Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q37. Discord, which is contrary to peace
Source context
- Theme
- discord as the deliberate will to oppose another's good, contrary to the peace that charity establishes
- Soul-faculty
- Intellectual Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Stoic ethics (Cicero, De Officiis)Cicero identifies discordia as the dissolution of the social bond (societas) that rational beings are naturally ordered to sustain, a structural parallel to Aquinas's framing of discord as a vice against the communal peace reason commands.
- Buddhist ethics (Pali Canon, Dhamma-vinaya)The category of speech-based discord (pisuṇā vācā, divisive speech) in Buddhist ethical analysis identifies the deliberate fracturing of harmony among beings as a root unwholesome action, paralleling Aquinas's location of discord in the will's turn against the unity of minds.
Q37. Discord, which is contrary to peace
Article 1
[II-II.q.37.a.1.arg.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.
[II-II.q.37.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod Christus non debuerit circumcidi. Veniente enim veritate, cessat figura. Sed circumcisio fuit Abrahæ præcepta in signum fœderis, quod erat de semine nascituro, ut patet Gen., xvii. Hoc autem fœdus fuit in Christi nativitate completum. Ergo circumcisio statim cessare debuit.
[II-II.q.37.a.1.arg.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.
[II-II.q.37.a.1.arg.2] 2. Præterea, omnis Christi actio, nostra est instructio; unde dicitur Joan., xiii, 15: Exemplum dedi vobis, ut quemadmodum ego feci, ita et vos faciatis. Sed nos non debemus circumcidi, secundum illud Gal., v, 2: Si circumcidimini, Christus vobis nihil proderit. Ergo videtur quod nec Christus debuerit circumcidi.
[II-II.q.37.a.1.arg.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.
[II-II.q.37.a.1.arg.3] 3. Præterea, circumcisio est ordinata in remedium originalis peccati. Sed Christus non contraxit originale peccatum, ut ex supra dictis patet. Ergo Christus non debuit circumcidi.
[II-II.q.37.a.1.sc] "Dissensions," that is, discords, are reckoned among the works of the flesh (Galatians 5:20), of which it is said afterwards (Galatians 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.
[II-II.q.37.a.1.sc] Sed contra est quod dicitur Luc., ii, 21: Postquam consummati sunt dies octo, ut circumcideretur puer.
[II-II.q.37.a.1.co] Discord is opposed to concord. Now, as stated above (29, 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 (29, 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.
[II-II.q.37.a.1.co] Respondeo dicendum, quod pluribus de causis Christus debuit circumcidi. Primo quidem ut ostendat veritatem carnis humanæ contra Manichæum, qui dixit eum habuisse corpus phantasticum; et contra Apollinarium, qui dixit corpus Christi esse divinitati consubstantiale; et contra Valentinum, qui dicit Christum de cælo corpus attulisse. Secundo, ut approbaret circumcisionem, quam olim Deus instituerat. Tertio, ut comprobaret se esse de genere Abrahæ, qui circumcisionis mandatum acceperat in signum fidei, quam de ipso habuerat. Quarto, ut Judæis excusationem tolleret, ne eum reciperent, si esset incircumcisus. Quinto, ut obediendi virtutem nobis suo commendaret exemplo: unde et octava die circumcisius est, sicut in lege erat præceptum. Sexto, ut quia in similitudinem carnis peccati advenerat, remedium, quo caro peccati consueverat mundari, non respueret. Septimo, ut legis onus in se sustinens, alios a legis onere liberaret, secundum illud Gal., iv, 4: Misit Deus Filium suum factum sub lege, ut eos qui sub lege erant, redimeret.
[II-II.q.37.a.1.ad.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.
[II-II.q.37.a.1.ad.1] Ad primum ergo dicendum, quod circumcisio per remotionem carnalis pelliculæ in membro generationis facta, significabat spoliationem vetustæ generationis, a qua quidem vetustate liberamur per passionem Christi; ideo veritas hujus figuræ non fuit plene impleta in Christi nativitate, sed in ejus passione, ante quam circumcisio suam virtutem et statum habebat; et ideo decuit Christum ante suam passionem, tamquam filium Abrahæ, circumcidi.
