Homilies on First Corinthians — Homily 30

St. John Chrysostom

1. 0. Greeting
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9

For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.

After soothing them from the considerations that the thing given was of free favor; that they received all from one and the self-same Spirit; that it was given to profit withal, that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: ( for all these, says he, works the one and the same Spirit, dividing to each one severally even as he will; wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do.

For when he was discoursing about the hair of men and women, after all the rest he drew matter thence also to correct them, saying, Does not even nature itself teach you that if a man have long hair, it is a dishonor to him? But if a woman have long hair, it is a glory to her? [[1 Corinthians 11.14]]-15 And when he spoke concerning the idol- sacrifices, forbidding to touch them, he drew an argument from the examples also of them that are without, both making mention of the Olympic games, where he says, they which run in a race run all, but one receives the prize: [[1 Corinthians 9.24]] and confirming these views from shepherds and soldiers and husbandmen. Wherefore he brings forward here also a common example by which he presses on and fights hard to prove that no one was really put in a worse condition: a thing which was marvellous and surprising to be able to show, and calculated to refresh the weaker sort, I mean, the example of the body. For nothing so consoles the person of small spirit and inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: for as the body is one and has many members.

Do you see his exact consideration? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing the point more vigorously, and all the members of the one body, being many, are one body. He said not, being many, are of one body, but the one body itself is many: and those many members are this one thing. If therefore the one is many, and the many are one, where is the difference? Where the superiority? Where the disadvantage? For all, says he, are one: and not simply one, but being strictly considered in respect of that even which is principal, i.e., their being a body, they are found all to be one: but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of a coming together since when the many become one, then and not till then is there one body. Wherefore also covertly intimating this v