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

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Obj. 3: Further, it is written (1 John 1:8): "If we say that we have no sin, we deceive ourselves." Therefore if, on account of a sin, a man is hindered from reproving his brother, there will be none to reprove the wrongdoer. But the latter proposition is unreasonable: therefore the former is also.

On the contrary, Isidore says (De Summo Bono iii, 32): "He that is subject to vice should not correct the vices of others." Again it is written (Rom. 2:1): "Wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest."

I answer that, As stated above (A. 3, ad 2), to correct a wrongdoer belongs to a man, in so far as his reason is gifted with right judgment. Now sin, as stated above (I-II, Q. 85, AA. 1, 2), does not destroy the good of nature so as to deprive the sinner's reason of all right judgment, and in this respect he may be competent to find fault with others for committing sin. Nevertheless a previous sin proves somewhat of a hindrance to this correction, for three reasons. First because this previous sin renders a man unworthy to rebuke another; and especially is he unworthy to correct another for a lesser sin, if he himself has committed a greater. Hence Jerome says on the words, "Why seest thou the mote?" etc. (Matt. 7:3): "He is speaking of those who, while they are themselves guilty of mortal sin, have no patience with the lesser sins of their brethren."