urbed by some fear-inspiring cause. For this reason he premises
that "peace is tranquillity of order," which tranquillity consists in
all the appetitive movements in one man being set at rest together.

Reply Obj. 2: If one man consent to the same thing together with
another man, his consent is nevertheless not perfectly united to
himself, unless at the same time all his appetitive movements be in
agreement.

Reply Obj. 3: A twofold dissension is opposed to peace, namely
dissension between a man and himself, and dissension between one man
and another. The latter alone is opposed to concord.
_______________________

SECOND ARTICLE [II-II, Q. 29, Art. 2]

Whether All Things Desire Peace?

Objection 1: It would seem that not all things desire peace. For,
according to Dionysius (Div. Nom. xi), peace "unites consent." But
there cannot be unity of consent in things which are devoid of
knowledge. Therefore such things cannot desire peace.

Obj. 2: Further, the appetite does not tend to opposite things at the
same time. Now many desire war and dissension. Therefore all men do
not desire peace.

Obj. 3: Further, good alone is an object of appetite. But a certain
peace is, seemingly, evil, else Our Lord would not have said (Matt.
10:34): "I came not to send peace." Therefore all things do not
desire peace.

Obj. 4: Further, that which all desire is, seemingly, the sovereign
good which is the last end. But this is not true of peace, since it
is attainable even by a wayfarer; else Our Lord would vainly command
(Mk. 9:49): "Have peace among you." Therefore all things do not
desire peace.

_On the contrary,_ Augustine says (De Civ. Dei xix, 12, 14) that "all
things desire peace": and Dionysius says the same (Div. Nom. xi).

_I answer that,_ From the very fact that a man desires a certain
thing it follows that he desires to obtain what he desires, and, in
consequence, to remove whatever may be an obstacle to his obtaining
it. Now a man may be hindered from obtaining the good he desires, by
a contrary desire either of his own or of some other, and both are
removed by peace, as stated above. Hence it follows of necessity that
whoever desires anything desires peace, in so far as he who desires
anything, desires to attain, with tranquillity and without hindrance,
to that which he desires: and this is what is meant by peace which
Augustine defines (De Civ. Dei xix, 13) "the tranquillity of order."

Reply Obj. 1: Peace denote