1. Perhaps some are anxious to reproach with malevolent words the zeal of a good will, and to ascribe it to fear or to cowardice, whenever a man gives way in quarrels and, though galled by injuries, takes refuge in every kind of patience out of love of peace. To refute the judgments of so depraved a mind, the admonition of the Gospel reading ought indeed to suffice. But as far as it lies in us, we set forth the substance of these matters, even if in scanty speech; and those things which the fullness of religion demands we assist with fitting prayers, out of the affection with which we are devoted to charity — although I know that from ancient habits many so serve a love that has conquered them that they ever assail with hatred whatever the care of preserving peace has suggested.
Since we may confirm this very thing which we are about to say by many testimonies of the divine Scriptures, thus in this place the Lord says: Love your enemies, do good to those who hate you (Matt. 5:44). I do not doubt that to some it seems quite idle and impossible to render love for enmities, to return favor for insults. And truly, dearly beloved, it is difficult that, when an injury is received, grief should not rage in some part of the body. But it belongs to a wise man either to bear patiently the grief that comes upon him, or to temper it with gentler remedies. But it is a boundless virtue to have conquered hatreds by benefits. For that man obtains among all others the palm of perfect virtue, who in place of poison composes cups with sweet honey. 2.
The first degree of love, therefore, is to nourish the affection of charity by friendships; but the summit of complete love is to repay hatred with love. The former is ascribed to good deeds, the latter is reckoned to the virtues. There is added moreover to the summit of perfect love that saying which declares: If your enemy is hungry, feed him; if he thirsts, give him drink; for by doing this you will heap coals of fire upon his head (Rom. 12:20). Whoever, therefore, you are, whom the injury of another's insolence disturbs, and whom grief stirred up by insults goads: if you wish to be perfect, restrain the wrath of your spirit by moderation, and by patient goodness shut out from yourself the hatreds of wicked indignation.
Or at least, if you so much desire to take vengeance, have mercy on those who do not know that the salvation of the soul hangs upon this perfection of love. Perhaps hatreds are requited with hatreds, and a reciprocal injury is offered to requite the crime. To have provoked a brother to wrath is indeed a crime; but not to have ceased when provoked is base. For thus the seeds of hatreds render most abundant fruits of iniquity, and work out the penalties of crimes; while the author of the quarrel blushes to make satisfaction to his brother, and the injured man, by a judgment just as he himself thinks, seeks vengeance for the injury inflicted. 3. Behold, dearly beloved, you have heard by what fruits the pursuits of peace rejoice; now learn by how many crimes hatreds are accused. For thus the Evangelist sets it forth, the Lord saying:
Whoever hates his brother is a murderer (1 John 3:15). See the recompense of each side. To this one, for the hatred of his brother, the stain of homicide is ascribed; for that one, vengeance is prepared in return for a small alms. Consider then and see with how great an honor of quiet and peace friendship surrounds you, how great a favor it shows you, if against enmities you strive with love. Love your enemies (Matt. 5:44). But far less is the fruit, if you love one who loves you. For he serves the character of another who loves one not loving him; but he serves his own character who loves one who loves him. To the former necessarily belongs the grace of charity, who between the two first showed the affection of love; he who loves one who loves him only pays a debt.
For there is no new merit where another's service goes before; nor is it to be ascribed to perfection where gifts are rendered for gifts, and services returned for services already given. If your enemy is hungry, feed him (Rom. 12:20). Did he say, If your friend is hungry, feed him? You are to feed your enemy; for a friend himself provides that he not be hungry: but what does your alms accomplish there, where friendship feeds the friend? 4. Yet let us see what difference there is between him who feeds a friend in need, and him who refreshes a hungry enemy. The former repays a debt of grace; the latter displays an example of mercy and virtue. It is indeed glorious to feed a needy brother, but it is stronger to come to the aid of an enemy placed in necessity.
Love your enemies. Perhaps to him whom a recent injury still strikes, these things seem not to accord with reason. But let whoever he is look to the quiet of his own life, and he will understand that to have loved an enemy is to have conquered. Yet it is beyond measure how much peril presses upon a man, when that devil, the master of strife, has armed for battle two men alike in jealous fury — he whose custom it is, for the inciting of hatreds, to carry and carry back bitter words. But when is it that such a man passes a day without tribulation, or when is it that a night departs from him without impious thought — he whom anger goads with indignation? Never indeed will he lead a life without suspicion, who must ever think of and fear the one he has injured.
