1440. Sedition.—Sedition is a discord between different factions of the same multitude so grave as to extend to physical conflict, and to the destruction of the unity of the State.
(a) It is a discord, that is, a disagreement of wills, and so it resembles schism, war and fighting. Difference of opinion in the political parties of a country is not sedition, since there is a unity of will and purpose in all of them with reference to the common good and the peace of the State (cfr. 1197, 1348). In fact, under a democratic system of government, the existence of some opposite parties has proved a useful, if not necessary means of stimulating the interest of citizens, and of expediting the business of legislation.
(b) Sedition is between different factions of the same multitude, that is, between different sections or groups of the same body politic. Thus, it differs from war (which is between states), and from fighting (which is between individuals).
(c) Sedition extends to physical conflict, that is, it tends from its character to break out into violence and to array the opposite factions in fight against one another. If not accompanied by actual hostilities, it is simple sedition. But, if fighting has begun, it is insurrection or rebellion, when the people seek to overthrow the government; it is civil war, if one part of the nation seeks to secede from or overcome the other.
(d) It is prejudicial to the civil unity and peace of the people, that is, it tends to the violent dismemberment of the State, or at least to the disturbance of the common good. Thus, sedition is more serious than riots, tumults, gang-warfare, and like particular disturbances, which are not directed against the State itself, or against the harmony of the whole body of the people. Sedition differs also from the peaceful separation of parts of a state, and from the lawful self-defense of the people against a tyrannical government.
1441. From the definition given above, it is plain that sedition is a special distinct species of sin. (a) It differs from spiritual discord, for unlike schism it is opposed, not to the unity of the Church, but to the unity of the State. (b) It differs from other kinds of temporal discord, for unlike war and fighting it is opposed, not to peace between nations or individuals, but to peace between the members of the same civil body. War takes away peace with foreigners, sedition takes away peace with fellow-citizens; fighting attacks a private person or persons, sedition attacks the public welfare of the country.
1442. Sedition in the strict meaning given it above is always sinful. (a) Thus, it is a mortal sin from its nature, since it is opposed to what is manifestly one of the greatest of temporal goods, namely, the unity of the State. (b) It is opposed to charity, as destroying the bond of peace; it is opposed to justice, as injuring a unity based on law and common utility, to which the nation has a strict right. (c) Sedition is graver in some persons than in others. Thus, the moral causes of sedition (i.e., those that sow discords or promote disaffection) are more responsible than those who are led and who carry out acts of violence. The gravity of the sin in each case depends on the amount of damage that is due to one’s influence or acts.
1443. Is one who resists a tyrannical government guilty of the sin of sedition? (a) When resistance is made by legal and pacific means, such as the rejection of a bad government at the polls, there is no sedition. (b) When legal and pacific means are impossible and armed aggression against a tyrant will benefit the common good, a rebel is not guilty of the sin of sedition. In this case, it is rather the bad ruler who causes discords and is seditious against the common good, whereas the people only defend themselves according to the laws. Thus, the rebellion of the Machabees against their Syrian oppressors was not seditious. (c) When legal means are impossible but armed aggression will not benefit the common good, a rebel is guilty of the sin of sedition.