THE SPIRITUAL GIFTS This chapter deals with the issue of the spiritual gifts, to confirm the following facts: (1) They are rich, many, and diversified. (2) The source of them all is God. (3) They all have the same goal, namely, the edification of the church; to realize the glory of God through the salvation of many, and their spiritual growth. (4) The church is the one body of Christ; none of its members do not enjoy a spiritual gift. (5) Being one body, all its members of the church work together, and each member has his own befitting gift. (6) The spiritual gifts are not a goal in themselves, they should be properly used, lest they should be the cause of divisions and contentions. In his talk about the spiritual gifts in relation to the church ministry, the apostle presents a list of nine gifts of the spirit (8-10), all work for the edification of the church. He used the term ‘body’ 18 times (12 -31) as a symbol of the church, being ‘the believers’, the body of Christ. As the Holy Spirit is the Giver of the gifts, no one can understand the Holy Book, or can offer a praise acceptable to the Lord, except by the Holy Spirit. Unfortunately, many were preoccupied with the gift of speaking in tongues, of which they had no prior knowledge, as a kind of showing off. God did not grant the gift to have people gather around the person concerned, but to let them enjoy His divine salvation work that would not be realized without love. 1-The Grantor of the spiritual gifts 1 - 3 2- Diversity and unity of the spiritual gifts 4 - 11 3-The spiritual gifts are like members of one body 12 - 26 4- The church as the body of Christ enjoying the spiritual gifts 27 - 30 5- An exhortation to get the benefits of the spiritual gifts 31 1- THE GRANTOR OF THE SPIRITUAL GIFTS: “Now, concerning spiritual gifts, brethren, I do not want you to be ignorant” (1) Some discern between the divine grace (charis) and the spiritual gift (charismata). Although both are free gifts from God, yet grace is a gift which the believer, as an individual, enjoys for the sake of his own salvation and his spiritual edification; Whereas the spiritual gift is one which he enjoys for the sake of the edification of the church as a whole, and the salvation of others. It is still not possible to separate them completely, as the salvation of the believer is connected to that of his brethren. The church in Corinth was rich in spiritual gifts; but unfortunately, many abused them because of pride, and the preoccupation with the gift itself rather than with the realization of its goal. The apostle doe not want his listeners to be ignorant of the spiritual gifts; their source; the role of every member of the church through the gift given to him by God; their rules, and the feelings of those who enjoy them. He does not want them to be 350 abused, to turn into a cause of division and dissention, instead of being a cause of edification, No issue is more important than the spiritual gifts in the life of the church; by which the Holy Spirit leads the believers along the royal path; responding of the salvation work of the Lord Christ; and caring for the salvation of every human soul. Through all the spiritual gifts, nothing would preoccupy the believer’s heart except to realize the will of God, that all would be saved, and to the knowledge of the truth Those who received the divine preaching in the early days of the church, and got baptized for the sake of their salvation, used to gain apparent signs of having the grace of the Holy Spirit. Some spoke in tongues of which they had no prior knowledge, while others practiced miracles, or prophesied. Although the Corinthians experienced all that, yet they did not use those gifts for the edification of the church, but only cared for showing them off1. (Theodoret, Bishop of Cyrus) Paul called those gifts “spiritual”, being the work of the Holy Spirit alone, and nothing in them refer to any human factor2. (St. John Chrysostom) “You know that you were Gentiles, carried away to these dumb idols, however you were led” (2) Guiding them to recognize the spiritual gifts, he reminds them of how they were before faith; having been Gentiles led by carnal covetousness and temporal lusts; not led by reason or truth, but were as though carried away by gusts of wind. How they were before, worshipping the dumb and senseless idols, but now they are led by the Holy Spirit of God, the Grantor of life. He reminds them of their past spiritual misery before receiving faith, of their past foolishness and ignorance of the true God; having been deceived by the pagan priests and their rulers; But now they enjoy the Living God who grants them, by His Holy Spirit, exalted gifts for the sake of edifying their fellow human brethren. It was befitting of them, instead of boasting those gifts, to offer a sacrifice of thanksgiving to God who led them to the Truth, and who granted them those gifts, it was befitting of them to work with every wisdom and strength; as they have no favor in what they have got. To demonstrate the great difference between the Christian prophecy and the pagan divination, Paul says that the pagans are possessed by evil spirits that utter on their tongue things they do not understand. While the soul of the pagan diviner is full of darkness, and knows nothing of what he utters, that of the Christian prophet is enlightened, and he says what he learned and understand. (Severian, Bishop of Gebalah) “Therefore, I make known to you that no one speaking by the Spirit of God calls Jesus accursed; and no onecan say that Jesus is Lord except by the Holy Spirit” (3) The Holy Spirit, the Grantor of all the spiritual gifts, leads humanity to believe that Jesus is the Lord. He who confesses the Lordship of Jesus Christ is being led by the 1 Comm.. On Cor., 240. 2 In 1 Cor., Hom. 29: 2. 351 Holy Spirit. By that, the apostle Paul intends to direct all the energies of the church, however different the gifts are, to the recognition by all, of the Person of Jesus as the Lord Savior, which would not be realized without the work of the Holy Spirit. It so seem that some of the Jews who rejected the Christian faith, claimed to be led by the Holy Spirit who worked in the prophets of the old covenant. But here the apostle sets a clearly defined rule, that whoever calls the Lord Jesus Christ accursed, is not led by the Holy Spirit. The work of the Holy Spirit is to reveal the Person of Jesus, to honor Him, and to exhort us to receive His salvation work, to worship Him, and to get connected to Him by love. That is the task of the church led by the Holy Spirit., and that of every living member in it. Our Lord – the cause of everything – shines in our hearts by the Holy Spirit; As, according to the apostle, it is not possible to truly recognize the Lord Jesus, except by the Holy Spirit1. He who is born from the Spirit becomes a Spirit, and would testify to Christ; as, according to the apostle: “No one can say that Jesus is Lord except by the Holy Spirit” (3) 2. (St. Gregory, Bishop of Nyssa) If “no one can say that Jesus is Lord except by the Holy Spirit”, What can we say about those who have called His name without having the Spirit? Here, it is befitting of us to understand that Paul was not speaking about the Catechumen who were not yet baptized, but about the believers and the