Nicene and Post-Nicene Fathers, Ser. II, Vol. X:
Dogmatic Treatises, Ethical Works, and Sermons.: Chapter XXVIII. A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice, and what hinders access to it.

Chapter XXVIII.

A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice, and what hinders access to it.

130. Justice, 191 then, has to do with the society of the human race, and the community at large. For that which holds society together is divided into two parts,—justice and good-will, which also is called liberality and kindness. Justice seems to me the loftier, liberality the more pleasing, of the two. The one gives judgment, the other shows goodness.

131. But that very thing is excluded with us which philosophers think to be the office of justice. For they say that the first expression of justice is, to hurt no one, except p. 23 when driven to it by wrongs received. This is put aside by the authority of the Gospel. For the Scripture wills that the Spirit of the Son of Man should be in us, Who came to give grace, not to bring harm. 192

132. Next they considered it consonant with justice that one should treat common, that is, public property as public, and private as private. But this is not even in accord with nature, for nature has poured forth all things for all men for common use. God has ordered all things to be produced, so that there should be food in common to all, and that the earth should be a common possession for all. Nature, therefore, has produced a common right for all, but greed has made it a right for a few. Here, too, we are told that the Stoics taught that all things which are produced on the earth are created for the use of men, but that men are born for the sake of men, so that mutually one may be of advantage to another. 193

133. But whence have they got such ideas but out of the holy Scriptures? For Moses wrote that God said: “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every creeping thing that creepeth upon the earth.” 194 And David said: “Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowls of the air, and the fishes of the sea.” 195 So these philosophers have learnt from our writings that all things were made subject to man, and, therefore, they think that all things were produced also for man’s sake.

134. That man was made for the sake of man we find stated also in the books of Moses, when the Lord says: “It is not good that man should be alone, let us make him an helpmeet for him.” 196 Thus the woman was given to the man to help him. She should bear him children, that one man might always be a help to another. Again, before the woman was formed, it was said of Adam: “There was not found an help-meet for him.” 197 For one man could not have proper help but from another. Amongst all the living creatures, therefore, there was none meet for him, or, to put it plainly, none to be his helper. Hence a woman was looked for to help him.

135. Thus, in accordance with the will of God and the union of nature, we ought to be of mutual help one to the other, and to vie with each other in doing duties, to lay all our advantages as it were before all, and (to use the words of Scripture) to bring help one to the other from a feeling of devotion or of duty, by giving money, or by doing something, at any rate in some way or other; so that the charm of human fellowship may ever grow sweeter amongst us, and none may ever be recalled from their duty by the fear of danger, but rather account all things, whether good or evil, as their own concern. 198 Thus holy Moses feared not to undertake terrible wars for his people’s sake, nor was he afraid of the arms of the mightiest kings, nor yet was he frightened at the savagery of barbarian nations. He put on one side the thought of his own safety so as to give freedom to the people.

136. Great, then, is the glory of justice; for she, existing rather for the good of others than of self, is an aid to the bonds of union and fellowship amongst us. She holds so high a place that she has all things laid under her authority, and further can bring help to others and supply money; nor does she refuse her services, but even undergoes dangers for others.

137. Who would not gladly climb and hold the heights of this virtue, were it not that greed weakens and lessens the power of such a virtue? 199 For as long as we want to add to our possessions and to heap up money, to take into our possession fresh lands, and to be the richest of all, we have cast aside the form of justice and have lost the blessing of kindness towards all. How can he be just that tries to take from another what he wants for himself?

138. The desire to gain power also enervates 200 the perfect strength and beauty of justice. For how can he, who attempts to bring others under his own power, come forward on behalf of others? And how can a man help the weak against the strong, when he himself aspires to great power at the cost of liberty?

Footnotes

Cic. de Off. I. I. 7.

S. Luke ix. 56.

Cic. de Off. I. 9.

Gen. i. 26.

Ps. 8:7, 8.

Gen. ii. 18.

Gen. ii. 20.

Cic. de Off. I. 9, § 30.

Cic. de Off. I. 7, § 24.

Cic. de Off. I. 8, § 26.