Freedom And Service

Docuit me tamen Apostolus quod ultra ipsam libertatem sit, ut servire libertas sit: Cum liber, inquit, essem omnium me servum feci; ut plures lucrifacerem. Quid est ultra libertatem, nisi habere Spiritum gratiae, habere charitatem? Libertas enim liberum facit hominibus, charitas amicum Deo. Unde ait Christus: Vos autem dixi amicos. Bona charitas, de qua dicitur: Per charitatem Spiritus servite invicem. Servivit et Christus, ut omnes liberos faceret. Manus ejus in cophino servierunt: qui non rapinam est arbitratus esse se aequalem Deo, formam servi accepit; et omnia omnibus factus est, ut omnibus salutem afferret. Cujus imitator Paulus, et quasi sub Lege erat, et quasi sine Lege vivebat pro eorum utilitate, quos cupiebat lucrari: et infirmis volens fiebat infirmus, ut eos confirmaret: et currebat, ut comprehenderet: et corpus suum castigabat, ut potestates aereas in Christo triumpharet. Est ergo sapienti et servire libertas. Unde colligitur quia stulto et imperare servitus est; et quod pejus est, cum paucioribus praesit, pluribus dominis et gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere, nec die; quia intra se dominos habet, intra se servitium patitur intolerabile, Gemina enim servitus est, altera corporis, animarum altera: domini autem corporis quidem homines, animarum autem malitiae et passiones, a quibus sola animi libertas sapientem vindicat; ut servitio ei liceat exire. Quaeramus igitur illum vere sapientem, vere liberum, qui quamvis sub plurimorum dominatu degat, libere dicit. Quis est, qui mecum judicio contendat? Tu solus manum tuam a me abstine, a cujus conspectu non potero me abscondere; et timor tuus non me percellat. Quem secutus David rex ait: Tibi soli peccavi. Regali enim subnixus fastigio, quasi legum dominus legibus reus non erat, soli Deo obnoxius tenebatur, qui dominus est potestatum. Alium audi liberum: Mihi autem pro minimo est, ut a vobis dijudicer, aut ab humano die: sed neque me ipsum dijudico; nihil enim mihi sum conscius . . . . qui autem dijudicat me, Dominus est. Vera libertas hominis spiritalis, quia dijudicat omnia, ipse autem a nemine dijudicatur, nec a quocumque creaturae participe, sed soli Deo se subditum novit, qui solus sine peccato est, de quo dicit Job: Vivit Dominus, qui sic me judicat; solus enim ille potest judicare justum, cujus in conspectu coelum non est mundum, nec stellarum pura et clara lumina. Sanctus Ambrosius Mediolanensis, Epistula XXXVII, Simpliciano Source: Migne PL 16.1089b-d

