One body and one Spirit; as you are called in one hope of your calling.

“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.”

“There is to us one, and but one, baptism; as well according to the Lord's gospel as according to the apostle's letters, inasmuch as he says, "One God, and one baptism, and one church in the heavens." But it must be admitted that the question, "What rules are to be observed with regard to heretics? "is worthy of being treated.”

“If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." And again to the same He says, after His resurrection, "Feed nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God? "”

“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.”

“Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ's coming pleased God, are "one body." How so? Because they also knew Christ. Whence does this appear? "Your father Abraham," saith He, "rejoiced to see My day, and he saw it, and was glad." And again, "If ye had believed Moses," He saith, "ye would have believed Me, for he wrote of Me." And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshiped Him. Thus then were they also "one body." The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function. Now why am I saying this? There are great numbers in the Church; there are those who, like the head, are raised up to a height; who, like the eyes that are in the head, survey heavenly things, who stand far aloof from the earth, and have nothing in common with it, whilst others occupy the rank of feet, and tread upon the earth; of healthy feet indeed, for to tread upon the earth is no crime in feet, but to run to evil. "Their feet," saith the Prophet, "run to evil." Neither then let these, the head, saith he, be high-minded against the feet, nor the feet look with evil eye at them. For thus the peculiar beauty of each is destroyed, and the perfectness of its function impeded. And naturally enough; inasmuch as he who lays snares for his neighbor will be laying snares first of all for himself. And should the feet therefore not choose to convey the head anywhere upon its necessary journey, they will at the same time be injuring themselves by their inactivity and sloth. Or again, should the head not choose to take any care of the feet, itself will be the first to sustain the damage. However, those members do not rise up one against the other; it is not likely, for it has been so ordered by nature that they should not. But with man, how is it possible for him not to rise up against man? No one, we know, ever rises up against Angels; since neither do they rise against the Archangels. Nor, on the other hand, can the irrational creatures proudly exalt themselves over us; but where the nature is equal in dignity, and the gift one, and where one has no more than another, how shall this be prevented? And yet surely these are the very reasons why thou oughtest not to rise up against thy neighbors. For if all things are common, and one has nothing more than another, whence this mad folly? We partake of the same nature, partake alike of soul and body, we breathe the same air, we use the same food. Whence this rebellious rising of one against another?”

“Above, the Apostle recalled the divine benefits by which the unity of the Church is constituted and preserved; here the Apostle admonishes them to remain in the unity of the Church. Concerning this he does two things: first he admonishes them to persevere in this unity itself; second he instructs them how they may remain in it, at the words therefore I say this and testify in the Lord, etc. Likewise the first part is divided into two: first he admonishes them to preserve ecclesiastical unity; second he sets forth the form of this ecclesiastical unity itself, at the words one Lord, one faith, etc. The first part again is divided into three. First he sets forth certain inducements to preserve ecclesiastical unity; second he gives the admonition, at with all humility, etc.; third he shows the end of the admonition, at careful to keep, etc. He induces them to preserve ecclesiastical unity from three things: first from the affection of charity; second from the recollection of his own chains; third from the consideration of divine things. He insinuates the affection of charity by way of entreaty. Hence he says therefore, since you have received so many benefits from the Lord, I beseech you — although I could command, yet on account of humility I do not command, but rather I beseech. Proverbs 18:23 says: the poor man speaks with entreaties. Likewise on account of charity, which moves more to the work than fear does. Philippians 1:8: having much confidence in Christ to command you what pertains to the matter, yet on account of charity I rather beseech, etc. From the recollection of his own chains he induces them, saying I, a prisoner in the Lord. From these he induces them to preserve unity thus, on account of three things. First, because a friend suffers along with a friend who is afflicted, and strives in many things to do his will, that he may thereby console him. Sirach 12:8-9: a friend will not be known in good things, and an enemy will not be hidden in evil things. In the good things of a man, his enemies are grieved, and in his evil plight, a friend is known. Second, because the Apostle himself was suffering chains for their advantage, and therefore he brings this to their memory, as though wishing to place them under obligation. 2 Corinthians 1:6: whether we are afflicted, it is for your exhortation and salvation; or whether we are comforted, it is for your consolation, or whether we are exhorted, it is for your exhortation and salvation, which works the enduring of the same sufferings which we also suffer. Third, because, as was said above in chapter 3, in that part which is your glory, these things were for them unto great glory, since God exposed for them, as his friends and elect, to tribulations for their own salvation. And therefore he adds in the Lord, that is, on account of the Lord. Or he says this because it redounded to the Apostle's glory that he was in chains not as a thief or a murderer, but as a Christian and on account of our Lord Jesus Christ, according to that word of Ezekiel 3:25: behold, chains have been placed upon you, and they shall bind you in them, etc. From the consideration of the divine benefits he induces them, saying that you walk worthily of the vocation in which you are called, that is, attending to the dignity to which you have been called, that you may walk according as befits it. For if someone were called to a noble kingdom, it would be unworthy of him to perform rustic works. Thus the Apostle admonishes the Ephesians, as if saying: you have been called to be fellow citizens of the saints and members of the household of God, as was said above in chapter 2:19; it is not fitting, therefore, that you should do earthly works, nor that you should be concerned about worldly things. Therefore he says worthily, etc. Colossians 1:10: that you walk worthily, pleasing God in all things. Philippians 1:27: conduct yourselves worthily of the Gospel of Christ. And why? Because he has called you out of darkness into his marvelous light, 1 Peter 2:9. Next, when he says with all humility, etc., he sets forth the manner of his admonition, teaching how they will be able to walk worthily. He therefore sets down four virtues, and excludes the four vices opposed to them. The first vice which he excludes is pride. For when one man, being proud, wishes to be preeminent over another, and the other, likewise proud, does not wish to be subject, dissension is caused in society and peace is taken away. Hence Proverbs 13:10: among the proud there are always quarrels. To exclude this he says with all humility, namely interior and exterior humility. Sirach 3:20: the greater you are, humble yourself in all things, etc. Philippians 2:3: in humility esteeming one another as superior. James 4:6: God resists the proud, but gives grace to the humble. The second is anger. For the wrathful are prone to inflict injury by words or deeds, from which disturbances arise. Proverbs 15:18: a wrathful man stirs up strife, but he who is patient calms those that are stirred up. To exclude this he says and in meekness, which soothes strife and preserves peace. Proverbs 3:34: to the meek he will give grace. Psalm 36:11: but the meek shall inherit the earth. Sirach 3:19: son, perform your works in meekness, and you shall be loved above the glory of men. The third is impatience. For sometimes someone is humble and meek in himself, refraining from inflicting troubles on others, yet does not patiently bear troubles inflicted upon himself, or attempted against him. Therefore he adds with patience, namely of adversities. James 1:4: but patience has a perfect work. Sirach 2:4: in your humility keep patience. Hebrews 10:36: patience is necessary for you, that, doing the will of God, etc. The fourth is disordered zeal. For when men, zealous in a disordered way, judge everything they see, keeping neither the proper time nor the proper place, disturbance is stirred up in society. Galatians 5:15: if you bite and devour one another, take heed that you are not consumed by one another. And therefore he says bearing with one another in charity, namely mutually sustaining the defects of others, and this out of charity. For when someone fails, he ought not to be corrected at once, unless there is opportunity of place and time, but should be mercifully awaited, because charity bears all things, 1 Corinthians 13:7. But such defects ought not to be borne out of negligence, or out of connivance and familiarity, or out of carnal friendship, but out of charity. Galatians 6:2: bear one another's burdens, etc. Romans 15:1: we who are stronger ought to bear the infirmities of the weak. Next, when he says careful to keep, etc., he shows the end of the admonition, which indeed is that unity be preserved among the faithful. Concerning this he does three things. First he sets down this unity itself, which is the end; second he describes the manner of the unity, at in the bond of peace; third he sets down the reason for preserving unity, at as you are called, etc. He says therefore first: I say that you should walk worthily, etc., and that you should do this being careful to keep the unity of the spirit. Now there is a twofold unity. One is for doing evil, which is a bad unity, and can be called the unity of the flesh. Sirach 11:34: from one spark a fire is increased, and from one deceitful man blood is increased. The other is the unity of the spirit, which is good for doing good. Psalm 132:1: behold how good and how pleasant, etc. John 17:11: that they may be one, as we also are one. Now the manner of preserving unity is in the bond of peace. For charity is the conjoining of minds. But no conjoining of material things can stand unless it is bound by some bond. In the same way, neither can the conjoining of minds through charity stand, unless it is bound; and the true bond of this kind is peace, which is, according to Augustine, the tranquility of mode, species, and order, namely when each one has what is his own. On account of which he says in the bond of peace. Psalm 147:14: who has placed peace as your borders, etc. And this peace indeed is preserved through justice. Isaiah 32:17: the work of justice is peace. Sirach 6:26: do not be grieved by her bonds. And why? Because certainly, as is said in the same place, her bonds are a binding of salvation. Now since in man there is a twofold unity — one, namely, of the members ordered together with one another; the other, of body and soul constituting a third thing — and the Apostle here speaks of the unity of the Church after the manner of the unity which is in man, therefore he adds one body, as if to say: be bound by the bond of peace, that you may be one body, as regards the first unity, namely that all the faithful be ordered to one another, just as members constitute one body. Romans 12:5: we, being many, are one body in Christ, etc. And one spirit, as regards the second, namely that you may have one spiritual accord through the unity of faith and charity. Or: one body as regards one's neighbor, and one spirit as regards God; because he who adheres to God is one spirit, 1 Corinthians 6:17. Then, when he says as you are called, etc., he adds the reason for this unity. Because, as we see, when certain persons are called together to have something in equal measure and to receive it mutually, they are accustomed also to remain together and to go together, so spiritually he says: because you have been called to one thing, namely the final reward, therefore you ought, together with unity of spirit, to walk in one hope of your calling, that is, in one hope hoped for, which is the effect of your calling. Hebrews 3:1: brothers, made partakers of a heavenly calling. 1 Corinthians 1:26: consider your calling, etc. But someone might say: who will call us, and to what? The answer is given in 1 Peter 5:10: but the God of all grace, who has called us unto his eternal glory, etc., where your blessedness is. Revelation 19:9: blessed are they who are called to the marriage supper of the Lamb.”

