vice of sorrow, saying (De Summo Bono ii, 37) that in so far as a man shirks his duty because it is distasteful and burdensome, it is sorrow, and in so far as he is inclined to undue repose, it is sloth: and of sorrow he says that it gives rise to "spite, faint-heartedness, bitterness, despair," whereas he states that from sloth seven things arise, viz. "idleness, drowsiness, uneasiness of the mind, restlessness of the body, instability, loquacity, curiosity." Therefore it seems that either Gregory or Isidore has wrongly assigned sloth as a capital sin together with its daughters.
_On the contrary,_ The same Gregory (Moral. xxxi, 45) states that sloth is a capital sin, and has the daughters aforesaid.
vice is one which easily gives rise to others as being their final cause. Now just as we do many things on account of pleasure, both in order to obtain it, and through being moved to do something under the impulse of pleasure, so again we do many things on account of sorrow, either that we may avoid it, or through being exasperated into doing something under pressure thereof. Wherefore, since sloth is a kind of sorrow, as stated above (A. 2; I-II, Q. 85, A. 8), it is fittingly reckoned a capital sin.
Reply Obj. 1: Sloth by weighing on the mind, hinders us from doing things that cause sorrow: nevertheless it induces the mind to do certain things, either because they are in harmony with sorrow, such as weeping, or because they are a means of avoiding sorrow.
Reply Obj. 2: Gregory fittingly assigns the daughters of sloth. For since, according to the Philosopher (Ethic. viii, 5, 6) "no man can be a long time in company with what is painful and unpleasant," it follows that something arises from sorrow in two ways: first, that man shuns whatever causes sorrow; secondly, that he passes to other things that give him pleasure: thus those who find no joy in spiritual pleasures, have recourse to pleasures of the body, according to the Philosopher (Ethic. x, 6). Now in the avoidance of sorrow the order observed is that man at first flies from unpleasant objects, and secondly he even struggles against such things as cause sorrow. Now spiritual goods which are the object of the sorrow of sloth, are both end and means. Avoidance of the end is the result of "despair," while avoidance of those goods which are the means to the end, in matters of difficulty which come under the counsels, is the effect of "faint-heartedness," and in matters of common righteousness, is the effect of "sluggishness about the commandments." The struggle against spiritual goods that cause sorrow is sometimes with men who lead others to spiritual goods, and this is called "spite"; and sometimes it extends to the spiritual goods themselves, when a man goes so far as to detest them, and this is properly called "malice." In so far as a man has recourse to eternal objects of pleasure, the daughter of sloth is called "wandering after unlawful things." From this it is clear how to reply to the objections against each of the daughters: for "malice" does not denote here that which is generic to all vices, but must be understood as explained. Nor is "spite" taken as synonymous with hatred, but for a kind of indignation, as stated above: and the same applies to the others.
Reply Obj. 3: This distinction between sorrow and sloth is also given by Cassian (De Instit. Caenob. x, 1). But Gregory more fittingly (Moral. xxxi, 45) calls sloth a kind of sorrow, because, as stated above (A. 2), sorrow is not a distinct vice, in so far as a man shirks a distasteful and burdensome work, or sorrows on account of any other cause whatever, but only in so far as he is sorry on account of the Divine good, which sorrow belongs essentially to sloth; since sloth seeks undue rest in so far as it spurns the Divine good. Moreover the things which Isidore reckons to arise from sloth and sorrow, are reduced to those mentioned by Gregory: for "bitterness" which Isidore states to be the result of sorrow, is an effect of "spite." "Idleness" and "drowsiness" are reduced to "sluggishness about the precepts": for some are idle and omit them altogether, while others are drowsy and fulfil them with negligence.
All the other five which he reckons as effects of sloth, belong to the "wandering of the mind after unlawful things." This tendency to wander, if it reside in the mind itself that is desirous of rushing after various things without rhyme or reason, is called "uneasiness of the mind," but if it pertains to the imaginative power, it is called "curiosity"; if it affect the speech it is called "loquacity"; and in so far as it affects a body that changes place, it is called "restlessness of the body," when, to wit, a man shows the unsteadiness of his mind, by the inordinate movements of members of his body; while if it causes the body to move from one place to another, it is called "instability"; or "instability" may denote changeableness of purpose.