But the Apostle has taught me what is beyond freedom itself, that to serve is freedom, 'When free,' he says, 'I made myself a servant to all, that I might gain more.' 1 What is beyond freedom unless to have the Spirit of grace, and to have love? Freedom makes one free from men, but love makes one a friend of God. Whence Christ says, 'But I have called you friends.' 2 Love is good, and thus it is said, 'Serve one another through the love of the Spirit.' 3 Christ also became a servant that He might make all free. His hands served in the baskets, 4 and He who thought it not robbery to be equal with God, took on Himself the form of a servant, 5 and was made all things to all men, that He might bring salvation to all. 6 Of whom Paul was an imitator, as one under the Law, and living without the Law, for the good of those who he wished to gain. To the weak he willingly became weak, so that he might strengthen them, and he ran so that he might achieve, and he disciplined his body, so that he might be victorious in Christ over the powers of the air. 7 Therefore even service is freedom to the wise man. Whence it is understood that for a fool to have power is servitude, and what is worse, while he rules over a few, he serves more masters and more severe ones. For he serves his own passions, his own lusts, the tyranny of which he cannot escape night or day, for he carries these lords within himself, and within himself he suffers an intolerable slavery. For there is a double bondage, one of the body, another of the soul; the lords of the body are men, but the lords of the soul are evil inclinations and passions, from which only the liberty of the mind sets free the wise man and enables him to depart from servitude. Therefore let us seek that truly wise man, that truly free man, who although he may live under the dominion of many, says freely, 'Who is the one who will contend with me in judgement? You alone take your hand from me, from whose sight I shall not be able to hide, and do not daunt me with your fear.' 8 Whom following King David said, 'Against you alone have I sinned.' 9 For elevated by the royal height, and as lord of the laws, he was not guilty to them, but accountable to God alone, who is the Lord of hosts. Hear another free man: 'But with me it is a very small thing that I should be judged by you, or by any man, but I do not judge myself, for I am not aware of anything against myself, .... but He who judges me is the Lord.' 10 True freedom belongs to the spiritual man, because he judges all things, yet he is not judged by any man, nor anything that partakes of created things. He knows himself to be subject to God alone, He who alone is without sin, 11 of whom Job says, 'The Lord lives, He has judged me so.' 12 For only He can judge the righteous man, in whose sight the heavens are not clean, nor the light of the stars pure and bright. Saint Ambrose, from Letter 37, to Simplicianus 1 1 Cor 9.19 2 Jn 15.15 3 Galat 5.13 4 Ps 80.7 5 Phil 2.6 6 1 Cor 9.22 7 Ephes 2.2 8 Job 13.19 9 Ps 50.6 10 1 Cor 4.3-4 11 1 Cor 2.15 12 Job 27.2

Ruling And Serving

Iesus autem vocans eos ait illis: Scitis quia hi qui videntur principari gentibus dominantur eis, et principes eorum potestatem habent, ipsorum. Non ita est autem in vobis, sed quicunque voluerit fieri maior, erit vester minister: et quicunque voluerit in vobis primus esse, erit omnium servus. Nam et filius hominis non venit ut ministraretur ei, sed ut ministraret et daret animam suam in redemptionem pro multis. Iesus autem vocans eos tanquam benignus doctor humilitatis, et tangitur hic communis omnium salutis instructio contra fastum tumoris, qui eis surrepserat: et ostenditur via salutaris ad reganandum cum Christo. Tanguntur autem hi: tria, scilicet, fastus gentium in regno terreno: disimilitudo ad illos regnantium cum Christo: et exempli subiectio in Dei Filio. Dicit igitur quia per ea quae in mundo videris hoc scire potestis. Hoc dicit quia dominatus secularis magis est umbra et phantasma quam veritas sine legibus gentium, sicut ordinari in principes, sed per tyrannidem opprimunt pauperes, sicut Nemroth violenta dominatione et ambitione dominatus et potestatis. Tradam Aegyptum in manu Dominorum crudelium: et rex fortis dominabitur eis. Qui dominamini in nihilo, qui dicitis, Nunquid non in fortitudine nostra assumpsimus nobis cornua? et vel potius tyranni oppressorum quam pro viribus et non secundum iudicium et iustitiam exercent in eos. Reges gentium dominantur eorum: et qui potestatem habent inter eos, benefici vocantur. Sic non inter erit vos: sed quicunque doctrina est viae ad regnandum cum Christo per viam humilitatis. Et ideo dicit: discipulos meos in gloria mea sicut minor, qui ad obsequia est deputatus. Qui maior est in vobis, fiat sicut minor: et qui praecessor, sicut ministrator. Quicunque humiliaverit se sicut parvulus iste: hic maior est in regno caelorum dignitate in gloria regni mei: ille per actum humilitatis et ministeris quantum ab obsequium. Et Qui se humiliat, exaltabitur. Gloriam praecedit humilitas. Sapientia humiliati exaltabit caput illius, et in medio magnatorum confidere illum faciet. Qui humiliatus fuerit erit in gloria. Ponit seipsum in exemplum, in carnem et in mundum formam servi accipiens, in similitudinum hominum factus, exinaniens semetipsum: et ideo hoc est, ut serviatur ei. Nam quis maior est? Qui recumbit, aut qui ministrat? Ego autem in medio vestrum sum sicut qui ministrat. Ecce intelliget servus meus: et admirabitur et exaltabitur et sublimis erit valde. Et tangit maximum quod exhibuit ministerium: et dicit in pignus efficaciter, sed pro omnibus sufficienter. Apud Dominum misericordia, et copiosa apud eum redemptio. Dedi dilectam animam mean in manus inimicorum eius. Ipse est propitiatio pro peccatis nostris: non solum autem pro nostris, sed etiam pro totius mundi. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci Source: Volumen 9, pdf p384

