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Objection 1: It would seem that unbelievers ought by no means to be
compelled to the faith. For it is written (Mt. 13:28) that
the servants of the householder, in whose field cockle had been sown,
asked him: "Wilt thou that we go and gather it up?" and that he
answered: "No, lest perhaps gathering up the cockle, you root up
the wheat also together with it": on which passage Chrysostom says
(Hom. xlvi in Matth.): "Our Lord says this so as to forbid the
slaying of men. For it is not right to slay heretics, because if you
do you will necessarily slay many innocent persons." Therefore it
seems that for the same reason unbelievers ought not to be compelled to
the faith.
Objection 2: Further, we read in the Decretals (Dist. xlv
can., De Judaeis): "The holy synod prescribes, with regard to
the Jews, that for the future, none are to be compelled to
believe." Therefore, in like manner, neither should unbelievers be
compelled to the faith.
Objection 3: Further, Augustine says (Tract. xxvi in Joan.)
that "it is possible for a man to do other things against his will,
but he cannot believe unless he is willing." Therefore it seems that
unbelievers ought not to be compelled to the faith.
Objection 4: It is said in God's person (Ezech. 18:32
[Ezech. 33:11]): "I desire not the death of the sinner."
Now we ought to conform our will to the Divine will, as stated above
(FS, Question 19, Articles 9,10). Therefore we should
not even wish unbelievers to be put to death.
On the contrary, It is written (Lk. 14:23): "Go out into
the highways and hedges; and compel them to come in." Now men enter
into the house of God, i.e. into Holy Church, by faith.
Therefore some ought to be compelled to the faith.
I answer that, Among unbelievers there are some who have never
received the faith, such as the heathens and the Jews: and these are
by no means to be compelled to the faith, in order that they may
believe, because to believe depends on the will: nevertheless they
should be compelled by the faithful, if it be possible to do so, so
that they do not hinder the faith, by their blasphemies, or by their
evil persuasions, or even by their open persecutions. It is for this
reason that Christ's faithful often wage war with unbelievers, not
indeed for the purpose of forcing them to believe, because even if they
were to conquer them, and take them prisoners, they should still leave
them free to believe, if they will, but in order to prevent them from
hindering the faith of Christ.
On the other hand, there are unbelievers who at some time have
accepted the faith, and professed it, such as heretics and all
apostates: such should be submitted even to bodily compulsion, that
they may fulfil what they have promised, and hold what they, at one
time, received.
Reply to Objection 1: Some have understood the authority quoted to
forbid, not the excommunication but the slaying of heretics, as
appears from the words of Chrysostom. Augustine too, says (Ep. ad
Vincent. xciii) of himself: "It was once my opinion that none
should be compelled to union with Christ, that we should deal in
words, and fight with arguments. However this opinion of mine is
undone, not by words of contradiction, but by convincing examples.
Because fear of the law was so profitable, that many say: Thanks be
to the Lord Who has broken our chains asunder." Accordingly the
meaning of Our Lord's words, "Suffer both to grow until the
harvest," must be gathered from those which precede, "lest perhaps
gathering up the cockle, you root the wheat also together with it."
For, Augustine says (Contra Ep. Parmen. iii, 2) "these
words show that when this is not to be feared, that is to say, when a
man's crime is so publicly known, and so hateful to all, that he has
no defenders, or none such as might cause a schism, the severity of
discipline should not slacken."
Reply to Objection 2: Those Jews who have in no way received the
faith, ought not by no means to be compelled to the faith: if,
however, they have received it, they ought to be compelled to keep
it, as is stated in the same chapter.
Reply to Objection 3: Just as taking a vow is a matter of will,
and keeping a vow, a matter of obligation, so acceptance of the faith
is a matter of the will, whereas keeping the faith, when once one has
received it, is a matter of obligation. Wherefore heretics should be
compelled to keep the faith. Thus Augustine says to the Count
Boniface (Ep. clxxxv): "What do these people mean by crying out
continually: 'We may believe or not believe just as we choose. Whom
did Christ compel?' They should remember that Christ at first
compelled Paul and afterwards taught Him."
Reply to Objection 4: As Augustine says in the same letter,
"none of us wishes any heretic to perish. But the house of David did
not deserve to have peace, unless his son Absalom had been killed in
the war which he had raised against his father. Thus if the Catholic
Church gathers together some of the perdition of others, she heals the
sorrow of her maternal heart by the delivery of so many nations."
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