Chapter III. On Contumely

Contumely is an unjust injury of honor inflicted upon one present and aware. But honor is the external testimony of estimation which is had internally concerning someone's excellence. But someone can be present either personally or physically, or morally through an image and through something else in which he is represented in some way. Contumely can be done either negatively, through omission of honor due here and now; or positively, namely by words, deeds, or signs of contempt. When it is done by words, it receives various names, which often are used indiscriminately, yet differ somewhat among themselves. For it is called reviling if it casts up natural defects; contumely simply so called, if moral defects; reproach, if it objects neediness, baseness of lineage or condition. - Cf. St. Thomas, 2-2, q. 72, art. 1, ad 3.

To contumely are referred: 1st. mockery, by which someone is contemned by words and laughter; 2nd. derision, by which someone is ridiculed by ridiculous gestures; they differ from it because contumely intends to depress honor, but these intend to cause shame and embarrassment. Cf. St. Thomas, 2-2, q. 75, art. 1.

I say. Contumely is a mortal sin from its genus, and induces a strict obligation of reparation. The reason for the first is both because in the estimation of men honor is often reputed more than reputation, and accordingly contumely is a graver sin than detraction, and because it is said, Matth. v, 22: "Whoever shall say to his brother ... Fool, shall be guilty of Gehenna of fire." But the reason for the second is that an injured and reparable right ought to be repaired. - Cf. St. Alphonsus, n. 966.

You Will Resolve. - 1st. Honor publicly taken away by contumely must be restored publicly before those who were witnesses of the dishonoring, or at least in such a way that satisfaction can come to their knowledge. But it suffices that satisfaction be made through another person, who asks pardon in the name of the dishonorer. Cf. St. Alphonsus, n. 984.

2nd. That restitution of honor is required which is judged sufficient for manifesting estimation according to the condition of the offended person, and accordingly if the one who dishonored was a superior, it will suffice if he greets the dishonored person or shows benevolence to him. - Cf. St. Alphonsus, n. 986.

3rd. If the dishonored person has taken vengeance, e.g., by striking, wounding the other, etc., for the most part no further satisfaction is required for honor; because the former seems to accept vengeance as satisfaction, while the latter, by not resisting, seems to confess his own fault and his estimation concerning the other. - Cf. St. Alphonsus, n. 989.

4th. In practice it is many times expedient that the confessor omit warning a penitent existing in good faith concerning the obligation of satisfaction, especially if he foresees that the warning will not be profitable; or if he thinks that the one who was dishonored will easily condone it, or will refuse reparation, especially public reparation, lest the memory of the injury return among others, or lest he himself be affected with greater shame, etc. - Cf. St. Alphonsus, n. 988.