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XXV THE WRITER CREDIBLY EXCUSES HIMSELF Now, this little book might fall into the hands of someone whose conscience completely disapproves of it and who may be displeased, perhaps, by what is included above and accuse me of being a traitor and an informer on the crime of a brother. He should know that I eagerly focus my whole intention on seeking the favour of the internal Judge, and that in truth I do not fear the hatred of the depraved or the tongues of detractors. In fact, I would rather be cast innocent into the cistern with Joseph, who accused his brothers to his father for a terrible crime,131 than to be punished by the vengeanceof divine fury withEli, who saw the evils of his sons and was silent.132 For when the divine voice issues a terrible threat through the mouth of the prophet and says, "If you see your brother doing evil and you do not correct him I will require his blood from your hand,"133 who am I to see such a harmful outrage growing up among the sacred orders and, as a murderer of another's soul, preserve the stricture of silence,134 and to dare to await the reckoning of divine severity? Do I not begin to be 131 See Gen. 37. 132 See 1Sam. 2. Damian frequently uses the account of Eli against ecclesiastical superiors who do not correct the sexual abuses of their subordinates; see Opusc. 17.2 (PL 145, 383A-84B). 133 See Ezek. 3:20. 134 The expression "censura silentii" is used several times by Damian and seems best translated "stricture of silence." See Opusc. 13 (PL 145, 318C); Opusc. 14 (PL 145, 332D); Opusc. 47 (PL 145, 713B); Letter 1.13 (PL 144, 219D). 87 88 Book of Gomorrah responsible for a guilt whose author I never was? And while Scripture says, "Cursed he who holds back his sword from blood,"135 you urge me, with the sword of my tongue put up in the sheath of silence, to destroy myself while it contracts the rust of discredit. It is no help to others if it does not strike the faults of those who live wickedly. In fact, to hold back the sword from blood is to hold in check the word of correction from striking a carnal life. It is said again of this sword, "A sharp, two-edged sword came out of his mouth."136 How do I love my neighbour as myself if, through negligence, I allow to spread in his heart the wound from which, I have no doubt, he dies cruelly? Therefore, when I seeminds being wounded will I neglect to cure with the surgery ofwords? The great preacher does not instruct me to do this. He believed himself innocent of the blood of his neighbours insofar as he did not hold back from attacking their vices. He says, "Therefore, I solemnly declare this day that I am innocent of the blood of all; for I have not shrunk from announcing to you God's design in its entirety."137 John has not instructed me in this fashion when he provides me with the angelic admonition, "Say to him who hears: come."138 Clearly, then, it is the task ofone to whom an internal voice speaks to serve notice to others about the message he has been given, even to shout this message; otherwise, having remained silent, he might find the doors closed to him when he approaches them. Indeed, if you think it valid to attack me who am on the attack and, as I might say, to accuse me of presumptuous prattle, why do you not reprove Jerome who disputed so sharply against different sects of heretics? Why not lash out against Ambrose who publicly harangued the Arians?Why not lash out against Augustine who, asa most austere disputant, inveighed against the Manichees and Donatists.139 Yousay to me, "It is all right for them since they opposed heretics and blasphemers; however, you are not afraid ofpicking on Christians." To this I reply briefly: just asthey strove to bring the erring and those who were leaving back to the fold, so it is also our intention to prevent in whatever way possible those who are inside from leaving. They said, 135 Jer. 48:10. 136 Rev. 1:16. 137 Acts 20:26-27. 138 Rev. 22:17. 139 Reference to three outstanding Fathers of the Latin church: Jerome (ca. 342...

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