Читать книгу Summa Theologica, Part II-II (Secunda Secundae) онлайн

636 страница из 744

Now an act which proceeds from a habit or power extends to whatever is contained under the object of that power or habit: thus vision extends to all things comprised in the object of sight. Since, however, a virtuous act needs to be moderated by due circumstances, it follows that when a subject corrects his prelate, he ought to do so in a becoming manner, not with impudence and harshness, but with gentleness and respect. Hence the Apostle says (1 Tim. 5:1): "An ancient man rebuke not, but entreat him as a father." Wherefore Dionysius finds fault with the monk Demophilus (Ep. viii), for rebuking a priest with insolence, by striking and turning him out of the church.

Reply Obj. 1: It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God's condemnation of those who touched the mount and the ark.

Reply Obj. 2: To withstand anyone in public exceeds the mode of fraternal correction, and so Paul would not have withstood Peter then, unless he were in some way his equal as regards the defense of the faith. But one who is not an equal can reprove privately and respectfully. Hence the Apostle in writing to the Colossians (4:17) tells them to admonish their prelate: "Say to Archippus: Fulfil thy ministry [*Vulg.: 'Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.' Cf. 2 Tim. 4:5]." It must be observed, however, that if the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Gal. 2:11, "Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects."