the very highest development of mercy. For there is still what one may do who does not come fully up to that magnitude of the precept which belongs to the kingdom of heaven; acting in such a way that he does not pay back as much, but less; as, for instance, one blow instead of two, or that he cuts off an ear for an eye that has been plucked out. He who, rising above this, pays back nothing at all, approaches the Lord’s precept, but yet he does not reach it. For still it seems to the Lord not enough, if, for the evil which you may have received, you should inflict no evil in return, unless you be prepared to receive even more. And therefore He does not say, “But I say unto you,” that you are not to return evil for evil; al- though even this would be a great precept: but He says, “that ye resist not evil;”170 so that not only are you not to pay back what may have been inflicted on you, but you are not even to resist other inflictions. For this is what He also goes on to explain: “But whosoever shall smite thee on thy right cheek, turn to him the other also:” for He does not say, If any man smite thee, do not wish to smite him; but, Offer thyself further to him if he should go on to smite thee. As regards compassion, they feel it most who minister to those whom they greatly love as if they were their children, or some very dear friends in sickness, or little children, or insane persons, at whose hands they often endure many things; and if their welfare demand it, they even show themselves ready to endure more, until the weakness either of age or of disease pass away. And so, as regards those whom the Lord, the Physician of souls, was in- structing to take care of their neighbours, what else could He teach them, than that they endure quietly the infirmities of those whose welfare they wish to consult? For all wickedness arises from infirmity171 of mind: because nothing is more harmless than the man who is perfect in virtue. 58. But it may be asked what the right cheek means. For this is the reading we find in the Greek copies, which are most worthy of confidence; though many Latin ones have only the word “cheek,” without the addition of “right.” Now the face is that by which any one is recognised; and we read in the apostle’s writings, “For ye suffer,172 if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face:” then immediately he adds, “I speak as concerning reproach;”173 so that he explains what striking on the face is, viz. to be contemned and despised. Nor is this indeed said by the apostle for this reason, that they should not bear with those parties; but that they 170 With Augustin, Calvin, Tholuck, Ewald, Lange construe this as neuter, evil; Chrysostom, Theophylact, the devil; De Wette, Meyer, Alford, Plumptre, as also the Revised Version, the man who does evil. Renan says the practice of this doctrine put down slavery: “It was not Spartacus who suppressed slavery, but rather was it Blandina” (“Ce n’est pas Spartacus qui a supprimé l’esclavage, c’est bien plûtôt Blandine”). 171 Imbecillitate. 172 Toleratis; Vulgate, sustinetis. 173 2 Cor. xi. 20, 21. 66 Chapter XIX