The desirableness and preciousness of sympathy are unquestionable. Selfishness is the curse of human nature and human society. There is a tendency towards absorption in individual interests, pleasures, and sorrows, which needs to be counteracted. Sympathy is as natural a principle as selfishness, though not so strong. Christianity tends to strengthen it for the conflict; and in the new humanity the love of the Saviour awakens and fosters regard for all those for whom Christ died.

I. CHRIST HIMSELF IS THE DIVINE FOUNDATION OF SYMPATHY.

1. Christ's words are the law of sympathy. It was he who uttered admonitions which have been so potent to affect the heart and influence society; e.g. "Do unto others," etc.; "Love one another," etc. And his apostles' words are his; e.g. "Bear ye one another's burdens;" "Look not every man," etc.; "Rejoice with them," etc.

2. Christ's life was the model of sympathy. In the Gospels we behold him sympathizing with sufferers, mourners, doubters, and inquirers, the ignorant and uncared for, sinners who repented of sin, and others. He is still the High Priest touched with a feeling of our infirmities.

3. Christ's cross is the motive to sympathy. It presents the Redeemer suffering with and for mankind; and those who can say, "He gave himself for me," feel the constraint of the cross, the love of Christ.

4. Christ's Spirit is the power of sympathy - an unseen, but mighty and gracious force.

II. THE VAST RANGE OF CHRISTIAN SYMPATHY.

1. The whole Church of the Redeemer demands its exercise. Christians are members of the one body, and subject to the one Head. Their mutual relations to one another are consequent upon their common relations to their Lord. Hence their interdependence and sympathy. When the head is crowned, the whole body is glorified; when the eyes brighten, all the features respond; when a limb aches, the whole frame is depressed. In such sympathy the body is a picture of the Church as it should be, and as it is just in proportion as it is pervaded by the Spirit of the Lord.

2. The whole race of mankind is included in its scope and action. Christianity alone can attack human isolation, and serve as the bond of universal brotherhood. The wanderers have to be gathered into the fold, and to this end they must first be pitied and yearned over and sought.

III. THE MANIFESTATIONS OF CHRISTIAN SYMPATHY. These are especially:

1. Sympathetic suffering with the sad and distressed, as opposed to indifference or malicious pleasure in others' misfortunes.

2. Sympathetic joy in the advancement and honors of others, as opposed to envy and jealousy.

3. Sympathetic action; for emotion leads to practical interposition and help. Aid, gifts, self denying effort, may prove the reality of the feeling expressed in words.

IV. THE ADVANTAGES AND BLESSINGS OF CHRISTIAN SYMPATHY.

1. To those who display it, it is advantageous as developing and fostering spiritual qualities.

2. To those who partake of it, whose cheerfulness is augmented and whose sorrows are relieved.

3. To society in general, which is thus leavened by Christian spirit and influence. - T.

A screw in the crank of an engine of an express train at full speed thus addressed itself to the surrounding machinery: "I'm very small, but exceedingly important. Without me the whole fabric would come to grief. Upon me depends the successful working of the whole engine. Now just you observe how important I am!" and then without more ado the screw leapt from its socket, involving the whole train in hopeless wreckage.

(Great Thoughts.)

I. ITS NATURE.

1. Its rise — a division of opinion. In this stage it existed among the hearers of the Saviour concerning the Messiahship of Jesus; and John informs us "so there was a division (schism) among the people because of Him." While it proceeds no further, it becomes the obvious duty of believers to endeavour by earnest prayer, diligent investigation of the Scriptures, and calm friendly conference, to come to the same mind.

2. Its progress — a breach of friendship, either by unkind words or unkind treatment, by partial or obvious neglect, from a want of love to the brethren and concern for their interest and welfare, or from regarding any member or members of the Church as inferior, useless, or unnecessary.

3. Its results.

(1)It divides the interests of the people of God.

(2)It destroys the spirit of prayer.

(3)It exposes religion to contempt.

(4)It brings misery or ruin to the individual who excites or promotes it.

