ey were made"; while secondarily it belongs to man, who, by his
word, commands others and thus moves them to do something: it is for
this purpose that we employ verbs in the imperative mood. Thirdly,
"speaking" is related to the thing spoken by expressing the
sentiments of one who desires that which is expressed in words; and
for this purpose we employ the verb in the optative mood.

Accordingly we may omit the first kind of evil speaking which is by
way of simple assertion of evil, and consider the other two kinds.
And here we must observe that to do something and to will it are
consequent on one another in the matter of goodness and wickedness,
as shown above (I-II, Q. 20, A. 3). Hence in these two ways of evil
speaking, by way of command and by way of desire, there is the same
aspect of lawfulness and unlawfulness, for if a man commands or
desires another's evil, as evil, being intent on the evil itself,
then evil speaking will be unlawful in both ways, and this is what is
meant by cursing. On the other hand if a man commands or desires
another's evil under the aspect of good, it is lawful; and it may be
called cursing, not strictly speaking, but accidentally, because the
chief intention of the speaker is directed not to evil but to good.

Now evil may be spoken, by commanding or desiring it, under the
aspect of a twofold good. Sometimes under the aspect of just, and
thus a judge lawfully curses a man whom he condemns to a just
penalty: thus too the Church curses by pronouncing anathema. In the
same way the prophets in the Scriptures sometimes call down evils on
sinners, as though conforming their will to Divine justice, although
such like imprecation may be taken by way of foretelling. Sometimes
evil is spoken under the aspect of useful, as when one wishes a
sinner to suffer sickness or hindrance of some kind, either that he
may himself reform, or at least that he may cease from harming others.

Reply Obj. 1: The Apostle forbids cursing strictly so called with an
evil intent: and the same answer applies to the Second Objection.

Reply Obj. 3: To wish another man evil under the aspect of good, is
not opposed to the sentiment whereby one wishes him good simply, in
fact rather is it in conformity therewith.

Reply Obj. 4: In the devil both nature and guilt must be considered.
His nature indeed is good and is from God nor is it lawful to curse
it. On the other hand his guilt is deserving of being cursed,
according