Notes on 1 Corinthians 8-13 "Ye Are the Body of Christ", CFM study for Aug. 26

These chapters contain some of the most beautiful of all of Paul's writings, about the body of Christ, charity, and spiritual gifts. Paul is continuing his "and now concerning" answers to questions sent to him and trying to foster unity and love among the Saints.

Food Sacrificed to Idols, 1 Corinthians 8:1-13

Paul warns against pride and against knowingly eating food sacrificed to idols. The council mentioned in Acts 15 had put the Church under that prohibition as well as settling that the Gentiles did not need to be circumcised. "We know that we have knowledge" is thought by many to be a quote from Chloe's letter and the rest is Paul's response. The Church there may have thought that they were above following the council's decision because of their intelligence and superior knowledge. In what ways do we set aside the council of those called to lead the Church, "supposing we know of ourselves?" (See 2 Nephi 9:28)
I love verse 2, "if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." In other words, stop thinking you know so much!
The student manual quotes Elder Bruce R. McConkie “The Corinthians had asked Paul for counsel about eating meat sacrificed by pagan people to their idols. He replies that in theory it is completely immaterial whether the saints eat such meat or not, because idols are not true gods, and there is actually no religious significance to the pseudo-sacrifices one way or the other. But, he reasons, in practice it may be wise not to eat this meat, since such a course might cause those who are weak in the faith to assume there was virtue and benefit in the sacrifices themselves and therefore to be led astray” (Doctrinal New Testament Commentary, 3 vols. [1966–73], 2:348). For Paul, the greater concern was to avoid doing anything that might weaken the faith of others, unintentionally leading them into sin.
Eric Huntsman explains, "Meat was rarely part of the diet of the poor, and they were often left out of the social occasions when it was served (including, apparently, some Christian meals; see 11:17–22), so the issue of eating meat, either in the temples themselves or when purchased after its resale in the markets, had socioeconomic implications for the Christian community in Corinth.[28] Paul’s primary focus in addressing it, however, revolved around the claimed knowledge of the elite. Once again, these seem to have been the socially and economically advantaged members of the community who also, because of their education, were more philosophically disposed. Strict monotheists, they did not believe in the existence of the pagan gods, and some even felt that eating meat from pagan sacrifices and participating in pagan communal meals was a way of demonstrating their spiritual strength.[29] . . . Paul’s concern for those Christians who were spiritually as well as intellectually more humble is a major factor in Paul’s final counsel regarding the issue of sacrificial meat. While some of the Corinthian elite may have been actually eating it in public cultic celebrations or the private feasts of their upper class pagan friends, it was an issue for all Christians: pagan temples essentially served as the slaughterhouses of the ancient world, much of the surplus meat from the sacrifices being subsequently resold in the public meat market (en makellō, KJV “shambles”).[32] Here Paul ruled that Christians should not ask whether the meat had first been part of a pagan sacrifice, since it ultimately had indeed come from God (see 10:25–26). Even if one ate a meal at the home of a pagan friend, one did not need to inquire where he got the meat. However, if the host pointed out that it had been part of a pagan sacrifice, for the sake of the conscience of both the host and presumably other Christians who might observe, one should not eat the meat (see 10:27–32).
Charity and concern for those who might misunderstand your actions is more important than their supposedly higher knowledge.