II. THE DUTY OF BELIEVERS AS RESPECTS IT.

1. By exercising great care in the admission of persons into the Church.

2. By watchfulness over our own tempers — guarding against every proud, haughty look, word, or action. We must cultivate mutual forbearance, and impartiality in our treatment of, and expressions concerning, our fellow-members, and the ministers of the gospel. We must be very watchful over the tongue. Many schisms have commenced in an unguarded trifling word. We must shun all false doctrines.

3. By submission to Church discipline.

4. By prayer. Communion with God conforms us to His image, and that image is love.

(J. Hicks.)

In general there can be no such thing as schism but in cases where there, is an obligation to unity and communion; so that in order to define the nature of it we must find out some centre of union which is common to all Christians.

1. As for uniformity of sentiment in matters of speculative belief, that can never be the common centre of Christian unity, because it is in the nature of things impossible. For in order to this, all mankind must have exactly the same strength of understanding, the same advantages, the same manner of education, the same passions, prejudices, and interests. Besides, if all Christians must concur in the same way of thinking about every controversy in religion, whose opinion shall prevail, and be made the public standard? Are the majority to decide for us? How shall we determine, without collecting the vote of every individual, who are the majority? Are the majority always in the right? Or must we, for the sake of uniformity, profess (believe we cannot) against truth and reason? Will not this make all religion dissimulation and hypocrisy? But if uniformity of opinion cannot be secured in this way, shall we not be governed by the most learned and pious Christians, who are neither influenced by irregular passion, nor swayed by criminal prejudice? I answer, that who are really the most learned and pious will be matter of endless dispute, and can never be certainly fixed. They are fallible as well as others; and have frequently maintained such principles as derogate highly from the honour of God, and are of vast disservice to religion. It appears then from what has been said, that to endeavour to bring all mankind to the same sentiments in matters of religious controversy is an absurd, romantic scheme, and represents religion as nothing else but outward formality, artifice, and craft. The same may be said of uniformity in external modes of worship and discipline, viz., that this, likewise, cannot be a necessary term of Christian communion. For it will be altogether as difficult to determine who are to settle external rites and ceremonies, and forms of Church-government, as articles of speculative belief. Besides, the lawfulness, expediency, or Divine authority of any particular form is as much a matter of private opinion as the truth or falsehood of doctrinal propositions; and therefore it is as natural to expect a variety of sentiments about it. Let me add to this, that a variety of sentiments in religion, while moderation and mutual charity are maintained, can do no hurt, whereas an attempt to introduce public uniformity has been a constant source of schisms in the Church, and will infallibly keep alive a spirit of animosity. And finally, when there is a difference of opinions, and a variety of outward forms, this is just such a state of things as wise man would expect, if all were honest and impartial inquirers; whereas if one set of principles and the same scheme of worship were universally to prevail, it would not look like human nature; it would have nothing of the appearance of sincerity; and, consequently, must lead an indifferent spectator to conclude that religion was all complaisance, courtliness, and carnal policy, and did not spring from a conviction of the understanding, or a free deliberate choice.

2. I would make a few observations, relating to the nature and guilt of schism, and so conclude.(1) It appears, that let there be ever so many differences amongst Christians, as long as mutual charity is preserved there cannot be the guilt of schism. A man that holds the common faith of the gospel, leads a holy life, behaves peaceably, and has charity for all, notwithstanding the little varieties by which they are distinguished from each other, does not differ from any church so far as it is formed on the essential principles of Christianity; but only takes that liberty of judging for himself which reason allows and revelation comfirms to him; a liberty to differ from fallible expositions of Scripture, from civil constitutions, or ecclesiastical ordinances of rather less authority.(2) Differences among Christians are not only innocent while unity of affection is preserved, but there are many cases in which a separation from a particular church is absolutely necessary.(3) None who are truly honest, who are not swayed by irregular passions, or vicious prejudices, but, upon a deliberate impartial inquiry, according to their capacity and advantages, think themselves obliged, in conscience, to dissent from their brethren; no such persons as these, I say, can possibly incur the guilt of schism. For this would be to make honesty itself a crime; and at the same time that we suppose it a man's duty to act according to the light and directions of his conscience, to reproach and condemn him for it. And shall not we treat involuntary errors with candour and humanity?

