Romans 12 · The Lantern

And so, I beg you, brothers, by the mercy of God, that you offer your bodies as a living sacrifice, holy and pleasing to God, with the subservience of your mind.

Those who have become acquainted with the secondary (i.e., under Christ) constitutions of the apostles, are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet.

If the body, which is less than the soul and which the soul uses as a servant or a tool, is a sacrifice when it is used well and rightly for the service of God, how much more so is the soul when it offers itself to God?

Having shown the need for virtues and the origin of grace, here the Apostle teaches how grace should be used, a subject pertaining to moral instruction. And he does two things in this regard. First, he sets out a general moral teaching; Second, he descends to more particular questions related to the recipients of his letter, at and I myself also (Rom 15:14).

And do not choose to be conformed to this age, but instead choose to be reformed in the newness of your mind, so that you may demonstrate what is the will of God: what is good, and what is well-pleasing, and what is perfect.

And akin to love is hospitality, being a congenial an devoted to the treatment of strangers. And those are strangers, to whom the things of the world are strange. For we regard as worldly those, who hope in the earth and carnal lusts.

Do not be like the children of the world, you who have been made children of God, but renew your mind, by which the body is governed and all the members are directed. Thus even the movements of the body will be renewed, so that you may be able to recognize the will of God and his mind, for these are revealed only to a renewed mind.

Then when he says, be not conformed and so on, he explains how one should present himself to God as regards the soul. And first he forbids conformity to the age, when he says be not conformed to this age, i.e., to things that pass with time. For the present age is the measure of things that slide past in time.

For I say, through the grace that has been given to me, to all who are among you: Taste no more than it is necessary to taste, but taste unto sobriety and just as God has distributed a share of the faith to each one.

Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist.

In the Gospel the Lord decreed that those who possessed humility were first among the blessed: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Paul laid this command on everyone, rich and poor, servant and master.

Then when he says, for I say, by the grace that is given me, he teaches how God's gifts should be used. First, he teaches this in regard to gifts that are not common to all, such as the graces freely given; second, in regard to the gift of charity, which is common to all, at let love be without dissimulation (Rom 12:9). In regard to the first he does two things.

For just as, within one body, we have many parts, though all the parts do not have the same role,

But that the Apostle might designate these matters still more evidently, he introduces an example and says: For as in one body we have many members, but all the members have not the same function: so we, being many, are one body in Christ, and severally members one of another: composing through these words the whole body of the Church in the most orderly fashion; so that just a…

Paul exhorts them to live in harmony by comparing them with the body, in case they are not roused by the fact that they have received different gifts. For as individuals they could not have had all the gifts, for then they might have become proud.… Nor could they all have the same gift, for then the likeness of the body of Christ would not be present among us.

After this admonition the Apostle assigns a reason based on the mystical body's likeness to a natural body. First, he touches on three things in a natural body; first, its unity when he says: for as in one body; second, the multiplicity of members when he says: we have many members; for the human body is an organism consisting of various members; third, the variety of functions…

so also we, being many, are one body in Christ, and each one is a part, the one of the other.

And we each have different gifts, according to the grace that has been given to us: whether prophecy, in agreement with the reasonableness of faith;

Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith," if the order of each people as intimated from Rebecca's womb permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will he fitting for the Christian to rejoice, and not to grieve, at the resto…

"Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith." Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less.

Then when he says, having gifts, he explains in more detail the previous general admonition to use grace in a sober and moderate way.

or ministry, in ministering; or he who teaches, in doctrine;

After these there follows: Or ministry, in ministering. We can recall all these things to that rule which was stated above, that is: Not to be wise beyond what one ought to be wise; so that, for example, we may say that he who ministers ought not, in ministering, to be wise beyond what he ought to be wise; and he who teaches, in teaching, not to be wise beyond what he ought to…

"Service" refers to the office of elder or deacon.

In regard to administering the sacraments he adds: or ministry, in ministering, i.e., if one has received the grace or office of the ministry, such as the bishop or priest who are called God's ministers—you shall be called the priests of the Lord, the ministers of our God (Isa 56:6)—let him perform his office diligently in ministering: fulfill your ministry (2 Tim 4:5).

he who exhorts, in exhortation; he who gives, in simplicity; he who governs, in solicitude; he who shows mercy, in cheerfulness.

This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God.

"Or he that exhorteth, on exhortation." And this is a species of teaching too. For "if ye have any word of exhortation," it says, "speak unto the people." Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, "He that giveth, let him do it with simplicity." For it is not enough to give, but we must do it with munific…

With respect to practical knowledge he says: he who exhorts, i.e., has the office and grace of exhorting, let him use it in exhorting: our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3); declare these things; exhort with all authority (Titus 2:15).

Let love be without falseness: hating evil, clinging to what is good,

And persons are brought to sameness by consent, which is the knowledge of the good things that are enjoyed in common. For community of sentiment is harmony of opinions.

