THE FIRST CONFERENCE OF ABBOT JOSEPH.
ON FRIENDSHIP.
Complete Contents.
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What Abbot Joseph asked us in the first
instance.
THE blessed Joseph,[283] whose
instructions and precepts are now to be set forth, and who was one of
the three whom we mentioned in the first Conference,[284] belonged to a most illustrious
family, and was the chief man of his city in Egypt, which was named
Thmuis,[285] and so was carefully
trained in the eloquence of Greece as well as Egypt, so that he could
talk admirably with us or with those who were utterly ignorant of
Egyptian, not as the others did through an interpreter, but in his own
person. And when he found that we were anxious for instruction from
him, he first inquired whether we were own brothers, and when he heard
that we were united in a tie of spiritual and not carnal brotherhood,
and that from the first commencement of our renunciation of the world
we had always been joined together in an unbroken bond as well in our
travels, which we had both undertaken for the sake of spiritual
service, as also in the pursuits of the monastery, he began his
discourse as follows.
Discourse of the same elder on the untrustworthy
sort of friendship.
THERE are many kinds of friendship and companionship which unite men
in very different ways in the bonds of love. For some a previous
recommendation makes to enter upon an intercourse first of
acquaintance and afterwards even of friendship. In the case of others
some bargain or an agreement to give and take something has joined
them in the bonds of love. Others a similarity and union of business
or science or art or study has united in the chain of friendship, by
which even fierce souls become kindly disposed to each other, so that
those, who in forests and mountains delight in robbery and revel in
human bloodshed, embrace and cherish the partners of their crimes.
But there is another kind of love, where the union is from the
instincts of nature and the laws of consanguinity, whereby those of
the same tribe, wives and parents, and brothers and children are
naturally preferred to others, a thing which we find is the case not
only with mankind but with all birds and beasts. For at the prompting
of a natural instinct they protect and defend their offspring and
their young ones so that often they are not afraid to expose
themselves to danger and death for their sakes. Indeed those kinds of
beasts and serpents and birds, which are cut off and separated from
all others by their intolerable ferocity or deadly poison, as
basilisks, unicorns and vultures, though by their very look they are
said to be dangerous to every one, yet among themselves they remain
peaceful and harmless owing to community of origin and fellow-feeling.
But we see that all these kinds of love of which we have spoken, as
they are common both to the good and bad, and to beasts and serpents,
certainly cannot last for ever. For often separation of place
interrupts and breaks them off, as well as forgetfulness from lapse of
time, and the transaction of affairs and business and words. For as
they are generally due to different kinds of connexions either of
gain, or desires, or kinship, or business, so when any occasion for
separation intervenes they are broken off.
How friendship is indissoluble.
AMONG all these then there is one kind of love which is indissoluble,
where the union is owing not to the favour of a recommendation, or
some great kindness or gifts, or the reason of some bargain, or the
necessities of nature, but simply to similarity of virtue. This, I
say, is what is broken by no chances, what no interval of time or
space can sever or destroy, and what even death itself cannot part.
This is true and unbroken love which grows by means of the double
perfection and goodness of friends, and which, when once its bonds
have been entered, no difference of liking and no disturbing
opposition of wishes can sever. But we have known many set on this
purpose, who though they had been joined together in companionship out
of their burning love for Christ, yet could not maintain it
continually and unbrokenly, because although they relied on a good
beginning for their friendship, yet they did not with one and the same
zeal maintain the purpose on which they had entered, and so there was
between them a sort of love only for a while, for it was not
maintained by the goodness of both alike, but by the patience of the
one party, and so although it is held to by the one with unwearied
heroism, yet it is sure to be broken by the pettiness of the other.
For the infirmities of those who are somewhat cold in seeking the
healthy condition of perfection, however patiently they may be borne
by the strong, are yet not put up with by those who are weaker
themselves. For they have implanted within them causes of disturbance
which do not allow them to be at ease, just as those, who are affected
by bodily weakness, generally impute the delicacy of their stomach and
weak health to the carelessness of their cooks and servants, and
however carefully their attendants may serve them, yet nevertheless
they ascribe the grounds of their upset to those who are in good
health, as they do not see that they are really due to the failure of
their own health. Wherefore this, as we said, is the sure and
indissoluble union of friendship, where the tie consists only in
likeness in goodness. For "the Lord maketh men to be of one mind
in an house."[286] And therefore
love can only continue undisturbed in those in whom there is but one
purpose and mind to will and to refuse the same things. And if you
also wish to keep this unbroken, you must be careful that having first
got rid of your faults, you mortify your own desires, and with united
zeal and purpose diligently fulfil that in which the prophet specially
delights: "Behold how good and joyful a thing it is for brethren
to dwell together in unity."[287]
Which should be taken of unity of spirit rather than of place. For it
is of no use for those who differ in character and purpose to be
united in one dwelling, nor is it an hindrance for those who are
grounded on equal goodness to be separated by distance of place. For
with God the union of character, not of place, joins brethren together
in a common dwelling, nor can unruffled peace ever be maintained where
difference of will appears.
