Summa Theologica Part III (Secunda Secundae) Part 18

Objection 1: It would seem that unbelievers may have authority or dominion over the faithful. For the Apostle says (1 Tim. 6:1): "Whosoever are servants under the yoke, let them count their masters worthy of all honor": and it is clear that he is speaking of unbelievers, since he adds (1 Tim. 6:2): "But they that have believing masters, let them not despise them." Moreover it is written (1 Pet.

2:18): "Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward." Now this command would not be contained in the apostolic teaching unless unbelievers could have authority over the faithful. Therefore it seems that unbelievers can have authority over the faithful.

Obj. 2: Further, all the members of a prince's household are his subjects. Now some of the faithful were members of unbelieving princes' households, for we read in the Epistle to the Philippians (4:22): "All the saints salute you, especially they that are of Caesar's household," referring to Nero, who was an unbeliever.

Therefore unbelievers can have authority over the faithful.

Obj. 3: Further, according to the Philosopher (Polit. i, 2) a slave is his master's instrument in matters concerning everyday life, even as a craftsman's laborer is his instrument in matters concerning the working of his art. Now, in such matters, a believer can be subject to an unbeliever, for he may work on an unbeliever's farm. Therefore unbelievers may have authority over the faithful even as to dominion.

_On the contrary,_ Those who are in authority can p.r.o.nounce judgment on those over whom they are placed. But unbelievers cannot p.r.o.nounce judgment on the faithful, for the Apostle says (1 Cor. 6:1): "Dare any of you, having a matter against another, go to be judged before the unjust," i.e. unbelievers, "and not before the saints?" Therefore it seems that unbelievers cannot have authority over the faithful.

_I answer that,_ That this question may be considered in two ways.

First, we may speak of dominion or authority of unbelievers over the faithful as of a thing to be established for the first time. This ought by no means to be allowed, since it would provoke scandal and endanger the faith, for subjects are easily influenced by their superiors to comply with their commands, unless the subjects are of great virtue: moreover unbelievers hold the faith in contempt, if they see the faithful fall away. Hence the Apostle forbade the faithful to go to law before an unbelieving judge. And so the Church altogether forbids unbelievers to acquire dominion over believers, or to have authority over them in any capacity whatever.

Secondly, we may speak of dominion or authority, as already in force: and here we must observe that dominion and authority are inst.i.tutions of human law, while the distinction between faithful and unbelievers arises from the Divine law. Now the Divine law which is the law of grace, does not do away with human law which is the law of natural reason. Wherefore the distinction between faithful and unbelievers, considered in itself, does not do away with dominion and authority of unbelievers over the faithful.

Nevertheless this right of dominion or authority can be justly done away with by the sentence or ordination of the Church who has the authority of G.o.d: since unbelievers in virtue of their unbelief deserve to forfeit their power over the faithful who are converted into children of G.o.d.

This the Church does sometimes, and sometimes not. For among those unbelievers who are subject, even in temporal matters, to the Church and her members, the Church made the law that if the slave of a Jew became a Christian, he should forthwith receive his freedom, without paying any price, if he should be a "vernaculus," i.e. born in slavery; and likewise if, when yet an unbeliever, he had been bought for his service: if, however, he had been bought for sale, then he should be offered for sale within three months. Nor does the Church harm them in this, because since those Jews themselves are subject to the Church, she can dispose of their possessions, even as secular princes have enacted many laws to be observed by their subjects, in favor of liberty. On the other hand, the Church has not applied the above law to those unbelievers who are not subject to her or her members, in temporal matters, although she has the right to do so: and this, in order to avoid scandal, for as Our Lord showed (Matt.

17:25, 26) that He could be excused from paying the tribute, because "the children are free," yet He ordered the tribute to be paid in order to avoid giving scandal. Thus Paul too, after saying that servants should honor their masters, adds, "lest the name of the Lord and His doctrine be blasphemed."

This suffices for the Reply to the First Objection.

Reply Obj. 2: The authority of Caesar preceded the distinction of faithful from unbelievers. Hence it was not cancelled by the conversion of some to the faith. Moreover it was a good thing that there should be a few of the faithful in the emperor's household, that they might defend the rest of the faithful. Thus the Blessed Sebastian encouraged those whom he saw faltering under torture, and, the while, remained hidden under the military cloak in the palace of Diocletian.

Reply Obj. 3: Slaves are subject to their masters for their whole lifetime, and are subject to their overseers in everything: whereas the craftsman's laborer is subject to him for certain special works.