Paul's Defense as an Apostle, 1 Corinthians 9:1-27

The problem Paul next addresses seems to be direct criticisms of him from the Corinthian saints.
Lynne Wilson explains, "Paul tried to answer his critics’ questions about his authority and his apostolic station that allowed him to share food and housing with the saints. The word “power” (KJV) is also translated, “right” (ESV), and authority” (BLB). The broader context suggests that the question they struggled with was the housing and feeding church leaders. This is interesting in light of Acts 18:3 when it described Paul first coming to Corinth, moved in with Aquilla and Priscilla as a fellow “tentmaker . . . and he stayed and worked with them” (NIV). Repeatedly, the New Testament includes references to Paul working to provide for himself and not living off of the contributions of church members, “You yourselves know that these hands of mine have ministered to my own needs and those of my companions” (Acts 20:34; also see 1 Corinthians 4:12; 1 Thessalonians 2:9; 4:11; 2 Thessalonians 3:8; etc.)."
In defense, Paul outlines why the leaders have a right to the support of the saints. He says that just like the other Apostles and Cephas (Peter), he has the right to bring his wife with him on his journey (one hint that he actually was married but had left her behind). He has the right to be supported by the vineyard he planted. Just like the law of Moses allows an ox to feed from the field he is working in (v. 9) and the priests to be supported by the donations to the temple (v. 13), so Paul and Barnabas were in the right to be supported by the people. Nevertheless, Paul says he didn't take advantage of his right. Verse 15 can be confusing in the King James, " it were better for me to die, than that any man should make my glorying void." Wayment translates it to "for I would rather die than have anyone deprive me of my reason for boasting!"
Presumably, Paul wants to avoid offending the "weak in faith" by laboring as much as possible for his own support.
While the vast majority of our leaders and members work in the Church without any kind of living allowance, those who labor as full-time general authorities are offered a modest living allowance. Sometimes, critics of the Church use this fact, like the Corinthians, as a way of criticizing the Church. For more on these stipends, which are about the equivalent of the amount a full-time professor at BYU would make, this article is good. I also like Dan Peterson's response.

Paul's Philosophy of Missionary Work and the Disciplined Life, 1 Corinthians 9:19-27

Of verses 20-23, the student manual quotes Elder McConkie again, "Paul here says he made himself all things to all men in an effort to get them to accept the gospel message; that is, he adapted himself to the conditions and circumstances of all classes of people, as a means of getting them to pay attention to his teachings and testimony. And then, lest any suppose this included the acceptance of their false doctrines or practices, or that it in any way involved a compromise between the gospel and false systems of worship, he hastened to add that he and all men must obey the gospel law to be saved” (Doctrinal New Testament Commentary, 2:353).
Of verses 24-27, Lynne Wilson explains, "Paul used an athletic metaphor that was very familiar to the Corinthians (as he did eleven other times). The Isthmian Games were held there every other year (from 40 BC to ca. AD 390). At these Corinthian games, only the winner of the race received a prize, but in the Christian contest, all may run (or live) and receive God’s prize if they try (D&C 76:50–70)."
The student manual points out, "When Paul pointed out that athletes were “temperate in all things” (1 Corinthians 9:25), he was probably alluding to the strict diets and training regimens that athletes adopted as they trained for competition. Paul suggested that followers of Jesus Christ should strive for victory in a similar manner, working to overcome temptation and achieve spiritual self-mastery. Saints run a race not against others, but against sin and the challenges of mortal life. And the reward is not a “corruptible” or perishable crown, but a crown of eternal life that lasts forever (1 Corinthians 9:25; see also 2 Timothy 4:7–8; Hebrews 12:1–2; Mosiah 4:27)."
I love this analogy, about the need to discipline yourself in order to be what God needs you to be. A while back, I wrote about life lessons I've learned from running. I see so many parallels between physical development and spiritual.
I love the humility Paul has in verse 27, where he says that he keeps his body under subjection "lest that by any means, when I have preached to others, I myself should be a castaway." He recognizes that even with all the experiences, calling, and visions he has had, he too can fall. Do we also see the need to continually keep our spiritual fitness?

Do not Turn Again to Sin., 1 Corinthians 10:1-11:1

Paul next turns to the people of Moses as examples. They, like the Corinthian saints, had many experiences along the covenant path. But after leaving Egypt behind, many of them would not be faithful. They lusted, were idolaters, fornicators and tempted (or tested) Christ.
Lynne Wilson says, "Paul points out the symbolism of going through the sea as a baptism. They left their old life in Egypt (symbolic of the world and worldliness), and started anew to serve God as their King. The Israelites’ physical journey became a forty-year cleansing process (Forty was the number of purifications after childbirth11). We can see their wanderings typifying our journey from our first estate through immortality, starting with Exodus 19:10–11, “Go to the people and consecrate them today and tomorrow. Have them wash their clothes and be ready by the third day, because on that day the LORD will come.” The Legends of the Jews, referred to this experience as their “baptism.”12 Yet when it was time to see the Lord, the frightened children of Israel asked Moses to go for them. They rejected this opportunity to enter into his presence and were given the lower law of the administration of angels instead."
Verse 13 reminds us that even when the temptation is powerful, we are not unique. Everyone is tempted as "such is as common to man" and everyone will be given power to overcome any temptation in his way because God will "make a way to escape" the temptation. What is it you are struggling with? How can you look for ways to overcome that temptation with God's help? (If it is addiction you struggle with, there is help and there is hope.)
Elder Henry B. Eyring said, "With the help of the Holy Ghost, we can watch over ourselves. We can pray to recognize and reject the first thoughts of sin. We can pray to recognize a warning not to speak words which would hurt or tempt someone else. And we can, when we must, pray for the humility and the faith to repent.

