Part III (Secunda Secundae) Part 120 (1/2)
Obj. 2: Further, in an irrational creature there is nothing but the nature which G.o.d made. But it is unlawful to curse this even in the devil, as stated above (A. 1). Therefore it is nowise lawful to curse an irrational creature.
Obj. 3: Further, irrational creatures are either stable, as bodies, or transient, as the seasons. Now, according to Gregory (Moral. iv, 2), ”it is useless to curse what does not exist, and wicked to curse what exists.” Therefore it is nowise lawful to curse an irrational creature.
_On the contrary,_ our Lord cursed the fig tree, as related in Matt.
21:19; and Job cursed his day, according to Job 3:1.
_I answer that,_ Benediction and malediction, properly speaking, regard things to which good or evil may happen, viz. rational creatures: while good and evil are said to happen to irrational creatures in relation to the rational creature for whose sake they are. Now they are related to the rational creature in several ways.
First by way of ministration, in so far as irrational creatures minister to the needs of man. In this sense the Lord said to man (Gen. 3:17): ”Cursed is the earth in thy work,” so that its barrenness would be a punishment to man. Thus also David cursed the mountains of Gelboe, according to Gregory's expounding (Moral. iv, 3). Again the irrational creature is related to the rational creature by way of signification: and thus our Lord cursed the fig tree in signification of Judea. Thirdly, the irrational creature is related to rational creatures as something containing them, namely by way of time or place: and thus Job cursed the day of his birth, on account of the original sin which he contracted in birth, and on account of the consequent penalties. In this sense also we may understand David to have cursed the mountains of Gelboe, as we read in 2 Kings 1:21, namely on account of the people slaughtered there.
But to curse irrational beings, considered as creatures of G.o.d, is a sin of blasphemy; while to curse them considered in themselves is idle and vain and consequently unlawful.
From this the Replies to the objections may easily be gathered.
_______________________
THIRD ARTICLE [II-II, Q. 76, Art. 3]
Whether Cursing Is a Mortal Sin?
Objection 1: It would seem that cursing is not a mortal sin. For Augustine in a homily _on the Fire of Purgatory_ [*Serm. civ in the appendix of St. Augustine's works] reckons cursing among slight sins.
But such sins are venial. Therefore cursing is not a mortal but a venial Sin.
Obj. 2: Further, that which proceeds from a slight movement of the mind does not seem to be generically a mortal sin. But cursing sometimes arises from a slight movement. Therefore cursing is not a mortal sin.
Obj. 3: Further, evil deeds are worse than evil words. But evil deeds are not always mortal sins. Much less therefore is cursing a mortal sin.
_On the contrary,_ Nothing save mortal sin excludes one from the kingdom of G.o.d. But cursing excludes from the kingdom of G.o.d, according to 1 Cor. 6:10, ”Nor cursers [Douay: 'railers'], nor extortioners shall possess the kingdom of G.o.d.” Therefore cursing is a mortal sin.
_I answer that,_ The evil words of which we are speaking now are those whereby evil is uttered against someone by way of command or desire. Now to wish evil to another man, or to conduce to that evil by commanding it, is, of its very nature, contrary to charity whereby we love our neighbor by desiring his good. Consequently it is a mortal sin, according to its genus, and so much the graver, as the person whom we curse has a greater claim on our love and respect.
Hence it is written (Lev. 20:9): ”He that curseth his father, or mother, dying let him die.”
It may happen however that the word uttered in cursing is a venial sin either through the slightness of the evil invoked on another in cursing him, or on account of the sentiments of the person who utters the curse; because he may say such words through some slight movement, or in jest, or without deliberation, and sins of word should be weighed chiefly with regard to the speaker's intention, as stated above (Q. 72, A. 2).
From this the Replies to the Objections may be easily gathered.
_______________________
FOURTH ARTICLE [II-II, Q. 76, Art. 4]
Whether Cursing Is a Graver Sin Than Backbiting?
Objection 1: It would seem that cursing is a graver sin than backbiting. Cursing would seem to be a kind of blasphemy, as implied in the canonical epistle of Jude (verse 9) where it is said that ”when Michael the archangel, disputing with the devil, contended about the body of Moses, he durst not bring against him the judgment of blasphemy [Douay: 'railing speech'],” where blasphemy stands for cursing, according to a gloss. Now blasphemy is a graver sin than backbiting. Therefore cursing is a graver sin than backbiting.
Obj. 2: Further, murder is more grievous than backbiting, as stated above (Q. 73, A. 3). But cursing is on a par with the sin of murder; for Chrysostom says (Hom. xix, super Matth.): ”When thou sayest: 'Curse him down with his house, away with everything,' you are no better than a murderer.” Therefore cursing is graver than backbiting.
Obj. 3: Further, to cause a thing is more than to signify it. But the curser causes evil by commanding it, whereas the backbiter merely signifies an evil already existing. Therefore the curser sins more grievously than the backbiter.
_On the contrary,_ It is impossible to do well in backbiting, whereas cursing may be either a good or an evil deed, as appears from what has been said (A. 1). Therefore backbiting is graver than cursing.
_I answer that,_ As stated in the First Part (Q. 48, A. 5), evil is twofold, evil of fault, and evil of punishment; and of the two, evil of fault is the worse (I, Q. 48, A. 6). Hence to speak evil of fault is worse than to speak evil of punishment, provided the mode of speaking be the same. Accordingly it belongs to the reviler, the tale-bearer, the backbiter and the derider to speak evil of fault, whereas it belongs to the evil-speaker, as we understand it here, to speak evil of punishment, and not evil of fault except under the aspect of punishment. But the mode of speaking is not the same, for in the case of the four vices mentioned above, evil of fault is spoken by way of a.s.sertion, whereas in the case of cursing evil of punishment is spoken, either by causing it in the form of a command, or by wis.h.i.+ng it. Now the utterance itself of a person's fault is a sin, in as much as it inflicts an injury on one's neighbor, and it is more grievous to inflict an injury, than to wish to inflict it, other things being equal.
Hence backbiting considered in its generic aspect is a graver sin than the cursing which expresses a mere desire; while the cursing which is expressed by way of command, since it has the aspect of a cause, will be more or less grievous than backbiting, according as it inflicts an injury more or less grave than the blackening of a man's good name. Moreover this must be taken as applying to these vices considered in their essential aspects: for other accidental points might be taken into consideration, which would aggravate or extenuate the aforesaid vices.