Whether One Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with
unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend
not in words, for it is to no profit, but to the subverting of the
hearers." But it is impossible to dispute with unbelievers publicly
without contending in words. Therefore one ought not to dispute
publicly with unbelievers.
Obj. 2: Further, the law of Martianus Augustus confirmed by the
canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus:
"It is an insult to the judgment of the most religious synod, if
anyone ventures to debate or dispute in public about matters which
have once been judged and disposed of." Now all matters of faith have
been decided by the holy councils. Therefore it is an insult to the
councils, and consequently a grave sin to presume to dispute in public
about matters of faith.
Obj. 3: Further, disputations are conducted by means of arguments.
But an argument is a reason in settlement of a dubious matter:
whereas things that are of faith, being most certain, ought not to be
a matter of doubt. Therefore one ought not to dispute in public about
matters of faith.
_On the contrary,_ It is written (Acts 9:22, 29) that "Saul
increased much more in strength, and confounded the Jews," and that
"he spoke . . . to the gentiles and disputed with the Greeks."
_I answer that,_ In disputing about the faith, two things must be
observed: one on the part of the disputant; the other on the part of
his hearers. On the part of the disputant, we must consider his
intention. For if he were to dispute as though he had doubts about
the faith, and did not hold the truth of faith for certain, and as
though he intended to probe it with arguments, without doubt he would
sin, as being doubtful of the faith and an unbeliever. On the other
hand, it is praiseworthy to dispute about the faith in order to
confute errors, or for practice.
On the part of the hearers we must consider whether those who hear
the disputation are instructed and firm in the faith, or simple and
wavering. As to those who are well instructed and firm in the faith,
there can be no danger in disputing about the faith in their
presence. But as to simple-minded people, we must make a distinction;
because either they are provoked and molested by unbelievers, for
instance, Jews or heretics, or pagans who strive to corrupt the faith
in them, or else they are not subject to provocation in this matter,
as in those countries where there are no unbelievers. In the first
case it is necessary to dispute in public about the faith, provided
there be those who are equal and adapted to the task of confuting
errors; since in this way simple people are strengthened in the
faith, and unbelievers are deprived of the opportunity to deceive,
while if those who ought to withstand the perverters of the truth of
faith were silent, this would tend to strengthen error. Hence Gregory
says (Pastor. ii, 4): "Even as a thoughtless speech gives rise to
error, so does an indiscreet silence leave those in error who might
have been instructed." On the other hand, in the second case it is
dangerous to dispute in public about the faith, in the presence of
simple people, whose faith for this very reason is more firm, that
they have never heard anything differing from what they believe.
Hence it is not expedient for them to hear what unbelievers have to
say against the faith.
Reply Obj. 1: The Apostle does not entirely forbid disputations, but
such as are inordinate, and consist of contentious words rather than
of sound speeches.
Reply Obj. 2: That law forbade those public disputations about the
faith, which arise from doubting the faith, but not those which are
for the safeguarding thereof.
Reply Obj. 3: One ought to dispute about matters of faith, not as
though one doubted about them, but in order to make the truth known,
and to confute errors. For, in order to confirm the faith, it is
necessary sometimes to dispute with unbelievers, sometimes by
defending the faith, according to 1 Pet. 3:15: "Being ready always
to satisfy everyone that asketh you a reason of that hope and faith
which is in you [*Vulg.: 'Of that hope which is in you'; St. Thomas'
reading is apparently taken from Bede]." Sometimes again, it is
necessary, in order to convince those who are in error, according to
Titus 1:9: "That he may be able to exhort in sound doctrine and to
convince the gainsayers."
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