A question whether anything that is really useful
should be performed even against a brother's wish.
GERMANUS: What then? If when one party wants to do something which he
sees is useful and profitable according to the mind of God, the other
does not give his consent, ought it to be performed even against the
wish of the brother, or should it be thrown on one side as he
wants?
The answer, how a lasting friendship can only exist
among those who are perfect.
JOSEPH: For this reason we said that the full and perfect grace of
friendship can only last among those who are perfect and of equal
goodness, whose likemindedness and common purpose allows them either
never, or at any rate hardly ever, to disagree, or to differ in those
matters which concern their progress in the spiritual life. But if
they begin to get hot with eager disputes, it is clear that they have
never been at one in accordance with the rule which we gave above.
But because no one can start from perfection except one who has begun
from the very foundation, and your inquiring is not with regard to its
greatness, but as to how you can attain to it, I think it well to
explain to you, in a few words, the rule for it and the sort of path
along which your steps should be directed, that you may be able more
easily to secure the blessing of patience and peace.
By what means union can be preserved unbroken.
THE first foundation then, of true friendship consists in contempt for
worldly substance and scorn for all things that we possess. For it is
utterly wrong and unjustifiable if, after the vanity of the world and
all that is in it has been renounced, whatever miserable furniture
remains is more regarded than what is most valuable; viz., the love of
a brother. The second is for each man so to prune his own wishes that
he may not imagine himself to be a wise and experienced person, and so
prefer his own opinions to those of his neighbour. The third is for
him to recognize that everything, even what he deems useful and
necessary, must come after the blessing of love and peace. The fourth
for him to realize that he should never be angry for any reason good
or bad. The fifth for him to try to cure any wrath which a brother
may have conceived against him however unreasonably, in the same way
that he would cure his own, knowing that the vexation of another is
equally bad for him, as if he himself were stirred against another,
unless he removes it, to the best of his ability, from his brother's
mind. The last is what is undoubtedly generally decisive in regard to
all faults; viz., that he should realize daily that he is to pass away
from this world; as the realization of this not only permits no
vexation to linger in the heart, but also represses all the motions
of lusts and sins of all kinds. Whoever then has got hold of this,
can neither suffer nor be the cause of bitter wrath and discord. But
when this fails, as soon as he who is jealous of love has little by
little infused the poison of vexation in the hearts of friends, it is
certain that owing to frequent quarrels love will gradually grow cool,
and at sometime or other he will part the hearts of the lovers, that
have been for a long while exasperated. For if one is walking along
the course previously marked out, how can he ever differ from his
friend, for if he claims nothing for himself, he entirely cuts off the
first cause of quarrel (which generally springs from trivial things
and most unimportant matters), as he observes to the best of his power
what we read in the Acts of the Apostles on the unity of believers:
"But the multitude of believers was of one heart and soul;
neither did any of them say that any of the things which he possessed
was his own, but they had all things common."[288] Then how can any seeds of
discussion arise from him who serves not his own but his brother's
will, and becomes a follower of his Lord and Master, who speaking in
the character[289] of man which He had
taken, said: "I am not come to do Mine own will, but the will of
Him that sent Me"?[290] But how
can he arouse any incitement to contention, who has determined to
trust not so much to his own judgment as to his brother's decision, on
his own intelligence and meaning, in accordance with his will either
approving or disapproving his discoveries, and fulfilling in the
humility of a pious heart these words from the Gospel:
"Nevertheless, not as I will, but as Thou wilt."[291] Or in what way will he admit
anything which grieves the brother, who thinks that nothing is more
precious than the blessing of peace, and never forgets these words of
the Lord: "By this shall all men know that ye are My disciples,
that ye love one another;"[292]
for by this, as by a special mark, Christ willed that the flock of His
sheep should be known in this world, and be separated from all others
by this stamp, so to speak? But on what grounds will he endure either
to admit the rancour of vexation in himself or for it to remain in
another, if his firm decision is that there cannot be any good ground
for anger, as it is dangerous and wrong, and that when his broker is
angry with him he cannot pray, in just the same way as when he himself
is angry with his brother, as he ever keeps in an humble heart these
words of our Lord and Saviour: "If thou bring thy gift to the
altar and there remember that thy brother hath aught against thee,
leave there thy gift at the altar, and go thy way; first be reconciled
to thy brother, and then come and offer thy gift."[293] For it will be of no use for you to
declare that you are not angry, and to believe that you are fulfilling
the command which says: "Let not the sun go down upon thy
wrath;" and: "Whosoever is angry with his brother, shall be
in danger of the judgment,"[294]
if you are with obstinate heart disregarding the vexation of another
which you could smooth down by kindness on your part. For in the same
way you will be punished for violating the Lord's command. For He who
said that you should not be angry with another, said also that you
should not disregard the vexations of another, for it makes no
difference in the sight of God, "Who willeth all men to be
saved,"[295] whether you destroy
yourself or someone else. Since the death of any one is equally a loss
to God, and at the same time it is equally a gain to him to whom all
destruction is delightful, whether it is acquired by your death or by
the death of your brother. Lastly, how can he retain even the least
vexation with his brother, who realizes daily that he is presently to
depart from this world?
