(d) Blasphemy cannot become a venial sin on account of unpremeditation, if at the time it is committed one is aware of its character, just as murder does not become a venial sin, because one killed another in a sudden fit of anger. Example: Sempronius has the habit when driving his refractory mules of shouting at them: “You creatures of the devil!” A priest on hearing this admonishes Sempronius that the expression is blasphemous. But Sempronius continues to use it whenever the mules irritate him, making no effort to improve.
896. There are some cases in which blasphemy is only a venial sin or no sin on account of the lack of deliberation.
(a) If there is no advertence or only semi-advertence to the act itself, the blasphemy pronounced, unless it be voluntary in its cause (see 102, 196), is not a mortal sin. In the former case, there is no sin at all, for the act is not human (see 33); in the latter case there cannot be mortal sin, for there is no full reflection on the deed (see 175). Example: Balbus now and then catches himself humming blasphemous songs that he heard years ago, but he always stops as soon as he thinks of what he is saying. Titus, coming out of the ether after an operation, makes a few blasphemous remarks, but he is so dazed that he hardly knows who is speaking. Sempronius makes himself drunk, foreseeing that he will blaspheme while out of his senses. Balbus commits no sin, Titus may be guilty of venial sin, but Sempronius is guilty of mortal sin in blaspheming.
(b) If there is no advertence or only semi-advertence to the malice of the act, the blasphemy pronounced, if it is not voluntary in its cause, is not a mortal sin; for one is not responsible for more than one knows or should know (see 99-100, on imputability). Examples: Titus, a foreigner, has been taught to repeat certain blasphemous phrases, whose real meaning he does not suspect. Balbus has the habit when angry of blaspheming at his mules, but he is doing his best to use more suitable language. Sempronius unawares gets into a tipsy condition in which he realizes his acts, but is confused about moral distinctions, and hence uses blasphemous expressions which he would abhor if he were in his normal state. Caius, a boy, blasphemes, thinking that he is committing only a venial sin of “cussing.”
897. Different kinds of blasphemy must be noted with reference to the duty of confession.
[a] There are three distinct species of blasphemy—non-heretical, which is opposed to the virtue of religion; heretical, which is opposed to religion and faith; diabolical, which is opposed to religion, faith and the precept to love God. These species should be distinguished in confession. Examples: Titus, angered because his Patron Saint did not obtain a favor for him, ironically turns the Saint’s picture to the wall, saying: “You have great influence with God!” (non-heretical blasphemy). Balbus in similar circumstances said: “I have lost all faith in Saints” (heretical blasphemy). Sempronia, Whose child has just died, rebels against God and calls Him a cruel monster (diabolical blasphemy).
(b) Circumstances may aggravate the malice of blasphemy. Blasphemy that is directly against God Himself is worse than blasphemy against the Saints; blasphemy against the Blessed Virgin is worse than blasphemy against other friends of God; blasphemy that ascribes evil to God is greater than blasphemy that denies Him some perfection; blasphemy that excuses itself or boasts is worse than blasphemy that is more concealed; blasphemy that expressly intends to dishonor God is graver than blasphemy that only implicitly intends this. Some authors require that aggravating circumstances be mentioned in confession, but others say this is not necessary (see Vol. II).
898. According to the causes from which they proceed (see 250), blasphemies are divided into three kinds: (a) blasphemy against the Father, which is contumely spoken against God out of passion or weakness, as when one being annoyed uses what he knows to be blasphemy; (b) blasphemy against the Son, which is contumely against God spoken out of ignorance. Thus, St. Paul said of himself that he had been a blasphemer, and a persecutor, and contumelious, but that he obtained mercy, because he did it ignorantly in unbelief (I Tim., i. 12, 13); (c) blasphemy against the Holy Ghost, which is contumely against God spoken out of sheer malice. Such was the sin of the Jews, who attributed the divine works of Christ to the prince of demons (Matt, xii. 31).
899. To the Holy Ghost are appropriated the supernatural gifts of God that prevent or remove sin; and, as these can be reduced to six, there are also six sins against the Holy Ghost (i.e., six kinds of contemptuous disregard of spiritual life). The expression of this inner contempt is a blasphemy.
(a) Man is kept from sin by the hope mingled with fear which the thought of God, as both merciful and just, excites in him. Hence, despair and presumption which remove these divine preventives of sin are blasphemies against the Holy Ghost.