There will surely be some who hear my voice who will have this thought come into their minds: “But the temptations are too great for me. I have resisted as long as I can. For me, the commandments are too hard. The standard is too high.”

That is not so. The Savior is our Advocate with the Father. He knows our weaknesses. He knows how to succor those who are tempted."
And from C.S. Lewis, "A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is. After all, you find out the strength of the [opposing] army by fighting against it, not by giving in. You find out the strength of a wind by trying to walk against it, not by lying down. A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness — they have lived a sheltered life by always giving in. We never find out the strength of the evil impulse inside us until we try to fight it: and Christ, because He was the only man who never yielded to temptation, is also the only man who knows to the full what temptation means — the only complete realist.” With Christ's help and his loving-kindness, we can repent and be restored. I have been blessed and changed through Christ and He continues to help me to overcome the temptations and sins which "so easily beset" me. (Hebrews 12:1, 2 Nephi 4:18)

The Cup of Blessing, 1 Corinthians 10:16-11:1

From the student manual, "The word translated as “communion” in 1 Corinthians 10:16 denotes close fellowship, partnership, and sharing. Therefore, when members partake of “one bread” (loaf) during the ordinance of the sacrament, they affirm oneness or unity not only with Christ but also with one another (1 Corinthians 10:17). They are “partakers of the Lord’s table” (1 Corinthians 10:21) and have the opportunity to be reconciled with Christ and enjoy greater communion with Him."
Lynne Wilson describes the Passover allusions, "As we flee from idolatry, we can run to the source of safety and truth, our Savior. The sacrament symbols from the Lord’s Last Supper, also share symbols with the Passover tradition. The cup at the end of the meal is known as the “cup of blessing” (Psalm 16:5). For thousands of years, Jews have held the cup and prayed something similar to, “Blessed art thou, O Lord our God, King of the universe who created the fruit of the vine.” Paul ties the Passover symbols to Christ as we remember Him and “share in” (NEB) “communion of the body of Christ” (KJV)."
Elder Holland similarly pleads for unity as we also partake of that communion, "Beloved friends, as we unite across the globe each week in what we hope is an increasingly sacred acknowledgment of Christ’s majestic atoning gift to all humankind, may we bring to the sacramental altar “more tears for his sorrows [and] more pain at his grief.” And then, as we reflect, pray, and covenant anew, may we take from that sacred moment “more patience in suff’ring, … more praise for relief.”
Paul uses the reminder of this sacred ordinance to remind the Corinthians that they can't partake of Christ's blood on one day and then the next be part of pagan rites. It is a sacrilege to do so. And again, he reminds them of the prohibition against eating meat sacrificed to idols, saying that if the meat's origin is unknown, it's fine, but if they are told it is from a sacrifice, they should turn away, for the sake of the conscience of others who might stumble in their faith. Charity and consideration for others, again, is the key.
Lynne Wilson explains of verses 25-26, "The KJV, “shambles,” were the meat markets (which in Corinth, included other foods as well). Paul’s cart blanche: “eat whatever is sold,” demonstrated how completely emancipated Paul was from Jewish food obligations."

Men and Women, Ordinances, and Veils, 1 Corinthians 11:2-16

From the student manual: "This third century A.D. painting from the Priscilla Catacomb in Rome depicts a Christian woman praying according to custom—with her head covered (see 1 Corinthians 11:6) and her arms lifted up (see 1 Kings 8:22; Psalm 28:2; 1 Timothy 2:8; D&C 109:16–19)."