nonbelievers3. (St. John Chrysostom) There are different kinds of the Spirit; And without the gift of discernment, who can discern what they are4? (The scholar Origen) It is befitting of us to ask: How could we conform between the saying of the Lord: “Not everyone who says to Me, ‘Lord, Lord’, shall enter the kingdom of heaven” (Matthew 7: 21); and that of the apostle: “No none can say that Jesus is Lord except by the Holy Spirit” (3)? We can not say that he who has the Holy Spirit will not enter the kingdom of heaven, unless he endures up to the end. And we cannot, as well, confirm that those who say. “Lord, Lord”, without entering the kingdom of heaven, have the Holy Spirit. In the saying: “No one can say Jesus is Lord except by the Holy Spirit”, the apostle means by the word “say” its particular meaning; namely, (having the will and understanding); While by this same word “say”, the Lord Christ, means the general concept. As he who utters without meaning or understanding, may seem as though he “says”; while he who, by what he utters, expresses his will and mind, would be truly considered as “saying”. 1 Against Eunomius, 1: 36. 2 On the Faith. 3 In 1 Cor., Hom. 29: 3. 4 Comm.. On 1 Cor., 4: 47: 2-3. 352 This is like our interpretation of the word “joy” or “rejoice”, previously mentioned as one of the fruits of the Holy Spirit; as by it he means its particular sense, and not the general concept mentioned by the same apostle, when he says: “does not rejoice in iniquity” (1 Corinthians 13: 6). As though it is possible for man to rejoice in iniquity; when joy is only possessed by the good man. The same way with those who keep saying: “Lord, Lord”, but only with their mouth; Whereas, the apostle says about those who say it, expressing their true will and purpose,: “No one can say that Jesus is Lord except by the Holy Spirit1. (St. Augustine) Praising God is righteousness, and needs an upright heart to be befitting to Him. If “no one can say that Jesus is Lord except by the Holy Spirit”, How could the befitting praise to God be presented, unless the person uttering it has an upright Spirit in his heart2? (St. Basil the Great) If we cannot call the Lord Jesus without the Spirit, We certainly cannot proclaim Him without the Spirit3. (St. Ambrose) Any truth uttered by man, is uttered by the Holy Spirit4. (Ambrosiaster) The ‘legion’ of demons (Mark 5: 9) proclaimed that Jesus is Lord, not out of faith in Him, but of their knowledge of His Lordship and authority on everything. (Severian, Bishop of Gebalah) There is no contradiction between the teaching of the only begotten Son and the teaching of the Holy Spirit. In the gospels, the Lord teaches us the greatness of the Holy Spirit; And the Holy Spirit proclaims His Lordship. No one, truly moved by the Spirit can say that Christ is not God5. (Theodoret, Bishop of Cyrus) Whoever does not believe in the Spirit, would not believe in the Son; and whoever does not believe in the Son, would not believe in the Father, because “No one can say that Jesus is Lord except by the Holy Spirit”; and: “No one has seen God, The only begotten Son who is in the bosom of the Father, He has declared Him” (John 1: 18) 6. (St. Basil the Great) 2- DIVERSITY AND UNITY OF THE SPIRITUAL GIFTS: “Now, there are diversities of gifts, but the same Spirit” (4) There are many gifts (charismatoon) that lead to amazing results, like prophecy, teaching, divine proclamations, speaking in tongues, and performing wonders, that came in verses 8 to 11. These gifts have one source -- the Holy Spirit, who testifies to the Lord 1 Sermon on the Amount 2: 83. 2 Hom. Pn Ps. 32, hom 15: 1. 3 The Holy Spirit 1: 11: 124. 4 CSEL 81: 132. 5 PG 82: 322. 6 On the Holy Spirit, 11. 353 Christ, proclaims His Person and Work, for the realization of a divine goal. Therefore, no one has the right to boast what he has freely got, nor despise him who does not have this same gift. The Holy Spirit distributes His gifts according to His divine will; by His authority; according to the need of every one; and for the benefit of all. Some German critics attempted to claim that the word “Spirit” here refers to ‘nature’ (Eichhorn); which would not conform with what came here in this statement, and would even contradict it. It is obvious that the apostle means by the word “Spirit” here, the third Person of the Holy Trinity: the “Holy Spirit”, the Grantor of wisdom, knowledge, faith, and the performer of wonders, etc.; as it came in many locations in the New Testament. And this phrase would loose every harmony in it , if the “Spirit” is interpreted otherwise. Even if you are given a lesser gift than that given to someone else; the Grantor is the same; and therefore, your have the same honor as his1. Although there are differences between the gifts; yet the Grantor is the same; You all draw from the same spring2. (St. John Chrysostom) This does not concern the perfection of the Spirit, nor it is a part thereof; As the human mind cannot visualize the perfection of God; Nor God Himself may divide into portions; but He pours the gift of the Spirit for the worship of God; who is worshipped in truth; as no one worship Him except he who retreats to the truth in His Godhead by a love of piety3. (St. Ambrose) “There are differences of ministries, but the same Lord” (5) There are many ministries (diakonioon), like those of the apostles, prophets, teachers; as well as bishops, priests, deacons, etc. who are qualified, not by themselves, but through the call of the Lord Jesus Christ to them. By saying “There are differences of ministries”, he confirms the diversity of those working in the vineyard of the Lord; who although different in rank, yet they are equal, as far the source of the call is concerned, as well as the goal of the work; namely ministering to the One God; And that all of them are essential and complementary to one another; Or else, why would the One God call them? Therefore no one should boast on the other, nor anyone should feel despised or left out! “And there are diversities of activities, but it is the same God who works all in all” (6) “And there are diversities of activities” (energeematon); namely working energies; like performing miracles, driving out demons, healing the sick, raising the dead; beside works of the heart, the mind, etc., whose source is God the Father, who “works all in all”. and whose works appear both in the great things like the creation of the sun, the moon, and the stars; and in the things that may seem very simple, not worthy of much attention, like a little worm. That is why all those working in the church should stand, not 1 In 1 Cor., Hom. 29: 4. 2 In 1 Cor., Hom. 29: 3. 3 The Holy Spirit 11: 71. 