Hence it would be more dangerous for unbelievers to have dominion or authority over the faithful, than that they should be allowed to employ them in some craft. Wherefore the Church permits Christians to work on the land of Jews, because this does not entail their living together with them. Thus Solomon besought the King of Tyre to send master workmen to hew the trees, as related in 3 Kings 5:6. Yet, if there be reason to fear that the faithful will be perverted by such communications and dealings, they should be absolutely forbidden.

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ELEVENTH ARTICLE [II-II, Q. 10, Art. 11]

Whether the Rites of Unbelievers Ought to Be Tolerated?

Objection 1: It would seem that rites of unbelievers ought not to be tolerated. For it is evident that unbelievers sin in observing their rites: and not to prevent a sin, when one can, seems to imply consent therein, as a gloss observes on Rom. 1:32: "Not only they that do them, but they also that consent to them that do them." Therefore it is a sin to tolerate their rites.

Obj. 2: Further, the rites of the Jews are compared to idolatry, because a gloss on Gal. 5:1, "Be not held again under the yoke of bondage," says: "The bondage of that law was not lighter than that of idolatry." But it would not be allowable for anyone to observe the rites of idolatry, in fact Christian princes at first caused the temples of idols to be closed, and afterwards, to be destroyed, as Augustine relates (De Civ. Dei xviii, 54). Therefore it follows that even the rites of Jews ought not to be tolerated.

Obj. 3: Further, unbelief is the greatest of sins, as stated above (A. 3). Now other sins such as adultery, theft and the like, are not tolerated, but are punishable by law. Therefore neither ought the rites of unbelievers to be tolerated.

_On the contrary,_ Gregory [*Regist. xi, Ep. 15: cf. Decret., dist.

xlv, can., Qui sincera] says, speaking of the Jews: "They should be allowed to observe all their feasts, just as. .h.i.therto they and their fathers have for ages observed them."

_I answer that,_ Human government is derived from the Divine government, and should imitate it. Now although G.o.d is all-powerful and supremely good, nevertheless He allows certain evils to take place in the universe, which He might prevent, lest, without them, greater goods might be forfeited, or greater evils ensue. Accordingly in human government also, those who are in authority, rightly tolerate certain evils, lest certain goods be lost, or certain greater evils be incurred: thus Augustine says (De Ordine ii, 4): "If you do away with harlots, the world will be convulsed with l.u.s.t."

Hence, though unbelievers sin in their rites, they may be tolerated, either on account of some good that ensues therefrom, or because of some evil avoided. Thus from the fact that the Jews observe their rites, which, of old, foreshadowed the truth of the faith which we hold, there follows this good--that our very enemies bear witness to our faith, and that our faith is represented in a figure, so to speak. For this reason they are tolerated in the observance of their rites.

On the other hand, the rites of other unbelievers, which are neither truthful nor profitable are by no means to be tolerated, except perchance in order to avoid an evil, e.g. the scandal or disturbance that might ensue, or some hindrance to the salvation of those who if they were unmolested might gradually be converted to the faith. For this reason the Church, at times, has tolerated the rites even of heretics and pagans, when unbelievers were very numerous.

This suffices for the Replies to the Objections.

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TWELFTH ARTICLE [II-II, Q. 10, Art. 12]

Whether the Children of Jews and Other Unbelievers Ought to Be Baptized Against Their Parents' Will?

Objection 1: It would seem that the children of Jews and of other unbelievers ought to be baptized against their parents' will. For the bond of marriage is stronger than the right of parental authority over children, since the right of parental authority can be made to cease, when a son is set at liberty; whereas the marriage bond cannot be severed by man, according to Matt. 19:6: "What ... G.o.d hath joined together let no man put asunder." And yet the marriage bond is broken on account of unbelief: for the Apostle says (1 Cor. 7:15): "If the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases": and a canon [*Can. Uxor legitima, and Idololatria, qu. i] says that "if the unbelieving partner is unwilling to abide with the other, without insult to their Creator, then the other partner is not bound to cohabitation." Much more, therefore, does unbelief abrogate the right of unbelieving parents'

authority over their children: and consequently their children may be baptized against their parents' will.

Obj. 2: Further, one is more bound to succor a man who is in danger of everlasting death, than one who is in danger of temporal death.

Now it would be a sin, if one saw a man in danger of temporal death and failed to go to his aid. Since, then, the children of Jews and other unbelievers are in danger of everlasting death, should they be left to their parents who would imbue them with their unbelief, it seems that they ought to be taken away from them and baptized, and instructed in the faith.

Obj. 3: Further, the children of a bondsman are themselves bondsmen, and under the power of his master. Now the Jews are bondsmen of kings and princes: therefore their children are also. Consequently kings and princes have the power to do what they will with Jewish children.

Therefore no injustice is committed if they baptize them against their parents' wishes.

