2. Likewise, just as one ought to rejoice with the good, so one ought to have compassion on the evil: therefore just as someone can recount to another the good of another person while rejoicing together without sin, so also the evil while having compassion: therefore he who speaks evil of another secretly, if he has compassion, does not sin.
3. Moreover, the Lord says in Matthew 18 that when a neighbor sins, he is to be corrected before one or before two: and if he does not listen, it is to be told to the Church: therefore at least concerning the incorrigible, it seems that a person may speak evil to anyone.
On the contrary: 1. What you do not wish done to you, do not do to another: therefore what you do not wish said about you, you ought not say about another: but you ought not wish that anyone speak evil of you in your absence, because it will profit you nothing: therefore etc.
2. Likewise, he who speaks evil of another takes away his good name: therefore since a good name is better than many treasures, therefore since a person cannot take away another's treasures without sin, likewise etc.
3. Likewise, it is said in Leviticus 19: You shall not curse the deaf: but he who speaks evil behind one's back curses the deaf: therefore he acts against that precept.
4. Moreover, a sin committed in public causes scandal: therefore he who makes public some sin that is not public causes scandal: but he who speaks against another makes known a sin that is hidden: therefore he scandalizes the one with whom he speaks.
I respond: it must be said that he who speaks evil of another either speaks compelled by necessity, or induced by usefulness, or driven by the desire to detract. He is compelled by necessity when he is bound by a precept either human or divine: human, when he speaks to one who can command and does command him to speak; divine, when conscience dictates to a man that he is bound to accuse his neighbor so that he may be corrected, according to that precept of the Lord concerning fraternal correction.
He is induced by usefulness when he narrates the evil of another to someone who can benefit and not harm, and for whom it is beneficial to hear that evil and not harmful, as when someone narrates to a person who loves and who has compassion and has the will to correct him.
But when neither necessity nor usefulness is considered, even if there be truth, one is not excused from the desire to detract; indeed, one sins with the sin of detraction, even if one speaks the truth.
Therefore the arguments that prove it is a sin to speak evil of another in his absence must be conceded, unless necessity or usefulness intervenes: for then it is clear that they do not hold.
1. To what is objected to the contrary, that it is just to blame, etc.; it must be said that although they are worthy of blame, nevertheless a man ought not to blame them. Nor is the case similar with praise, because a good reputation excites to good, but an evil one to evil, and therefore evil is not to be made public as good is.
Moreover, it is not mine to judge.
2. To what is objected concerning compassion, it must be said that true compassion is that in which the one who has compassion is wounded, not that in which the wretched person is harmed. And because this person in such speaking harms the sinner in his reputation, therefore he ought not to accuse.
3. To what is objected concerning the Lord's command, it must be said that the Lord means that those are to be called who can and will be of benefit: and by the Church He does not mean the multitude, but He means the one who can be of benefit and ought to correct, and to such a one it is to be told.
Second, regarding the defect of governance, when a foolish prelate is appointed.
The words of a wise man's mouth, etc. He gave above a remedy against the malice of a prelate; here he gives a remedy against the foolishness of a prelate, showing that a foolish prelate is not to be promoted, but rather is worthy of ruin: first, on account of the defect of discreet speech; second, on account of the defect of provident consideration; third, on account of the defect of fruitful action.
(Verses 12, 13, 14). On account of the defect of discreet speech, the fool casts himself down, just as by antithesis the wise man exalts himself. Therefore he says: The words of a wise man's mouth are grace, because in them through discretion he acquires grace: Sirach 20: "A wise man makes himself lovable by his words"; but on the contrary: The lips of a fool will cast him down, that is, the words that proceed from the lips of a fool: Proverbs 18: "The mouth of a fool is his destruction, and his lips are the ruin of his soul."