This passage can be one of those perplexing ones to modern ears. Why this talk of veils for one and not the other? And what about this "head of" talk? Most commentaries think it has to do with fashion and being respectful, mixed with a bit of Paul's chauvinism.
Lynne Wilson has a very different interpretation. She believes the question Paul is responding to was possibly about why women were veiled in certain ordinances they were engaged in, such as prayer circles. Evidence for early Christian prayer circles are many. There is artwork as well as references to this practice. (If you want to pursue this rabbit hole, this presentation goes into it, as does this article). Because the first part of this section references "ordinances" (verse 2) and the reason it is done is "because of the angels" (verse 10), this could have reference to these ancient ceremonies. I'd encourage you to read Wilson's entire section on these verses to evaluate her perspective. I will quote only the part about the man being the head of the woman.
Wilson explains that the word "head" in these verses likely meant "origin or source (as the head waters of the Nile)." It did not mean "boss" or "ruler," She explains, "[Paul] begins with the source of human creation: God-Christ-man-woman. God the Father was the starting point, “source, or origin” of Christ, who was the origin of man, and man, via his side-rib, the origin of his partner, woman. We find confirmation of this throughout the Bible, including: John 1:3; 20:17, and Genesis 2:22. In a few sentences, Paul takes this order of creation and then reverses it, honoring woman as a co-creator with God as the source of the next generation (1 Corinthians 11:12). This chain of interlocking relationships links humanity with their Creators and becomes the foundation of Paul’s instruction. He does not intend this order of creation to demean women. In the ancient world, linking someone with deity honored and empowered them. Three times in this section he describes the origin of intertwining genders (1 Corinthians 11:3, 8, 12). Throughout the section Paul describe men and women as connected to their Creators through a symbiotic mutuality where they shared responsibility for one another.19 Paul does not make a case for male superiority. In verses 10–12, he speaks of woman as privileged with authority and indispensable to men, and vice versa. The section encourages a positive interrelationship between the genders. This is why I do not agree with those who interpret these verses as men “ruling” over women. I do not find evidence for that in the Pauline Epistles at large, nor specifically in this section. Whenever Paul refers to a “ruler,” he uses different words—i.e., “rulers/archon” (Romans 13:3), “rule/preside/proistemi” (1Timothy 3:5; 5:17), “rule/govern/brabeuo” (Colossians 3:15), and “rule/leader/hegeomai” (Hebrews 13:7, 17, 24)— never “kephale.” Furthermore, Jesus denounced unrighteous dominion and superiority of any kind (Matthew 19:16; Mark 10:17)." If you have time, read through her whole explanation and look at her extensive footnotes! The beginning of this scripture roundtable also references these ideas and expands on them, such as the symbolism of veils to the ancient Israelites and Moses.

The Sacrament, 1 Corinthians 11:17-34

This section, about different problems with the way the sacrament was administered, can be read several ways. It seems definite that the Saints had a problem with the way they gathered together to worship, but what exactly that problem consisted of is not totally clear. Some think it is responding to a problem where the sacrament itself was eaten as a meal and was causing divisions. The other interpretation is that these passages are about problems with a meal that was eaten before the sacrament was taken, just like on the night Christ instituted the Passover at the end of a meal.
From the first interpretation, Ben Spackman says this about it, "Now, the Lord’s Supper was more of a community meal, an actual supper. It probably had a special loaf of bread and cup of wine (and yes, it was wine), but was otherwise a regular group meal.

Paul hints at several purposes
Remind/memorialize Christ’s death (11:26), which is covenant-related.
But also, to build unity (1Co 10:16-17)

Irony is, the way the Corinthians are doing it totally violates the purpose, leading Paul to say in 11:17 “your meetings do more harm than good.” Note Elder Packer’s statement, “It takes a pretty good meeting to be better than no meeting at all.” This is actually the case here! In fact, things are so bad that Paul suggests in v. 30 that divine punishment, sickness, and death has resulted.