[II-II.q.37.a.1.ad.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 (Proverbs 6:16): "Six things there are, which the Lord hateth, and the seventh His soul detesteth," which seventh is stated (Proverbs 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. On this way Paul was to be commended for sowing discord among those who concorded together in evil, because Our Lord also said of Himself (Matthew 10:34): "I came not to send peace, but the sword."
[II-II.q.37.a.1.ad.2] Ad secundum dicendum, quod Christus circumcisionem suscepit eo tempore quo erat sub præcepto. Et ideo ejus actio in hoc est nobis imitanda, ut observemus ea quæ sunt nostro tempore in præcepto, quia unicuique negotio tempus est et opportunitas, ut dicitur Eccles., viii, 6. Et præterea, ut Origenes dicit, Hom. xiv in Luc., col. 1833, t. 3: « Sicut mortui sumus cum illo moriente, et consurreximus Christo resurgenti, ita circumcisi sumus spirituali circumcisione per Christum: et ideo carnali circumcisione non indigemus. » Et hoc est quod Apostolus dicit Coloss., ii, 14: In quo, scilicet Christo, circumcisi estis circumcisione non manufacta, in expoliatione corporis carnis, sed in circumcisione Christi.
[II-II.q.37.a.1.ad.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.
[II-II.q.37.a.1.ad.3] Ad tertium dicendum, quod, sicut Christus propria voluntate mortem nostram suscepit, quæ est effectus peccati, nullum in se habens peccatum, ut nos a morte liberaret, et spiritualiter nos faceret 1 Paulo aliter in textu Origines. mori peccato; ita etiam et circumcisionem, quæ est remedium originalis peccati, suscepit, absque hoc quod haberet origineale peccatum, ut nos a legis jugo liberaret, et ut in nobis spiritualem circumcisionem efficeret, ut scilicet suscipiendo figuram, impleret veritatem.
Article 2
[II-II.q.37.a.2.arg.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 Proverbs 15:18: "A passionate man stirreth up strifes." Therefore it is not a daughter of vainglory.
[II-II.q.37.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod inconvenienter fuerit Christo nomen impositum. Veritas enim evangelica debet prænuntiationi propheticæ respondere. Sed prophetæ aliud nomen de Christo prænuntiaverunt: dicitur enim Isa., VII, 14: Ecce virgo concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel; et cap. VIII, 3: Voca nomen ejus: Accelera, spolia detrahe*, festina prædari; et cap. IX, 6: Vocabitur nomen ejus: Admirabilis, Consiliarius, Deus, Fortis, Pater futuri sæculi, Princeps pacis; et Zach., VI, 12, dicitur: Ecce vir; Oriens nomen ejus. Ergo inconvenienter vocatum est nomen ejus Jesus.
[II-II.q.37.a.2.arg.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.
[II-II.q.37.a.2.arg.2] 2. Præterea, Isa., LXII, 24, dicitur: Vocabitur tibi nomen novum, quod os Domini nominavit. Sed hoc nomen Jesus non est nomen novum, sed pluribus fuit in veteri testamento impositum, ut patet etiam ex ipsa genealogia Christi, Luc., III. Ergo videtur quod inconvenienter vocatum est nomen ejus Jesus.
[II-II.q.37.a.2.arg.3] Further, whatever gives rise to many evils, would seem to be a capital vice. Now such is discord, because Jerome in commenting on Matthew 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.
[II-II.q.37.a.2.arg.3] 3. Præterea, hoc nomen Jesus salutem significat, ut patet per id quod dicitur Matth., I, 24: Paries filium, et vocabis nomen ejus Jesum: ipse enim salvum faciet populum suum a peccatis eorum. Sed salus per Christum non est facta solum in circumcisione, sed etiam in præputio, ut patet per Apostolum, Rom., IV. Inconvenienter ergo hoc nomen fuit Christo impositum in sua circumcisione.
[II-II.q.37.a.2.sc] stands the authority of Gregory (Moral. xxxi, 45).
[II-II.q.37.a.2.sc] Sed contra est auctoritas Scripturæ, in qua dicitur Luc., II, 24, quod postquam consummati sunt dies octo, ut circumcideretur puer, vocatum est nomen ejus Jesus.
[II-II.q.37.a.2.co] 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.
