Fr. Scott A. Haynes
In his Epistle to the Colossians (3:12-17), St. Paul illuminates a path of virtues essential for Christian holiness. These virtues — mercy, kindness, humility, meekness, patience, forgiveness, charity, and gratitude — form the heart of the Christian’s transformation into the image of Christ. Let us explore these virtues with the guidance of the Church Fathers, who show us that these words are not mere suggestions but a summons to a life radically aligned with Christ’s own.
“Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience”
St. Paul begins with “bowels of mercy” (v.12), urging the Colossians to embody a deep, visceral compassion toward others. St. John Chrysostom explains that “mercy is the root of all goodness.” [1] To have "bowels of mercy" is to feel an inner tenderness toward others, mirroring the compassion Christ had for humanity. For the Christian, this mercy is not optional but foundational, as we are “holy and beloved,” called to mirror Christ’s own mercy. St. Ambrose further notes that through this mercy, the Christian extends the love of Christ into the world, showing love not just to friends but also to enemies, thereby imitating divine love. [2]
Kindness, too, is emphasized. St. Paul’s call to benignity, or kindness, reveals the gentle approach we are to take with others. St. Gregory the Great comments that kindness is a fruit of humility; [3] it emerges when we perceive others as fellow children of God, deserving of respect and gentleness. “Humility” follows naturally, as it lies at the heart of true love. According to St. Augustine, humility is the foundation upon which all virtues rest. Without humility, our acts of mercy, kindness, and patience may be tainted with pride, losing their authenticity and power. [4] Humility in St. Paul’s vision is not self-degradation but an honest perception of our dependence on God.
“Modesty,” which St. Paul lists next, is often understood as modesty in demeanor and speech. St. Jerome explains that modesty tempers our outward actions, preventing excess and encouraging restraint in all things. [5] Modesty is not about hiding one’s worth but about letting one’s actions reflect the dignity of a child of God. This virtue keeps us grounded and prevents the Christian from becoming an occasion of stumbling for others.
“Patience,” which concludes this list, is a crowning virtue in St. Paul’s teaching. The Church Fathers often exalt patience as a kind of inner peace that endures suffering without resentment. St. Cyprian teaches that patience is necessary to live out all the other virtues, for without it, mercy and humility falter in the face of trials. [6] It is in patience that the soul is fortified to love in all circumstances, even amidst hardship.
“Bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord hath forgiven you, so do you also.”
The call to bear with one another and forgive is particularly challenging but essential. St. Paul roots forgiveness in the reality of our own experience of God’s mercy — “even as the Lord hath forgiven you.” St. John Chrysostom insists that the awareness of our own forgiven state should fuel a generous spirit of forgiveness toward others. He writes, “For if God, who is without sin, forgives our sins, how can we, who are but dust and ashes, hold grudges against one another?” [7] This command is not only moral but salvific, drawing the believer closer to the heart of God.
“But above all these things have charity, which is the bond of perfection.”
Charity, or divine love, crowns the list as the supreme virtue. St. Paul calls it “the bond of perfection,” for it unites all virtues and perfects them. Charity is more than mere affection or goodwill; it is, as St. Thomas Aquinas says, “the friendship of man for God.” [8] To have charity is to love God with our whole being and to extend that love toward others for His sake. St. Augustine reflects that all virtues devoid of charity are mere acts without substance. [9] Charity must animate mercy, humility, and patience, binding them into a harmonious whole. In this way, charity makes us resemble God Himself, whose very nature is love.
“And let the peace of Christ rejoice in your hearts, wherein also you are called in one body; and be ye thankful.”
The “peace of Christ” is the fruit of these virtues in harmony. St. Paul does not speak of mere absence of conflict, but of a peace that surpasses understanding, the interior joy that arises from a heart fully surrendered to God’s will. This peace is communal — “wherein you are called in one body” — and calls for unity within the Church. St. Augustine writes, “The peace of Christ is the bond that knits together all the faithful into one body.” This peace is also a sign of spiritual maturity; when we are at peace with God, we become conduits of peace for others.