(James Foster.)

Look upon this —

I. AS A FACT.

1. The sufferings of the unfortunate in a community affect each. The sufferings of the merchant whose business breaks down, of the agriculturist whose crops fail, of the operatives who are thrown out of work, affect more or less each individual in the State.

2. The sufferings of the criminals in a community affect each. There is the swindler whose schemes, after enriching his own coffers, break down, spreading disasters far and wide. There is the murderer, whether by assassination or by war, his sufferings, for sufferings he has, affect all in some way or other. The record of the assassin's life, trial, and execution, brings a pang into many a heart. So also wars bring suffering, in some form or other, to every individual in a community.

3. The sufferings of the non-industrious in a community affect each. There are tens of thousands in every civilised community who lounge their existence away in drawing-rooms, clubs, and taverns: they consume all and produce nothing. They sigh out their miserable existence under the weight of ennui; each one of the community is more or less affected. The common stock of human subsistence depends upon labour, and is limited: they therefore who partake of that stock without labour are social thieves. These sufferings may be in body, through deprivation of some comfort, or necessary, or in mind.(1) By a painful sense of responsibility.(2) By a painful sense of disgust for the race. Who can see human nature swindling, murdering, idling, debauching, without feeling ashamed of the race to which he belongs.

II. AS A DUTY. We are commanded to "bear each other's burdens," to "weep with those that weep," etc., in fact, to follow Christ. And what was Christ? The incarnation of a Divine philanthropy. Now, the duty of every man is, as a member of the race, to suffer by practical philanthropy with and for a suffering world: so suffer for it as to pray, labour and die for it, if need be.Conclusion —

1. Do not be too severe on criminals. The vilest criminal that England ever produced has been nursed and matured by the conjoint influences of each man's life: each member of the State has contributed a something to produce it.

2. Live to purify the moral atmosphere of the world. One day we believe the atmosphere of the world will be so pure with holiness that human snakes and poisonous reptiles will no longer live therein. Contribute your part to this end, send into it the noblest thoughts, to circulate and breathe into it the purest influences of love and light.

(D. Thomas, D.D.)

As when by chance a thorn is planted in the heel, all the body manifests a fellow-feeling; back, hands, stomach, and thighs are drawn together, hands like attendants or esquires approach the wounded part and proceed to extract the painful fixture; head stoops, eyes look sad, the brow is delved with parallels of solicitude.

( Chrysostom.)

When one's finger is hurt such is the fellow-feeling which spreads along the body to the soul until it reaches the ruling principle, that, the whole condoling with the part afflicted, the man says not "my finger is in pain," but I have a pain in my finger.

( Plato.)

1. Was there ever a truer remark than that of the text? A particle of dust in the eye, an irritable nerve in one tooth, a sprain in the foot, and what an instant cessation of the enjoyment of life! What does a day's pleasure become when an aching head or an inflamed eye has to be carried about through it? On the other hand, when one member is specially honoured, all the members rejoice with it. Imagine that a particle of dust has lurked in the eye for a night and a day; now imagine it removed, and what a positive sense of pleasure is diffused through the whole frame! Every other part is found as it were to congratulate the relieved part. Such is the truth from which St. Paul here draws his spiritual lesson.

2. It is not good for man to be alone; in one sense it is not possible. A poor, stunted character would that be which was wholly self-contained. That is what fallen human nature runs to; but it does not love it when it sees it in a living example. No one thinks selfish a term of praise. And God, well knowing this tendency, has interposed at every turn to save us all from it.

