life, being, nor movement, except
through the spirit of the body, and for the body.
The separate member, seeing no longer the body to which it belongs, has only
a perishing and dying existence. Yet it believes it is a whole, and, seeing
not the body on which it depends, it believes it depends only on self and
desires to make itself both centre and body. But not having in itself a
principle of life, it only goes astray and is astonished in the uncertainty
of its being; perceiving in fact that it is not a body, and still not seeing
that it is a member of a body. In short, when it comes to know itself, it
has returned, as it were, to its own home, and loves itself only for the
body. It deplores its past wanderings.
It cannot by its nature love any other thing, except for itself and to
subject it to self, because each thing loves itself more than all. But, in
loving the body, it loves itself, because it only exists in it, by it, and
for it. Qui adhaeret Deo unus spiritus est.76
The body loves the hand; and the hand, if it had a will, should love itself
in the same way as it is loved by the soul. All love which goes beyond this
Adhaerens Deo unus spiritus est. We love ourselves, because we are members
of Jesus Christ. We love Jesus Christ, because He is the body of which we
are members. All is one, one is in the other, like the Three Persons.
484. Two laws suffice to rule the whole Christian Republic better than all
the laws of statecraft.
485. The true and only virtue, then, is to hate self (for we are hateful on
account of lust) and to seek a truly lovable being to love. But as we cannot
love what is outside ourselves, we must love a being who is in us and is not
ourselves; and that is true of each and all men. Now, only the Universal
Being is such. The kingdom of God is within us; the
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