“"I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called," guarding against those heresies of the wicked one which have broken in upon us, to the deceiving and destruction of those that accept of them; but that ye give heed to the doctrine of the apostles, and believe both the law and the prophets: that ye reject every Jewish and Gentile error, and neither introduce a multiplicity of gods, nor yet deny Christ under the pretence of [maintaining] the unity of God.”

“Consider with what want of judgment you dare to blame those who strive for the truth against falsehood. For who ought more justly to be indignant against the other?-whether he who supports God's enemies, or he who, in opposition to him who supports God's enemies, unites with us on behalf of the truth of the Church?-except that it is plain that the ignorant are also excited and angry, because by the want of counsel and discourse they are easily turned to wrath; so that of none more than of you does divine Scripture say, "A wrathful man stirreth up strifes, and a furious man heapeth up sins." For what strifes and dissensions have you stirred up throughout the churches of the whole world! Moreover, how great sin have you heaped up for yourself, when you cut yourself off from so many flocks! For it is yourself that you have cut off. Do not deceive yourself, since he is really the schismatic who has made himself an apostate from the communion of ecclesiastical unity. For while you think that all may be excommunicated by you, you have excommunicated yourself alone from all; and not even the precepts of an apostle have been able to mould you to the rule of truth and peace, although he warned, and said, "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all."”

“A teacher must not lord it over, but serve the disciples for the sake of their salvation. Therefore Paul also, as a servant, beseeches. He even puts forward his bonds for the success of his request. For he is "a prisoner in the Lord," that is, not for an evil deed, but for the sake of the Lord. So then, show honor to the bonds borne for the Lord's sake. And what do I beseech? Not for myself, but for you, that you may walk worthily of your calling. For you have been called to great things: to sit together with Christ and to reign together with Him, and you must not disgrace your dignity by deeds unworthy of Christ. And from doctrinal teaching he transitioned to moral instruction, thereby imparting sweetness to his word.”

“The Apostle recalled above the divine blessings through which the Church's unity has originated and been preserved (Ch. 1-3). Now he admonishes the Ephesians to remain within this ecclesial unity. Regarding this he does two things: First, he exhorts them to persevere in unity. Secondly, he instructs them how to remain in it (4:17). The first section is again divided into two parts: First, he cautions them to keep ecclesial unity. Secondly, he sets forth the pattern of this Church unity (4:5 ff.). The first part has three divisions: First, he offers certain incentives to maintain ecclesial unity. Secondly, he sets down an admonition (4:2). Thirdly, he shows the purpose of his admonition (4:3). Three incentives are given for them to maintain the Church's unity. First is the devotedness of Paul's love, second is the remembrance of his chains, and third is the consideration of the divine favors. The affection of his love is intimated by his entreaty. Therefore because you have obtained so many blessings from the Lord, I beseech you. I do not command you even though I could; on account of my lowliness I do not command but plead with you. Proverbs 18 (23) remarks: "The poor will speak with supplications." Charity is another reason, it prompts men to action more than fear: "Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose, for charity's sake I rather beseech" (Phm. 1:8). He stirs them by recalling his chains: I, a prisoner in the Lord. With these words he urges them to remain united, giving them three motives. First, a friend sympathizes with a suffering friend and more readily tries to fulfill his wishes so that he might thereby console him. "A friend shall not be known in prosperity, and an enemy shall not be hidden in adversity. In the prosperity of a man, his enemies are grieved; and a friend is known in his adversity" (Ecclus. 12:8-9). Secondly, the Apostle himself suffers imprisonment for their own utility. Hence he urges them to remember this, as though he wanted to put them under certain obligations. "Now, whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation; or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer" (2 Cor. 1:6). Thirdly, as was mentioned previously in Chapter Three (v. 13) where he writes "my tribulations for you, which is your glory," these sufferings were for the Ephesians' own immense glory. For God exposed his own chosen friends to adversities in behalf of their salvation. Therefore he adds in the Lord which means, on account of the Lord. Or, he annexes in the Lord since it was the Apostle's glory to be imprisoned, not as a thief or murderer, but as a Christian and for the sake of our Lord Jesus Christ, in accordance with Ezechiel 3 (25): "And thou, O son of man, behold, they shall put bands upon thee, and they shall bind thee with them: and thou shalt not go forth from the midst of them." He also stimulates them by a consideration of the divine blessings: that you walk worthy of the vocation in which you are called. You should be attentive to the dignity to which you are summoned, you ought to behave in a way conformable to it. If someone had been chosen to a rank of nobility in a kingdom, it would be an indignity for him to perform peasant work. Hence the Apostle warns the Ephesians, as though he said: You are called to be fellow citizens with the saints of God's household (cf. Eph. 2:19), henceforth it is unworthy of you to engage in earthly affairs or worry about worldly matters.”

“In reference, however, to the character of Novatian, dearest brother, of whom you desired that intelligence should be written you what heresy he had introduced; know that, in the first place, we ought not even to be inquisitive as to what he teaches, so long as he teaches out of the pale of unity. Whoever he may be, and whatever he may be, he who is not in the Church of Christ is not a Christian. Although he may boast himself, and announce his philosophy or eloquence with lofty words, yet he who has not maintained brotherly love or ecclesiastical unity has lost even what he previously had been. Unless he seems to you to be a bishop, who-when a bishop has been made in the Church by sixteen co-bishops-strives by bribery to be made an adulterous and extraneous bishop by the hands of deserters; and although there is one Church, divided by Christ throughout the whole world into many members, and also one episcopate diffused through a harmonious multitude of many bishops; in spite of God's tradition, in spite of the combined and everywhere compacted unity of the Catholic Church, is endeavouring to make a human church, and is sending his new apostles through very many cities, that he may establish some new foundations of his own appointment. And although there have already been ordained in each city, and through all the provinces, bishops old in years, sound in faith, proved in trial, proscribed in persecution, (this one) dares to create over these other and false bishops: as if he could either wander over the whole world with the persistence of his new endeavour, or break asunder the structure of the ecclesiastical body, by the propagation of his own discord, not knowing that schismatics are always fervid at the beginning, but that they cannot increase nor add to what they have unlawfully begun, but that they immediately fail together with their evil emulation. But he could not hold the episcopate, even if he had before been made bishop, since he has cut himself off from the body of his fellow-bishops, and from the unity of the Church; since the apostle admonishes that we should mutually sustain one another, and not withdraw from the unity which God has appointed, and says, "Bearing with one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." He then who neither maintains the unity of the Spirit nor the bond of peace, and separates himself from the band of the Church, and from the assembly of priests, can neither have the power nor the honour of a bishop, since he has refused to maintain either the unity or the peace of the episcopate.”

“He speaks of several forms of forbearance, each of which prevents them from being carried away or proud. Lowliness is first, then meekness. Lowliness consists in having a humble mind. Meekness is a curb on pride and cruelty. Patience consists in bearing any adverse circumstance that may befall them. With lowliness and meekness they learn not to be afraid to suffer. With patience they learn how to respond if they must suffer.”

“"With all lowliness and meekness." The righteous, when they are in tribulations, are then especially more energetic, and when they are in bonds: for to suffer any thing for Christ's sake is the sweetest of all consolation. Let us learn not to sink under affliction, nor to repine; for look at this blessed saint. He had been scourged, and sorely scourged, for it is said, "When they had laid many stripes upon them." He had been bound too, and that again sorely, for the jailor cast him into the inner ward, and with extraordinary security. And though he was in so many perils, at midnight, when even the most wakeful are asleep with sleep, another and a stronger bond upon them, they chanted and sang praise unto the Lord. What can be more adamantine than these souls? They bethought them how that the holy Children sang even in fire and furnace. Perhaps they thus reasoned with themselves, "we have as yet suffered nothing like that."”

“He shows how it is possible to "walk worthy of the calling" — if we are humble. For then you will fully understand what you are and what you have been deemed worthy of, and you will humble yourself and strive to serve your benefactor. Moreover, it serves as the foundation of every virtue; therefore the Lord also began His beatitudes from this point, calling the poor in spirit blessed, that is, the humble-minded. "With all," he says, "humility," not in words only, but also in deed, in outward appearance and voice, and not so as to show oneself humble toward one person but not toward another, but toward everyone, whether he be small or great. For it is possible to be both humble and at the same time irritable and wrathful; but such humility is useless. He teaches what the benefit of meekness and longsuffering is – it is forbearance toward one another. Then, lest someone say: how can I be forbearing toward my neighbor when he is wrathful and insolent? – he points out the way as well – in love. For if we have love, we will bear with one another.”

“When he says with all humility and mildness, with patience, supporting one another in charity, he expresses the way to fulfill his admonition, teaching them how they can behave in a worthy manner. Four virtues must be cultivated, and their four opposite vices shunned. The first vice which he rejects is pride. When one arrogant person decides to rule others, while the other proud individuals do not want to submit, dissension arises in the society and peace disappears. Whence Proverbs 13 (10): "Among the proud there are always contentions." To eliminate this he says with all interior and exterior humility. "The greater thou art, the more humble thyself in all things: and thou shalt find grace before God" (Ecclus. 3:20); "let nothing be done through contention, neither by vain glory; but in humility, let each esteem others better than themselves" (Phil. 2:3). "God resisteth the proud and giveth grace to the humble" (Jas. 4:6). Anger is the second vice. For an angry person is inclined to inflict injury, whether verbal or physical, from which disturbances occur. "A passionate man stirreth up strifes: he that is patient appeaseth those who are stirred up" (Prov. 15:18). To discard it he says with all mildness; this softens arguments and preserves peace. "To the meek he will give grace" (Prov. 3:34); "The meek shall inherit the land" (Ps. 36:11). "My son, do thy works in meekness: and thou shalt be beloved above the glory of men" (Ecclus. 3:19). The third is impatience. Occasionally, someone who himself is humble and meek, refraining from causing trouble, nevertheless will not endure patiently the real or attempted wrongs done to himself. Therefore, he adds with patience in adversities. "Patience hath a perfect work" (Jas. 1:4), "in thy humiliation keep patience" (Ecclus. 2:4). "For patience is necessary for you; that, doing the will of God, you may receive the promise" (Heb. 10:36). An inordinate zeal is the fourth vice. Inordinately zealous about everything, men will pass judgment on whatever they see. Not waiting for the proper time and place to voice their criticisms, a turmoil arises in society. "If you bite and devour one another, take heed that you be not consumed one of another" (Gal. 5:15). Hence he says supporting one another in charity; mutually bearing with the defects of others out of charity. When someone falls he should not be immediately corrected—unless it is the time and the place for it. With mercy these should be waited for since "charity beareth all things" (1 Cor. 13:7). Not that these failings are tolerated out of negligence or consent, nor from familiarity or carnal friendship, but from charity. "Bear ye one another's burdens; and so you shall fulfill the law of Christ" (Gal. 6:2). "Now, we that are stronger ought to bear the infirmities of the weak" (Rom. 15:1).”

“Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment." And again, he says, "Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, "Thy father, and thy mother, and thy brethren, and all the house of thy father, thou shalt gather unto thee into thine house; and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head? " Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, "In one house shall ye eat it; ye shall not send its flesh abroad from the house." The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, "God, who maketh men to dwell with one mind in a house." in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity:”

“"Giving diligence," saith he, "to keep the unity of the Spirit in the bond of peace." Bind therefore thy hands with moderation. Again that goodly name of "bond." We had dismissed it, and it has of itself come back on us again. A goodly bond was that, and goodly is this one also, and that other is the fruit of this. Bind thyself to thy brother. They bear all things lightly who are bound together in love. Bind thyself to him and him to thee; thou art lord of both, for whomsoever I may be desirous to make my friend, I can by means of kindliness accomplish it. "Giving diligence," he says; a thing not to be done easily, and not in every one's power.”

“As the spirit in the body encompasses and unites everything, so too does the Holy Spirit unite the Church, even though we differ in race, character, and occupation. And through the Holy Spirit we become one body. Therefore, let us strive to preserve this unity by living in peace with one another. For if we do not have the bond of love and do not live in peace with one another, we will destroy the unity that the Spirit has granted us — just as if a hand or foot were to quarrel with the rest of the body and refuse their union with the other members, they would no longer be under the authority of one spirit. Therefore, great diligence is needed, and we must not sluggishly maintain peace, but be firmly joined to one another, so that where one strives, the other does likewise (for such are allies), rather than directing ourselves by our own will; only then shall we be in one Spirit.”

“After this he shows the purpose of his admonition which is to maintain unity among the faithful. You ought to walk worthy of your calling and be careful to keep the unity of the spirit. Two types of unity exist. One whose purpose is to commit evil; it is wicked and might be called a unity of the flesh. "Of one spark cometh a great fire, and of one deceitful man much blood" (Ecclus. 11:34). The other is a unity of the spirit; it is good and its purpose is to do good. "Behold how good and how pleasant it is for brethren to dwell together in unity!" (Ps. 132:1). "That they may be one, as we also are" (Jn. 17:11). The way to continue in this unity is through the bond of peace. For charity is a union of souls. Now the fusion of material objects cannot last unless it is held by some bond. Similarly, the union of souls through love will not endure unless it is bound. Peace proves to be a true bond; that peace which is, according to Augustine, the balanced harmony between the measure, form, and order of a thing. This is achieved when each possesses what is proper to himself. For this reason he says in the bond of peace. "God hath placed peace in thy borders" (Ps. 147:14). Peace in its turn is maintained by justice: "And the work of justice shall be peace" (Is. 32:17). "Be not grieved with her bands" (Ecclus. 6:26). Why? Because "in her is the beauty of life: and her bands are a healthful binding" (Ecclus. 6:31).”

“Such examples, therefore, brethren, it is right that we should follow; since it is written, "Cleave to the holy, for those that cleave to them shall [themselves] be made holy." And again, in another place, [the Scripture] saith, "With a harmless man thou shalt prove thyself harmless, and with an elect man thou shalt be elect, and with a perverse man thou shalt show thyself perverse." Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? [Ephesians 4:4-6] Why do we divide and tear to pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that "we are members one of another?" [Romans 12:5] Remember the words of our Lord Jesus Christ, how He said, "Woe to that man [by whom offences come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones." Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continueth.”

“The more, therefore, you see the bishop silent, the more do you reverence him. For we ought to receive every one whom the Master of the house sends to be over His household, as we would do Him that sent him. It is manifest, therefore, that we should look upon the bishop even as we would look upon the Lord Himself, standing, as he does, before the Lord. For "it behoves the man who looks carefully about him, and is active in his business, to stand before kings, and not to stand before slothful men." And indeed Onesimus himself greatly commends your good order in God, that ye all live according to the truth, and that no sect `has any dwelling-place among you. Nor indeed do ye hearken to any one rather than to Jesus Christ, the true Shepherd and Teacher. And ye are, as Paul wrote to you, "one body and one spirit, because ye have also been called in one hope of the faith. Since also "there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all." Such, then, are ye, having been taught by such instructors, Paul the Christ-bearer, and Timothy the most faithful.”