354 to boast of what they have got of gifts, that may be supernatural; but all to partake of presenting a sacrifice of thanksgiving to God, who works and grants the strength. The apostle thus refers the gifts, to the Holy Spirit (4); the ministries, to the Lord Jesus (5); and the energies, to God the Father (6). There are gifts, ministries, and energies for work, whose source is the Holy Spirit, the incarnate Son, and God the Father; Namely, the source of all these heavenly blessings, is the One Holy Trinity, who presents to every believer according to His divine pleasure. We are all the body of the One Christ, whose Head is God, and whose members are us: Some may be (the eyes) like the prophets. Some may be (the teeth), like the apostles, who pass over the food of the teachings of the gospel to our hearts. Some may be (the hands), seen as carrying good deeds, those who present strength to revive the poor. And some may be (His feet). I wish I am good enough to be counted as (His heels). He would be pouring water on the feet of Christ, he who forgives the sins of the lowly; and he who liberates the regular man by washing the feet of Christ1. (St. Ambrose) Someone may be feeling like a failure, when he sees that someone else has got a greater gift than his; Yet it would be different with ministries, where labor and sweat are required. For, why would you complain if someone else is given more labor to make you more comfortable2?! (St. John Chrysostom) As the human body would be idle without the factors that provoke it to move, it is the same way, as far as the soul is concerned: The eyes do not see except in the presence of light, or during the splendor of the day. The ears do not hear in the absence of an audible sound. The nose do not do their job, if there is nothing to smell. That is not because of a lack of work; but of the absence of the cause for its appearance; Work is rather realized by the cause. The same way with the soul of man; in case it does not comprehend the gift of the Spirit through faith; And even if it does possess the comprehension, yet it lacks the light of knowledge. The gift which is in Christ, is perfectly available for everyone, yet is given as much as we wish to have, and will stay in us, as long as we desire to be qualified for Him. This gift is ours even to the end of time. This is the comfort we expect through the activity of the gifts; the deposit of hope to come. That is the role of the mind, and the exaltation of the soul. It is therefore befitting of us to pray to this Holy Spirit3. 1 Letter to his Sitster, 62. 2 In 1 Cor., Hom. 29: 4. 3 Trinity 2: 35. 355 The words in our hands have four meanings: The same Spirit is present in the different gifts. The same God is present in the different ministries. The same God is present in all these different things. There is a proclamation of the Spirit in these beneficial given gifts1. (St. Hilary, Bishop of Boitier) The gifts, ministries, and energies, will all come to the same end; being different forms of the same ministry2. (St. John Chrysostom) To tell us about the role of the Holy Trinity in the gifts given to the believers, the scholar Origen says that the secret of their strength is in God the Father their Source; In the Son who uses them for ministry; and in the Holy Spirit who grants, and distribute them among the believers. [These gifts come, and draw their strength from God; Are ministered by Christ; And we are indebted to the Holy Spirit for their true existence in men3]. Here, in case of the Father, the Son, and the Holy Spirit; their power is present in their nature. I say that it confirms that the Father, the Son, and the Holy Spirit are in the center of power to perform their will: … The Holy Spirit gives life to whomever He chooses, and works “all in all” according to His will; … The Son, by whom all seen and unseen things, in heaven and on earth, are created, does all things according to His pleasure, and gives life to whomever He chooses. …. And the Father puts times within His authority. Which means that everything happens in its designated time, according to the will of the Father4. This Spirit is no doubt a royal Spirit, a life-giving Spirit; an almighty power; that sanctifies the whole creation; and “works all in all’, as He wills5. (St. Gregory, Bishop of Nyssa) “But the manifestation of the Spirit is given to each one for the profit of all” (7) All believers without exception have their role; each has his own gift, ministry, or energy to work, for the manifestation of the Spirit. The word ‘manifestation’ came in Greek as (phaneroodtis), to mean the revelation of the real feelings, and the work of the Spirit in the depths of man. The way the apparent nature reveals the unseen God, So are the life, works, and zeal of man reveal the Spirit working in him. For the “profit”. God does not grant these gifts just for the personal profit of the believer, but for the profit of others, beside his own salvation. Here, we cannot separate between the profit of the owner of the (talent), or the gift, or the church work, and the profit of others. As the edification of the church is set upon the harmony between the edification of the inner soul, and testifying to the Truth, and winning others to the fellowship in the enjoyment of the divine blessings. 1 Trinity 8: 29. 2 In 1 Cor., Hom. 29: 4. 3 Commentary on John 2: 6. 4 Against Eunomius, 2: 6. 5 Against Eunomius, 2: 2. 356 As no one man is able to receive all the spiritual gifts, the grace of the Spirit is given according to the faith of every one. When man lives in a congregation together with others, the grace, given specifically to each one is not his own possession, but would become a general possession of all1. (St. Basil the Great) Whatever is the measure of the Spirit given to you, it is for your own profit; Therefore there is no cause for you to complain that it is a little gift2. (St. John Chrysostom) “For to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit” (8) (1) The gift of wisdom: Demonstrating the diversity of the gifts of the One Spirit to the believers, the apostle designates for one the words ofwisdom, and to another the words of knowledge, according to the Spirit’s pleasure, and to what is convenient for the individual, and to what profits the church as a whole. He starts by the word of wisdom, then follows it by that of knowledge; not that wisdom has the priority over knowledge. The first appears as a wise and prudent guide, capable of revealing the wisdom of God in the ordinance of the salvation of mankind, and of presenting Christ as the “Wisdom of God” (Ephesians 3: 10; 1 Corinthians 1: 24) to those around him, to acquire Him, “in whom are hidden all the measures of wisdom and knowledge” (Colossians 2: 3). The preaching apostles were called “wise men” (sophoi) (Matthew 23: 34); called to teach by the gospel, “according to the wisdom given to them” (2 Peter 3: 15). (2) The gift of knowledge: By which, having by the Holy Spirit, got enlightenment, the believer presents the knowledge of the secrets of the Old Testament, and reveals the prophesies and the symbols in the law and the prophets. This knowledge could not be separated from the wisdom. In other words, he is given knowledge, not through learning from a book, but through the enlightenment by the Holy Spirit3. (Ambrosiaster) Wisdom refers to the knowledge of divine issues; while knowledge refers to human issues4. (St. Augustine) “To another faith by the same Spirit; to another gifts of healings by the same Spirit” (9) (3) The gift of faith: Granting the simple persons the trust in God, the Spirit surely realizes His divine promises; as by their prayers, the simple would realize much; and would have their role beside the wise and those of knowledge. Being characterized by the Spirit of prayer and piety; many would resort to them to support them with their prayers; While the wise and those of knowledge will take over the role of preaching and teaching. 