'I can no other' was the voice of each.... Their large purposes were what they owed to themselves just as much as to their world."[14] [14] Professor Jones in _Essays in Philosophical Criticism_. Those who cannot philosophically reconcile the claims of society and the claims of the individual are yet enabled by their attachment to Christ and by their acceptance of His Spirit to merge self in the larger whole of Christ's body and find their truest life in seeking the good of others. It is by their acceptance of Christ's Spirit as the source and Guide of their own life that they enter into fellowship with the community of men. 2. Paul is careful to show that the very efficiency of the body depends upon the multiplicity and variety of the members of which it is composed: "If they were all one member, where were the body?" "If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?" The lowest forms of life have either no distinct organs or very few; but the higher we ascend in the scale of life the more numerous and more distinctly differentiated are the organs. In the lower forms one member discharges several functions, and the animal uses the same organ for locomotion as it uses for eating and digesting; in the higher forms each department of life and activity is presided over by its own sense or organ. The same law holds good of society. Among tribes low down in the scale of civilisation each man is his own farmer, or shepherd, or huntsman, and his own priest, and butcher, and cook, and clothier. Each man does everything for himself. But as men become civilised the various wants of society are supplied by different individuals, and every function is specialized. The same law necessarily holds true of the body of Christ. It is highly organized, and no one organ can do the whole work of the body. Therefore one has this gift, another that. And the more nearly this body approaches perfection, the more various and distinct will these gifts be.