"Let love be without dissimulation," he says. If thou hast this, thou wilt not perceive the loss of thy money, the labor of thy person, the toil of thy words, thy trouble, and thy ministering, but thou wilt bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that thou art to assist thy neighbor.

Then when he says, let love be without dissimulation, he shows how to use a gift which is common to all, namely, charity. First, he states what pertains to charity in general; second, charity toward special classes of persons, at communicating to the necessities of the saints.

loving one another with fraternal charity, surpassing one another in honor:

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one.

"Be kindly affectioned one to another with brotherly love." Ye are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another.

Then when he says, loving one another with the charity of brotherhood, he shows how charity should be shown to one's neighbor. And first as regards interior affection, when he says loving one another with the charity of brotherhood i.e., so that through charity we not only love the brethren but even love the very charity by which we love them and are loved by them.

in solicitude, not lazy; in spirit, fervent; serving the Lord;

In diligence not slothful. Above he admonished that the one who presides ought to be in diligence; but now he gives this commandment to all in common, lest any of us hear from the Lord: Wicked and slothful servant. Fervent in spirit. This too has to do with being unslothful and diligent.

Do not become slow and lazy in God's work out of concern for the world. The Lord does not love those who are unresponsive and is nauseated by those who are lukewarm. If we are resistant to the world we then manifestly glow with the Spirit, doing all things not for the world or its vices but for the Lord.

Then when he says, in carefulness, he shows the qualities surrounding charity's love of God. First, he starts with reason's attentiveness when he says: in carefulness, not slothful, when it is a question of worshiping God: he has shown you, O man, what is good; and what does the Lord require of you, and he continues: but to walk carefully with your God?

in hope, rejoicing; in tribulation, enduring; in prayer, ever-willing;

in the difficulties of the saints, sharing; in hospitality, attentive.

Sharing in the needs of the saints. I recall that in the Latin copies it more often stands: Sharing in the memorials of the saints. But we neither disturb custom nor prejudge the truth, especially since both readings suit edification.

Provide for those who need the services of others for a while, because they neglect their own affairs for the sake of Christ. Practice hospitality, because the saints did this too, e.g., Abraham and Lot, who detained even guests who were reluctant to stay.

Then when he says, communicating to the necessities of the saints, he discusses charity with regard to certain particular persons. First, as regards the needy; second, as regards enemies, at bless those who persecute you (Rom 12:14). Concerning the first he does two things.

Bless those who are persecuting you: bless, and do not curse.

"With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved." T…

"Bless them which persecute you; bless, and curse not." After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point.

Above, the Apostle showed that charity should be practiced toward the needy; now he shows how it should be practiced even toward enemies: first, he gives the admonition; second, he proves what he said, at for it is written.

Rejoice with those who are rejoicing. Weep with those who are weeping.

The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. "To rejoice with the rejoicing, and grieve with the grieving," is said.

The Lord was brought to tears by the tears of Mary, to give us an example. For do not suppose that he wept for Lazarus, whom he would bring back to life, nor because of the unbelief of those who again and again did not believe him when he performed wonders. But now we do the opposite—we weep over those who rejoice and rejoice over those who weep.

Then when he says: to rejoice with those who rejoice, he teaches about concord: first, he sets out nature of concord; second, the obstacles to it, at not minding high things. Concord can be considered in two ways. In one way, as regards the effect it produces in reacting to good and evil.

Be of the same mind toward one another: not savoring what is exalted, but consenting in humility. Do not choose to seem wise to yourself.

He taught by His commandment that we who have been set free should, when hungry, take that food which is given by God; and that, when placed in the exalted position of every grace [that can be received], we should not, either by trusting to works of righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tem…

"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate." Here again he insists much upon lowliness of mind, the subject he had started this exhortation with.

Second, concord consists in unity of opinion. In regard to this he says: being of one mind one towards another, i.e., agree on the same matters: that all of you agree and that there be no dissensions among you (1 Cor 1:10); complete my joy by being of the same mind (Phil 2:2).

Render to no one harm for harm. Provide good things, not only in the sight of God, but also in the sight of all men.

In evil doing there is no account taken of order, nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. Like deed involves like merit.

"Recompense to no man evil for evil." For if thou findest fault with another who plots against thee, why dost thou make thyself liable to this accusation? If he did amiss how comest thou not to shun imitating him? And observe how he puts no difference here but lays down one law for all.

Then when he says, to no man rendering evil for evil, he teaches what pertains to beneficence by excluding its contrary: first, he teaches not to do evil to another for revenge; second, he teaches not to do evil for the sake of defense, at revenge not yourselves.

If it is possible, in so far as you are able, be at peace with all men.

Do not defend yourselves, dearest ones. Instead, step aside from wrath. For it is written: “Vengeance is mine. I shall give retribution, says the Lord.”

So if an enemy is hungry, feed him; if he is thirsty, give him a drink. For in doing so, you will heap burning coals upon his head.

Do not allow evil to prevail, instead prevail over evil by means of goodness.

Romans12