Reflections on Aquinas: Gossip, Slander, Reviling
Free speech is a natural human right. But that comes with the responsibility to not do intentional harm with our words.
Related to the video I recently published talking about the ban on TikTok, I wanted to share some thoughts about gossip and slander—what Aquinas calls “Reviling” in the Summa.
Pope Francis frequently warns us against the sin of gossip. It was one of the first messages I remember, very early in his pontificate.
“Gossip is an evil that destroys social life, sickens people's hearts and leads to nothing.”
-Pope Francis
Gossip truly is evil. In James 3:6 we read that the tongue is "a fire, a world of evil among the parts of the body." and various saints have commented on it as well. Here is some of my own reflection on what St. Thomas Aquinas has said about “Reviling” in two responses to two objections in Article 1 of Question 72 in the Summa Theologiae.
Article 1: Whether reviling consists in words?
[C]onsidered as signs conveying something to the knowledge of others, our words may do many kinds of harm. Such is the harm done to a man to the detriment of his honor, or of the respect due to him from others. Hence the reviling is greater if one man reproach another in the presence of many: and yet there may still be reviling if he reproach him by himself. in so far as the speaker acts unjustly against the respect due to the hearer.
The essence of words (their sounds) have no power and do no harm. But what we intentionally convey with our words may do great harm. A person is entitled to their reputation, and that is tied to their dignity. Even if some slander or gossip is rooted in facts, some things just don’t need to be said, and should not be said. Sometimes we say things about someone else not to communicate a necessary fact, but because doing harm to another’s reputation makes us feel good.
Yet there are times when we have to say what needs to be said. Even then we should exercise temperance.
Just as it is lawful to strike a person, or damnify him in his belongings for the purpose of correction, so too, for the purpose of correction, may one say a mocking word to a person whom one has to correct. It is thus that our Lord called the disciples "foolish," and the Apostle called the Galatians "senseless." Yet, as Augustine says (De Serm. Dom. in Monte ii, 19), "seldom and only when it is very necessary should we have recourse to invectives, and then so as to urge God's service, not our own."
Some situations call for tough statements, or even tough words. “Don’t act like you’re stupid. You’re better than that!” And some a situation may require that we disclose defaming or embarrassing information about a person. But those situations are rare and they should be in service to the Good.
For example, if I know someone to have a drinking problem, it would be gravely sinful for me to go around telling people “He/She’s a drunk. Drinks all the time. He loves the bottle” It may be true, but telling that to others for no purpose and to no Good end is a sin—sometimes a mortal sin. If someone has a drinking problem that’s something to be sad about, not something to gleefully or viciously tell others about for our own pleasure. But if that person’s drinking habits are cause for concern related to a specific situation, it may be necessary to say something, in service of a Good. Even then we should only disclose what is necessary in the situation to effect a Good.
One last/bonus thought on the first response in Article 2 (On the gravity of sin of Reviling)
As stated above (Article 1), words are injurious to other persons, not as sounds, but as signs, and this signification depends on the speaker's inward intention.
When we use words in a way intended to hurt someone else, or to do harm to their reputation, it becomes sinful. Without intent to harm, there is no sinful matter. It isn’t wrong to say what needs to be said, but it is a sin to say what needn’t be said, even if it may be rooted in fact.
I hope you enjoy the video. God bless and be with you all.