1 The Long Rules 7, PG 82: 323. 2 In 1 Cor., Hom. 29: 5. 3 CSEL 81: 134. 4 Trinity 14. 357 Faith is one of the most precious of the spiritual gifts; given to all. But, being a rare gift, it is despised by some, in haughtiness and pride in human achievement, and not in God’s work. Here, the apostle talks about faith that moves heaven and earth, and by which mountains could be moved (1 Corinthians 13: 2). While some believe that faith here means the role of the miraculous work in drawing the hearts to receive the salvation work of Christ. Faith given by the Spirit as a gift, is not that faith concerning the bare teachings, but the faith bearing power and activity that surpass human nature; the kind of faith that moves mountains … Like the mustard seed, although tiny, yet it contains an explosive energy; when planted to produce great branches that turn into a refuge for birds; In the same way, faith produces in the soul great things. By it man puts God’s mind ahead of his own; and by the enlightenment of faith, he can behold God; His mind can also wander through the world from end to end; and can foresee the end of time yet to come, with the judgment day already set, and the promised rewards already given1. (St. Cyril of Jerusalem) Without the Spirit of faith, no one can truly believe. And without the Spirit of prayer, no one can raise a useful prayer. That does not mean that there are many Spirits; but in everything, the One and same Spirit, works, and gives each one specifically according to His will2. (St. Augustine) “To another faith”; Here he does not mean dogmatic faith, but faith that performs miracles, about which the Lord Christ says: “If you have faith as a mustard seed, you will say to this mountain, ‘move from here to there’, and it will move” (Matthew 17: 20) 3. (St. John Chrysostom) Faith, mentioned here, is not the faith given to every believer, but it is a kind of faith, capable of moving mountains4. (Theodoret, Bishop of Cyrus) (4) The gift of healing: After talking about the gift of faith, the apostle moved to that of healing the sick, given by the Spirit, yet within limits. The apostle Paul was granted this gift, that rags taken from his body could heal the sick; while, at the same time, he could not relieve himself of the thorn in his own flesh (2 Corinthians 12: 7); and could not heal some of his close disciples, like ‘Epaphroditus’ (Philippians 2: 26), ‘Trophimus’ (2 Timothy 4: 20), and ‘Timothy’ (1 Timothy 5: 23). “To another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues” (10) (5) The gift of working miracles (energeemata dunameoon). This is different from the last one, which concerns healing the sick; It concerns doing supernatural works, 1 Catech. Lect. On Faith 5: 11. 2 Letter to Sixtus, 191. 3 In 1 Cor., Hom. 30: 1. 4 PG 82: 323. 358 as mentioned by the Lord Christ in Mark 16: 18; when he gave His disciples the authority to trample upon serpents, and in case they drink a deadly poison, it would not harm them. He probably also mean raising the dead, and driving out unclean spirits. This gift most probably covers the “diverse activities” mentioned in (6); as the Greek word came the same in both phrases. (6) The gift of prophecy: Meaning the teaching by the interpretation of the word of God concerning the life to come; It means as well revealing future events in the present world, as did ‘Agabus’ about binding Paul and delivering him into the hands of the Romans (Acts 11: 28); And when Paul did about the ship wreck on Malta (Acts 27). According to Paul, the prophecy is realizes, not only by the father and the Son, but also by the Holy spirit; Hence it is one work and one grace1. (St. Ambrose) (7) The gift of discerning the spirits: By which one can discern between the true divine miracles and the false ones; and between the true and false teachers (1 John 4: 1). To him who gets this gift, God reveals the intentions of man, and what is in his heart, to expose the deception, and protect many from running after it. By such a gift, Peter knew what is in the hearts of Ananias and Sapphira who lied to the Holy Spirit (Acts 5: 1-10); and also in the case of Elymus the sorcerer (Acts 13: 9-11). In the distribution of the spiritual gifts, is added that of discerning the spirits about which the apostle John says: “Test the spirits, whether they are of God” (1 John 4: 1) 2. (The scholar Origen) (8) The gift of different kinds of tongues (genee gloossoon): Uttering diverse tongues of which they have no prior knowledge; given by God for the sake of teaching and preaching. (9) The gift of interpretation of tongues: As some speak in tongues of which they have no prior knowledge, Those who know these tongues among those present would help to interpret them for the benefit of all. As the Corinthians used to boast of having got this particular gift, Paul put it at the end of the list3. (St. John Chrysostom) “But one and the same Spirit works all these things distributing to each one individually as He wills” (11) These exalted gifts are not acquired through experience and normal human abilities, but are given by the Holy Spirit, distributed according to His divine will; according to what He sees as convenient to the person concerned, and for the benefit of the congregation as a whole. Some believe that the word “as He wills”, does not only imply His mere pleasure, but means (according to His wisdom); He does not distribute them haphazardly, but according to the good and the true profit of all. Beside having the authority to distribute 1 The Holy Spirit 2: 13: 143. 2 Hom. 3 on Exodus. 3 In 1 Cor., Hom. 29: 5. 359 as He wills, Being, a the same time, the divine Spirit of wisdom, He will never err in distributing these gifts. Therefore, it is befitting of the believer not to boast of his given gift, as though he has got it on his own, or for the sake of his worthiness and righteousness; nor to envy his brother for having some gift he, himself, would like to have; But to work under the leadership of the Holy Spirit of God, to flare up the gift he has got, as well as to encourage the others to do the same. The task of the church is to create the spirit of living and working leadership; yet, together with the spirit of humility, and not of pride; and the spirit of strength and not of feeling failure. The universal gift which is the source of comfort, originating from the same source, the same treasure, and the same spring, is got equally got by all1. (St. John Chrysostom) The Spirit has spoken as well in the father Patriarchs, and the prophets; then finally in the apostles; to make them more perfect by receiving the Holy Spirit. There is therefore, no separation between the divine power and the grace; As, although the gifts are diverse, yet it is one and the same Spirit2. (St. Ambrose) Here, the apostle Paul gives comfort to those with little gifts, confirming to them that it is given as well by the Holy Spirit. (Theodoret, Bishop of Cyrus) Let us then proclaim the Holy Spirit, only as it is written, and not to preoccupy ourselves with what is not written. Having inspired the Holy Scripture, the Holy Spirit dealt with everything He intended, or everything we could understand. So, let us limit ourselves to what He says, and not do otherwise3. (St. Cyril of Jerusalem) It refers to God’s justice in distribution, according to His will, or to His intention to grant each one what He knows will benefit him4. (St. Ambrose) Notice how Paul did not say: ‘according to the will and wish of everyone’, but “according to the will of the Holy Spirit” 5. (St. Jerome) I wish those who intend to take away from the Holy Spirit His befitting power, listen to what the Lord says: “The wind (the Spirit) blows where it wishes” (John 3: 8); and to what the apostle Paul says: “But one and the same Spirit works all these things distributing to each one individually as He wills” (11). For fear that someone may assume that the Father and the Son do not do these things, he clearly referred to the gifts of “healing the sick” and the “working miracles”, which no doubt includes 1 In 1 Cor., Hom. 29: 5. 