Feeling Like One's Existence Causes Harm to Others
The feeling that one's existence causes harm to others can arise from various perspectives, ranging from personal guilt to theological interpretations of human nature and interaction. Some biblical texts describe individuals who actively seek to harm others or whose presence is detrimental. For instance, Psalm 120:6 speaks of a soul dwelling "near one who hates peace" [2], suggesting that association with such individuals can be a source of distress. Similarly, Proverbs 11:15 notes that an "evil one suffereth when he hath been surety for a stranger," implying that certain actions or roles can lead to suffering for others [1].
The Apostle Paul, in Romans 11:14, expresses a desire to "provoke to jealousy those who are my flesh, and may save some of them" [3]. While this is a strategic effort for salvation, it acknowledges that his actions might cause a form of discomfort or jealousy in others, albeit with a redemptive purpose. In Philippians 1:17, Paul also mentions some who preach Christ "from contention, not sincerely, supposing to raise up affliction to my bonds" [4]. This illustrates a situation where others' actions, even if ostensibly religious, are intended to cause harm or distress to an individual.
From a theological standpoint, the concept of human interconnectedness means that one's actions inevitably affect others. Thomas Aquinas discusses how likeness can cause pleasure, but if that likeness is "hurtful to our own good," it can cause "disgust or sadness" [5]. He also notes that pity arises when one views another's distress as their own, often through an "union of the affections" [6]. This suggests a deep empathy where the suffering of another can be felt personally.
The idea of causing harm can also be understood in terms of moral responsibility. The Babylonian Talmud, in Bava Kamma 10b.9, discusses liability for damage, distinguishing between direct and indirect causation, even when multiple factors contribute [8]. Maimonides, in Mishneh Torah, defines lashon horah (evil speech) as statements that cause harm to a person's body, property, or even merely annoy or frighten them [9]. This highlights how even words can be perceived as causing harm.
Some theological traditions emphasize human fallibility and the potential for self-deception. John Gill, commenting on Galatians 6:3, states that if a person "think himself to be something... when he is nothing," he "deceiveth himself" [7]. Adam Clarke echoes this, noting that those who think themselves superior but are "harsh, censorious, and overbearing" lack charity and are "only as sounding brass and a tinkling cymbal" [10]. This suggests that a person's inflated self-perception or uncharitable behavior can indeed be harmful to others. John Calvin, in his Institutes of the Christian Religion, reflects on the human condition, stating that "innumerable are the ills which beset human life," and that "a man cannot move without carrying along with him many forms of destruction" [11]. This perspective suggests an inherent fragility and potential for negative impact in human existence.
Sources
- Proverbs “Proverbs 11:15 (YLT) — Evil <FI>one<Fi> suffereth when he hath been surety <FI>for<Fi> a stranger, And whoso is hating suretyship is confident.”
- Psalms “Psalms 120:6 (LEB) — Too long my soul has had its dwelling near one who hates peace.”
- Romans “if by any means I may provoke to jealousy those who are my flesh, and may save some of them. -- Romans 11:14”
- Philippians “Quidam autem ex contentione Christum annuntiant non sincere, existimantes pressuram se suscitare vinculis meis. -- Philippians 1:17”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Cause of Pleasure, Art. 7: Article: Whether likeness is a cause of pleasure? I answer that, Likeness is a kind of unity; hence that which is like us, as being one with us, causes pleasure; just at it causes love, as stated above (Question [27], Article [3]). And if that which is like us does not hurt our own good, but increase it, it is pleasurable simply; for instance one man in respect of another, one youth in relation to another. But if it be hurtful to our own good, thus accidentally it causes disgust or sadn”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Mercy, Art. 2: Article: Whether the reason for taking pity is a defect in the person who pities? I answer that, Since pity is grief for another's distress, as stated above (Article [1]), from the very fact that a person takes pity on anyone, it follows that another's distress grieves him. And since sorrow or grief is about one's own ills, one grieves or sorrows for another's distress, in so far as one looks upon another's distress as one's own. Now this happens in two ways: first, through union of the affections, ”
- Galatians (Baptist/Reformed) “John Gill on Galatians 6:3: For if a man think himself to be something,.... Of himself; to have anything of himself, to do anything of himself, and of himself to attain to life and salvation: when he is nothing: of himself; not even as a creature, but owes his being and preservation, and all the mercies of life, to another, even to God; has no grace nor gifts of himself, but what he has received, and can do no good thing, not think a good thought, or perform a good action, of himself, and much less of himself procure eternal life and salvation: he deceiveth himself: and will find himself s”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bava Kamma 10b.9: The Gemara explains: The ruling is necessary lest you say that when one causes damage with one’s direct force it is not equivalent to a situation where one causes damage with one’s body. If he broke the bench by actually sitting down upon it, his action would be considered a direct act of damage completed with his body and he alone would be liable even though the other peoples’ weight was a contributing factor. In this case, since he broke the bench by merely leaning upon the others sitting there, it is his force that led to the damage, not his body, and on”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Human Dispositions 7:5: [There is no difference] whether one speaks lashon horah about a person in his presence or behind his back. [The statements] of people who relate matters which, when passed from one person to another, will cause harm to a man's person or to his property or will even [merely] annoy him or frighten him are considered as lashon horah . If such statements were made in the presence of three people, [one may assume that the matter] has already become public knowledge. Thus, if one of the three relates the matter a second time, it i”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:3: If a man think himself to be something - i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See Co1 13:1, etc. Those who suppose themselves to excel all others in piety, understanding, etc., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil; and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 33: good hope, it will enable us to feel secure, and bid defiance to all the dangers by which we are surrounded. 10. Here we are forcibly reminded of the inestimable felicity of a pious mind. Innumerable are the ills which beset human life, and present death in as many different forms. Not to go beyond ourselves, since the body is a receptacle, nay the nurse, of a thousand diseases, a man cannot move without carrying along with him many forms of destruction. His life is in a manner interwoven with death. For what else can be said where”