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 relations, we must be ready to show him again unusual signs of charity. If the friendship depended merely on our mutual liking, there will be no obligation to show unusual marks of charity after receiving an offence; what was freely given may be freely withheld, always supposing that there is no ill will. We may for a time even refuse the common and ordinary signs of charity toward another for a good reason. A superior, for example, may do so in order to correct an inferior who has offended him. An equal may do so for a time immediately after receiving an offence while the injury is still rankling in his heart; to require not only repression of ill feeling, but the immediate exhibition of marks of charity for the offender, would be to lay too heavy a burden on poor human nature. It may also be lawful to refuse the ordinary signs of charity for a time toward one who has offended us in lighter matters as a suitable punishment, and as a means of preventing a repetition of such offences in future.

3. When one who has offended us apologizes and asks for pardon we are bound to forgive him and also at the proper time to show him the ordinary signs of charity. If, however, he has injured us, we have a right to compensation for the injustice, and charity does not compel us to forego our right. We may then require satisfaction for the injury and even bring an action in a court of law to recover it against the wrongdoer, without, of course, indulging any ill will.

4. With a view to reconciliation between enemies, it is the duty of him who gave the offence to apologize and to ask for pardon, unless a position of superiority makes this inadvisable. As a rule, it will not be necessary to make a formal request for pardon; satisfaction can usually be given to the offended party in a less formal way, and in a way that is less embarrassing to both parties. If both were in the wrong, the one who was most so, or the inferior, should be the first to seek reconciliation.

5. We sometimes find it difficult to associate with certain people; they try our temper; we can scarcely talk or think of them with patience. This is sinful, of course, if it is voluntary, and if it arises from ill will towards the person in question. It sometimes, however, comes not from ill will towards the person, but from incompatibility of characters and dispositions. We dislike in him some quality or mannerism, or something which we cannot precisely define. It is what theologians call the hatred of abomination, not of enmity, and it may be without fault, as when it leads us to fly his company not in