CHAPTER XIX.
Of Real Friendship.
DO you, my child, love every one with the pure love of charity, but have no friendship save with those whose intercourse is good and true, and the purer the bond which unites you so much higher will your friendship be. If your intercourse is based on science it is praiseworthy, still more if it arises from a participation in goodness, prudence, justice and the like; but if the bond of your mutual liking be charity, devotion and Christian perfection, God knows how very precious a friendship it is! Precious because it comes from God, because it tends to God, because God is the link that binds you, because it will last for ever in Him. Truly it is a blessed thing to love on earth as we hope to love in Heaven, and to begin that friendship here which is to endure for ever there. I am not now speaking of simple charity, a love due to all mankind, but of that spiritual friendship which binds souls together, leading them to share devotions and spiritual interests, so as to have but one mind between them. Such as these may well cry out, "Behold, how good and joyful a thing it is, brethren, to dwell together in unity!" Even so, for the "precious ointment" of devotion trickles continually from one heart to the other, so that truly we may say that to such friendship the Lord promises His Blessing and life for evermore.
To my mind all other friendship is but as a shadow with respect to this, its links mere fragile glass compared to the golden bond of true devotion. Do you form no other friendships. I say "form," because you have no right to cast aside or neglect the natural bonds which draw you to relations, connexions, benefactors or neighbours. My rules apply to those you deliberately choose to make. There are some who will tell you that you should avoid all special affection or friendship, as likely to engross the heart, distract the mind, excite jealousy, and what not. But they are confusing things. They have read in the works of saintly and devout writers that individual friendships and special intimacies are a great hindrance in the religious life, and therefore they suppose it to be the same with all the world, which is not at all the case. Whereas in a well-regulated community every one's aim is true devotion, there is no need for individual intercourse, which might exceed due limits;--in the world those who aim at a devout life require to be united one with another by a holy friendship, which excites, stimulates and encourages them in well-doing. Just as men traversing a plain have no need to hold one another up, as they have who are amid slippery mountain paths, so religious do not need the stay of individual friendships; but those who are living in the world require such for strength and comfort amid the difficulties which beset them. In the world all have not one aim, one mind, and therefore we must take to us congenial friends, nor is there any undue partiality in such attachments, which are but as the separation of good from evil, the sheep from the goats, the bee from the drone--a necessary separation.
No one can deny that our Dear Lord loved S. John, Lazarus, Martha, Magdalene, with a specially tender friendship, since we are told so in Holy Scripture; and we know that S. Paul dearly loved S. Mark, S. Petronilla, as S. Paul Timothy and Thecla. 1 S. Gregory Nazianzen boasts continually of his friendship with the great S. Basil, of which he says: "It seemed as though with two bodies we had but one soul, and if we may not believe those who say that all things are in all else, at least one must affirm that we were two in one, and one in two --the only object that both had being to grow in holiness, and to mould our present life to our future hopes, thereby forsaking this mortal world before our death." And S. Augustine says that S. Ambrose loved S. Monica by reason of her many virtues, and that she in return loved him as an Angel of God.
What need to affirm so unquestionable a fact! S. Jerome, S. Augustine, S. Gregory, S. Bernard, and all the most notable servants of God, have had special friendships, which in nowise hindered their perfection. S. Paul, in describing evil men, says that they were "without natural affection," 1 i.e. without friendship. And S. Thomas, in common with other philosophers, acknowledges that friendship is a virtue, and he certainly means individual friendships, because he says that we cannot bestow perfect friendship on many persons. So we see that the highest grace does not lie in being without friendships, but in having none which are not good, holy and true.
CHAPTER XX.
Of the Difference between True and False Friendship.
TAKE notice, my child, that the honey of Heraclyum, which is so poisonous, altogether resembles that which is wholesome, and there is great danger of mistaking one for the other, or of mixing them, for the virtue of one would not counteract the harmfulness of the other. We must be on our guard not to be deceived in making friendships, especially between persons of the opposite sexes, for not unfrequently Satan deludes those who love one another. They may begin with a virtuous affection, but if discretion be lacking, frivolity will creep in, and then sensuality, till their love becomes carnal: even in spiritual love there is a danger if people are not on the watch, although it is not so easy to be deluded therein, inasmuch as the very purity and transparency of spiritual affection show Satan's stains more promptly. Consequently, when he seeks to interpose, he does it stealthily, and strives to insinuate impurity almost imperceptibly.
You may distinguish between worldly friendship and that which is good and holy, just as one distinguishes that poisonous honey from what is good--it is sweeter to the taste than ordinary honey, owing to the aconite infused;-- and so worldly friendship is profuse in honeyed words, passionate endearments, commendations of beauty and sensual charms, while true friendship speaks a simple honest language, lauding nought save the Grace of God, its one only foundation.
That strange honey causes giddiness; and so false friendship upsets the mind, makes its victim to totter in the ways of purity and devotion, inducing affected, mincing looks, sensual caresses, inordinate sighings, petty complaints of not being loved, slight but questionable familiarities, gallantries, embraces, and the like, which are sure precursors of evil; whereas true friendship is modest and straightforward in every glance, loving and pure in caresses, has no sighs save for Heaven, no complaints save that God is not loved sufficiently. That honey confuses the sight, and worldly friendship confuses the judgment, so that men think themselves right while doing evil, and assume their excuses and pretexts to be valid reasoning. They fear the light and love darkness; but true friendship is clear-sighted, and hides nothing--rather seeks to be seen of good men. Lastly, this poisonous honey leaves an exceeding bitter taste behind; and so false friendship turns to evil desires, upbraidings, slander, deceit, sorrow, confusion and jealousies, too often ending in downright sin; but pure friendship is always the same--modest, courteous and loving--knowing no change save an increasingly pure and perfect union, a type of the blessed friendships of Heaven.
When young people indulge in looks, words or actions which they would not like to be seen by their parents, husbands or confessors, it is a sure sign that they are damaging their conscience and their honour. Our Lady was troubled when the Angel appeared to her in human form, because she was alone, and he spoke to her with flattering although heavenly words. O Saviour of the world, if purity itself fears an Angel in human shape, how much more need that our impurity should fear men, although they take the likeness of an Angel, if they speak words of earthliness and sensuality!