QUESTION 36 OF ENVY (FOUR ARTICLES) We must now consider envy, and under this head there are four points of inquiry: (1) What is envy?
(2) Whether it is a sin?
(3) Whether it is a mortal sin?
(4) Whether it is a capital sin, and which are its daughters?
Whether Envy Is a Kind of Sorrow?
Objection 1: It would seem that envy is not a kind of sorrow. For the object of envy is a good, for Gregory says (Moral. v, 46) of the envious man that "self-inflicted pain wounds the pining spirit, which is racked by the prosperity of another." Therefore envy is not a kind of sorrow.
Obj. 2: Further, likeness is a cause, not of sorrow but rather of pleasure. But likeness is a cause of envy: for the Philosopher says (Rhet. ii, 10): "Men are envious of such as are like them in genus, in knowledge, in stature, in habit, or in reputation." Therefore envy is not a kind of sorrow.
Obj. 3: Further, sorrow is caused by a defect, wherefore those who are in great defect are inclined to sorrow, as stated above (I-II, Q.
47, A. 3) when we were treating of the passions. Now those who lack little, and who love honors, and who are considered wise, are envious, according to the Philosopher (Rhet. ii, 10). Therefore envy is not a kind of sorrow.
Obj. 4: Further, sorrow is opposed to pleasure. Now opposite effects have not one and the same cause. Therefore, since the recollection of goods once possessed is a cause of pleasure, as stated above (I-II, Q. 32, A. 3) it will not be a cause of sorrow. But it is a cause of envy; for the Philosopher says (Rhet. ii, 10) that "we envy those who have or have had things that befitted ourselves, or which we possessed at some time." Therefore sloth is not a kind of sorrow.
_On the contrary,_ Damascene (De Fide Orth. ii, 14) calls envy a species of sorrow, and says that "envy is sorrow for another's good."
_I answer that,_ The object of a man's sorrow is his own evil. Now it may happen that another's good is apprehended as one's own evil, and in this way sorrow can be about another's good. But this happens in two ways: first, when a man is sorry about another's good, in so far as it threatens to be an occasion of harm to himself, as when a man grieves for his enemy's prosperity, for fear lest he may do him some harm: such like sorrow is not envy, but rather an effect of fear, as the Philosopher states (Rhet. ii, 9).
Secondly, another's good may be reckoned as being one's own evil, in so far as it conduces to the lessening of one's own good name or excellence. It is in this way that envy grieves for another's good: and consequently men are envious of those goods in which a good name consists, and about which men like to be honored and esteemed, as the Philosopher remarks (Rhet. ii, 10).
Reply Obj. 1: Nothing hinders what is good for one from being reckoned as evil for another: and in this way it is possible for sorrow to be about good, as stated above.
Reply Obj. 2: Since envy is about another's good name in so far as it diminishes the good name a man desires to have, it follows that a man is envious of those only whom he wishes to rival or surpass in reputation. But this does not apply to people who are far removed from one another: for no man, unless he be out of his mind, endeavors to rival or surpass in reputation those who are far above him. Thus a commoner does not envy the king, nor does the king envy a commoner whom he is far above. Wherefore a man envies not those who are far removed from him, whether in place, time, or station, but those who are near him, and whom he strives to rival or surpass. For it is against our will that these should be in better repute than we are, and that gives rise to sorrow. On the other hand, likeness causes pleasure in so far as it is in agreement with the will.
Reply Obj. 3: A man does not strive for mastery in matters where he is very deficient; so that he does not envy one who surpasses him in such matters, unless he surpass him by little, for then it seems to him that this is not beyond him, and so he makes an effort; wherefore, if his effort fails through the other's reputation surpassing his, he grieves. Hence it is that those who love to be honored are more envious; and in like manner the faint-hearted are envious, because all things are great to them, and whatever good may befall another, they reckon that they themselves have been bested in something great. Hence it is written (Job 5:2): "Envy slayeth the little one," and Gregory says (Moral. v, 46) that "we can envy those only whom we think better in some respect than ourselves."
Reply Obj. 4: Recollection of past goods in so far as we have had them, causes pleasure; in so far as we have lost them, causes sorrow; and in so far as others have them, causes envy, because that, above all, seems to belittle our reputation. Hence the Philosopher says (Rhet. ii) that the old envy the young, and those who have spent much in order to get something, envy those who have got it by spending little, because they grieve that they have lost their goods, and that others have acquired goods.
