The rule given about not seeking one’s own gain is established, first by the examples of Christ, next by the meaning of the word, and lastly by the very form and uses of our limbs. Wherefore the writer shows what a crime it is to deprive another of what is useful, since the law of nature as well as the divine law is broken by such wickedness. Further, by its means we also lose that gift which makes us superior to other living creatures; and lastly, through it civil laws are abused and treated with the greatest contempt.

15. If, then, any one wishes to please all, he must strive in everything to do, not what is useful for himself, but what is useful for many, as also Paul strove to do. For this is “to be conformed to the image of Christ,”⁶¹⁴

614 Rom. viii. 29.

615 Phil. ii. 6, 7.

16. Think, O man, from whence thou hast received thy name—even from the earth,⁶¹⁶

616 The text here runs as follows: “Considera, O homo, unde nomen sumseris; ab humo utique.”

17. The very form of thy body and the uses of thy limbs teach thee this. Can one limb claim the duties of another? Can the eye claim for itself the duties of the ear; or the mouth the duties of the eye; or the hand the service of the feet; or the feet that of the hands? Nay, the hands themselves, both left and right, have different duties to do, so that if one were to change the use of either, one would act contrary to nature. We should have to lay aside the whole man before we could change the service of the various members: as if, for instance, we were to try to take food with the left hand, or to perform the duties of the left hand with the right, so as to remove the remains of food—unless, of course, need demanded it.

18. Imagine for a moment, and give to the eye the power to withdraw the understanding from the head, the sense of hearing from the ears, the power of thought from the mind, the sense of smell from the nose, the sense of taste from the mouth, and then to assume them itself, would it not at once destroy the whole order of nature? Wherefore the Apostle says well: “If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?”⁶¹⁷

617 1 Cor. xii. 17.

618 1 Cor. xii. 26.

19. So we see how grave a matter it is to deprive another, with whom we ought rather to suffer, of anything, or to act unfairly or injuriously towards one to whom we ought to give a share in our services. This is a true law of nature, which binds us to show all kindly feeling, so that we should all of us in turn help one another, as parts of one body, and should never think of depriving another of anything, seeing it is against the law of nature even to abstain from giving help. We are born in such a way that limb combines with limb, and one works with another, and all assist each other in mutual service. But if one fails in its duty, the rest are hindered. If, for instance, the hand tears out the eye, has it not hindered the use of its work? If it were to wound the foot, how many actions would it not prevent? But how much worse is it for the whole man to be drawn aside from his duty than for one of the members only! If the whole body is injured in one member, so also is the whole community of the human race disturbed in one man. The nature of mankind is injured, as also is the society of the holy Church, which rises into one united body, bound together in oneness of faith and love. Christ the Lord, also, Who died for all, will grieve that the price of His blood was paid in vain.

20. Why, the very law of the Lord teaches us that this rule must be observed, so that we may never deprive another of anything for the sake of our own advantage. For it says: “Remove not the bounds which thy fathers have set.”⁶¹⁹

619 Prov. xxii. 28.

620 Ex. xxiii. 4.

621 Ex. xxii. 2.

622 Lev. xix. 13.

623 Deut. xxiii. 19.

21. It is in this very matter that we stand before all other living creatures, for they do not understand how to do good. Wild beasts snatch away, men share with others. Wherefore the Psalmist says: “The righteous showeth mercy and giveth.”⁶²⁴

624 Ps. xxxvii. [xxxvi.] 21.

22. Suppose, however, that some one did not fear the penalty, or laughed at the fine, would that make it a worthy thing to deprive another of his own? That would be a mean vice and suited only to the lowest of the low. So contrary to nature is it, that while want might seem to drive one to it, yet nature could never urge it. And yet we find secret theft among slaves, open robbery among the rich.

23. But what so contrary to nature as to injure another for our own benefit? The natural feelings of our own hearts urge us to keep on the watch for all, to undergo trouble, to do work for all. It is considered also a glorious thing for each one at risk to himself to seek the quiet of all, and to think it far more thankworthy to have saved his country from destruction than to have kept danger from himself. We must think it a far more noble thing to labour for our country than to pass a quiet life at ease in the full enjoyment of leisure.

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