Avenge or Remain Silent in the Face of Rape
The question of whether to avenge or remain silent in the face of wrongdoing, particularly rape, elicits varied responses across different religious traditions, often emphasizing divine justice, human responsibility, and the nature of silence itself.
In some Jewish traditions, silence can be seen as a virtue or a necessary act of submission. Rashi, commenting on Ecclesiastes 3:7, notes that there are times when a person is silent and receives a reward, citing Aaron's silence after a tragic event as an example that led to divine communication [6]. Similarly, Rashi interprets God's silence in Isaiah 57:11 as a period of forbearance in the face of transgressions [4]. However, silence is not always endorsed. The Midrash Rabbah, in Esther Rabbah 8:6, presents a scenario where Esther's silence in the face of a threat to her people would lead to her own demise, implying a moral imperative to act rather than remain silent when justice is at stake [8].
Christian thought also explores the complexities of silence. Augustine, in his exposition on the Psalms, distinguishes between God's silence in warning and His silence in avenging. one tradition notes that God is not silent in warning but is silent in avenging, allowing sinners to continue their evil deeds for a time before ultimate judgment [1]. This suggests a divine patience that humans might emulate in certain contexts. Tertullian highlights Jesus's silence when false witnesses testified against Him, viewing His life and conduct as a more powerful refutation than any verbal defense [5]. This perspective suggests that sometimes, a silent endurance or a life lived righteously can be a form of powerful testimony.
However, silence is not always passive acceptance. The prophet Zechariah calls for all flesh to "be silent" before the Lord, not as an act of resignation, but as an acknowledgment of God's imminent and irresistible intervention on behalf of His people [2]. This silence is one of awe and reverence, anticipating divine action. The Jamieson, Fausset & Brown commentary on Psalms 37:7 similarly interprets "rest in" as "be silent to the Lord," urging submission and avoidance of murmuring while waiting for God's intervention [9].
Regarding rape, Thomas Aquinas, in the Summa Theologica, defines rape as a species of lust, distinct from seduction, which involves the use of force to unlawfully violate a person [3]. While the sources do not directly address the victim's response to rape, the broader theological discussions on silence and divine justice provide a framework. In the context of vows, the Book of Numbers describes a scenario where a father's silence regarding his daughter's vow allows it to stand, while his intervention can nullify it [7]. This illustrates that silence can imply consent or allow a situation to proceed, while intervention can alter its course.
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM L.[10] (part 7): judge even of judges: "He shall come manifest, and shall not be silent." But why? Is He now silent? And whence are all the words that we say? whence those precepts? whence those warnings? whence that trumpet of terror? He is not silent, and is silent: is not silent from warning, is silent from avenging: is not silent from precept, is silent from judgment. For He suffereth sinners daily doing evil things, not caring for God, not in their conscience, not in heaven, not in earth: all these things escape Him not, and universall”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 2:13: Be silent, O all flesh-- (Hab 2:20). "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people!" The address is both to the Gentile foes, who prided themselves on their power as if irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1) they are but "flesh," weak and ignorant; (2) He is JEHOVAH, all-wise and all-powerful; (3) He is already "raised up out of His place," and who can stand before Him? [PEMBELLUS], (Psa 76:8-9)”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Parts of Lust, Art. 7: Article: Whether rape is a species of lust, distinct from seduction? I answer that, Rape, in the sense in which we speak of it now, is a species of lust: and sometimes it coincides with seduction; sometimes there is rape without seduction, and sometimes seduction without rape. They coincide when a man employs force in order unlawfully to violate a virgin. This force is employed sometimes both towards the virgin and towards her father; and sometimes towards the father and not to the virgi”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Isaiah 57:11: Indeed, I am silent I kept silent in the face of many transgressions that you transgressed against Me.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — BOOK I. (part 1): PREFACE. 1. WHEN false witnesses testified against our Lord and Saviour Jesus Christ, He remained silent; and when unfounded charges were brought against Him, He returned no answer, believing that His whole life and conduct among the Jews were a better refutation than any answer to the false testimony, or than any formal defence against the accusations. And I know not, my pious Ambrosius,[1] why you wished me to write a reply to the false charges brought by Celsus against the Christians, and to his accusations dire”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 3:7: A time to be silent. These are the times when a person is silent and receives a reward, 21 E.g., when a person is insulted and yet remains silent. (Metsudas Dovid) as it is stated, “and Aharon was silent,” 22 Vayikra 10:3. and he [therefore] merited that the Divine speech addressed him personally, as it is stated, “And Adonoy spoke to Aharon, [saying] ‘Do not drink intoxicating wine.’” 23 Ibid. Verse 8.”
- Numbers (Lutheran) “Keil & Delitzsch on Numbers 30:3: Num 30:3-15 contain the rules relating to positive and negative vows made by a woman, and four different examples are given. The first case (Num 30:3-5) is that of a woman in her youth, while still unmarried, and living in her father's house. If she made a vow of performance or abstinence, and her father heard of it and remained silent, it was to stand, i.e., to remain in force. But if her father held her back when he heard of it, i.e., forbade her fulfilling it, it was not to stand or remain in force, and Jehovah would forgive her because of her father's refu”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Esther Rabbah 8:6: “For if you are silent at this time, relief and deliverance will arise for the Jews from another place, and you and your father’s house will perish; who knows if it was for a time like this that you attained royalty?” (Esther 4:14). “For if you are silent” – if you [Esther] are silent now and refrain from advocating on behalf of your nation, ultimately you will be silent in the future and you will have no claim. Why? Because you have the opportunity to perform good during your life and you [will have] failed to do so. What, do you think that the Holy One bles”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 37:7: Rest in--literally, "Be silent to the Lord." and wait--Be submissive--avoid petulance and murmurings, anger and rash doing.”