Whether Envy Is a Sin?
Objection 1: It would seem that envy is not a sin. For Jerome says to Laeta about the education of her daughter (Ep. cvii): "Let her have companions, so that she may learn together with them, envy them, and be nettled when they are praised." But no one should be advised to commit a sin. Therefore envy is not a sin.
Objection 2: Further, "Envy is sorrow for another's good," as Damascene says (De Fide Orth. ii, 14). But this is sometimes praiseworthy: for it is written (Prov. 29:2): "When the wicked shall bear rule, the people shall mourn." Therefore envy is not always a sin.
Obj. 3: Further, envy denotes a kind of zeal. But there is a good zeal, according to Ps. 68:10: "The zeal of Thy house hath eaten me up." Therefore envy is not always a sin.
Obj. 4: Further, punishment is condivided with fault. But envy is a kind of punishment: for Gregory says (Moral. v, 46): "When the foul sore of envy corrupts the vanquished heart, the very exterior itself shows how forcibly the mind is urged by madness. For paleness seizes the complexion, the eyes are weighed down, the spirit is inflamed, while the limbs are chilled, there is frenzy in the heart, there is gnashing with the teeth." Therefore envy is not a sin.
_On the contrary,_ It is written (Gal. 5:26): "Let us not be made desirous of vainglory, provoking one another, envying one another."
_I answer that,_ As stated above (A. 1), envy is sorrow for another's good. Now this sorrow may come about in four ways. First, when a man grieves for another's good, through fear that it may cause harm either to himself, or to some other goods. This sorrow is not envy, as stated above (A. 1), and may be void of sin. Hence Gregory says (Moral. xxii, 11): "It very often happens that without charity being lost, both the destruction of an enemy rejoices us, and again his glory, without any sin of envy, saddens us, since, when he falls, we believe that some are deservedly set up, and when he prospers, we dread lest many suffer unjustly."
Secondly, we may grieve over another's good, not because he has it, but because the good which he has, we have not: and this, properly speaking, is zeal, as the Philosopher says (Rhet. ii, 9). And if this zeal be about virtuous goods, it is praiseworthy, according to 1 Cor.
14:1: "Be zealous for spiritual gifts": while, if it be about temporal goods, it may be either sinful or sinless. Thirdly, one may grieve over another's good, because he who happens to have that good is unworthy of it. Such sorrow as this cannot be occasioned by virtuous goods, which make a man righteous, but, as the Philosopher states, is about riches, and those things which can accrue to the worthy and the unworthy; and he calls this sorrow _nemesis_ [*The nearest equivalent is "indignation." The use of the word "nemesis" to signify "revenge" does not represent the original Greek.], saying that it belongs to good morals. But he says this because he considered temporal goods in themselves, in so far as they may seem great to those who look not to eternal goods: whereas, according to the teaching of faith, temporal goods that accrue to those who are unworthy, are so disposed according to God's just ordinance, either for the correction of those men, or for their condemnation, and such goods are as nothing in comparison with the goods to come, which are prepared for good men. Wherefore sorrow of this kind is forbidden in Holy Writ, according to Ps. 36:1: "Be not emulous of evil doers, nor envy them that work iniquity," and elsewhere (Ps. 72:2, 3): "My steps had well nigh slipped, for I was envious of the wicked, when I saw the prosperity of sinners [*Douay: 'because I had a zeal on occasion of the wicked, seeing the prosperity of sinners']." Fourthly, we grieve over a man's good, in so far as his good surpasses ours; this is envy properly speaking, and is always sinful, as also the Philosopher states (Rhet. ii, 10), because to do so is to grieve over what should make us rejoice, viz. over our neighbor's good.
Reply Obj. 1: Envy there denotes the zeal with which we ought to strive to progress with those who are better than we are.
Reply Obj. 2: This argument considers sorrow for another's good in the first sense given above.
Reply Obj. 3: Envy differs from zeal, as stated above. Hence a certain zeal may be good, whereas envy is always evil.
Reply Obj. 4: Nothing hinders a sin from being penal accidentally, as stated above (I-II, Q. 87, A. 2) when we were treating of sins.
Whether Envy Is a Mortal Sin?
Objection 1: It would seem that envy is not a mortal sin. For since envy is a kind of sorrow, it is a passion of the sensitive appetite.
