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Good word with a bad reputation

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Good word with a bad reputation

I repeatedly come across the fact that the words “pity” are opposed to the words “mercy” and “compassion”. For some reason, everything evil is seen in him: it is arrogant, and powerless, and humiliating for the one whom they pity. For some reason, they regret it “necessarily down.”

This word was not lucky, just as his sister was unlucky once, tenderness.
Here is how Teffi writes in the wonderful story “About Tenderness”: “But tenderness … where it is not!” Olga told Oblomov.

What is this phrase? How should it be understood? Why such a humiliation of tenderness? And where is she so often found?

I think that there is an inaccuracy that not tenderness is condemned by fiery Olga, but sentimentality, false, superficial and mannered occupation, fashionable at that time. It is an occupation, not a feeling.

But how can one blame tenderness?

Is tenderness the most meek, timid, divine face of love? The sister of tenderness is pity and they are always together. ”

Just as tenderness was accepted and taken for sentimentality, so pity was mistaken for lamentations or implicit condemnation. “Oh, poor, unhappy, how sorry I am for him,” and don’t move a finger to help. “I am sorry that he has sunk so low,” said a cold tone from the depths of his own well-being. And, of course, the well-known network “I'm sorry for you”, as the last argument in the dispute. Not a pity, of course, a little bit, but we must show who is all in white.

But in genuine pity there is neither a stupid lamentation that a lamenter needs more than someone who is ill, nor, of course, arrogance. It is possible to say about pity that it is downward only in the same sense as we can say it about mercy and compassion: they are also downward.

High – that is, firstly, from God. And secondly, because we, by the Divine Providence, are in fact at that moment placed above one who needs pity, mercy, and compassion.

The above, of course, is not in a moral sense. And not to condemn.

And pity, and mercy, and compassion imply that the one they are facing is in a serious, literally flattened state. It is from top to bottom that a Samaritan from a parable looks, not in the sense of his moral superiority and arrogant awareness of his strength, but literally in the direct one – that one lies wounded on the ground, and the Samaritan stands above him.

Not always so literally. But when a person feels bad, when he is wounded mentally and is spread out by his misfortune or his guilt, then, figuratively speaking, he lies before us, standing above him.

A person falls under the cross of his pain, whether it is a well-deserved cross, like a robber, or completely undeserved, like the Lord. It falls and lies before us, just as He Himself lay when Simon came up to Him and helped carry the cross.

We are in a better position – and our, only our choice, is proud of the fact that we are higher now, to cry out, splashing out our own feelings and thereby distance ourselves from pain – or to regret, that is, feel someone else’s pain and desperately want this pain in a person did not have.

Pity is an injection of someone else's pain, without reasoning about its deservedness or undeservedness.

Moreover, this pain may not yet be obvious even to the person himself. You can feel sorry for the sinner who commits a sin, because from the outside it is obvious what damage and what wound he inflicts on his soul, and what it will pour out for him – but he still does not understand this.

Pity cannot be contrasted with mercy and compassion; they cannot exist without each other. One needs to be pricked by someone else's pain in order to sympathize with it, and neither one nor the other is possible without mercy, without the inclination of the heart with love to feel the other.

And turning inside out the beautiful divine words, stuffing them like stuffed with cotton wool, a new vile meaning – whose occupation is known whose.

Remember, until recently they scornfully said that “mercy is the priest’s word”?

Source: Facebook page of author

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