How nothing should be put before love, or after
anger.
AS then nothing should be put before love, so on the other hand
nothing should be put below rage and anger. For all things, however
useful and necessary they seem, should yet be disregarded that
disturbing anger may be avoided, and all things even which we think
are unfortunate should be undertaken and endured that the calm of love
and peace may be preserved unimpaired, because we should reckon
nothing more damaging than anger and vexation, and nothing more
advantageous than love.
On what grounds a dispute can arise among spiritual
persons.
FOR as our enemy separates brethren who are still weak and carnal by a
sudden burst of rage on account of some trifling and earthly matter,
so he sows the seeds of discord even between spiritual persons, on the
ground of some difference of thoughts, from which certainly those
contentions and strifes about words, which the Apostle condemns, for
the most part arise: whereby consequently our spiteful and malignant
enemy sows discord between brethren who were of one mind. For these
words of wise Solomon are true: "Contention breeds hatred: but
friendship will be a defence to all who do not strive."[296]
How to get rid even of spiritual grounds of
discord.
WHEREFORE for the preservation of lasting and unbroken love, it is of
no use to have removed the first ground of discord, which generally
arises from frail and earthly things, or to have disregarded all
carnal things, and to have permitted to our brethren an unrestricted
share in everything which our needs require, unless too we cut off in
like manner the second, which generally arises under the guise of
spiritual feelings; and unless we gain in everything humble thoughts
and harmonious wills.
On the best tests of truth.
FOR I remember, that when my youthful age suggested to me to cling to
a partner, thoughts of this sort often mingled with our moral training
and the Holy Scriptures, so that we fancied that nothing could be
truer or more reasonable: but when we came together and began to
produce our ideas, in the general discussion which was held, some
things were first noted by the others as false and dangerous, and then
presently were condemned and pronounced by common consent to be
injurious; though before they had seemed to shine as if with a light
infused by the devil, so that they would easily have caused discord,
had not the charge of the Elders, observed like some divine oracle,
restrained us from all strife, that charge; namely, whereby it was
ordered by them almost with the force of a law, that neither of us
should trust to his own judgments more than his brother's, if he
wanted never to be deceived by the craft of the devil.
How it is impossible for one who trusts to his own
judgment to escape being deceived by the devil's illusions.
FOR often it has been proved that what the Apostle says really takes
place. "For Satan himself transforms himself into an angel of
light,"[297] so that he
deceitfully sheds abroad a confusing and foul obscuration of the
thoughts instead of the true light of knowledge. And unless these
thoughts are received in a humble and gentle heart, and kept for the
consideration of some more experienced brother or approved Elder, and
when thoroughly sifted by their judgment, either rejected or admitted
by us, we shall be sure to venerate in our thoughts an angel of
darkness instead of an angel of light, and be smitten with a grievous
destruction: an injury which it is impossible for any one to avoid who
trusts in his own judgment, unless he becomes a lover and follower of
true humility and with all contrition of heart fulfils what the
Apostle chiefly prays for: "If then there be any consolation in
Christ, if any comfort of love, if any bowels of compassion, fulfil ye
my joy, that you be of one mind, having the same love, being of one
accord, doing nothing by contention, neither by vainglory; but in
humility each esteeming others better than themselves;" and this:
"in honour preferring one another,"[298] that each may think more of the
knowledge and holiness of his partner, and hold that the better part
of true discretion is to be found in the judgment of another rather
than in his own.
Why inferiors should not be despised in
Conference.