Now there is no mortal sin in the sensuality, but only in the reason, Therefore envy is not a mortal sin.
Obj. 2: Further, there cannot be mortal sin in infants. But envy can be in them, for Augustine says (Confess. i): "I myself have seen and known even a baby envious, it could not speak, yet it turned pale and looked bitterly on its foster-brother." Therefore envy is not a mortal sin.
Obj. 3: Further, every mortal sin is contrary to some virtue. But envy is contrary, not to a virtue but to _nemesis_, which is a passion, according to the Philosopher (Rhet. ii, 9). Therefore envy is not a mortal sin.
_On the contrary,_ It is written (Job 5:2): "Envy slayeth the little one." Now nothing slays spiritually, except mortal sin. Therefore envy is a mortal sin.
_I answer that,_ Envy is a mortal sin, in respect of its genus. For the genus of a sin is taken from its object; and envy according to the aspect of its object is contrary to charity, whence the soul derives its spiritual life, according to 1 John 3:14: "We know that we have passed from death to life, because we love the brethren." Now the object both of charity and of envy is our neighbor's good, but by contrary movements, since charity rejoices in our neighbor's good, while envy grieves over it, as stated above (A. 1). Therefore it is evident that envy is a mortal sin in respect of its genus.
in every kind of mortal sin we find certain imperfect movements in the sensuality, which are venial sins: such are the first movement of concupiscence, in the genus of adultery, and the first movement of anger, in the genus of murder, and so in the genus of envy we find sometimes even in perfect men certain first movements, which are venial sins.
Reply Obj. 1: The movement of envy in so far as it is a passion of the sensuality, is an imperfect thing in the genus of human acts, the principle of which is the reason, so that envy of that kind is not a mortal sin. The same applies to the envy of little children who have not the use of reason: wherefore the Reply to the Second Objection is manifest.
Reply Obj. 3: According to the Philosopher (Rhet. ii, 9), envy is contrary both to _nemesis_ and to pity, but for different reasons.
For it is directly contrary to pity, their principal objects being contrary to one another, since the envious man grieves over his neighbor's good, whereas the pitiful man grieves over his neighbor's evil, so that the envious have no pity, as he states in the same passage, nor is the pitiful man envious. On the other hand, envy is contrary to _nemesis_ on the part of the man whose good grieves the envious man, for _nemesis_ is sorrow for the good of the undeserving according to Ps. 72:3: "I was envious of the wicked, when I saw the prosperity of sinners" [*Douay: "because I had a zeal on occasion of the wicked, seeing the prosperity of sinners"], whereas the envious grieves over the good of those who are deserving of it. Hence it is clear that the former contrariety is more direct than the latter. Now pity is a virtue, and an effect proper to charity: so that envy is contrary to pity and charity.
Whether Envy Is a Capital Vice?
Objection 1: It would seem that envy is not a capital vice. For the capital vices are distinct from their daughters. Now envy is the daughter of vainglory; for the Philosopher says (Rhet. ii, 10) that "those who love honor and glory are more envious." Therefore envy is not a capital vice.
Obj. 2: Further, the capital vices seem to be less grave than the other vices which arise from them. For Gregory says (Moral. xxxi, 45): "The leading vices seem to worm their way into the deceived mind under some kind of pretext, but those which follow them provoke the soul to all kinds of outrage, and confuse the mind with their wild outcry." Now envy is seemingly a most grave sin, for Gregory says (Moral. v, 46): "Though in every evil thing that is done, the venom of our old enemy is infused into the heart of man, yet in this wickedness the serpent stirs his whole bowels and discharges the bane of spite fitted to enter deep into the mind." Therefore envy is not a capital sin.
Obj. 3: Further, it seems that its daughters are unfittingly assigned by Gregory (Moral. xxxi, 45), who says that from envy arise "hatred, tale-bearing, detraction, joy at our neighbor's misfortunes, and grief for his prosperity." For joy at our neighbor's misfortunes and grief for his prosperity seem to be the same as envy, as appears from what has been said above (A. 3). Therefore these should not be assigned as daughters of envy.
On the contrary stands the authority of Gregory (Moral. xxxi, 45) who states that envy is a capital sin and assigns the aforesaid daughters thereto.