“Paul seeks not simply love, but a love that makes all one body, through complete union with one another, so that, like members of a body, they would suffer together and rejoice together with one another. "And one spirit." He said this beautifully, showing that, having become one body, they will also be one spirit, or else that it is possible to be one body but not one spirit (just as if someone were in friendship with heretics but did not follow their teaching). Or: having received one spirit through faith, you ought also to be of one mind. Or by spirit he means the same disposition of soul and unanimity among all, as if saying: one body and one soul. God says, He called you to one and the same thing, granted life to all, equally became the head of all, co-raised and seated all with Himself, and simply received all with equal honor, and we all have one and the same hope. Therefore you ought to be one also in the bond of love. For in relation to Him we are equal, even though we differ on earth.”

“Now in man there is a twofold unity. The first is the ordered structure of the organs among themselves, the second is the union of the body and the soul constituting what neither are separately. Because the Apostle speaks of the Church's unity after the fashion of the unity found in man, he adds one body as if to say: Be united in the bond of peace that you may be one body—this regards the first type of unity—all the faithful should be ordered among themselves as members making up a single body. "We, being many, are one body in Christ; and every one members one of another" (Rom. 12:5). And one spirit—referring to the second type of unity in man—that you might possess a spiritual consensus through the unity of your faith and charity. Or: one body designates a unity with other men, and one spirit union with God; because "he who is joined to the Lord is one spirit" (1 Cor. 6:17). Next, when he says as you are called in one hope of your calling he points out the reason for this unity. We notice that when persons are called together to possess something in common and mutually enjoy it, they usually live and travel together. Thus, in a spiritual way he says: Because you are called to one and the same reality, namely, the final reward, you ought to walk together with a unity of spirit in the one hope of your calling, tending toward the one reality you hope for as a result of your vocation. "Wherefore, holy brethren, partakers of the heavenly vocation" (Heb. 3:1), "consider your vocation" (1 Cor. 1:26). If anyone asks: Who will call us? And to what? 1 Peter 5 (10) replies: "The God of all grace, who hath called us unto his eternal glory in Christ Jesus" where your true happiness is. "Blessed are they that are called to the marriage supper of the Lamb" (Apoc. 19:9).”

“Be of one mind, O you bishops, one with another, and be at peace with one another; sympathize with one another, love the brethren, and feed the people with care; with one consent teach those that are under you to be of the same sentiments and to be of the same opinions about the same matters, "that there may be no schisms among you; that you may be one body and one spirit, perfectly joined together in the same mind and in the same judgment," [1 Corinthians 1:10; Ephesians 4:4] according to the appointment of the Lord. And let the deacon refer all things to the bishop, as Christ does to His Father. But let him order such things as he is able by himself, receiving power from the bishop, as the Lord did from His Father the power of creation and of providence. But the weighty matters let the bishop judge; but let the deacon be the bishop's ear, and eye, and mouth, and heart, and soul, that the bishop may not be distracted with many cares, but with such only as are more considerable, as Jethro did appoint for Moses, and his counsel was received.”

“Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as "a peculiar people, and a holy nation," to perform all things with harmony in Christ.”

“His only aim in alluding to it was) that he might all the more firmly insist upon the resurrection of the body, in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection. We have the apostle in another passage defining "but one baptism." To be "baptized for the dead" therefore means, in fact, to be baptized for the body; for, as we have shown, it is the body which becomes dead.”

“But as far as he is concerned, let us leave him; let us rather deal with that concerning which there is the greatest question. They who contend that persons baptized among the heretics ought to be received as if they had obtained the grace of lawful baptism, say that baptism is one and the same to them and to us, and differs in no respect. But what says the Apostle Paul? "One Lord, one faith, one baptism, one God." If the baptism of heretics be one and the same with ours, without doubt their faith also is one; but if our faith is one, assuredly also we have one Lord: if there is one Lord, it follows that we say that He is one. But if this unity which cannot be separated and divided at all, is itself also among heretics, why do we contend any more? Why do we call them heretics and not Christians? Moreover, since we and heretics have not one God, nor one Lord, nor one Church, nor one faith, nor even one Spirit, nor one body, it is manifest that neither can baptism be common to us with heretics, since between us there is nothing at all in common. And yet Stephen is not ashamed to afford patronage to such in opposition to the Church, and for the sake of maintaining heretics to divide the brotherhood and in addition, to call Cyprian "a false Christ and a false apostle, and a deceitful worker." And he, conscious that all these characters are in himself, has been in advance of you, by falsely objecting to another those things which he himself ought deservedly to hear. We all bid you, for all our sakes, with all the bishops who are in Africa, and all the clergy, and all the brotherhood, farewell; that, constantly of one mind, and thinking the same thing, we may find you united with us even though afar off.”

“After he has exhorted them to secure ecclesial unity, the Apostle offers the Ephesians, in this section, a glimpse of this unity's pattern. Since the Church is likened to a city, it is one and distinct, although this unity is not uncomposed but composed of different parts. The solidarity of any city demands the presence of four common elements: one governor, one law, the same symbols, and a common goal. The Apostle affirms that these are present in the Church also. He says: You ought to have one body and one spirit since you belong to the one unified Church. First, she has one leader, Christ. Obeying one Lord, not many, conflicts do not arise from trying to comply with divergent commands. For Hebrews 3 (6) states: "Christ is as the Son in his own house." "Therefore let all the house of Israel know most certainly that God hath made both Lord and Christ, this same Jesus, whom you have crucified" (Ac. 2:36). "There be lords many; yet to us there is but one God, the Father, of whom are all things... and one Lord Jesus Christ, by whom are all things" (1 Cor. 8:5-6). "And the Lord shall be king over all the earth. In that day there shall be one Lord, and his name shall be one" (Zach. 14:9). Secondly, her law is one. For the law of the Church is the law of faith: "Where then is thy boasting? It is excluded. By what law? Of works? No, but by the law of faith" (Rom. 3:27). In the former sense, one faith would mean that you are bidden to believe in the same truths and live in the same moral way. For what is believed by all the faithful is one and the same reality, hence their faith is termed Catholic or Universal. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you; but that you be perfect in the same mind and in the same judgment" (1 Cor. 1:10). In the second way, one faith designates the unity of the habit of faith by which all believe. I mean that it is specifically one—not numerically one—since the same faith is present in each one's heart; just as when many persons want the same thing, they are said to be of one will. Thirdly, the Church shares the same symbols. They are Christ's sacraments, of which baptism is the first and the entrance to the rest. Hence he says one baptism. Three reasons account for this unity. First, baptisms do not differ by reason of who administers them. No matter who performs the rites they possess an unvaried power because he who baptizes interiorly is one, namely, Christ. "He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost" (Jn. 1:33). Second, baptism is one since it is conferred in the name of the one Triune God: "baptizing them in the name of the Father and of the Son and of the Holy Ghost" (Mt. 28:19). The third reason is that it cannot be repeated. The sacraments of penance, matrimony, the eucharist and last anointing may be repeated, but not baptism. "For it is impossible for those who were once illuminated," by baptism, "have tasted also the heavenly gift and were made partakers of the Holy Ghost, have moreover tasted the good word of God and the powers of the world to come, and are fallen away," through sins, "to be renewed again to penance" (Heb. 6:4-6). It is not repeated, either by reason of the sacramental character it imparts, or because its cause is not repeated: "For we are buried together with him by baptism into death; that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life" (Rom. 6:4). And Christ died but once as 1 Peter 3 (18) affirms.”

“Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, [saying,] "There is one God, the Father, who is above all, and through all things, and in us all." I have indeed proved already that there is only one God; but I shall further demonstrate this from the apostles themselves, and from the discourses of the Lord. For what sort of conduct would it be, were we to forsake the utterances of the prophets, of the Lord, and of the apostles, that we might give heed to these persons, who speak not a word of sense?”

“These things then, brethren, are declared by the Scriptures. And the blessed John, in the testimony of his Gospel, gives us an account of this economy (disposition) and acknowledges this Word as God, when he says, "In the beginning was the Word, and the Word was with God, and the Word was God." If, then, the Word was with God, and was also God, what follows? Would one say that he speaks of two Gods? I shall not indeed speak of two Gods, but of one; of two Persons however, and of a third economy (disposition), viz., the grace of the Holy Ghost. For the Father indeed is One, but there are two Persons, because there is also the Son; and then there is the third, the Holy Spirit. The Father decrees, the Word executes, and the Son is manifested, through whom the Father is believed on. The economy of harmony is led back to one God; for God is One. It is the Father who commands, and the Son who obeys, and the Holy Spirit who gives understanding: the Father who is above all, and the Son who is through all, and the Holy Spirit who is in all. And we cannot otherwise think of one God, but by believing in truth in Father and Son and Holy Spirit. For the Jews glorified (or gloried in) the Father, but gave Him not thanks, for they did not recognise the Son. The disciples recognised the Son, but not in the Holy Ghost; wherefore they also denied Him. The Father's Word, therefore, knowing the economy (disposition) and the will of the Father, to wit, that the Father seeks to be worshipped in none other way than this, gave this charge to the disciples after He rose from the dead: "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." And by this He showed, that whosoever omitted any one of these, failed in glorifying God perfectly. For it is through this Trinity that the Father is glorified. For the Father willed, the Son did, the Spirit manifested. The whole Scriptures, then, proclaim this truth.”

“That is, He is over all and through all He penetrates with His providence and governance, and dwells in all of us. Note also that the heretics apply the preposition "through" to the Son, and the preposition "in" to the Spirit, as though it had a diminishing significance; yet they are applied to the Father, certainly not to His diminishment.”

“Fourthly, the Church has the same goal, God. The Son leads us to the Father: "when he shall have delivered up the kingdom to God and the Father; when he shall have brought to nought all principality and power and virtue" (1 Cor. 15:24). In reference to this the Apostle adds one God and Father of all. Regarding the first he has two remarks. One pertains to the Divine Nature, he says there is one God: "Hear, O Israel: the Lord our God is one Lord" (Deut. 6:4). The other has to do with his kindness to us and our piety; whence he says Father of all: "Thou, O Lord, art our Father, our Redeemer: from everlasting is thy name" (Is. 63:16); "Have we not all one father? Hath not one God created us?" (Mal. 2:10). He extols God's dignity on three scores. The Divine Majesty who is above all: "The Lord is high above all nations; and his glory above the heavens" (Ps. 112:4). His power which extends through all that exists: "Do not I fill heaven and earth, saith the Lord?" (Jer. 23:24). "Thou hast subjected all things under his feet" (Ps. 8:8). "All things are delivered to me" (Lk. 10:22) since "all things were made by him" (Jn. 1:3). Wisdom 11 (21) indicates how this is accomplished: "Thou hast ordered all things in measure, and number, and weight. For great power always belonged to thee alone: and who shall resist the strength of thy arm?" Finally, there is the abundance of his grace in us all: "Thou, O Lord, art among us, and thy name is called upon by us" (Jer. 14:9). Majesty is appropriated to the Father who is the source and principle in the Divinity, exceeding the whole of creation. Power is appropriated to the Son who is that wisdom which "reacheth from end to end mightily" (Wis. 8:1). Grace is appropriated to the Holy Spirit who "hath filled the whole world" (Wis. 1:7).”

“In counseling humility, meekness, etc., he sets forth the reason why each person is called to patience and forbearance. Grace has been given to each of us according to the measure in which Christ grants it. Since therefore different people have different gifts, there is no cause for envy or refusal. One should not grieve over what another has, nor should any refuse to give what grace he has received. If therefore Christ grants according to the measure of the grace given to each, we should all embrace one another in love, bearing everything with forbearance and patience, with meekness and humility.”

“What then? he saith, whence are those diverse spiritual gifts? For this subject was continually carrying away both the Ephesians themselves, and the Corinthians, and many others, some into vain arrogance, and others into despondency or envy. Hence he everywhere takes along with him this illustration of the body. Hence it is that now also he has proposed it, inasmuch as he was about to make mention of diverse gifts. He enters indeed into the subject more fully in the Epistle to the Corinthians, because it was among them that this malady most especially reigned: here however he has only alluded to it. And mark what he says: he does not say, "according to the faith of each," lest he should throw those who have no large attainments into despondency. But what saith he? "According to the measure of the gift of Christ." The chief and principal points of all, he saith,-Baptism, the being saved by faith, the having God for our Father, our all partaking of the same Spirit,-these are common to all. If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. He that had received the five talents, had five required of him; whilst he that had received the two, brought only two, and yet received no less a reward than the other. And therefore the Apostle here also encourages the hearer on the same ground, showing that gifts are bestowed not for the honor of one above another, but for the work of the church, even as he says further on: "For the perfecting of the saints unto the work of ministering unto the building up of the body of Christ." What is meant by, "according to the measure"? It means, "not according to our merit," for then would no one have received what he has received: but of the free gift we have all received. And why then one more, and another less? There is nothing to cause this, he would say, but the matter itself is indifferent; for every one contributes towards "the building." And by this too he shows, that it is not of his own intrinsic merit that one has received more and another less, but that it is for the sake of others, as God Himself hath measured it; since he saith also elsewhere, "But now hath God set the members each one of them in the body, even as it pleased Him." And he mentions not the reason, lest he should deject or dispirit the hearers.”

“If everything, as you say, is common, then why does one person have a greater gift and another a lesser one? For this aroused envy in them, in the Corinthians and many others. Resolving this, the apostle says that to each one a gift was given in the measure that the Giver determined. Therefore, since it is a gift, be content, because you received it after all, and it was not given to you as something owed. And since God determined this measure, do not be curious. For if God determined it, then of course He did so in a manner entirely fitting. Thus, what is essential and without which one cannot be a Christian is common to all, and if someone has a somewhat greater gift, do not grieve, because greater labor is also joined with it, as he will say further on. And he did not say "according to the measure of each one's faith," lest those who have little of it fall into faintheartedness, but he places the measure in the will of the Giver, so that they would not even dare to question it at all.”

“Our Hierarch must be most generous in the amount of what He gives out. As written in the Epistle to the Ephesians, "to each one of us grace was given according to the measure of Christ's bestowal. Thus it says, 'Ascending on high, He led away captives; He gave gifts to men.'" As indeed a cloud rises aloft in order that it may rain down, so does Christ ascend in order that He may grant His gifts.”

