Paul challenges the Christians to think the way that Jesus thought. In today’s second
reading (The Letter to the Philippians 2:1-11), Paul tells the Philippians to have the
“same attitude” that was in Christ Jesus.
There must have been friction among the early Christians at Philippi because Paul
urges them not act out of selfishness or conceit. They should look at others’ interests
rather than their own (Phil 2:3-4).
Paul reminds the Christians that Christ was in the “form of God” but He didn’t cling to
His power but “emptied Himself, taking the form of a servant” (Phil 2:5-7).
What does “the form of God” mean? Is it an appearance or similarity? In his book, New
Testament Christology, Frank Matera explains: “In Greek, morphē refers ‘to the specific
form on which identity and status depend’ and the term might better be rendered as
‘nature’ or ‘status.’ Thus Paul’s initial point that Christ Jesus was in the form of God
means that he possessed a divine status.” 1
In his Commentary on the Letter to the Philippians, St. Thomas Aquinas likewise affirms
that “to be in the form of God is to be in the nature of God” (Thomas Aquinas,
Commentary on the Letter of St. Paul to the Philippians).
Thomas observes that the New Testament describes Jesus’ relationship to the Father,
in a variety of ways, such as God’s Son, God’s Word and God’s Image.
The Gospel of John speaks of Jesus as the “only begotten Son” (Jn 1:18). The Son is
not created as we are but comes from the very being of the Father. Thomas says “the
Son is the one begotten, and the end of begetting is the form.” In other words, in coming
forth from the Father, the Son shares the Father’s nature.
Jesus is also said to be the “Word” (Jn 1:1). Our “word” belongs to us. It comes from us.
When we speak a word, it discloses us. In the same way, God’s “Word” comes from
God and discloses God. Thomas reflects, “the Word of God is said to be in the form of
God, because He has the entire nature of the Father.”
The Letter to the Colossians declares: “He is the image of the invisible God” (Col 1:15).
By knowing Jesus, we know what God is like. An image, for instance, a photo, is as
good as it truly reflects the one whose image it is.
The Letter to the Hebrews states: ‘He reflects the glory of God and bears the very
stamp of His nature’ (Heb. 1:3) (Commentary on Philippians).
Paul tells us “He emptied Himself, taking the form of a servant, being found in human
form, He humbled Himself” (Phil 2:7-8).

1 Frank J. Matera, New Testament Christology (Louisville, KT: Westminster John Knox Press,
1999), 128.

Did Jesus set aside His divinity or make put it “on hold”? Thomas finds the best
explanation in the traditional teaching of the early Church Fathers: “He remained what
He was; and what He was not, He assumed… He also emptied Himself, not by putting
off His divine nature, but by assuming a human nature.”
Thomas reflects: “How beautiful to say that He emptied Himself, for the empty is
opposed to the full!” (Commentary on Philippians).
Although Jesus spoke of His unique relationship with the Father, He set aside any claim
to special consideration. When He acted in divine ways, it was not for His own
advantage but out of compassion actions for afflicted people.
Thomas affirms: “Paul touches on the conformity of Christ’s nature to ours when he
says, ‘being born in the likeness of men,’ namely, according to species: “Therefore He
had to be made like His brethren in every respect” (Heb. 2:17).
In what ways was Jesus like us? Thomas comments: “He assumed all the defects and
properties associated with the human species, except sin; therefore, he says, and being
found in human form, namely, in His external life, because He became hungry as a man
and tired and so on: ‘One who in every respect has been tempted as we are, yet without
sinning” (Heb. 4:15) (Commentary on Philippians).
Jesus didn’t cease to be divine when He took our nature, as Thomas reflects: “And by
this likeness the human nature in Christ is called a habit or ‘something had’; because it
comes to the divine person without changing it, but the human nature itself was
changed for the better, because it was filled with grace and truth: ‘We have beheld his
glory, glory as of the only Son from the Father’ (Jn. 1:14). He says, therefore, being
born in the likeness of men, but in such a way that He is not changed, because in habit
He was found as a man” (Commentary on Philippians).
Thomas’ explains the difference between a “person,” which is an individual and “nature”
which is shared, as we human persons share human nature but our personhood is
unique. An individual is a person who has human nature. He or she is not human
nature. Jesus is a divine person who has a human nature.
Thomas affirms: “When he says, taking the form of a servant. …, the Son of God
became man. Therefore, He took the nature to His own person, so that the Son of God
and the Son of man would be the same in person” (Commentary on Philippians).
Paul describes the extent of Jesus’ humility: “He humbled Himself and became obedient
unto death, even death on the cross” (Phil 2:8).
When Jesus showed His humility and obedience in laying down His life, He didn’t act
like a mindless robot. He even struggled. In the Garden, before the soldiers came,
Jesus prayed, “My Father, if it be possible, let this chalice pass from Me; nevertheless,
not as I will but as You will” (Mt. 26:39).