With the utmost care, therefore, harsh griefs are to be tempered by the soothing medicine of words, so that the hardness of heart, chastened by zeal for peace, may soften. In this matter I judge those blessed who guard the words of their lips with a silent mouth, and, mindful of the heavenly commandments, do not exact retribution for the insult of another's voice. For hatreds cease where injury is not reckoned; nor has wrath any strength if there be lacking a second person in the contention. Thus a twofold victory awaits patience: that a man has conquered the very motions of his own spirit, and has tempered the character of another. 5. We know indeed, dearly beloved, that sometimes in a contention of words hearts sigh with lacerated ears. But he does injury to himself who keeps the words of a quarrelsome man:
he defiles himself who complains that another's words have been hurled against him. It is a full victory to be silent toward one who shouts, and not to answer one who provokes. For you have a reward both from your own patience and from your brother's cure, if the injury be consigned to oblivion; for where words follow upon words, fuel is furnished to the fire. As nothing is more base than to answer the furious, so nothing is more useful than to be silent toward those who provoke. For thus enmities grow, if, when one defends himself with words, the other accuses the first man's sayings: but there is no end to enmities, unless for a time we yield to the angry. Perhaps you say: It is no fault, if you do that which the prophet says: Set a watch, O Lord, before my mouth, and a door of restraint about my lips (Ps. 141:3).
If you do not wish to suffer injury, bind fast the plectrum of your mouth, and stop your ears, lest the words of an angry brother reach you; or at least, if they do reach you, let them be consigned to silence. Thus it comes about that the conceived fury loses its force, if, one being silent, the other alone rages. 6. Hear the Apostle saying: Love of neighbor works no evil (Rom. 13:10). Do you wish to know what that evil is which shuts out the grace of brotherly love? Hatreds, brawls, animosities, quarrels, rivalries, which defame the whole course of the present life. From this evil, therefore, he is set free who serves charity; nor has the ruin of vices any place in him who, having trampled hatreds underfoot, keeps intact the affection of charity. Behold, the Evangelist adds an increase of love, saying:
Love your neighbor as yourself (Matt. 22:39). Let us see who this neighbor is, whom the Evangelist commends with such zeal. The prophet did not so set forth the degree of kinship or the bond of blood as to exclude strangers from the grace of brotherly love. Your neighbor is every man who is joined to you by the same law of Christianity; he is your neighbor who does not seem alien from the fellowship of the Church; he is your neighbor, whoever is a neighbor of Christ. He, therefore, who loves his neighbor, loves God. Thus he who loves God ought to reverence the neighbor of his Christ. The prophet, praising brotherly union, says: Behold, how good and how pleasant it is for brethren to dwell together in one (Ps. 133:1)!
What good is there in the life of man, except peace, under which all things that are honorable prosper and all things religious are nourished? What is more pleasant than that all nations should serve the one God in peace, and that the prayers of all peoples should join together in the praise of the one Lord? To dwell together in one is this: to believe in one God, and faithfully to abide in the one Son of God. This is the union useful and pleasant for mortals: that we do not divide, as the heretics do, the Father from the Son, nor the Son from the Father, nor the Holy Spirit from both; but that we believe these three names, distinguished by persons, to rejoice in the fellowship of one Godhead. Thus it comes about that, when they have come together in one, there is in the Church no dissension of charity. 7. Let us therefore always shun hatreds, dearly beloved:
but that we may be able to shun hatreds, before all else let us shun the causes of hatreds. In the first place let envy cease, which kindles the minds of the human spirit to every quarrel. Let no one, in comparison with another's person, defame his birth; and there will be none whom the insolence of his own mouth accuses. Above all it must be guarded against, lest anything grow through the contention of animosity. For an incurable enmity is wont to descend from contention. In this matter patience is needed, which you will obey not without the fruit of your own salvation. For as a heavy guilt of grievous sin remains upon him who inflicts injury on a brother, so a very great crown of virtue protects you, if you are not angered at an injury received.
For that is an affection full of love, if, having blotted out insults, you have mercy on the weaknesses of others. We know that to some it is deemed glorious to watch with benign eyes the punishments of bodies or the losses of pitiable fortunes. But if there are any such, let them hear the Lord saying: Pray for those who slander you (Matt. 5:44). Many, having received an injury, prepare a reciprocal insult, and await, with a marauding mind, a place for vengeance. And where is that which the Lord says: Rendering to no one evil for evil (Rom. 12:17)? And lest wrath should claim anything for itself, He even took away the hope of the power of revenge, when He says: Vengeance is mine, I will repay, says the Lord (ibid. 19).
Let each one therefore forgive his brother from his whole heart. Let no one recall an injury; let no one, while wrath persists, seek vengeance. Let your conversations with your enemy always be gentle, but pure: let detractions cease, and quarrels will cease. Thus it is that your enemy is loved by you, if you add no causes by which he may always be inflamed to anger.