And the reason for precipitousness is indiscretion, because he indiscreetly inclines: whence he says: The beginning of his words is folly. And the reason for this is that he does not consider, whence Proverbs twenty-nine: "Have you seen a man swift to speak? Folly is more to be expected than his correction." He also indiscreetly concludes: whence he says: And the last thing of his mouth is the worst error, because folly in the end leads to an erroneous judgment; Proverbs fourteen: "The imprudence of fools errs"; because, as was said above in chapter two, "the eyes of the wise man are in his head, the fool walks in darkness." Furthermore, he perseveres in folly: therefore he adds: The fool multiplies words, thus by multiplying foolish words he becomes obstinate in malice: against which in the Psalm: "Incline not my heart to words of malice" etc.; and this is useless and vain, whence it is said in Proverbs nineteen: "But he who pursues words will have nothing"; and Proverbs fourteen: "Where words are most plentiful, there is frequently want."
(Verse 14.). Man knows not etc. Here secondly he shows in the fool the defect of provident consideration: because, since he is ignorant of the past, he cannot foresee the future. Therefore he says: Man knows not what has been before him, as one foolish and inconsiderate: James one: "He considered himself and went away and immediately forgot what he was like." And what shall be after him, who can tell him? As if to say: no one: above in chapter eight: "He who is ignorant of the past can know the future by no messenger," and this indeed is very harmful: whence Deuteronomy thirty-two: "Would that they were wise and understood and would foresee their last end."
(Verse 15.). The labor of fools etc. Here thirdly he shows that in the fool there is a defect of fruitful operation, because in his labor he is much afflicted and profits little. Therefore he says: The labor of fools shall afflict them, because they do not labor in good things: Jeremiah nine: "They have labored to act wickedly": whence Wisdom five: "We have wearied ourselves in the way of iniquity and perdition and have walked difficult paths: but the way of the Lord we have not known." And he gives the reason for this: Who know not how to go to the city, that is, they know not the right way to go to that city, of which Isaiah twenty-six says: "The city of our strength is Sion the Savior; a wall and a bulwark shall be set in it." To this city fools know not how to go: whence above in chapter six: "What has the wise man more than the fool? And what has the poor man, except to go thither where there is life?"
Spiritually here by the wise man we understand Christ, by the foolish man the antichrist. The words of the mouth
of the wise man are grace, because the words of Christ are gracious: the Psalm: "Grace is poured forth on your lips, therefore God has blessed you forever"; and Luke 2: "All who heard him were astonished at his understanding and his answers"; and others said, John 7: "Never has a man spoken thus." On the contrary, the fool is the antichrist, of whom it is said in the Psalm: "The fool has said in his heart: There is no God." His lips will cast him down, because on account of the malice of his teaching he will be plunged into the deep, Job 18: "The steps of his strength shall be straitened, and his own counsel shall cast him down." For his words will be words of blasphemy and pride: therefore foolish and erroneous. Whence it is said, Daniel 11: "He shall speak magnificent things against the God of gods, and shall prosper, until the wrath is accomplished"; and 2 Thessalonians 2: "The man of sin shall be revealed, the son of perdition, who opposes and exalts himself above all that is called God," etc.
This fool will not only be indiscreet in speaking, but also improvident, because he will not consider the ruin that is to follow him, according to what the Apostle says, 2 Thessalonians 2: "Whom the Lord Jesus shall slay with the spirit of his mouth." Fools will follow this fool and will be afflicted: Who do not know how to go to the city, through true faith and love: 2 Thessalonians 2: "God shall send them the operation of error, who did not believe the truth, but consented to iniquity"; because they did not receive the love of truth: therefore the unknowing will be deceived: whence in the Psalm: "They knew not, nor did they understand, therefore they walk in darkness."
Third, regarding the defect of governance, when a useless and lax prelate is set over others.
Woe to you, O land, etc. He gave the remedy against the disorder that arises from a wicked and foolish prelate: here thirdly he gives the remedy against the disorder that arises from a useless and lax prelate. He shows therefore that such a slothful and carnal person ought not to be set over others nor even tolerated. And this part has two sections: because first he denounces him, showing him unworthy of prelacy; second, he says that one ought not secretly to detract from him, at: In your thought, etc.