What’s happening here? Remember the diversity at Corinth? The problem is that church is held at someone’s home, generally a large enough home to accommodate people, which probably means some degree of wealth. But most of them are not wealthy or high-born. Perhaps the Corinthians are following the cultural norm, wherein wealthy people invited less well-off people and the upper-class folks ate the nice food in the nice room, and the others… well, not quite as good. Some who have leisure arrive early, chow down, and drink wine excessively, getting drunk. The others who arrive later find the communal meal already eaten. That’s not going to erase class lines and build unity.

Paul’s suggestions?

1) eat and drink at home beforehand (11:22, 34)
2) Examine yourself, that you do not partake unworthily (11:27-28)
3) “discern the Lord’s body” (11:29), which probably refers both to the church community as a whole, a la chapter 12, as well as Christ’s body, atonement, crucifixion, resurrection.
And Lynne Wilson says similarly, "Their sacrament was a meal or feast of bread and wine, but the problem sounds like they did not reverently take it together in honor of the Lord, but used it as a meal which began as soon as some arrived—even to the extent of getting drunk off the sacramental wine. While some indulged their appetites, others were left hungry. Some scholars suggest that everyone brought some food, but did not share. Whatever they were doing, it was not in keeping with the sacred nature in remembrance of the Lord’s body and blood."
On the other hand, I like the interpretation of the student manual on this one. It describes the problem as saints gathering together to share a meal before the sacrament and how that caused problems, "The Savior instituted the sacrament during the meal that was eaten at the Last Supper (see Matthew 26:26–29; Mark 14:22–25; Luke 22:19–20; 1 Corinthians 11:23–25). Early members of the Church maintained a practice of partaking of a meal together, followed by the administration of the sacrament. The meals were signs of the peace, unity, and fellowship shared by the members of the congregation, and they were also a means of ministering to members’ temporal needs. These meals were, however, sometimes the source of discord when the food was eaten before all members could arrive, causing some to go home hungry and become upset with fellow Saints (see 1 Corinthians 11:17–22). This nullified one of the purposes of coming together—to build fellowship as they partook of “the Lord’s supper” (1 Corinthians 11:17–18, 33–34). Paul taught the Saints to take steps to avoid this kind of contention and maintain harmony—they should wait for everyone to arrive before eating, and if any were still hungry after the meal, they should eat later at home (see 1 Corinthians 11:33–34).
This is also the way Thomas Wayment reads it, as he places it in its cultural context: "Paul was concerned about the practice of banqueting or feasting when the saints gathered to celebrate the sacrament. Cultureally, Greeks and Romans would have been accustomed to participateing in feasts at pagan temples, and this practice appears to ahve carried over into Christian worship services. Paul saw two issues of concern: (1) the disparity among what people in the church had to eat and (2) a lack of respect for the sacrament, where sobriety was required for respectful worship."
Elder Holland writes of the reverence we should have for the sacrament: "Furthermore, Christ suffered for the sins and sorrows and pains of all the rest of the human family, providing remission for all of our sins as well, upon conditions of obedience to the principles and ordinances of the gospel he taught (see 2 Ne. 9:21–23). As the Apostle Paul wrote, we were “bought with a price” (1 Cor. 6:20). What an expensive price and what a merciful purchase!

That is why every ordinance of the gospel focuses in one way or another on the atonement of the Lord Jesus Christ, and surely that is why this particular ordinance with all its symbolism and imagery comes to us more readily and more repeatedly than any other in our life. It comes in what has been called “the most sacred, the most holy, of all the meetings of the Church” (Joseph Fielding Smith, Doctrines of Salvation,comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 2:340).

Perhaps we do not always attach that kind of meaning to our weekly sacramental service. How “sacred” and how “holy” is it? Do we see it as our passover, remembrance of our safety and deliverance and redemption?

With so very much at stake, this ordinance commemorating our escape from the angel of darkness should be taken more seriously than it sometimes is. It should be a powerful, reverent, reflective moment. It should encourage spiritual feelings and impressions. As such it should not be rushed. It is not something to “get over” so that the real purpose of a sacrament meeting can be pursued. This is the real purpose of the meeting. And everything that is said or sung or prayed in those services should be consistent with the grandeur of this sacred ordinance.