I. HE HAS SET US IN FAMILIES, AND THE TENDENCY OF FAMILY LIFE IS TO COUNTERACT SELFISHNESS. What do we see to be the effects of the practical want of a home? But alas, we may live in exemplary, Christian homes, and not learn the lesson of membership of a body; not learn the debt of gratitude which the eye owes to the hand for obeying its indication, and the head to the foot for executing its mandate; not learn how a son should deport himself towards a mother, or a brother deal with a sister.

II. THAT WHICH, FOR ONE PART OF THE HUMAN FAMILY, CAN BE DONE ONLY BY THE HOME, IS DONE FOR ANOTHER BY VARIOUS SUBSIDIARIES. What especially qualifies a public school to be of use in forming the character is the fact that it is a body, an organised whole made up of parts, each one of which has its own definite work, which yet affects and is affected by every other. I know nothing so satisfactory, in connection with school games, as their influence in leading boys to value skill or strength not so much as a means of individual success or reputation, but as a means of security for the success or reputation of the school. It remains to be seen whether the school feeling will bear good fruit hereafter. And that it may do so, let us pray that school patriotism may be carried into its legitimate field. If, e.g., you see one of your schoolfellows sin, suffer with him; give yourself no rest till you have done something to save a soul from death.

III. PATRIOTISM IS ONE OF THE WAYS IN WHICH THE FEELING OF COLLECTIVE LIFE OUGHT TO BE SHOWN. God has designed our country to be the highest object but one of our thoughts and cares on earth.

IV. BUT WE ARE THE BODY OF CHRIST, AND MEMBERS IN PARTICULAR. See that you live together as those who are so. Let no act ever be done inconsistent with the proper working of the various parts and members of the whole Christian body. Never say to yourselves, I am too insignificant to be of any account amongst Christ's members, nor to another, we have no need of thee. Christ's object in having an earthly body is that we may help one another. Be not selfish in your religion: heaven is not so won. The individual life will be healthy and vigorous in proportion as it expands and diffuses itself towards those around. Let not Christian life be the beauty of a few exotics scenting a room; but rather that of a garden of the Lord, watered, tended, and bearing fruit; in the full light, in the free air; having in the midst of us that tree of life, the leaves of which are not for the privilege of the few, but for the healing of the nations.

(Dean Vaughan.)

I. GOD BESTOWS UPON US NOTHING MERELY ON OUR OWN ACCOUNT BUT FOR THE GOOD OF OTHERS. We should all sympathise in the sorrows, and rejoice in the joys, of each other, as if they were our own. This principle is not peculiar to the Church. It enters into the very idea of a society, that we are reciprocally affected by whatever affects every member.

1. Take, e.g., the family. Let but the youngest and the least considerable suffer, and what a shade of sadness is spread over the whole household! When the family grows up to maturity, it might, at first, seem as though the chain which once bound them so closely together had been severed. The thought of each other rarely breaks in upon the pressing cares of each one's daily occupation. But let any of these brothers attain to high distinction, and what a lustre is at once reflected on all who bears his name! Or let a member disgrace himself by crime, and how mournfully the disgrace settles down upon his kindred.

2. But we are members of a larger society. Our happiness in the community is subject to the same law. If our fellow-men around us suffer, we shall suffer also, unless we do all in our power to relieve them. Let a deadly epidemic alight upon some neglected neighbourhood, and it will be wafted to the dwellings of the opulent, and the pestilence will utter in solemn accents the words of the text.

3. Take a more extensive field. How often has the form of social organisation been constructed for the sole benefit of the few, rather than the whole! You will see the face of the land here and there beautified by the mansions of the proprietors, while the million, the children of ignorance and vice, herd together in cabins like brutes. All this goes on quietly, it may be, for generations. At last, some famine or some giant act of oppression maddens the multitude to frenzy, and all at once the fabric of government which ages had cemented crumbles into dust.

