OF THE SIN OF BLASPHEMY, IN GENERAL (FOUR ARTICLES)
We must now consider the sin of blasphemy, which is opposed to the confession of faith; and (1) blasphemy in general, (2) that blasphemy which is called the sin against the Holy Ghost.
Under the first head there are four points of inquiry:
(1) Whether blasphemy is opposed to the confession of faith?
(2) Whether blasphemy is always a mortal sin?
(3) Whether blasphemy is the most grievous sin?
(4) Whether blasphemy is in the damned?
Whether blasphemy is opposed to the confession of faith?
Objection 1: It would seem that blasphemy is not opposed to the confession of faith. Because to blaspheme is to utter an affront or insult against the Creator. Now this pertains to ill-will against God rather than to unbelief. Therefore blasphemy is not opposed to the confession of faith.
Objection 2: Further, on Eph. 4:31, "Let blasphemy . . . be put away from you," a gloss says, "that which is committed against God or the saints." But confession of faith, seemingly, is not about other things than those pertaining to God, Who is the object of faith. Therefore blasphemy is not always opposed to the confession of faith.
Objection 3: Further, according to some, there are three kinds of blasphemy. The first of these is when something unfitting is affirmed of God; the second is when something fitting is denied of Him; and the third, when something proper to God is ascribed to a creature, so that, seemingly, blasphemy is not only about God, but also about His creatures. Now the object of faith is God. Therefore blasphemy is not opposed to confession of faith.
On the contrary, The Apostle says ( 1 Tim. 1:12 , 13 ): "I . . . before was a blasphemer and a persecutor," and afterwards, "I did it ignorantly in" my "unbelief." Hence it seems that blasphemy pertains to unbelief.
I answer that, The word blasphemy seems to denote the disparagement of some surpassing goodness, especially that of God. Now God, as Dionysius says (Div. Nom. i), is the very essence of true goodness. Hence whatever befits God, pertains to His goodness, and whatever does not befit Him, is far removed from the perfection of goodness which is His Essence. Consequently whoever either denies anything befitting God, or affirms anything unbefitting Him, disparages the Divine goodness.
Now this may happen in two ways. In the first way it may happen merely in respect of the opinion in the intellect; in the second way this opinion is united to a certain detestation in the affections, even as, on the other hand, faith in God is perfected by love of Him. Accordingly this disparagement of the Divine goodness is either in the intellect alone, or in the affections also. If it is in thought only, it is blasphemy of the heart, whereas if it betrays itself outwardly in speech it is blasphemy is opposed to confession of faith.
Reply to Objection 1: He that speaks against God, with the intention of reviling Him, disparages the Divine goodness, not only in respect of the falsehood in his intellect, but also by reason of the wickedness of his will, whereby he detests and strives to hinder the honor due to God, and this is perfect blasphemy.
Reply to Objection 2: Even as God is praised in His saints, in so far as praise is given to the works which God does in His saints, so does blasphemy against the saints, redound, as a consequence, against God.
Reply to Objection 3: Properly speaking, the sin of blasphemy is not in this way divided into three species: since to affirm unfitting things, or to deny fitting things of God, differ merely as affirmation and negation. For this diversity does not cause distinct species of habits, since the falsehood of affirmations and negations is made known by the same knowledge, and it is the same ignorance which errs in either way, since negatives are proved by affirmatives, according to Poster. i, 25. Again to ascribe to creatures things that are proper to God, seems to amount to the same as affirming something unfitting of Him, since whatever is proper to God is God Himself: and to ascribe to a creature, that which is proper to God, is to assert that God is the same as a creature.
Whether blasphemy is always a mortal sin?
Objection 1: It would seem that blasphemy is not always a mortal sin. Because a gloss on the words, "Now lay you also all away," etc. ( Col. 3:8 ) says: "After prohibiting greater crimes he forbids lesser sins": and yet among the latter he includes blasphemy. Therefore blasphemy is comprised among the lesser, i.e. venial, sins.
Objection 2: Further, every mortal sin is opposed to one of the precepts of the decalogue. But, seemingly, blasphemy is not contrary to any of them. Therefore blasphemy is not a mortal sin.
Objection 3: Further, sins committed without deliberation, are not mortal: hence first movements are not mortal sins, because they precede the deliberation of the reason, as was shown above (FS, Q[74], AA[3],10). Now blasphemy sometimes occurs without deliberation of the reason. Therefore it is not always a mortal sin.
On the contrary, It is written ( Lev. 24:16 ): "He that blasphemeth the name of the Lord, dying let him die." Now the death punishment is not inflicted except for a mortal sin. Therefore blasphemy is a mortal sin.
I answer that, As stated above (FS, Q[72], A[5]), a mortal sin is one whereby a man is severed from the first principle of spiritual life, which principle is the charity of God. Therefore whatever things are contrary to charity, are mortal sins in respect of their genus. Now blasphemy, as to its genus, is opposed to Divine charity, because, as stated above (A[1]), it disparages the Divine goodness, which is the object of charity. Consequently blasphemy is a mortal sin, by reason of its genus.
Reply to Objection 1: This gloss is not to be understood as meaning that all the sins which follow, are mortal, but that whereas all those mentioned previously are more grievous sins, some of those mentioned afterwards are less grievous; and yet among the latter some more grievous sins are included.
Reply to Objection 2: Since, as stated above (A[1]), blasphemy is contrary to the confession of faith, its prohibition is comprised under the prohibition of unbelief, expressed by the words: "I am the Lord thy God," etc. ( Ex. 20:1 ). Or else, it is forbidden by the words: "Thou shalt not take the name of . . . God in vain" ( Ex. 20:7 ). Because he who asserts something false about God, takes His name in vain even more than he who uses the name of God in confirmation of a falsehood.