2 The Holy Spirit 2: 12: 138. 3 Catechesis 16: 2. 4 Letter 20 to Bishops. 5 Against the Pelagians 16. 360 driving out the demons. As when he says: “distributing to each one individually as He wills”, Does it not show clearly the power of the Holy Spirit, yet without any separation from the Father and the Son1? (St. Augustine) Here, the apostle Paul refers to the Holy Spirit, what he previously referred to the Holy Trinity, being of one nature and having one power; The three of them do what one does. There is only one God, whose grace is distributed among individuals according to His will, and not according to the worthiness of a specific person; but for the sake of the edification of His church; All those things which the world need to acquire, and yet cannot, on account of being carnal; They are all seen in the church, the house of God, being granted as gifts of the Holy Spirit and His teaching2. (Ambrosiaster) The same rain that come down on the whole world, conforms itself according to its recipient; and turns into a diversity of colors and fragrances in different kinds of flowers, and trees, as is convenient to every plant; So is the Holy Spirit, despite being of one indivisible nature, grants everyone His grace according to His will. Like when the dry tree blossoms when watered; So is the soul, while in sin, would, by repentance, be qualified for the grace of the Holy Spirit, and would blossom with righteousness. Through the one Spirit in nature, by the will of God, and in the name of the Son, will produce a diversity of good fruits: will provide the tongue of someone with wisdom, enlighten the soul of another with prophecy; another with the power of driving out demons; and another with the gift of interpretation of the Holy Scripture. He supports one with the gift of self-control; teaches another the gift of giving, another that of fasting and humility; another that of disregarding the things of the flesh; and prepares another for martyrdom. Although being one and the same Spirit, yet He works differently in different individuals3. (St. Cyril of Jerusalem) No one can have all these gifts, but one will have this, and the other will have that; Yet all of them are provided by the same Spirit who gives according to what is convenient for every one4. (St. Augustine) The Lord says: “They counted My bones” and not one was broken. But talking about the resurrection of the true and perfect body of Christ, He says that He will bring forth together the members of Christ, that are dry bones, one bone to another, a nerve to another; And once they reach the perfect man, to the full measure of the body of Christ, the many members will become one body. Only God can discern between the foot, the hand, the eye, the hearing, and the smelling. Meaning that God will strengthen the body as a whole, giving the weak members more honor; There would be no kind of division, but all members will enjoy a 1 Sermons on New Testament Lessons, 21: 26. 2 CSEL 81: 135. 3 Catechesis 14: 12. 4 Trinity, 15. 361 good situation, will share the goodness of each; And in case one members is glorified, all the other members will rejoice together with it1. (The scholar Origen) Every work worthy of mention, is not that of the Father alone, nor of the Son in particular, nor of the Holy Spirit separately. While saying: the same Spirit distributes His good gifts to everyone in a diversity of ways, the movement of the goodness produced by the Spirit is not without beginning. We find behind it the power of the only begotten Son, the Creator of everything; without whom nothing existing would ever has its beginning. The same source of goodness is provided by the will of the Father2. (St. Gregory, Bishop of Nyssa) medicine in which ecumenical console for each is to be issued by a single origin, and treasures, and springs, and bestowed total3. (St. John Chrysostom) 3- THE SPIRITUAL GIFTS ARE LIKE MEMBERS OF ONE BODY: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ” (12) Here the apostle Paul presents an amazing example to clarify how the gifts react together; namely, how the diverse members in one body work together in an amazing harmony. This example conforms to the concept of the church, being the body of Christ (27). All members of the body of Christ work together through the leadership of the Head. Having his specific spiritual gift, the believer is committed to contribute to the edification of the church of God on earth. Yet as not all believers have the same gift, the diversity of gifts will make them all work together with the spirit of unity and mutual respect; as every member feels his need for the gift of the other; that unity would be set on the foundation of love. The scholar Origen and many of the church fathers believe that, although we should love and appreciate all, being our members in the same body, Yet this love has a system to which we are committed. According to St. Augustine, the believer loves God with no limit, but his love for his neighbor is within the limit of his love for himself; as he is asked to love his neighbor like himself, but not at the expense of his own salvation. On another aspect, love for the spouse differs from that for one’s children or parents; And love for the neighbor differs from that for the opponent or the persecutor of the church, We are committed to love all, yet with the spirit of discernment and wisdom. If, according to the apostle, we are members of one another, we should bear toward our neighbors a kind of feeling that makes us love them, not as foreign bodies, but as our own members. Being members of one another commits us to have a kind of love which is like and equal for all. Yet, with respect to the fact that certain members in the body have more honor, strength and beauty than others; there should be a kind of balance for love according to the worthiness and honor of the different members. He 1 Commentary on John, 10: 20. 2 On "Not Three Gods". 3 In 1 Corinth., hom. 29:5. 