Up to this point, we have talked about the duties
of a Christian in relation to himself. Now, let us examine his obligations in
relation to others.
The first element for a proper relationship with
other people is justice. Without this basic element, even one's goodness can
turn out to be useless - if partiality and one-sidedness appear in it instead
of truth. There are, however, marked differences in the conditions of just
relationships between people.
Legal or, loyal justice (from loi-law): This is the lowest form of just relationship, the most
wide-spread in civil and state life. A loyal person strives to precisely fulfil
state and civil laws which are mandatory for him and for others. In addition,
he usually fulfils all his personal transactions and obligations exactly and
punctually. He does not, however, go a step further than these legal norms and
boundaries, to make concessions and condescensions. This type of person can be
cold, unsympathetic and pitiless. Such a person of iniquity neither creates nor
violates laws - but will take what is his own without
concessions, even if his neighbor will suffer from this. Of course, in
our time such legally just persons are comparatively orderly, since they fulfil
their obligations honorably. For an Orthodox Christian, nevertheless, it is
clear that such a relationship is insufficient, because it is not Christian but
purely pagan.
Justice of Correctness: In the moral respect, this form of justice is
significantly higher than the previous one. We refer to a person as correct,
who in his relationships with those around him, strives to fulfil what is
necessary not only according to external laws and customs, but also according
to his conscience. Therefore, he treats everyone equally, and is peaceful,
polite and careful with all. He willingly responds to a request for a service
and tries to do everything that he has promised, often freeing other people
from difficulties by this. In comparison to dryly loyal people, it is easy and
pleasant to live and work with such correct, conscientious people. Still, this
is far from Christianity since such compassion and responsiveness is seldom
constant and faithful to itself, and it reaches a point where it fades and
dries up.
Christian justice: This is the complete type of justice - the justice of the
Christian heart. Its basic, wise, clear and comprehensible principle is
expressed in the Gospel by the words: "So then, whatever you wish that
others would do to you, even so do you also to them." (Mt.7:12). The
apostles' council repeated this in a negative form: "do not do to others
what you do not wish done to yourself." And so, do not bring any falsehood
or lie or offense or evil into life. All people are your neighbors; do not do
to them what you do not wish for yourself. Moreover, not only must we do no
evil, but we must do good, according to our
conscience, from the heart, being motivated by the Gospel law of love, mercy
and forgiveness. If you want people to treat you sincerely, then open your
heart to your neighbors. Do not be an egoist, do not consider your rights as
loyal and correct people do, rather place the welfare and good of your neighbor
above all your rights, according to the law of Christian love.
It very often happens in life that we are too
condescending to ourselves, but are too demanding and strict to our neighbors.
Christian justice speaks otherwise. The Lord said, "Why do you look at
the twig in your brother's eye, but you do not feel the beam in your own eye?
Hypocrite, first remove the beam from your own eye, and then you will see how
to remove the twig from your brother's eye." For this reason, ascetics
of Christianity, while grieving so about their own sins, being almost
pitilessly strict and demanding of themselves, were so
all-forgiving and compassionate to others, covering the faults of their
neighbors, with kindness and love. In general, the Christian rule of life
teaches us that, in such sorrowful events as arguments and misunderstandings,
we must not seek to find guilt in others, but in ourselves, in our own lusts,
obduracy, self-love and egoism. Thus, Christian justice demands from us
condescension towards others. Even this, however, is not sufficient. It calls
us to see, in every person, our own brother, a brother in Christ, a beloved
creation and image of almighty God. And no matter how a man might fall, no matter
how he darkens the image of God in himself by sins and vices, we must still
seek the spark of God in his soul... "Sins are sins, but the basis in
man is God's image...Hate sin, but love the sinner," St. John of
Kronstadt once said.
Together with respect for the person of our
neighbor, we must also exhibit trust in him. This is especially necessary when
a person who has fallen into error comes forth with the Evangelical words,
"I repent" and promises correction. How often the good intention of
such a repenting person is met with mistrust and coldness, and the good desire
for correction disappears, being replaced by anger and a destructive decision
... Who answers for the destruction of this soul? A sincere, loving Christian,
on the contrary, joyfully receives the good volition of the neighbor,
emphasizing his full trust and respect toward the repenter and, by this, often
supporting and strengthening on the right path one who is still weak and
faltering. Of course, it sometimes happens that a person who has promised to
correct himself, will either through weakness of will or through a conscious
desire to deceive, misuse the trust of the neighbor. But can this crush the
feeling of trust and good-will toward his neighbor in a believing Christian
love, of that love about which the apostle said that it "covers all
things, believes all things, hopes all things, endures
all things." (I Cor.13:7).
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