"Am I to work or spend myself for him?" This is his usual saying. The humble man's tongue will not turn to say this, nor will his thought turn to think it. He counts everyone's work as his own work and is ready for every effort and sacrifice for its sake.
He is like a member in the body. No member in the body lives for itself, but the whole exists for the others. So also is the Christian, joined with all into one body under Christ the head.
A certain member in the body might have reason to exalt itself above the others, but there is no time. It is continually occupied in serving the others. So it is also in the body of the Church.
One person receives greater gifts, yet he is not exalted by them. He knows that they are not his and were not given for him. On the contrary, he fears in every way lest he sin against them and destroy their value. This would happen if he directed them to himself alone, limited them to himself alone, and enclosed them in this small space, like a point.
Chrysostom therefore said, "How then does one walk worthily of the calling? With all humility of mind. Whoever is such walks worthily of this calling. Humility of mind is the foundation of every virtue. If you have humility and remember how you were saved and from what condition, then remembrance of this serves as an impulse toward virtue. You will not be proud of anything. Knowing that everything you have is a gift of grace, you will humble yourself. A humble man is like a servant who remembers benefactions and is grateful for them. 'What do you have,' the same Apostle said, 'that you did not receive?' (1 Cor 4:7). Likewise he said of himself, 'I labored more abundantly than they all, yet not I, but the grace of God which was with me' (1 Cor 15:10). He did not simply say, 'with humility of mind,' but 'with all,' that is, not only in words and deeds, but in every outward manner and in the tone of speech. Do not act humbly toward one person and boldly toward another. Preserve humility with everyone, whether he is your friend or enemy, a distinguished or insignificant man. In this consists humility. Likewise, in other works guard humility. For Christ says, 'Blessed are the poor in spirit,' and places this blessedness before all others. Therefore the Apostle also said, 'with all humility of mind.'"
Blessed Jerome writes, "Whoever knows himself to be earth and ashes, and remembers that after a little while he must return to dust, will never be lifted up by pride. Whoever, contemplating the eternity of God, sees that the time of human life is short, like a single point, will always keep his departure before his eyes. He will be humble and self-abased. For the corruptible body weighs down the soul, and the earthly dwelling burdens the much-caring mind (Wis 9:15). Therefore let us say with all humility, 'Lord, my heart is not lifted up, nor are my eyes raised high' (Ps 130:1). Humility is not in words, but in the disposition of the soul. Be humble in conscience, so that God may also see that you give yourself no value in thought or feeling."
In the second place the Apostle sets meekness. The first offspring of pride is anger, irritation, and offensiveness. The first fruit of humility is meekness. The proud man thinks, feels, and says to another with contempt, "How dare you treat me so?" If he dislikes an action, a word, or even an expression of the face, he becomes angry.
The humble man does not notice that anything in others' relations toward him is beneath his dignity. He cannot even notice this, because he counts himself as nothing and every relation of others toward him as above himself.
Therefore he meets everything, not only without displeasure, but with gratitude, as a favor and honor, though to others it may seem that he is being humiliated and offended. Therefore there is no movement of displeasure in him, nor even a shadow of offensiveness.
He is meek before all, like a lamb. For this reason all relate to him peacefully, warmly, and respectfully, even if he is not of high rank. Here is union. Here is the bond. Nothing can separate the meek man from others, or others from him.
The more meek people there are in a place, the stronger the union among them. There is more peace there and more joy. The Kingdom of Heaven is the land of the meek, as the Savior said, "Blessed are the meek, for they shall inherit the earth."
Blessed Jerome writes, "Meekness is such a disposition of spirit in which one is disturbed by no passion, and especially by anger and rage. Whoever has it will be counted worthy of the blessedness promised by the Lord."
"On the contrary," Ambrosiaster continues, "disturbance and irritation over something give birth to disputes. They prompt a man to defend even what he knows to be not good and not right. From this comes discord, which breaks the bond of peace."
In the third place the Apostle sets longsuffering. Patience embraces everything borne: unpleasant things, insults, persecutions, deprivations, every labor, and every burden in doing good and fulfilling one's duties. Here the Apostle indicates only that patience which is exercised in mutual relations and collisions.
