2nd Reading for Pentecost Sunday

From: 1 Corinthians 12:3-7, 12-13

Kinds of Spiritual Gifts
[3] Therefore I want you to understand that no one speaking by the Spirit of God ever says "Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit.

[4] Now there are varieties of gifts, but the same Spirit; [5] and there are varieties of service, but the same Lord; [6] and there are varieties of working, but it is the same God who inspires them all in every one. [7] To each is given the manifestation of the Spirit for the common good.

Unity and Variety in the Mystical Body of Christ
[12] 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. [13] For by one Spirit we were all baptized into one body, Jews or Greeks, slaves or free and all were made to drink of one Spirit.
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Commentary:

3. This provides a general principle for discerning signs of the Holy Spirit--recognition of Christ as Lord. It follows that the gifts of the Holy Spirit can never go against the teaching of the Church. "Those who have charge over the Church should judge the genuineness and proper use of these gifts [...], not indeed to extinguish the Spirit, but to test all things and hold fast to what is good (cf. Thess 5:12 and 19-21)" ("Lumen Gentium", 12).

4-7. God is the origin of spiritual gifts. Probably when St Paul speaks of gifts, service (ministries), "varieties of working", he is not referring to graces which are essentially distinct from one another, but to different perspectives from which these gifts can be viewed, and to their attribution to the Three Divine Persons. Insofar as they are gratuitously bestowed they are attributed to the Holy Spirit, as he confirms in v. 11; insofar as they are granted for the benefit and service of the other members of the Church, they are attributed to Christ the Lord, who came "not to be served but to serve" (Mk 10:45); and insofar as they are operative and produce a good effect, they are attributed to God the Father. In this way the various graces which the members of the Church receive are a living reflection of God who, being essentially one, in so is a trinity of persons. "The whole Church has the appearance of a people gathered together by virtue of the unity of the Father and of the Son and of the Holy Spirit" (St Cyprian, "De Dominica Oratione", 23). Therefore, diversity of gifts and graces is as important as their basic unity, because all have the same divine origin and the same purpose--the common good (v. 7): "It is the Holy Spirit, dwelling in those who believe and pervading and ruling over the entire Church, who brings about that wonderful communion of the faithful and joins them together so intimately in Christ that he is the principle of the Church's unity. By distributing various kinds of spiritual gifts and ministries he enriches the Church of Jesus Christ with different functions 'in order to equip the saints for the work of service, so as to build up the body of Christ' (Eph 4:12)" (Vatican II, Unitatis Redintegratio", 2).

12-13. In Greek and Latin literature, society is often compared to a body; even today we talk of "corporations", a term which conveys the idea that all the citizens of a particular city are responsible for the common good. St Paul, starting with this metaphor, adds two important features: 1) he identifies the Church with Christ: "so it is with Christ" (v. 12); and 2) he says that the Holy Spirit is its life- principle: "by one Spirit we were all baptized..., and all made to drink of the Spirit" (v. 13). The Magisterium summarizes this teaching by defining the Church as the "mystical body of Christ", an expression which "is derived from and is, as it were, the fair flower of the repeated teaching of Sacred Scripture and the holy Fathers" (Pius XII, "Mystici Corporis").

"So it is with Christ": "One would have expected him to say, so it is with the Church, but he does not say that [...]. For, just as the body and the head are one man, so too Christ and the Church are one, and therefore instead of 'the Church' he says 'Christ"' (Chrysostom, "Hom. on 1 Cor", 30, "ad loc".). This identification of the Church with Christ is much more then a mere metaphor; it makes the Church a society which is radically different from any other society: "The complete Christ is made up of the head and the body, as I am sure you know well. The head is our Savior himself, who suffered under Pontius Pilate and now, after rising from the dead, is seated at the right hand of the Father. And his body is the Church. Not this or that church, but the Church which is to be found all over the world. Nor is it only that which exists among us today, for also belonging to it are those who lived before us and those who will live in the future, right up to the end of the world. All this Church, made up of the assembly of the faithful--for all the faithful are members of Christ--has Christ as its head, governing his body from heaven. And although this head is located out of sight of the body, he is, however, joined to it by love" (St Augustine, "Enarrationes in Psalmos", 56, 1).

The Church's remarkable unity derives from the Holy Spirit who not only assem- bles the faithful into a society but also imbues and vivifies its members, exercising the same function as the soul does in a physical body: "In order that we might be unceasingly renewed in him (cf. Eph 4:23), he has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the whole body. Consequently, his work could be compared by the Fathers to the function that the principle of life, the soul, fulfils in the human body" (Vatican II, "Lumen Gentium", 7).

"All were made to drink of one Spirit": given that the Apostle says this immediately after mentioning Baptism, he seems to be referring to a further outpouring of the Holy Spirit, possibly in the sacrament of Confirmation. It is not uncommon for Sacred Scripture to compare the outpouring of the Spirit to drink, indicating that the effects of his presence are to revive the parched soul; in the Old Testament the coming of the Holy Spirit is already compared to dew, rain, etc.; and St. John repeats what our Lord said about "living water" (Jn 7:38; cf. 4:13-14).

Together with the sacraments of Christian initiation, the Eucharist plays a special role in building up the unity of the body of Christ. "Really sharing in the body of the Lord in the breaking of the eucharistic bread, we are taken up into communion with him and with one another. 'Because the bread is one, we, who are many, are one body, for we all partake of one bread' (1 Cor 10:17). In this way all of us are made members of his body (cf. 1 Cor 12;27), 'and individual members of one another' (Rom 12:5)" ("Lumen Gentium", 7).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.