eance 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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SECOND ARTICLE [II-II, Q. 41, Art. 2]

Whether Strife Is a Daughter of Anger?

Objection 1: It would seem that strife is not a daughter of anger.
For it is written (James 4:1): "Whence are wars and contentions? Are
they not . . . from your concupiscences, which war in your members?"
But anger is not in the concupiscible faculty. Therefore strife is a
daughter, not of anger, but of concupiscence.

Obj. 2: Further, it is written (Prov. 28:25): "He that boasteth and
puffeth up himself, stirreth up quarrels." Now strife is apparently
the same as quarrel. Therefore it seems that strife is a daughter of
pride or vainglory which makes a man boast and puff himself up.

Obj. 3: Further, it is written (Prov. 18:6): "The lips of a fool
intermeddle with strife." Now folly d