Face The Merry Wives 
I n an old article in the weekly Paolini " Famiglia Cristiana "(No. 29 of July 17, 2006, traced in full to the following link:
http://sanpaolo.org/fc06/0629fc/0629fc48.htm ) about the rumor (or "gossip" as we say nowadays), we read the opinion of a religious
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say with sincerity that even among believers and practitioners there is little sensitivity against this issue, "said Father Mario Cattoretti, Dominican, for many decades one of the most famous and beloved preachers in Milan. "
Gossip is sin? Today, no one would confess something like that, whereas in the past was no longer felt like a decidedly non-Christian behavior. Today there is a poke in all corners of life and feelings of others, which then results in decision-making situations. Yes is lost quell'omiletica stressed that the infamy, to use a strong word, who smuggles the falsehood as a truth. Not to mention, then, who does "court" in all situations. Do not forget that there is a profound difference between judging what happens in consciousness and gives his own interpretation of a fact to stand up and pronounce judgments on other .
The definition of gossip
Italian dictionaries given to them is this: "Talk inappropriate and indiscreet, which aims to put someone in a bad light, pointed comments conduct" or "Talk, indiscreet gossip, mischievous or malicious." Of course, emphasizes the intention (to put someone in a bad light), nature (inappropriate and indiscreet) el'aggravante (malicious or malignant). The
malice is almost synonymous with malignancy and is aware of the evil inclination
leading to say or do something daring, bold, pungent or misjudge the acts and words of others (again according to the dictionary definitions ).
What a pity it is not just is quite evident just from the definitions of terms. And I confess that it no longer seems quite clear: first, because the sacrament of confession has become obsolete for many Catholics; secondly because the few who still go to confession on a regular or occasional basis do nothing but repeat the same sins that priests are tired of being told, keeping silent about some very serious, but that in the conscience of the penitent are not such.
In truth, the Catechism of the Catholic Church of 1992 is not underestimating the scope of these topics. Speaking of the sources of morality, in a section dedicated to the dignity of the person, it is interesting to reread some sentences written very clearly that also shed light on the rumor (from the family, the yard, the workplace, the church and the various community newspapers and on television, making it subject of speculation and profit). It reads so: "A good intention (for example, helping others) does not make neither good nor right an incorrect behavior in himself (as lies and slander). The end does not justify the means. "
From
Catechism of the Catholic Church :
1749 Freedom makes man a moral subject. When he acts deliberately, man is, so to speak, the father of his acts. Human acts, ie acts freely chosen according to a court of conscience, morally evaluated. They are good or bad.
I. The sources of morality
1750 The morality of human acts depends on:
- the object chosen;
- by the end of which it is intended or intent;
- the circumstances of the action.
The object, the intention and circumstances are the "sources" or constitutive elements of the morality of human acts.
1751 The object chosen is a good toward which the will deliberately directs. It is the matter of a human act. The object chosen morally specifies the act of the will, as reason recognizes and judges it complies or not the true good. The objective norms of morality lay down the rational order of good and evil, attested to by conscience.
1752 In front of the object, the intention takes the side of the acting subject. The fact that the source is a voluntary action and determines it by its end, intention is an essential element in the moral action. The order is the first term of the intention and indicates the purpose pursued in the action. The intention is a movement towards the end of the will; regards the time for action. Orientation is well expected by the action taken. Not limited to direct our individual actions, but may order multiple actions towards the same goal, and can guide the entire life towards the ultimate goal. For example, a service aims to help others, but at the same time, it can be inspired by the love of God as the ultimate goal of all our actions. The same action can also be inspired by several intentions, so, for example, can render a service to procure a favor or to gain a source of pride.
1753 A good intention (for example, helping others) does not make neither good nor right an incorrect behavior in himself (as lies and slander). The end does not justify the means. Thus, one can not justify the conviction of an innocent as a legitimate means to save the people. In contrast, an added bad intention (such as vainglory) makes an act evil that, in itself, may be good (Such as almsgiving).
1754 The circumstances, including the consequences, are secondary elements of a moral act. Contribute to aggravate or reduce the moral goodness or evil of human acts (for example, the amount of a robbery). They can also diminish or increase the liability of the agent (acting, for example, fear of death). The circumstances in itself can not change the moral quality of the acts themselves, can not make neither good nor right an action that is intrinsically bad.