“Previously the Apostle dealt with ecclesial unity in the perspective of what is common within the Church (4:5), now he manifests this same unity from the viewpoint of what is personal and specific to each of the faithful members of the Church. He states: We have in the Church one God, one faith, one baptism. Nonetheless, each of us has the diverse graces especially granted to him—to every one of us is given grace. As though he said: None of us lack a share in divine grace and communion, "of his fullness we all have received; and grace for grace" (Jn. 1:16). This grace, however, is certainly not bestowed on everyone uniformly and equally but according to the measure of the giving of Christ. Christ is the donor who metes out the grace to each, who have "different gifts according to the grace that is given us" (Rom. 12:6). The variation does not spring from fate or chance, nor from a difference of merit, but from the giving of Christ; that is, according as Christ allots it to us. Only he has received the Spirit without measure (cf. Jn. 3:34); the rest of the saints obtain it in a limited degree, "according as God hath divided to every one the measure of faith" (Rom. 12:3). "And every man shall receive his own reward, according to his own labor" (1 Cor. 3:8). Again, "to one he gave five talents, and to another two, and to another one, to every one according to his proper ability" (Mt. 25:15). Just as it is in Christ's power to give or not, so he can grant more or less.”

“If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death-whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master-how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead.”

“That He gave a gift, he says, is evident from the words of the prophet: He gave gifts to men. But the prophet says: you received gifts, and this is the same thing, because God, in granting gifts, receives service in return. And whoever receives gifts receives them in order to work and labor. Therefore one must not be idle. He ascended "on high" — either onto the cross, or into heaven at the ascension, which is even better, as is evident from what follows. Of what captivity does he speak? Of the captivity of the devil. For He took captive the devil and death, and the curse, and transgression, and also us, who were under the power of the devil and subject to what has been said.”

“Just as Christ insofar as He is the uncreated Word most perfectly formed all things, so insofar as He is incarnate He ought to have most perfectly reformed all things. Because the remedy of the passion was most sufficient, it therefore extended itself to celestial, terrestrial, and infernal things. Through Christ infernal things were recovered, terrestrial things remedied, and celestial things restored to wholeness—such that the first of these He accomplished through pardon, the second through grace, and the third through glory: therefore after the passion His soul descended to the nether regions to free those detained in hell; then He rose from the dead to vivify those dead in sins; He ascended into the heavens, leading captivity captive, to restore the heavenly Jerusalem to wholeness; and He sent the Holy Spirit to build up the earthly Jerusalem. All of which necessarily follow and are required for the sufficiency of human restoration.”

“"Wherefore he saith" introduces an authoritative text from Psalm 67 (19) supporting "according to the measure of the giving of Christ." Three points are made. First, it speaks of Christ's ascension; secondly, of mankind's liberation; thirdly, of the bestowal of spiritual gifts. He refers to the ascension saying: Wherefore to signify this the prophet David saith in Psalm 67: ascending on high... "For he shall go up that shall open the way before them. They shall divide and pass through the gate and shall come in by it: and their king shall pass before them, and the Lord at the head of them" (Mic. 2:13). Christ "setteth up his wings on high" (Job 39:18). He ascends, I say, but not alone. He led captivity captive, that is, those whom the devil had captured. For the human race was imprisoned; the saints who had died in love, and so merited eternal glory, were held like prisoners by the devil in limbo. "My people led away captive because they had not knowledge" (Is. 5:13). Christ liberated these prisoners and brought them with himself to heaven. "Shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? For thus saith the Lord: Yea verily. Even the captivity shall be taken away from the strong: and that which was taken by the mighty shall be delivered" (Is. 49:24-25). Indeed, this is not only true of those already dead; it also applies to the living. Held under sin's bondage, Christ made men the slaves of justice in delivering them from sin, as Romans 6 (18) phrases it. Thus in some way he led men captive not unto destruction but salvation. "From henceforth thou shalt catch men" (Lk. 5:10). Besides grasping men from a diabolical slavery and placing them in his own service, he has enriched them spiritually. Hence he adds he gave gifts of grace and glory to men. "For God loveth mercy and truth; the Lord will give grace and glory" (Ps. 83:12). "By whom he hath given us most great and precious promises, that by these you may be made partakers of the divine nature" (2 Pet. 1:4). This version does not contradict the reading which has "Thou hast received gifts in men," for he as God bestows the gifts which he as man receives in the faithful who are his members. In heaven he gives, since he is God, while on earth he accepts what is given in the manner Matthew 25 (40) describes: "As long as you did it to one of these my least brethren, you did it to me."”

“Sheol saw me and was shattered, and Death ejected me and many with me. I have been vinegar and bitterness to it, and I went down with it as far as its depth. Then the feet and the head it released, because it was not able to endure my face. And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable. And those who had died ran towards me; and they cried out and said, Son of God, have pity on us. And deal with us according to Your kindness, and bring us out from the bonds of darkness. And open for us the door by which we may come out to You; for we perceive that our death does not touch You. May we also be saved with You, because You are our Savior. Then I heard their voice, and placed their faith in my heart. And I placed my name upon their head, because they are free and they are mine.”

“When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians, that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, "He descended into the lower parts of the earth." For were not this so, this expression which he uses, "He became obedient even unto death," were superfluous; whereas from His ascending, he implies His descent, and by "the lower parts of the earth," he means "death," according to the notions of men; as Jacob also said, "Then shall ye bring down my gray hairs with sorrow to the grave." And again as it is in the Psalm, "Lest I become like them that go down into the pit," that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies. "Now this, He ascended, what is it but that He also descended?" This strikes at Paul of Samosata and his school. "He that descended, is the same also that ascended far above all the Heavens, that He might fill all things." He descended, saith he, into the lower parts of the earth, beyond which there are none other: and He ascended up far above all things, to that place, beyond which there is none other. This is to show His divine energy, and supreme dominion. For indeed even of old had all things been filled.”

“But what is it that ascends except that which also descends into the lower parts of the earth? He who is said to have ascended, ascended because he had descended before. This means: 'But what is it that ascends except that which has also descended.' Therefore, we must look into that which is written elsewhere: 'No one has ascended into heaven except he who descended from heaven, the Son of Man' (John 3:13), how did he ascend before descending? For when he spoke these words, he had already descended from heaven and was showing how he had once ascended to heaven. Similarly, we must consider how the descent and ascent are to be understood. Whether it was a physical descent and ascent or a spiritual one, or perhaps both. The lower parts of the earth refer to hell, into which our Lord and Savior descended in order to bring with him the souls of the saints who were held captive there, triumphantly leading them to heaven. This is why, after his resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). That hell is located in the lower part of the earth is confirmed by the Psalmist who says: 'The earth opened and swallowed up Dathan, and covered the company of Abiram' (Psalm 106:17). This is further explained in the Book of Numbers (Chapter 16). We also read elsewhere: 'Let death come deceitfully upon them; and let them go down alive into Hell' (Psalm 55:15).”

“Speaking here of humility, Paul points to Christ as an example, just as in the Epistle to the Philippians (Phil. 2:8), saying: as He did not refuse to descend, so you too should not refuse to humble yourselves through humility. And that He descended is evident from the prophet's expression: "having ascended," because in relation to God, when it says "having ascended," one must necessarily understand that He first descended, whereas concerning a man this is not yet the case. Where then did He descend? Into Hades: this, of course, is what he calls "the lower parts of the earth," according to the common understanding. As Jacob also said: "you will bring down my gray hairs with sorrow to the grave" (Gen. 44:30); and David: "lest I become like those who go down into the pit" (Ps. 28:1).”

“In reflecting upon this point, it appears improper for Christ, who is true God, to lower himself, since nothing is more eminent than God. To remove any doubts on this score the Apostle asserts, Now, that he ascended, what is it, but because he also descended first. As if he would say: For this reason do I first mention that he ascended and only afterward that he descended; he descended in order that he might ascend. For otherwise he could not have ascended. How he descended is shown in "into the lower parts of the earth," which can be interpreted in two ways. In one, the lower regions are understood as those parts of the earth we inhabit. It is lower than the heavens and the atmosphere. The Son of God came down to these sections of the earth, not by any local movement, but by assuming a lowly, terrestrial nature; according to that text of Philippians 2 (7): "He emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man." In the second way it can be understood as referring to hell, which is even below us. He descended thither in his soul that he might free the saints from it. This seems to agree with the "he led captivity captive" above. "Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit wherein is no water" (Zach. 9:11). "I saw another mighty angel come down from heaven" (Apoc. 10:1). "I have seen the affliction of my people in Egypt, and I have heard their cry... And knowing their sorrow, I am come down to deliver them" (Ex. 3:7-8).”

“Nothing in the cosmos is left untouched by Christ. He indeed descended to the lower parts of the earth and ascended above all the heavens. What heavens? Some say three, some more … but what does it matter? Christ, who ascended, ascended above all the heavens, however many. For eternity is now presently reigning in heaven and incorruptible life. All things there live by the Spirit. This reordering did not occur, however, until the descent of Christ. Once the mystery [of the cross] had been accomplished, all these received salvation after the passion and ascent of Christ and have been perfected. For this is what he means by "so that he might fulfill all," that is, make them perfect and full, with nothing lacking.… Surely this could not be understood to infer that he fulfilled his mission on earth but set nothing right in the heavens and perfected nothing there.”

“Could he possibly have passed through and beyond all the heavens and all the supernal regions and the heavenly orbits which philosophers call the spheres to take his place in the highest heaven, in its topmost location? Or should we rather believe that, transcending and spurning everything corporeal and contemplating the eternal, he has taken his place above the heavens, that is, above all that is visible? I think this the better opinion. Therefore the Son of God descended to the lower parts of the earth and ascended above all the heavens, so that he might fulfill not only the Law and the Prophets but also certain hidden dispensations which only the Father knew. He also descended to the lower parts and ascended to heaven, so that he might bring fulfillment to those who were in those regions, so far as they were able to receive. From this we know that before Christ descended and ascended everything was void and in need of his fullness.”

“Thus, He descended to the very lowest regions, beyond which there is nothing else, and ascended far above all things, above which there is nothing more. And this descent did not hinder His ascent. Therefore you also, if you humble yourselves, will be exalted. He accomplished this in order to fill all things with His dominion and power, according to the flesh, since according to His Divinity He already filled all things before. All of this is directed against Paul of Samosata and Nestorius. For He who descended — evidently, as a dweller on high He descended, both through the incarnation to earth and through death into Hades — is one and the same, and not different.”

“Three aspects of the ascension are discussed. First, He that descended is the same also that ascended indicates the person who ascends. It affirms the unity of person in the two natures of Christ, the divine and the human. For he who descended, as was said, is the Son of God taking on human nature. He who ascends is the Son of man, raising human nature to the preeminence of immortal life. Thus the Son of God who descended and the Son of man who ascended are identical: "And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven" (Jn. 3:13). Notice too how the humble who voluntarily lower themselves, spiritually ascend to the grandeur of God: "he that humbleth himself shall be exalted" (Lk. 14:11). Secondly, above all the heavens denotes the destination of the ascension. "He mounteth above the heaven of heavens, to the east" (Ps. 67:34). This should not be understood simply in reference to an ascension above the physical heavens, it also refers to every spiritual creature. God has set Christ "on his right hand in the heavenly places. Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come" (Eph. 1:20-21). Thirdly, the fruitful outcome of the ascension is that he might fill all things, bestowing on every race of men the fullness of spiritual gifts. "We shall be filled with the good things of thy house" (Ps. 64:5); "Come over to me, all ye that desire me, and be filled with my fruits" (Ecclus. 24:26). Or, that he might fulfill, that is, put into effect all things written concerning himself: "all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me" (Lk. 24:44).”

“But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. "God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."”

“So long, however, as its form exists in its proper order, you may seek and discuss as much as you please, and give full rein to your curiosity, in whatever seems to you to hang in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know.”

“The name prophets is given to those who, having received the Spirit of God, spoke beforehand of Christ and his advent. These were the prophets who "were until Christ." But after he arrived, was there no reason for any further prophecy? What prophets does Paul speak of here? It is obviously those who being full of the Spirit spoke of God after his coming, continuing to expound the divine teaching.”

“And it is significant that he said: "He." For He Who so cared for us and Who for our sake did not refuse to descend even to the lowest limits, did not simply distribute the gifts, but undoubtedly with wisdom and benefit. How then do you grieve that the distribution was made unwisely? And in one place he says that the Spirit distributes: "in which the Holy Spirit has made you overseers" (Acts 20:28) and: "but one and the same Spirit works all these things" (1 Cor. 12:11); and in another he attributes this to the Father: "God has appointed in the Church first Apostles" and so on (1 Cor. 12:28), and: "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6). But here he attributes it to the Son. Thus, the operation of the Three is one. The first are apostles, because they also possessed the gift of prophecy, whereas the prophets, namely those of the New Testament, did not possess apostleship. Or those who wrote the Gospel, or those who, although they did not travel everywhere, yet preached the Gospel, like Priscilla and Aquila (Acts 18:3). He calls by this name those to whom the Churches have been entrusted – bishops, such as Timothy, Titus, and others like them. But you may also understand by "pastors" both presbyters and bishops, and by "teachers" even deacons. For they too, holding the rank of purifiers, purify the people through the word.”

“Here the Apostle expounds what was mentioned earlier (4:9) about the bestowal of gifts. 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" (Lk. 6:13). "God indeed hath set some in the church; first apostles, secondly prophets, thirdly 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" (Lk. 24:45). "To you it is given to know the mystery of the kingdom of God" (Mk. 4:11). "Because all things, whatsoever I have heard of my Father, I have made known to you" (Jn. 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" (Lk. 21:15). "Go ye unto the whole world and preach the gospel to every creature" (Mk. 16:15). Moreover, they also had an exceptional authority and power for looking after the Lord's flock. "Feed my sheep" (Jn. 21:17). "For if also I should boast somewhat more of our power, which the Lord hath given us unto edification and not for your destruction, I should not be ashamed" (2 Cor. 10:8). 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 1 Peter 1 (10) declares: "Of which salvation the prophets have inquired and diligently searched, who prophesied of the glory to come in you." "For all the prophets and the law prophesied until John" (Mt. 11:13). But after Christ came, the apostles became the prophets of the joy of the life to come. "Blessed is he that readeth and heareth the words of this prophecy, and keepeth those things which are written in it; for the time is at hand" (Apoc. 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; and some of them you will put to death" (Mt. 23:34). Relative to the proclamation of the gospel he adds some 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" (Is. 41:27). In reference to the care of the Church he says some 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" (Ac. 6:2). "Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine" (Tit. 1:9). The words of Jeremias 3 (15) apply to bishops: "I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine."”

