Obj. 2: Further, it is written (Prov. 20:3): "All fools are meddling
with revilings [Douay: 'reproaches']." Now folly is a vice opposed to
wisdom, as stated above (Q. 46, A. 1); whereas anger is opposed to
meekness. Therefore reviling does not arise from anger.

Obj. 3: Further, no sin is diminished by its cause. But the sin of
reviling is diminished if one gives vent to it through anger: for it
is a more grievous sin to revile out of hatred than out of anger.
Therefore reviling does not arise from anger.

_On the contrary,_ Gregory says (Moral. xxxi, 45) that "anger gives
rise to revilings."

_I answer that,_ While one sin may arise from various causes, it is
nevertheless said to have its source chiefly in that one from which
it is wont to arise most frequently, through being closely connected
with its end. Now reviling is closely connected with anger's end,
which is revenge: since the easiest way for the angry man to take
revenge on another is to revile him. Therefore reviling arises
chiefly from anger.

Reply Obj. 1: Reviling is not directed to the end of pride which is
excellency. Hence reviling does not arise directly from pride.
Nevertheless pride disposes a man to revile, in so far as those who
think themselves to excel, are more prone to despise others and
inflict injuries on them, because they are more easily angered,
through deeming it an affront to themselves whenever anything is done
against their will.

Reply Obj. 2: According to the Philosopher (Ethic. vii, 6)
"anger listens imperfectly to reason": wherefore an angry man suffers
a defect of reason, and in this he is like the foolish man. Hence
reviling arises from folly on account of the latter's kinship with
anger.

Reply Obj. 3: According to the Philosopher (Rhet. ii, 4) "an
angry man seeks an open offense, but he who hates does not worry about
this." Hence reviling which denotes a manifest injury belongs to anger
rather than to hatred.
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QUESTION 73

OF BACKBITING [*Or detraction]
(In Four Articles)

We must now consider backbiting, under which head there are four
points of inquiry:

(1) What is backbiting?

(2) Whether it is a mortal sin?

(3) Of its comparison with other sins;

(4) Whether it is a sin to listen to backbiting?
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FIRST ARTICLE [II-II, Q. 73, Art. 1]

Whether Backbiting Is Suitably Defined As the Blackening of Another's
Character by Secret Words?

Objection 1: It w