus. Item proponit quod multitudo membrorum non tollit corporis unitatem, unde subdit omnia autem membra corporis cum sint multa, nihilominus unum corpus sunt, quod ex omnibus perficitur. Unde et Iob X, 11 dicitur: pelle et carne vestisti me, ossibus et nervis compegisti me.
The Apostle, therefore, first proposes that the unity of the body does not exclude a multitude of members, saying: as the body is one and has many members: in one body we have many members (Rom 12:4). Likewise, he proposes that a multitude of members does not take away the unity of the body; hence he adds: and all the members of the body, whereas they are many, are one body, which is completed by all. Hence it is said: you clothed me with skin and flesh and knit me together with bones and sinews (Job 10:11).
733. Deinde cum dicit ita et Christus, etc., ponitur adaptatio similitudinis. Et primo adaptat similitudinem, dicens ita et Christus, scilicet est unus, secundum illud, supra c. VIII, 6: unus Dominus noster Iesus, per quem omnia. Et tamen multa et diversa habet membra, scilicet omnes fideles, secundum illud Rom. XII, 5: multi unum corpus sumus in Christo.
733. Then when he says: so also is Christ, the adaptation of the likeness begins. First, he adapts the likeness, saying: so also is Christ, namely, he is one, as it says above: 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 (Rom 12:5).
734. Secundo ponitur ratio adaptationis, ubi ponitur duplex ratio distinctionis. Una quidem ratio unitatis est Spiritus Sanctus, secundum illud Eph. IV, 4: unum corpus et unus Spiritus.
734. Second, he presents the ground of the adaptation, in which is presented a twofold ground of distinction. One ground of unity is the Holy Spirit: one body and one Spirit (Eph 4:4).
Sed per virtutem Spiritus Sancti duplex beneficium consequimur. Primo quidem, quia per ipsum regeneramur, secundum illud Io. c. III, 5: nisi quis renatus fuerit ex aqua et Spiritu Sancto. Unde dicit etenim in uno Spiritu, scilicet per virtutem unius Spiritus Sancti, omnes nos, qui sumus membra Christi, sumus baptizati in unum corpus, id est in unitatem Ecclesiae, quae est corpus Christi, secundum illud Eph. I, 22: ipsum dedit caput super omnem Ecclesiam, quae est corpus eius; et Gal. III, 27: omnes qui in Christo baptizati estis, Christum induistis.
But we receive a double benefit by the power of the Holy Spirit. First, indeed, because we are reborn through him: unless a man is born again of water and the Holy Spirit (John 3:5), hence he says: for in one Spirit, namely, by the power of the one Holy Spirit, we were all, who are members of Christ, baptized into one body, i.e., into the unity of the Church, which is the body of Christ: he had made him head over all things for the Church, which is his body (Eph 1:22); as many of you as were baptized into Christ have put on Christ (Gal 3:27).
Secundo, per Spiritum Sanctum reficimur ad salutem. Unde subdit et omnes potati sumus in uno Spiritu, id est per virtutem unius Spiritus Sancti.
Second, by the Holy Spirit we are refreshed unto salvation. Hence he adds: and we have all been made to drink in one Spirit, i.e., by the power of the one Holy Spirit.
Potest autem hic potus intelligi dupliciter. Uno modo de interno refrigerio quod Spiritus Sanctus cordi humano praebet, extinguendo sitim carnalium desideriorum et concupiscentiarum. Unde Eccli. XV, 3: aqua salutaris sapientiae potavit eum, et, Io. VII, 38, flumina de ventre eius fluent aquae vivae. Alio modo potest intelligi de potu sacramentali, qui per Spiritum sacratur. Supra X, v. 4: omnes eumdem potum spiritualem biberunt.
This drink can be understood in two ways: in one way of the inward refreshment which the Holy Spirit offers to the human heart by extinguishing the thirst for carnal desires and concupiscences. Hence: he will give him the water of salutary wisdom to drink (Sir 15:3); out of his heart shall flow rivers of living water (John 7:38). In another way it can be understood of a sacramental drink, which is consecrated by the Spirit: all drank the same spiritual drink (1 Cor 10:4).