96. Forgiveness of injuries

"Man to man reserveth anger, and doth he seek remedy of God?" (Ecclus. 28: 3.)

Nothing is more difficult to the natural man, than to love one's enemies. Our whole being rebels, our injured pride revolts against it; the heart is obdurate and insists upon its rights.

Since the commandment of fraternal charity extends even to our enemies, it is evident how perfect the Christian law is, and how it ennobles the whole man, by the suppression of every inordinate feeling.

Who is our neighbor? Every man. Whosoever is clothed with the same human nature as ourselves; all for whom the only-begotten Son of God became man, lived, and suffered; for whom the same heavenly recompense is in prospect, which invites us to struggle. It is clear, that if a man really or presumedly offends us, he does not thereby lose his claim to the same nature and destiny as our own.

Thou shalt love thy neighbor as thyself, saith the Lord our God. (Gal. 5: 14.) Lest any Christians imagine, that there are certain exceptions to this rule, our Saviour declares emphatically, and with all the force of an added command; But I say to you: Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you, that you may be the children of your Father, who is in heaven. (Matt. 5: 44, 45.) Jesus emphasizes the difference between then and now, between his doctrines and the statutes of men:—But I say to you. He interweaves this necessary forgiveness of injuries into the prayer which he taught his disciples; he even makes it a condition of the pardon they hope for from God: Forgive us our debts, as we forgive our debtors. (Matt. 6: 12.)

Is this clear?

With you, young man, there can not easily be any question about important injuries, offenses against your honor, wrongs done to your goods and fortune, attacks upon your body, or your life.

Here, an inconsiderate word has wounded you; there, the omission of some act of politeness has irritated you; now, it is a little act of kindness that has been refused. Again, some expected praise has been withheld; you have been overlooked, or contradicted; a rude jest or a coarse word has hurt your feelings.

Shall trifles such as these, be sufficient to estrange hearts, to awaken feelings of hatred, occasion bitter expressions, enmities, ill-will, rancor, revenge, and acts of violence?

Do you not see that wounded vanity, selfishness, and jealousy, are often the only sources whence flow what you term "just indignation"?

You speak of injured honor, slighted friendship, violated fidelity. If Almighty God were so sensitive with us; if he were so unmerciful and unrelenting; if he were so slow to forgive and to forget our offenses,—what would be our lot?

How often, do we tax the patience and longanimity of God, whilst we would have our neighbor bitterly expiate every error he has hastily committed against us! Even when we grant him a grudging pardon, we relentlessly refuse him his lost place in our affections.

Man to man reserveth anger; and doth he seek remedy of God? He hath no mercy on a man like himself; and doth he entreat for his own sins? He that is but flesh, nourisheth anger; and doth he ask forgiveness of God? who shall obtain pardon for his sins? for corruption and death hang over in his commandments. (Ecclus. 28: 3-7.)

Remember the fear of God, and be not angry with thy neighbor. Remember the covenant of the Most High, and overlook the ignorance of thy neighbor. (Ecclus. 28: 9.)

Forgive thy neighbor if he hath hurt thee; and then shall thy sins be forgiven to thee when thou prayest. (Ecclus. 28: 2.) He that seeketh to revenge himself, shall find vengeance from the Lord; and he will surely keep his sins in remembrance. (Ecclus. 28: 1.)

But you say: There is no talk of revenge: I do not wish my enemies any evil; I simply want nothing more to do with them in future.

O, comfortless language, beneath which, the sting of animosity is concealed! Is indifference, love? And—O, that it were simply indifference! But it is ill-concealed irritability; it is a feeling of revenge for a real or fancied offense; it is the inclination to embrace the first opportunity for retribution.

Unworthy disciple of him, who, upon the cross, prayed for you, for whose sake he suffered: Father, forgive them, for they know not what they do! (Luke 23: 34.)

Have you ever dared, in such a state of aversion, of fostered implacability, and of burning hatred, to approach the table of the Lord? to unite yourself in the Most Holy Sacrament, with him who is all love, and who wills that you should be all love? No, I am sure that you have never abused so completely the Sacrament of Love.

You say, I owe it to my dignity, my manhood; I cannot suffer myself to be despised; I must show him that he is in the wrong. You stand, then, upon your rights? Very well—God will also stand upon his rights. But I say unto you, love your enemies. (Matt. 5: 44.) God so stands upon his rights that he will not allow himself to be offended by your implacability. He will have that person loved, whom he desires us to love, and whom he does not exclude from his own divine love.

Far from us be the thought of returning evil for evil, of revenging ourselves! Be not overcome by evil, but overcome evil by good. (Rom. 12: 21.)

Revenge not yourselves, but give place to wrath; for it is written: Revenge is mine; I will repay, saith the Lord. (Rom. 12: 19.)

On the contrary: If thy enemy be hungry, give him to eat: if he thirst, give him to drink: for doing this, thou shalt heap coals of fire on his head. (Rom. 12: 20.)

Young man, let not anger possess your soul. Always refuse entrance into your heart to thoughts of hatred, of bitter feelings, of malicious desires, of revengeful plans. Here, you must prevent the first beginnings.

If anything displease you in your fellow-man, remember, that you, too, have your faults and frailties; and that others must have patience with your weaknesses. Bear ye one another's burdens; and so shall ye fulfil the law of Christ. (Gal. 6: 2.)

Have you been offended? To return good with evil, is diabolical; to return good with good, is human and rational; but to reward evil with good, is royal and divine.

O, elevate yourself, young man, to these heights; and imitate God himself in the immensity of his charity. Be noble-minded. Step aside from the limits of your narrow, human heart, and act divinely!

Search into your interior, O friend! Examine your dispositions in regard to this or that person. Is there any ill-will, or bitterness, therein? Are ill-feelings fermenting in your bosom? Is there any desire of revenge there? Are you cordial to all, and do your actions prove that none are excluded from your heart?

Let not the sun go down upon your anger! (Ephes. 4: 26.) Be reconciled, without delay, fully, and sincerely!

Behold! the day of your own judgment is approaching! Be disposed to forgive others, that you may then find your Judge favorably disposed towards you!