“Do you see what dignity this is? Each one speaks, acts, each one serves the edification of the Body of Christ, or the Church. Why then do you grieve, as one who has received a lesser gift? For even you contribute to the "perfecting of the saints," that is, to the benefit of the faithful and their improvement. So then, look: having received a gift for the edification of others, do not destroy yourself through envy of greater gifts. Moreover, if another has received a greater gift for the perfecting of the faithful, understand that greater labor and service are also joined with it, and therefore greater responsibility. And on the other hand, is it not a satanic trait to envy the one who perfects and edifies the Body of Christ? For this befits an enemy of God.”

“Next, he discloses the fruitful results of these gifts or functions. The proximate effects of the above mentioned gifts or functions are threefold. First, consider 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: Ye ministers of our God" (Is. 61:6). Secondly, consider 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). A third immediate effect is 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 "speaketh to men unto edification and exhortation and comfort" (1 Cor. 14:3). "For greater is he that prophesieth than he that speaketh 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).”

“And writing to the Ephesians, he has unfolded in the clearest manner the point in question, speaking to the following effect: "Till we all attain to the unity of the faith, and of the knowledge of God, to a perfect man, to the measure of the stature of the fulness of Christ: that we be no longer children, tossed to and fro by every wind of doctrine, by the craft of men, by their cunning in stratagems of deceit; but, speaking the truth in love, may grow up to Him in all things," -saying these things in order to the edification of the body of Christ, who is the head and man, the only one perfect in righteousness; and we who are children guarding against the blasts of heresies, which blow to our inflation; and not putting our trust in fathers who teach us otherwise, are then made perfect when we are the church, having received Christ the head.”

“Until then, he says, all of us who have received gifts must act, labor, and build up, until we come to the unity of the faith, that is, until we all appear as having one faith, not differing in doctrines and having no disagreement among ourselves in matters concerning life. For then there will be true unity of the faith, then we will know the Son of God, when we hold right opinion in the matter of teaching and preserve the bond of love. For Christ is love. By the image of the perfect man and the measure of the stature, he speaks of the perfect knowledge of the dogmas, just as by the fullness of Christ he means the perfect and complete knowledge of Him and the faith that He, one of the Trinity and equal to the Father, became Man, a single hypostasis in two natures, wills, and activities, and that together with the body He sits enthroned with the Father and will come again, and everything else that is rightly thought and said about this. How then does he elsewhere call our knowledge imperfect? In contrast to future knowledge; but here, with regard to the unchangeableness of knowledge, he calls it perfect. For when we shall no longer waver, then we shall be perfect, as is evident from what follows.”

“The bodies of all human beings will rise in the general resurrection, with no difference among them as to the order of time, but a great difference as to the order of dignity. For the wicked will rise with their deformities and punishments, miseries and defects, which they had in the state of wayfare. But in the good, nature will be preserved, and defects will be removed, and all will rise with a whole body and full age and due measure of members; so that all the Saints may attain to the perfect man, to the measure of the age of the fullness of Christ. Because the resurrection must be in accordance with the demand of the consummation of grace, and perfect grace makes us conformed to Christ, our head, in whom there was no defect of members, but perfect age and due stature and beautiful form: it is fitting that the good be raised in the best conditions; and through this it is necessary that in them defects be removed and nature be preserved. It is also fitting that, if any member was lacking, it be supplied; if there was any superfluity, it be removed; if there was any disorder of the members, it be corrected; if one was a child, he be brought by divine power to the measure of the age of Christ which he had at the resurrection; if decrepit, he be restored to the same age; if a giant, if a dwarf, he be limited to a fitting measure; so that thus all, whole and perfect, may attain to the perfect man, to the measure of the age of the fullness of Christ.”

“He goes on to discuss the ultimate fruit of the Church's preaching which can be understood in two ways. One sees it as touching on 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" (Mt. 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 cometh. Go ye forth to meet him" (Mt. 25:6). "Be prepared to meet thy God, O Israel" (Am. 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). The knowledge of the Son of God is the reward, it consists in the perfect vision and knowledge of God of which 1 Corinthians 13 (12) speaks: "Then shall I know even as I am known." "And they shall teach no more every man his neighbour, 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). Secondly, 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 in Matthew 22 (30): "For in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven." 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). 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" (Jn. 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 in Galatians 4 (1): "Now, I say: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all."”

“These are they that "stretch the warp and weave nothing," says the Scripture; prosecuting a bootless task, which the apostle has called "cunning craftiness of men whereby they lie in wait to deceive." "For there are," he says, "many unruly and vain talkers and deceivers:" Wherefore it was not said to all, "Ye are the salt of the earth." For there are some even of the hearers of the word who are like the fishes of the sea, which, reared from their birth in brine, yet need salt to dress them for food.”

“"That we may be no longer."-The word, "no longer," shows that they had of old been in this case, and he reckons himself moreover as a subject for correction, and corrects himself. For this cause, he would say, are there so many workmen, that the building may not be shaken, may not be "carried about," that the stones may be firmly fixed. For this is the character of children, to be tossed to and fro, to be carried about and shaken. "That we may be no longer," saith he, "children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error." "And carried about," saith he, "with every wind." He comes to this figure of speech, to point out in how great peril doubting souls are. "With every wind," saith he, "by the sleight of men, in craftiness, after the wiles of error." The word "sleight" means the art of gamesters. Such are the "crafty," whenever they lay hold on the simpler sort. For they also change and shift about everything. He here glances also at human life.”

“Was Paul referring to himself as one who was tossed to and fro and drifting? According to one view, he was saying this in humility, aware that we see in part and know in part. He is aware of how far he is from perfect knowledge and bursts into an expression of his own awareness. If so, anyone who might think himself to be humble should look to Paul as an example. … But another will respond to this that, by comparison with the majority, the apostle had already reached "mature manhood," even though he still might be here regarded as an infant in relation to those eternal blessings that are stored up for the saints.… The exposition must proceed very carefully after this to meet the possible claim that the apostle really is speaking in humility when he prays that we "may no longer be children, drifting and carried away in different directions by every blast of doctrine." … Maybe it is out of good conscience and not some false humility that Paul is confessing his own limitations. For he was a man of acute and sharp intellect.… He could see that there was often in the manner of speaking on both sides some distorted motives, such that there seemed to be so much truth in contrary assertions as to cause doubt in the listener. Thus, as a human being and still in his fragile little body, he was at times carried about by every wind of doctrine, though he was not cast against the rocks.”

“But let us, he says, firmly and unshakably hold fast to that small measure which we have received, and let us not, like children, be tossed about and carried away by every teaching. For this reason gifts were given: to build up and strengthen, so that the building might not be shaken. By the words "that we should no longer be" he showed that formerly they were such. He even includes himself, so as to correct not by reproaches but by kindness. And by saying "tossed about," he shows what danger the souls of those who are unsteady in Orthodoxy are in. And, speaking figuratively, he calls the various teachings winds. By the word "cunning" are called those who made profit from dice-playing. Such also are the false teachers, who handle very simple people like dice, as they please. Therefore, let us not, he says, be tossed about in this cunning "by the craftiness of deceitful scheming," that is, be tossed about and inclined toward that which the deceitful craftiness of false teachers desires. For all their skill and cunning are directed toward nothing other than deception. And he beautifully added: "of men," since the work of God contains no cunning or deception.”

“Having spoken of the diversity of spiritual gifts and their fruit (4:12), now the Apostle describes how we attain to that fruit. First, he removes two obstacles. Secondly, he teaches the way of gaining access to them (4:15). It was stated well, he says, that the ultimate fruit of these gifts is for us to meet the Lord as a "perfect man unto the measure of the age of Christ." We are obliged henceforth to cease being children and become mature men; for as long as a person is a boy he is not a perfect man. Whoever is to meet the Lord must leave his childhood behind. The Apostle did just that: "When I became a man, I put away the things of a child" (1 Cor. 13:11). It is a quality of the child never to be fixed or determinate in anything, he rather believes whatever is told him. To act like grown men we have to abandon a fickle oscillation and instability in our judgments. "Do not become children mentally; in malice be children but in your mind be mature" (1 Cor. 14:20). Those who waver are called such from the word "wave"; like a wave tossed to and fro they are not firm in the faith. "He that wavereth is like a wave of the sea, which is moved and carried about by the wind" (Jas. 1:6). But now it is imperative for us to stand firm and not fluctuate. Evil teachings are like the wind Proverbs 25 (23) speaks of with merit: "The north wind brings forth rain." "And the rain fell, and the floods came and the winds blew; and they beat upon that house. And it fell; and great was the fall thereof" (Mt. 7:27). Hence he warns against being carried about with every wind of doctrine. We must not be shaken by these wicked doctrines that huff about seeking to agitate hearts and ruin spiritual accomplishments. Three qualities demonstrate that it is not good doctrine. First, its source is from the wickedness of men. Not being sound doctrine, but false and wicked, someone will concoct dogmas out of it in order to wield dominion over others, even though souls are lost. Second, its methods are by cunning craftiness to mean one thing and pretend to hold some other opinion. On this account the Apostle wrote the Corinthians: "I fear lest, as the serpent seduced Eve by his subtlety, so your minds should be corrupted and fall from the simplicity that is in Christ" (2 Cor. 11:3). Third, this is also evident from its effects, for such doctrine lies in wait to deceive. Its teachers seduce and lie in wait, not to rob money or temporal goods, but to spread errors. "Evil men and seducers shall grow worse and worse; erring, and driving into error" (2 Tim. 3:13).”

“He expresses himself with great obscurity, from his desire to utter everything at once. What he means, however, is this. In the same way as the spirit, or vital principle, which descends from the brain, communicates the sensitive faculty which is conveyed through the nerves, not simply to all the members, but according to the proportion of each member, to that which is capable of receiving more, more, to that which is capable of less, less, (for the spirit is the root or source;) so also is Christ. For the souls of men being dependent upon Him as members, His provident care, and supply of the spiritual gifts according to a due proportion in the measure of every single member, effects their increase. But what is the meaning of this, "by the touch of the supply"? that is to say, by the sensitive faculty. For that spirit which is supplied to the members from the head, "touches," each single member, and thus actuates it. As though one should say, "the body receiving the supply according to the proportion of its several members, thus maketh the increase"; or, in other words, "the members receiving the supply according to the proportion of their proper measure, thus make increase"; or otherwise again thus, "the spirit flowing plenteously from above, and touching all the members, and supplying them as each is capable of receiving it, thus maketh increase." But wherefore doth he add, "in love"? Because in no other way is it possible for that Spirit to descend. For as, in case a hand should happen to be torn from the body, the spirit which proceeds from the brain seeks the limb, and if it finds it not, does not leap forth from the body, and fly about and go to the hand, but if it finds it not in its place, does not touch it; so also will it be here, if we be not bound together in love. All these expressions he uses as tending to humility. For what, he seems to say, if this or that man receives more than another? He has received the same Spirit, sent forth from the same Head, effectually working in all alike, communicating itself to all alike. "Fitly framed and knit together." That is, having great care bestowed upon it; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if thou shalt go beyond this, thou art not united to it, neither dost thou receive the Spirit. Dost thou not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death? So that sometimes it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place; because everywhere what is in excess is an evil. And so again with the elements, if they lose their proper proportion and be in excess, they impair the whole system. This is the meaning of the being "fitly framed and knit together." Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. Thou puttest the members together, He supplieth them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also hath God done, highly honoring man, and being unwilling to be far from him, He hath made Himself indeed the source of his dependence, and hath constituted them fellow-workers with Himself; and some He hath appointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from Him; so that He maketh eternal life to run through them to all, as through veins and arteries, I mean through their discourse. The Prophet foretells things to come, whilst He alone ordereth the same; Thou puttest the members together, but He supplies them with life, "For the perfecting of the saints, for the work of the ministry." Love builds up, and makes men cleave one to another, and be fastened and fitted together.”

“And again in another speech Paul condemneth the heretics and sheweth that all their doctrine standeth in cunning. "Let us not be children, tossed to and fro and carried about with every wind of the deceitful doctrines of the children of men, who in their cunning act craftily to lead astray; but let us be firm in our love that we may make to grow up everything of ours in Christ."”

“The crafty and cunning have everything false and deceitful in their words, and there is nothing sound or stable in them. But we, being sincere in our love for God and neighbor, having teaching that is not false and living without hypocrisy (for here, it seems, he also gives lessons on life), let us grow up into Christ in all that is ours — both life and dogmas. For with Him, as the Head, we must conform all that is ours, so as to bring nothing discordant or out of harmony with the Head, but to have everything grown up according to Him.”

“Having pointed out the impediments of immaturity and erroneous doctrine which prevent one from acquiring the fruit of spiritual gifts, he discloses here how that fruit can be attained. He argues this way: It was said just now that to obtain the fruit of these spiritual gifts we must stop being children and grow up into mature adults. As long as we are childish we have not reached a mature state, neither do we grow. Hence, it is necessary for us to grow up. This is what he says about doing the truth in charity where he makes two points: in what areas we ought to grow up, and through whom we are to grow (4:15b). With respect to the first he states doing the truth in charity we may grow up in good works and the form of good works, which two are truth and charity. Any good work is at times referred to as truth, for instance, Tobias 1 (2): "Even in his captivity he forsook not the way of truth." Let us, therefore, do the truth, namely, every good work. Or, put true doctrine into practice since it is not enough simply to hear or teach the truth, it must be acted on as well. Thus the Apostle counsels Timothy: "Take heed to thyself and to doctrine; be earnest in them. For in doing this thou shalt both save thyself and them that hear thee" (1 Tim. 4:16). "Be ye doers of the word and not hearers only" (Jas. 1:22) since "doers shall be justified" (Rom. 2:13). That is, if they act out of charity, the form of good works. "Do manfully and be strengthened. Let all your actions be done in charity" (1 Cor. 16:13-14); otherwise they will be useless: "If I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing" (1 Cor. 13:3). Because not to make progress in the approach to God is itself a retrogression, the Apostle adds that we may grow up in him, namely, in Christ, of whom 1 Peter 2 (2) declares: "In him may you grow unto salvation." In him, I repeat, who is the head, Christ, and in the Church which is his body (cf. Col. 1:24). Let us increase, not in wealth as was said of Job that "his possession hath increased on the earth" (Job 1:10), but in spiritual goods. Nor in one area only, but in all things, that is, being fruitful and increasing in every good. "Whatsoever else you do, do all to the glory of God... As I also in all things please all men" (1 Cor. 10:31, 33). The Apostle commends the Corinthians on this score: "Now, I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you" (1 Cor. 11:2).”

“Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be "God with us," and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature (hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining pan of the body-[namely, the body] of every man who is found in life-when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house, inasmuch as there are also many members in the body.”

“This entire upbuilding, by which the body of the church increases cell by cell, is being accomplished through the mutual love of one for another.… This does not imply that to each member will be distributed the same level of maturity. It is an error to assume, for example, that all human beings will be formed anew into angels. Rather every member will be perfected according to its own distinctive measure and function. Humanity, which has been expelled from paradise, will be restored to the cultivation of paradise again.”

“The thought of this passage is as follows, although it is expressed unclearly: just as in the body the spirit, descending from the brain through the nerves, does not simply impart sensation to all the members, but according to the properties of each — to the one capable of receiving more, more, and to the one capable of receiving less, less — so also Christ distributes His gracious gifts to our souls, which are His members, not simply, but "according to the effective working in the measure of every part," that is, as much as each is able to contain, and thus the whole body "makes increase for the building up of itself in love." For it is otherwise impossible to receive the aid of the Spirit descending from above, Who gives us life and growth, if we are not joined and united by love as one body. Just as, for example, a hand, severed from the body, could no longer receive the influences of the spirit, because it is cut off from the body, so also we, if we do not have unity, will not receive from our Head, Christ, the grace of the Spirit. For this reason he said "the body joined and knit together," in order to show that the members are not simply placed one beside another, but are joined to one another, and each occupies its own place, and is not dislocated or disfigured. Therefore, it is our task to bind and unite ourselves through love, and the task of Christ, our Head, to send down the Spirit. Thus, the entire discourse is about humility and unity. The words "through every joint that supplies" show that the Spirit, poured out and given by the Head, tangibly touches all. Therefore, the body grows and is built up through the fact that the supply of the Spirit touches the members and that He works in them (for this is what "according to the effective working" means), or that He furnishes them the power to work.”

“Next, he speaks about the truth of Christ through whom we ought to grow. Three points concerning an organic body are to be kept in mind: its organs are interrelated, they are bound together by tendons, each member serves the rest. "If the foot should say: because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear should say: because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?" (1 Cor. 12:15-17). Therefore, one body is composed of many members in these three ways: through its structured whole or unity, through its connective bindings, and through its reciprocal actions and assistance, just as all these actions of interrelating organs, the connecting of tendons, and movements take their initiative from the body's head, so the spiritual counterparts of these flow from Christ, our head, into his body, the Church. First, there is a structured unity through faith. Whence he says from Christ who is our head, the whole body, being compacted is joined together in a unity. "He will gather together the dispersed of Israel" (Ps. 146:2). Christ is "the head, from which the whole body, by joints and bands, being supplied with nourishment and compacted, groweth unto the increase of God" (Col. 2:19). Second, a connecting and binding force emanates from Christ, the head, into his body, the Church, since whatever is united must be held together or bound by some nexus or bond. On this account he says fitly joined together, by what every joint supplieth, that is, through the faith and charity which unite and knit the members of the mystical body to one another for their mutual support. Thus the Apostle himself, confident of this mutual being-of-service which reigns among the members of the Church due to the divine unifying action, had said: "I know that this shall happen to me unto salvation, through your prayer and the assistance of the Spirit of Jesus Christ" (Phil. 1:19). Third, from Christ the head there is infused into his members the power to act in order that they may grow spiritually. For this reason he states according to the operation in the measure of every part, maketh increase of the body. Not only is the structured unity of the members of the Church through faith, and their connection or being joined together through the mutual service of charity, from Christ the head. Indeed, from him comes the actual operation or movements of the members needed for action, and this according to the measure and competency of each member. "Thou hast wrought all our works for us" (Is. 26:12). He is the "same God who worketh all in all" (1 Cor. 12:6). But why does God make each member grow? To build up the body. "In whom all the building, being framed together, groweth up into an holy temple in the Lord. In whom you also are built together into an habitation of God in the Spirit" (Eph. 2:21-22). So 1 Corinthians 3 (9) affirms that "you are God's building." All this occurs in the charity of which it is said that "charity edifieth" (1 Cor. 8:1). Or, in charity refers to the purely gratuitous love with which God accomplishes all this. "Yea, I have loved thee with an everlasting love: therefore have I drawn thee, taking pity on thee. And I will build thee again, and thou shalt be built" (Jer. 31:3-4). This is what he states in unto the edifying of itself in charity.”

“It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case to God. This accordingly Paul does also; for having discoursed concerning lowliness, and concerning unity, and concerning our duty not to rise up one against another, hear what he says. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk." He does not say, "That ye henceforth walk not as ye are now walking," for that expression would have struck too hard. But he plainly indicates the same thing, only he brings his example from others. And so in writing to the Thessalonians, he does this very same thing, where he says, "Not in the passion of lust, even as the Gentiles which know not God." Ye differ from them, he means to say, in doctrine, but that is wholly God's work: what I require on your path is the life and the course of behavior that is after God. This is your own. And I call the Lord to witness what I have said, that I have not shrunk, but have told you how ye ought to walk. "In the vanity," saith he, "of their mind." What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain,-God forbid!-nor the sun, nor the moon and stars, nor our own body. No, all these are "very good." But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." And again, "Vanity of vanities, all things are vanity." Hear also what the Prophet saith, "He heapeth up riches, and knoweth not who shall gather them." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy." But when thou hast spent them upon luxury, let us look at the end of them, what it is;-grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel. But again, that is called "vain," which is expected indeed to contain something, but contains it not;-that which men call empty, as when they speak of "empty hopes." And generally that is called "vain," which is bare and purposeless, which is of no use. Let us see then whether all human things are not of this sort. "Let us eat and drink, for tomorrow we die?" What then, tell me, is the end? Corruption. Let us put on clothing and raiment. And what is the result? Nothing. Such are the lives of the Greeks. They philosophized, but in vain. They made a show of a life of hardship, but of mere hardship, not looking to any beneficial end, but to vainglory, and to honor from the many. But what is the honor of the many? It is nothing, for if they themselves which render the honor perish, much more does the honor. He that renders honor to another, ought first to render it to himself; for if he gain not honor for himself, how can he ever render it to another? Whereas now we seek even honors from vile and despicable characters, themselves dishonorable, and objects of reproach. What kind of honor then is this? Perceive ye, how that all things are "vanity of vanities"? Therefore, saith he, "in the vanity of their mind."”

“It is proper for a teacher not only to exhort, but also to instill fear, showing that God Himself stands before His disciples, as Paul does here. "I adjure," he says, you "by the Lord," that is, I call the Lord as witness that I have not hidden from you what needed to be said. And he did not say: do not live as you live, so as not to wound them, but: "as the other nations walk," correcting them by the example of others. They walked "in the vanity" of their "mind" because they served idols, were slaves to passions, and gave themselves over to the vanity of the world. And what is called vanity is so called because we make use of it vainly; for it is not vain by its own nature, since all things were created very good.”

“The Apostle previously admonished the Ephesians to persevere in ecclesial unity by describing to them its quality and pattern (4:1). In the part that follows he teaches them the way to remain within the Church's unity. First, he gives them precepts by which they can remain in ecclesial unity. First, he sets down precepts for everyone. First, he expresses certain general precepts to which all the others can be reduced. Since the Apostle's intention is to draw them away from their old customs to embrace Christ's new teaching, first, he demonstrates how the doctrine of Christ is just the opposite of the old pagan perversity. Secondly, he offers them incentives to leave it behind and adopt the way of Christ (4:22). That you will be able to carry out, he says, what I have spoken of above, I say, not beseeching you as previously, rather I say and testify to what I have asserted. "I testify again to every man circumcising himself that he is a debtor to the whole law" (Gal. 5:3). "I charge thee, before God and Jesus Christ, who shall judge the living and the dead..." (2 Tim. 4:1). And what does he bear witness to here? That henceforward, from the moment you believed and were converted to Christ, since you "are now clean" (Jn. 13:10), you walk not as also the Gentiles walk. To walk here means to live: "If we live in the Spirit, let us also walk in the Spirit" (Gal. 5:25). This should not be as the Gentiles walk: "You know that, when you were heathens, you went to dumb idols according as you were led" (1 Cor. 12:2). You must not walk in such a manner: "My son, walk not with them: restrain thy foot from their paths" (Prov. 1:15). Then, in saying in the vanity of their mind, he gives the reason for his prohibition. Note that to walk spiritually is to make progress. "The path of the just is right to walk in" (Is. 26:7), and to Abraham it was said: "Walk before me, and be perfect" (Gen. 17:1). There are three norms immanent in man by which he must be guided and regulated if he is to walk justly and make spiritual progress. In man, one of these is the reason which judges about what is to be done in concrete circumstances. Another is the understanding of universal principles, called synderesis; and thirdly, there is the divine law or God. Actions are good and meritorious when the person is guided by these three in their proper interrelations; namely, when the action is in accord with the judgment of reason, and this reason judges according to true understanding, or synderesis; and this synderesis is, in turn, directed by the divine law. The life of the Gentiles did not resemble this, it was lacking these three. First of all, rational judgment was missing since they walked in the vanity of their mind. Mind here is the power to apprehend through which we judge about individual objects. Hence, a man is called upright when he judges correctly about what should be done. But this mind is sometimes upright, and at other times vain. It is termed upright when, guided by appropriate norms, it attains to the proper end; it is vain when, led by the wrong norms, it does not achieve the proper end. "All men are vain, in whom there is not the knowledge of God" (Wis. 13:1), "because they became vain in their thoughts" (Rom. 1:21) "and walked after vanity and are become vain" (Jer. 2:5).”

“There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. "There is no fear of God," it saith, "before his eyes"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet noting touches, nothing reaches them; their limb is utterly dead. And unless thou canst remove the insensibility, so as to touch the healthy members, everything thou doest is vain.”

“Although the light of the knowledge of God and of a pure life was shining, they darkened themselves, having weakened the sight of the soul with the gloom of passions and worldly cares. Indeed, passions and worldly concerns represent a great and hard-to-cross torrent that darkens the mind. Therefore, those who live in this way are also alienated from the life of God, that is, from the life according to God. For the rational life consists in comprehending the truth. And he who is blind to it does not truly live, since truth is the essence and light of the mind. So, if they are in ignorance, why do you blame them? One who is ignorant should be taught, not accused. But this ignorance, he says, arose in them as a result of hardening, that is, insensibility; and the insensibility as a result of their inclination toward an impure life, so that they are worthy of accusation. But listen to what follows further.”

“Why did the Gentiles walk in vanity? Obviously because in performing such acts their reason is not guided by an enlightened understanding, but an erroneous one. This is what he says about them having their understanding darkened. "Their foolish heart was darkened" (Rom. 1:21), and "they have not known nor understood: they walk on in darkness" (Ps. 81:5). This is traceable to their not sharing in the divine light, or not being enlightened and directed by the divine law. Thus he adds alienated from the life of God, from God who is the life of the soul. "I am the way, and the truth, and the life" (Jn. 14:6). Or, from the life of God may mean from charity and spiritual grace by which the soul lives formally a supernatural life. "The grace of God is life everlasting" (Rom. 6:23). Existing without an expectation of eternal life, they held for a mortality of the soul contrary to faith and hope. "And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls" (Wis. 2:22). Or again, from the life of God might indicate an existence estranged from that holy living which comes through faith: "I live, now not I; but Christ liveth in me" (Gal. 2:20). "The just man liveth by faith" (Rom. 1:17). Or, the life which comes through charity: "We know that we have passed from death to life, because we love the brethren" (1 Jn. 3:14). The pagans were not like this; instead, they were alienated. He briefly discusses the quality of this alienation, it is through the ignorance that is in them, not of stars or the movement of the constellations, but of the Divine Nature. "Some have not the knowledge of God" (1 Cor. 15:34), since in former times God was known only among the Jews. But "God, indeed having winked at the times of this ignorance, now declareth unto men that all should everywhere do penance" (Ac. 17:30). God, insofar as he himself was concerned, was not the cause of this ignorance since "That which is known of God is manifest in them. For God hath manifested it unto them" (Rom. 1:19). Certainly the cause was themselves due to the blindness of their hearts. He describes it well as blindness since from created reality they could not attain to a knowledge of the Creator. "For their own malice blinded them. And they knew not the secrets of God, nor hoped for the wages of justice" (Wis. 2:21-22).”

“So then, brothers and sisters, after the God of truth I address to you an appeal that you may give heed to the words written, that you may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while you bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.”

“"Who being past feeling," saith he, "gave themselves up." Whenever then ye hear, that "God gave them up unto a reprobate mind," remember this expression, that "they gave themselves up." If then they gave themselves over, how did God give them over? and if again God gave them over, how did they give themselves over? Thou seest the seeming contradiction. The word, "gave them over," then, means this, He permitted them to be given over. Seest thou, that the impure life is the ground for like doctrines also? "Every one," saith the Lord, "that doeth ill hateth the light, and cometh not to the light." For how could a profligate man, one more immersed in the practice of indiscriminate lewdness than the swine that wallow in the mire, and who is a lover of money, and has not so much as any desire after temperance, enter upon a life like this? They made the thing, saith he, their "work." Hence their "hardening," hence the "darkness of their understanding." There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. "There is no fear of God," it saith, "before his eyes"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet nothing touches, nothing reaches them; their limb is utterly dead. And unless thou canst remove the insensibility, so as to touch the healthy members, everything thou doest is vain.”

“At first their sickness was lawlessness. Then it became indulgence. Having slipped then into a lawless way of life, they gradually came to suffer from lack of remorse. Finally they ventured out toward every sin without fear, living the life of corruption beyond indulgence. This is what he means by "becoming greedy to practice every kind of uncleanness."”

“Do you not see that of their own free will they became so insensible? "Having become callous," that is, having grown completely lazy, not wishing to do anything good, having reached complete insensibility and having become as if mad, "they gave themselves over to licentiousness." For what purpose? To practice uncleanness, because they made it (uncleanness) their occupation and constant activity, and not just one form of it, but every kind. How then could they not have lost all sensitivity, having given themselves over to every kind of uncleanness? For an impure life is the cause of wicked doctrine as well and leads to a failure to understand everything good. Therefore, when in another place you hear that God gave them over "to a debased mind" (Rom. 1:28), remember these words too and, comparing the one with the other, understand that God is said to give over those who give themselves over, that is, He permitted and abandoned them, since they themselves made themselves worthy of that. And even the expression "with greediness" points to a voluntary insensibility in them. For, he says, it was possible for them to use both money and pleasures in moderation, but having given themselves over to excess, they became coarsened in everything and insensible to everything good.”

