Lecture 4 — Bestowal of gifts

^4:11^ And he gave some apostles, and some prophets, and others evangelists, and others pastors and doctors: [n. 211]

^4:12^ For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: [n. 213]

^4:13^ Until we all meet into the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ: [n. 215]

210. Here the Apostle expounds what was mentioned earlier about the bestowal of gifts.

Concerning this he makes two points:

first, he shows that the Lord has imparted a variety of gifts on each of the faithful;

second, he indicates the utility and fruitfulness of these gifts, at for the perfecting of the saints.

211. The many different states and functions in the Church are designated as the gifts of Christ. Consider how, among the gifts of Christ, the apostles are conceded the first place: and he gave some apostles. And he chose twelve of them whom also he named apostles (Luke 6:13). God indeed has set some in the Church; first apostles, second prophets, third doctors; after that miracles (1 Cor 12:28).

Apostles are put first because they had a privileged share in all of Christ’s gifts. They possessed a plenitude of grace and wisdom regarding the revelation of divine mysteries. Christ opened their understanding that they might understand the Scriptures (Luke 24:45). To you it is given to know the mystery of the kingdom of God (Mark 4:11). Because all things, whatsoever I have heard of my Father, I have made known to you (John 15:15). They also possessed an ample ability to speak convincingly in order to proclaim the Gospel. I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay (Luke 21:15). Go unto the whole world and preach the Gospel to every creature (Mark 16:15). Moreover, they also had a privileged authority and power for looking after the Lord’s flock. Feed my sheep (John 21:17). For if also I should boast somewhat more of our power, which the Lord has given us unto edification and not for your destruction, I should not be ashamed (2 Cor 10:8).

212. Therefore, the Apostle adds three ecclesiastical categories according as they share in each of the foregoing. Related to the revelation of divine mysteries he annexes and some prophets who foretold the Incarnation of Christ. Of them it is written: of which salvation the prophets have inquired and diligently searched, who prophesied of the glory to come in you (1 Pet 1:10). For all the prophets and the law prophesied until John (Matt 11:13). But after Christ came, the apostles became the prophets of the joy of the life to come. Blessed is he that reads and hears the words of this prophecy, and keeps those things which are written in it; for the time is at hand (Rev 1:3). They also became the interpreters of what the ancient prophets had foretold. Be zealous for spiritual gifts; but rather that you may prophesy (1 Cor 14:1). Behold I send to you prophets and wise men and scribes (Matt 23:34).

Relative to the proclamation of the Gospel he adds others evangelists. They had the duty of preaching the good news, and even of writing it down although they were not among the principal apostles. How beautiful are the feet of them that preach the Gospel of peace, of them that bring glad tidings of good things! (Rom 10:15). To Jerusalem I will give an evangelist (Isa 41:27).

In reference to the care of the Church he says **and others pastors **who are responsible for the Lord’s flock. Under the same heading he adds and doctors to bring out how the pastor’s specific task in the Church is to instruct the people in what pertains to faith and good conduct. The administration of temporalities does not belong to bishops, who are the successors of the apostles, but rather to deacons. It is not reasonable that we should leave the word of God, and serve tables (Acts 6:2). Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine (Titus 1:9). Concerning bishops it is written: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine (Jer 3:15).

213. Next, at for the perfecting of the saints, he discloses the fruitful results of these gifts or functions.

Concerning this he does two things:

first, he speaks of their fruit;

second, he explains how the faithful may attain to this fruit, at so that we may no longer be children.

The first section has two divisions also:

first, he sets down their immediate result;

second, he indicates their ultimate fruit, at until we all meet.

214. The proximate effects of the above mentioned gifts or functions are threefold. The first is in reference to those who are placed in these functions; spiritual gifts are communicated to them that they might be at the service of God and their fellow man. Thus he states for the work of the ministry which offers honor to God and salvation to one’s fellow men. Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1 Cor 4:1). You shall be called the priests of the Lord; to you it shall be said: you ministers of our God (Isa 61:6).