FOR it often happens either by an illusion of the devil or by the
occurrence of a human mistake (by which every man in this life is
liable to be deceived) that sometimes one who is keener in intellect
and more learned, gets some wrong notion in his head, while he who is
duller in wits and of less worth, conceives the matter better and more
truly. And therefore no one, however learned he may be, should
persuade himself in his empty vanity that he cannot require conference
with another. For even if no deception of the devil blinds his
judgment, yet he cannot avoid the noxious snares of pride and conceit.
For who can arrogate this to himself without great danger, when the
chosen vessel in whom, as he maintained, Christ Himself spoke,
declares that he went up to Jerusalem simply and solely for this
reason, that he might in a secret discussion confer with his
fellow-Apostles on the gospel which he preached to the gentiles by the
revelation and co-operation of the Lord? By which fact we are shown
that we ought not only by these precepts to preserve unanimity and
harmony, but that we need not fear any crafts of the devil opposing
us, or snares of his illusions.
How love does not only belong to God but is
God.
FINALLY so highly is the virtue of love extolled that the blessed
Apostle John declares that it not only belongs to God but that it is
God, saying: "God is love: he therefore that abideth in love,
abideth in God, and God in him."[299] For so far do we see that it is
divine, that we find that what the Apostle says is plainly a living
truth in us: "For the love of God is shed abroad in our hearts by
the Holy Ghost Who dwelleth in us."[300] For it is the same thing as if he
said that God is shed abroad in our hearts by the Holy Ghost Who
dwelleth in us: who also, when we know not what we should pray for,
"makes intercession for us with groanings that cannot be uttered:
But He that searcheth the hearts knoweth what the Spirit desireth, for
He asketh for the saints according to God."[301]
On the different grades of love.
IT is possible then for all to show that love which is called
agaph, of which the blessed Apostle says:
"While therefore we have time, let us do good unto all men, but
specially to them that are of the household of faith."[302] And this should be shown to all men
in general to such an extent that we are actually commanded by our
Lord to yield it to our enemies, for He says: "Love your
enemies."[303] But
diaqesis, i.e., affection is shown to but a
few and those who are united to us by kindred dispositions or by a tie
of goodness; though indeed affection seems to have many degrees of
difference. For in one way we love our parents, in another our wives,
in another our brothers, in another our children, and there is a wide
difference in regard to the claims of these feelings of affection, nor
is the love of parents towards their children always equal. As is
shown by the case of the patriarch Jacob, who, though he was the
father of twelve sons and loved them all with a father's love, yet
loved Joseph with deeper affection, as Scripture clearly shows:
"But his brethren envied him, because his father loved
him;"[304] evidently not that
that good man his father failed in greatly loving the rest of his
children, but that in his affection he clung to this one, because he
was a type of the Lord, more tenderly and indulgently. This also, we
read, was very clearly shown in the case of John the Evangelist, where
these words are used of him: "that disciple whom Jesus
loved,"[305] though certainly He
embraced all the other eleven, whom He had chosen in the same way,
with His special love, as this He shows also by the witness of the
gospel, where He says: "As I have loved you, so do ye also love
one another;" of whom elsewhere also it is said: "Loving His
own who were in the world, He loved them even to the end."[306] But this love of one in particular
did not indicate any coldness in love for the rest of the disciples,
but only a fuller and more abundant love towards the one, which his
prerogative of virginity and the purity of his flesh bestowed upon
him. And therefore it is marked by exceptional treatment, as being
something more sublime, because no hateful comparison with others, but
a richer grace of superabundant love singled it out. Something of
this sort too we have in the character of the bride in the Song of
Songs, where she says: "Set in order love in me."[307] For this is true love set in order,
which, while it hates no one, yet loves some still more by reason of
their deserving it, and which, while it loves all in general, singles
out for itself some from those, whom it may embrace with a special
affection, and again among those, who are the special and chief
objects of its love, singles out some who are preferred to others in
affection.
Of those who only increase their own or their
brother's grievances by hiding them.
ON the other hand we know (and O! would that we did not know) some of
the brethren who are so hard and obstinate, that when they know that
their own feelings are aroused against their brother, or that their
brother's are against them, in order to conceal their vexation of
mind, which is caused by indignation at the grievance of one or the
other, go apart from those whom they ought to smooth down by humbly
making up to them and talking with them; and begin to sing some verses
of the Psalms. And these while they fancy that they are softening the
bitter thoughts which have arisen in their heart, increase by their
insolent conduct what they could have got rid of at once if they had
been willing to show more care and humility, for a well-timed
expression of regret would cure their own feelings and soften their
brother's heart. For by that plan they nourish and cherish the sin of
meanness or rather of pride, instead of stamping out all inducement to
quarrelling, and they forget the charge of the Lord which says:
"Whosoever is angry with his brother, is in danger of the
judgment;" and: "if thou remember that thy brother hath
aught against thee, leave there thy gift before the altar, and go thy
way, first be reconciled to thy brother, and then come and offer thy
gift."[308]
How it is that, if our brother has any grudge
against us, the gifts of our prayers are rejected by the Lord.
