Romans 12 · The Lantern

Living Sacrifices

I encourage you therefore, brothers, through the compassions of God, to present your bodies a living sacrifice, holy, well-pleasing to God, which is your reasonable service.

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 be conformed to this age, but be transformed by the renewing of the mind, for the proving by you of what is the will of God — the good and well-pleasing and 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 having been given to me, to everyone who is among you, not to be high-minded above what it behooves you to think, but to think so as to be sober-minded, to each as God has allotted a measure of faith.

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 in one body we have many members, but all the members do not have the same function,

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 the many, we are one body in Christ, and individually members one of another.

And having gifts different according to the grace having been given to us: if prophecy, according to the proportion of the 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 service, in the service; or the one teaching, in the teaching;

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).

or the one encouraging, in the encouragement; the one giving, in generosity; the one leading, with diligence; the one showing mercy, with 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).

Love, Zeal, Hope, Hospitality

Let love be unfeigned; abhorring the evil, cleaving to the 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.

in brotherly love devoted to one another; in honor esteeming one another;

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 diligence not lagging; in spirit being 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 being patient; in prayer being constant;

contributing to the needs of the saints; pursuing hospitality.

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.

Forgiveness

Bless those 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.

To rejoice with the rejoicing, to weep with the weeping.

(And how worthy a thing is this, that, under the auspices of faith, men should congregate from all quarters to Christ! "See, how good and how enjoyable for brethren to dwell in unity!" This psalm you know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is "to grieve w…

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.

Minding the same thing toward one another; not minding the haughty things, but going along with the lowly. Do not be wise in yourselves.

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).

Repaying to no one evil for evil; providing right things before 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 possible, as far as it is of you, living at peace with all men;

never avenging yourselves, beloved, but give place to wrath; for it has been written: “Vengeance is mine; I myself will repay, says the Lord.”

On the contrary: “If your enemy shall hunger, feed him; if he shall thirst, give him drink; for doing this you will heap coals of fire upon his head.”

Do not be overcome by the evil, but overcome the evil with the good.

Romans12

Living Sacrifices

Love, Zeal, Hope, Hospitality

Forgiveness