lectures11-13-第6部分

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feeling　for　my　family　and　friends〃；〃I　spoke　at　once　to　a　person



with　whom　I　had　been　angry〃；〃I　felt　for　every　one；　and　loved　my



friends　better〃；〃I　felt　every　one　to　be　my　friend〃；these　are



so　many　expressions　from　the　records　collected　by　Professor



Starbuck。＇165＇







＇165＇　Op。　cit。；　p。　127。















〃When；〃　says　Mrs。　Edwards；　continuing　the　narrative　from　which　I



made　quotation　a　moment　ago；　〃I　arose　on　the　morning　of　the



Sabbath；　I　felt　a　love　to　all　mankind；　wholly　peculiar　in　its



strength　and　sweetness；　far　beyond　all　that　I　had　ever　felt



before。　　The　power　of　that　love　seemed　inexpressible。　　I　thought；



if　I　were　surrounded　by　enemies；　who　were　venting　their　malice



and　cruelty　upon　me；　in　tormenting　me；　it　would　still　be



impossible　that　I　should　cherish　any　feelings　towards　them　but



those　of　love；　and　pity；　and　ardent　desires　for　their　happiness。　



I　never　before　felt　so　far　from　a　disposition　to　judge　and



censure　others；　as　I　did　that　morning。　　I　realized　also；　in　an



unusual　and　very　lively　manner；　how　great　a　part　of　Christianity



lies　in　the　performance　of　our　social　and　relative　duties　to　one



another。　　The　same　joyful　sense　continued　throughout　the　daya



sweet　love　to　God　and　all　mankind。〃















Whatever　be　the　explanation　of　the　charity；　it　may　efface　all



usual　human　barriers。＇166＇







＇166＇　The　barrier　between　men　and　animals　also。　　We　read　of



Towianski；　an　eminent　Polish　patriot　and　mystic；　that　〃one　day



one　of　his　friends　met　him　in　the　rain；　caressing　a　big　dog　which



was　jumping　upon　him　and　covering　him　horribly　with　mud。　　On



being　asked　why　he　permitted　the　animal　thus　to　dirty　his



clothes；　Towianski　replied：　　'This　dog；　whom　I　am　now　meeting　for



the　first　time；　has　shown　a　great　fellow…feeling　for　me；　and　a



great　joy　in　my　recognition　and　acceptance　of　his　greetings。　



Were　I　to　drive　him　off；　I　should　wound　his　feelings　and　do　him　a



moral　injury。　　It　would　be　an　offense　not　only　to　him；　but　to　all



the　spirits　of　the　other　world　who　are　on　the　same　level　with



him。　　The　damage　which　he　does　to　my　coat　is　as　nothing　in



comparison　with　the　wrong　which　I　should　inflict　upon　him；　in



case　I　were　to　remain　indifferent　to　the　manifestations　of　his



friendship。　　We　ought；'　he　added；　'both　to　lighten　the　condition



of　animals；　whenever　we　can；　and　at　the　same　time　to　facilitate



in　ourselves　that　union　of　the　world　of　all　spirits；　which　the



sacrifice　of　Christ　has　made　possible。'〃　Andre　Towianski；



Traduction　de　l'Italien；　Turin；　1897　（privately　printed）。　　I　owe



my　knowledge　of　this　book　and　of　Towianski　to　my　friend　Professor



W。　Lutoslawski；　author　of　〃Plato's　Logic。〃















Here；　for　instance；　is　an　example　of　Christian　non…resistance



