We however are not in bonds, nor am I recommending this, since now is not the time for them. But you, bind not your hands, but bind your heart and mind. There are yet other bonds, and they that wear not the one, shall have to wear the other. Hear what Christ says, “Bind him hand and foot.” But God forbid we should have trial of those bonds! But of these may He grant us even to take our fill!
On these accounts he says, “I, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith you were called.” But what is this calling? You were called as His body, it is said. You have Christ as your head; and though you were “enemies,” and had committed misdeeds out of number, yet “has He raised you up with Him and made you to sit with Him.” A high calling this, and to high privileges, not only in that we have been called from that former state, but in that we are called both to such privileges, and by such a method.
But how is it possible to “walk worthily” of it? “With all lowliness.” Such an one walks worthily. This is the basis of all virtue. If you be lowly, and bethink you what you are, and how you were saved, you will take this recollection as a motive to all virtue. You will neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, you will humble yourself. The lowly-minded man is able to be at once a generous and a grateful servant. “For what have you,” says he, “that thou did not receive?” And again, hear his words, “I labored more abundantly than they all; yet not I, but the grace of God which was with me.”
“With all lowliness,” says he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. Even in your good deeds be lowly; for hear what Christ says, “Blessed are the poor in spirit;” and He places this first in order. Wherefore also the Apostle himself says, “With all lowliness, and meekness, and long-suffering.” For it is possible for a man to be lowly, and yet quick and irritable, and thus all is to no purpose; for oftentimes he will be possessed by his anger, and ruin all.
“Forbearing,” he proceeds, “one another in love.”
How is it possible to forbear, if a man be passionate or censorious? He has told us therefore the manner: “in love,” says he. If you, he would say, are not forbearing to your neighbor, how shall God be forbearing to you? If you bear not with your fellow-servant, how shall the Master bear with you? Wherever there is love, all things are to be borne.
“Giving diligence,” says he, “to keep the unity of the Spirit in the bond of peace.” Bind therefore your 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 yourself to your brother. They bear all things lightly who are bound together in love. Bind yourself to him and him to you; you are 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.
“Giving diligence,” he proceeds, “to keep the unity of the Spirit.” What is this “unity of Spirit?” In the human body there is a spirit which holds all together, though in different members. So is it also here; for to this end was the Spirit given, that He might unite those who are separated by race and by different manners; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. For this spiritual relation is far higher than the other natural one, and the perfectness of the union more entire; because the conjunction of the soul is more perfect, inasmuch as it is both simple and uniform. And how then is this unity preserved? “In the bond of peace.” It is not possible for this to exist in enmity and discord. “For whereas there is,” says he, “among you jealousy and strife, are you not carnal, and walk after the manner of men?” For as fire when it finds dry pieces of wood works up all together into one blazing pile, but when wet does not act at all nor unite them; so also it is here. Nothing that is of a cold nature can bring about this union, whereas any warm one for the most part can. Hence at least it is that the glow of charity is produced; by the “bond of peace,” he is desirous to bind us all together. For just in the same way, he would say, as if you would attach yourself to another, you can do it in no other way except by attaching him to yourself; and if you should wish to make the tie double, he must needs in turn attach himself to you; so also here he would have us tied one to another; not simply that we be at peace, not simply that we love one another, but that all should be only even one soul. A glorious bond is this; with this bond let us bind ourselves together with one another and unto God. This is a bond that bruises not, nor cramps the hands it binds, but it leaves them free, and gives them ample play, and greater courage than those which are at liberty. The strong if he be bound to the weak, will support him, and not suffer him to perish: and if again he be tied to the indolent, him he will rather rouse and animate. “Brother helped by brother,” it is said, “is as a strong city.” This chain no distance of place can interrupt, neither heaven, nor earth, nor death, nor any thing else, but it is more powerful and strong than all things. This, though it issue from but one soul, is able to embrace numbers at once; for hear what Paul says, “You are not straitened in us, but you are straitened in your own affections; be ye also enlarged.”
Now then, what impairs this bond? Love of money, passion for power, for glory, and the like, loosens them, and severs them asunder. How then are we to see that they be not cut asunder? If these tempers be got rid of, and none of those things which destroy charity come in by the way to trouble us. For hear what Christ says, “Because iniquity shall be multiplied, the love of the many shall wax cold.” Nothing is so opposed to love as sin, and I mean not love towards God, but that towards our neighbor also. But how then, it may be said, are even robbers at peace? When are they, tell me? Not when they are acting in a spirit which is that of robbers; for if they fail to observe the rules of justice among those with whom they divide the spoil, and to render to every one his right, you will find them too in wars and broils. So that neither among the wicked is it possible to find peace: but where men are living in righteousness and virtue, you may find it every where. But again, are rivals ever at peace? Never. And whom then would you have me mention? The covetous man can never possibly be at peace with the covetous. So that were there not just and good persons, even though wronged by them, to stand between them, the whole race of them would be torn to pieces. When two wild beasts are famished, if there be not something put between them to consume, they will devour one another. The same would be the case with the covetous and the vicious. So that it is not possible there should be peace where virtue is not already put in practice beforehand. Let us form, if you please, a city entirely of covetous men, give them equal privileges, and let no one bear to be wronged, but let all wrong one another. Can that city possibly hold together? It is impossible. Again, is there peace among adulterers? No, not any two will you find of the same mind.
Source: Homilies on Ephesians (New Advent)