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• Aquinas Ethicus, Or the Moral Teaching of St. Thomas, Translated From the Summa.: Second Division, Or Secunda Secundæ.
• Question Xlvii.: of Prudence. 1
• Question Xlviii.: of the Parts of Prudence.
• Question Lv.: of the Prudence of the Flesh.
• Question Lvii.: of Right. 2
• Question Lviii.: of Justice. 1
• Question Lix.: of Injustice.
• Question Lx.: of Judgment.
• Question Lxi.: of the Parts of Justice.
• Question Lxii.: of Restitution.
• Question Lxiii.: of the Respecting of Persons.
• Question Lxiv.: of Homicide.
• Question Lxv.: of Mutilation of Members.
• Question Lxvi.: of Theft and Robbery.
• Question Lxvii.: of Injustice In a Judge.
• Question Lxviii.: of What Relates to an Unjust Accusation.
• Question Lxix.: of Sins Against Justice On the Part of the Accused.
• Question Lxx.: of Injustice In the Person of the Witness.
• Question Lxxi.: of Injustice On the Part of Counsel At Law.
• Question Lxxii.: of Injurious Language Out of Court, and First of Contumely.
• Question Lxxiii.: of Detraction.
• Question Lxxiv.: of Mischief-making.
• Question Lxxvi.: of Cursing.
• Question Lxxvii.: of Fraudulent Dealing In Buying and Selling.
• Question Lxxviii.: of the Sin of Usury That Is Committed In Loans. 3
• Question Lxxix.: of the Integral Parts of Justice, Which Are to Do Good and Turn Away From Evil.
• Question Lxxx.: of the Potential Parts of Justice.
• Question Lxxxi.: of Religion.
• Question Lxxxii.: of Devotion.
• Question Lxxxiii.: of Prayer.
• Question Lxxxiv.: of the Exterior Acts of Divine Worship.
• Question Lxxxv.: of Sacrifice.
• Question Lxxxvi.: of Offerings.
• Question Lxxxviii.: of a Vow Whereby Something Is Promised to God.
• Question Lxxxix.: of Oaths.
• Question XCI.: Of the Taking of the Divine Name to Invoke It In Prayer Or Praise.
• Question XCII.: Of Vices Opposed to Religion, and First of Superstition.
• Question XCIII.: Of the Species of Superstition; and First of Superstition By Undue Worship of the True God.
• Question XCIV.: Of Idolatry.
• Question XCV.: Of the Superstition of Divination.
• Question XCVI.: Of Superstitious Observances.
• Question XCVII.: Of Tempting God.
• Question XCVIII.: Of Perjury.
• Question XCIX.: Of Sacrilege.
• Question C.: Of Simony.
• Question CI.: Of Natural Affection.
• Question CIV.: Of Obedience.
• Question CVI.: Of Gratitude.
• Question CVII.: Of Ingratitude.
• Question CVIII.: Of Vengeance. 1
• Question CIX.: Of Truthfulness.
• Question CX.: Of Vices Opposed to Truthfulness, and First of Lying.
• Question CXI.: Of Simulation and Hypocrisy.
• Question CXII.: Of Boasting.
• Question CXIII.: Of Self-depreciation.
• Question CXIV.: Of the Friendliness That Is Called Affability.
• Question CXV.: Of Flattery.
• Question CXVI.: Of the Spirit of Contradiction.
• Question CXVII.: Of Liberality.
• Question CXVIII.: Of Covetousness.
• Question CXIX.: Of Prodigality.
• Question CXX.: Of Equity.
• Question CXXIII.: Of Fortitude.
• Question CXXIV.: Of Martyrdom.
• Question CXXV.: Of Fear.
• Question CXXVI.: Of Insensibility to Fear.
• Question CXXVII.: Of Fiery Daring. 1
• Question CXXVIII.: Of the Parts of Fortitude.
• Question CXXIX.: Of Magnanimity. 1
• Question CXXX.: Of Presumption. 1
• Question CXXXI.: Of Ambition.
• Question CXXXII.: Of Vainglory.
• Question CXXXIII.: Of Pusillanimity.
• Question CXXXIV.: Of Munificence. 2
• Question CXXXV.: Of Petty Economy.
• Question CXXXVI.: Of Patience.
• Question CXXXVII.: Of Perseverance.
• Question Cxli.: of Temperance.
• Question Cxlii.: of Vices Opposed to Temperance.
• Question Cxliii.: of the Parts of Temperance In General.
• Question Cxlv.: of Propriety.
• Question Cxlvi.: of Abstinence.
• Question Cxlvii.: of Fasting.
• Question Cxlviii.: of Gluttony.
• Question Cxlix.: of Sobriety.
• Question Cl.: of Drunkenness.
• Question Cli.: of Chastity.
• Question Clii.: of Virginity.
• Question Cliii.: of the Vice of Luxury.
• Question Cliv.: of the Parts of Luxury.
• Question Clv.: of the Potential Parts of Temperance; and First of Continence. 1
• Question Clvi.: of Incontinence.
• Question Clvii.: of Clemency and Meekness.
• Question Clviii.: of Irascibility.
• Question Clix.: of Cruelty.
• Question Clxi.: of Humility.
• Question Clxii.: of Pride.
• Question Clxvi.: of Studiousness.
• Question Clxvii.: of Curiosity.
• Question Clxviii.: of Modesty, Or Decorum, In the Outward Movements of the Body. 2
• Question Clxix.: of Modesty In Dress.
• Question Clxxxii.: of the Comparison of the Active Life With the Contemplative.
• Question Clxxxiii.: of Offices and Various States of Men In General.
• Question Clxxxiv.: of What Relates to the State of Perfection In General.
• Question Clxxxvi.: of the Things In Which the Religious State Properly Consists.
• Question Clxxxvii.: of the Things Proper For Religious to Do.
• Question Clxxxviii.: of the Variety of Religious Orders.
• Question Clxxxix.: of the Entry Into Religion.
• By the Same Author.

