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Objection 1: It would seem that one ought not to dispute with
unbelievers in public. For the Apostle says (2 Tim. 2:14):
"Contend not in words, for it is to no profit, but to the subverting
of the hearers." But it is impossible to dispute with unbelievers
publicly without contending in words. Therefore one ought not to
dispute publicly with unbelievers.
Objection 2: Further, the law of Martianus Augustus confirmed by
the canons [De Sum. Trin. Cod. lib. i, leg. Nemo] expresses
itself thus: "It is an insult to the judgment of the most religious
synod, if anyone ventures to debate or dispute in public about matters
which have once been judged and disposed of." Now all matters of
faith have been decided by the holy councils. Therefore it is an
insult to the councils, and consequently a grave sin to presume to
dispute in public about matters of faith.
Objection 3: Further, disputations are conducted by means of
arguments. But an argument is a reason in settlement of a dubious
matter: whereas things that are of faith, being most certain, ought
not to be a matter of doubt. Therefore one ought not to dispute in
public about matters of faith.
On the contrary, It is written (Acts 9:22,29) that "Saul
increased much more in strength, and confounded the Jews," and that
"he spoke . . . to the gentiles and disputed with the Greeks."
I answer that, In disputing about the faith, two things must be
observed: one on the part of the disputant; the other on the part of
his hearers. On the part of the disputant, we must consider his
intention. For if he were to dispute as though he had doubts about the
faith, and did not hold the truth of faith for certain, and as though
he intended to probe it with arguments, without doubt he would sin, as
being doubtful of the faith and an unbeliever. On the other hand, it
is praiseworthy to dispute about the faith in order to confute errors,
or for practice.
On the part of the hearers we must consider whether those who hear the
disputation are instructed and firm in the faith, or simple and
wavering. As to those who are well instructed and firm in the faith,
there can be no danger in disputing about the faith in their presence.
But as to simple-minded people, we must make a distinction; because
either they are provoked and molested by unbelievers, for instance,
Jews or heretics, or pagans who strive to corrupt the faith in them,
or else they are not subject to provocation in this matter, as in those
countries where there are not unbelievers. In the first case it is
necessary to dispute in public about the faith, provided there be those
who are equal and adapted to the task of confuting errors; since in
this way simple people are strengthened in the faith, and unbelievers
are deprived of the opportunity to deceive, while if those who ought to
withstand the perverters of the truth of faith were silent, this would
tend to strengthen error. Hence Gregory says (Pastor. ii, 4):
"Even as a thoughtless speech gives rise to error, so does an
indiscreet silence leave those in error who might have been
instructed." On the other hand, in the second case it is dangerous
to dispute in public about the faith, in the presence of simple
people, whose faith for this very reason is more firm, that they have
never heard anything differing from what they believe. Hence it is not
expedient for them to hear what unbelievers have to say against the
faith.
Reply to Objection 1: The Apostle does not entirely forbid
disputations, but such as are inordinate, and consist of contentious
words rather than of sound speeches.
Reply to Objection 2: That law forbade those public disputations
about the faith, which arise from doubting the faith, but not those
which are for the safeguarding thereof.
Reply to Objection 3: One ought to dispute about matters of faith,
not as though one doubted about them, but in order to make the truth
known, and to confute errors. For, in order to confirm the faith,
it is necessary sometimes to dispute with unbelievers, sometimes by
defending the faith, according to 1 Pt. 3:15: "Being ready
always to satisfy everyone that asketh you a reason of that hope and
faith which is in you." Sometimes again, it is necessary, in order
to convince those who are in error, according to Titus 1:9:
"That he may be able to exhort in sound doctrine and to convince the
gainsayers."
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