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| Chapter XLVIII. The argument for restraining anger is given again. Then the three classes of those who receive wrongs are set forth; to the most perfect of which the Apostle and David are said to have attained. He takes the opportunity to state the difference between this and the future life.
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Chapter XLVIII.
The argument for restraining anger is given again.
Then the three classes of those who receive wrongs are set forth; to
the most perfect of which the Apostle and David are said to have
attained. He takes the opportunity to state the difference
between this and the future life.
242. We wish if we
can to point out three classes of men who receive wrongs in holy
Scripture. One of these forms the class of those whom the sinner
reviles, abuses, rides over rough-shod.332
| 332
“inequitat.” Ed. Med. has
“inquietat.” | And just because justice fails
them, shame grows, pain increases. Very many of my own order, of
my own number, are like these. For if any one does me, who am
weak, an injury, perhaps, though I am weak, I may forgive the wrong
done me. If he charges me with an offence I am not such an one as
to be content with the witness of my own conscience, although I know I
am clear of what he brings against me; but I desire, just because I am
weak, to wash out the mark of my inborn shame. Therefore I demand
eye for eye, and tooth for tooth, and repay abuse with
abuse.
243. If, however, I am one who is advancing,
although not yet perfect, I do not return the reproaches; and if he
breaks out into abuse, and fills my ears with reproaches, I am silent
and do not answer.
244. But if I am perfect (I say this only by
way of example, for in truth I am weak), if, then, I am perfect, I
bless him that curses me, as Paul also blessed, for he says:
“Being reviled we bless.”333
He
had heard Him Who says: “Love your enemies, pray for them
which despitefully use you and persecute you.”334
And so Paul suffered persecution
and endured it, for he conquered and calmed his human feelings for the
sake of the reward set before him, namely, that he should become a son
of God if he loved his enemies.
245. We call show, too, that holy David was
like to Paul in this same class of virtue. When the son of Shimei
cursed him, and charged him with heavy offences, at the first he was
silent and humbled himself, and was silent even about his good deeds,
that is, his knowledge of good works. Then he even asked to be
cursed; for when he was cursed he hoped to gain divine pity.335
246. But see how he stored up humility and
justice and prudence so as to merit grace from the Lord! At first
he said: “Therefore he cursed me, because the Lord hath
said unto him that he should curse.”336
Here we have humility; for he
thought that those things which are divinely ordered were to be endured
with an even mind, as though he were but some servant lad. Then
he said: “Behold my son, which came forth of my bowels,
seeketh my life.”337
Here we
have justice. For if we suffer hard things at the hand of our own
family, why are we angry at what is done to us by strangers?
Lastly he says: “Let him alone that he may curse, for the
Lord hath bidden him. It may be that the Lord will look on my
humiliation and requite me good for this cursing.”338
So he bore not only the abuse,
but left the man unpunished when throwing stones and following
him. Nay, more, after his victory he freely granted him pardon
when he asked for it.
247. I have written this to show that holy
David, in true evangelical spirit, was not only not offended, but was
even thankful to his abuser, and was delighted rather than angered by
his wrongs, for which he thought some return would be granted to
him. But, though perfect, he sought something still more
perfect. As a man he grew hot at the pain of his wrongs, but like
a good soldier he conquered, he endured like a brave wrestler.
The end and aim of his patience was the expectation of the fulfilment
of the promises, and therefore he said: “Lord, make me to
know mine end and the measure of my days, what it is: that I may
know what is wanting to me.”339
He
seeks, then, that end of the heavenly promises, when each one shall
arise in his own order: “Christ the firstfruits, then they
that are Christ’s who have believed in His coming. Then
cometh the end.”340
For when the
kingdom is delivered up to God, even the Father, and all the powers are
put down, as the Apostle says, then perfection begins. Here,
then, is the hindrance, here the weakness of the perfect; there full
perfection. Thus it is he asks for those days of eternal life
which are, and not for those which pass away, so that he may know what
is wanting to
him, what is
the land of promise that bears everlasting fruits, which is the first
mansion in his Father’s house, which the second, which the third,
wherein each one will rest according to his merits.
248. We then must strive for that wherein is
perfection and wherein is truth. Here is the shadow, here the
image;341
there the truth. The shadow is in
the law, the image in the Gospel, the truth in heaven. In old
times a lamb, a Calf was offered; now Christ is offered. But He
is offered as man and as enduring suffering. And He offers
Himself as a priest to take away our sins, here in an image, there in
truth,342
| 342 Cf. St. Amb.
Enarr. in Ps. xxxix. [xxxviii.]. | where with the Father He intercedes for
us as our Advocate. Here, then, we walk in an image, we see in an
image; there face to face where is full perfection. For all
perfection rests in the truth.E.C.F. INDEX & SEARCH
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