362 who walk with reaon in everything, and controls himself in his behavior and emotions, according to the word of God, should acknowledge the proper system of love, and give it accordingly1. (The scholar Origen) As the body and the head are one person, So is the church and Christ, are One2. Talking about the church, Paul talks about Christ; by which he raises the level of his talk, and gives a more sense of awe to his listeners3. (St. John Chrysostom) Paul refers to the fact that, as the body has many members, some of which are more important than others, So it is in the church; yet every member is necessary and important4. (Theodoret, Bishop of Cyrus) When we think of His body, we see Him in us; how we are Him. For if we are not Him, how could the saying: “In as much as you did it to one of the least of these My brethren, you did it to Me” (Matthew 25: 40) be true? … Or how could the saying: “Saul, Saul, why are you persecuting Me?” (acts 9: 4) be true? We, therefore are Him; The fullness of Christ is both the Head and the body (See Ephesians 1: 22-23) 5. (St. Augustine) “For by one Spirit we were all baptized into one body – whether Jews or Greeks, whether slaves or free – and have all been made to drink into of Spirit” (13) By the work of the Holy Spirit, we, in baptism, gained the unity together in the Head – Jesus Christ; and, although we practice different works, yet they consummate one another. Here the apostle concentrates on the commitment of all to work together. No true believer is without a role, being a living member in the body. All work together, although different in their talents, in citizenship, whether Jews or Gentiles, slaves or free; There is no discrimination, as all came to be on the same level, members in the body of Christ. By saying “have all been made to drink of one Spirit”, he probably means the cup of the Eucharist, from which we enjoy the same precious blood of Jesus Christ, that flows in our veins, for all to become as though one family of one blood. We were baptized, not to become many diverse bodies, but for all of us to keep the perfect nature of one body, into which we were baptized. He who conforms us (Christ) is One; And what He conforms is one…. The apostle says it well: “We were all”, adding himself to us; as though saying: ‘Even I, an apostle, have nothing more than you in this concern’6. 1 The Song of Songs. Comm., Book 3: 7. (ACW). 2 In 1 Cor., Hom. 29: 5. 3 In 1 Cor., Hom 30: 1. 4 PG 82: 326. 5 Sermons on New Testament Lessons, 83: 8. 6 In 1 Cor., Hom 30: 3. 363 Look how he comforts them again, by saying that being many and diversified make them one body; Namely, if they are one and without diversity, they will not be one body1. Now, do not ask for a better reason for this; more than to see that the Creator Himself (God) is pleased by it; to be convinced that so He likes it to be2. He means to say that, without having so much difference between you, you would not be one body. It follows again, that if you are equal in honor, you are not a body; And not being a body, you would not be one; And not being one, How could you be equal in honor3? Although there is nothing in the body less important than hair; yet, if you pull it off from the eye brows or eyelashes, you would be taking something from the grace of beauty of the eyes … The same may be said if you cut off a finger from the hand, you would be reducing the efficiency of the other fingers … Thus, he who fights his brother is as though fighting himself, as the harm would not only come over the later, but that which comes on the former is not less intense4. (St. John Chrysostom) You are all one in Jesus Christ; although some of you are more enlightened, and others are less perfect in spiritual things. If we forsake all carnal covetousness, we shall be all equal and spiritual before the Lord5. (St. Clement of Alexandria) There is only one work, as there is only one sacrament; There is only one baptism, as there is only one death to the world; And there is a unity in the look which is indivisible6. (St. Ambrose) Paul teaches us, that it is not befitting of us to treat one another with despite; nor to think of anyone as perfect7. (Ambrosiaster) He who conformed the body is One; And the body conformed is one8. (St. John Chrysostom) “For in fact the body is not one member but many” (14) Those of experience say that virtues could not be separated from one another; And that we cannot acquire one of them as is befitting, without having the other virtues; As wherever is one virtue, all other virtues, by necessity, will follow it9. (St. Gregory, Bishop of Nyssa) 1 In 1 Cor., Hom 30: 3. 2 In 1 Cor., Hom 30: 4. 3 In 1 Cor., Hom 30: 5. 4 In 1 Cor., Hom 30: 6. 5 Paedagogus 1: 5: 31. 6 The Holy Spirit 1: 3: 54. 7 CSEL 81: 135. 8 In 1 Cor., Hom. 30: 2. 9 On Virginity 15. 364 In this fact, the unity of the church is realized: Its many members are to fulfill the need of the other members1. (Ambrosiaster) So says the apostle, that we should not despise the humble members of the church; for, although one may be less by nature, yet, he still belongs to the body of the church. (Severian, Bishop of Gebalah) “If the foot should say, ‘Because I am not a hand, I am not of the body’, is it therefore not of the body?” (15) “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?” (16) Paul says that a weak person, or of a little less honor, should not think that he is not of the body or not important for it2. (Ambrosiaster) Notice how Paul combine the two feet with the two hands; on account that we lean to envy those who are a little higher than we are3. (St. John Chrysostom) “If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?” (17) If the body is only formed of the more important member, it would be useless without the other members4. (Theodoret, Bishop of Curus) “But now, God has set the members, each one of them, in the body, just as He pleased” (18) We have no right to ask why God did things this or that way; For we shall never find a more perfect answer, that it is His pleasure to do things the way He likes5. (St. John Chrysostom) “And if they all are one member, where would the body be?” (19) if all equal to one another in the church When he found the body, because the body is governed by the diversity and functions of its members (Ambrosiaster) “And now indeed there are many members, yet one body” (20) If all members in the church are equal, there would be no body; as the body is controlled by the diversity of its members6. (Ambrosiaster) Unless there is great diversity among you, you would not be a body. And if you are not a body, you would never unite, nor become equal in honor. Having not got the same gifts, you are therefore a body1. 1 CSEL 81: 136. 2 CSEL 81: 136. 3 In 1 Cor., Hom. 30: 3. 4 PG 82: 327. 5 In 1 Cor., Hom. 30:4. 6 CSEL 81: 138. 