Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

Hence the Replies to the Objections are clear. _______________________

SIXTH ARTICLE [II-II, Q. 33, Art. 6]

Whether One Ought to Forbear from Correcting Someone, Through Fear

Lest He Become Worse?

Objection 1: It would seem that one ought not to forbear from correcting someone through fear lest he become worse. For sin is weakness of the soul, according to Ps. 6:3: "Have mercy on me, O Lord, for I am weak." Now he that has charge of a sick person, must not cease to take care of him, even if he be fractious or contemptuous, because then the danger is greater, as in the case of madmen. Much more, therefore should one correct a sinner, no matter how badly he takes it.

Obj. 2: Further, according to Jerome vital truths are not to be foregone on account of scandal. Now God's commandments are vital truths. Since, therefore, fraternal correction is a matter of precept, as stated above (A. 2), it seems that it should not be foregone for fear of scandalizing the person to be corrected.

Obj. 3: Further, according to the Apostle (Rom. 3:8) we should not do evil that good may come of it. Therefore, in like manner, good should not be omitted lest evil befall. Now fraternal correction is a good thing. Therefore it should not be omitted for fear lest the person corrected become worse.

On the contrary, It is written (Prov. 9:8): "Rebuke not a scorner lest he hate thee," where a gloss remarks: "You must not fear lest the scorner insult you when you rebuke him: rather should you bear in mind that by making him hate you, you may make him worse." Therefore one ought to forego fraternal correction, when we fear lest we may make a man worse.

I answer that, As stated above (A. 3) the correction of the wrongdoer is twofold. One, which belongs to prelates, and is directed to the common good, has coercive force. Such correction should not be omitted lest the person corrected be disturbed, both because if he is unwilling to amend his ways of his own accord, he should be made to cease sinning by being punished, and because, if he be incorrigible, the common good is safeguarded in this way, since the order of justice is observed, and others are deterred by one being made an example of. Hence a judge does not desist from pronouncing sentence of condemnation against a sinner, for fear of disturbing him or his friends.

The other fraternal correction is directed to the amendment of the wrongdoer, whom it does not coerce, but merely admonishes. Consequently when it is deemed probable that the sinner will not take the warning, and will become worse, such fraternal correction should be foregone, because the means should be regulated according to the requirements of the end.

Reply Obj. 1: The doctor uses force towards a madman, who is unwilling to submit to his treatment; and this may be compared with the correction administered by prelates, which has coercive power, but not with simple fraternal correction.

Reply Obj. 2: Fraternal correction is a matter of precept, in so far as it is an act of virtue, and it will be a virtuous act in so far as it is proportionate to the end. Consequently whenever it is a hindrance to the end, for instance when a man becomes worse through it, it is longer a vital truth, nor is it a matter of precept.

Reply Obj. 3: Whatever is directed to an end, becomes good through being directed to the end. Hence whenever fraternal correction hinders the end, namely the amendment of our brother, it is no longer good, so that when such a correction is omitted, good is not omitted lest evil should befall. _______________________

SEVENTH ARTICLE [II-II, Q. 33, Art. 7]

Whether the Precept of Fraternal Correction Demands That a Private

Admonition Should Precede Denunciation?

Objection 1: It would seem that the precept of fraternal correction does not demand that a private admonition should precede denunciation. For, in works of charity, we should above all follow the example of God, according to Eph. 5:1, 2: "Be ye followers of God, as most dear children, and walk in love." Now God sometimes punishes a man for a sin, without previously warning him in secret. Therefore it seems that there is no need for a private admonition to precede denunciation.

Obj. 2: Further, according to Augustine (De Mendacio xv), we learn from the deeds of holy men how we ought to understand the commandments of Holy Writ. Now among the deeds of holy men we find that a hidden sin is publicly denounced, without any previous admonition in private. Thus we read (Gen. 37:2) that "Joseph accused his brethren to his father of a most wicked crime": and (Acts 5:4, 9) that Peter publicly denounced Ananias and Saphira who had secretly "by fraud kept back the price of the land," without beforehand admonishing them in private: nor do we read that Our Lord admonished Judas in secret before denouncing him. Therefore the precept does not require that secret admonition should precede public denunciation.

Obj. 3: Further, it is a graver matter to accuse than to denounce. Now one may go to the length of accusing a person publicly, without previously admonishing him in secret: for it is decided in the Decretal (Cap. Qualiter, xiv, De Accusationibus) that "nothing else need precede accusation except inscription." [*The accuser was bound by Roman Law to endorse (se inscribere) the writ of accusation. The effect of this endorsement or inscription was that the accuser bound himself, if he failed to prove the accusation, to suffer the same punishment as the accused would have to suffer if proved guilty.] Therefore it seems that the precept does not require that a secret admonition should precede public denunciation.

Obj. 4: Further, it does not seem probable that the customs observed by religious in general are contrary to the precepts of Christ. Now it is customary among religious orders to proclaim this or that one for a fault, without any previous secret admonition. Therefore it seems that this admonition is not required by the precept.

Obj. 5: Further, religious are bound to obey their prelates. Now a prelate sometimes commands either all in general, or someone in particular, to tell him if they know of anything that requires correction. Therefore it would seem that they are bound to tell them this, even before any secret admonition. Therefore the precept does not require secret admonition before public denunciation.

On the contrary, Augustine says (De Verb. Dom. xvi, 4) on the words, "Rebuke him between thee and him alone" (Matt. 18:15): "Aiming at his amendment, while avoiding his disgrace: since perhaps from shame he might begin to defend his sin; and him whom you thought to make a better man, you make worse." Now we are bound by the precept of charity to beware lest our brother become worse. Therefore the order of fraternal correction comes under the precept.

I answer that, With regard to the public denunciation of sins it is necessary to make a distinction: because sins may be either public or secret. In the case of public sins, a remedy is required not only for the sinner, that he may become better, but also for others, who know of his sin, lest they be scandalized. Wherefore such like sins should be denounced in public, according to the saying of the Apostle (1 Tim. 5:20): "Them that sin reprove before all, that the rest also may have fear," which is to be understood as referring to public sins, as Augustine states (De Verb. Dom. xvi, 7).

On the other hand, in the case of secret sins, the words of Our Lord seem to apply (Matt. 18:15): "If thy brother shall offend against thee," etc. For if he offend thee publicly in the presence of others, he no longer sins against thee alone, but also against others whom he disturbs. Since, however, a man's neighbor may take offense even at his secret sins, it seems that we must make yet a further distinction. For certain secret sins are hurtful to our neighbor either in his body or in his soul, as, for instance, when a man plots secretly to betray his country to its enemies, or when a heretic secretly turns other men away from the faith. And since he that sins thus in secret, sins not only against you in particular, but also against others, it is necessary to take steps to denounce him at once, in order to prevent him doing such harm, unless by chance you were firmly persuaded that this evil result would be prevented by admonishing him secretly. On the other hand there are other sins which injure none but the sinner, and the person sinned against, either because he alone is hurt by the sinner, or at least because he alone knows about his sin, and then our one purpose should be to succor our sinning brother: and just as the physician of the body restores the sick man to health, if possible, without cutting off a limb, but, if this be unavoidable, cuts off a limb which is least indispensable, in order to preserve the life of the whole body, so too he who desires his brother's amendment should, if possible, so amend him as regards his conscience, that he keep his good name.