[II-II.q.37.a.2.co] Respondeo dicendum, quod nomina debent proprietatibus rerum respondere. Et hoc patet in nominibus generum et specierum, quia, ut dicitur IV Metaph., text. 28, «ratio quam significat nomen, est definitio, » quæ designat propriam rei naturam. Nomina autem singularium hominum semper imponuntur ab aliqua proprietate ejus cui nomen imponitur; vel a tempore, sicut imponuntur nomina aliquorum sanctorum his qui in eorum festis nascuntur; vel a cognatione, sicut cum filio imponitur nomen patris vel alicujus de cognatione ejus; sicut propinqui Joannis Baptistæ volebant eum vocare nomine patris sui Zachariam, non autem Joannem, quia nullus erat in cognatione ejus, qui vocaretur hoc nomine, ut dicitur Luc., I, 64: vel etiam ab eventu, sicut Joseph vocavit primogenitum suum Manassem, dicens: Oblivisci me fecit Deus omnium laborum meorum, Genes., XLI, 54: vel etiam ex aliqua qualitate ejus cui nomen imponitur; sicut Genes., XXV, 25, dicitur quod quia qui prior egressus est de utero matris, rufus erat, et totus in morem pellis hispidus, vocatum est nomen ejus Esau, quod interpretatur rubeus. Nomina autem quae imponuntur aliquibus divinitus, semper significant aliquod gratuitum donum eis divinitus datum, sicut Gen., XVII, 5, dictum est Abrahæ: Appellaberis Abraham, quia patrem multarum gentium constitui te. Et Matth., XVI, 18, dictum est Petro: Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam. Quia igitur Christo hoc munus gratiae collatum erat ut per ipsum omnes salvantur, ideo convenienter vocatum est nomen ejus Jesus, id est, Salvator, angelo hoc nomen prænuntiante, non solum matri, sed etiam Joseph, qui erat futurus ejus nutritius.
[II-II.q.37.a.2.ad.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.
[II-II.q.37.a.2.ad.1] Ad primum ergo dicendum, quod in omnibus illis nominibus quodammodo significatur hoc nomen Jesus, quod est significativum salutis. Nam in hoc quod dicitur Emmanuel, quod interpretatur, Nobiscum Deus, designatur causa salutis, quae est unio divinæ et humanæ naturæ in persona Filii Dei, per quam factum est ut Deus esset nobiscum. Per hoc autem quod dicitur: Voca nomen ejus: Accelera, spolia detrahe, etc., designatur a quo nos salvavit, quia a diabolo, cujus spolia abstulit, secundum illud Coloss., II, 45: Expolians principatus et potestates, In traduxit confidenter. In hoc autem quod dicitur: Vocabitur nomen ejus Admirabilis, etc., designatur via et terminus nostræ salutis, inquantum scilicet admirabili Divinitatis consilio et virtute ad hereditatem futuri sæculi perducimur, in quo erit pax perfecta filiorum Dei sub ipso principe Deo. Quod vero dicitur: Ecce vir, Oriens nomen ejus, ad idem refertur, ad quod primum, scilicet ad Incarnationis mysterium, secundum quod exortum est in tenebris lumen rectis corde, psal. cx1, 4.
[II-II.q.37.a.2.ad.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.
[II-II.q.37.a.2.ad.2] Ad secundum dicendum, quod his qui fuerunt ante Christum, potuit convenire hoc nomen Jesus secundum aliquam aliam rationem, puta quia aliquam particularem et temporalem salutem attulerunt; sed secundum rationem spiritualis et universalis salutis, hoc nomen proprium est Christo: et secundum hoc dicitur esse nomen novum.
[II-II.q.37.a.2.ad.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.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.37.a.2.ad.3] Ad tertium dicendum, quod, sicut Gen., xv11, legitur, simul Abraham suscepit nominis impositionem a Deo, et circumcisionis mandatum. Et ideo apud Judæos consuetum erat ut ipso die circumcisionis nomina pueris imponerentur, quasi ante circumcisionem perfectum esse non habuerint, sicut etiam nunc pueris in baptismo nomina imponuntur. Unde super illud Proverb., iv, 3: Ego filius fui patris mei, teneilus, unigenitus coram matre mea, dicit Glossa ordin., col. 1086, t. 1: «Quare Salomon se unigenitum coram matre nominat, quem fratrem uterinum praecessisse Scriptura testatur, nisi quia ille mox natus sine nomine, quasi nunquam esset, de vita decessit? » Et ideo Christus simul cum fuit circumcisus, nominis impositionem acceptit.
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