d
to rational creatures as something containing them, namely by way of
time or place: and thus Job cursed the day of his birth, on account
of the original sin which he contracted in birth, and on account of
the consequent penalties. In this sense also we may understand David
to have cursed the mountains of Gelboe, as we read in 2 Kings 1:21,
namely on account of the people slaughtered there.

But to curse irrational beings, considered as creatures of God, is a
sin of blasphemy; while to curse them considered in themselves is
idle and vain and consequently unlawful.

From this the Replies to the objections may easily be gathered.
_______________________

THIRD ARTICLE [II-II, Q. 76, Art. 3]

Whether Cursing Is a Mortal Sin?

Objection 1: It would seem that cursing is not a mortal sin. For
Augustine in a homily _on the Fire of Purgatory_ [*Serm. civ in the
appendix of St. Augustine's works] reckons cursing among slight sins.
But such sins are venial. Therefore cursing is not a mortal but a
venial Sin.

Obj. 2: Further, that which proceeds from a slight movement of the
mind does not seem to be generically a mortal sin. But cursing
sometimes arises from a slight movement. Therefore cursing is not a
mortal sin.

Obj. 3: Further, evil deeds are worse than evil words. But evil deeds
are not always mortal sins. Much less therefore is cursing a mortal
sin.

_On the contrary,_ Nothing save mortal sin excludes one from the
kingdom of God. But cursing excludes from the kingdom of God,
according to 1 Cor. 6:10, "Nor cursers [Douay: 'railers'], nor
extortioners shall possess the kingdom of God." Therefore cursing is
a mortal sin.

_I answer that,_ The evil words of which we are speaking now are
those whereby evil is uttered against someone by way of command or
desire. Now to wish evil to another man, or to conduce to that evil
by commanding it, is, of its very nature, contrary to charity whereby
we love our neighbor by desiring his good. Consequently it is a
mortal sin, according to its genus, and so much the graver, as the
person whom we curse has a greater claim on our love and respect.
Hence it is written (Lev. 20:9): "He that curseth his father, or
mother, dying let him die."

It may happen however that the word uttered in cursing is a venial
sin either through the slightness of the evil invoked on another in
cursing him, or on account of the sentiments of the person who utters
the curse; because he may say such w