“The sixth judgment of God is the judgment of despair, namely when the Lord takes away hope from man, and man believes himself to be deprived of eternal glory. Of such it is said: "Despairing, they gave themselves over to lasciviousness, unto the working of all uncleanness, unto covetousness." This is the most terrible judgment. Into this judgment Judas fell; and this judgment is the greatest, such that in the present life no greater can be given.”

“Then the Apostle goes on to portray how their exterior manner of life was once they lost hope, a loss due to their alienation from life. "I have done with hope. I shall now live no longer" (Job 7:16). "And they said: We have no hopes; for we will go after our own thoughts and we will do everyone according to the perverseness of his evil heart" (Jer. 18:12). This is what follows in that they have given themselves up to lasciviousness unto the working of all uncleanness, unto covetousness. The text can be read in two ways. Unto covetousness may be taken as a separate vice meaning they were avaricious: "Being filled with all iniquity, malice, fornication, avarice..." (Rom. 1:29). "Let your manners be without covetousness, contented with such things as you have" (Heb. 13:5). For "nothing is more wicked than the covetous man" (Ecclus. 10:9). Thus Habacuc 2 (9): "Woe to him that gathereth together an evil covetousness to his house that his nest may be on high, and thinketh he may be delivered out of the hand of evil." Unto covetousness might also be joined with what goes before, meaning "covetously" and modify the preceding. In that case their life was weighted down with a triple burden. First, they did not sin from passion but by choice, thus he says they have given themselves up to lasciviousness. Instead of sinning through passion or weakness they just sold themselves over to it: "They have not done penance for the uncleanness, and fornication, and lasciviousness, that they have committed" (2 Cor. 12:21). Secondly, their sins were aggravated from the complete lack of restraint; they "walk after the flesh in the lust of uncleanness and despise government" (2 Pet. 2:10). Therefore, he adds unto the working of all uncleanness; "these men have placed their uncleannesses in their hearts, and have set up before their face the stumbling-block of their iniquity" (Ez. 14:3). Thirdly, their sin was greater from its continuance, for they sinned incessantly. "They have committed fornication and have not ceased: because they have forsaken the Lord in not observing his law" (Os. 4:10). Whence he states unto covetousness, that is, they sinned ardently, with a constant and insatiable appetite for more. "Having eyes full of adultery and of sin that ceaseth not; alluring unstable souls; having their heart exercised with covetousness; children of malediction. Leaving the right way they have gone astray" (2 Pet. 2:14-15).”

“But these dishonour the reverence of age, the head covered with grey hairs. It is not, it is not possible for him to show the head true who has a fraudulent head. "But ye have not so learned Christ; if so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man (not the hoary man, but him that is) corrupt according to deceitful lusts; and be renewed (not by dyeings and ornaments), but in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."”

“"But ye did not so learn Christ," he continues, "if so be that ye heard Him, and were taught in Him even as truth is in Jesus." The expression, "If so be that ye heard Him," is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, "If so be that it is a righteous thing with God to recompense affliction to them that afflict you." That is to say, It was not for these purposes that "ye learned Christ."”

“Such is the position of the pagans; "but you did not so learn Christ; because you heard of Him and were taught in Him," that is, after you came to know Christ. And he speaks not with doubt, but with complete confidence. For the knowledge of Christ consists precisely in living virtuously; just as one who lives wickedly does not know Christ. "They profess that they know God, but in works they deny Him" (Titus 1:16).”

“Having shown the depravity of the Gentile's conduct (4:17), the Apostle points out now that Christ's teaching is completely contrary to such a way of life and condition. Because some men who distorted Christian doctrine held there is no life after the present one, but that man's soul, like the rest of the animals, dies with his body, the Apostle makes clear that Christ's teaching is contrary to their former life and condition. Thus he affirms: It was said that they, despairing, gave themselves up to lust. But you have not learned that Christ is to be so imitated. How should he be? "You yourselves have been taught by God that you must love one another" (1 Thess. 4:9). "Therefore, brethren, stand fast; and hold the traditions which you have learned" (2 Thess. 2:14). And how shall we retain them? "When you had received of us the word of the hearing of God, you received it not as the word of men, but, as it is indeed, the word of God, who worketh in you that have believed" (1 Thess. 2:13). Therefore, "Rooted and built up in him and confirmed in the faith, as also you have learned; abounding in him in thanksgiving" (Col. 2:7).”

“If all who seem to hear Christ did indeed hear him, the apostle would never had said this to the Ephesians. They were those to whom he had already revealed the promises of Christ. Why would he then say conditionally: "if indeed you have heard him?" To know Christ is the same thing already as knowing virtue. To hear of Christ rightly is the same as being attentive to all the virtues: wisdom, justice, temperance, fortitude and the other names by which Christ is called. Therefore if anyone has indeed heard and learned Christ, he would not be living "in the futility of his mind" nor "be darkened in understanding" nor be "alienated from the life of God." He would already have practical knowledge, since his ignorance would have been dispelled, his darkness illuminated and every blindness lifted from the eyes of his heart.”

“This certainly will happen if you have heard him, for hearing is the servant of instruction. "If" here is the equivalent of "because." "And this is the declaration which you have heard," as 1 John 1 (5) expresses it in reference to the proclamation of the faith. "He that hearkeneth to me shall not be confounded" (Ecclus. 24:30). And "the ear that heareth the reproofs of life shall abide in the midst of the wise. He that rejecteth instruction despiseth his own soul: but he that yieldeth to reproof possesseth understanding" (Prov. 15:31-32). If also you have been taught in him how what pertains to faith must be kept and fulfilled. "They did as they were taught" (Mt. 28:15), as the truth is in Jesus. As though he said: If you have heard the faith of Christ preached and how this faith must be put into practice, you have been taught what Jesus is like, he is himself the truth which is imparted to you. You must not, therefore, behave as those who despair.”

“It is Christ himself who teaches us about himself! When we are "taught in him," we learn who he is, how great we should reckon him to be and what hope is in him. We learn "in him" what sort of people believers ought to be. Any one who has "learned Christ" knows that he rose from the dead to be the pattern for the faithful. He teaches that there is great hope after this death for those who love God.”

“The apostle clearly identifies the old man. For he "put off the old man which belongs to your former manner of life," not with respect to the decay of any substance. For he is telling us to put away not the flesh but those things that he has elsewhere shown to be oriented to the fleshly way of life, indicting not the body as such but its works.”

“The "old man" includes all born as earthly men in their old nature. It is this "old man," this ancient condition of humanity, that is put off in Christ. Although his body continues, he nonetheless undergoes a change to new life engendered by living baptism. What he was has been "put off." His old life is renewed by the holy water and the copious mercy of the anointing. He becomes new rather than old, whole rather than corrupt, fresh rather than enfeebled, an infant rather than an old man, eternal rather than ephemeral.”

“That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."”

“What then were you taught, in what does Christ's truth consist? In that you put off the old man, that is, the habits of the former life and the life that is old and subject to sin. You can understand this in two ways: either as the lusts decay, so too the man himself, that is, the reason, becomes corrupt. In what way do the lusts decay? From illness and old age beauty fades, and strength likewise, and indeed everything is finally destroyed by death. For "in that day," says David, "all his thoughts perish" (Ps. 146:4). Or else: "in lusts" is said instead of: from lusts. Since from them your old man is corrupted, like cotton and iron, from what they are born, from that they also perish. For the love of glory also destroys — as regards the soul, always, but sometimes bodily as well; and pleasures too. And he fittingly called the enjoyment that comes from them deception. For all of this is fraud and deceit, because it only appears to be pleasure, but in reality is bitterness. Deception consists precisely in this — to appear one thing and be another.”

“How should they live? He adds to put off, according to the former way of life, the old man. The passage has two variant readings. One is the infinitive, to put off; then it would be construed with what preceded to read: The truth about which you were instructed in Jesus was to put off the old man. The more common reading has an imperative, put ye off; in this case the signification is: Since the life and teachings of the Gentiles are contrary to those of Jesus, in which you have been taught, the only alternative is that you discard the old man. Hence he makes two points here since vices must first be eradicated before virtues can be cultivated: First, he instructs them to put aside their former condition, their old way of living. Secondly, how they must take on a new way of life characteristic of Jesus (4:23). Three considerations follow. First, what does the old man mean? Some hold that the old man is external and the new man interior. But it must be said that the old man is both interior and exterior; he is a person who is enslaved by a senility in his soul, due to sin, and in his body whose members provide the tools for sin. Thus a man enslaved to sin in soul and body is an old man. He is already on the way to corruption, or is actually beginning to decay since "that which decayeth and groweth old is near its end" (Heb. 8:13). And so a man subjected to sin is termed an old man because he is on the way to corruption. On this account he goes on, corrupted according to the desire of error. Anything will corrupt when it deviates from the order of its inner being. Man's nature longs for what accords with reason; and truth is reason's perfection and good. Hence, when someone's reason sways toward error, and his desire is corrupted from this error, he is referred to as an old man. This, he says, is according to evil desire. "Make not provision for the flesh in its concupiscences" (Rom. 13:14). "Many are the unprofitable and hurtful desires which drown men into destruction and perdition" (1 Tim. 6:9). Some people are lured into these cravings through their own weakness. Malice will draw others to them, as it does those who say that God does not have a providential care of the universe. Therefore he adds "of error" because the mind and affections of those who maliciously err become corrupted. Possibly the "desire of error" refers to whatever makes men err, according to Wisdom 2 (21): "These things they thought, and were deceived: for their own malice blinded them," and in Proverbs 14 (8): "The imprudence of fools erreth." In Colossians 3 (9) the Apostle indicates how to leave the old man behind: "Stripping yourselves of the old man with his deeds." The substance of human nature is not to be rejected or despoiled, but only wicked actions and conduct. "Have your manner of life good among the Gentiles" (1 Pet. 2:12); "Be thou an example of the faithful, in word, in conduct, in charity, in faith, in chastity" (1 Tim. 4:12).”

“"And that ye be renewed," saith he, "in the spirit of your mind." In order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, "That ye be renewed." To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. So that the subject indeed is the same, but the change is in that which is accidental. Just as the body indeed is the same, and the change in that which is accidental, so is it here. How then is the renewal to take place? "In the spirit of your mind," saith he. Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. "In the spirit," saith he, "of your mind," that is, in the spirit which is in your mind.”

“We are not being renewed in our thinking process apart from the renewal of our spirits. Nor are we renewed in our spirits without thinking. We are being jointly renewed "in the spirit of our mind." Hence as we sing psalms in the spirit, so we also sing them in our thoughts. As we pray in the spirit, so we also pray in our thoughts. The renewal of "the spirit of our mind" means that when the thought is clear and pure … then the spirit is rightly joined to it. They are so coupled as if by a cohesive glue that we no longer speak simply of spirit but of "the spirit of our mind."”

“Lest anyone think that he introduces another person, he says: "be renewed," that is, renew the very thing that has grown old and make it different. So the subject is one and the same, and the change is only in character and thought. In what way could this renewal occur? Through the Holy Spirit, Who takes up residence in our mind, because the Spirit does not tolerate old deeds. What is said has this meaning: be renewed by a spiritual renewal in your mind, and not by a bodily renewal occurring in the body.”

“Next, he indicates the new condition they are to take on. First, through what means we can obtain this newness. Secondly, in whom this newness resides (4:24a). Thirdly, what the newness is (4:24b). Regarding the first he says be renewed in the spirit of your mind. Notice that although "spirit" is frequently said to be in man, nevertheless three spirits are discernible in him. One is the Holy Spirit: "Know you not that you are the temple of God and that the Spirit of God dwelleth in you?" (1 Cor. 3:16). Another is his spiritual reason: "For the flesh lusteth against the spirit; and the spirit against the flesh" (Gal. 5:17). Finally, there is man's imaginative spirit: "Know ye, O Israel, that the prophet was foolish, the man was mad, and spiritual" (Os. 9:7), that is, his imagination went wild. Therefore, the "spirit of your mind" may point to the Holy Spirit. He then states that the cause of renewal is the Holy Spirit who dwells in our rational spirit: "God hath sent the Spirit of his Son into your hearts" (Gal. 4:6). "Send forth thy Spirit, and they shall be created: and thou shalt renew the face of the earth" (Ps. 103:30). Or "spirit" could refer to the rational spirit and would be identical with our "mind," similar to the expression in Colossians 2 (11): "In despoiling of the body of the flesh," that is, the body which the flesh is. Likewise here, "in the spirit of your mind" would refer to the spirit which the mind is. He would qualify it in this way since there is another spirit within us, differing from the mind, and which is common to both us and the beasts. However, he states be renewed in the spirit of your mind; what is not spoiled keeps its freshness and does not require a renewal. If Adam had not become tainted neither he nor ourselves would need a renovation. Yet, once he was corrupted, both he and his offspring are in need of a renovation. In the present life we must be renewed in soul; our body will be in the future when "this corruptible must put on incorruption; and this mortal must put on immortality" (1 Cor. 15:52). Hence he says be renewed in the spirit since, unless the spirit is renewed in this life, the body will never be renewed.”

“He is calling us to live as one whose thoughts come from the Spirit, who is himself once again becoming the spiritual man created by God. We are to live in the likeness of God, just as God intended when he said: "Let us make humanity in our own image and likeness." Admittedly God has no face or physical aspect. God is Spirit. So we too have been created according to God, to think according to the Spirit and thus to allow nothing to drag us down to worldly and unworthy thoughts.”

“"And put on the new man." Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? "The new man," he continues, "which after God hath been created in righteousness and holiness of truth." Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be. Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a "creation." But what? was not that other former creation after God? No, in nowise, but after the devil. He is the sole creator of sin. How is this? For man is created henceforth, not of water, nor of earth, but "in righteousness and holiness of truth." What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, "in righteousness and holiness of truth." There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. "In righteousness," saith he, "and holiness," which are "of truth." And this expression is used with reference to falsehood; for many there are, who to them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven." And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcometh in what is righteous, as the Prophet also saith, "That Thou mightest prevail when Thou comest into judgment." But if we violate not what is righteous towards each other, then shall we be righteous. If we shall be able to show that we have been treated unrighteously, then shall we be righteous. How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God." But what means the word "holy"? It is that which is pure, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, "I owe them nothing further, I have nothing else to answer for." Thus it is usual for us to say, "I have acquitted myself of all obligations," and the like, meaning, "I owe nothing more."”

