Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q74. Tale-bearing
Source context
- Theme
- sinful speech that destroys social bonds through malicious disclosure of another's faults to a third party
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Jewish ethical tradition (Lashon Hara / Rechilut)Rabbinic literature (Talmud Bavli, Arakhin 15b; Chofetz Chaim codification) distinguishes rechilut — tale-bearing that sows enmity — from lashon hara (slander), a structural parallel to Aquinas's distinction between detraction and tale-bearing as sins against commutative justice in social speech.
- Aristotelian ethics (Nicomachean Ethics IV.6–7)Aristotle's analysis of the flatterer and the quarrelsome man as vices of social intercourse supplies a philosophical substrate for Aquinas's classification of tale-bearing as a disordered use of speech that disrupts the friendship (amicitia) that underpins just social order.
Q74. Tale-bearing
Article 1
[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.
[II-II.q.74.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod susurratio non sit peccatum distinctum a detractione. Dicit enim Isidorus in lib. X Etymol., § 249, col. 394, t. 3: « Susurro de sono locutionis appellatur, quia non in facie alicujus, sed in aure loquitur detrahendo. » Sed loqui de altero detrahendo, ad detractio- nem pertinet. Ergo susurratio non est pecatum distinctum a detractione.
[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.
[II-II.q.74.a.1.arg.2] 2. Præterea, Levit., xix, 16, dicitur: Non eris criminator, nec susurro in populo. Sed criminator idem videtur esse quod detractor. Ergo etiam susurratio a detractione non differt.
[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.
[II-II.q.74.a.1.arg.3] 3. Præterea, Eccli., xxviii, 15, dicitur: Susurro et bilinguis maledictus erit. Sed bilinguis videtur idem esse quod detractor; quia detractorum est duplici lingua loqui, aliter scilicet in absentia, et aliter in præsentia. Ergo susurro idem est quod detractor.
[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."
[II-II.q.74.a.1.sc] Sed contra est quod Rom., 1, super illud, Susurrones, detractores, dicit Glossa: « Susurrones inter amicos discordiam seminantes; detractores qui aliorum bona negant vel minuunt 1. »
[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."
[II-II.q.74.a.1.co] Respondeo dicendum, quod susurro et detractor in materia conveniunt; et etiam in forma, sive in modo loquendi, quia uterque malum occulte de proximo dicit; propter quam similitudinem interdum unum pro alio ponitur. Unde Eccli., v, super illud: Non appelleris susurro, dicit Glossa, « id est, detractor. » Differunt autem in fine; quia detractor intendit denigrare famam proximi, unde illa mala de proximo præcipue profert ex quibus proximus infamari possit, vel saltem diminui ejus fama: susurro autem intendit amicitiam separare, ut patet per Glossam inductam in arg. « Sed contra., » et per illud quod dicitur Proverb., xxviii, 20: Susurrone subtracto, jurgia conquiescent. Et ideo susurro talia mala profert de proximo quae possunt contra ipsum commovere animum audientis, secundum illud Eccli., xxviii, 14: Vir peccator turbabit amicos, et in medio pacem habentium immittet imimicitiam.
[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.
[II-II.q.74.a.1.ad.1] Ad primum ergo dicendum, quod susurro, inquantum dicit malum de alio, dicitur detrahere; in hoc tamen differt a detractore, quia non intendit simpliciter malum dicere, sed quidquid sit illud quod possit animum unius perturbare contra alium, etiamsi sit simpliciter bonum, et tamen apparens malum inquantum displicet ei cui dicitur.
[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.
[II-II.q.74.a.1.ad.2] Ad secundum dicendum, quod criminator differt a susurrone et a detractore, quia criminator est qui publice crimina aliis impo-nit vel accusando, vel conviciando, quod non pertinet ad detractorem et susurronem.
[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."
[II-II.q.74.a.1.ad.3] Ad tertium dicendum, quod bilinguis proprie dicitur susurro. Cum enim amicitia sit inter duos, nititur susurro ex utraque parte amicitiam rumpere; et ideo duabus linguis utitur ad duos, uni dicens malum de alio, propter quod dicitur Eccli., xxviii, 15: Susurro et bilinguis maledictus, et subditur: Multos enim turbabit pacem habentes.
