Lecture 1 — Unity of Christians

^2:1^ If there be therefore any consolation in Christ, if any comfort of charity, if any society of the Spirit, if any bowels of compassion: [n. 44]

^2:2^ Fulfill my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment. [n. 46]

^2:3^ Let nothing be done through contention: neither by vainglory. But in humility, let each esteem others better than themselves: [n. 48]

^2:4^ Each one not considering the things that are his own, but those that are other men’s. [n. 50]

44. Above, he offered himself as an example of patience and holiness; here he presents others as an example of the same.

First, he gives the example of Christ;

second, the examples of his disciples, whom he promises to send to strengthen them, at and I hope in the Lord Jesus (Phil 2:19).

In regard to the first he does three things:

first, he prefaces his exhortation;

second, he gives an example, at for let this mind be in you (Phil 2:5);

third, he concludes with the example of Christ, wherefore, my dearly beloved (Phil 2:12).

In regard to the first we must consider: first, the means by which he leads them;

second, to what he leads them, at fulfill my joy.

45. In regard to the first he uses four means: first, their devotion to Christ; second, their love of neighbor; third, their society; fourth, their mercy.

He says: if there be therefore any consolation in Christ, if any comfort of charity, if any society of the Spirit, if any bowels of compassion. These four means which were mentioned all refer to his request: fulfill my joy. The meaning is as though he were saying: I want to be consoled in you. If there be therefore any consolation, i.e., if you wish to afford me consolation in Christ, fulfill my joy: to grant to those who mourn in Zion—to give to them a garland instead of ashes, the oil of gladness instead of mourning (Isa 61:3); who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God (2 Cor 1:4).

As for fraternal charity he says, if there is any comfort of charity . . .** fulfill my joy**: the fruit of the Spirit is love, joy, peace (Gal 5:22); behold, how good and pleasant it is when brothers dwell in unity (Ps 133:1).

As for that special fellowship which prevails among men who share various things, as soldiers share the arms of warfare, he says, if there is any society of the Spirit between me and you, fulfill my joy. As if to say: I have afforded you much consolation; therefore, if you are my companions, afford the same to me: eager to maintain the unity of the Spirit in the bond of peace (Eph 4:3); there is a friend who sticks closer than a brother (Prov 18:24).

As to their mercy he says, if any bowels of compassion: put on then, as God’s chosen ones, holy and beloved, compassion and kindness (Col 3:12).

46. Then he indicates what he is urging them to do: first, in general, when he says, fulfill my joy. As if to say: I always rejoice in you on account of the good things I have seen and heard of you; but when these multiply, my joy will grow and finally become perfect. Therefore, complete it, by making progress in good.

47. Second, in particular, when he urges them to mutual love, whose unity consists in two things: first, in the affections: let us not love in word or speech but in deed and in truth (1 John 3:18), bearing on the object of charity; hence he says,** be of one mind**. For wisdom in the mind is knowledge of the loftiest causes, because it pertains to wisdom to judge, and no one can do this without knowing the highest cause. Consequently, wisdom is concerned with divine things. Therefore, be of one mind. As if to say: have the same mind in regard to the things of faith: may the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ (Rom 15:5). But this depends on having the same charity; hence he says, **having the same charity: and above all these put on love, which binds everything together in perfect harmony (Col 3:14).

As for its effect, which consists in two persons consenting to the same thing, two things are required. As to the first he says, being of one accord, namely, in acting: God makes men of one way to dwell in one house (Ps 68:6); that together you may with one voice glorify God (Rom 15:6). As to the second he says, agreeing in sentiment. This differs from the statement be of one mind, as **being of one accord **differs from having the same charity.

48. Then he exhorts them to humility: first, he excludes whatever is contrary to humility; second, he exhorts them to it.

The things contrary to humility are those which spring from pride. One is outward contention, because the humble yield to one another: among the proud there are always contentions (Prov 13:10); for where jealousy and selfish ambition exist, there will be disorder and every vile practice (Jas 3:16). Therefore, he says, let nothing be done through contention.

The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: let us have no self-conceit, no provoking of one another, no envy of one another (Gal 5:26); I do not seek my own glory; there is one who seeks it and he will be the judge (John 8:50). Thus, he says here, neither by vainglory.

49. This is followed by the admonition, but in humility, let each esteem others better than themselves. For just as it pertains to pride that a man extol himself above himself, so to humility that he restrain himself according to his limitations.

But how can a superior person do this? For he either does not know that he is superior and virtuous, and then he is not virtuous, because he is not prudent; or he does know, and then he cannot consider some as superior to himself.

I answer that no one is so good that there is no defect in him, or so evil that he has no good. Therefore, he should not prefer another to himself absolutely, but because he can say in his mind: perhaps there is some defect in me that is not in this other person. Augustine shows this in the book On Virginity, when he recommends that a virgin prefer a married woman to herself on the ground that she may be more fervent. But suppose that one person is good from every aspect, and another evil; nevertheless, you and he bear a double person, namely, yours and Christ’s. Therefore, if you cannot prefer him to yourself by reason of his person, you can do so by reason of the divine image: outdo one another in showing honor (Rom 12:10).

50. Third, he urges them to mutual care, saying each one not considering the things that are his own, but those that are other men’s: that the members may have the same care for one another (1 Cor 12:25); love does not insist on its own way (1 Cor 13:5).