from　Richard　Weaver's　autobiography。　　Weaver　was　a　collier；　a



semi…professional　pugilist　in　his　younger　days；　who　became　a　much



beloved　evangelist。　　Fighting；　after　drinking；　seems　to　have　been



the　sin　to　which　he　originally　felt　his　flesh　most　perversely



inclined。　　After　his　first　conversion　he　had　a　backsliding；　which



consisted　in　pounding　a　man　who　had　insulted　a　girl。　　Feeling



that；　having　once　fallen；　he　might　as　well　be　hanged　for　a　sheep



as　for　a　lamb；　he　got　drunk　and　went　and　broke　the　jaw　of　another



man　who　had　lately　challenged　him　to　fight　and　taunted　him　with



cowardice　for　refusing　as　a　Christian　man；I　mention　these



incidents　to　show　how　genuine　a　change　of　heart　is　implied　in　the



later　conduct　which　he　describes　as　follows：







〃I　went　down　the　drift　and　found　the　boy　crying　because　a



fellow…workman　was　trying　to　take　the　wagon　from　him　by　force。　　I



said　to　him：







〃'Tom；　you　mustn't　take　that　wagon。'







〃He　swore　at　me；　and　called　me　a　Methodist　devil。　　I　told　him



that　God　did　not　tell　me　to　let　him　rob　me。　　He　cursed　again；　and



said　he　would　push　the　wagon　over　me。







〃'Well；'　I　said；　'let　us　see　whether　the　devil　and　thee　are



stronger　than　the　Lord　and　me。'







〃And　the　Lord　and　I　proving　stronger　than　the　devil　and　he；　he



had　to　get　out　of　the　way；　or　the　wagon　would　have　gone　over　him。







So　I　gave　the　wagon　to　the　boy。　　Then　said　Tom：







〃'I've　a　good　mind　to　smack　thee　on　the　face。'







〃'Well；'　I　said；　'if　that　will　do　thee　any　good；　thou　canst　do



it。'　So　he　struck　me　on　the　face。







〃I　turned　the　other　cheek　to　him；　and　said；　'Strike　again。'







〃He　struck　again　and　again；　till　he　had　struck　me　five　times。　I



turned　my　cheek　for　the　sixth　stroke；　but　he　turned　away　cursing。







I　shouted　after　him：　　'The　Lord　forgive　thee；　for　I　do；　and　the



Lord　save　thee。'







〃This　was　on　a　Saturday；　and　when　I　went　home　from　the　coal…pit



my　wife　saw　my　face　was　swollen；　and　asked　what　was　the　matter



with　it。　　I　said：　　'I've　been　fighting；　and　I've　given　a　man　a



good　thrashing。'







〃She　burst　out　weeping；　and　said；　'O　Richard；　what　made　you



fight？'　Then　I　told　her　all　about　it；　and　she　thanked　the　Lord　I



had　not　struck　back。







〃But　the　Lord　had　struck；　and　his　blows　have　more　effect　than



man's。　　Monday　came。　　The　devil　began　to　tempt　me；　saying：　　'The



other　men　will　laugh　at　thee　for　allowing　Tom　to　treat　thee　as　he



did　on　Saturday。'　I　cried；　'Get　thee　behind　me；　Satan；'and　went



on　my　way　to　the　coal…pit。







〃Tom　was　the　first　man　I　saw。　　I　said　'Good…morning；'　but　got　no



reply。







〃He　went　down　first。　　When　I　got　down；　I　was　surprised　to　see　him



sitting　on　the　wagon…road　waiting　for　me。　　When　I　came　to　him　he



burst　into　tears　and　said：　　'Richard；　will　you　forgive　me　for



striking　you？'