4. Or we may observe the relations of a single individual to a whole nation. Suppose that a Government lays its hand unrighteously upon the smallest portion of the property of a citizen. It may be, for instance, the ship-money of Hampden, or the trifling tax on tea that inaugurated the American revolution. At once the shock is felt by the remotest citizen of the realm. One member has suffered, and all the members have suffered with it. By inflicting injustice on a single citizen, the Government has outraged the moral sentiment of the nation. And it must retrace its steps; or else, unless the love of liberty be wholly extinguished, a revolution must ensue.

II. IF GOD HAS MADE OUR HAPPINESS TO DEPEND UPON THE COURSE OF LIFE HERE INDICATED, HE HAS DONE SO TO TEACH US HIS WILL. A moral necessity is thus laid upon us. We cannot live to ourselves without doing violence to our conscience and incurring the consequences of disobedience to God. But, in a matter of so much importance, we are not left to the unassisted light of natural religion. The Bible teaches us this doctrine on every page. Our Father imposes upon us no duty of which He has not set us the example. We are to imitate His boundless beneficence, by using the talents of every kind which He has committed to us for the good of others. We are to imitate His self-sacrificing love in the plan of redemption, by carrying the good news of salvation to the lost. Such was the Spirit of Christ, and we are told that unless we have the Spirit of Christ we are none of His. God is love, and he that dwelleth in love dwelleth in God, and God in him. He that loveth not knoweth not God; for God is love. Conclusion: We are spending our probation under the most solemn of all possible conditions. The choice between two modes of life is presented to every one of us. Will you live unto yourself, and lose your own soul, or will you live unto God, and enter into the rest that remaineth? Now is the time for decision.

(J. Wayland, D.D.)

St. Paul was thinking mainly of moral, not of physical, sufferings. The Church at Corinth had been guilty of grave crimes which ought, he contends, to be felt as a misfortune weighing upon all. Does our estimate of crime correspond to the spirit of these words? It is notorious that our interest in a great trial is just that we feel in a novel. It is very interesting, very horrible, but we have nothing to do with it. We observe the criminal as if he were a wild creature in the Zoological Gardens; and then when he is convicted and sentenced we say, "He is rightly served; let us have no maudlin sentimentality; society is well rid of the rascal." And so we shut up our novel and fall back on tamer subjects — our everyday duties — till some new excitement presents itself. Now is this justifiable, Christian or warranted by the facts? Note —

I. THE PRINCIPLES WHICH OUGHT TO GOVERN A CHRISTIAN'S THOUGHT IN HIS ESTIMATE OF A GREAT CRIMINAL CASE.

1. Every criminal is, to a certain extent, the product of the spirit of the society in which he has passed his life. Just as certain marshy districts are favourable to the growth of noxious insects or diseases, so particular moods of popular feeling are favourable to the growth of crime. Of course no criminal is altogether the helpless unconscious victim of his circumstances. A man's free will is never necessarily enslaved by anything external to himself. Yet most of us are largely governed by the influences amidst which we pass our lives. For many to breathe an atmosphere of moral corruption is to become almost inevitably criminal. Now who is responsible for this atmosphere? "Not I" would be the answer of most of us, and no doubt we have not contributed directly to this or that particular crime; but have we contributed nothing to that state of feeling which makes the crime natural to the criminal? Nay, there is a general stock of moral evil in the world to which we all contribute by the sin we commit just as every small house in London does its little something to thicken the air. And this touches us all like the common atmosphere we all breathe. If one suffer, therefore, all of us should suffer with him.

2. All guilt is relative to a man's opportunities in the sight of God. Our Lord insists again and again that a man's responsibility exactly corresponds with his opportunities of knowing what is right. "Woe unto thee, Chorazin," etc. "To whom much is given," etc. This we practically ignore. We think of the poor man who has been denied our advantages as if he had acted from the same level of knowledge, etc., that we occupy. But his grave crime may, in him, mean less unfaithfulness to light and grace than what we deem our little peccadilloes. If we kept this in mind when one member suffered we should all suffer with him.

3. There should be a deep sincere conviction of our own condition as sinners before God; we shall then have no heart to be hard on others. Our own capacity for evil is only checked by the grace of God. "If it were not for the grace of my Maker," says St. , "I should have been the worst of criminals."