Spiritual Gifts, 1 Corinthians 12:1-11

The JST changes the word "say" in 1 Corinthians 12:3 to "know." It is the spirit that teaches us to "know that Jesus is the Lord"
I found it enlightening to read through the chart below from the student manual of the spiritual gifts mentioned in this chapter, and to write down which I saw in myself and which I wished to develop further. You might enjoy doing the same thing alone or with your family.

Spiritual Gift (see 1 Corinthians 12:3–10)	Description
Testimony of Jesus Christ (verse 3)	A witness given through the Holy Ghost “that Jesus is the resurrected, living Son of the living God” (Gordon B. Hinckley, “Fear Not to Do Good,” Ensign,May 1983, 80).
Differences of administrations (verse 5)	Leadership or “administrative ability,” which is “used in administering and regulating the church” (Bruce R. McConkie, A New Witness for the Articles of Faith, 271, 278). The ability to discern correctly how the Lord governs His Church through councils, quorums, auxiliaries, and so on.
Diversities of operations (verse 6)	The ability to distinguish between things that are of the devil and those that are of God.
Word of wisdom (verse 8)	Includes sound judgment and the proper application of gospel doctrines and principles, particularly in decision making (see James 1:5; D&C 136:32–33). Paul’s use of word shows that the gift of wisdom includes the ability to teach a message of wisdom by the power of the Holy Ghost.
Word of knowledge (verse 8)	“An endowment of knowledge, not random knowledge, not knowledge in general or as an abstract principle, but gospel knowledge, a knowledge of God and his laws” (Bruce R. McConkie, Doctrinal New Testament Commentary, 3 vols. [1965–73], 2:370; see also D&C 42:61). Again, Paul’s choice of wordemphasizes that this gift includes the ability to teach knowledge by the power of the Holy Ghost (see also D&C 25:7; 28:1; 99:1–2).
Faith (verse 9)	Experienced by degrees and increased through righteous living. Not everyone has the same degree of faith. This gift is a prerequisite for both healing and working miracles (see Matthew 17:14–20; see also 1 Nephi 7:12).
Healing (verse 9)	Manifest through priesthood ordinances. To pray with faith sufficient for healing is also a spiritual gift (see James 5:13–14; D&C 42:48).
Working of miracles (verse 10)	Signs of God’s grace, which affirm that divine power is at work. They are a reminder that God assists those who follow the example of the Savior and minister to others (see Mormon 9:7–11, 18–20).
Prophecy (verse 10)	“The testimony of Jesus is the spirit of prophecy” (Revelation 19:10). Personal revelation is the source of testimony, and testimony enables a person to prophesy or testify of God’s work, including His future works. The gift of prophecy does not necessarily mean predicting specific future events. All members of the Church are to seek for this gift (see Numbers 11:29; 1 Corinthians 14:1, 3, 31, 39). The gift of prophecy should not be confused with the prophetic office of a prophet, seer, and revelator.
Discerning of spirits (verse 10)	Discernment of good and evil (see Moroni 7:12–18; D&C 101:95) and of false spirits from divine spirits (see D&C 46:23). The gift of discernment can make known “the thoughts and intents of the heart” of another person (Hebrews 4:12; D&C 33:1). The gift of discernment “arises largely out of an acute sensitivity to impressions—spiritual impressions, … to detect hidden evil, and more importantly to find the good that may be concealed. The highest type of discernment is that which perceives in others and uncovers for them their better natures, the good inherent within them” (Stephen L Richards, in Conference Report, Apr. 1950, 162).
Tongues (verse 10)	“Particularly instituted for the preaching of the Gospel to other nations and languages” (Joseph Smith, Teachings of Presidents of the Church: Joseph Smith [2007], 382–83; see also Acts 2:4–12; D&C 90:11). Since speaking in tongues is one of the most visible and sought after of the spiritual gifts, Paul warned against its misuse (see 1 Corinthians 14:4, 9, 27–28, 40).
Interpretation of tongues (verse 10)	Should be accompanied by an inspired interpretation so that listeners are edified (see 1 Corinthians 14:9, 11, 13, 19, 27–28).