_I answer that,_ Just as sloth is grief for a Divine spiritual good, so envy is grief for our neighbor's good. Now it has been stated above (Q. 35, A. 4) that sloth is a capital vice for the reason that it incites man to do certain things, with the purpose either of avoiding sorrow or of satisfying its demands. Wherefore envy is accounted a capital vice for the same reason.
Reply Obj. 1: As Gregory says (Moral. xxxi, 45), "the capital vices are so closely akin to one another that one springs from the other.
For the first offspring of pride is vainglory, which by corrupting the mind it occupies begets envy, since while it craves for the power of an empty name, it repines for fear lest another should acquire that power." Consequently the notion of a capital vice does not exclude its originating from another vice, but it demands that it should have some principal reason for being itself the origin of several kinds of sin. However it is perhaps because envy manifestly arises from vainglory, that it is not reckoned a capital sin, either by Isidore (De Summo Bono) or by Cassian (De Instit. Caenob. v, 1).
Reply Obj. 2: It does not follow from the passage quoted that envy is the greatest of sins, but that when the devil tempts us to envy, he is enticing us to that which has its chief place in his heart, for as quoted further on in the same passage, "by the envy of the devil, death came into the world" (Wis. 2:24).
There is, however, a kind of envy which is accounted among the most grievous sins, viz. envy of another's spiritual good, which envy is a sorrow for the increase of God's grace, and not merely for our neighbor's good. Hence it is accounted a sin against the Holy Ghost, because thereby a man envies, as it were, the Holy Ghost Himself, Who is glorified in His works.
Reply Obj. 3: The number of envy's daughters may be understood for the reason that in the struggle aroused by envy there is something by way of beginning, something by way of middle, and something by way of term. The beginning is that a man strives to lower another's reputation, and this either secretly, and then we have _tale-bearing,_ or openly, and then we have _detraction._ The middle consists in the fact that when a man aims at defaming another, he is either able to do so, and then we have _joy at another's misfortune,_ or he is unable, and then we have _grief at another's prosperity._ The term is hatred itself, because just as good which delights causes love, so does sorrow cause hatred, as stated above (Q. 34, A. 6).
Grief at another's prosperity is in one way the very same as envy, when, to Wit, a man grieves over another's prosperity, in so far as it gives the latter a good name, but in another way it is a daughter of envy, in so far as the envious man sees his neighbor prosper notwithstanding his efforts to prevent it. On the other hand, _joy at another's misfortune_ is not directly the same as envy, but is a result thereof, because grief over our neighbor's good which is envy, gives rise to joy in his evil.
QUESTION 37 OF DISCORD, WHICH IS CONTRARY TO PEACE (In Two Articles) We must now consider the sins contrary to peace, and first we shall consider discord which is in the heart, secondly contention, which is on the lips, thirdly, those things which consist in deeds, viz.
schism, quarrelling, war, and sedition. Under the first head there are two points of inquiry: (1) Whether discord is a sin?
(2) Whether it is a daughter of vainglory?
Whether Discord Is a Sin?
Objection 1: It would seem that discord is not a sin. For to disaccord with man is to sever oneself from another's will. But this does not seem to be a sin, because God's will alone, and not our neighbor's, is the rule of our own will. Therefore discord is not a sin.
Obj. 2: Further, whoever induces another to sin, sins also himself.
But it appears not to be a sin to incite others to discord, for it is written (Acts 23:6) that Paul, knowing that the one part were Sadducees, and the other Pharisees, cried out in the council: "Men brethren, I am a Pharisee, the son of Pharisees, concerning the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees." Therefore discord is not a sin.
Obj. 3: Further, sin, especially mortal sin, is not to be found in a holy man. But discord is to be found even among holy men, for it is written (Acts 15:39): "There arose a dissension" between Paul and Barnabas, "so that they departed one from another." Therefore discord is not a sin, and least of all a mortal sin.
_On the contrary,_ "Dissensions," that is, discords, are reckoned among the works of the flesh (Gal. 5:20), of which it is said afterwards (Gal. 5:21) that "they who do such things shall not obtain the kingdom of God." Now nothing, save mortal sin, excludes man from the kingdom of God. Therefore discord is a mortal sin.
_I answer that,_ Discord is opposed to concord. Now, as stated above (Q. 29, AA. 1, 3) concord results from charity, in as much as charity directs many hearts together to one thing, which is chiefly the Divine good, secondarily, the good of our neighbor. Wherefore discord is a sin, in so far as it is opposed to this concord.
