What means, “whatsoever things are lovely”? Lovely to the faithful, lovely to God. “Whatsoever things are true.” Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. “Whatsoever things are pure.” This is opposed to the words “who mind earthly things.” “Whatsoever things are honorable.” This is opposed to the words “whose god is their belly.” “Whatsoever things are just,” i.e. says he, “whatsoever things are of good report.” “If there be any virtue, if there be any praise.” Here he wills them to take thought of those things too which regard men. “Think on these things,” says he. Do you see, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts. “The things which you both learned and received.” This is teaching, in all his exhortations to propose himself for a model: as he says in another place, “even as you have us for an ensample.” And again here, “What things ye learned and received,” i.e. have been taught by word of mouth, “and heard and saw in me”: both in respect of my words and actions and conduct. Do you see, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should have thought), he said shortly, and as it were in a summary, “ye heard and saw in me.” I have led you forward both by deeds and by words. “These things do,” not only in words, but do them also. “And the God of peace shall be with you,” i.e. you shall be in a calm, in great safety, you shall suffer nothing painful, nor contrary to your will. For when we are at peace with Him, and we are so through virtue, much more will He be at peace with us. For He who so loved us, as to show favor to us even against our will, will He not, if He sees us hastening toward Him, Himself yet much more exhibit His love toward us?
Nothing is such an enemy of our nature as vice. And from many things it is evident, how vice is at enmity with us, and virtue friendly toward us. What will you? That I should speak of fornication? It makes men subject to reproach, poor, objects of ridicule, despicable to all, just as enemies treat them. Ofttimes it has involved men in disease and danger; many men have perished or been wounded in behalf of their mistresses. And if fornication produces these things, much rather does adultery. But does almsgiving so? By no means. But as a loving mother sets her son in great propriety, in good order, in good report, and gives him leisure to engage in necessary work, thus almsgiving does not release us nor lead us away from our necessary work, but even renders the soul more wise. For nothing is more foolish than a mistress.
But what do you will? To look upon covetousness? It too treats us like an enemy. And how? It makes us hated by all. It prepares all men to vaunt themselves against us; both those who have been treated unjustly by us, and those who have not, who share the grief of the former, and are in fear for themselves. All men look upon us as their common foes, as wild beasts, as demons. Everywhere are there innumerable accusations, plots against us, envyings, all which are the acts of enemies. But justice, on the contrary, makes all men friends, all men sociable, all men well disposed towards us, by all men prayers are made in our behalf; our affairs are in perfect safety, there is no danger, there is no suspicion. But sleep also fearlessly comes over us with perfect safety, no care is there, no lamenting.
How much better this sort of life is! And what? Is it best to envy, or to rejoice with one another? Let us search out all these things, and we shall find that virtue, like a truly kind mother, places us in safety, while vice is a treacherous thing, and full of danger. For hear the prophet, who says, “The Lord is a stronghold of them that fear Him, and His covenant is to show them.” He fears no one, who is not conscious to himself of any wickedness; on the contrary, he who lives in crime is never confident, but trembles at his domestics, and looks at them with suspicion. Why say, his domestics? He cannot bear the tribunal of his own conscience. Not only those who are without, but his inward thoughts affect him likewise, and suffer him not to be in quiet. What then, says Paul? Ought we to live dependent on praise? He said not, look to praise, but do praiseworthy actions, yet not for the sake of praise.
“Whatsoever things are true,” for the things we have been speaking of are false. “Whatsoever things are honorable.” That which is “honorable” belongs to external virtue, that which is “pure” to the soul. Give no cause of stumbling, says he, nor handle of accusation. Because he had said, “Whatsoever things are of good report,” lest you should think that he means only those things which are so in the sight of men, he proceeds, “if there be any virtue, and if there be any praise, think on these things”— do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.
God is not a God of war and fighting. Make war and fighting to cease, both that which is against Him, and that which is against your neighbor. Be at peace with all men, consider with what character God saves you. “Blessed are the peacemakers, for they shall be called sons of God.” Such always imitate the Son of God: do thou imitate Him too. Be at peace. The more your brother wars against you, by so much the greater will be your reward. For hear the prophet who says, “With the haters of peace I was peaceful.” This is virtue, this is above man's understanding, this makes us near God; nothing so much delights God as to remember no evil. This sets you free from your sins, this looses the charges against you: but if we are fighting and buffeting, we become far off from God: for enmities are produced by conflict, and from enmity springs remembrance of evil.
Cut out the root, and there will be no fruit. Thus shall we learn to despise the things of this life, for there is no conflict, none, in spiritual things, but whatever you see, either conflicts or envy, or whatever a man can mention, all these spring from the things of this life. Every conflict has its beginning either in covetousness, or envy, or vainglory. If therefore we are at peace, we shall learn to despise the things of the earth. Hath a man stolen our money? He has not injured us, only let him not steal our treasure which is above. Hath he hindered your glory? Yet not that which is from God, but that which is of no account. For this is no glory, but a mere name of glory, or rather a shame. Hath he stolen your honor? Rather not yours but his own. For as he who commits injustice does not so much inflict as receive injustice, thus too he who plots against his neighbor, first destroys himself.
Source: Homilies on Philippians (New Advent)