Different Gifts and the Body of Christ, 1 Corinthians 12:12-31

I love the imagery here. Paul says that every one of the saints brings their unique gifts to the table and that like the different parts of a human body, we are to be one in Christ. He points out the silliness of one part of the body declaring another part unnecessary. We can't all be ears, or "if the whole were hearing, where were the smelling?" (v. 17) Paul says even the "more feeble" parts of the body are necessary (v. 22). In other words, we need to stop thinking we can do without someone else. We also need to stop coveting another person's gifts and work to develop our own.
Verses 23 and 24 are unclear in the KJV, "And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked:" What the what? Blessedly, other translations are more clear. In Wayment, it says, "and those members of the body that seem less honorable, we place greater honor on them, and our unpresentable body parts are clothed with greater respect, which our more presentable parts do not need." Ah, now we have it! Paul's talking about how we have to cover up some of the more sensitive parts of our body. We can interpret this in different ways, but at least we can understand it! One way to see it is that Paul might be making a joke -- "Hey, I know there are parts of the body, like members of your congregation, we wish we could do without and so we cover them up, but even they are important!" Or he could have been saying that there are parts of us that need more clothing for protection, just like we need to take care of and succor the weak among us.
Lynne Wilson takes the latter view and describes this passage, "Even the less obvious parts are indispensable (RSV). The symbolism of one phrase is especially meaningful. “We take special care to dress up” (CEV) or the Lord clothes or “bestows” (KJV) His disciples with gifts to make them better. This image is especially meaningful when we remember the Hebrew word for at-one-ment is “to cover/kaphar.” The at-one-ment can cover and enable the saints with God’s grace and gifts. In Genesis 30:20, the Hebrew word for “endowed” (NAS) or “endued” (KJV) can also be translated “bestowed” or clothed. The Atonement and the Spirit are given to cover and protect us as an endowment from God. God’s omniscience has everything perfectly arranged."
For our Family Home Evening this week, we talked about these scriptures and I had each one of our children at home sit in front of the rest of us as we talked about the special gifts and place they hold in our family. At the end, my husband and I expressed to them how much we love each of them as individuals and how much our family needs each of them. I'm sure Heavenly Father feels the same way about all of his children.

Ten of my eleven on Mother's Day 2019. Each one brings something special to our family!

Of using our gifts to serve, President Hinckley said, "Your obligation is as serious in your sphere of responsibility as is my obligation in my sphere. No calling in this church is small or of little consequence. All of us in the pursuit of our duty touch the lives of others. To each of us in our respective responsibilities the Lord has said: ‘Wherefore, be faithful; stand in the office which I have appointed unto you; succor the weak, lift up the hands which hang down, and strengthen the feeble knees’ (D&C 81:5)” and Elder Dieter F. Uchtorf said, "You may feel that there are others who are more capable or more experienced who could fulfill your callings and assignments better than you can, but the Lord gave you your responsibilities for a reason. There may be people and hearts only you can reach and touch. Perhaps no one else could do it in quite the same way." (both are quoted in the student manual). What does God want you to do to bless His children today?
What gifts would the Lord have you work to develop and what part can you play in His work? Three years ago, I decided I would be a lot more useful to the Lord if I knew another language, so I started learning Portuguese. My husband already speaks the language, and I was inspired by a Brazilian family we love. This was over a year before my daughter was called to serve in Brazil. I don't have a natural gift for languages, but I do have a phone and a few minutes every day. This summer, I hit over 900 days of Duolingo language lessons. I'm not fluent by any stretch, but I do know enough Portuguese now that my written Portuguese is adequate. I can chat via Facebook and text with my Brazilian friends fairly well, including some new friends who have reached out to me online because of Lillian's service. My spoken Portuguese still needs a lot more work, but it feels good to be learning.
As different members of the body of Christ, we need to love and serve and be patient with each other. "That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it."
We need to step up and realize that whatever part we play is important. We might think we are just a Sunday school teacher or just a ministering sister, but through small things, great things happen. Our church responsibilities change so often that we are all given chances to grow and participate. I love this talk by Elder Uchtdorf, where he says, "every member of the Church is given specific formal opportunities to serve. We refer to these opportunities as “callings”—a term that should remind us of who it is that calls us to serve. If we approach our callings as opportunities to serve God and minister to others with faith and humility, every act of service will be a step on the path of discipleship. In this way, God not only builds up His Church but also builds up His servants. The Church is designed to help us become true and faithful disciples of Christ, good and noble sons and daughters of God. This happens not just when we go to meetings and listen to talks but also when we get outside ourselves and serve. This is how we become “great” in the kingdom of God.