SO far therefore is our Lord anxious that we should not disregard the
vexation of another that He does not accept our offerings if our
brother has anything against us, i.e., He does not allow prayers to be
offered by us to Him until by speedy amends we remove from his (our
brother's) mind the vexation which he whether rightly or wrongly
feels. For He does not say: "if thy brother hath a true ground
for complaint against thee leave thy gift at the altar, and go thy
way, first be reconciled to him;" but He says: "if thou
remember that thy brother hath aught against thee," i.e., if
there be anything however trivial or small, owing to which your
brother's anger is roused against you, and this comes back to your
recollection by a sudden remembrance, you must know that you ought not
to offer the spiritual gift of your prayers until by kindly amends you
have removed from your brother's heart the vexation arising from
whatever cause. If then the words of the Gospel bid us make
satisfaction to those who are angry for past and utterly trivial
grounds of quarrel, and those which have arisen from the slightest
causes, what will become of us wretches who with obstinate hypocrisy
disregard more recent grounds of offence, and those of the utmost
importance, and due to our own faults; and being puffed up with the
devil's own pride, as we are ashamed to humble ourselves, deny that we
are the cause of our brother's vexation and in a spirit of rebellion
disdaining to be subject to the Lord's commands, contend that they
never ought to be observed and never can be fulfilled? And so it
comes to pass that as we make up our minds that He has commanded
things which are impossible and unsuitable, we become, to use the
Apostle's expression, "not doers but judges of the law."[309]
Of those who hold that patience should be shown to
worldly people rather than to the brethren.
THIS too should be bitterly lamented; namely, that some of the
brethren, when angered by some reproachful words, if they are besieged
by the prayers of some one else who wants to smooth them down, when
they hear that vexation ought not to be admitted or retained against a
brother, according to what is written: "Whoever is angry with his
brother is in danger of the judgment;" and: "Let not the sun
go down upon your wrath,"[310]
instantly assert that if a heathen or one living in the world had said
or done this, it rightly ought to be endured. But who could stand a
brother who was accessory to so great a fault, or gave utterance to so
insolent a reproach with his lips! As if patience were to be shown
only to unbelievers and blasphemers, and not to all in general, or as
if anger should be reckoned as bad when it is against a heathen, but
good when it is against a brother; whereas certainly the obstinate
rage of an angry soul brings about the same injury to one's self
whoever may be the subject against whom it is aroused. But how
terribly obstinate, aye and senseless is it for them, owing to the
stupidity of their dull mind, not to be able to discern the meaning of
these words, for it is not said: "Every one who is angry with a
stranger shall be in danger of the judgment," which might perhaps
according to their interpretation except those who are partners of our
faith and life, but the word of the Gospel most significantly
expresses it by saying: "Every one who is angry with his brother,
shall be in danger of the judgment." And so though we ought
according to the rule of truth to regard every man as a brother, yet
in this passage one of the faithful and a partaker of our mode of life
is denoted by the title of brother rather than a heathen.
Of those who pretend to patience but excite their
brethren to anger by their silence.
BUT what sort of a thing is this, that sometimes we fancy that we are
patient because when provoked we scorn to answer, but by sullen
silence or scornful motions and gestures so mock at our angry brothers
that by our silent looks we provoke them to anger more than angry
reproaches would have excited them, meanwhile thinking that we are in
no way guilty before God, because we have let nothing fall from our
lips which could brand us or condemn us in the judgment of men. As if
in the sight of God mere words, and not mainly the will was called in
fault, and as if only the actual deed of sin, and not also the wish
and purpose, was reckoned as wrong; or as if it would be asked in the
judgment only what each one had done and not what he also purposed to
do. For it is not only the character of the anger roused, but also
the purpose of the man who provokes it which is bad, and therefore the
true scrutiny of our judge will ask, not how the quarrel was stirred
up but by whose fault it arose: for the purpose of the sin, and not
the way in which the fault is committed must be taken into account.
