For it is not meet for the members to be at variance with the head; but, according to the testimony of sacred Scripture,
" 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.
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,"
the declaration by Paul, that no one can call Jesus Lord, save by the Holy Spirit.
In this manner, then, is the working of the power of God the Father and of the Son extended without distinction to every creature; but a share in the Holy Spirit we find possessed only by the saints. And therefore it is said, "No man can say that Jesus is Lord, but by the Holy Ghost."
Established in this Spirit, "none ever calleth Jesus anathema; "
1 Cor. 12:3 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith
For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body."
but if he ask money, he is a false prophet. 7. And every prophet that speaketh in the Spirit
yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations; "
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."
on high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men,"
distributions of gifts
This is most clearly pointed out by the Apostle Paul, when demonstrating that the power of the Trinity is one and the same, in the words, "There are diversities of gifts, but the same Spirit; there are diversities of administrations, but the same Lord; and there are diversities of operations, but it is the same God who worketh all in all. But the manifestation of the Spirit is given to every man to profit: withal."
And I consider that the Holy Spirit supplies to those who, through Him and through participation in Him, are called saints, the material of the gifts, which come from God; so that the said material of the gifts is made powerful by God, is ministered by Christ, and owes its actual existence in men to the Holy Spirit. I am led to this view of the charisms by the words of Paul which he writes somewhere,
" And while pointing out the individual distinction of gifts, he refers the whole of them to the source of all things. in the words, "There are diversities of operations, but one God who worketh all in all."
For to one is given the word of wisdom by the Spirit; to another the word of knowledge according to the same Spirit; to another faith through the same Spirit; to another the gifts of healing through the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another diversities of tongues; to another the interpretation of tongues: and all these worketh the one and the same Spirit, distributing to each one according as He wills."
that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know.
" "To another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues; "this will be "the spirit of knowledge."
And Paul also, in the catalogue of "charismata" bestowed by God, placed first "the word of wisdom," and second, as being inferior to it, "the word of knowledge," but third, and lower down, "faith."
And therefore Paul says: "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit."
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;
But if thou hast received "the word of knowledge, or the word of instruction, or of prophecy,"
and also one Holy Spirit, who wrought
And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit."
For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all."
"But all these worketh that one and the self-same Spirit, dividing to every one severally as He will."
Let us take our body for an example.
The divine apostle writes accordingly respecting us: "For now we see as through a glass; "
This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit,
Let us take our body for an example.
of the stature of the fulness of the body of Christ. And then the many members
since "we have been called in one hope of our calling."
And again he writes in another place: "For by one spirit are we all baptized into one body, whether Jews or Greeks, whether bond or free, and we have all drunk of one cup."
1 Cor. 12:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
But from this we are able to show that there is a unison of powers in these two substances, that is to say, in that of the body and in that of the soul; of which unison that greatest teacher in the Scriptures, Paul, speaks, when he tells us, that "God hath set the members every one of them in the body as it hath pleased Him."
although not honourable, since "we bestow more abundant honour upon the less honourable members; "
but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.
to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member,
And again he has laid it down in his epistle, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."
And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."
For who would not grieve at misfortunes of that kind, or who would not consider his brother's grief his own, since the Apostle Paul speaks, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it; "
" And, accordingly, why excuse it on the ground of pristine precedent? It did not bear the names of "body of Christ,"
on the foundation of the Apostles and prophets, Christ Jesus being the head corner-stone; and it is, therefore, called a temple. Now, from the text,
It may be asked whether this is to be taken in its plain sense, or whether we should try to connect each statement that is recorded about the temple, with the view we take about the body of Jesus, whether the body which He received from the Virgin, or that body of Christ which the Church is said to be, as we are said by the Apostle
and they are no more two, but now they are one flesh, since it is said to the wife, "Now ye are the body of Christ, and members each in his part; "
For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, "first apostles, secondarily prophets; "
for this purpose, that all the members receiving it may be vivified; and the [means of] communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers,"
Paul then, teaching us where one may find such, says, "God hath placed in the Church, first, apostles; secondly, prophets; thirdly, teachers."
1 Cor. 12:28 - NIV, NAB - in Victorinus Commentary on the Apocalypse of the Blessed John
For the apostle says: "And he placed in the Church indeed, first, apostles; secondly, prophets; thirdly, teachers,"
o, therefore, is it with apparent purity if it is influenced by considerations of vain glory or love of gain; and the teaching which is thought to be the teaching of the Church, if it becomes servile through the word of flattery, either when it is made the excuse for covetousness, or when any one seeks glory from men because of his teaching, is not reckoned to be the teaching of those "who have been set by God in the Church: first, apostles; secondly, prophets; and thirdly, teachers."
And they hearken not to that which the Scripture has said: "Let not many be teachers among you, my brethren, and be not all of you prophets."
above all these gifts, He even taught the apostle that it was the chief commandment,
was said by Paul in view of our hardness of heart and weakness, to those who do not wish to desire earnestly the greater gifts
Go to the Chronological List of all Early Christian Writings
Please buy the CD to support the site, view it without ads, and get bonus stuff!