But it must be observed that this concord is destroyed by discord in two ways: first, directly; secondly, accidentally. Now, human acts and movements are said to be direct when they are according to one's intention. Wherefore a man directly disaccords with his neighbor, when he knowingly and intentionally dissents from the Divine good and his neighbor's good, to which he ought to consent. This is a mortal sin in respect of its genus, because it is contrary to charity, although the first movements of such discord are venial sins by reason of their being imperfect acts.
The accidental in human acts is that which occurs beside the intention. Hence when several intend a good pertaining to God's honor, or our neighbor's profit, while one deems a certain thing good, and another thinks contrariwise, the discord is in this case accidentally contrary to the Divine good or that of our neighbor.
Such like discord is neither sinful nor against charity, unless it be accompanied by an error about things necessary to salvation, or by undue obstinacy, since it has also been stated above (Q. 29, AA. 1, 3, ad 2) that the concord which is an effect of charity, is union of wills not of opinions. It follows from this that discord is sometimes the sin of one party only, for instance, when one wills a good which the other knowingly resists; while sometimes it implies sin in both parties, as when each dissents from the other's good, and loves his own.
Reply Obj. 1: One man's will considered in itself is not the rule of another man's will; but in so far as our neighbor's will adheres to God's will, it becomes in consequence, a rule regulated according to its proper measure. Wherefore it is a sin to disaccord with such a will, because by that very fact one disaccords with the Divine rule.
Reply Obj. 2: Just as a man's will that adheres to God is a right rule, to disaccord with which is a sin, so too a man's will that is opposed to God is a perverse rule, to disaccord with which is good.
Hence to cause a discord, whereby a good concord resulting from charity is destroyed, is a grave sin: wherefore it is written (Prov.
6:16): "Six things there are, which the Lord hateth, and the seventh His soul detesteth," which seventh is stated (Prov. 6:19) to be "him that soweth discord among brethren." On the other hand, to arouse a discord whereby an evil concord (i.e. concord in an evil will) is destroyed, is praiseworthy. In this way Paul was to be commended for sowing discord among those who concorded together in evil, because Our Lord also said of Himself (Matt. 10:34): "I came not to send peace, but the sword."
Reply Obj. 3: The discord between Paul and Barnabas was accidental and not direct: because each intended some good, yet the one thought one thing good, while the other thought something else, which was owing to human deficiency: for that controversy was not about things necessary to salvation. Moreover all this was ordained by Divine providence, on account of the good which would ensue.
Whether Discord Is a Daughter of Vainglory?
Objection 1: It would seem that discord is not a daughter of vainglory. For anger is a vice distinct from vainglory. Now discord is apparently the daughter of anger, according to Prov. 15:18: "A passionate man stirreth up strifes." Therefore it is not a daughter of vainglory.
Obj. 2: Further, Augustine expounding the words of John 7:39, "As yet the Spirit was not given," says (Tract. xxxii) "Malice severs, charity unites." Now discord is merely a separation of wills.
Therefore discord arises from malice, i.e. envy, rather than from vainglory.
Obj. 3: Further, whatever gives rise to many evils, would seem to be a capital vice. Now such is discord, because Jerome in commenting on Matt. 12:25, "Every kingdom divided against itself shall be made desolate," says: "Just as concord makes small things thrive, so discord brings the greatest things to ruin." Therefore discord should itself be reckoned a capital vice, rather than a daughter of vainglory.
On the contrary stands the authority of Gregory (Moral. xxxi, 45).
_I answer that,_ Discord denotes a certain disunion of wills, in so far, to wit, as one man's will holds fast to one thing, while the other man's will holds fast to something else. Now if a man's will holds fast to its own ground, this is due to the act that he prefers what is his own to that which belongs to others, and if he do this inordinately, it is due to pride and vainglory. Therefore discord, whereby a man holds to his own way of thinking, and departs from that of others, is reckoned to be a daughter of vainglory.
Reply Obj. 1: Strife is not the same as discord, for strife consists in external deeds, wherefore it is becoming that it should arise from anger, which incites the mind to hurt one's neighbor; whereas discord consists in a divergence in the movements of wills, which arises from pride or vainglory, for the reason given above.
