[II-II.q.74.a.1.arg.1] It would seem that tale-bearing is not a distinct sin from backbiting. Isidore says (Etym. x): \"The susurro [tale-bearer] takes his name from the sound of his speech, for he speaks disparagingly not to the face but into the ear.\" But to speak of another disparagingly belongs to backbiting. Therefore tale-bearing is not a distinct sin from backbiting.
\n[II-II.q.74.a.1.arg.1] Ad primum sic proceditur. 4. Videtur quod materia hujus sacramenti non sit panis et vinum. Hoc enim sacramentum perfectius debet repræsentare passionem Christi quam sacramenta veteris legis. Sed carnes animalium, quæ erant materiæ sacramentorum veteris legis, expressius repræsentant passionem Christi quam panis et vinum. Ergo materia hujus sacramenti magis debet esse carnes animalium quam panis et vinum.
\n[II-II.q.74.a.1.arg.2] Further, it is written (Leviticus 19:16): \"Thou shalt not be an informer [Douay: 'a detractor'] nor a tale-bearer [Douay: 'whisperer'] among the people.\" But an informer is apparently the same as a backbiter. Therefore neither does tale-bearing differ from backbiting.
\n[II-II.q.74.a.1.arg.2] 2. Præterea, hoc sacramentum est ubique celebrandum. Sed in multis terris non inventur panis 1, et in multis 2 non inventur vinum. Ergo panis et vinum non sunt conveniens materia hujus sacramenti.
\n[II-II.q.74.a.1.arg.3] Further, it is written (Sirach 28:15): \"The tale-bearer [Douay: 'whisperer'] and the double-tongued is accursed.\" But a double-tongued man is apparently the same as a backbiter, because a backbiter speaks with a double tongue, with one in your absence, with another in your presence. Therefore a tale-bearer is the same as a backbiter.
\n[II-II.q.74.a.1.arg.3] 3. Præterea, hoc sacramentum competit sanis et infirmis. Sed vinum nocet quibusdam infirmis. Ergo videtur quod vinum non debeat esse materia hujus sacramenti. quæ, secundum Magistrum, sanguis ipse qui fluxit de latere Christi.
\n[II-II.q.74.a.1.sc] A gloss on Romans 1:29-30, \"Tale-bearers, backbiters [Douay: 'whisperers, detractors']\" says: \"Tale-bearers sow discord among friends; backbiters deny or disparage others' good points.\"
\n[II-II.q.74.a.1.sc] Sed contra est quod Alexander I Papa dicit, Decr., dist. 11, De consecr., c. 1, col. 1734: « In sacramentorum oblationibus panis tantum et vinum aqua permixtum in sacrificium offerantur.
\n[II-II.q.74.a.1.co] The tale-bearer and the backbiter agree in matter, and also in form or mode of speaking, since they both speak evil secretly of their neighbor: and for this reason these terms are sometimes used one for the other. Hence a gloss on Sirach 5:16, \"Be not called a tale-bearer [Douay: 'whisperer']\" says: \"i.e. a backbiter.\" They differ however in end, because the backbiter intends to blacken his neighbor's good name, wherefore he brings forward those evils especially about his neighbor which are likely to defame him, or at least to depreciate his good name: whereas a tale-bearer intends to sever friendship, as appears from the gloss quoted above and from the saying of Proverbs 26:20, \"Where the tale-bearer is taken away, contentions shall cease.\" Hence it is that a tale-bearer speaks such ill about his neighbors as may stir his hearer's mind against them, according to Sirach 28:11, \"A sinful man will trouble his friends, and bring in debate in the midst of them that are at peace.\"
\n[II-II.q.74.a.1.co] Respondeo dicendum, quod circa materiam hujus sacramenti aliqui multipliciter erraverunt: quidam enim, qui dicuntur Artotyritæ, ut Augustinus dicit in lib. De hæresibus, hæresi xxviii, col. 34, t. 8, « offerunt panem et caseum » in hoc sacramento, « dicentes a primis hominibus oblationes de fructibus terræ et ovium fuisse celebratas. » Alii vero, scilicet Cataphryges et Pepuziani, ibid., hær. xxvi, « de infantis sanguine, quem de toto ejus corpore minutis punctionum vulneribus extorquent, quasi eucharistiam suam conficere perhibentur, miscentes eum farinæ, panemque inde facientes. » Quidam vero, qui dicuntur Aquarii, ibid., hær. lxiv, aquam solam, sub specie sobrietatis, in hoc sacramento offerunt. Omnes autem hi errores et similes excluduntur per hoc quod Christus hoc sacramentum sub specie panis et vini instituit, ut patet Matth., xxvi. Unde panis et vinum sunt materia conveniens hujus sacramenti. Et hoc rationabiliter. Primo quidem quantum ad usum hujus sacramenti, qui est manducatio: sicut enim aqua assumitur in sacramento baptismi ad usum spiritualis ablutionis, quia corporalis ablutio communiter fit in aqua; ita panis, et vinum, quibus communius homines reficiuntur, assumuntur in hoc sacramento ad usum spiritualis manducationis. Secundo, quantum ad passionem Christi, in qua sanguis est a corpore separatus: et ideo in hoc sacramento, quod est memoriale dominicæ passionis, seorsum sumitur panis ut sacramentum corporis, et vinum ut sacramentum sanguinis. Tertio, quantum ad effectum consideratum in unoquoque sumentium: quia, ut Ambrosius dicit 1 Super epist. I ad Cor., xi, v. 26, col. 256, t. 4, « hoc sacramentum valet ad tuitionem animæ, et corporis: et ideo corpus Christi sub specie panis pro salute corporis, sanguis vero sub specie vini pro salute animæ offertur; » sicut dicitur Levit., xvii, 14, quod anima car- 1 Plenius et paulo mutatis verbis. 2 Ex Aug. desumpta, Tr. xxvi in Joannem, § 17, col. 1614, t. 3. Gnostici in pane semine humano consperso conficiebant; Ophitæ in pane et vino quos serpens nis in sanguine est. Quarto, quantum ad effectum respectu totius Ecclesiæ, quæ constituitur ex diversis fidelibus; « sicut panis conficitur ex diversis granis et vinum fluit ex diversis uvis, » ut dicit Glossa 2 Super illud I Corinth., x: Unum corpus multi sumus, etc..