“There is one body,.... The church; in what sense that is a body, and compared to one; see Gill on Eph 1:23. It is called "one" with relation to Jews and Gentiles, who are of the same body, and are reconciled in one body by Christ, and are baptized into it by the Spirit; and with respect to saints above and saints below, who make up one general assembly; and with regard to separate societies; for though there are several particular congregations, yet there is but one church of the firstborn, whose names are written in heaven; and saints of different ages, places, states, and conditions, are all one in Christ Jesus, who is the one, and only head of this body: and this is an argument to excite the saints to unity of Spirit; since they are, as one natural body is, members one of another, and therefore should not bite and devour one another; they are one political body, one kingdom, over which Christ is sole King and lawgiver, and a kingdom divided against itself cannot stand; they are one economical body, one family, they are all brethren, and should not fall out by the way. And one Spirit; the Holy Spirit of God, who animates, quickens, and actuates the body: there is but one Spirit, who convinces of sin, enlightens, regenerates, and makes alive; who incorporates into the body, the church; who comforts the saints; helps them in their access to God through Christ; makes known the things of Christ to them, is a spirit of adoption, and the seal and earnest of the heavenly glory; and the consideration of this should engage to unity, because a contrary conduct must be grieving to the Spirit of God, unsuitable to his genuine fruits, and very unlike the true spirit of a Christian: and by one spirit may be meant the spirit of themselves, who, as the first Christians were, should be of one heart, and of one soul, of the same mind, and having the same affections for one another; which sense is favoured by the Syriac and Arabic versions; the former rendering the words, "that ye may be one body and one spirit", making this to be the issue and effect of their endeavours after union and peace; and the latter reads them as an exhortation, "be ye one body and one spirit"; that is, be ye cordially and heartily united in your affections to one another: even as ye are called in one hope of your calling; that is, the glory hoped for, and which is laid up in heaven, and will be enjoyed there, to which the saints are called in the effectual calling, is one and the same: there are no degrees in it; it will be equally possessed by them all; for they are all loved with the same love, chosen in the same head, and secured in the same covenant; they are bought with the same price of Christ's blood, and are justified by the same righteousness; they are all equally the sons of God, and so heirs of the same heavenly inheritance; and are all made kings and priests unto God, and there is but one kingdom, one crown, one inheritance for them all; and the holiness and beatific vision of the saints in heaven will be alike; and therefore they should be heartily affected to one another here on earth, who are to be partners together in glory to all eternity. So the Jews say (p), that in the world of souls, all, small and great, stand before the Lord; and they have a standing alike; for in the affairs of the soul, it is fit that they should be all "equal", as it is said Exo 30:15, "the rich shall not give more". (p) Tzeror Hammor, fol. 154. 2.”

“In one hope of your vocation. The three great reasons that we have to love one another are contained in this verse, because we have but one body, of which Christ is the head. We are all animated by the same spirit, viz. the Holy Ghost, who is given to us all, and we all live in the same hope of eternal happiness. (Calmet)”

“In the apostle's creed, the article as to THE CHURCH properly follows that as to THE HOLY GHOST. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [AUGUSTINE, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "LORD" (Jesus), Eph 4:5, and "GOD the Father," Eph 4:6. Thus the Trinity is again set forth. hope--here associated with "the Spirit," which is the "earnest of our inheritance" (Eph 1:13-14). As "faith" is mentioned, Eph 4:5, so "hope" here, and "love," Eph 4:2. The Holy Spirit, as the common higher principle of life (Eph 2:18, Eph 2:22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear (Joh 17:21-23; Col 3:4). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself. of your calling--the one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Isa 2:2-4; Isa 11:9, Isa 11:13; Zep 3:9; Zac 14:9).”