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to be. “But now God has set the members, each one of them, in the body, just as He willed. And if they were all one member, where were the body? But now they are many members, yet one body.” Again he refers the argument to the will of God, so that we may not contradict Him who has so ordained, nor say, Why so, and why not so? For even if we have ten thousand arguments to offer, we cannot so demonstrate that it is well. As when we say, As 95.672 the master-craftsman willed, so it came to be. For He wills it as is expedient. So it is also expedient for the foot to be so placed, not for the head alone. And if it should dispute its rank, and leaving its own place, should come to another, it has lost the whole. For it both falls from its own, and does not attain to the other. From the very thing from which they thought they were not of equal honor, because there was much difference among them, from this he shows them to be of equal honor. If there were not, he says, much difference among you, you would not be one body. And not being one body, you would not be of equal honor. But now, since you do not all have one gift, for this reason you are a body; and being a body, you are all one, and you differ in nothing in respect to being a body. So that this difference is what most of all creates the equality of honor. “And the eye cannot say to the hand, I have no need of you.” Having checked the despondency of the lesser, he also humbles the pride of the greater. “Or again the head to the feet, I have no need of you.” For even if the gift is lesser, he says, yet it is necessary. For just as when that one is not present, many things are hindered, so also without this one, the fullness of the Church is lame. “But much rather the members of the body which seem to be weaker are necessary; and those members of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness; but our comely parts have no need. But God.” And he makes an even stronger point; he says that the greater not only have need of the lesser, but even great need. But see how in the case of the weaker, he says, “which seem.” But when he says “necessary,” he no longer adds “which seem,” but he himself declares that they are necessary. For what seems to be less honorable in us than the generative organs? But yet they are useful for procreation; for this reason also the Roman lawgivers punish those who mutilate these members and make eunuchs, as doing injury to the common race and insulting nature itself. But may the licentious perish, who cast away the creations of God. For just as many have cursed wine because of the drunkards, and the nature of women because of the adulteresses, so also they have considered these members to be shameful, because of those who do not use them for their proper purpose. But they ought not; for sin is not allotted to the nature of the thing, but the transgression is born from the will behind the deed. “has tempered the body together.” 95.673 But if He tempered it together, He did not let it appear less honorable. “giving more abundant honor to that which lacked.” For since, even after receiving much comfort, they were grieved as having received less, he shows that they were honored more. For to that which lacked, he says, He gave more abundant honor. “That there should be no schism in the body, but that the members should have the same care for one another; and whether one member suffers, all the members suffer with it; or one member is honored, all the members rejoice with it.” He has given the reason for the more abundant honor, establishing it from what is expedient, saying, that there should be no schisms. For whether it be the eye or the nose, if they each keep to themselves, once the bond is loosed, there will be no benefit left. But if, while this remains, those are injured, it is also supported, and quickly returns to health. “Now you are the body of Christ.” And if our own body must not be in discord, much more that of Christ. “and members in part.” The church among you, he says, is a part of the church everywhere, so that you would be right to be at peace not only with each other, but also with the entire church throughout the world, if indeed you are members of the whole