Obj. 4: Further, every man belongs more to G.o.d, from Whom he has his soul, than to his carnal father, from whom he has his body. Therefore it is not unjust if Jewish children be taken away from their parents, and consecrated to G.o.d in Baptism.

Obj. 5: Further, Baptism avails for salvation more than preaching does, since Baptism removes forthwith the stain of sin and the debt of punishment, and opens the gate of heaven. Now if danger ensue through not preaching, it is imputed to him who omitted to preach, according to the words of Ezech. 33:6 about the man who "sees the sword coming and sounds not the trumpet." Much more therefore, if Jewish children are lost through not being baptized are they accounted guilty of sin, who could have baptized them and did not.

_On the contrary,_ Injustice should be done to no man. Now it would be an injustice to Jews if their children were to be baptized against their will, since they would lose the rights of parental authority over their children as soon as these were Christians. Therefore these should not be baptized against their parents' will.

_I answer that,_ The custom of the Church has very great authority and ought to be jealously observed in all things, since the very doctrine of catholic doctors derives its authority from the Church.

Hence we ought to abide by the authority of the Church rather than by that of an Augustine or a Jerome or of any doctor whatever. Now it was never the custom of the Church to baptize the children of the Jews against the will of their parents, although at times past there have been many very powerful catholic princes like Constantine and Theodosius, with whom most holy bishops have been on most friendly terms, as Sylvester with Constantine, and Ambrose with Theodosius, who would certainly not have failed to obtain this favor from them if it had been at all reasonable. It seems therefore hazardous to repeat this a.s.sertion, that the children of Jews should be baptized against their parents' wishes, in contradiction to the Church's custom observed hitherto.

There are two reasons for this custom. One is on account of the danger to the faith. For children baptized before coming to the use of reason, afterwards when they come to perfect age, might easily be persuaded by their parents to renounce what they had unknowingly embraced; and this would be detrimental to the faith.

The other reason is that it is against natural justice. For a child is by nature part of its father: thus, at first, it is not distinct from its parents as to its body, so long as it is enfolded within its mother's womb; and later on after birth, and before it has the use of its free-will, it is enfolded in the care of its parents, which is like a spiritual womb, for so long as man has not the use of reason, he differs not from an irrational animal; so that even as an ox or a horse belongs to someone who, according to the civil law, can use them when he likes, as his own instrument, so, according to the natural law, a son, before coming to the use of reason, is under his father's care. Hence it would be contrary to natural justice, if a child, before coming to the use of reason, were to be taken away from its parents' custody, or anything done to it against its parents'

wish. As soon, however, as it begins to have the use of its free-will, it begins to belong to itself, and is able to look after itself, in matters concerning the Divine or the natural law, and then it should be induced, not by compulsion but by persuasion, to embrace the faith: it can then consent to the faith, and be baptized, even against its parents' wish; but not before it comes to the use of reason. Hence it is said of the children of the fathers of old that they were saved in the faith of their parents; whereby we are given to understand that it is the parents' duty to look after the salvation of their children, especially before they come to the use of reason.

Reply Obj. 1: In the marriage bond, both husband and wife have the use of the free-will, and each can a.s.sent to the faith without the other's consent. But this does not apply to a child before it comes to the use of reason: yet the comparison holds good after the child has come to the use of reason, if it is willing to be converted.

Reply Obj. 2: No one should be s.n.a.t.c.hed from natural death against the order of civil law: for instance, if a man were condemned by the judge to temporal death, n.o.body ought to rescue him by violence: hence no one ought to break the order of the natural law, whereby a child is in the custody of its father, in order to rescue it from the danger of everlasting death.

Reply Obj. 3: Jews are bondsmen of princes by civil bondage, which does not exclude the order of natural or Divine law.

Reply Obj. 4: Man is directed to G.o.d by his reason, whereby he can know Him. Hence a child before coming to the use of reason, in the natural order of things, is directed to G.o.d by its parents' reason, under whose care it lies by nature: and it is for them to dispose of the child in all matters relating to G.o.d.

Reply Obj. 5: The peril that ensues from the omission of preaching, threatens only those who are entrusted with the duty of preaching.

Hence it had already been said (Ezech. 3:17): "I have made thee a watchman to the children [Vulg.: 'house'] of Israel." On the other hand, to provide the sacraments of salvation for the children of unbelievers is the duty of their parents. Hence it is they whom the danger threatens, if through being deprived of the sacraments their children fail to obtain salvation.

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QUESTION 11

OF HERESY (In Four Articles)

We must now consider heresy: under which head there are four points of inquiry:

(1) Whether heresy is a kind of unbelief?

(2) Of the matter about which it is;

(3) Whether heretics should be tolerated?