Whether One Ought to Forbear from Correcting Someone, Through Fear
Lest He Become Worse?
Objection 1: It would seem that one ought not to forbear from
correcting someone through fear lest he become worse. For sin is
weakness of the soul, according to Ps. 6:3: "Have mercy on me, O
Lord, for I am weak." Now he that has charge of a sick person, must
not cease to take care of him, even if he be fractious or
contemptuous, because then the danger is greater, as in the case of
madmen. Much more, therefore should one correct a sinner, no matter
how badly he takes it.
Obj. 2: Further, according to Jerome vital truths are not to be
foregone on account of scandal. Now God's commandments are vital
truths. Since, therefore, fraternal correction is a matter of
precept, as stated above (A. 2), it seems that it should not be
foregone for fear of scandalizing the person to be corrected.
Obj. 3: Further, according to the Apostle (Rom. 3:8) we should not do
evil that good may come of it. Therefore, in like manner, good should
not be omitted lest evil befall. Now fraternal correction is a good
thing. Therefore it should not be omitted for fear lest the person
corrected become worse.
_On the contrary,_ It is written (Prov. 9:8): "Rebuke not a scorner
lest he hate thee," where a gloss remarks: "You must not fear lest
the scorner insult you when you rebuke him: rather should you bear in
mind that by making him hate you, you may make him worse." Therefore
one ought to forego fraternal correction, when we fear lest we may
make a man worse.
_I answer that,_ As stated above (A. 3) the correction of the
wrongdoer is twofold. One, which belongs to prelates, and is directed
to the common good, has coercive force. Such correction should not be
omitted lest the person corrected be disturbed, both because if he is
unwilling to amend his ways of his own accord, he should be made to
cease sinning by being punished, and because, if he be incorrigible,
the common good is safeguarded in this way, since the order of
justice is observed, and others are deterred by one being made an
example of. Hence a judge does not desist from pronouncing sentence
of condemnation against a sinner, for fear of disturbing him or his
friends.
The other fraternal correction is directed to the amendment of the
wrongdoer, whom it does not coerce, but merely admonishes.
Consequently when it is deemed probable that the sinner will not take
the warning, and will become worse, such fraternal correction should
be foregone, because the means should be regulated according to the
requirements of the end.
Reply Obj. 1: The doctor uses force towards a madman, who is
unwilling to submit to his treatment; and this may be compared with
the correction administered by prelates, which has coercive power,
but not with simple fraternal correction.
Reply Obj. 2: Fraternal correction is a matter of precept, in so far
as it is an act of virtue, and it will be a virtuous act in so far as
it is proportionate to the end. Consequently whenever it is a
hindrance to the end, for instance when a man becomes worse through
it, it is longer a vital truth, nor is it a matter of precept.
Reply Obj. 3: Whatever is directed to an end, becomes good through
being directed to the end. Hence whenever fraternal correction
hinders the end, namely the amendment of our brother, it is no longer
good, so that when such a correction is omitted, good is not omitted
lest evil should befall.
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