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εἶναι. «Νῦν δὲ ὁ Θεὸς ἔθετο τὰ μέλη ἓν ἕκαστον αὐτῶν ἐν τῷ σώματι, καθὼς ἠθέλησεν. Εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα; νῦν δὲ πολλὰ μὲν μέλη ἓν σῶμα.» Πάλιν ἐπὶ τὴν τοῦ Θεοῦ βούλησιν ἀναφέρει τὸν λόγον, ἵνα μὴ ἀντιλέγωμεν τῷ οὕτω προστάξαντι, μηδὲ λέγωμεν, ∆ιὰ τί οὕτω, καὶ διὰ τί οὐχ οὕτω; Κἂν γὰρ μυρίους λόγους ἔχωμεν εἰπεῖν, οὐχ οὕτω δυνάμεθα δεῖξαι ὅτι καλῶς. Ὡς ὅταν εἴπωμεν, Ὡς 95.672 ὁ ἀριστοτέχνης ἠθέλησεν, οὕτως ἐγένετο. Ὡς γὰρ συμφέρον ἐστὶν, οὕτως βούλεται. Ὥστε καὶ τῷ ποδὶ συμφέρει τὸ οὕτω τετάχθαι, οὐχὶ τῇ κεφαλῇ μόνον. Κἂν ἀντιλέγῃ τὴν τάξιν, καὶ τὴν ἰδίαν χώραν ἀφεὶς ἐφ' ἑτέραν ἔλθῃ, τὸ πᾶν ἀπώλεσεν. Τῆς τε γὰρ οἰκείας ἐκπίπτει, καὶ τῆς ἑτέρας οὐκ ἐπιτυγχάνει. Ἀφ' ὧν ἐνόμιζον οὐκ εἶναι ἰσότιμοι τῷ πολλὴν ἐν αὐτοῖς εἶναι τὴν διαφορὰν, ἀπὸ τούτου δείκνυσιν ἰσοτίμους. Εἰ μὴ ἦν, φησὶν, ἐν ὑμῖν πολλὴ ἡ διαφορὰ, οὐκ ἂν ἦτε σῶμα ἕν. Σῶμα δὲ οὐκ ὄντες ἓν, οὐκ ἂν ἦτε ἰσότιμοι. Νῦν δὲ ἐπειδὴ οὐκ ἐστὲ πάντες ἕν τι χάρισμα ἔχοντες, διὰ τοῦτο σῶμά ἐστε· σῶμα δὲ ὄντες, πάντες ἐστὲ ἓν, καὶ οὐδὲν διαφέρετε κατὰ τὸ σῶμα εἶναι. Ὥστε ἡ διαφορὰ αὕτη μάλιστά ἐστιν ἡ ποιοῦσα τὴν ἰσοτιμίαν. «Οὐ δύναται δὲ ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω.» Καταστείλας τῶν ἐλασσόνων τὴν ἀθυμίαν, ταπεινοῖ καὶ τῶν μειζόνων τὸν τύφον. «Ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶν, Χρείαν ὑμῶν οὐκ ἔχω.» Εἰ γὰρ καὶ ἔλαττον τὸ χάρισμα, φησὶν, ἀλλὰ ἀναγκαῖον. Ὥσπερ γὰρ ἐκείνου οὐκ ὄντος, πολλὰ ἐμποδίζεται, οὕτως καὶ τούτου χωρὶς χωλοῖ τὸ πλήρωμα τῆς Ἐκκλησίας. «Ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστι· καὶ ἃ δοκοῦμεν ἀτιμώτερα μέλη εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν παρατίθεμεν· καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει· τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει, ἀλλὰ ὁ Θεός.» Καὶ ἑτέραν ὑπερβολὴν τίθησι· λέγει ὅτι οὐ χρείαν ἔχει τὰ μείζονα τῶν ἐλασσόνων, ἀλλ' ὅτι καὶ πολλὴν χρείαν. Ὅρα δὲ ὅπως ἐπὶ τῶν ἀσθενεστέρων, τὰ δοκοῦντα φησίν. Ὅταν δὲ ἀναγκαῖα, οὐκέτι προστίθησι τὰ δοκοῦντα, ἀλλ' αὐτὸς ἀποφαίνεται, ὅτι ἀναγκαῖά ἐστιν. Τί γὰρ τῶν μορίων τῶν γεννητικῶν ἀτιμώτερον ἐν ἡμῖν εἶναι δοκεῖ; Ἀλλ' ὅμως χρήσιμα διὰ τὴν παιδοποιίαν· διὰ τοῦτο καὶ οἱ νομοθέται Ῥωμαίων, τοὺς ταῦτα ἀκρωτηριάζοντας τὰ μέλη, καὶ ποιοῦντας εὐνούχους κολάζουσιν, ἅτε τῷ κοινῷ γένει λυμαινομένους, καὶ αὐτῇ τῇ φύσει ἐπηρεάζοντας. Ἀλλ' ἀπόλοιντο οἱ ἀκόλαστοι, οἱ τοῦ Θεοῦ τὰ δημιουργήματα ἀποβάλλοντες. Ὥσπερ γὰρ τῷ οἴνῳ πολλοὶ διὰ τοὺς μεθύοντας κατηράσαντο, καὶ τῇ φύσει τῶν γυναικῶν διὰ τὰς μοιχευομένας, οὕτω καὶ τὰ μέλη ταῦτα αἰσχρὰ εἶναι ἐνόμισαν, διὰ τοὺς οὐκ εἰς δέον αὐτοῖς χρωμένους. Ἀλλ' οὐκ ἐχρῆν· οὐ γὰρ τῇ φύσει τοῦ πράγματος ἡ ἁμαρτία συγκεκλήρωται, ἀλλ' ἀπὸ τῆς προαιρέσεως τίκτεται τοῦ τολμήματος τὸ πλημμέλημα. «Συνεκέρασεν τὸ σῶμα.» 95.673 Εἰ δὲ συνεκέρασεν, οὐκ ἀφῆκε τοῦ ἀτιμώτερον φαίνεσθαι. «Τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν.» Ἐπειδὴ γὰρ καὶ πολλῆς παραμυθίας τυχόντες ἐλυποῦντο ὡς ἔλαττον λαβόντες, δείκνυσιν ὅτι μᾶλλον ἐτιμήθησαν. Τῷ γὰρ ὑστερουμένῳ, φησὶ, τιμὴν περισσοτέραν ἔδωκεν. «Ἵνα μὴ ᾖ σχίσματα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη· καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη, εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη.» Τὸν λόγον τῆς περισσοτέρας τιμῆς ἀποδέδωκεν, ἀπὸ τοῦ συμφέροντος κατασκευάζων αὐτὸν, ἵνα μὴ ᾖ σχίσματα, λέγων. Ἄν τε γὰρ ὀφθαλμὸς, ἄν τε ῥὶς, διατηρῶσι τὸ οἰκεῖον, τοῦ συνδέσμου λυθέντος, ὄφελος οὐδὲν ἔσται λοιπόν. Ἂν δὲ τούτου μένοντος ἐκεῖνα βλαβῇ, καὶ διαβαστάζεται, καὶ πρὸς ὑγείαν ἐπάνεισι ταχέως. «Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ.» Εἰ δὲ τὸ ἡμέτερον οὐ δεῖ στασιάζειν σῶμα, πολλῷ μᾶλλον τὸ τοῦ Χριστοῦ. «Καὶ μέλη ἐκ μέρους.» Ἡ Ἐκκλησία ἡ παρ' ὑμῖν, φησὶ, μέρος ἐστὶ τῆς πανταχοῦ Ἐκκλησίας, ὥστε οὐχὶ πρὸς ἀλλήλους μόνον, ἀλλὰ καὶ πρὸς ἅπασαν τὴν κατὰ τὴν οἰκουμένην Ἐκκλησίαν εἰρηνεύειν ἂν εἴητε δίκαιοι, εἴ γε παντός ἐστε μέλη τοῦ