The second is in reference to the perfection of those who already believe; so he says for the perfecting of the saints, that is, of those already sanctified through faith in Christ. Prelates must be especially anxious to lead those entrusted to them toward the state of perfection. This is why Dionysius claims, in his Ecclesiastica Hierarchia, that they are to be all the more perfect. Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect; not laying again the foundation of penance from dead works and of faith towards God (Heb 6:1). The consumption abridged shall overflow with justice. For the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land (Isa 10:22).

The third is in reference to the conversion of the unbelievers. About this he states for the edifying of the body of Christ. When the infidels are converted, Christ’s Church—which is his body—is built up. Whoever preaches speaks to men unto edification and exhortation and comfort (1 Cor 14:3). For greater is he that prophesies than he that speaks with tongues; unless perhaps he interpret, that the Church may receive edification . . . so you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the Church (1 Cor 14:5, 12).

215. At until we all meet, he goes on to discuss the ultimate fruit of the Church’s preaching which can be understood in two ways.

One way is concerning the absolutely ultimate effect: the resurrection of the saints. In this perspective two facts are asserted. First is the spiritual and corporeal convergence of all who have risen. The physical convergence will consist in this, that all the saints will be drawn together toward Christ: wheresoever the body shall be, there shall the eagles also be gathered together (Matt 24:28). Concerning this he says until we all meet, as if to say: the above ministry, the perfecting of the saints, and the edifying of the Church will continue until we all meet Christ in the resurrection. Behold, the bridegroom comes. Go forth to meet him (Matt 25:6). Be prepared to meet your God, O Israel (Amos 4:12). We shall meet one another also: we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ (1 Thess 4:16). If by any means I may attain to the resurrection which is from the dead (Phil 3: 11).

The spiritual convergence, however, is seen in relation to our merits, which is according to the same faith; regarding this he says into the unity of faith. There is only one Lord, one faith (Eph 4:5). Again he said earlier: careful to keep the unity of the Spirit in the bond of peace (Eph 4:3). The knowledge of the Son of God is the reward; it consists in the perfect vision and knowledge of God of which it is written: then shall I know even as I am known (1 Cor 13:12). And they shall teach no more every man his neighbor, and every man his brother, saying: know the Lord; for all shall know me from the least of them even to the greatest (Jer 31:34).

216. Second, he discusses the aforementioned fruit in respect to the perfection of those who rise.

He relates first of all the perfection itself when he says unto a perfect man. This should not be understood as though women will be changed into men at the resurrection—some have misread it in such a fashion. Both sexes will remain, though sexual intercourse will no longer occur, as our Lord indicates: for in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven (Matt 22:30). They will remain as a witness to the perfection of nature, and for the glory of God who created such a nature. The perfect man designates the complete and total perfection of that state. When that which is perfect is come, that which is in part shall be done away (1 Cor 13:10). Thus man is used here rather in contradistinction to boy than as the opposite of woman.

He describes, in the second place, the exemplar of this perfection when he says unto the measure of the age of the fullness of Christ. Consider how the true physical body of Christ is the exemplar of his mystical body. Both are made up of many members joined into a unified whole. Now the physical body of Christ grew to the mature and robust age of thirty-three years before he died. Therefore, the age of the risen saints, who will experience neither imperfection nor the failings of old age, will correspond to that mature age. He will reform the body of our lowness, made like to the body of his glory (Phil 3:21).

217. In another way, this passage can be understood as referring to the ultimate fruit of the Church’s ministry in the present life. This will happen when all the faithful come to her in the unity of faith and the knowledge of the truth. And other sheep I have that are not of this fold; them also I must bring. And they shall hear my voice; and there shall be one fold and one shepherd (John 10:16). In this the mystical body is perfected spiritually in a manner similar to the physical perfection of Christ’s natural body. In this perspective, the whole body of the Church is termed a manly body, following the metaphor used by the Apostle: now, I say: as long as the heir is a child, he is no different than a servant, though he be lord of all (Gal 4:1).