Whether Strife Is Always a Sin?
Objection 1: It would seem that strife is not always a sin. For
strife seems a kind of contention: hence Isidore says (Etym. x) that
the word "rixosus [quarrelsome] is derived from the snarling [rictu]
of a dog, because the quarrelsome man is ever ready to contradict; he
delights in brawling, and provokes contention." Now contention is not
always a sin. Neither, therefore, is strife.
Obj. 2: Further, it is related (Gen. 26:21) that the servants of
Isaac "digged" another well, "and for that they quarrelled likewise."
Now it is not credible that the household of Isaac quarrelled
publicly, without being reproved by him, supposing it were a sin.
Therefore strife is not a sin.
Obj. 3: Further, strife seems to be a war between individuals. But
war is not always sinful. Therefore strife is not always a sin.
_On the contrary,_ Strifes [*The Douay version has 'quarrels'] are
reckoned among the works of the flesh (Gal. 5:20), and "they who do
such things shall not obtain the kingdom of God." Therefore strifes
are not only sinful, but they are even mortal sins.
_I answer that,_ While contention implies a contradiction of words,
strife denotes a certain contradiction of deeds. Wherefore a gloss on
Gal. 5:20 says that "strifes are when persons strike one another
through anger." Hence strife is a kind of private war, because it
takes place between private persons, being declared not by public
authority, but rather by an inordinate will. Therefore strife is
always sinful. In fact it is a mortal sin in the man who attacks
another unjustly, for it is not without mortal sin that one inflicts
harm on another even if the deed be done by the hands. But in him who
defends himself, it may be without sin, or it may sometimes involve a
venial sin, or sometimes a mortal sin; and this depends on his
intention and on his manner of defending himself. For if his sole
intention be to withstand the injury done to him, and he defend
himself with due moderation, it is no sin, and one cannot say
properly that there is strife on his part. But if, on the other hand,
his self-defense be inspired by vengeance and hatred, it is always a
sin. It is a venial sin, if a slight movement of hatred or vengeance
obtrude itself, or if he does not much exceed moderation in defending
himself: but it is a mortal sin if he makes for his assailant with
the fixed intention of killing him, or inflicting grievous harm on
him.
Reply Obj. 1: Strife is not just the same as contention: and there
are three things in the passage quoted from Isidore, which express
the inordinate nature of strife. First, the quarrelsome man is always
ready to fight, and this is conveyed by the words, "ever ready to
contradict," that is to say, whether the other man says or does well
or ill. Secondly, he delights in quarrelling itself, and so the
passage proceeds, "and delights in brawling." Thirdly, "he" provokes
others to quarrel, wherefore it goes on, "and provokes contention."
Reply Obj. 1: The sense of the text is not that the servants of Isaac
quarrelled, but that the inhabitants of that country quarrelled with
them: wherefore these sinned, and not the servants of Isaac, who bore
the calumny [*Cf. Gen. 26:20].
Reply Obj. 3: In order for a war to be just it must be declared by
authority of the governing power, as stated above (Q. 40, A. 1);
whereas strife proceeds from a private feeling of anger or hatred.
For if the servants of a sovereign or judge, in virtue of their
public authority, attack certain men and these defend themselves, it
is not the former who are said to be guilty of strife, but those who
resist the public authority. Hence it is not the assailants in this
case who are guilty of strife and commit sin, but those who defend
themselves inordinately.
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