365 (St. John Chrysostom) “And the eye cannot say to the hand, ‘I have no need of you’; nor again the head to the feet, ‘I have no need of you’” (21) Even if the eye is sound and sees perfectly; What pleasure would it have if it looses the other members? How could it look perfect without the hands or feet, and the rest of the body members2? (The scholar Origen) He who is of a greater rank or honor, would not be able to work without those who are less than him; as there are things done better by those of less honor. The way iron can do what gold can not; the feet can realize things that would honor the head3. (Ambrosiaster) In case the lesser members of the body are inflicted by harm, the whole body would not be able to work as is befitting. What is lower than the feet? And what is more honorable and more important than the head? Yet the head alone cannot do things on its own, without the service of the feet4. A certain gift may seem of less importance than others, yet necessary; and if absent, several other gifts would get confused. Likewise in the church, Without a certain gift, its perfection would be distorted5. Nothing in us is without honor; being all done by God. The sexual organs may seem to be the least in honor; Yet even the poor, if they leave the rest of their bodies naked, they would never bear to leave their sexual organs naked! That is beside their great and crucial importance for keeping our race6! We are commanded by God not to dishonor those who are seemingly less, not just for fear of being torn apart from each other, but for the sake of having more love and harmony. If the being of man is set upon the peace of his neighbor, the least you can do is to love him. As long as the body is alive and well, the diversity between its members is clear; which would not be the case otherwise. Its destruction would be certain in case its lesser members do not work as they should7. (St. John Chrysostom) The eyes of the church are those who have the gift of interpreting the secrets of God in the Holy Scripture. Its feet and hands are those who, although they lack such a gift, yet, by their inexhaustible labor and continuous movements, they are indispensable. Therefore, the eye should not despise neither the hands nor the feet8. (St. Jerome) “No, much rather, those members of the body which seem to be weaker are necessary” (22) 1 In 1 Cor., Hom. 30: 5. 2 In Leviticus. Hom. 7. 3 CSEL 81: 138. 4 In 1 Cor., Hom 31: 1. 5 In 1 Cor., Hom 31: 2. 6 In 1 Cor., Hom. 312. 7 In 1 Cor., Hom. 31: 4. 8 On Matthew, Hom. 85. 366 The great emperor is in need of an army1. Because our feet are low and in need of honor, we adorn them with shoes; So are the private parts that seem without beauty, we cove them to spare them being dishonored or despised. Some poor brethren, with their unbecoming attire, may seem as nobody in the eyes of those richly clothed. Yet, being members of our body, they are not without grace, being the members of our body; and should rather be honored, for they probably have a more pure life. What men see as despised, God may see beautiful2! (Ambrosiaster) And those members of the body which we think to be less honorable, on these we bestow greater honor. and our less respectable parts are treated with greater respect” (23); whereas our more respectable parts do not need this. But God has so arranged the body, giving the greater honor to the inferior members” (24), that within the body, but the members may have the same care for one another” (25) There is no bond of peace in the absence of harmony or the lack of compassion; but there is controversy, contention, and acute competition; and they would not dare to call themselves members of Christ, or claim to be walking under His leadership. It would be more honest to say that they are under the authority of, and are reigned by carnal wisdom3. (St. Basil) “And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it” (26) Here, three things are sought: All to unite in perfection with no dissension. All to care for one another as is befitting. All to cooperate with one another4. When a thorn pierces the heel of someone; his whole body will feel it and care for it: he will bow his back and his head; concentrate his eyes; and stretch his hands to pull it out from his heel. Therefore, although his feet are the lowest parts of his body, yet by bowing the head, equality in honor, and a closer bond between them would then be apparent. …. And when the head is crowned; he whole body will feel honored, that the mouth will boast and laugh, and the eyes will sparkle with joy5. When a church member proves prominent in his talk, the whole church would be commended6. The devil is envious by nature, yet his envy is directed against humans. But man envies his fellow man, even those of his own family; something never done by the 1CSEL 81: 138. 2 CSEL 81: 138-39. 3 ON THE Judgment of God. 4 In 1 Cor., Hom. 31: 5. 5 In 1 Cor., Hom. 31: 5. 6 In 1 Cor., Hom. 31: 6. 367 devil! What forgiveness do you expect to get; and what excuse would you give, when you envy a fellow man for his success, instead of rejoicing for his sake1?! (St. John Chrysostom) I suffer and grieve for our fellow believers who they deny faith under the bitterness of persecution; a part of our hearts will be torn off with them, causing us grief not less painful than their wounds2. (St. Cyprian) Sharing everything, good and sad, is the only way to reach the perfection of fellowship3. (St. John Chrysostom) Far from it to reject listening to what is bitter and sad concerning those we love. For if one member suffers, all members suffer with it4. Watching the perpetual comfort you enjoy in Christ, We, as well, although we are going through great labor, and confronting difficulties, find comfort together with you, our beloved. Being, all of us, one body under One Head, you share with us our labor, and we share with you your comfort; For, “if one member suffers, all members suffer with it; or if one member is honored, all members rejoice with it” (26) 5. (St. Augustine) St. Augustine believes that the believer, amid his sufferings and labor, does not seek from the others to share his sufferings; But, looking at the peace, comfort, and joy they enjoy, he shares with them this life, and forgets his own sufferings and labor. Through the fellowship in suffering, practiced by other member when one member suffers (26), in a way I can not explain, a certain kind of relief is realized, if not by an actual practice of suffering, it would be through the power of the comfort of love. Sharing together in enduring it, they all share the same experience, the same hope, the same love, and the same divine Spirit6. We long to hear that God has granted you some kind of comfort, as much as it is possible in this world; For “if one member is honored , all members rejoice with it”. It is our perpetual experience, that, amid our discomfort, when we go with our thoughts to our brethren who live in relative comfort, we feel as though enjoying together with them a greater peace7. (St. Augustine) Having this knowledge or rather this faith, which I previously dealt with, namely, that everything that happen is allowed by God, ordained for the good of our spirits; we, not only refrain from despising them (those who deny faith under the bitterness of persecution), but will keep on praying for their sake, and would have compassion on 1 In 1 Cor., Hom. 31: 7. 2 Letter 17. 3 In 1 Cor., Hom. 31: 5. 4 Letter, 99. 5 Epistle 48: 1. 6 Epistle 99: 2. 7 Epistle 145: 2. 