We accept callings with grace, humility, and gratitude. When we are released from these callings, we accept the change with the same grace, humility, and gratitude.

In the eyes of God, there is no calling in the kingdom that is more important than another. Our service—whether great or small—refines our spirits, opens the windows of heaven, and releases God’s blessings not only upon those we serve but upon us as well. When we reach out to others, we can know with humble confidence that God acknowledges our service with approval and approbation. He smiles upon us as we offer these heartfelt acts of compassion, especially acts that are unseen and unnoticed by others.
I love that the last verse tells us to covet, or seek, the best gifts. These gifts aren't inaccessible, or only for the very few enlightened prophets. They are for every person who seeks to follow Christ.

Charity, 1 Corinthians 13:1-13

This section is so beautiful. There was a moment this week when I was worn out but there was still a lot to be done (my life seems to be made up of many such moments!). As I felt the temptation to take a break from the pressing needs around me, my mind started to repeat the words, "Charity suffereth long and is kind . . ." and I kept going just a bit longer. (And yes, sometimes breaks are necessary, but this wasn't one of those times). Developing the charity that Paul describes here is a life-time pursuit. As Elder Oaks put it, "The reason charity never fails and the reason charity is greater than even the most significant acts of goodness he cited is that charity, “the pure love of Christ” is not an act but a condition or state of being. Charity is attained through a succession of acts that result in a conversion. Charity is something one becomes."
The student manual quotes Elder Jeffrey R. Holland as saying, "The greater definition of ‘the pure love of Christ,’ however, is not what we as Christians try but largely fail to demonstrate toward others but rather what Christ totally succeeded in demonstrating toward us. True charity has been known only once. It is shown perfectly and purely in Christ’s unfailing, ultimate, and atoning love for us. It is Christ’s love for us that ‘suffereth long, and is kind, and envieth not.’ It is his love for us that is not ‘puffed up … , not easily provoked, thinketh no evil.’ It is Christ’s love for us that ‘beareth all things, believeth all things, hopeth all things, endureth all things.’ It is as demonstrated in Christ that ‘charity never faileth.’ It is that charity—his pure love for us—without which we would be nothing, hopeless, of all men and women most miserable. Truly, those found possessed of the blessings of his love at the last day—the Atonement, the Resurrection, eternal life, eternal promise—surely it shall be well with them. …Life has its share of fears and failures. Sometimes things fall short. Sometimes people fail us, or economies or businesses or governments fail us. But one thing in time or eternity does not fail us—the pure love of Christ”
Paul says that we only see and prophecy in part, like seeing through one of the metal mirrors of the time (the meaning of a "through a glass darkly" phrase), but that someday, "shall I know even as also I am known." (v. 12). Of the mirrors at the time, this website says, "Early glass mirrors were made of glass tiles cut from blown glass forms—thus always slightly curved, and always slightly colored, as the chemistry of clear glass manufacture remained unknown. These glass tiles were then affixed over still-hot, carefully sized, cast lead forms, with a thin layer of polished metal sheeting between the two. It was a belabored and imprecise process, resulting in mirrors of dim reflection."
Paul is trying to elevate the saints from the level of the dim light of this world to the level of the celestial. In order to receive that know God even as He knows us, and receive that unity and "at-one-ment" promised in the scriptures, we need these: "faith, hope, charity, these three; but the greatest of these is charity." As Paul will detail in another letter to the Corinthians, right now we see things as if through a veil, but because of Christ, we can one day reach across the veil and enter into the presence of our God.

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Note: I'm indebted to Thomas Wayment for some of my section divisions and headings on this post and others. If you haven't checked out his New Testament translation, it is well worth it! My quotes from him are from his footnotes in that book.

Hands full and loving it (mostly)

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