Whether a Man Is Bound to Correct His Prelate?
Objection 1: It would seem that no man is bound to correct his
prelate. For it is written (Ex. 19:12): "The beast that shall touch
the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the
mount, dying he shall die.'] and (2 Kings 6:7) it is related that the
Lord struck Oza for touching the ark. Now the mount and the ark
signify our prelates. Therefore prelates should not be corrected by
their subjects.
Obj. 2: Further, a gloss on Gal. 2:11, "I withstood him to the face,"
adds: "as an equal." Therefore, since a subject is not equal to his
prelate, he ought not to correct him.
Obj. 3: Further, Gregory says (Moral. xxiii, 8) that "one ought not
to presume to reprove the conduct of holy men, unless one thinks
better of oneself." But one ought not to think better of oneself than
of one's prelate. Therefore one ought not to correct one's prelate.
_On the contrary,_ Augustine says in his Rule: "Show mercy not only
to yourselves, but also to him who, being in the higher position
among you, is therefore in greater danger." But fraternal correction
is a work of mercy. Therefore even prelates ought to be corrected.
_I answer that,_ A subject is not competent to administer to his
prelate the correction which is an act of justice through the
coercive nature of punishment: but the fraternal correction which is
an act of charity is within the competency of everyone in respect of
any person towards whom he is bound by charity, provided there be
something in that person which requires correction.
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."
Reply Obj. 3: To presume oneself to be simply better than one's
prelate, would seem to savor of presumptuous pride; but there is no
presumption in thinking oneself better in some respect, because, in
this life, no man is without some fault. We must also remember that
when a man reproves his prelate charitably, it does not follow that
he thinks himself any better, but merely that he offers his help to
one who, "being in the higher position among you, is therefore in
greater danger," as Augustine observes in his Rule quoted above.
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