II. WHAT HAVE BEEN, WHAT OUGHT TO BE THE EFFECTS OF THIS CHRISTIAN WAY OF LOOKING AT CRIME?

1. The softening of the penalties of criminal law. The conscience of society stays its hand with the whisper, "Who art thou that judgest another?"

2. Constant efforts to cut up its roots by schools, reformatories, Christian charity, etc.

3. The resolve to live nearer to God ourselves. We cannot influence legislation, or found institutions for the reformation of criminals, but we can all do something within our own souls which will help to purify the corrupt moral utmost, here.

(Canon Liddon.)

I. REJOICING IS A CHRISTIAN DUTY — required —

1. On our own account.

2. On account of others. Here an unselfish sympathy with another's honour — not merely not to envy it, but to rejoice in it.

II. WHAT THIS REJOICING AT THE HONOUR PAID TO OTHERS MAY BE THE MEANS OF. Of —

1. Increasing their joy.

2. Demonstrating your love and sympathy.

3. Engaging and confirming their love to you.

(T. Robinson.)

Corinthians, PaulCorinthBody, Feeling, Glad, Glorified, Honor, Honored, Honoured, Joy, Member, Members, Pain, Receiving, Rejoice, Rejoices, Shares, Special, Suffer, Suffereth, Suffering, Suffers, Thus, Whether1. Spiritual gifts,
4. are diverse,
7. yet to profit all.
8. And to that end are diversely bestowed;
12. as the members of a natural body tend all to the mutual decency,
22. service,
26. and helpfulness of the same body;
27. so we should do for one another, to make up the body of Christ.

1 Corinthians 12:26

     5565   suffering, of believers
     8287   joy, experience

1 Corinthians 12:12-27

     5409   metaphor
     8210   commitment, to God's people

1 Corinthians 12:12-31

     7110   body of Christ

1 Corinthians 12:14-31

     7924   fellowship, in service

1 Corinthians 12:17-30

     5886   individualism

1 Corinthians 12:24-26

     5191   thought

1 Corinthians 12:25-26

     5844   emotions

1 Corinthians 12:25-27

     7110   body of Christ

1 Corinthians 12:26-27

     6214   participation, in Christ

Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same …
Martin Luther—Epistle Sermons, Vol. III

List of Bible Passages
Address. Page. Genesis iv, 9 LXX 176 Exodus xx, 1-7 LXXXIII 207 Deut. xxxiii, 27 XXXIII 83 I Ks. xix, 1-13 LXXV 187 II Kings vi, 17 XC 212 Mat. ii, 1-11 XXIX 74 iv, 1-11 XLVIII 171 v, 3 XXII 58 v, 4 XXIII 60 v, 5 XXIV 62 v, 6 XXV 64 v, 7 XXVI …
Francis Greenwood Peabody—Mornings in the College Chapel

May the Twenty-Ninth Many Gifts --One Spirit
1 CORINTHIANS xii. 1-13. There is no monotony in the workmanship of my God. The multitude of His thoughts is like the sound of the sea, and every thought commands a new creation. When He thinks upon me, the result is a creative touch never again to be repeated on land or sea. And so, when the Holy Spirit is given to the people, the ministry does not work in the suppression of individualities, but rather in their refinement and enrichment. Our gifts will be manifold, and we must not allow the difference …
John Henry Jowett—My Daily Meditation for the Circling Year

May the Thirty-First Connection and Concord
"By one Spirit are we all baptized into one body." --1 CORINTHIANS xii. 12-19. It is only in the spirit that real union is born. Every other kind of union is artificial, and mechanical, and dead. We can dovetail many pieces of wood together and make the unity of an article of furniture, but we cannot dovetail items together and make a tree. And it is the union of a tree that we require, a union born of indwelling life. We may join many people together in a fellowship by the bonds of a formal creed, …
John Henry Jowett—My Daily Meditation for the Circling Year