For what does it matter whether a man kills a brother with a sword by
himself, or drives him to death by some fraud, when it is clear that
he is killed by his wiles and crime? As if it were enough not to have
pushed a blind man down with one's own hand, though he is equally
guilty who scorned to save him, when it was in his power, when fallen
and on the point of tumbling into the ditch: or as if he alone were
guilty who had caught a man with the hand, and not also the one who
had prepared and set the trap for him, or who would not set him free
when he might have done so. So then it is of no good to hold one's
tongue, if we impose silence upon ourselves for this reason that by
our silence we may do what would have been done by an outcry on our
part, simulating certain gestures by which he whom we ought to have
cured, may be made still more angry, while we are commended for all
this, to his loss and damage: as if a man were not for this very
reason the more guilty, because he tried to get glory for himself out
of his brother's fall. For such a silence will be equally bad for both
because while it increases the vexation in the heart of another, so it
prevents it from being removed from one's own: and against such
persons the prophet's curse is with good reason directed: "Woe to
him that giveth drink to his friend, and presenteth his gall, and
maketh him drunk, that he may behold his nakedness. He is filled with
shame instead of glory."[311]
And this too which is said of such people by another: "For every
brother will utterly supplant, and every friend will walk deceitfully.
And a man shall mock his brother, and they will not speak the truth,
for they have bent their tongue like a bow for lies and not for
truth."[312] But often a feigned
patience excites to anger more keenly than words, and, a spiteful
silence exceeds the most awful insults in words, and the wounds of
enemies are more easily borne than the deceitful blandishment of
mockers, of which it is well said by the prophet: "Their words
are smoother than oil, and yet they are darts:" and elsewhere
"the words of the crafty are soft: but they smite within the
belly:" to which this also may be finely applied: "With the
mouth he speaks peace to his friend, but secretly he layeth snares for
him;" with which however the deceiver is rather deceived, for
"if a man prepares a net before his friend, it surrounds his own
feet;" and: "if a man digs a pit for his neighbour, he shall
fall into it himself."[313]
Lastly when a great multitude had come with swords and staves to take
the Lord, none of the murderers of the author of our life stood forth
as more cruel than he who advanced before them all with a counterfeit
respect and salutation and offered a kiss of feigned love; to whom the
Lord said: "Judas, betrayest thou the Son of man with a
kiss?"[314] i.e., the bitterness
of thy persecution and hatred has taken as a cloke this which
expresses the sweetness of true love. More openly too and more
energetically does He emphasize the force of this grief by the
prophet, saying: "For if mine enemy had cursed me, I would have
borne it: and if he who hated me had spoken great things against me, I
would have hid myself from him. But it was thou, a man of one mind,
my guide, and my familiar friend: who didst take sweet meats together
with me: in the house of God we walked with consent."[315]
Of those who fast out of rage.
THERE is too another evil sort of vexation which would not be worth
mentioning were it not that we know it is allowed by some of the
brethren who, when they have been vexed or enraged actually abstain
persistently from food, so that (a thing which we cannot mention
without shame) those who when they are calm declare that they cannot
possibly put off their refreshment to the sixth or at most the ninth
hour, when they are filled with vexation and rage do not feel fasts
even for two days, and support themselves, when exhausted by such
abstinence, by a surfeit of anger. Wherein they are plainly guilty of
the sin of sacrilege, as out of the devil's own rage they endure fasts
which ought specially to be offered to God alone out of desire for
humiliation of heart and purification from sin: which is much the same
as if they were to offer prayers and sacrifices not to God but to
devils, and so be worthy of hearing this rebuke of Moses: "They
sacrificed to devils and not to God; to gods whom they knew
not."[316]
Of the feigned patience of some who offer the other
cheek to be smitten.
WE are not ignorant also of another kind of insanity, which we find in
some of the brethren under colour of a counterfeit patience, as in
this case it is not enough to have stirred up quarrels unless they
incite them with irritating words so as to get themselves smitten, and
when they have been touched by the slightest blow, at once they offer
another part of their body to be smitten, as if in this way they could
fulfil to perfection that command which says: "If a man smite
thee on the right cheek, offer him the other also;"[317] while they totally ignore the
meaning and purpose of the passage. For they fancy that they are
practising evangelical patience through the sin of anger, for the
utter eradication of which not only was the exchange of retaliation
and the irritation of strife forbidden, but the command was actually
given us to mitigate the wrath of the striker by the endurance of a
double wrong.
A question how if we obey the commands of Christ we
can fail of evangelical perfection.
GERMANUS: How can we blame one who satisfies the command of the Gospel
and not only does not retaliate, but is actually prepared to have a
double wrong offered to him?
The answer that Christ looks not only at the action
but also at the will.
