Summary of the Morrow's Meditation
We will meditate tomorrow upon a seventh characteristic of Christian charity, which is indulgence, and we shall see: 1st, that we ought never to think evil of our neighbor unless the evil be proved; 2nd, we ought never to speak evil of him unless the evil be known, or there is some useful reason to induce us to speak of it. We will then make the resolution: 1st, to entertain, in regard to our neighbor, an indulgent disposition which will make us delight in always thinking well of him, and to correct the critical or censorious spirit in which we indulge; 2nd, to watch over all our words, in order not to allow a single one to pass our lips which may wound charity, or which we would wish should not be said of us. Our spiritual nosegay shall be the words of St. James: "If any man offend not in word, the same is a perfect man" (James iii. 2).
Meditation for the Morning
Let us adore Our Lord repeating several times in the gospel the precept of charity. It is a proof of the great desire He has to see us avoid all that may wound this divine virtue; it is the condemnation of the license which we so often permit ourselves to commit in thinking and speaking evil of our neighbor. Let us thank Him for the kind sentiments He has for us all.
FIRST POINT
We ought never to Think Evil of our Neighbor unless the Evil be Proved.
"Charity," says the Apostle, "thinketh no evil" (I. Cor. xiii. 5). Far from allowing ourselves to indulge in unfavorable judgments in regard to our neighbor, to suspect his intentions and his defects, it delights in thinking all the good that is possible in regard to him. It only believes the evil which is incontestably proved of him; and even, unless our position obliges us to conduct ourselves in a different manner, it conceals it, excuses it, and believes as little as possible of it. Very different are the critical, censorious spirits who are always ready to think evil and to give an evil interpretation to everything. They are presumptuous men, who think themselves wiser and better informed than others, who set up a tribunal within themselves, whence they judge everything, cut everything short, pronounce sentences without appeal respecting both persons and things. They do not think anything good except what they have done themselves, and cast blame in full measure upon everything that is done and said by others. Hence such numerous evils springing up in society and in families; forgetfulness of respect towards superiors, of consideration towards equals, and of those sweet relationships of charity and mutual esteem which form the charm of life; such persons can do nothing but discredit others, and lower them by rash judgments, not remembering that rash judgments, in serious matters, are a mortal sin. Therefore God has a horror of these universal censors, who fancy that they alone are possessed of wisdom and common sense; He curses them (Is. v. 21). Have we not many reproaches to address to ourselves on this head? Are we not easily led to think evil of our neighbor, to conceive suspicions of him, to form rash judgments, and to give vent to them in our conversations?
SECOND POINT
We ought Never to Speak Evil of our Neighbor unless the Evil be Known, and unless we have some Useful Reason for Speaking of it.
To speak evil of our neighbor, or to calumniate him, is a vice which excites the hatred of God (Rom. i. 30). It is an evil which St. Paul declares to be as worthy of reprobation as is theft (I. Cor. vi. 10). It is even something worse than theft, because the reputation which the calumniator takes away is of a much higher order and is worth far more than all the treasures which are stolen by a thief. Lastly, it is an ignoble product of the worst kind of propensities; and of what propensities! Sometimes it is of pride, which fancies that it raises itself in proportion as it lowers others, and which flatters itself interiorly to be, or to make itself believed to be, better than those who are calumniated; sometimes it is a low kind of jealousy, which tries to obscure the splendor of everything which effaces it, and thinks others worthy of blame only because they are praised; at other times it is concealed hatred, which sheds upon words the bitterness hidden in the heart; a miserable vanity, which endeavors to make itself valued at the expense of others, and is very glad if, with enough malice to calumniate, it joins enough of wit to give pleasure; a harmful weakness, which cannot keep back a single word; a cold piece of barbarity, which strikes a person who is absent: considerations which led St. Augustine expressly to forbid this vice at his table by means of an inscription engraved upon the wall. Let us examine whether we have the same horror of calumny that this great saint entertained. There are very few, even amongst Christians, says St. Paulinus, who completely uproot the habit of this vice out of their heart. It might be said that many people cannot say anything but what is evil of their neighbor, and that no conversation has any charm for them unless some one or other is torn to pieces, some reputation or other immolated (St. Paulinus, Ep. ad Celant.). Are we not of that number?
Resolutions and spiritual nosegay as above.