Simplicity in Giving and Service

Having said the spiritual things and the things concerning the body, he defines the distribution in simplicity, and, placing simplicity as being the same as the distribution itself. For the one distributing, he says, is in simplicity in the distribution, just as regarding the service, the one serving is in the service.

But generosity is called simplicity by the apostles from the extended hand, as in the Second Letter to the Corinthians: their poverty according to depth abounded into the wealth of their simplicity. Likewise, the protection is defined to be with zeal, and mercy with hilarity, separating it from the distribution.

For the one is for the sake of fellowship with the saints; for upon the simplicity, he says, of the fellowship into them, saying into the saints. Therefore also the generous giving is as an offering to God, and a service to Christ, and a lover of fellowship: for make, he says, friends from the mammon of unrighteousness and the following things. But mercy is for the sake of the needs of whoever they may be; for to everyone, he says, give to the one asking you for the sake of philanthropy.

But it is necessary for hilarity with mercy, since it happens toward the lowly, so that we might not grieve by giving not out of arrogance, but let us rejoice out of philanthropy. If indeed the distributions, protections, and alms also bring rest concerning bodily things, they are nevertheless gifts being accomplished in the power of the Spirit, joining to the order of the feet the holy body of those who serve.

For not only if someone speaks as the words of God, as Peter says, but also if someone serves as from the strength which God supplies; and Paul names the service of the liturgy that fills up the deficiencies of the saints, being called a ministry in many ways, both bodily and spiritual.

Judas the Galilean in the days of the census, as Gamaliel says in the Acts, led a great people after him, preventing them from obeying the Roman command (Rom 13:1) and from being registered, as when Cyrenius was sent into Syria. And from this cause the Romans were standing against those being persuaded by Judas, under the pretext of not serving men but God alone. And they willingly endured all punishments, in anticipation of piety, for the sake of not acknowledging any man as master, and they caused division against those not thinking the same things and not being associated with them. And the Pharisees were those who considered these things contrary, and the Sadducees.

Since, therefore, the sect of Judas became a cause of killings among kinsmen and of rebellion against the rulers to the harm of the nation, it seems to me now that the apostle excludes this imitation, as those who consider not obeying rulers to be piety toward God. Therefore he also makes much discourse about this, exposing the opinion that is erroneous.

Concerning the indifferent, he discourses (Rom 14:1), which makes no difference whether it be done or not done, advising indifference regarding these things, but assuming that which in them belongs to love, to no longer regard the neighbor as indifferent. Every food is indeed indifferent for the sake of purity, being sanctified by the power of Christ. But not all are thus strengthened in faith; as to having no fear of defilement in such things.