There is another form of enmity or hatred that runs not to blows but to words. Herein is evil, not because of any bodily injury wrought, of which there is none, but because of the diabolical spirit that manifests itself, a spirit reproved by God and which, in given circumstances, is ready to resort to physical injury and even to the letting of blood. There can be no doubt that hatred in itself is forbidden by this commandment, for "whosoever hateth his brother is a murderer," according to St. John. It matters little, therefore, whether such hatred be in deeds or in words; the malice is there and the sin is consummated. A person, too weak to do an enemy bodily harm, may often use his or her tongue to better effect than another could his fists, and the verbal outrage thus committed may be worse than a physical one.
It is not even necessary that the spirit of enmity show itself at all on the outside for the incurring of such guilt as attends the violation of this commandment. It is sufficient that it possess the soul and go no farther than a desire to do harm. This is the spirit of revenge, and it is none the less sinful in the eyes of God because it lacks the complement of exterior acts. It is immoral to nourish a grudge against a fellow-man. Such a spirit only awaits an occasion to deal a blow, and, when that occasion shows itself, will be ready, willing and anxious to strike. The Lord refuses the gifts and offerings and prayers of such people as these; they are told to go and become reconciled with their brother and lay low the spirit that holds them; then, and only then, will their offerings be acceptable.
Even less than this suffices to constitute a breach of the Fifth Commandment. It is the quality of such passions as envy and jealousy to sometimes be content with the mere thought of injury done to their object, without, even going so far as to desire to work the evil themselves. These passions are often held in check for a time; but, in the event of misfortune befalling the hated rival, there follows a sense of complacency and satisfaction which, if entertained, has all the malice of mortal sin. If, on the contrary, the prosperity of another inspire us with a feeling of regret and sadness, which is deliberately countenanced and consented to, there can be no doubt as to the grievous malice of such a failing.
Finally recklessness may be the cause of our harming another. It is a sound principle of morals that one is responsible for his acts in the measure of his foreseeing, and consenting to, the results and consequences. But there is still another sound principle according to which every man is accountable, at least indirectly, for the evil consequences of his actions, even though they be unforeseen and involuntary, in the measure of the want of ordinary human prudence shown in his conduct. A man with a loaded revolver in his hand may not have any design on the lives of his neighbors; but if he blazes away right and left, and happens to fill this or that one with lead, he is guilty, if he is in his right mind; and a sin, a mortal sin, is still a sin, even if it is committed indirectly. Negligence is often culpable, and ignorance frequently a sin.
Naturally, just as the soul is superior to the body, so evil example, scandal, the killing of the soul of another is a crime of a far greater enormity than the working of injury unto the body. Scandal comes properly under the head of murder; but it is less blood than lust that furnishes it with working material. It will therefore be treated in its place and time.
[CHAPTER LXXV.]
OUR ENEMIES.
WHAT is an enemy? A personal, an individual enemy is he who has done us a personal injury. The enemy, in a general or collective sense, are they—a people, a class or party—who are opposed to our interests, whose presence, doings or sayings are obnoxious to us for many natural reasons. Concerning these latter, it might be said that it is natural, oftentimes necessary and proper, to oppose them by all legitimate means. This opposition, however lawful, is scarcely ever compatible with any high degree of charity or affection. But whatever of aversion, antipathy or even hatred is thereby engendered, it is not of a personal nature; it does not attain the individual, but embraces a category of beings as a whole, who become identified with the cause they sustain and thereby fall under the common enmity. The law that binds us unto love of our enemy operates only in favor of the units, and not of the group as a group.
Hatred, aversion, antipathy, such as divides peoples, races and communities, is one, though not the highest, characteristic of patriotism; it may be called the defect of a quality. When a man is whole-souled in a cause, he will brook with difficulty any system of ideas opposed to, and destructive of, his own. Anxious for the triumph of what he believes the cause of right and justice, he will rejoice over the discomfiture of his rivals and the defeat of their cause. Wars leave behind an inheritance of hatred; persecution makes wounds that take a long time to heal. The descendants of the defeated, conquered or persecuted will-look upon the generations of their fathers' foes as typifying oppression, tyranny and injustice, will wish them all manner of evil and gloat over their downfall. Such feelings die hard. They spring from convictions. The wounds made by injustice, fancied or real, will smart; and just as naturally will men retain in their hearts aversion for all that which, for them, stands for such injustice. This is criminal only when it fails to respect the individual and become personal hate.
Him who has done us a personal injury we must forgive. Pardon drives hatred out of the heart. Love of God is incompatible with personal enmity; therefore such enmity must be quelched. He who says he loves God and hates his brother is a liar, according to divine testimony. What takes the place of this hate? Love, a love that is called common love, to distinguish it from that special sort of affection that we have for friends. This is a general kind of love that embraces all men, and excludes none individually. It forbids all uncharity towards a man as a unit, and it supposes a disposition of the soul that would not refuse to give a full measure of love and assistance, if necessity required it. This sort of love leaves no room for hatred of a personal nature in the heart.
Is it enough to forgive sincerely from the heart? It is not enough; we must manifest our forgiveness, and this for three good reasons: first, in order to secure us against self-illusion and to test the sincerity of our dispositions; secondly, in order to put an end to discord by showing the other party that we hold no grudge; lastly, in order to remove whatever scandal may have been given by our breach of friendship. The disorder of enmity can be thoroughly cured and healed only by an open renewal of the ties of friendship; and this is done by the offering and acknowledgment of the signs of friendship.