Healing of Resentment

ETHEL COLWELL SMITH

Oftentimes an honest analysis of our mental reactions shows resentment to be at the root of a long-drawn-out difficulty. This unhappy phase of human thinking is subtle, and may occupy a portion of our mental home without being recognized by its own name. There might even be a time when we would resent being brought face to face with the unwelcome news that we were resentful! So, in order to bring about a healing, we must first acquaint ourselves with what resentment claims to be.

A dictionary gives a very helpful definition of "resentment" as "anger at real or fancied injury; persistent displeasure." Earnestly searching for help, one student was taken somewhat by surprise by this concise statement. The first part was accepted readily enough, for there can be no real injury in God's perfect universe. The awakening, however, was brought about by the second part of the definition: "persistent displeasure." Honesty compels us to admit that a common and much uglier name for persistent displeasure would be a bad disposition. Is it not true that one may coddle a subtle and continual irritation or fretting at circumstances or persons?

On page 18 of "Miscellaneous Writings" Mary Baker Eddy makes this vivid statement: "Only by admitting evil as a reality, and entering into a state of evil thoughts, can we in belief separate one man's interests from those of the whole human family, or thus attempt to separate Life from God." The first part of this sentence brought the healing; it so clearly implied an opportunity for choice of positions; it implied that we may, or may not, enter into "a state of evil thoughts." If we choose the right course, we shall, as the last part of the sentence indicates, lift ourselves and help our fellow man to at-one-ment with the Life which is God. With this realization of the freedom of choice came also the relief of knowing that we can be masters of the course our thoughts shall take. Then, if we seem to be indulging in persistent displeasure, we may willingly exchange this habit for habitual love to God and man.

Striving in this way, we gain a clearer understanding of the term "self-control." Heretofore we may have shared the common acceptance of this word as a mark of good breeding, a sign of courtesy, or the act of a true lady or gentleman. We have admired it in ourselves when we have been able to subdue outbursts of temper and such like, so that our feelings were not conveyed irritably to those with whom we came in contact. But as we go forward in Christian Science we learn there is much more to self-control than the mere suppression of temper. We find that wrong beliefs are not merely to be suppressed, but actually eliminated; we learn that our real self is already controlled by all the wise and beautiful thoughts of God, and that it is possible to let these true thoughts constitute and control our thinking.

Thus resentment, as well as all other evil thinking, is healed only by a process of elimination, and not by mere suppression. We deliberately refuse to enter into "a state of evil thoughts." Putting off "anger, wrath, malice," we strive to "put on ... bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another." Patiently, persistently, thought by thought, we substitute love and gratitude for hate and resentment. Constantly and continually, moment by moment, we learn to substitute tolerance and kindness for the little irritations which sometimes seem to crowd the daily routine. There is no other way, though sometimes this may seem arduous and irksome. But the result is gratifying and accumulative. It becomes easier each time to love, no matter what the circumstance or temptation. And the reward is great; for even if we sometimes fall, yet more often we become the victors, gaining thereby a sweeter disposition, which is certain to prove much more satisfactory to ourselves and much more of a blessing to our communities.

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