e (Q.
43, A. 1, ad 3; I-II, Q. 73, A. 8, ad 3; I-II, Q. 80, A. 1).

Reply Obj. 2: This argument applies to one that flatters with the
intention of doing harm: for such a man harms himself more than
others, since he harms himself, as the sufficient cause of sinning,
whereas he is only the occasional cause of the harm he does to others.

Reply Obj. 3: The passage quoted refers to the man who flatters
another treacherously, in order to deceive him.
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QUESTION 116

OF QUARRELING
(In Two Articles)

We must now consider quarreling; concerning which there are two
points of inquiry:

(1) Whether it is opposed to the virtue of friendship?

(2) Of its comparison with flattery?
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FIRST ARTICLE [II-II, Q. 116, Art. 1]

Whether Quarreling Is Opposed to the Virtue of Friendship or
Affability?

Objection 1: It seems that quarreling is not opposed to the virtue of
friendship or affability. For quarreling seems to pertain to discord,
just as contention does. But discord is opposed to charity, as stated
above (Q. 37, A. 1). Therefore quarreling is also.

Obj. 2: Further, it is written (Prov. 26:21): "An angry man stirreth
up strife." Now anger is opposed to meekness. Therefore strife or
quarreling is also.

Obj. 3: Further, it is written (James 4:1): "From whence are wars and
quarrels [Douay: 'contentions'] among you? Are they not hence, from
your concupiscences which war in your members?" Now it would seem
contrary to temperance to follow one's concupiscences. Therefore it
seems that quarreling is opposed not to friendship but to temperance.

_On the contrary,_ The Philosopher opposes quarreling to friendship
(Ethic. iv, 6).

_I answer that,_ Quarreling consists properly in words, when, namely,
one person contradicts another's words. Now two things may be
observed in this contradiction. For sometimes contradiction arises on
account of the person who speaks, the contradictor refusing to
consent with him from lack of that love which unites minds together,
and this seems to pertain to discord, which is contrary to charity.
Whereas at times contradiction arises by reason of the speaker being
a person to whom someone does not fear to be disagreeable: whence
arises quarreling, which is opposed to the aforesaid friendship or
affability, to which it belongs to behave agreeably towards those
among whom we dwell. Hence the Philosopher says (Ethic. iv, 6) that
"those who are oppos