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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 neigh-bout. The third is for him to recognize that
everything, even what he deems useful ant 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." 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 of man which He had taken, said: "I am not come to do Mine own
will, but the will of Him that sent Me?" 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." 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;" 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." 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," 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," 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?
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