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Objection 1: It would seem that rites of unbelievers ought not to be
tolerated. For it is evident that unbelievers sin in observing their
rites: and not to prevent a sin, when one can, seems to imply consent
therein, as a gloss observes on Rm. 1:32: "Not only they that
do them, but they also that consent to them that do them." Therefore
it is a sin to tolerate their rites.
Objection 2: Further, the rites of the Jews are compared to
idolatry, because a gloss on Gal. 5:1, "Be not held again under
the yoke of bondage," says: "The bondage of that law was not
lighter than that of idolatry." But it would not be allowable for
anyone to observe the rites of idolatry, in fact Christian princes at
first caused the temples of idols to be closed, and afterwards, to be
destroyed, as Augustine relates (De Civ. Dei xviii, 54).
Therefore it follows that even the rites of Jews ought not to be
tolerated.
Objection 3: Further, unbelief is the greatest of sins, as stated
above (Article 3). Now other sins such as adultery, theft and the
like, are not tolerated, but are punishable by law. Therefore
neither ought the rites of unbelievers to be tolerated.
On the contrary, Gregory [Regist. xi, Ep. 15: cf.
Decret., dist. xlv, can., Qui sincera] says, speaking of the
Jews: "They should be allowed to observe all their feasts, just as
hitherto they and their fathers have for ages observed them."
I answer that, Human government is derived from the Divine
government, and should imitate it. Now although God is all-powerful
and supremely good, nevertheless He allows certain evils to take place
in the universe, which He might prevent, lest, without them,
greater goods might be forfeited, or greater evils ensue. Accordingly
in human government also, those who are in authority, rightly tolerate
certain evils, lest certain goods be lost, or certain greater evils be
incurred: thus Augustine says (De Ordine ii, 4): "If you do
away with harlots, the world will be convulsed with lust." Hence,
though unbelievers sin in their rites, they may be tolerated, either
on account of some good that ensues therefrom, or because of some evil
avoided. Thus from the fact that the Jews observe their rites,
which, of old, foreshadowed the truth of the faith which we hold,
there follows this good---that our very enemies bear witness to our
faith, and that our faith is represented in a figure, so to speak.
For this reason they are tolerated in the observance of their rites.
On the other hand, the rites of other unbelievers, which are neither
truthful nor profitable are by no means to be tolerated, except
perchance in order to avoid an evil, e.g. the scandal or disturbance
that might ensue, or some hindrance to the salvation of those who if
they were unmolested might gradually be converted to the faith. For
this reason the Church, at times, has tolerated the rites even of
heretics and pagans, when unbelievers were very numerous.
This suffices for the Replies to the Objections.
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