Jesus, calling them, said: You know that princes of the Gentiles rule over them and the rulers have power over them. It shall not be so with you, but whoever wishes to be great he shall be your servant, and whoever wishes to be first among you, he shall be a servant of every one. For even the Son of Man did not come that He be served but that He serve and give His soul for the redemption of many. 1 As a kind teacher of humility Jesus calls them, and His teaching touches on the common salvation of all, against the haughtiness of puffing up which had crept up on them, and the way of salvation to rule with Christ is shown. These three things are touched on, first the arrogance of the peoples in their worldly kingdoms, then how ruling with Christ is dissimilar to them, and then is given the example of the subjection of the Son of God. He says, therefore, that by the things you see in the world you know this of power. He says this because worldly power is more a shadow and a phantasm than the truth. As the peoples are without the law, so their princes are established, who by tyranny oppress the poor, like Nimrod who with violent domination and ambition ruled and held power. 2 'I shall hand over Egypt into the hands of cruel lords, and a mighty king shall dominate them.' 3 'You who rule in nothing, you say: Is it not that by our own strength we lift up our horns? ' 4 And they rule rather as tyrants of the oppressed than for men: they do not exert themselves according to judgement and righteousness among them. 'The kings of the nations rule over them, and he who has power among them they call benefactors. It shall not be so among you,' 5 but the teaching of the way to rule with Christ is by the way of humility. And therefore He says: My disciples in my glory are like a youth who has been appointed to serve. 'He who is greater among you let him be like the least, and who is a leader let him be a servant.' 6 'Whoever shall humble himself like this little one, he is greater in the kingdom of heaven,' 7 in the glory of my kingdom, by the act of humility and as much as he ministers in service. 'And he who humbles himself will be exalted.' 8 'Humility comes before glory.' 9 'The wisdom of the humble man shall exalt his head and it shall set him securely in the midst of the great.' 10 'He who was humble shall be glorified.' 11 Then He gave Himself as example, in the flesh and in the world 'taking on the form of a servant, being made in the likeness of a man, emptying Himself,' 12 and so He is that He might serve. 'For who is greater? He who reclines or he who serves? And I am in the midst of you as a servant.' 13 'Behold, my servant understands, and he shall be admired and exalted and lifted up to the heights.' 14 And it touches on the greatest that He has shown service, and He says He acts as surety, but indeed it is enough for all. 'With the Lord is compassion and a wealth of redemption.' 15 'I gave my beloved soul into the hands of the enemy.' 16 He is a propitation for our sins, not only for ours, but even for the whole world. Saint Albert The Great, Commentary On The Gospel of St Mark 1 Mk 10.42-45 2 Gen 10.8-10 3 Isaiah 19.4 4 Amos 6.13 5 Lk 22.25 6 Lk 22.26 7 Mt 18.4 8 Lk 18.14 9 Prov 15.33 10 Sirach 11.1 11 Job 22.29 12 Philip 2.7 13 Lk 22.27 14 Isaiah 52.13 15 Ps 129.7 16 Jerem 12.7