368 them with all our beings and hearts; For “If a member suffers, all members suffer with it” (26).Knowing that, being our members, we cannot be made perfect apart from them, we also read that those who preceded us, could not get their full reward without us; As according to the apostle: “All these, having obtained a good testimony through faith, did not receive the promise; God having provided something better for us, that they should not be made perfect apart from us” (Hebrew 11: 39, 40) 1. (Father Serinus) 3- THE CHURCH AS THE BODY OF CHRIST ENJOYING THE SPIRITUAL GIFTS: “Now we are the body of Christ, and members individually” (27) If our body should not be divided; It would be more so with the body of Christ; as long as the grace is greater than nature2. As the church of Corinth was not the whole body, but a part of the congregation of faith on the level of the whole world; It was befitting of it, if it is truly a member in the body. to be in peace with the church everywhere3 (St. John Chrysostom) When Christ resurrected, all His members, by necessity, resurrected together with Him. Crossing over from the depths to the highest, He made us cross over from death to life4. (Maximus of Turin) In the text: “You are the body of Christ, and members individually” (27), we see now, how even the befitting harmony between the stones of the temple seem to have been dissolved, and the stones to have been scattered, as it came in the psalm 23 concerning the bones of Christ, as a result of the plots done against Him, and the persecutions and grieves by those who war against the temple. Yet the temple – the body was going to be raised on the third day, following that day of evil5. “But He was speaking of the temple of His body. Therefore when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said” (John 2: 21-22). This refers to the body of Christ as His temple. Someone may wonder if this should be taken as the obvious meaning, or we attempt to bind it to every phrase concerning the temple, being the body of Christ; whether that He has taken from the Virgin Mary, or the church; according to what the apostle said that all of us are the members of His body. On one aspect, it may be assumed impossible to bind everything said of the temple to the body, whatever this body is. And on another aspect, the talk is taken in the clear and simple meaning, that the body (in both assumptions) is called the temple, and bears the glory of God dwelling in it; Hence, He, who is the image and glory of God, 1 Cassian: Conferences 7: 30. 2 In 1 Cor., Hom. 32: 1. 3 In 1 Cor., Hom. 32: 1. 4 Maximus of Turin: Sermons, 54. 5 Commentary on John, 10: 20. 369 the Firstborn of all the creation, can truly call His body – the church – a temple bearing His image1. (The scholar Origen) Being said: “You are the body of Christ, and members individually” (27); the body of Christ is not different from the church which is His body, and members individually. God attached those two together, to become, not two, but one body; commanding men not to separate the church from the Lord2. (The scholar Origen) You heard, being her children (the children of love), that the body of Christ is the church; and if you wish, you could be as well. As according to the apostle in more than one location: “… for the sake of His body, which is the church” (Colossians 1: 24); and, “You are the body of Christ, and members individually” (27). Therefore, if we are His body, What he has endured in His body from the mob, is also being endured now by the church3. We can truly call all these as Christ, having been anointed with the anointment; as long as the whole body, together with its Head, is One Christ4. (St. Augustine) “And God has appointed these in the church: first apostles, second prophets, third teachers, then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues” (28) “God has appointed … forms of assistance” (28). What is this assistance? Is supporting the weak a gift? Yes it is! It is also a gift from God to to hasten to know the need of others, and present the spiritual treatment. Besides, the apostle calls all our good deeds as gifts; not disregarding our heart’s role, but to reveal our need for the divine help in everything; and to prepare them for the life of thanksgiving, by which to bring them forth to progress, and to incite their minds. Having been puffed up because of the gift of speaking in tongues, the apostle kept putting it the last of the list … He put the “apostles” in the first place , as they possess all the gifts … Then the “prophets” in the second place; like the daughters of Philip, Agabus, and a few among the Corinthians, about whom he said: “Let two or three prophets speak” (1 Corinthians 14: 29) … Then the “teachers” in the third; because he who prophesies speaks everything by the Spirit; whereas he who teaches, sometimes gives sermons out of his own mind5. Then he mentioned “the deeds of power”, followed by “the gift of healing”, because the power is greater than healing; as he who has the power can punish6. (St. John Chrysostom) 1 Commentary on John, 10: 23. 2 Commentary on Matthew, 14: 17., 3Sermons on New Testament Lessons, 12: 5. 4 City of God. 17: 5. 5 In 1 Cor., Hom. 32: 2. 6 In 1 Cor., Hom. 32: 3. 370 “Teaching” which is supposed to be church teaching, having turned sometimes into some kind of flattering, because of greed or for seeking the glory of men, should no longer be counted as teaching1. (The scholar Origen) “Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? (29) “Do all have gifts of healing? Do all speak with tongues? Do all interpret?” (30) As the great gifts are not given to everyone; but to some one is given, and to some another; So it is with the lesser gifts. He does this to reach a certain kind of harmony and love; when everyone feels his need for the other, he would stick to him. (St. John Chrysostom) 4- AN EXHORTATION TO GET THE BENEFITS OF SPIRITUAL GIFTS: “But earnestly desire the best gifts. And yet I show you a more excellent way” (31) The gifts of God to certain persons are not given for the sake of their worthiness, as much as they are to glorify God2. (Ambrosiaster) Looking at the exaltation of happiness of someone, would flare the instinct of competition in us, not through envy, but according to the counsel of the apostle: “Earnestly desire the best gift” (31) 3. (Father Valerian) The saintly apostle exhorts us in one of his epistles to be zealous in desiring the best gifts; not for the sake of acquiring the desire for what is good (as tendency toward what is good is one of the features inherited in the human nature); But it is befitting of us not to fail to recognize what is truly good; as, in our life, we often fail to discern between what is good, and what we may wrongly count as good4. (St. Gregory, Bishop of Nyssa) The work of the devil causes confusion, folly, and great darkness; Whereas the work of God enlightens … That is what distinguishes between a diviner and a prophet5. (St. John Chrysostom) 1 Commentary on Matthew, 11: 15. 2 CSEL 81: 143. 3 Homilies (Frs. Of the Church). 13. 4 The Beatitude, dermon 5, (ACW). 5 In 1 Cor., Hom. 29: 3. 371 AN INSPIRATION FROM 1 CORINTHIANS 12 REVEAL TO ME MY GIFTS TO MAKE ME WORK WITH YOUR SPIRIT, THANKING YOUR LOVE You have set me a member in Your holy body. Not a member without a gift, Reveal to me what you have given me. Then guide me by Your Spirit, to ignite my gift through seriousness and faithfulness. I will not preoccupy myself with the kind of gift I have, nor how the others appreciate it; Yet I shall cherish it, being Your gift. I wish I shall be faithful in practicing it. As You are faithful, You embrace him who is faithful to You. My soul praises You, for my gift differs from that of my brethren. Diversity gives unity to Your church. I need the diverse gifts of my brethren. And they need the gift you have given me. I should not boast over my neighbor of what you gave me. By Your amazing Spirit, I work with love. Together with the moans of every member, my own soul moans. And with the honor any member gets, my depths exult. Yes, love is the greatest of all gifts. Without it, I would lose my life.
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