JOSEPH: As was said a little before, we must look not only at the
thing which is done, but also at the character of the mind and the
purpose of the doer. And therefore if you weigh with a careful
scrutiny of heart what is done by each man and consider with what mind
it is done or from what feeling it proceeds, you will see that the
virtue of patience and gentleness cannot possibly be fulfilled in the
opposite spirit, i.e., that of impatience and rage. Since our Lord
and Saviour, when giving us a thorough lesson on the virtue of
patience and gentleness (i.e., teaching us not only to profess it with
our lips, but to store it up in the inmost recesses of the soul) gave
us this summary of evangelical perfection, saying: "If any one
smites thee on thy right cheek, offer him the other also"[318] (doubtless the
"right" cheek is mentioned, as another
"right" cheek cannot be found except in the face of the
inner man, so to speak), as by this He desires entirely to remove all
incitement to anger from the deepest recesses of the soul, i.e., that
if your external right cheek has received a blow from the striker, the
inner man also humbly consenting may offer its right cheek to be
smitten, sympathizing with the suffering of the outward man, and in a
way submitting and subjecting its own body to wrong from the striker,
that the inner man may not even silently be disturbed in itself at the
blows of the outward man. You see then that they are very far from
evangelical perfection, which teaches that patience must be
maintained, not in words but in inward tranquillity of heart, and
which bids us preserve it whatever evil happens, that we may not only
keep ourselves always from disturbing anger, but also by submitting to
their injuries compel those, who are disturbed by their own fault, to
become calm, when they have had their fill of blows; and so overcome
their rage by our gentleness. And so also we shall fulfil these words
of the Apostle: "Be not overcome of evil, but overcome evil with
good."[319] And it is quite
clear that this cannot be fulfilled by those who utter words of
gentleness and humility in such a spirit and rage that they not only
fail to lessen the fire of wrath which has been kindled, but rather
make it blaze up the more fiercely both in their own feelings and in
those of their enraged brother. But these, even if they could in some
way keep calm and quiet themselves, would yet not bear any fruits of
righteousness, while they claim the glory of patience on their part by
their neighbour's loss, and are thus altogether removed from that
Apostolic love which "Seeketh not her own,"[320] but the things of others. For it
does not so desire riches in such a way as to make profit for itself
out of one's neighbour's loss, nor does it wish to gain anything if it
involves the spoiling of another.
How he is the strong and vigorous man, who yields
to the will of another.
BUT you must certainly know that in general he plays a stronger part
who subjects his own will to his brother's, than he who is found to be
the more pertinacious in defending and clinging to his own decisions.
For the former by bearing and putting up with his neighbour gains the
character of being strong and vigorous, while the latter gains that of
being weak and sickly, who must be pampered and petted so that
sometimes for the sake of his peace and quiet it is a good thing to
relax something even in necessary matters. And indeed in this he need
not fancy that he has lost anything of his own perfection, though by
yielding he has given up something of his intended strictness, but on
the contrary he may be sure that he has gained much more by his virtue
of long-suffering and patience. For this is the Apostle's command:
"Ye who are strong should bear the infirmities of the weak;"
and: "Bear ye one another's burdens, and so fulfil the law of
Christ."[321] For a weak man
will never support a weak man, nor can one who is suffering in the
same way, bear or cure one in feeble health, but one who is himself
not subject to infirmity brings remedies to one in weak health. For
it is rightly said to him: "Physician, heal thyself."[322]
How the weak are harmful and cannot bear
wrongs.
WE must note too the fact that the nature of the weak is always such
that they are quick and ready to offer reproaches and sow the seeds of
quarrels, while they themselves cannot bear to be touched by the
shadow of the very slightest wrong, and while they are riding
roughshod over us and flinging about wanton charges, they are not able
to bear even the slightest and most trivial ones themselves. And so
according to the aforesaid opinion of the Elders love cannot last firm
and unbroken except among men of the same purpose and goodness. For
at some time or other it is sure to be broken, however carefully it
may be guarded by one of them.
A question how he can be strong who does not always
support the weak.
GERMANUS: How then can the patience of a perfect man be worthy of
praise if it cannot always bear the weak?
The answer that the weak does not always allow
himself to be borne.
JOSEPH: I did not say that the virtue and endurance of one who is
strong and robust would be overcome, but that the miserable condition
of the weak, encouraged by the tolerance of the perfect, and daily
growing worse, is sure to give rise to reasons on account of which he
himself ought no longer to be borne; or else with a shrewd suspicion
that the patience of his neighbour shows up and sets off his own
impatience at some time or other he chooses to make off rather than
always to be borne by the magnanimity of the other. This then we
think should be above all else observed by those who want to keep the
affection of their companions unimpaired; viz., that first of all when
provoked by any wrongs, a monk should keep not only his lips but even
the depth of his breast unmoved: but if he finds that they are even
slightly disturbed, let him keep himself in by entire silence, and
diligently observe what the Psalmist speaks of: "I was troubled
and spake nothing;" and: "I said I will take heed to thy
ways that I offend not with my tongue. I have set a guard to my
mouth, when the sinner stood against me. I was dumb and was humbled,
and kept silence from good things;"[323] and he should not pay any heed to
his present state, nor give vent to what his violent rage suggests and
his exasperated mind expresses at the moment, but should dwell on the
grace of past love or look forward in his mind to the renewal and
restoration of peace, and contemplate it even in the very hour of
rage, as if it were sure presently to return. And while he is
reserving himself for the delight of harmony soon to come, he will not
feel the bitterness of the present quarrel and will easily make such
answers that, when love is restored, he will not be able to accuse
himself as guilty or be blamed by the other; and thus he will fulfil
these words of the prophet: "In wrath remember mercy."[324]
How anger should be repressed.
