Contention

Contention.—Contention is discord carried into words or equivalent signs, (i.e., a dispute or altercation), in which one denies what the other affirms. It is divided as follows: (a) by reason of the intention, it is either an investigation of the truth, a defense of the truth, or an attack on the truth; (b) by reason of the manner in which it is conducted, it is either suitable or unsuitable to the persons and the matter in question.

Contention whose aim is the discovery of the truth is lawful as follows. (a) Such contention is lawful and useful in itself, for it is a means of acquiring useful knowledge, of seeing both sides of a question, and of sharpening the mind for the refutation of error. Hence, a contest in a court of justice, a controversy in a scientific journal, a public debate on some important matter, and a theological disputation are according to their nature lawful, and may be necessary. Even to argue against the truth, for the sake of practice in discussion or to bring out the truth more clearly and forcibly, is, apart from danger, scandal, or prohibition, not unuseful.

(b) Debate is unlawful in its manner when a disputant does not argue according to the rules, appeals to prejudice or ignorance, uses an insulting tone or unparliamentary language, etc.

The Sin of Contention.—Contention is a sin when its aim is the concealment or discomfiture of the truth. (a) From its nature this kind of contention is a mortal sin, for it is the external expression of internal discord in matters about which charity requires concord and the same speech. Hence, the Apostle numbers contention among the works of the flesh that exclude from the kingdom of God (Gal, v. 20). (b) From the lightness of the matter or the imperfection of the consent, this kind of contention is very often, if not usually, only a venial sin, or no sin at all. Examples: A person argues against what he knows is true, but the matter is trivial (e.g., his weight); or he is distracted by the heat of dispute or the tactics of the other party.

Mortal sin is not committed by contention, therefore, unless the truths against which one contends are of a serious kind. Such truths are: (a) truths of a religious or moral character, such as the doctrines of faith and the commandments of God; (b) natural truths of a universal character, the knowledge of which pertains to the perfection of the intellect, such as first principles; (c) natural truths of a particular character in which important rights are involved. Example: An historian who writes against some deservedly revered person of the past, or a lawyer who attempts to prove against an accused what he knows is not a fact, are guilty of the sin of contention.

Hence, one may be defending one kind of truth and contending against another kind of truth at the same time. St. Paul, accordingly, makes the distinction between announcement of the truth out of charity and announcement of the truth out of contention (Philip, i, 15 sqq.). (a) The truth is defended out of charity when one does not use truth as a means for the defense of error; (b) it is defended out of contention when one makes use of it as a means for the propagation of error. Thus, while St. Paul was imprisoned at Rome in 61, certain personal enemies preached Christ, but at the same time spoke or hinted falsehoods against St. Paul in order to undermine his authority or add to the bitterness of his captivity. Similarly, if one defends the truth to make oneself appear different or better than one is, one speaks from contention.

Ways in which one is guilty of the mortal sin of contention: (a) when one contends formally against the truth, that is, when one knows the truth and intends to overcome it or suppress it; (b) when one contends virtually against the truth, that is, when one is so bent on carrying one’s point that one does not care whether it is true or false. Thus, the Sophists aimed to win, right or wrong.

When the aim of contention is the overthrow of error: (a) in itself, such contention is good and praiseworthy, and at times necessary; (b) by reason of circumstances, it may be a venial or a mortal sin. Examples: A dispute on a matter that is unbecoming, such as which of the disputants is greater (Luke, xxii. 24); dispute with greater warmth than the case requires; a dispute that leads to scandal or other evil consequences, as in religious controversies (I Tim., ii. 14).

The Causes of Sinful Contention.—(a) The cause of that which is principal in contention—namely, the departure from the truth held by another and the stand made for error—is envy, pride and vainglory, as said above (see 1854) concerning discord. (b) The cause of that which is secondary in contention—namely, the wrangling or bawling manner and the shouts or screams of the contenders—is anger.