His word is μακροθυμια, long-souledness or magnanimity. In magnanimity the soul is so strong and powerful that no unpleasantness from others produces any disturbance or alteration in it.
Look at water that has settled. Its surface is smooth as a mirror. But throw even the lightest little thing into it, and at once it is set in motion. It is shaken at one point and sends out a wave that spreads over the whole surface.
This is an image of faintheartedness. As soon as it meets even the slightest unpleasantness, it is troubled and grieves. But here is a rock. Waves strike against it, yet it stands and pays no attention to them, as though nothing touching it concerned it.
This is the image of magnanimity and longsuffering. Look at the magnanimous man. Everything around him is agitated and strikes him hard, yet he is calm. It is as though he had no soul.
Someone may think that such a state belongs to those whose heart is hard. On the contrary, the magnanimous are the most tenderhearted. Warmth breathes from them. What is the secret of such a state? It is the grace of God.
This gift is given for the struggle over oneself, which Saint Paul expresses elsewhere thus: "Do not be overcome by evil, but overcome evil with good" (Rom 12:21). Experiences of overcoming evil by good give one invincibility before evil.
When Saint Paul prescribes longsuffering as a means of preserving loving mutual communion, he says, as it were: practice such a struggle, and you will not suffer a stumbling in the walk worthy of your calling.
"Bearing with one another in love." Magnanimity and longsuffering calmly endure offenses and insults. Yet in mutual communion, apart from this, repellent unpleasantnesses may occur, even without any intention on the part of others to cause any unpleasantness.
To this belong deficiencies of soul and body, combinations of circumstances by which someone becomes an obstacle in the affairs and successes of common life, various kinds of collisions, and the like. The Apostle commands that all this be endured and borne.
To bear with one another seems like an indifferent relation to others. But the Apostle removes this and commands us to bear with one another in love, as a mother bears everything while caring for her child.
Chrysostom also says, "How can one bear with another? The Apostle indicated the way, saying, 'in love.' There is patience for everything only where there is love. Unite yourself with your brother by the bonds of love. Everything is easy for people bound to one another by the bonds of love."
One may say that here there will not even be patience, for love does not notice labors. Only outsiders may wonder how one can endure such and such a person. But not everyone ripens in love at once.
At first this patience is also like the patience of one who clenches his teeth. An expression of displeasure is ready to break out, but it is cut off by the power of the will. These are the beginnings of bearing with one another.
Whoever zealously continues to restrain himself and to strain toward love first acquires the habit of calmly enduring everything that can trouble him. Then he covers and absorbs everything with love. At this degree, bearing with one another passes into the support of the strong for the weak, both spiritually and in daily life.
The Greek word means not only to endure, but also to support. This will mean consoling the grieving, instructing the foolish, correcting the sinning, lending what is needed to the poor, defending the offended, and helping and assisting one another in every way.
Love cannot remain calm at the sight of another's needs, because it feels itself blended with others and receives their feelings. Another's need is its own.
Blessed Jerome writes on these words, "Understanding 'bearing with one another' according to the sound of the words, one might think that this commandment does not apply to holy men. For the saints have nothing to bear with in one another. Rather, it applies to those who are still overcome by some passion. It is no wonder that the Ephesians hear this, since among their believers there were still such people as had to bear with one another. This same thing, it seems to me, is also meant by what is written to the Galatians: 'Bear one another's burdens' (Gal 6:2). But both these testimonies can be interpreted otherwise, namely, that by them the rich are urged to relieve the needs of the poor. Whoever helps and serves a sick brother bears with him in love. Whoever, while leading the blessed unmarried life, helps in some way or brings consolation to another who has a wife and children bears another's burden. It happens that someone sees his mother or sister, a widow, in extreme poverty and need, yet cannot help them. Whoever gives him a helping hand bears with him in love. Whether we take the first thought or the second, it is clear that whoever does not support a brother who sins, and does not console one in need, has no love and despises the words of the Apostle, who commands: 'We who are strong ought to bear the infirmities of the weak, and not to please ourselves'" (Rom 15:1).
THEOSIS