Reply Obj. 3: Pride and vainglory are occasioned chiefly by goods
even those that are contrary to them, for instance, when a man is
proud of his humility: for when a thing arises in this way, it does
so not directly but accidentally, in which way nothing hinders one
contrary from arising out of another. Hence there is no reason why
the _per se_ and direct effects of pride or vainglory, should not
result from the contraries of those things which are the occasion of
pride.
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QUESTION 39

OF SCHISM
(In Four Articles)

We must now consider the vices contrary to peace, which belong to
deeds: such are schism, strife, sedition, and war. In the first
place, then, about schism, there are four points of inquiry:

(1) Whether schism is a special sin?

(2) Whether it is graver than unbelief?

(3) Of the power exercised by schismatics;

(4) Of the punishment inflicted on them.
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FIRST ARTICLE [II-II, Q. 39, Art. 1]

Whether Schism Is a Special Sin?

Objection 1: It would seem that schism is not a special sin. For
"schism," as Pope Pelagius I says (Epist. ad Victor. et Pancrat.),
"denotes a division." But every sin causes a division, according to
Isa. 59: "Your sins have divided between you and your God." Therefore
schism is not a special sin.

Obj. 2: Further, a man is apparently a schismatic if he disobeys the
Church. But every sin makes a man disobey the commandments of the
Church, because sin, according to Ambrose (De Parad. viii) "is
disobedience against the heavenly commandments." Therefore every sin
is a schism.

Obj. 3: Further, heresy also divides a man from the unity of faith.
If, therefore, the word schism denotes a division, it would seem not
to differ, as a special sin, from the sin of unbelief.

_On the contrary,_ Augustine (Contra Faust. xx, 3; Contra Crescon.
ii, 4) distinguishes between schism and heresy, for he says that a
"schismatic is one who holds the same faith, and practises the same
worship, as others, and takes pleasure in the mere disunion of the
community, whereas a heretic is one who holds another faith from that
of the Catholic Church." Therefore schism is not a generic sin.

_I answer that,_ As Isidore says (Etym. viii, 3), schism takes its
name "from being a scission of minds," and scission is opposed to
unity. Wherefore the sin of schism is one that is directly and
essentially opposed to unity. For in the moral, as in the physical
or