\n[II-II.q.74.a.1.ad.1] A tale-bearer is called a backbiter in so far as he speaks ill of another; yet he differs from a backbiter since he intends not to speak ill as such, but to say anything that may stir one man against another, though it be good simply, and yet has a semblance of evil through being unpleasant to the hearer.
\n[II-II.q.74.a.1.ad.1] Ad primum ergo dicendum, quod licet carnes animalium occisorum expresse 5 repræsentent Christi passionem, tamen minus competunt ad communem usum hujus sacramenti, et ad ecclesiasticam unitatem significandam.
\n[II-II.q.74.a.1.ad.2] An informer differs from a tale-bearer and a backbiter, for an informer is one who charges others publicly with crimes, either by accusing or by railing them, which does not apply to a backbiter or tale-bearer.
\n[II-II.q.74.a.1.ad.2] Ad secundum dicendum, quod licet non in omnibus terris nascatur triticum vel vinum, tamen de facili ad omnes terras deferri potest, quantum sufficit ad usum hujus sacramenti; nec propter defectum alterius est unum tantum sine altero consecrandum, quia non esset perfectum sacramentum.
\n[II-II.q.74.a.1.ad.3] A double-tongued person is properly speaking a tale-bearer. For since friendship is between two, the tale-bearer strives to sever friendship on both sides. Hence he employs a double tongue towards two persons, by speaking ill of one to the other: wherefore it is written (Sirach 28:15): \"The tale-bearer [Douay: 'whisperer'] and the double-tongued is accursed,\" and then it is added, \"for he hath troubled many that were peace.\"
\n[II-II.q.74.a.1.ad.3] Ad tertium dicendum, quod vinum in modica quantitate sumptum non potest multum ægrotanti nocere. Et tamen si nocumentum timeatur, non est necesse quod omnes accipientes corpus Christi etiam accipiant sanguinem, ut infra dicetur.
\n[II-II.q.74.a.2.arg.1] It would seem that backbiting is a graver sin than tale-bearing. For sins of word consist in speaking evil. Now a backbiter speaks of his neighbor things that are evil simply, for such things lead to the loss or depreciation of his good name: whereas a tale-bearer is only intent on saying what is apparently evil, because to wit they are unpleasant to the hearer. Therefore backbiting is a graver sin than tale-bearing.
\n[II-II.q.74.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod requiratur determinata quantitas panis et vini ad materiam hujus sacramenti. Effectus enim gratiae non sunt minus ordinati quam effectus naturæ. Sed sicut dicitur in II De anima, text. 44, « omnium natura constantium positus est terminus, et ratio magnitudinis et augmenti. » Ergo multo magis in hoc quod dicitur eucharistia, id est, bona gratia, involverat prius et lamberat? Ut Aquarii, Manichæi, Eucratitæ et Ebionitæ solam aquam consecrabant. Alii pro vino lac adhibebant; alii uvas integras; alii mel. Aureolus negat species esse materiam hujus sacramenti. requiritur determinata quantitas panis et vini.
\n[II-II.q.74.a.2.arg.2] Further, he that deprives. a man of his good name, deprives him not merely of one friend, but of many, because everyone is minded to scorn the friendship of a person with a bad name. Hence it is reproached against a certain individual [King Josaphat] (2 Chronicles 19:2): \"Thou art joined in friendship with them that hate the Lord.\" But tale-bearing deprives one of only one friend. Therefore backbiting is a graver sin than tale-bearing.
\n[II-II.q.74.a.2.arg.2] 2. Præterea, ministris Ecclesiæ non est a Christo data potestas ad ea quæ pertinent ad irrisionem fidei et sacramento-rum ejus, secundum illud II Corinth., x, 8: Secundum potestatem * quam dedit nobis Deus in exdificationem, et non in destructionem. Sed hoc esset ad irrisionem sacramenti, si sacerdos vellet consecrare totum panem qui venditur in foro, et totum vinum quod est in cellario. Ergo hoc facere non potest.
