Chapter 10
TERTULLIAN
Chapter 10 (1) There is another, and very strong, motive which gives rise to impatience, namely, the desire for revenge, which busies itself in the interest of either reputation or wrong-doing.
Now, reputation is everywhere empty, and evil never fails to be hateful to the Lord, especially in this situation when, occasioned by wrong-doing on the part of another, it takes the upper hand in executing vengeance and, in paying back the evil, does twice as much as was done in the first place.
(2) Revenge mistakenly appears to be a soothing of one's pain, but in the light of truth it is seen to be only evil con tending with evil. What difference is there between the one who provokes and the one provoked except that the one is caught doing wrong sooner than the other? Nevertheless, before the Lord each is guilty of having injured a fellow man and the Lord forbids and condemns every act of wrong-doing.
(3) There is no hierarchical arrangement in wrong-doing, nor does position make any distinction in that which similar ity makes one. Therefore, the precept is unequivocally laid down: evil is not to be rendered for evil.1 Like deed merits like treatment. (4) But how shall we observe this precept if, in loathing [evil], we have no loathing for revenge? What tribute of honor shall we offer to the Lord our God if we assume to ourselves the right to inflict punishment? (5) We who are matter subject to decay, vessels of clay,2 are grievous ly offended when our servants take it upon themselves to seek revenge from their fellow slaves; as for those who show us patience, we not only praise them as slaves who are con scious of their lowly position, men attentive to the respect
1 Rom. 12.17.
2 2 Cor. 4.7.
PATIENCE
they owe their lord, but we recompense them even more than they had themselves anticipated. Is there any risk for us in such a course when we have a Lord so just in His judgments, so powerful in His deeds? (6) Why, then, do we believe Him a judge, but not also an avenger? Of this He assures us when
He says: 'Revenge is mine and I will repay them,'3 that is:
Ha\ e patience with Me and I will reward your patience.'
(7) W hen He says: 'Do not judge, that you may not be judged,'4 is He not demanding patience? What man will re frain from judging another except one who will forego [the right] of self-defense? What man judges with the intention of forgiving? And if he does forgive, he has but shied away from the impatience of a man who judges and has usurped the honor of the true Judge, that is, God!
(8) What misfortunes has such impatience, as a rule, brought upon itself! How often has it regretted its selfdefense! How often has its obstinacy become worse than the occasions which provoked it! Now, nothing undertaken through impatience can be transacted without violence, and everything done with violence has either met with no success or has collapsed or has plunged to its own destruction. (9)
If you are too mild in your self-defense, you will be acting like a madman; if your defense is excessive, you will be depressed. Why should I be concerned about revenge when I cannot regulate its extent because of my inability to endure pain? Whereas, if I yield and suffer the injury, I shall have no pain; and if I have no pain, I shall have no desire for revenge.
3 Deut. 32.35.
4 Matt. 7.1.
TERTULLIAN
Chapter 11 (1) Now that we have, to the best of our ability, set forth these principal provocations to impatience in the order of their intensity, with which of the rest that [we encounter] at home and in public life should we concern ourselves? Wide spread and extensive are the workings of the Evil One who extends innumerable incentives to impatience which, at times, are slight, at times very great. (2) The slight ones you should ignore for their insignificance; to the great you should yield in view of their invincible power. When the injury is not very important, there is no need for impatience, but when the injury is more serious, then there is greater need for a remedy against the injury, namely, patience. (3) Let us strive, then, to bear the injuries that are inflicted by the Evil One, that the struggle to maintain our self-control may put to shame the enemy's efforts. If, however, through imprudence or even of our own free will we draw down upon ourselves some mis fortune, we should submit with equal patience to that which we impute to ourselves. (4) But if we believe some blow of misfortune is struck by God, to whom would it be better that we manifest patience than to our Lord? In fact, more than this, it befits us to rejoice at being deemed worthy of divine chastisement: 'As for me,' He says, 'those whom I love I chastise.'1 Blessed is that servant upon whose amend ment the Lord insists, at whom He deigns to be angry, whom
He does not deceive by omitting His admonition!
(5) From every angle, then, we are obliged to practise patience, because we meet up with our own mistakes or the wiles of the Evil One or the warnings of the Lord alike. Great is the recompense for practising it, namely, happiness.
1 Apoc. 3.19; Prov. 3.12.