Reply Obj. 2: In discord we may consider that which is the term _wherefrom,_ i.e. another's will from which we recede, and in this respect it arises from envy; and again we may consider that which is the term _whither,_ i.e. something of our own to which we cling, and in this respect it is caused by vainglory. And since in every moment the term _whither_ is more important than the term _wherefrom_ (because the end is of more account than the beginning), discord is accounted a daughter of vainglory rather than of envy, though it may arise from both for different reasons, as stated.
Reply Obj. 3: The reason why concord makes small things thrive, while discord brings the greatest to ruin, is because "the more united a force is, the stronger it is, while the more disunited it is the weaker it becomes" (De Causis xvii). Hence it is evident that this is part of the proper effect of discord which is a disunion of wills, and in no way indicates that other vices arise from discord, as though it were a capital vice.
QUESTION 38 OF CONTENTION (In Two Articles) We must now consider contention, in respect of which there are two points of inquiry: (1) Whether contention is a mortal sin?
(2) Whether it is a daughter of vainglory?
Whether Contention Is a Mortal Sin?
Objection 1: It would seem that contention is not a mortal sin. For there is no mortal sin in spiritual men: and yet contention is to be found in them, according to Luke 22:24: "And there was also a strife amongst" the disciples of Jesus, "which of them should...be the greatest." Therefore contention is not a mortal sin.
Obj. 2: Further, no well disposed man should be pleased that his neighbor commit a mortal sin. But the Apostle says (Phil. 1:17): "Some out of contention preach Christ," and afterwards he says (Phil.
1:18): "In this also I rejoice, yea, and will rejoice." Therefore contention is not a mortal sin.
Obj. 3: Further, it happens that people contend either in the courts or in disputations, without any spiteful purpose, and with a good intention, as, for example, those who contend by disputing with heretics. Hence a gloss on 1 Kings 14:1, "It came to pass one day," etc. says: "Catholics do not raise contentions with heretics, unless they are first challenged to dispute." Therefore contention is not a mortal sin.
Obj. 4: Further, Job seems to have contended with God, according to Job 39:32: "Shall he that contendeth with God be so easily silenced?"
And yet Job was not guilty of mortal sin, since the Lord said of him (Job 42:7): "You have not spoken the thing that is right before me, as my servant Job hath." Therefore contention is not always a mortal sin.
_On the contrary,_ It is against the precept of the Apostle who says (2 Tim. 2:14): "Contend not in words." Moreover (Gal. 5:20) contention is included among the works of the flesh, and as stated there (Gal. 5:21) "they who do such things shall not obtain the kingdom of God." Now whatever excludes a man from the kingdom of God and is against a precept, is a mortal sin. Therefore contention is a mortal sin.
_I answer that,_ To contend is to tend against some one. Wherefore just as discord denotes a contrariety of wills, so contention signifies contrariety of speech. For this reason when a man contrasts various contrary things in a speech, this is called _contentio,_ which Tully calls one of the rhetorical colors (De Rhet. ad Heren.
iv), where he says that "it consists in developing a speech from contrary things," for instance: "Adulation has a pleasant beginning, and a most bitter end."
Now contrariety of speech may be looked at in two ways: first with regard to the intention of the contentious party, secondly, with regard to the manner of contending. As to the intention, we must consider whether he contends against the truth, and then he is to be blamed, or against falsehood, and then he should be praised. As to the manner, we must consider whether his manner of contending is in keeping with the persons and the matter in dispute, for then it would be praiseworthy, hence Tully says (De Rhet. ad Heren. iii) that "contention is a sharp speech suitable for proof and refutation"--or whether it exceeds the demands of the persons and matter in dispute, in which case it is blameworthy.
Accordingly if we take contention as denoting a disclaimer of the truth and an inordinate manner, it is a mortal sin. Thus Ambrose [*Cf. Gloss. Ord. in Rom. i, 29] defines contention: "Contention is a disclaimer of the truth with clamorous confidence." If, however, contention denote a disavowal of what is false, with the proper measure of acrimony, it is praiseworthy: whereas, if it denote a disavowal of falsehood, together with an inordinate manner, it can be a venial sin, unless the contention be conducted so inordinately, as to give scandal to others. Hence the Apostle after saying (2 Tim.
2:14): "Contend not in words," adds, "for it is to no profit, but to