〃'I　have　forgiven　thee；'　said　I；　'ask　God　to　forgive　thee。　　The



Lord　bless　thee。'　I　gave　him　my　hand；　and　we　went　each　to　his



work。〃＇167＇







＇167＇　J。　Patterson's　Life　of　Richard　Weaver；　pp。　66…68；　abridged。















〃Love　your　enemies！〃　　Mark　you；　not　simply　those　who　happen　not



to　be　your　friends；　but　your　ENEMIES；　your　positive　and　active



enemies。　　Either　this　is　a　mere　Oriental　hyperbole；　a　bit　of



verbal　extravagance；　meaning　only　that　we　should；　as　far　as　we



can；　abate　our　animosities；　or　else　it　is　sincere　and　literal。　



Outside　of　certain　cases　of　intimate　individual　relation；　it



seldom　has　been　taken　literally。　　Yet　it　makes　one　ask　the



question：　　Can　there　in　general　be　a　level　of　emotion　so



unifying；　so　obliterative　of　differences　between　man　and　man；



that　even　enmity　may　come　to　be　an　irrelevant　circumstance　and



fail　to　inhibit　the　friendlier　interests　aroused？　　If　positive



well…wishing　could　attain　so　supreme　a　degree　of　excitement；



those　who　were　swayed　by　it　might　well　seem　superhuman　beings。　



Their　life　would　be　morally　discrete　from　the　life　of　other　men；



and　there　is　no　saying；　in　the　absence　of　positive　experience　of



an　authentic　kindfor　there　are　few　active　examples　in　our



scriptures；　and　the　Buddhistic　examples　are　legendary；＇168＇what



the　effects　might　be：　　they　might　conceivably　transform　the



world。







＇168＇　As　where　the　future　Buddha；　incarnated　as　a　hare；　jumps



into　the　fire　to　cook　himself　for　a　meal　for　a　beggarhaving



previously　shaken　himself　three　times；　so　that　none　of　the



insects　in　his　fur　should　perish　with　him。















Psychologically　and　in　principle；　the　precept　〃Love　your　enemies〃



is　not　self…contradictory。　　It　is　merely　the　extreme　limit　of　a



kind　of　magnanimity　with　which；　in　the　shape　of　pitying　tolerance



of　our　oppressors；　we　are　fairly　familiar。　Yet　if　radically



followed；　it　would　involve　such　a　breach　with　our　instinctive



springs　of　action　as　a　whole；　and　with　the　present　world's



arrangements；　that　a　critical　point　would　practically　be　passed；



and　we　should　be　born　into　another　kingdom　of　being。　　Religious



emotion　makes　us　feel　that　other　kingdom　to　be　close　at　hand；



within　our　reach。







The　inhibition　of　instinctive　repugnance　is　proved　not　only　by



the　showing　of　love　to　enemies；　but　by　the　showing　of　it　to　any



one　who　is　personally　loathsome。　　In　the　annals　of　saintliness　we



find　a　curious　mixture　of　motives　impelling　in　this　direction。　



Asceticism　plays　its　part；　and　along　with　charity　pure　and



simple；　we　find　humility　or　the　desire　to　disclaim　distinction



and　to　grovel　on　the　common　level　before　God。　　Certainly　all



three　principles　were　at　work　when　Francis　of　Assisi　and　Ignatius



Loyola　exchanged　their　garments　with　those　of　filthy　beggars。　



All　three　are　at　work　when　religious　persons　consecrate　their



lives　to　the　care　of　leprosy　or　other　peculiarly　unpleasant



diseases。　　The　nursing　of　the　sick　is　a　function　to　which　the



religious　seem　strongly　drawn；　even　apart　from　the　fact　that



church　traditions　set　that　way。　　But　in　the　annals　of　this　sort



of　charity　we　find　fantastic　excesses　of　devotion　recorded　which



are　only　explicable　by　the　frenzy　of　self…immolation



simultaneously　aroused。　　Francis　of　Assisi　kisses　his　lepers；



Margaret　Mary　Alacoque；　Francis　Xavier；　St。　　John　of　God；　and



others　are　said　to　have　cleansed　the　sores　and　ulcers　of　their



patients　with　their　respective　tongues；　and　the　lives　of　such



saints　as　Elizabeth　of　Hungary　and　Madame　de　Chantal　are　full　of



a　sort　of　reveling　in　hospital　purulence；　disagreeable　to　read



of；　and　which　makes　us　admire　and　shudder　at　the　same　time。







So　much　for　the　human　love　aroused　by　t