Whether One Ought to Suffer Oneself to Be Reviled?
Objection 1: It would seem that one ought not to suffer oneself to be
reviled. For he that suffers himself to be reviled, encourages the
reviler. But one ought not to do this. Therefore one ought not to
suffer oneself to be reviled, but rather reply to the reviler.
Obj. 2: Further, one ought to love oneself more than another. Now one
ought not to suffer another to be reviled, wherefore it is written
(Prov. 26:10): "He that putteth a fool to silence appeaseth anger."
Therefore neither should one suffer oneself to be reviled.
Obj. 3: Further, a man is not allowed to revenge himself, for it is
said: "Vengeance belongeth to Me, I will repay" [*Heb. 10:30]. Now by
submitting to be reviled a man revenges himself, according to
Chrysostom (Hom. xxii, in Ep. ad Rom.): "If thou wilt be revenged, be
silent; thou hast dealt him a fatal blow." Therefore one ought not by
silence to submit to reviling words, but rather answer back.
_On the contrary,_ It is written (Ps. 37:13): "They that sought evils
to me spoke vain things," and afterwards (Ps. 37:14) he says: "But I
as a deaf man, heard not; and as a dumb man not opening his mouth."
_I answer that,_ Just as we need patience in things done against us,
so do we need it in those said against us. Now the precepts of
patience in those things done against us refer to the preparedness of
the mind, according to Augustine's (De Serm. Dom. in Monte i, 19)
exposition on our Lord's precept, "If one strike thee on thy right
cheek, turn to him also the other" [*The words as quoted by St.
Thomas are a blending of Matt. 5:39 and Luke 6:29]: that is to say, a
man ought to be prepared to do so if necessary. But he is not always
bound to do this actually: since not even did our Lord do so, for
when He received a blow, He said: "Why strikest thou Me?" (John
18:23). Consequently the same applies to the reviling words that are
said against us. For we are bound to hold our minds prepared to
submit to be reviled, if it should be expedient. Nevertheless it
sometimes behooves us to withstand against being reviled, and this
chiefly for two reasons. First, for the good of the reviler; namely,
that his daring may be checked, and that he may not repeat the
attempt, according to Prov. 26:5, "Answer a fool according to his
folly, lest he imagine himself to be wise." Secondly, for the good of
many who would be prevented from progressing in virtue on account of
our being reviled. Hence Gregory says (Hom. ix, Super Ezech.): "Those
who are so placed that their life should be an example to others,
ought, if possible, to silence their detractors, lest their preaching
be not heard by those who could have heard it, and they continue
their evil conduct through contempt of a good life."
Reply Obj. 1: The daring of the railing reviler should be checked
with moderation, i.e. as a duty of charity, and not through lust for
one's own honor. Hence it is written (Prov. 26:4): "Answer not a fool
according to his folly, lest thou be like him."
Reply Obj. 2: When one man prevents another from being reviled there
is not the danger of lust for one's own honor as there is when a man
defends himself from being reviled: indeed rather would it seem to
proceed from a sense of charity.
Reply Obj. 3: It would be an act of revenge to keep silence with the
intention of provoking the reviler to anger, but it would be
praiseworthy to be silent, in order to give place to anger. Hence it
is written (Ecclus. 8:4): "Strive not with a man that is full of
tongue, and heap not wood upon his fire."
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