Whether Backbiting Is a Graver Sin Than Tale-bearing?
Objection 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.
Obj. 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 Paralip.
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.
Obj. 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 (Q. 20, A. 3; I-II, Q. 73, A. 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.
_On the contrary,_ It is written (Ecclus. 5:17): "An evil mark of
disgrace is upon the double-tongued; but to the tale-bearer [Douay:
'whisperer'] hatred, and enmity, and reproach."
_I answer that,_ As stated above (Q. 73, A. 3; I-II, Q. 73, A. 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 (Ecclus. 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).
Reply Obj. 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.
Reply Obj. 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.
Reply Obj. 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 (Prov. 6:16): "Six things there are, which the Lord
hateth, and the seventh His soul detesteth," and the seventh is "he
(Prov. 6:19) that soweth discord among brethren."
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