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Objection 1: It would seem that schism is a graver sin than
unbelief. For the graver sin meets with a graver punishment,
according to Dt. 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 Kgs. 17). Therefore the
sin of schism is graver than the sin of unbelief.
Objection 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.
Objection 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 (Question 10, Article 2;
Question 23, Article 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 (Article
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 (FS, Question 72, Article 1;
FS, Question 73, Article 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 to Objection 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." Now sometimes a more severe
punishment is inflicted for an habitual sin (as stated above, FS,
Question 105, Article 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 to Objection 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 to Objection 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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