June the First the Beauty of Variety
1 CORINTHIANS xii. 20-31. God's glory is expressed through the harmony of variety. We do not need sameness in order to gain union. I am now looking upon a scene of surpassing loveliness. There are mountains, and sea, and grassland, and trees, and a wide-stretching sky, and white pebbles at my feet. And a white bird has just flown across a little bank of dark cloud. What variety! And when I look closer the variety is infinitely multiplied. Everything blends into everything else. Nothing is out of …
John Henry Jowett—My Daily Meditation for the Circling Year

Making and Breaking Connections.
Many Experiences, but One Law. In mechanics power depends on good connections. A visit to any great machine shop makes that clear. There must be good connections in two directions--inward toward the source of power, and outward for use. The same law holds true in spiritual power as in mechanical. There must be good connections. These nights we have been together a few things have seemed clear. We have seen that from the standpoint of our lives there is need of power, as well as from the standpoint …
S.D. Gordon—Quiet Talks on Power

The Universal Gift
'The manifestation of the Spirit is given to every man to profit withal.'--1 COR. xii. 7. The great fact which to-day[1] commemorates is too often regarded as if it were a transient gift, limited to those on whom it was first bestowed. We sometimes hear it said that the great need of the Christian world is a second Pentecost, a fresh outpouring of the Spirit of God and the like. Such a way of thinking and speaking misconceives the nature and significance of the first Pentecost, which had a transient …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The True Gentleman
1 Cor. xii. 31; xiii. 1. Covet earnestly the best gifts: and yet shew I unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. My friends, let me say a few plain words this morning to young and old, rich and poor, upon this text. Now you all, I suppose, think it a good thing to be gentlemen and ladies. All of you, I say. There is not a poor man in this church, perhaps, who has not before …
Charles Kingsley—Sermons for the Times

Public Spirit
Preached at Bideford, 1855.) 1 Corinthians xii. 25, 26. That there should be no division in the body; but that the members should have the same care, one of another. And whether one member suffer, all suffer with it; or whether one member be honoured, all rejoice with it. I have been asked to preach in behalf of the Provident Society of this town. I shall begin by asking you to think over with me a matter which may seem at first sight to have very little to do with you or with a provident society, …
Charles Kingsley—Sermons for the Times

Sponsorship
1 Cor. xii. 26, 27. Whether one member suffer, all the members suffer with it; or whether one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular. I have to tell you that there will be a confirmation held at . . . on the . . . All persons of fit age who have not yet been confirmed ought to be ready, and I hope and trust that most of them will be ready, on that day to profess publicly their faith and loyalty to the Lord who died for them. …
Charles Kingsley—Sermons for the Times

The Dispensation of the Spirit.
Preached Whitsunday, May 19, 1850. THE DISPENSATION OF THE SPIRIT. "Now there are diversities of gifts, but the same Spirit."--1 Corinthians xii, 4. According to a view which contains in it a profound truth, the ages of the world are divisible into three dispensations, presided over by the Father, the Son, and the Spirit. In the dispensation of the Father, God was known as a Creator; creation manifested His eternal power and Godhead, and the religion of mankind was the religion of Nature. In the …
Frederick W. Robertson—Sermons Preached at Brighton

Sermon for the Tenth Sunday after Trinity
(From the Epistle for the day) Admonishing each man to mark what is the office to which he is called of God, and teaching us to practise works of love and virtue, and to refrain from self-will. 1 Cor. xii. 6.--"There are diversities of operations, but it is the same God which worketh all in all." ST. PAUL tells us in this Epistle that there are different kinds of works, but that they are all wrought by the same Spirit to the profit and well-being of man. For they all proceed from the same God who …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Antipathies
(Tenth Sunday after Trinity.) 1 Cor. xii. 3, 4, 5, 6. Wherefore, I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. We are to come to the Communion this day in love and charity …
Charles Kingsley—Town and Country Sermons

The Judgments of God.
LUKE XIII. 1-5. There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I …
Charles Kingsley—Westminster Sermons