QUESTION LXXII.

OF INJURIOUS LANGUAGE OUT OF COURT, AND FIRST OF CONTUMELY.

Article I.—Does contumely consist in words?

R. Contumely implies the dishonouring of another, which may be done in two ways. Seeing that honour follows upon excellence, one way of dishonouring another is to rob him of the excellence for which he was honoured: which is done by sins of deed. Another way is when one brings that which makes against the honour of another to the notice of the party himself and of others: which is done by signs. But as Augustine says: “Other signs are few, compared with words: for words amongst men bear the principal part in signifying all the thoughts of the mind.” And therefore contumely, properly speaking, consists in words. Still because in sundry deeds also there is a certain signification, the name of contumely is extended also to deeds.

§ 1. It is the greater contumely, if one tells another his defect before many; and yet, if he tells it him in private it may be contumely, inasmuch as the speaker acts unjustly against the reverence due to his hearer.

Article II.—Is contumely a mortal sin?

R. Words as mere sounds do not hurt any, but only inasmuch as they signify something, which signification proceeds from the interior disposition of the speaker. And therefore in sins of word the great point to consider is the interior disposition with which the words are uttered. Since then contumely essentially involves a certain dishonour, if the speaker’s intention is fixed on taking away the honour of the hearer by the words that he utters, this properly and in itself is to utter contumely; and that is a mortal sin no less than theft or robbery, for a man loves his honour not less than his property. But if one has spoken a word of contumely to another with no purpose of dishonouring him, but perhaps for his correction or for some other end, that is not uttering contumely formally and in itself, but incidentally and materially, inasmuch as the speaker says that which may be contumely: hence this may be sometimes a venial sin, sometimes no sin at all. Discretion however is needed in the matter to use such words moderately: because the reproach might be so severe as that the incautious utterance of it would take away the honour of the person assailed; and then a man might sin mortally, even though he did not intend the dishonour of the other; as one who striking another in jest should do him grievous hurt would not be free from blame.

§ 1. It is witty to utter some slight taunt, not to dishonour or grieve the person at whom it is levelled, but rather for amusement and joke; and this may be without sin, if due circumstances are observed. But if one shrinks not from aggrieving him at whom he levels his wit, provided only he can raise a laugh,—that is vicious.

Article III.—Ought a man to bear the contumelies put upon him?

R. As patience is necessary in what is done against us, so also in what is said against us. But the precepts of patience in what is done against us are to be kept “in readiness of heart,” as Augustine says on the Lord’s precept: “If one strike thee on thy right cheek, turn to him also the other:”1 that is to say, a man should be prepared so to behave, if there be occasion. But he is not bound always actually to behave so; for neither did the Lord Himself do that; but when He had received a blow, He said: “Why strikest thou me?”2 And therefore the same is also to be understood as regards contumelious words, when they are spoken to us. For we are bound to have our heart in readiness to bear contumelies, if it be expedient. Sometimes however we must rebut the contumely put upon us, for two reasons chiefly: the one is the good of him who offers the contumely, that his boldness may be checked and he may not try such things on again, according to the text: “Answer a fool according to his folly, lest he imagine himself to be wise;”1 the other is for the good of the many, whose advancement is hindered by the contumelies put on us. Hence Gregory says: “They whose life is set up for an example to imitate ought, if they can, to restrain the utterances of them that disparage them, lest those who might otherwise have listened refuse now to hear their preaching, and so remain in their evil ways and scorn a good life.”

§ 2. The greed of private honour is not so much to be dreaded in the repressing of contumelies offered to another as in the rebutting of what is levelled at ourselves. The former seems rather to be a course dictated by charity.

§ 3. If a man were to hold his peace on purpose to provoke his assailant to anger, that would be an act of vindictiveness; but if he holds his peace as wishing to give place to anger, it is praiseworthy. Hence it is said: “Strive not with a man that is full of tongue, and heap not wood on his fire.”2

[1 ]St. Matt. v. 39.

[2 ]St. John xvii. 23.

[1 ]Prov. xxvi. 5.

[2 ]Ecclus. viii. 4.