1 Corinthians 12:9

To another by the same Spirit. 1. S. Paul does not mean here the theological faith which all Christians have, but that transcendent faith, including the theological, which is the mother of miracles. It consists above all things in a constant confidence in God for obtaining anything and for working miracles, e.g., as Christ says, for removing mountains. This appears from chap. xiii 2. Cf. S. Chrysostom.

2. Ambrose understands faith here to be the gift of an intrepid confession and preaching of the faith.

3. But best of all faith here is a clear perception of the mysteries of the faith for the purposes of contemplation and explanation; for in Romans 12:6, S. Paul says in the same way that prophets have the gift of prophecy, and ought to prophesy "according to the proportion of faith," i.e., according to the measure of the understanding of the things of faith given them by God. Maldonatus (in Notis Manusc.) says that the Apostle here means that transcendent faith possessed by but few, and which enables its possessors to give a ready assent to Divine things; for the faith which works miracles seems to be included in the "working of powers" mentioned in the next verse, as Toletus, amongst others, rightly points out at Romans 12:6.

Ver. 10. To another the working of miracles. Literally, the "working of powers," viz., those greater miracles which concern the soul, not those which belong to the body or its diseases. Of this kind are the raising the dead, casting out devils, punishing the unbelievers and impious by a miracle, as S. Peter did Ananias and Sapphira. So say Chrysostom and Anselm. Thus the "working of powers " is distinguished from the "gift of healing."

To another discerning of spirits. That is of the thoughts and intents of the heart, and consequently of words and actions, whether they proceed from nature, or from the inspiration of God, or an angel or the devil. So Chrysostom, Ambrose, Anselm. S. Jerome, in his life of S. Hilarion, says that he had this gift, and S. Augustine says (conf. lib. iii. c. 2) that his mother Monica had; so too had S. Vincent of Ferrara, and so have some now-a-days, especially those who have the direction of souls. It is a gift most useful to confessors, one to be sought for from God, in so far as a perfect knowledge and care of consciences require it.

To another the interpretation of tongues. Of obscure passages, especially of Holy Scripture. Hence there were formerly in the Church interpreters, whose duty was fourfold: (1.) there were those who, by the gift of tongues, prophesied or sung hymns in a foreign language; (2.) those who, inspired by the Holy Spirit, spoke of obscure and deep mysteries; (3.) those who publicly expounded the letters of S. Paul and of others sent to their people; (4.), those who turned them into another Language. In this way many think that S. Clement turned the letter to the Hebrews from Hebrew into Greek. It appears from this that Holy Scripture is not plain to every one; nor is it, as the heretics think, to be interpreted by the private ideas of any one, seeing that God has placed interpreters in His Church. But it should be noted that these interpreters have now been succeeded by professors of Hebrew, Greek, and Divinity.

1. From this chapter and the following, theologians have drawn the distinction between grace which perfects its subject and makes him pleasing to God, such as charity, chastity, piety, and other virtues, and grace gratuitously given, which is ordained for the perfecting of others. Although the Apostle names here nine only of the "graces gratuitously given," yet there may be more.

2. It is very likely that of these nine five are permanent habits, viz., wisdom, knowledge, faith, different kinds of tongues and their interpretation, to which must sometimes be added the discerning of spirits. The remaining four are not habits but transient actions, viz., the gift of healing, the working of miracles, prophecy, and the discerning of spirits. Cf. Bellarmine (de Gratiâ, lib. i.,c. 10).