CHAPTER III: ON CONTUMELY

533. • Contumely is the unjust injury of honor inflicted on one present and knowing. But honor is the external attestation of the estimation which is held internally concerning someone's excellence. But someone can be present either personally or physically, or morally through an image, and through another thing in which he is in some way represented.

But contumely can be done 1° negatively, through omission of honor due here and now; 2° positively, both by words and by deeds or signs of contempt.

To contumely are referred 1° derision,³ by which someone is contemned by words and laughter; 2° mockery, by which someone is ridiculed by ridiculous gestures; 3° reproach, by which indigence, defects, or obscurity of birth is objected to someone.

534. • I say I. Contumely is a mortal sin from its own genus. For it is something graver than detraction, which of itself is grave. Besides, this is clear from the words of Scripture:⁴ But he who shall say to his brother: Raca, shall be guilty of the council; but he who shall say: Fool, shall be guilty of the hell of fire.

I say II. Contumely of itself induces the strict obligation of restoring honor and of repairing damages, if any have followed, at least if they have been foreseen in a confused way, as is clear from what was said about restitution of reputation.

But although we are bound to tolerate contumelies - by casting aside the spirit of vengeance - nevertheless sometimes it will be expedient to repel contumelies, namely when tolerance could harm the common good, for example if a Prelate by tolerating were rendered contemptible, and thus the petulance of subjects were increased, etc.

535. You will resolve. - 1° Honor publicly taken away through contumely is to be restored publicly before those who were witnesses of the dishonoring, or at least in such a way that the satisfaction can come to their knowledge. But it suffices that satisfaction be made through another person, who in the name of the one dishonoring seeks pardon.¹

2° Honor harmed through hidden contumely must likewise be restored, because a true damage of honor has been inflicted on the neighbor; yet reparation can be made secretly.²

3° That restitution of honor is required which is judged sufficient for manifesting estimation according to the condition of the person offended. For if he who dishonored was a Superior, it will suffice if he greets the dishonored man, visits him at home, or shows him benevolence. But if he was an equal, or a fortiori an inferior, greater satisfaction is required, namely that he anticipate in greeting, yield place, ask pardon, etc., if he cannot satisfy sufficiently in another way.⁴

4° If the dishonored man has taken vengeance, for example by striking the other, wounding, ... for the most part further satisfaction is not required for honor; because he seems to accept vengeance for satisfaction, and the other by not resisting seems to confess his own fault and estimation concerning the other.⁵ - Likewise rustics are exempt from restitution of honor if equal insults or reproaches have mutually been hurled between them, because by that very fact compensation is made.

5° In practice it is often expedient that the confessor omit admonishing a penitent existing in good faith concerning the obligation of satisfaction, especially if he foresees that the admonition will not be profitable; or if he thinks that he who has been dishonored will easily condone it, or will refuse reparation especially public, lest the memory of the injury return among others, or lest he himself be affected by more shame, etc.¹