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that the gift came down upon the apostles, he places later in his discourse. If the Spirit were lesser, and of another substance, as some say, the consolation would be of no benefit, nor to hear, the same Spirit. For one who has received from the king would have this as the greatest consolation, that he himself gave it to him. But one who has received from a servant is all the more grieved, when someone brings this to him, so that from this it is also clear that the Holy Spirit is not of a servile, but of a royal substance. What he said above concerning the Father, who works all things in all, this he also says here concerning the Spirit. But one and the same Spirit works all these things, everywhere showing equality of honor. But the phrase, 'in all,' he says concerning men; you will not yet number the Spirit with men. «Distributing to each one individually as he wills.» He not only consoles, but also silences the one who speaks. For if he distributes to each as he wills, the one who is distressed over a gift comes close to contradicting the will of the Spirit, as if he did not distribute correctly. «For just as the body is one and has many members, but all the members of the one body, being many, are one body.» Having consoled them from the fact that what is given is a gift, and from the fact that all receive from one, and from the fact that it is given for the common good, and after this also having silenced them from the need to yield to the authority of the Spirit, he then consoles them from another, common example, and takes refuge in nature itself. And what he says is this: If the many are one, and the one is many, where then is the difference? where the superiority? where the inferiority? He did not say, being many they are of one body, but, the body itself is many, and those many members, this is the one. «So also is Christ. For by one Spirit we all.» It was necessary to say, so also is the Church; but he does not say this; instead of that he puts Christ, elevating the discourse, and more greatly shaming the hearer. And what he says is this: So also is the body of Christ, which is the Church. For just as a body and a head are one man, so also he says the Church and Christ are one. «were baptized into one body, whether Jews or Greeks, whether slaves or free.» 95.669 And he comes to another spiritual point. And what he says is this: That which made us to become one body, and regenerated us, is one. For you were not baptized in one Spirit, and he in another. Not only is that which baptized us one, but also that into which it has baptized. We are not therefore, he says, justified in being disheartened. For difference has no place. For we were baptized, not that there might be a difference of bodies, but that we all might