Back Aa

Explanation of Catholic Morals

Close

CHAPTER LXXXVII. CONTUMELY. THE Eighth Commandment concerns itself with the good name of the neighbor; in a general way, it reproves all sins of the tongue, apart from those already condemned by the Second and Sixth commandments, that is to say, blasphemous and impure speech. It is as a weapon against the neighbor and an instrument of untruth that the tongue is here considered. By a good name is here intended the esteem in which a person is held by his fellow-men. Call it reputation, character, fame, renown, etc., a good name means that the bearer is generally considered above reproach in all matters of honesty, moral integrity and worth. It does not necessarily imply that such esteem is manifested exteriorly by what is technically known as honor, the natural concomitant of a good name; it simply stands for the knowledge entertained by others of our respectability and our title to honor. A good name is therefore one thing; honor is another. And honor consists precisely in that manifestation on the part of our fellows of the esteem and respect in which they hold us, the fruit of our good name, the homage rendered to virtue, dignity and merit. As it may therefore be easily seen, these two things—a good name and honor—differ as much as a sign differs from the thing signified. The Eighth Commandment protects every man's honor; it condemns contumely which is an attack upon that honor. Contumely is a sign of contempt which shows itself by attempting to impair the honor one duly receives; it either strives to prevent that honor being paid to the good name that naturally deserves it, or it tries to nullify it by offering just the contrary, which is contumely, more commonly called affront, outrage, insult. Now, contumely, as you will remark, does not seek primarily to deprive one of a good name; which it nearly always succeeds in doing, and this is called detraction; but its object is to prevent your good name from getting its desert of respect, your character supposedly remaining intact. The insult offered is intended to effect this purpose. Again, all contumely presupposes the presence of the party affronted; the affront is thrown in one's face, and therein consists the shocking indecency of the thing and its specific malice. It must be remembered that anger, hatred, the spirit of vengeance or any other passion does not excuse one from the guilt of contumely. On the other hand, one's culpability is not lessened by the accidental fact of one's intended insults going wide of the mark and bearing no fruit of dishonor to the person assailed. To the malice of contumely may, and is often, added that of defamation, if apart from the dishonor received one's character is besmirched in the bargain. Contumely against parents offends at the same time filial piety; against God and His saints, it is sacrilegious; if provoked by the practice of religion and virtue, it is impious. If perpetrated in deed, it may offend justice properly so called; if it occasion sin in others, it is scandalous; if it drive the victim to excesses of any kind, the guilt thereof is shared by the contumelious agent. Sometimes insult is offered gratuitously, as in the case of the weak, the old, the cripple and other unfortunates who deserve pity rather than mockery; the quality of contumely of this sort is brutal and fiendish. Others will say for justification: "But he said the same, he did the same to me. Can I not defend myself?" That depends on the sort of defense you resort to. All weapons of defense are not lawful. If a man uses evil means to wrong you, there is no justification, in Christian ethics, for you to employ the same means in order to get square, or even to shelter yourself from his abuse. The "eye-for-eye" principle is not recognized among civilized and Christian peoples. This gross violation of personal respect may be perpetrated in many ways; any expression of contempt, offered to your face, or directed against you through a representative, is contumely. The usual way to do this is to fling vile epithets, to call opprobrious names, to make shameful charges. It is not always necessary that such names and epithets be inapplicable or such charges false, if, notwithstanding, the person in question has not thereby forfeited his right to respect. In certain circumstances, the epithet "fool" may hold all the opprobriousness of contumely: "thief" and "drunkard" and others of a fouler nature may be thus malicious for a better reason. An accusation of immorality in oneself or in one's parents is contumelious in a high degree. Our mothers are a favorite target for the shafts of contumely that through them reach us. Abuse is not the only vehicle of contumely; scorn, wanton ridicule, indecent mockery and caricature that cover the unfortunate victim with shame and confusion serve the purpose as well. To strike one, to spit on one and other ignoble attacks and assaults belong to the same category of crime. The malice of contumely is not, of course, equal in all cases; circumstances have a great deal to do in determining the gravity of each offense. The more conspicuous a person is in dignity and the more worthy of respect, the more serious the affront offered him; and still more grave the offense, if through him many others are attainted. If again no dishonor is intended and no offense taken, or could reasonably be taken, there is no sin at all. There may be people very low on the scale of respectability as the world judges respectability; but it can never be said of a man or woman that he or she cannot be dishonored, that he or she is beneath contempt. Human nature never forfeits all respect; it always has some redeeming feature to commend it. <div style="break-after:column;"></div>

1 of 2

2 of 2