Fear And Service

Subjecti invicem in timore Christi Audiant haec episcopi, audiant presbyteri, audiat omnis ordo doctorum: subjectis suis se esse subjectos, et imitentur dicentem Apostloum: Cum enim essem liber ex omnibus meipsum servum feci, ut omnes lucrifacerem. Et in alio loco: Per charitatem servite invicem. Unde et ipse eadem charitate omnibus gentium servivit Ecclesiis. Salvator quoque formam servi accepit, ut serviret discipulis suis, et pedes eorum lavit. Hoc interest inter Gentium principes et Christianorum, quod illi dominantur subditis, nos servimus, et in eo majores sumus, si minimi omnium fuerimus. Sed et hoc quod ait: In timore Christi, sic accipiendum, ut ipsa subjectio non propter hominum gloriam, sed propter timorem Christi fiat, dum illum, timemus offendere. Alius vero sic interpretabitur: subjecti invicem in timore Christi: ut hanc sententiam generalem in consequentibus dividi dicat atque partiri: Mulieres viris suis subditae sint; et: Filii, obedite parentibus; et: Servi, obedite dominis carnalibus cum timore et tremore: ut non solum uxor viro, et filii parentibus, et servi dominis; sed etiam viri  mulieribus, juxta officium quod praeceptum est; et patres filiis, ne illos ad iracundiam provocent: et domini servis, ut remittant minas, et praebeant his quae habent necessaria, invicem sint subjecti: et hoc ex Christi timore faciant: ita quomodo servis suis fuit ille subjectus: sic et hi qui majores videntur, subjiciantur minoribus suis reddendo officia quae jubentur. Possumus hic timorem et pro εὐλαβεία, id est, reverentia accipere, quae magis vicina est charitati. Nequaquam enim convenit Ephesiis, ut timore quid faciant, et non dilectione Christi. Sanctus Hieronimus, Commentarius In Epistolam Ad Ephesios, Lib III, Cap V Source Migne PL 26 530a-c

Be subject to one another in the fear of Christ. 1 Let bishops hear this, let priests hear this, let every type of teacher hear this: be subject to your subjects and imitate the saying of the Apostle, 'For when I was free from everything I made myself a servant that I might profit all.' 2 And in other place, 'In love serve one another.' 3 Whence even he with the same charity served the churches of every nation. The Saviour also took on the form of a servant, that he serve His disciples, and He washed their feet. Let this be of concern to the princes of of the nations and Christians, they who rule over their subjects: we serve, and in that we are greater, if we are the least of all. And then when it is said, 'In the fear of Christ,' it should be understood that this subjection is not on account of the greatness of men but of the fear of Christ, that we fear to offend him. However, it may be understood in another manner: be subject to one another in the fear of Christ, and that this in a general sense pertains to dividing and sharing. Let women be subject to their husbands, and let sons be obedient to their fathers, and let servants be obedient to their worldly masters in fear and trembling, and not only a wife to a husband, and children to parents, and servants to masters, but even husbands to wives, according to the duty which is commanded them, and fathers to sons, lest they provoke them to anger, and masters to servants, that they be done with threats and give to them the needed things that they have. Thus are they subject to one another, and this from the fear of Christ, that as He was subject to His servants, so even these who seem greater are subject to their inferiors, returning the duties which are commanded. We can here understand fear as 'eulabeia', that is, reverence, which is nearer to love. For by no means does it befit the Ephesians that they should act in fear, and not in the love of Christ. Saint Jerome, Commentary on The Letter to the Ephesians, Book 3, Chapter 5 1 Ephes 5.21 2 1 Cor 9.19 3 Gal 5.13 4 cf Ephes 5.22-6.9

Goods And Servants

Πᾶν ἀγαθὸν παρὰ Κυρίον οἰκονομικῶς ἐπέρχεται· καὶ οἱ φέροντες αὐτὸ, εἰσὶν ἀγαθοῦ διάκονοι. Ἅγιος Μάρκος ὁ Ἐρημίτης, Περὶ Νόμου Πνευματικοῦ Migne PG 65 9 23-25

Every good by the Lord comes according to His dispensation and they who are bearers of it are servants of the good. Saint Mark The Ascetic, from On The Spiritual Law.

A Short Gloss On Saint Joseph

Virum Mariae.  Id est, ministrum Mariae. Sanctus Beda, In Matthaei Evangelium Expositio

'The Man of Mary.'  1 That is, the servant of Mary. Saint Bede, from the Commentary On The Gospel Of Saint Matthew 1 Mt 1.16