Article 2
[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.
[II-II.q.74.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod detractio sit gravius peccatum quam susurratio. Peccata enim oris consistunt in hoc quod aliquis mala dicit. Sed detractor dicit de proximo ea quæ sunt mala simpliciter, quia ex talibus oritur infamia, vel diminuitur fama; susurro autem non curat dicere nisi mala apparentia, quæ scilicet displiceant audienti. Ergo gravius peccatum est detractio quam susurratio.
[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.
[II-II.q.74.a.2.arg.2] 2. Præterea, quicumque aufert alicui famam, aufert ei non solum unum amicum, sed multos; quia intellectus unuscujusque refugit amicitiam infamium personarum. Unde contra quemdam dicitur II Paralip., xix, 2: His qui oderunt Dominum amicitia jungeris. Susurratio autem aufert unum solum amicum. Gravius ergo peccatum detractio est quam susurratio.
[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.
[II-II.q.74.a.2.arg.3] 3. Præterea, Jacobi, iv, 11, dicitur: Qui detrahit fratri suo, detrahit legi, et per consequens Deo, qui est legislator; et sic peccatum detractionis videtur esse peccatum in Deum, quod est gravissimum, ut supra habitum est. Peccatum autem susurrationis est in proximum. Ergo peccatum detractionis est gravius quam peccatum susurrationis.
[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."
[II-II.q.74.a.2.sc] Sed contra est quod dicitur Eccli., v, 17: Denotatio pessima super bilinguem; susuratori autem odium et inimicitia, et contumelia.
[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).
[II-II.q.74.a.2.co] Respondeo dicendum, quod, sicut supra 1 Sic in Glossa ordin. Strabi apud Migne: « Detractores qui aliorum bona negant vel invertunt. » dictum est, peccatum in proximum tanto est gravius, quanto per ipsum majus nocumentum proximo infertur. Nocumentum autem tanto majus est, quanto majus est bonum quod tollitur. Inter cætera vero exteriora bona præeminet amicus, cum « sine amicis nullus vivere possit, » ut patet per Philosophum in VIII Ethic., cap. I, in princ. Unde dicitur Eccli., vi, 45: Amico fideli nulla est comparatio. Fama autem ipsa, quæ per detractionem tollitur, ad hoc maxime necessaria est, ut homo idoneus ad amici-tiam habeatur. Et ideo susurratio est majus peccatum quam detractio, et etiam quam contumelia; quia amicus est melior quam honor, et amari quam honorari, ut in VIII Ethic., cap. VIII, Philosophus dicit.
[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.
[II-II.q.74.a.2.ad.1] Ad primum ergo dicendum, quod species et gravitas peccati magis attenditur ex fine quam ex materiali objecto; et ideo ratione finis susurratio est gravior, quamvis detractor quando pejora dicat.
[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.
[II-II.q.74.a.2.ad.2] Ad secundum dicendum, quod fama est dispositio ad amicitiam, et infamia ad inimicitiam. Dispositio autem deficit ab eo ad quod disponit. Et ideo ille qui operatur ad aliquid quod est dispositio ad inimicitiam, minus peccat quam ille qui directe operatur ad inimicitiam inducendam.
[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."
The 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
[II-II.q.74.a.2.ad.3] Ad tertium dicendum, quod ille qui detra-hit fratri, intantum videtur detrahere legi, inquantum contemnit præceptum de dilec-tione proximi; contra quod directius agit qui amicitiam disrumpere nititur. Unde hoc peccatum maxime contra Deum est, quia Deus dilectio est, ut dicitur I Joan., iv, 16; et propter hoc dicitur Proverb., vi, 16: Sex sunt quæ odit Dominus, et septimum detestatur anima ejus; et hoc septimum ponit eum qui seminat inter fratres discordiam.
JSON: /api/sources/opera-omnia-aquinas/summa-theologiae/secunda-secundae/q074.json