preserve the precision of one body toward one another. «And we were all baptized into one body. For the body is not one member, but many.» That is, we came under the same initiation, we enjoy the same table. If, therefore, one Spirit fashioned us, and we were baptized into one Spirit and into one body, and he gave us one table, why do you bring up difference to me, as in the case of plants, that from the same spring all the trees are watered? «If the foot should say, ‘Because I am not a hand, I am not of the body,’ is it therefore not of the body? And if the ear should say, ‘Because I am not an eye, I am not of the body,’ is it therefore not of the body? Wishing to make his argument inoffensive and easily acceptable, he introduces the members as speaking: the foot speaking to the hand, and the ear to the eye, members that are near one another, and not the foot to the eye. Since we are not accustomed to envy those who greatly surpass us, but those who have advanced a little. For he does not allow that the one is inferior, and the other superior, to be from the body; for the foot has the lesser rank, and this is a difference of place; but from being connected or separate. «If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the sense of smell?» Since, having fallen into the difference of the members, he led them to the idea of inferiority and superiority, see how he consoles them, showing how this was beneficial. For to be many and different, this especially makes one body

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ἀποστόλους κατενεχθῆναι τὸ χάρισμα, ἐν τῷ λόγῳ ὕστερον τίθησιν. Εἰ ἔλαττον τὸ Πνεῦμα, καὶ ἑτέρας οὐσίας, καθώς τινές φασιν, οὐδὲν ὤνησεν ἡ παραμυθία, οὐδὲ τὸ ἀκοῦσαι, τὸ αὐτὸ Πνεῦμα. Ὁ μὲν γὰρ παρὰ τοῦ βασιλέως λαβὼν, μεγίστην ἂν ταύτην σχοῖ τὴν παραμυθίαν, ὅτι αὐτὸς αὐτῷ ἔδωκεν. Ὁ δὲ παρὰ τοῦ δούλου, τότε μᾶλλον ἀλγεῖ, ὅταν τοῦτό τις αὐτῷ προσενέγκῃ, ὥστε κἀντεῦθεν δῆλον, ὅτι οὐ τῆς δουλικῆς, ἀλλὰ τῆς βασιλικῆς οὐσίας τὸ ἅγιον Πνεῦμα. Ὅπερ ἀνωτέρω περὶ τοῦ Πατρὸς εἶπεν, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι, τοῦτο κἀνταῦθα περὶ τοῦ Πνεύματος. Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, πανταχοῦ τὴν ὁμοτιμίαν δηλῶν. Τὸ δὲ, ἐν πᾶσιν, περὶ ἀνθρώπων λέγει· οὐδέπω δὲ μετὰ τῶν ἀνθρώπων καὶ τὸ Πνεῦμα ἀριθμήσεις. «∆ιαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται.» Οὐ παραμυθεῖται μόνον, ἀλλὰ καὶ ἐπιστομίζει τὸν λέγοντα. Εἰ γὰρ, ὡς βούλεται, διαιρεῖ ἑκάστῳ, ὁ ἀδημονῶν ἐπὶ χαρίσματι, ἐγγὺς ἀντιλέγει τῷ βουλήματι τοῦ Πνεύματος, ὡς οὐκ ὀρθῶς διελόντος. «Καθάπερ γὰρ τὸ σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ, πάντα δὲ τὰ μέλη τοῦ σώματος τοῦ ἑνὸς πολλὰ ὄντα, ἕν ἐστι σῶμα.» Παραμυθησάμενος ἐκ τοῦ χάρισμα εἶναι τὸ διδόμενον, καὶ ἐκ τοῦ πάντας ἐξ ἑνὸς λαμβάνειν, καὶ ἐκ τοῦ συμφερόντως δίδοσθαι, καὶ μετὰ τοῦτο καὶ ἐπιστομίσας ἐκ τοῦ δεῖν παραχωρεῖν τῇ ἐξουσίᾳ τοῦ Πνεύματος, καὶ ἐξ ἑτέρου αὐτοὺς λοιπὸν παραμυθεῖται κοινοῦ παραδείγματος, καὶ ἐπὶ τὴν φύσιν αὐτὴν καταφεύγει. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Εἰ ἕν ἐστι τὰ πολλὰ, καὶ τὸ ἓν πολλὰ, ποῦ ἐστιν ἔτι ἡ διαφορά; ποῦ τὸ ὑπέροχον; ποῦ τὸ ἔλαττον; Οὐκ εἶπε, πολλὰ ὄντα τοῦ ἑνός ἐστι σώματος, ἀλλὰ, αὐτὸ τὸ σῶμα πολλά ἐστι, κἀκεῖνα τὰ πολλὰ μέλη, τοῦτό ἐστι τὸ ἕν. «Οὕτω καὶ ὁ Χριστός. Καὶ γὰρ ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες.» ∆έον εἰπεῖν, οὕτω καὶ ἡ Ἐκκλησία· τοῦτο μὲν οὔ φησιν· ἀντ' ἐκείνης δὲ τὸν Χριστὸν τίθησιν, εἰς ὕψος ἄγων τὸν λόγον, καὶ μειζόνως ἐντρέπων τὸν ἀκροατήν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Οὕτω καὶ τὸ Χριστοῦ σῶμα, ὅπερ ἐστὶν ἡ Ἐκκλησία. Καθάπερ γὰρ σῶμα καὶ κεφαλὴ εἷς ἐστιν ἄνθρωπος, οὕτω καὶ τὴν Ἐκκλησίαν καὶ τὸν Χριστὸν ἓν εἶναί φησιν. «Εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι, εἴτε Ἕλληνες, εἴτε δοῦλοι, εἴτε ἐλεύθεροι.» 95.669 Καὶ ἐφ' ἕτερον ἔρχεται κεφάλαιον πνευματικόν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τὸ κατασκευάσαν ἡμᾶς ἓν σῶμα γενέσθαι, καὶ ἀναγεννῆσαν ἡμᾶς, ἕν ἐστιν. Οὐ γὰρ ἐν ἄλλῳ μὲν αὐτὸς, ἐν ἑτέρῳ δὲ ἐκεῖνος ἐβαπτίσθη Πνεύματι. Οὐ μόνον δὲ τὸ βαπτίσαν ἡμᾶς ἓν, ἀλλὰ καὶ εἰς ὃ βεβάπτικεν. Οὐκ ἂν οὖν ἐσμεν, φησὶ, δίκαιοι ἀθυμεῖν. Οὐ γὰρ ἔχει χώραν ἡ διαφορά. Οὔτε γὰρ ἵνα διαφορὰ γένηται σώματα, ἀλλ' ἵνα πάντες τὴν ἑνὸς σώματος ἀκρίβειαν πρὸς ἀλλήλους διασώζωμεν, ἐβαπτίσθημεν. «Καὶ πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν. Καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος, ἀλλὰ πολλά.» Τουτέστιν, Ὑπὸ τὴν αὐτὴν ἤλθομεν μυσταγωγίαν, τῆς αὐτῆς τραπέζης ἀπολαύομεν. Εἰ τοίνυν καὶ ἓν Πνεῦμα ἡμᾶς κατεσκεύασε, καὶ εἰς Πνεῦμα ἡμεῖς καὶ εἰς σῶμα ἐβαπτίσθημεν, καὶ μίαν τράπεζαν ἡμῖν ἐχαρίσατο, τί μοι τὴν διαφορὰν προσφέρεις, ὡς ἐπὶ φυτῶν ὅτι ἀπὸ τῆς αὐτῆς πηγῆς πάντα τὰ δένδρα ἀρδεύεται; «Ἐὰν εἴπῃ ὁ ποῦς, ὅτι Οὐκ εἰμὶ χεὶρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος; καὶ ἐὰν εἴπῃ τὸ οὖς, ὅτι Οὐκ εἰμὶ ὀφθαλμὸς, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος; Ἀνεπαχθῆ βουλόμενος ποιῆσαι τὸν λόγον καὶ εὐπαράδεκτον, τὰ μέλη εἰσάγει λεγόμενα· τὸν πόδα λέγειν τῇ χειρὶ, καὶ τὸ οὖς τῷ ὀφθαλμῷ, τὰ πλησίον ἀλλήλων μέλη, καὶ οὐ τὸν πόδα τῷ ὀφθαλμῷ. Ἐπειδὴ οὐ σφόδρα τοῖς ὑπερέχουσιν, ἀλλὰ τοῖς ὀλίγον ἀναβεβηκόσι φθονεῖν εἰώθαμεν. Οὐδὲ γὰρ τὸν μὲν ἠλαττῶσθαι, τὸν δὲ ὑπερέχειν, ἀφίησιν εἶναι ἐκ τοῦ σώματος· καὶ γὰρ ὁ ποῦς τὴν ἐλάττονα τάξιν ἔχει, τοῦτο δὲ τόπου διαφορά· ἀλλὰ ἀπὸ τοῦ συνῆφθαι ἢ ἀπέχεσθαι. «Εἰ ὅλον τὸ σῶμα ὀφθαλμὸς, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοὴ, ποῦ ἡ ὄσφρησις;» Ἐπειδὴ εἰς τὴν τῶν μελῶν ἐμπεσὼν διαφορὰν, εἰς ἔννοιαν αὐτοὺς ἐλαττώσεως καὶ ὑπεροχῆς ἤγαγεν, ὅρα πῶς αὐτοὺς παραμυθεῖται, δεικνὺς πῶς τοῦτο συμφέρον ἦν. Τὸ γὰρ πολλοὺς εἶναι καὶ διαφόρους, τοῦτο μάλιστα ποιεῖ ἓν σῶμα