“Do you see that the subject is one and the same, which draws into itself and is clothed upon, but the garments are different, namely vice and virtue? For just as it is easy to undress and dress, so too are vice and virtue easy, if we so desire. Why then does he represent vice and virtue under the image of a man? Because a man is characterized by his deeds, and they reveal a man no less than his nature — whether he is good or evil. Thus, the new man is one who has been renewed by baptism, who must be both strong and free from injury and healthy, for all these things are proper to youth. This man, he says, is created not according to lust, but "according to God," that is, from God is that creation which is well-pleasing to Him, in the font not from water and earth, but "in righteousness and holiness." For in that lies the essence of such a man. Righteousness is virtue in general, just as we customarily call a blameless man righteous. And the Lord, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20), means here every virtue. "Holiness" is purity and the fulfillment of all that is due. But since in the Old Testament there was talk of righteousness, he says that it was a type of this righteousness. But I say to you about the righteousness of truth and of the Gospel. Or in contrast to outward and hypocritical righteousness, he pointed to true righteousness. Although this man was created in baptism in righteousness and holiness, he must still clothe himself in them now through life and deeds. And when you hear that one must put on, then understand that one must never take off, as it is also said: "he clothed himself with cursing as with a garment" (Ps. 109:18), and "You cover Yourself with light as with a garment" (Ps. 104:2). And we have the custom of saying: so-and-so has put on the mask of such-and-such a person.”

“"And put on the new man" discloses in whom this renewal takes place. Adam introduced sin into all men, and thus became for everything the primary source of oldness. Likewise, the primary source of newness and renovation is Christ. In Adam all die and in Christ all will be brought back to life. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature" (Gal. 6:15). Therefore, "Put ye on the Lord Jesus Christ" (Rom. 13:14). "Who, according to God, is created in justice and holiness of truth" makes known what the renovation is. It admits of a triple explanation. If the "who" refers to man's spirit, it would mean: The spirit, which our mind is, was created by God in the freshness of original justice; or, by a second creative act was renewed to be just again: "Created in Christ Jesus in good works" (Eph. 2:10). Or, the "who" might have reference to the new man, Christ. Then the text could be construed as: Who is created, that is, formed in the Virgin's womb according to God by the Holy Spirit and not human seed. Or, he was created according to an existence of grace, as well as a fullness in justice toward men and a holiness before God that was not fictitious but of truth: "In holiness and justice before him" (Lk. 1:75). It could rather mean that holiness is in his heart, truth on his tongue, and justice in his actions.”

“No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.”

“Having spoken about the old man in general, he then describes him in parts as well. And, first of all, he removes lying in relation to one another and, what is especially important and capable of arousing shame, because we are members of one another — as if saying: would the eye, having seen a beast, lie to the feet and prevent them from running? Or would the foot, having felt a deep pit hidden beneath reeds and earth, lie and not let the eye know, so that it might look in another direction and find a way around? And in general, in everything you will find the same thing. Therefore, let us also not lie to one another, for we are members of one body.”

“But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens speech is as follows: You shall not bear false witness, which prohibits all falsity either in oneself or in relation to another. Speak truth each one with his neighbor.”

“Having set down above the general admonition to put on a newness of life (4:17), now the Apostle determines on the particular precepts. First, he restrains them from committing interior sins which corrupt the spirit. Secondly, he prohibits exterior sins which corrupt the flesh (5:3). First, he forbids sins which consist in one's personal deordination. Secondly, sins which consist in the deordination of others (4:29). First, sin corrupting man's rational powers. Secondly, sin deordinating his irascible emotions (4:26). Thirdly, sin pertaining to the concupiscible emotions (4:28). He first prohibits what is characteristic of the old man, thereby expounding what he said above (v. 24): "Put on the new man." To accomplish this he first bans lying because through this sin of the tongue the truth of reason is corrupted. Wherefore to put on the new man you should be putting away lying, for "Thou wilt destroy all that speak a lie" (Ps. 5:7) maliciously. Then he urges them on to newness of life, saying with Zacharias (8:16) speak ye the truth, every man with his neighbor. And why? Because we are members of one another. For members are to love and mutually assist one another in truth. "We, being many, are one body in Christ; and every one members one of another" (Rom. 12:5).”

“Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, will be glorified, because the Lord is truthful in every word, and in Him is no falsehood. They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers." ... And he said to me, "Now you hear them, and keep them, that even the falsehoods which you formerly told in your transactions may come to be believed through the truthfulness of your present statements. ... And whosoever shall hear this commandment, and depart from that great wickedness falsehood, shall live to God."”

“For I trust that ye are well versed in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted. It is declared then in these Scriptures, "Be ye angry, and sin not," and, "Let not the sun go down upon your wrath." Happy is he who remembers this, which I believe to be the case with you. But may the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who "raised Him from the dead." Pray for all the saints. Pray also for kings, and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.”

“However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me, will recount; and I shall again set before you the precepts themselves, as it were in the germ. "Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, as God in Christ hath forgiven you. Be therefore wise, followers of God, as dear children; and walk in love, as Christ also hath loved us."...”

“Having said "do not lie," then, since anger often arises from lying, he says: it would be good not to be angry at all, but if it happens, then at least do not bring yourselves to sin by immoderately giving in to anger. And some say that there is only one sinless anger — namely, against demons and passions, which is what the holy apostle proposes to us here. Let not, he says, this feeling remain in you for long, and let not the setting sun leave you as enemies, lest its light shine upon you as unworthy, and lest the night kindle this fire even more through thoughts and contribute to the arising of evil designs.”

“When forbidding sins destructive of the order in the irascible emotions, he gives his warning when he says Be angry, and sin not. This is susceptible of two interpretations; for there are two types of anger, a good one and an evil one. Anger is evil when, contrary to justice, it strives inordinately for revenge. It is good when it seeks a just vindication, namely, when the person is vexed at the time, with whom, and to the degree that, he should be. The above warning is applicable to both. If it concerns evil anger, the sense is that he does not command it but permits it. As though he said: Should it happen that anger wells up within you—which is human enough—do not sin. You must not be led on to perform what the inordinate passion craves through consenting to it. "Let no temptation take hold on you, but such as is human" (1 Cor. 10:13). For, without doubt, whoever is angered against his brother in any other way "shall be in danger of the judgment" (Mt. 5:22). Joseph counselled his brothers against such anger: "Be not angry in the way" (Gen. 45:24). If it is interpreted concerning righteous anger it is not simply permitted, like the first, but imperative. Be angry against your sins, for man desires a twofold vindication. One regarding himself when he sins, so that penance becomes a certain type of vindication which man inflicts and receives in himself. Such a wrath is good, and with respect to it the imperative is used: be angry against your sins, and sin not any more, nor commit those types of sin with which you must again be exasperated. Now, some are doubtless of the opinion that a man can be mad at himself for his own sins safely, but that this does not hold true concerning his neighbors and their sins. This is false; a man can be mad at himself for his own sins, and at his fellow man because of his sins. Therefore, zealously be angry at other people's offenses. "Phinees hath turned away my wrath from the children of Israel because he was moved with my zeal against them" (Num. 25:11). And Elias said: "With zeal have I been zealous for the Lord God of Hosts: for the children of Israel have forsaken thy covenant" (3 Kg. 19:10). By following the dictates of reason, rather than acting before reason has had time to reflect, you sin not. "Let every man be swift to hear, but slow to speak, and slow to anger" (Jas. 1:19). In "Let not the sun go down upon your anger" he explains what he had said, and the explanation can be interpreted according to the three above expositions. If it concerns evil anger, then he would be saying: Do not nurture seeds of wrath, cast them off before sunset; for although the first impulses of temper are excusable, due to human frailty, it is illicit to dwell on them. In reference to good anger, as it is directed against one's personal sins, the sun is Christ. "Unto you that fear my name the sun of justice shall arise" (Mal. 4:2). Let not it go down upon your anger, that is, on your sins, on account of which you must be angered again and punish yourselves. When the sins of others are in question the sun refers to reason. "Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not; before the sun... is darkened" (Eccl. 12:1). The sun should not set on your anger, that is, the dictates of reason must not be clouded over. "Anger indeed killeth the foolish" (Job 5:2).”

“Be ye therefore righteous judges, peacemakers, and without anger. For "he that is angry with his brother without a cause is obnoxious to the judgment." But if it happens that by any one's contrivance you are angry at anybody, "let not the sun go down upon your wrath; " for says David, "Be angry and sin not; " that is, be soon reconciled, lest your wrath continue so long that it turn to a settled hatred, and work sin. "For the souls of those that bear a settled hatred are to death," says Solomon. But our Lord and Saviour Jesus Christ says in the Gospels: "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift to God." Now the gift to God is every one's prayer and thanksgiving. If, therefore, thou hast anything against thy brother, or he has anything against thee, neither will thy prayers be heard, nor will thy thanksgivings be accepted, by reason of that hidden anger.”

“We, however (just as we have received), only on the day of the Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil. Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation.”

“He is showing us how an opportunity is being given to the devil by these acts and desires. Once he has entered our body, he takes full possession of us. Or if he cannot take full possession, he at least pollutes the soul, having stuck his flaming darts into us unawares. At times these pierce us with a wound that goes down very deep. At other times we are merely temporarily inflamed. But it is indeed seldom that these burning darts are easily extinguished. They find their place to wound.”

“To be hostile to one another means to give place to the devil. For as long as we are united and bound together, he brings nothing of his own, since he finds no place; but when he notices some discord among us, then, finding a place, he first pushes through his head, like a serpent, and then crawls in with his entire writhing body.”

“The reason for the warning is indicated in Give not place to the devil. The devil gains entrance to us either through sin or consent to it. "The devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him" (Jn. 13:2), after which it says: "After the morsel, Satan entered into him" (Jn. 13:27). Passions of this kind easily pull one's consent toward their desires, especially when they have biased the judgment of reason. Anger particularly does this since it involves the rapid raising of blood, the speed of whose movement precedes any rational judgment. Excited like this, the devil wins a foothold within us; thus he says give not place to the devil. You ought not to persist, he seems to say, in your ill temper, for you will only invite the demon who is himself continually angered. God is "my deliverer from my infuriated enemies" (Ps. 17:48). "The devil is come down unto you, having great wrath" (Apoc. 12:12). He cannot accomplish this, at least in the soul of a just man. But this justice is forfeited through anger: "For the anger of man worketh not the justice of God" (Jas. 1:20). If you do not want to give Satan a place, at least in your soul, do not let the sun set on your wrath. "Remove anger from thy heart" (Eccl. 11:10).”

“As many, therefore, as are empty, fear the devil, as possessing power. When a man has filled very suitable jars with good wine, and a few among those jars are left empty, then he comes to the jars, and does not look at the full jars, for he knows that they are full; but he looks at the empty, being afraid lest they have become sour. For empty jars quickly become sour, and the goodness of the wine is gone. So also the devil goes to all the servants of God to try them. As many, then, as are full in the faith, resist him strongly, and he withdraws from them, having no way by which he might enter them. He goes, then, to the empty, and finding a way of entrance, into them, he produces in them whatever he wishes, and they become his servants.”

“Further, he, who has a show of wisdom, has certain exhortations enjoined on him by the apostle: "That ye put on the new man, which after God is renewed in righteousness and true holiness. Wherefore, putting away lying, speak every man truth. Neither give place to the devil. Let him that stole, steal no more; but rather let him labour, working that which is good" (and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), "that ye may have to give to him that has need," both of worldly wealth and of divine wisdom. For he wishes both that the word be taught, and that the money be put into the bank, accurately tested, to accumulate interest. Whence he adds, "Let no corrupt communication proceed out of your mouth,"-that is "corrupt communication" which proceeds out of conceit,-"but that which is good for the use of edifying, that it may minister grace to the hearers." And the word of the good God must needs be good. And how is it possible that he who saves shall not be good?”

“Sin does not consist in simply committing sin but persisting in it. If so, there is always a place for repentance. There is a place for correction. So the apostle says: "let the one who has stolen not steal again." This should be applied not only to stealing but also to all sin. Anyone who has sinned in any way is now called not to sin again.”

“You see what the members of the old man are: lying, bearing grudges, stealing? And he did not say: let the one who steals be punished — but: let him cease, he says, from this evil. For the former is the business of secular courts, while the latter is the teaching of Christ. Where then are the so-called Cathari, who are in reality filled with all manner of impurity, and who reject repentance? Let them hear that to strip off the shameful name means not merely to cease from sin, but also to do something good. For listen to what he says next. For it is not enough to cease from sin, but one must enter upon the opposite path of good. Before he did evil? Now let him do good — and not simply, but with effort: on the one hand, to subdue the body which previously, through inactivity, had grown accustomed to evil, and on the other hand, to have sufficient means for life and sustenance, so as to share with others as well — and so that he who formerly robbed others might now do good to others. A wondrous thing! The Gospel transforms into angels those who were nearly demons!”

“But we cannot possess these three in relation to others unless we have them first in relation to ourselves. Wherefore there are three more commandments: one that straightens all deeds, another that straightens all speech, and yet another that straightens all affective dispositions. That which straightens deeds is as follows: You shall not steal, which not only prohibits stealing from others, but commands to give from one's own goods. And this is how the Apostle understands it: He who was wont to steal, let him steal no longer; but rather let him labor, working with his hands, that he may have something to share with him who suffers need.”

“Having banned the age-old corruption in man's rational and irascible powers (4:25), here he proscribes it in regard to the concupiscible emotions when they desire temporal goods inordinately. Stealing pertains to the concupiscible appetite's old ways; it arises from a corrupted and inordinate desire for a temporal object. Therefore he says He that stole, let him now steal no more, as if to say: Whoever has old and corrupted concupiscible emotions due to a contaminating desire for transitory goods, let him not steal any more if he wants to renew them. For "confusion is upon a thief" (Ecclus. 5:17), so that Exodus 20 (15) asserts: "Thou shalt not steal." Since someone might excuse himself by reason of his poverty, he says rather let him labor, working with his hands. The Apostle himself practiced this: "For such things as were needful for me and them that are with me, these hands have furnished" (Ac. 20:34). "For you yourselves know how you ought to imitate us: for we were not disorderly among you; neither did we eat any man's bread for nothing, but in labor and in toil we worked night and day, lest we should be chargeable to any of you" (2 Thess. 3:7-8). Notice that three motives for manual labor are given. Primarily, it is to obtain necessary food: "In the sweat of thy face shalt thou eat bread" (Gen. 3:19). Therefore, anyone who does not lawfully have the wherewithal to live is bound to work with his hands. "If any man will not work, neither let him eat" (2 Thess. 3:10) seems to affirm: just as he who does not eat when necessity demands it sins, so likewise he who does not work when necessary. This is put here to exclude stealing. Sometimes, however, work is urged in order to dispel idleness since "Idleness hath taught much evil" (Ecclus. 33:29). Hence, those who lead an idle life are bound to work with their hands: "For we have heard there are some among you who walk disorderly; working not at all, but curiously meddling. Now we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread" (2 Thess. 3:11-12). At other times work is recommended to discipline and control the flesh. In this sense it is included among the acts of continence, as in 2 Corinthians 6 (5): "In labours, in watchings, in fastings." However, idleness can be avoided in other ways and the immoral tendencies of the flesh can be controlled and checked by other means. It is sufficient if these latter are accomplished in some way. "Which is good" follows and can be understood in two ways. If it has the accusative force it could be rendered: Rather let him labor by the work of his hands, not at what is unlawful, but at whatever is honest. "And in doing good, let us not fail. For in due time we shall reap, not failing" (Gal. 6:9). "Cease to do perversely. Learn to do well" (Is. 1:16-17). Or it can be taken with a nominative force: Rather let him labor by the work of his hands which is good. This is the reason why they should work, as though he said: Not only is it necessary to work, it is even good to work that he who does can live and that he may have something to give to him that suffereth need. "Lend to thy neighbour in the time of his need" (Ecclus. 29:2).”

