Whether Fraternal Correction Is a Matter of Precept?
Objection 1: It would seem that fraternal correction is not a matter
of precept. For nothing impossible is a matter of precept, according
to the saying of Jerome [*Pelagius, Expos. Symb. ad Damas]: "Accursed
be he who says that God has commanded anything impossible." Now it is
written (Eccles. 7:14): "Consider the works of God, that no man can
correct whom He hath despised." Therefore fraternal correction is not
a matter of precept.
Obj. 2: Further, all the precepts of the Divine Law are reduced to
the precepts of the Decalogue. But fraternal correction does not come
under any precept of the Decalogue. Therefore it is not a matter of
precept.
Obj. 3: Further, the omission of a Divine precept is a mortal sin,
which has no place in a holy man. Yet holy and spiritual men are
found to omit fraternal correction: since Augustine says (De Civ. Dei
i, 9): "Not only those of low degree, but also those of high
position, refrain from reproving others, moved by a guilty cupidity,
not by the claims of charity." Therefore fraternal correction is not
a matter of precept.
Obj. 4: Further, whatever is a matter of precept is something due.
If, therefore, fraternal correction is a matter of precept, it is due
to our brethren that we correct them when they sin. Now when a man
owes anyone a material due, such as the payment of a sum of money, he
must not be content that his creditor come to him, but he should seek
him out, that he may pay him his due. Hence we should have to go
seeking for those who need correction, in order that we might correct
them; which appears to be inconvenient, both on account of the great
number of sinners, for whose correction one man could not suffice,
and because religious would have to leave the cloister in order to
reprove men, which would be unbecoming. Therefore fraternal
correction is not a matter of precept.
_On the contrary,_ Augustine says (De Verb. Dom. xvi, 4): "You become
worse than the sinner if you fail to correct him." But this would not
be so unless, by this neglect, one omitted to observe some precept.
Therefore fraternal correction is a matter of precept.
_I answer that,_ Fraternal correction is a matter of precept. We must
observe, however, that while the negative precepts of the Law forbid
sinful acts, the positive precepts inculcate acts of virtue. Now
sinful acts are evil in themselves, and cannot become good, no matter
how, or when, or where, they are done, because of their very nature
they are connected with an evil end, as stated in _Ethic._ ii, 6:
wherefore negative precepts bind always and for all times. On the
other hand, acts of virtue must not be done anyhow, but by observing
the due circumstances, which are requisite in order that an act be
virtuous; namely, that it be done where, when, and how it ought to be
done. And since the disposition of whatever is directed to the end
depends on the formal aspect of the end, the chief of these
circumstances of a virtuous act is this aspect of the end, which in
this case is the good of virtue. If therefore such a circumstance be
omitted from a virtuous act, as entirely takes away the good of
virtue, such an act is contrary to a precept. If, however, the
circumstance omitted from a virtuous act be such as not to destroy
the virtue altogether, though it does not perfectly attain the good
of virtue, it is not against a precept. Hence the Philosopher (Ethic.
ii, 9) says that if we depart but little from the mean, it is not
contrary to the virtue, whereas if we depart much from the mean
virtue is destroyed in its act. Now fraternal correction is directed
to a brother's amendment: so that it is a matter of precept, in so
far as it is necessary for that end, but not so as we have to correct
our erring brother at all places and times.
Reply Obj. 1: In all good deeds man's action is not efficacious
without the Divine assistance: and yet man must do what is in his
power. Hence Augustine says (De Correp. et Gratia xv): "Since we
ignore who is predestined and who is not, charity should so guide our
feelings, that we wish all to be saved." Consequently we ought to do
our brethren the kindness of correcting them, with the hope of God's
help.
Reply Obj. 2: As stated above (Q. 32, A. 5, ad 4), all the precepts
about rendering service to our neighbor are reduced to the precept
about the honor due to parents.
Reply Obj. 3: Fraternal correction may be omitted in three ways.
First, meritoriously, when out of charity one omits to correct
someone. For Augustine says (De Civ. Dei i, 9): "If a man refrains
from chiding and reproving wrongdoers, because he awaits a suitable
time for so doing, or because he fears lest, if he does so, they may
become worse, or hinder, oppress, or turn away from the faith, others
who are weak and need to be instructed in a life of goodness and
virtue, this does not seem to result from covetousness, but to be
counselled by charity."
Secondly, fraternal correction may be omitted in such a way that one
commits a mortal sin, namely, "when" (as he says in the same passage)
"one fears what people may think, or lest one may suffer grievous
pain or death; provided, however, that the mind is so dominated by
such things, that it gives them the preference to fraternal charity."
This would seem to be the case when a man reckons that he might
probably withdraw some wrongdoer from sin, and yet omits to do so,
through fear or covetousness.
Thirdly, such an omission is a venial sin, when through fear or
covetousness, a man is loth to correct his brother's faults, and yet
not to such a degree, that if he saw clearly that he could withdraw
him from sin, he would still forbear from so doing, through fear or
covetousness, because in his own mind he prefers fraternal charity to
these things. It is in this way that holy men sometimes omit to
correct wrongdoers.
Reply Obj. 4: We are bound to pay that which is due to some fixed and
certain person, whether it be a material or a spiritual good, without
waiting for him to come to us, but by taking proper steps to find
him. Wherefore just as he that owes money to a creditor should seek
him, when the time comes, so as to pay him what he owes, so he that
has spiritual charge of some person is bound to seek him out, in
order to reprove him for a sin. On the other hand, we are not bound
to seek someone on whom to bestow such favors as are due, not to any
certain person, but to all our neighbors in general, whether those
favors be material or spiritual goods, but it suffices that we bestow
them when the opportunity occurs; because, as Augustine says (De
Doctr. Christ. i, 28), we must look upon this as a matter of chance.
For this reason he says (De Verb. Dom. xvi, 1) that "Our Lord warns
us not to be listless in regard of one another's sins: not indeed by
being on the lookout for something to denounce, but by correcting
what we see": else we should become spies on the lives of others,
which is against the saying of Prov. 24:19: "Lie not in wait, nor
seek after wickedness in the house of the just, nor spoil his rest."
It is evident from this that there is no need for religious to leave
their cloister in order to rebuke evil-doers.
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