WE ought then to restrain every movement of anger and moderate it
under the direction of discretion, that we may not by blind rage be
hurried into that which is condemned by Solomon: "The wicked man
expends all his anger, but the wise man dispenses it bit by
bit,"[325] i.e., a fool is
inflamed by the passion of his anger to avenge himself; but a wise
man, by the ripeness of his counsel and moderation little by little
diminishes it, and gets rid of it. Something of the same kind too is
this which is said by the Apostle: "Not avenging yourselves,
dearly beloved: but give place to wrath,"[326] i.e., do not under the compulsion of
wrath proceed to vengeance, but give place to wrath, i.e., do not let
your hearts be confined in the straits of impatience and cowardice so
that, when a fierce storm of passion rises, you cannot endure it; but
be ye enlarged in your hearts, receiving the adverse waves of anger in
the wide gulf of that love which "suffereth all things, beareth
all things;"[327] and so your
mind will be enlarged with wide long-suffering and patience, and will
have within it safe recesses of counsel, in which the foul smoke of
anger will be received and be diffused and forthwith vanish away; or
else the passage may be taken in this way: we give place to wrath, as
often as we yield with humble and tranquil mind to the passion of
another, and bow to the impatience of the passionate, as if we
admitted that we deserved any kind of wrong. But those who twist the
meaning of the perfection of which the Apostle speaks so as to make
out that those give place to anger, who go away from a man in a rage,
seem to me not to cut off but rather to foment the incitement to
quarrelling, for unless a neighbour's wrath is overcome at once by
amends being humbly made, a man provokes rather than avoids it by his
flight. And there is something like this that Solomon says: "Be
not hasty in thy spirit to be wroth, for anger reposes in the bosom of
fools;" and: "Be not quick to rush into a quarrel, lest thou
repent thereof at the last."[328]
For he does not blame a hasty exhibition of quarrelling and anger in
such a way as to praise a tardy one. In the same way too must this be
taken: "A fool declares his anger in the very same hour, but a
prudent man hides his shame."[329] For he does not lay it down that a
shameful outburst of anger ought to be hidden by wise men in such a
way that while he blames a speedy outburst of anger he fails to forbid
a tardy one, as certainly, if owing to human weakness it does burst
forth, he means that it should be hidden for this reason, that while
for the moment it is wisely covered up, it may be destroyed forever.
For the nature of anger is such that when it is given room it
languishes and perishes, but if openly exhibited, it burns more and
more. The hearts then should be enlarged and opened wide, lest they
be confined in the narrow straits of cowardice, and be filled with the
swelling surge of wrath, and so we become unable to receive what the
prophet calls the "exceeding broad" commandment of God in
our narrow heart, or to say with the prophet: "I have run the way
of thy commandments for thou hast enlarged my heart."[330] For that long-suffering is wisdom
we are taught by very clear passages of Scripture: for "a man who
is long-suffering is great in prudence; but a coward is very
foolish."[331] And therefore
Scripture says of him who to his credit asked the gift of wisdom from
the Lord: "God gave Solomon wisdom and prudence exceeding much,
and largeness of heart as the sand of the sea for multitude."[332]
How friendships entered upon by conspiracy cannot
be lasting ones.
THIS too has been often proved by many experiments; viz., that those
who entered the bonds of friendship from a beginning of conspiracy,
cannot possibly preserve their harmony unbroken; either because they
tried to keep it not out of their desire for perfection nor because of
the sway of Apostolic love, but out of earthly love, and because of
their wants and the bonds of their agreement; or else because that
most crafty foe of ours hurries them on the more speedily to break the
chains of their friendship in order that he may make them breakers of
their oath. This opinion then of the most prudent men is most
certainly established; viz., that true harmony and undivided union can
only exist among those whose life is pure, and who are men of the same
goodness and purpose.
Thus much the blessed Joseph discoursed in his spiritual talk on
friendship, and fired us with a more ardent desire to preserve the
love of our fellowship as a lasting one.
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