Whether Schism Is a Graver Sin Than Unbelief?
Objection 1: It would seem that schism is a graver sin than unbelief.
For the graver sin meets with a graver punishment, according to Deut.
25:2: "According to the measure of the sin shall the measure also of
the stripes be." Now we find the sin of schism punished more severely
than even the sin of unbelief or idolatry: for we read (Ex. 32:28)
that some were slain by the swords of their fellow men on account of
idolatry: whereas of the sin of schism we read (Num. 16:30): "If the
Lord do a new thing, and the earth opening her mouth swallow them
down, and all things that belong to them, and they go down alive into
hell, you shall know that they have blasphemed the Lord God."
Moreover the ten tribes who were guilty of schism in revolting from
the rule of David were most severely punished (4 Kings 17). Therefore
the sin of schism is graver than the sin of unbelief.
Obj. 2: Further, "The good of the multitude is greater and more
godlike than the good of the individual," as the Philosopher states
(Ethic. i, 2). Now schism is opposed to the good of the multitude,
namely, ecclesiastical unity, whereas unbelief is contrary to the
particular good of one man, namely the faith of an individual.
Therefore it seems that schism is a graver sin than unbelief.
Obj. 3: Further, a greater good is opposed to a greater evil,
according to the Philosopher (Ethic. viii, 10). Now schism is opposed
to charity, which is a greater virtue than faith to which unbelief is
opposed, as shown above (Q. 10, A. 2; Q. 23, A. 6). Therefore schism
is a graver sin than unbelief.
_On the contrary,_ That which results from an addition to something
else surpasses that thing either in good or in evil. Now heresy
results from something being added to schism, for it adds corrupt
doctrine, as Jerome declares in the passage quoted above (A. 1, ad
3). Therefore schism is a less grievous sin than unbelief.
_I answer that,_ The gravity of a sin can be considered in two ways:
first, according to the species of that sin, secondly, according to
its circumstances. And since particular circumstances are infinite in
number, so too they can be varied in an infinite number of ways:
wherefore if one were to ask in general which of two sins is the
graver, the question must be understood to refer to the gravity
derived from the sin's genus. Now the genus or species of a sin is
taken from its object, as shown above (I-II, Q. 72, A. 1; I-II, Q.
73, A. 3). Wherefore the sin which is opposed to the greater good is,
in respect of its genus, more grievous, for instance a sin committed
against God is graver than a sin committed against one's neighbor.
Now it is evident that unbelief is a sin committed against God
Himself, according as He is Himself the First Truth, on which faith
is founded; whereas schism is opposed to ecclesiastical unity, which
is a participated good, and a lesser good than God Himself. Wherefore
it is manifest that the sin of unbelief is generically more grievous
than the sin of schism, although it may happen that a particular
schismatic sins more grievously than a particular unbeliever, either
because his contempt is greater, or because his sin is a source of
greater danger, or for some similar reason.
Reply Obj. 1: It had already been declared to that people by the law
which they had received that there was one God, and that no other God
was to be worshipped by them; and the same had been confirmed among
them by many kinds of signs. Consequently there was no need for those
who sinned against this faith by falling into idolatry, to be
punished in an unwonted manner: it was enough that they should be
punished in the usual way. On the other hand, it was not so well
known among them that Moses was always to be their ruler, and so it
behooved those who rebelled against his authority to be punished in a
miraculous and unwonted manner.
We may also reply by saying that the sin of schism was sometimes more
severely punished in that people, because they were inclined to
seditions and schisms. For it is written (1 Esdra 4:15): "This city
since days gone by has rebelled against its kings: and seditions and
wars were raised therein [*Vulg.: 'This city is a rebellious city,
and hurtful to the kings and provinces, and . . . wars were raised
therein of old']." Now sometimes a more severe punishment is
inflicted for an habitual sin (as stated above, I-II, Q. 105, A. 2,
ad 9), because punishments are medicines intended to keep man away
from sin: so that where there is greater proneness to sin, a more
severe punishment ought to be inflicted. As regards the ten tribes,
they were punished not only for the sin of schism, but also for that
of idolatry as stated in the passage quoted.
Reply Obj. 2: Just as the good of the multitude is greater than the
good of a unit in that multitude, so is it less than the extrinsic
good to which that multitude is directed, even as the good of a rank
in the army is less than the good of the commander-in-chief. In like
manner the good of ecclesiastical unity, to which schism is opposed,
is less than the good of Divine truth, to which unbelief is opposed.
Reply Obj. 3: Charity has two objects; one is its principal object
and is the Divine goodness, the other is its secondary object and is
our neighbor's good. Now schism and other sins against our neighbor,
are opposed to charity in respect of its secondary good, which is
less than the object of faith, for this is God Himself; and so these
sins are less grievous than unbelief. On the other hand, hatred of
God, which is opposed to charity in respect of its principal object,
is not less grievous than unbelief. Nevertheless of all sins
committed by man against his neighbor, the sin of schism would seem
to be the greatest, because it is opposed to the spiritual good of
the multitude.
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