\n[II-II.q.74.a.2.arg.3] Further, it is written (James 4:11): \"He that backbiteth [Douay:,'detracteth'] his brother . . . detracteth the law,\" and consequently God the giver of the law. Wherefore the sin of backbiting seems to be a sin against God, which is most grievous, as stated above (20, 3; I-II, 73, 3). On the other hand the sin of tale-bearing is against one's neighbor. Therefore the sin of backbiting is graver than the sin of tale-bearing.
\n[II-II.q.74.a.2.arg.3] 3. Præterea, si aliquis baptetur in mari, non tota aqua maris sanctificatur per formam baptismi, sed solum aqua illa qua corpus baptizati abluitur. Ergo nec in hoc sacramento superflua quantitas panis consecrari potest.
\n[II-II.q.74.a.2.sc] It is written (Sirach 5:17): \"An evil mark of disgrace is upon the double-tongued; but to the tale-bearer [Douay: 'whisperer'] hatred, and enmity, and reproach.\"
\n[II-II.q.74.a.2.sc] Sed contra est quod multum opponitur pauco, et magnum parvo. Sed nulla est ita parva quantitas panis aut vini, quæ non possit consecrari. Ergo etiam nulla est ita magna, quæ consecrari non possit.
\n[II-II.q.74.a.2.co] As stated above (73, 3; I-II, 73, 8), sins against one's neighbor are the more grievous, according as they inflict a greater injury on him: and an injury is so much the greater, according to the greatness of the good which it takes away. Now of all one's external goods a friend takes the first place, since \"no man can live without friends,\" as the Philosopher declares (Ethic. viii, 1). Hence it is written (Sirach 6:15): \"Nothing can be compared to a faithful friend.\" Again, a man's good name whereof backbiting deprives him, is most necessary to him that he may be fitted for friendship. Therefore tale-bearing is a greater sin than backbiting or even reviling, because a friend is better than honor, and to be loved is better than to be honored, according to the Philosopher (Ethic. viii).
\n[II-II.q.74.a.2.co] Respondeo dicendum, quod quidam dixerunt quod sacerdos non posset consecrare immensam quantitatem panis aut vini, puta totum panem qui venditur in foro, aut totum vinum quod est in dolio. Sed hoc non videtur esse verum, quia in omnibus habentibus materiam ratio determinationis materiæ sumitur ex ordine ad finem, sicut materia serræ est ferrum, ut sit apta sectioni. Finis autem hujus sacramenti est usus fidelium. Unde oportet quod quantitas materiæ hujus sacramenti determinetur per comparisonem ad usum fidelium. Non autem potest esse quod determinetur per comparisonem ad usum fidelium, qui nunc occurrunt; alioquin sacerdos paucos parochianos habens non posset consecrare multas hostias. Unde relinquitur quod materia hujus sacramenti determinetur per comparisonem ad usum fidelium absolute. Numerus autem fidelium est indeterminatus. Unde non potest dici quod quantitas materiæ hujus sacramenti sit determinata.
\n[II-II.q.74.a.2.ad.1] The species and gravity of a sin depend on the end rather than on the material object, wherefore, by reason of its end, tale-bearing is worse than backbiting, although sometimes the backbiter says worse things.
\n[II-II.q.74.a.2.ad.1] Ad primum ergo dicendum, quod cujuslibet rei naturalis materia accipit determinatam quantitatem secundum comparisonem ad formam determinatam. Sed numerus fidelium, ad quorum usum ordinatur hoc sacramentum, est indeterminatus. Unde non est simile.
\n[II-II.q.74.a.2.ad.2] A good name is a disposition for friendship, and a bad name is a disposition for enmity. But a disposition falls short of the thing for which it disposes. Hence to do anything that leads to a disposition for enmity is a less grievous sin than to do what conduces directly to enmity.
\n[II-II.q.74.a.2.ad.2] Ad secundum dicendum, quod potestas ministrorum Ecclesiæ ad duo ordinatur: primo quidem ad effectum proprium; secundo ad finem effectus. Secundum autem non tollit primum. Unde si sacerdos intendat consecrare corpus Christi propter aliquem malum finem, puta ut irrideat, vel veneficia faciat, propter intentionem mali finis peccat, nihilominus tamen propter potestatem sibi datam perficit sacramentum.
\n[II-II.q.74.a.2.ad.3] He that backbites his brother, seems to detract the law, in so far as he despises the precept of love for one's neighbor: while he that strives to sever friendship seems to act more directly against this precept. Hence the latter sin is more specially against God, because \"God is charity\" (1 John 4:16), and for this reason it is written (Proverbs 6:16): \"Six things there are, which the Lord hateth, and the seventh His soul detesteth,\" and the seventh is \"he (Proverbs 6:19) that soweth discord among brethren.\"
\nThe Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
\n[II-II.q.74.a.2.ad.3] Ad tertium dicendum, quod baptismi sacramentum perficitur in usu materiæ: et ideo per formam baptismi non plus de aqua sanctificatur quam quantum venit in usum. Sed hoc sacramentum perficitur in consecratione materiæ. Et ideo non est simile.
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