The Work of the Holy Spirit in Prophets and Apostles.
The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings …
R. A. Torrey—The Person and Work of The Holy Spirit

The Government of the Church.
"No man can say that Jesus is the Lord, but by the Holy Ghost."--1 Cor. xii. 3. The last work of the Holy Spirit in the Church has reference to government. The Church is a divine institution. It is the body of Christ, even tho manifesting itself in a most defective way; for as the man whose speech is affected by a stroke of paralysis is the same friendly person as before, in spite of the defect, so is the Church, whose speech is impaired, still the same holy body of Christ. The visible and invisible …
Abraham Kuyper—The Work of the Holy Spirit

Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time …
Abraham Kuyper—The Work of the Holy Spirit

Dr. Martin Luther Concerning Penitence and Indulgences.
In the desire and with the purpose of elucidating the truth, a disputation will be held on the underwritten propositions at Wittemberg, under the presidency of the Reverend Father Martin Luther, Monk of the Order of St. Augustine, Master of Arts and of Sacred Theology, and ordinary Reader of the same in that place. He therefore asks those who cannot be present and discuss the subject with us orally, to do so by letter in their absence. In the name of our Lord Jesus Christ. Amen. 1. Our Lord and Master …
Martin Luther—First Principles of the Reformation

The First Wall.
Let us, in the first place, attack the first wall. It has been devised, that the Pope, bishops, priests and monks are called the Spiritual Estate; Princes, lords, artificers and peasants, are the Temporal Estate; which is a very fine, hypocritical device. But let no one be made afraid by it; and that for this reason: That all Christians are truly of the Spiritual Estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member …
Martin Luther—First Principles of the Reformation

Continuation of the Discourse on the Holy Ghost.
1 Corinthians xii. 8 For to one is given by the Spirit the word of wisdom, &c. 1. In the preceding Lecture, according to our ability we set before you, our beloved hearers [2095] , some small portion of the testimonies concerning the Holy Ghost; and on the present occasion, we will, if it be God's pleasure, proceed to treat, as far as may be, of those which remain out of the New Testament: and as then to keep within due limit of your attention we restrained our eagerness (for there is no satiety …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

On the Article, and in one Holy Ghost, the Comforter, which Spake in the Prophets.
1 Corinthians xii. 1, 4 Now concerning spiritual gifts, brethren, I would not have you ignorant....Now there are diversities of gifts, but the same Spirit, &c. 1. Spiritual in truth is the grace we need, in order to discourse concerning the Holy Spirit; not that we may speak what is worthy of Him, for this is impossible, but that by speaking the words of the divine Scriptures, we may run our course without danger. For a truly fearful thing is written in the Gospels, where Christ has plainly said, …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But this is So Great, that Certain Understand it to be the Fruit An...
46. But this is so great, that certain understand it to be the fruit an hundred-fold. [2190] For the authority of the Church bears a very conspicuous witness, in which it is known to the faithful in what place the Martyrs, in what place the holy nuns deceased, are rehearsed at the Sacraments of the Altar. [2191] But what the meaning is of that difference of fruitfulness, let them see to it, who understand these things better than we; whether the virginal life be in fruit an hundred-fold, in sixty-fold …
St. Augustine—Of Holy Virginity.

Hence Too is Solved that Question, How is it that the Martyrs...
19. Hence too is solved that question, how is it that the Martyrs, by the very benefits which are given to them that pray, indicate that they take an interest in the affairs of men, if the dead know not what the quick are doing. For not only by effects of benefits, but in the very beholding of men, it is certain, [2760] that the Confessor Felix (whose denizenship among you thou piously lovest) appeared when the barbarians were attacking Nola, as we have heard not by uncertain rumors, but by sure …
St. Augustine—On Care to Be Had for the Dead.

Epistle vii. To Peter, Domitian, and Elpidius.
To Peter, Domitian, and Elpidius. Gregory to Peter, Domitian, and Elpidius, Bishops [1688] . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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