II. The good deeds and bad deeds
1755 The morally good act, at the same time, the goodness of the object of purpose and circumstances. An evil end corrupts the action, even if its subject in itself is good (such as praying and fasting may be seen of men).
The object of choice can by itself vitiate an act in its entirety. There are concrete acts - such as fornication - which is always wrong to choose, because choosing them entails a disorder of will, that is a moral evil.
1756 is therefore wrong to judge the morality of human acts by considering only the intention that inspires them or the circumstances (environment, social pressure, duress or emergency, etc..) Which form the frame. There are acts which in themselves and in themselves, regardless of circumstances and intentions, are always gravely illicit by reason of their object, such as blasphemy and perjury, murder and adultery. One may not do evil so that result from it.
III. Offenses Against Truth
2475 Christ's disciples have "put on the new self, created after God in righteousness and true holiness" (Eph 4:24). "Put off falsehood" (Eph 4:25), they must reject "all malice and all guile and insincerity and envy and all slander" (1 Peter 2:1).
2476 False witness and perjury. A statement contrary to the truth when it is made publicly, on a particular gravity. Taken to court it becomes false witness. When it is under oath is perjury. Acts such as these contribute to condemnation of the innocent, the acquittal of the guilty, or the increased punishment of the accused. They gravely compromise the exercise of justice and fairness of judicial decisions.
2477 Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury. He becomes guilty:
- trial daredevil who, even tacitly, assumes as true, without sufficient foundation, the moral fault a neighbor;
- of detraction who, without objectively valid reason, discloses another's faults and failings to persons who are unaware of them;
- of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion to erroneous judgments about them.
2478 To avoid rash judgment, each will try to interpret, as far as possible, in a manner favorable thoughts, words and actions of his neighbor
"Every good Christian ought to be more willing to save the term dark the next than to condemn it, and if not can save it, try to know what meaning he gives it, and if the latter understands incorrect, correct him with love, and if not enough, try all suitable ways to bring the other meaning right, save by mistake. "
2479 Detraction and calumny destroy the reputation and honor of others. Now, honor is the social witness given to human dignity, and everyone enjoys a natural right to the honor of their name, their reputation and respect. Thus, detraction and calumny offend against the virtues of justice and charity.
2480 and to banish any word or attitude, by flattery, adulation, or complaisance encourages and confirms another in malicious acts and perverse conduct. Flattery is a negligence if an accomplice's vices or grave sins. The desire to be of service nor friendship justifies duplicitous speech. Flattery is a venial sin when it only seeks to be liked, to avoid evil, to meet a need, to obtain legitimate advantages.
2481 Boasting or bragging is an offense against truth. This also applies to the irony aimed at disparaging someone's appreciation of caricaturing malevolent, some aspect of his behavior.
2482 "The lie is to tell the false with the intention to deceive." In the Lord denounces a diabolical lie, "Ye are of your father the devil [...] [...]. There is no truth in him. When he lies, he speaks of his own, he is a liar and the father of lies "(Jn 8:44).
2483 Lying is the most direct offense against the truth. To lie is to speak or act against the truth to mislead. Injuring the man's relationship with truth and with his neighbor, a lie offends against the fundamental relation of man and his word to the Lord.
2484 The gravity of a lie is against the nature of the truth it deforms, the circumstances, the intentions of the liar, the damage to those who are its victims. If a lie in itself only constitutes a venial sin, it becomes deadly when it does grave injury to the virtues of justice and charity.
2485 Lying is condemned by nature. It is a profanation of the word, whose function is to communicate to others the truth known. The deliberate intention of leading a neighbor into error by saying things contrary to the truth constitutes a failure in justice and charity. The culpability is greater when the intention of deceiving entails the risk of deadly consequences for those who are led astray. The lie
2486 (being a violation of the virtue of truthfulness) is a real violence to another. It affects his ability to know, which is the condition of all judgments and decisions. It contains the seed of discord and all consequent evils. Lying is destructive of society, it undermines trust among men and tears apart the fabric of social relations.
2487 Every offense committed against justice and truth entails the duty of reparation, even if the author has been forgiven. When it is impossible to repair a wrong publicly, you must do so in private to one who has suffered damage, if it can not be directly compensated, he should be given moral satisfaction in the name of charity. This duty of reparation also concerns offenses against another's reputation. This reparation, moral and sometimes material, must be evaluated the damage that was caused. It obliges in conscience.