Thomas reflects: “The movement of the human will tends toward two things, namely, to
life and to honor. But Christ did not refuse death.” Christ surrendered His life and His
honour.
Thomas stresses the value of Christ’s obedience: “Obedience is one of the greatest of
the virtues: for to offer something from one’s external things is great; to offer something
from the body is greater; but the greatest is to offer something from your soul and will:
and this is done by obedience: ‘To obey is better than sacrifice, and to hearken than the
fat of rams’ (1 Samuel 15:22) (Commentary on Philippians).
Paul tells us of Christ’s exaltation: “Therefore God has highly exalted Him and bestowed
on Him the name that is above every other name” (Phil 2:9). The Father exalted Jesus
in the Resurrection: “Christ being raised from the dead will never die again; death no
longer has dominion over him” (Rom. 6:9).
According to Thomas, when Paul declares that God “bestowed” on Him the “name,”
Paul means that Jesus’ name “was made manifest to the world … in the resurrection,
because prior to that the divinity of Christ was not that well known…”
Although this passage is one of the most beautiful descriptions of Jesus’ generosity, it
wasn’t meant just to recall Jesus. Paul’s intention is to encourage the Philippians to
imitate Jesus’ generosity. He asks them to find encouragement in Christ.
Thomas Aquinas notes that, in a similar way, the importance of virtues that build up
community is also encouraged in the Letter to the Galatians: “The fruit of the Spirit is
love, joy, peace” (Gal 5:22). In the Old Testament, Psalm 133 praised unity within
community, “Behold, how good and pleasant it is when brothers dwell in unity” (Ps
133:1).
When Thomas writes about Paul’s appeal, we have to remember that Thomas lived in a
Dominican community. He knew very well the need for virtues that promote unity.
When Thomas recalls the “special fellowship” when people share various things, he
offers the example of soldiers who are together in their battles. Thomas knew about this
from his own background, since his father and brothers were soldiers.
Thomas notices the personal way that Paul frames his appeal for mutual love, “I have
afforded you much consolation; therefore, if you are my companions, afford the same to
me.” Paul wants to be consoled by their love for each other. We might think how
disturbing friction in a family is to parents.
Other passages of Scripture refer to the necessity of mutual care: “Be eager to maintain
the unity of the Spirit in the bond of peace”. (Eph. 4:3); “Put on then, as God’s chosen
ones, holy and beloved, compassion, kindness” (Col. 3:12).

According to Thomas, love consists first “in the affections,” “possessing the one love.”
Thomas recalls the words of the First Letter of John, “Let us not love in word or speech
but in deeds and in truth” (1 Jn. 3:18).
Thomas points out that Paul urges the Philippians to “be of the same mind,” which
Thomas understands to mean first of all a shared faith: “As if to say: ‘have the same
mind in regard to the things of faith.’”
Thomas affirms that being one in faith entails being one in charity: “This depends on
having the same charity.” Paul states: “being of the same mind, having the same love”
(Phil 2:2). The Letter to the Colossians reaffirms this: “And above all these put on love,
which binds everything together in perfect harmony” (Col. 3:14). Their unanimity puts
this attitude into action.
In the Letter to the Romans, Paul prays: “May the God of steadfastness and
encouragement grant you to live in such harmony with one another, in accord with
Christ Jesus, that together you may with one voice glorify the God and Father of our
Lord Jesus Christ” (Rom. 15:5).
Paul asserts that pride and rivalry undermine mutual love. Thomas recalls the words of
James: “For where jealousy and selfish ambition exist, there will be disorder and every
vile practice” (Jas. 3:16).
Paul makes a similar remark in his Letter to the Galatians: “Let us have no self-conceit,
no provoking of one another, no envy of one another” (Gal. 5:26). Jesus did not seek
glory, “I do not seek my own glory; there is One who seeks it and He will be the judge”
(Jn 8:50).
Paul declares: “Let all think humbly of others as superior to themselves.” Thomas
reflects that “the humble yield to one another.” Thomas wonders whether a person can
think better of others.
Thomas’ commentary on today’s Gospel (Mt 21:28-32), indicates that Thomas suspects
that religious leaders may be especially susceptible to thinking themselves better than
others.
In the Gospel, the first son initially accepted the father’s request to work in the vineyard
but then did not work. Thomas thinks that some of the clergy might fit into this
description. He compares the second son, who initially refused the father’s request but
then went to the vineyard with the laity.
How can a person think better of others? Thomas observes, “No one is so good that
there is no defect in him, or so evil that he has no good.” Even when one is aware of
defects of another, Thomas suggests: “… he can say in his mind: ‘Perhaps there is
some defect in me that is not in this other person.’

Thomas proposes that we deliberately consider our own defects, even ones of which we
may not be aware. Then we try to see the virtues of the other person.
Thomas recalls Augustine’s advice to virgins to consider married women as better than
herself on the ground that the married may be more fervent. Thomas encourages us to
make an effort to see the virtues of others.
Thomas counsels that even if a person seems evil in every aspect, we can still find the
image of God in the person, “you and he bear a double person, namely, yours and
Christ’s. Therefore, if you cannot prefer him to yourself by reason of his person, you can
do so by reason of the divine image: ‘Outdo one another in showing honor’” (Rom.
12:10). In other words, we respect the image of God within a person, even if we can see
no other sign.
Paul urges the Philippians to mutual care, “Let each of you look not only to his own
interests, but also to the interests of others.” Thomas recalls two similar texts: “That the
members may have the same care for one another” (1 Cor. 12:25); “Love does not insist
on its own way” (1 Cor. 13:5).
This attitude of self-giving is rooted in having “the mind of Christ.” Thomas affirms that
we can “acquire by experience the mind which you have in Christ Jesus.”
Since Thomas proposes to us that we should “think in our mind” the virtues of others
that, in his daily situation, he himself made efforts to see virtues in other persons and he
also sought to put on the “mind of Christ.”
Denis Vincent Wiseman, O.P.
Quotations from Thomas Aquinas are taken from Thomas Aquinas, Commentary on
Saint Paul’s Letter to the Philippians, trans. F.R. Latcher, O.P.,