serve or destroy the present fabric of
society. Now, the argument which we have so far cited from St. Thomas is
simply based on the indefeasible right of the individual to the
maintenance of his life. Personality implies the right of the individual
to whatever is needful to him in achieving his earthly purpose, but does
not in itself justify the right to private property.

"Two offices pertain to man with regard to exterior things" (thus he
continues). "The first is the power of procuring and dispensing, and in
respect to this, it is lawful for man to hold things as his own." Here
it is well to note that St. Thomas in this single sentence teaches that
private property, or the individual occupation of actual land or capital
or instruments of wealth, is not contrary to the moral law. Consequently
he would repudiate the famous epigram, "_La Propriete c'est le vol_."
Man may hold and dispose of what belongs to him, may have private
property, and in no way offend against the principles of justice,
whether natural or divine.

But in the rest of the article St. Thomas goes farther still. Not merely
does he hold the moral proposition that private property is lawful, but
he adds to it the social proposition that private property is necessary.
"It is even necessary," says he, "for human life, and that for three
reasons. Firstly, because everyone is more solicitous about procuring
what belongs to himself alone than that which is common to all or many,
since each shunning labour leaves to another what is the common burden
of all, as happens with a multitude of servants. Secondly, because human
affairs are conducted in a more orderly fashion if each has his own duty
of procuring a certain thing, while there would be confusion if each
should procure things haphazard. Thirdly, because in this way the peace
of men is better preserved, for each is content with his own. Whence we
see that strife more frequently arises among those who hold a thing in
common and individually. The other office which is man's concerning
exterior things, is the use of them; and with regard to this a man ought
not to hold exterior things as his own, but as common to all, that he
may portion them out to others readily in time of need." (The
translation is taken from _New Things and Old_, by H. C. O'Neill, 1909,
London, pp. 253-4.) The wording and argument of this will bear, and is
well worth, careful analysis. For St. Thomas was a man, as Huxley
witnesses, of