“No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and [by the expression] "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness, for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.”

“From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech. "For what proceedeth out of the mouth," He says, "defileth a man,"-shows him to be unclean, and heathenish, and untrained, and licentious, and not select, and proper, and honourable, and temperate. And as a similar rule holds with regard to hearing and seeing in the case of what is obscene, the divine Instructor, following the same course with both, arrays those children who are engaged in the struggle in words of modesty, as ear-guards, so that the pulsation of fornication may not penetrate to the bruising of the soul; and He directs the eyes to the sight of what is honourable, saying that it is better to make a slip with the feet than with the eyes. This filthy speaking the apostle beats off, saying, "Let no corrupt communication proceed out of your mouth, but what is good." And again, "As becometh saints, let not filthiness be named among you, nor foolish talking, nor jesting, which things are not seemly, but rather giving of thanks." And if "he that calls his brother a fool be in danger of the judgment," what shall we pronounce regarding him who speaks what is foolish? Is it not written respecting such: "Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment?" And again, "By thy speech thou shalt be justified," He says, "and by thy speech thou shalt be condemned." What, then, are the salutary ear-guards, and what the regulations for slippery eyes? Conversations with the righteous, preoccupying and forearming the ears against those that would lead away from the truth.”

“Rotten he calls the idle word: senseless and inappropriate, such as jesting and empty talk. But even more rotten and, so to speak, foul-smelling is obscene speech, abuse, and slander. For we shall give account not only for deeds, but also for words. That is, let us speak what edifies our neighbor, what is needful for the present necessity, and not untimely and useless, so that the listeners may remain grateful to us. For if we speak what is profitable to the soul, then the listeners, as having received benefit, will be grateful. Or: so that your word, he says, may make them graced. For just as myrrh imparts grace to those who receive it, so too does a word profitable to the soul. Do you see how Paul, whatever he always urges, now also asks of us: that we edify our neighbor, that is, ourselves? For he who counsels what is profitable to the soul of another certainly does it for himself much sooner.”

“When he states Let no evil speech proceed from your mouth he begins to discuss what the old man does in relation to other men. He makes two points: First, he prohibits the old and encourages the new. Secondly, he provides an example for imitation at the beginning of Chapter Five (5:1). A person may be wrongly disposed toward his neighbor in two ways. In one way, he may hurt him through evil words; in another, he may harm him through bad example. First he forbids the former, secondly the latter (4:30). The first of these also has two sections: First, he bans the old. Secondly, he urges them toward the new (4:29b). A word from the mouth exteriorizes or expresses whatever is on the mind since spoken words are signs of what occurs in the soul. A good word is one which indicates good interior dispositions, while an evil word externalizes evil dispositions. Man should possess a threefold inner relationship; namely, to himself, that all his powers are subject to reason; to God, so that his reason submits to him; and to his fellow man when he loves him as himself. Hence a word is evil when it shows that a man is not properly related within himself. This is the false word by which he means one thing and says another; futile and vain talk also belong to this category. Again, there are wicked words which indicate that a man is not related properly to God, such as perjury, blasphemy and the like. Finally, there is also evil talk which is against one's neighbor, such as injurious, deceitful, and fraudulent words. Therefore does he say Let no evil speech proceed from your mouth. "No" is equivalent to "none." "Keep yourselves therefore from murmuring which profiteth nothing, and refrain your tongue from detraction: for an obscure speech shall not go for nought" (Wis. 1:11). For God will certainly not forget any thought, "and no word can hide itself from him" as Ecclesiasticus 42 (20) remarks. "But now put away also any anger, indignation, malice, blasphemy, or filthy speech out of your mouth" (Col. 3:8). With "that which is good" he encourages them on toward newness because a good word, spoken at the right time and place, is blessed. "A word in due time is best" (Prov. 15:23). "If any man speak, let him speak as the words of God" (1 Pet. 4:11). And what for? He adds to the edification of faith in order, that is, for faith to be strengthened in the hearts of the weak: "Let all things be done to edification" (1 Cor. 14:26). If it may administer grace to the hearers such a word is proven good and it is profitable. For frequently a man repents and is disposed for grace from hearing a good sermon and through the power it conveys. "While Peter was yet speaking these words, the Holy Spirit fell on all them that heard the word" (Ac. 10:44). Our Lord spoke in this fashion; Luke 4 (22) recounts: "They wondered at the words of grace that proceeded from his mouth." "The words of the mouth of a wise man are grace" (Eccl. 10:12).”

“What beyond;-that you should not swear nor curse; that you should not seek again your goods when taken from you; that, when you receive a buffet, you should give your other cheek to the smiter; that you should forgive a brother who sins against you, not only seven times, but seventy times seven times, but, moreover, all his sins altogether; that you should love your enemies; that you should offer prayer for your adversaries and persecutors? Can you accomplish these things unless you maintain the stedfastness of patience and endurance? And this we see done in the case of Stephen, who, when he was slain by the Jews with violence and stoning, did not ask for vengeance for himself, but for pardon for his murderers, saying, "Lord, lay not this sin to their charge." It behoved the first martyr of Christ thus to be, who, fore-running the martyrs that should follow him in a glorious death, was not only the preacher of the Lord's passion, but also the imitator of His most patient gentleness. What shall I say of anger, of discord, of strife, which things ought not to be found in a Christian? Let there be patience in the breast, and these things cannot have place there; or should they try to enter, they are quickly excluded and depart, that a peaceful abode may continue in the heart, where it delights the God of peace to dwell. Finally, the apostle warns us, and teaches, saying: "Grieve not the Holy Spirit of God, in whom ye are sealed unto the day of redemption. Let all bitterness, and anger, and wrath, and clamour, and blasphemy, be put away from you." For if the Christian have departed from rage and carnal contention as if from the hurricanes of the sea, and have already begun to be tranquil and meek in the harbour of Christ, he ought to admit neither anger nor discord within his breast, since he must neither return evil for evil, nor bear hatred.”

“If you, he says, speak a rotten word unworthy of the lips of a Christian, you will not offend a man, but the Spirit of God, by Whom you have been blessed and by Whom your lips have been sanctified. Then he indicates in what ways we have been blessed. For the Spirit has sealed us as a sign that we belong to the royal flock: He did not leave us among those subject to the wrath of God, but removed us from them and set a seal upon us, so as to deliver us from that wrath. Shall we not be ashamed after this to insult Him? Your lips have been sealed by the Spirit, so that you may speak nothing unworthy of Him; do not break this seal.”

“Previously the Apostle warned the Ephesians to abstain from wicked and injurious words (4:29). Here he advises them against words or actions which would upset or sadden other men. Regarding this he does two things: First, he prohibits what is old. Secondly, he encourages what pertains to the new (4:32). Again the first part has two subdivisions: First, he forbids what is old in general. Secondly, he gets down to specific vices (4:31). There might be an objection to his saying grieve not the Holy Spirit of God. The Holy Spirit is God in whom there can be no emotion or sorrow. I reply that the Holy Spirit is said to be grieved when that person is saddened in whom the Spirit dwells. "He that despiseth you, despiseth me" (Lk. 10:16). "But they provoked to wrath and afflicted the spirit of his Holy One: and he was turned to be their enemy" (Is. 63:10). Or, it could be called a metaphorical expression. Just as God is said to be angry on account of the similarity of what he does to the results of human anger, so he could also be said to be grieved. When some person is saddened he withdraws from whoever is depressing him, likewise does the Holy Spirit withdraw from one who is sinning. Thus the meaning of "grieve not the Holy Spirit" is: do not chase him away or reject him through sin. "For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding: and he shall not abide when iniquity cometh in" (Wis. 1:5). Therefore, the Holy Spirit must not be saddened, and this on account of the blessing of his saving seal. Thus he adds whereby you are sealed, that is, you are reformed and set apart from others. Whoever possesses this seal shall enjoy eternal life. For this reason he must be held on to and in no way grieved since without him there is no life everlasting. "God also hath sealed us and given the pledge of the Spirit in our hearts" (2 Cor. 1:22). When did this happen? In the day of redemption, that is, of baptism. "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God" (Jn. 3:5). "You shall be baptized with the Holy Spirit not many days hence" (Ac. 1:5). He says redemption since in baptism a man becomes a sharer in the redemption accomplished by Christ.”

“For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way.”

“He adds five terms briefly at the end—bitterness, wrath, anger, clamor, slander. Then at the very end he has added the summarizing phrase with all malice. Bitterness consists in envying and speaking ill of others and similar actions. Wrath consists in the lust for vengeance and punishment. Anger is the impulse of a mind boiling over and upheaving beyond what is reasonable. Clamor is a kind of insane, uncontrolled utterance. And blasphemy is wicked thought or speech that attacks God and is primarily directed against God.”

“Although by what was said above he already rejected anger, now he tears it out as if by the root; because bitterness (that is, harshness) is the root of wrath and anger. For when the bitter fluid (bile) is irritated, it overflows from the vessel containing it, spreads throughout the whole body, and makes a man into a beast. So "bitterness" is an inward corruption, malice, a preparation for evil-doing; and "wrath" is the beginning of "anger," a kind of inflammation, as it were; while anger is the state when it passes into action. And since anger, if not accompanied by "clamor" that fans it, quickly dies out, the apostle says: "and clamor be put away from you," that is, let it disappear and let no trace remain. For clamor is the horse, and anger is the rider: hold back the horse, and you have overthrown the rider. Remove also "evil speaking," that is, slander, which, although it is produced by anger, itself inflames it still more through clamor. But since there are many who wound secretly, who say nothing, but in a hidden way cause harm, who lie in wait unnoticed around the corner to inflict evil, he therefore added: "with all malice," that is, both small and great.”

“In what follows he discloses what specifically belongs to the old man. For at times a man will sadden his friend out of anger, at other times on set purpose. Anger, however, has three degrees. Sometimes it is constrained and remains within the heart, as when someone is only inwardly mad. On other occasions it is expressed verbally, although not in a contemptuous way, as when someone says "Raca" (cf. Mt. 5:22). At still another time contempt may be present in the verbal expression as in "You cursed fool!" Hence he first writes down what pertains to anger of the heart; second what is proper to its inordinate expression; and third what has reference to contempt. In anger of the heart the following succeed one another. Firstly, anger is the result of sorrow, which Sacred Scripture refers to as bitterness: "As Anna had her heart full of bitterness, she prayed to the Lord, shedding many tears" (1 Kg. 1:10). Thus he says all bitterness which arises from the memory of past injuries. For "there is no understanding where there is bitterness" (Ecclus. 21:15). Secondly, it immediately desires revenge; hence he says and anger which is a craving for revenge. "For the anger of man worketh not the justice of God" (Jas. 1:20). Thirdly, an angered person imagines whatever offends him is an insult, and he is indignant if it passes without punishment. Therefore, and indignation follows. Noise has to do with the inordinate expression of anger. "And I looked that he should do judgment, and behold, iniquity: and do justice, and behold, a cry" (Is. 5:7). Hence he says and clamour. In a similar way, blasphemy is either against God or against his saints. Yet "he that blasphemeth the name of the Lord, dying let him die" (Lev. 24:16). Thus he says and blasphemy. And he adds that these be put away from you, with all malice of action. Reject "all malice and all guile and dissimulations" (1 Pet. 2:1).”

“"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"”

“For the expression, "forgiving one another," is this; be disposed, he means, to forgive one another. And this forgiveness is greater than that which is shown in money-matters. For he indeed who forgives a debt of money to him that has borrowed of him, does, it is true, a noble and admirable deed, but then the kindness is confined to the body, though to himself indeed he repays a full recompense by that benefit which is spiritual and concerns the soul; whereas he who forgives trespasses will be benefiting alike his own soul, and the soul of him who receives the forgiveness. For by this way of acting, he not only renders himself, but the other also, more charitable.”

“Since it is not enough merely to refrain from evil in order to obtain the Kingdom, but one must also do good (for if we neglect doing good, we fall into Gehenna, even if we have done no evil, as is evident from many places in the Gospel (Matt. 3:10)), therefore Paul, rejecting what is bad, inclines us toward doing good and says: "be kind," in opposition to anger; "compassionate," in opposition to cruelty; "forgiving one another," that is, be lenient and forgive those who sin against you, in opposition to malice and slander. Since an example is much more persuasive, he presents God as a model. He could even have pointed out that God said: "forgive, and you will be forgiven" (Luke 6:37), but since many doubt the future, he points to what has already been accomplished, saying: "God forgave us." In what way? "In Christ," that is, at the peril of His own Son and even His slaughter. You, perhaps, forgive without any peril to yourself, but He did not do so; you forgive your brother, but He released and forgave you when you were an enemy. Notice also how instead of saying "forgive one another," he said "yourselves," showing that when we forgive one another, by this very act we earn mercy for ourselves.”

“Next, when he says be ye kind one to another he determines what pertains to the new man which is contrary to the above mentioned passions. Opposed to bitterness is kindness; so he says be ye kind one to another since "the spirit of wisdom is benevolent" (Wis. 1:6). Mercy is contrary to anger, thus he mentions merciful: "Be ye therefore merciful, as your Father also is merciful" (Lk. 6:36). Opposed to indignation is a pardoning attitude; whence he says forgiving one another even as God hath forgiven you in Christ. "Forgiving one another, if any have a complaint against another. Even as the Lord hath forgiven you, so do you also" (Col. 3:13). "He that spared not even his own Son," and shortly afterwards, "how hath he not also, with him, given us all things?" (Rom. 8:32).”