“Be ye thankful” concludes the passage, reminding us that gratitude is the hallmark of a soul that understands its dependence on God. St. Paul’s call to gratitude is not superficial but calls us to cultivate a life of thankfulness, even in suffering. St. John Chrysostom writes that “a soul filled with thanksgiving is a soul that has understood the generosity of God’s love.” Gratitude draws us deeper into the mystery of God’s providence, allowing us to see every moment as a gift.
“Let the word of Christ dwell in you abundantly, in all wisdom, teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God.”
St. Paul concludes with a vision of communal life grounded in the word of Christ. The Church Fathers understood that the “word of Christ” is not limited to Scripture but includes the life and teachings of the Church. St. Basil the Great reminds us that the word of Christ “dwells in us abundantly” [10] when we immerse ourselves in Scripture and let it transform our hearts and minds. This abundance leads to wisdom, a gift of the Holy Spirit, allowing us to teach and encourage each other toward holiness.
St. Paul’s call to sing “psalms, hymns, and spiritual canticles” reveals the role of prayer and worship in forming the soul. St. Ambrose, who composed hymns for his community, believed that singing hymns unites the heart with God and with the whole Church. This communal worship is an act of “grace in our hearts to God,” directing our interior life toward the Divine. St. Gregory of Nyssa points out that singing to God is not merely a duty but a delight of the soul that has encountered divine love.
Conclusion
In this passage, St. Paul offers a blueprint for Christian life, emphasizing virtues that reflect Christ’s own heart. Mercy, kindness, humility, meekness, patience, forgiveness, charity, peace, and gratitude form the foundation of a life lived “in Christ.” These virtues build upon one another, leading to a peace that surpasses understanding and a gratitude that infuses every moment with God’s presence. The Christian, clothed in these virtues, becomes a witness to God’s love, “singing in grace” and transforming the world through the power of Christ who dwells within. This meditation calls us not only to reflect on these virtues but to put them on, making them the very fabric of our lives. [11]
Notes
[1] Chrysostom, John. Homilies on the Gospel of Matthew, Homily 50. In Nicene and Post-Nicene Fathers, First Series, Volume 10, edited by Philip Schaff. Grand Rapids: Eerdmans, 1888.
[2] Ambrose. Exposition of the Christian Faith, Book II, Chapter 7. Translated by H. de Romestin, E. de Romestin, and H.T.F. Duckworth. In Nicene and Post-Nicene Fathers, Second Series, Volume 10, edited by Philip Schaff and Henry Wace. Grand Rapids: Eerdmans, 1896.
[3] Gregory the Great. Pastoral Rule, Book I, Chapter 7. Translated by George E. Demacopoulos. Yonkers, NY: St. Vladimir's Seminary Press, 2007.
[4] Augustine. City of God, Book XIV, Chapter 13. Translated by Henry Bettenson. London: Penguin Books, 1972.
[5] Jerome. Letter to Eustochium (Letter 22), Section 27. In Nicene and Post-Nicene Fathers, Second Series, Volume 6, edited by Philip Schaff and Henry Wace. Grand Rapids: Eerdmans, 1893.
[6] Cyprian. On the Lord’s Prayer, Chapter 23. Translated by John Saward. In Treatises of St. Cyprian. London: Newman Press, 1958.
[7] Chrysostom, John. Homilies on Ephesians, Homily 19. In Nicene and Post-Nicene Fathers, First Series, Volume 13, translated by Philip Schaff. Grand Rapids: Eerdmans, 1888.
[8] Aquinas, Thomas. Summa Theologiae, II-II, Q. 23, Art. 1. Translated by the Fathers of the English Dominican Province. New York: Benziger Brothers, 1947.
[9] Augustine. Enchiridion on Faith, Hope, and Love, Chapter 25. In The Works of Saint Augustine: A Translation for the 21st Century, Part I, Volume 8, translated by Bruce Harbert. Hyde Park, NY: New City Press, 1999.
[10] Basil the Great. On the Holy Spirit, Chapter 14, Section 35. Translated by David Anderson. Crestwood, NY: St. Vladimir’s Seminary Press, 1980.
[11] Gregory of Nyssa. The Life of Moses, Book II, Section 316. Translated by Abraham J. Malherbe and Everett Ferguson. New York: Paulist Press, 1978.