HUMILITY IN
OUR DEALINGS WITH OUR NEIGHBOUR IS A MEANS OF
ATTAINING TO LOVE FOR OUR NEIGHBOUR
Love for our neigbour is preceded and accompanied by humility in our
human relationships. Hatred towards our neighbour is preceded by
condemnation and criticism of him, detraction and disparagement,
slander and backbiting, scorn for him, otherwise pride.
Holy monks constantly remembered Christ's words:
Truly I tell you, when you did it to one of the least of these My
brethren, you did it to Me. They did not stop to consider whether their
neighbour deserved their respect or not: they paid no attention to his
numerous and obvious defects. Their attention was taken up with seeing
that they did not somehow fail to realize that our neighbour is the
image of God, and that Christ accepts what we do to our neighbour as if
it were done to Him.
The proud fallen angel hates this notion and does
all in his power to filch it from the Christian. This notion is foreign
to the carnal and animal outlook of fallen human nature, and special
attention is required to retain it in the memory. It requires
considerable spiritual effort and it requires the cooperation of divine
grace for the heart damaged by sin to grasp this notion so as to have
it constantly in mind, in our relations with our brethren. But when by
the mercy of God we grasp this notion, it becomes a source of the
purest love for our neighbour, a love for all equally. Such love has a
single cause the Christ Who is honoured and loved in every
neighbour.
The realization of this truth becomes a source of
the sweetest compunction, of the most fervent, undistracted, most
concentrated prayer. Holy Abba Dorotheus used to say to his disciple,
St. Dositheus, whenever he was overcome by anger: 'Dositheus! You get
angry, and are you not ashamed that you get angry and offend your
brother? Do you not realize that he is Christ and that you offend
Christ?'
The great Saint Apollos often used to tell his
disciples regarding the reception of strange brethren who came to him
that they must be given honour with a prostration to the earth. In
bowing to them we bow not to them but to God. 'Have you seen your
brother? You have seen the Lord your God. This,' he said, 'we have
received from Abraham. And that we must welcome and show hospitality to
the brethren we have learnt from Lot who urged (persuaded) the Angels
to spend the night at his housed
This way of thought and behaviour was adopted by all
the monks of Egypt, the very first in all the world in monastic
proficiency and gifts of the Holy Spirit. These monks were deemed
worthy of being foreseen and foretold by the Prophet:
Men of prayer will come from Egypt, predicted Saint David of the
Egyptian monks.
St. Cassian the Roman, an ecclesiastical writer of
the fourth century, relates the following: 'When we (St. Cassian and
his friend in the Lord St. Germanus), wishing to learn the rules of the
elders, arrived from the region of Syria in the province of Egypt, we
were astonished to find that they received us there with extraordinary
kindness. Moreover they never observed the rule for the use of food,
for which a fixed hour is appointed, contrary to what we had learnt in
the Palestinian monasteries. Wherever we went the regular fast for that
day was relaxed, with the exception of the canonical (Church) fast on
Wednesdays and Fridays. We asked one of the elders: "Why do you all
without distinction disregard the daily fasting?" He replied: "Fasting
is always with me. but you I must send away eventually and I cannot
always have you with me. Although fasting is beneficial and constantly
necessary, yet it is a gift and a voluntary sacrifice, whereas the
observance of love in a practical way is an invariable duty required by
the commandment I receive Christ in your person, and I must show
Him wholehearted hospitality; but when I have seen you off after
showing the love of which He is the cause. I can make up for the
relaxation by increased fasting in solitude. Can the wedding guests
fast while the bridegroom is with them? But when the bridegroom is
taken away from them, then they will fast lawfully".
While living in a monastery with brethren, regard
only yourself as a sinner and all the brethren without exception as
Angels. Prefer all to yourself. When your neighbour is preferred to
you, rejoice at it and approve it as a most just act. You will easily
attain to such an attitude of soul if you avoid close acquaintanceship
and familiarity. On the other hand, if you allow yourself to be free
and easy and familiar with people you will never reach the outlook of
the saints and will never be able to say and feel sincerely with the
Apostle Paul: Christ Jesus came into the world to save sinners, of whom
I am first.
Through humility in your dealings with your
neighbour, and through love for your neighbour, hardness and
callousness is expelled from the heart. It is rolled away like a heavy
rock from the entrance to a tomb, and the heart revives for spiritual
relations with God for which it has been hitherto dead. A new vista
opens to the gaze of the mind: the multitudinous wounds of sin with
which the whole of fallen nature is riddled. It begins to confess its
wretched state to God and implore Him for mercy. The heart assists the
mind with mourning and compunction. This is the beginning of true
prayer.
On the other hand, the prayer of a resentful person
St. Isaac the Syrian compares with sowing on rock. The same must be
said of the prayer of one who condemns and despises his neighbour. God
not only does not attend to the prayer of one who is proud and angry,
but He even permits a person praying in such a state of soul to undergo
various most humiliating temptations so that by being struck and
oppressed by them he may resort to humility in his relations with his
neighbour and to love for his neighbour.
Prayer is the practical expression of a monk's love
for God.
Endnotes:
The carnal and human point of view has no authority
or power here. PERFECT LOVE casts out fear and restores spiritual
vision. We must make our vision of Christ so clear that nothing is left
of the self or the 'old man'.
Mat. 25:40.
In mind: lit. 'In memory.'
Gen. 18. ' Gen. 19.
Men of prayer. So the Slavonic. The Greek may be rendered
Elders' or 'Ambassadors'. Hence: Representatives, Intercessors.
Ps. 67:32.
St Cassian, Bk. 5. On Gluttony, Ch. 24. Mark 2:19.
1 Tim. 1:15.
Ch. 89 (Russ.) Actually St. Isaac calls it 'sowing
in the sea’.
Ladder, 28:33.