Post 2



Dear Reader,

Beginning with the question of our right and duty of withdrawing from subjection to those who show themselves to be heretics, I have prepared some quotes and comments which should leave the matter beyond doubt. Frankly, quotations of this kind could be multiplied almost indefinitely, for they represent the constant tradition of Holy Church.

I have taken the trouble to prove two points in relation to this question: viz. that we may indeed form judgements about others, and also that we may act upon them.


Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. Matt. 7:15.

It is agreed by all who haven't thoroughly absorbed the appalling liberalism of our times that one may indeed judge. Moral theology manuals lay down that rash judgement is sinful, but they say nothing in condemnation of judging, per se. In fact, what they do is explicitly affirm the right and, in appropriate situations, the duty, of judging others.

From the Code of Canon Law:
"The study of philosophy and theology and the teaching of these sciences to their students must be accurately carried out by Professors (in seminaries etc.) according to the arguments, doctrine, and principles of St. Thomas which they are inviolately to hold." [Emphasis added].


St. Thomas Aquinas proposes the following objection, familiar to all who live in our days of suffocating Liberalism, "It would seem unlawful to judge. For nothing is punished except what is unlawful. Now those who judge are threatened with punishment, which those who judge not will escape, according to Mt. 7:1, 'Judge not, and ye shall not be judged.' Therefore it is unlawful to judge." And then he answers as follows, "In these words our Lord forbids rash judgement which is about the inward intention, or other uncertain things, as Augustine states (De Serm. Dom. in Monte ii, 18). Or else He forbids judgement about Divine things, which we ought not to judge, but simply believe, since they are above us, as Hilary declares in his commentary on Mt. 5. Or again according to Chrysostom, He forbids the judgement which proceeds not from benevolence but from bitterness of heart."

In another place, the Angelic Doctor asks, "Whether it is permissible to receive communion from heretical, excommunicate, or sinful priests, and to hear mass said by them?" And he provides, according to his usual method, several objections. Objection 3 is as follows, "Further, there are many sins graver than fornication. But it is not forbidden to hear the masses of priests who sin otherwise. Therefore, it ought not to be forbidden to hear the masses of priests guilty of this sin."

The answer to this objection provides an insight into this question of privately formed judgements. "Although fornication is not graver than other sins, yet men are more prone to it, owing to fleshly concupiscence. Consequently, this sin is specially inhibited to priests by the Church, lest anyone hear the mass of one living in concubinage. However, this is to be understood of one who is notorious, either from being convicted and sentenced, or from having acknowledged his guilt in legal form, or from it being impossible to conceal his guilt by any subterfuge." [Emphasis added.]

In this way the Angelic Doctor shows that the very law of Holy Church requires that individuals form a prudent judgement, on occasion, regarding another's sinfulness. And this is made doubly clear by the fact that St. Thomas mentions, along with those who have confessed, or been convicted by authority, those whose sin is public and cannot be concealed. So we see a specific instance of private judgement being not only permitted, but enjoined. That is, in this matter it is a right and a duty.

From the Profession of Faith of the (First) Vatican Council:
"Likewise I accept Sacred Scripture according to that sense which Holy Mother Church held and holds, since it is her right to judge of the true sense and interpretation of the holy scriptures; nor will I ever receive and interpret them except according to the unanimous consent of the Fathers."

Chrysostom, Homily XXIII on Matthew.

MATT. VII. 1. "Judge not, that ye be not judged."

"What then? Ought we not to blame them that sin? … if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down.

"What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. … In this place, then, as it seems at least to me, He doth not simply command us not to judge any of men's sins, neither doth He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles."
…

"Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves." Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, "beware"; making us more exact to discern them.

Chrysostom, Homily XLII on Matthew:

MATT. XII. 33 "Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit."
…

"For out of the abundance of the heart the mouth speaketh." Here again He indicates His Godhead, which knew their secrets: and that not for words only, but also for wicked thoughts, they shall suffer punishment; and that He knows it all, as God. And He saith, that it is possible even for men to know these things; for this is a natural consequence, that when wickedness is overflowing within, its words should be poured forth through the lips. So that when thou hearest a man speak wicked words, do not suppose only so much wickedness to be in him as the words display, but conjecture the fountain to be much more abundant; for that which is spoken outwardly, is the superabundance of that which is within. [Emphasis added.]


Chrysostom, Commentary on Galatians, Chapter 3.

"But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema."

"See the Apostle's wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema; and as they betook themselves to authority, that of James and John, he mentions angels also saying, "Tell me not of James and John; if one of the most exalted angels of heaven corrupt the Gospel, let him be anathema." The phrase "of heaven" is purposely added, because priests are also called angels. "For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger [angel] of the Lord of hosts." (Mal. ii: 7.) Lest therefore it should be thought that priests are here meant, by the term "angels," he points out the celestial intelligences by the addition, "from heaven." And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. "As we have said before, so say I now again." That his words might not seem to be spoken in anger, or with exaggeration, or with recklessness he now repeats them. Sentiments may perhaps change, when an expression has been called forth by anger, but to repeat it a second time proves that it is spoken advisedly, and was previously approved by the judgement." [Emphasis added.]

Chrysostom, Homily VI on Titus.

"Contentions," he means, with heretics, in which he would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why shouldest thou labor in vain, sowing upon a rock, when thou shouldest spend thy honorable toil upon thy own people, in discoursing with them upon almsgiving and every other virtue? How then does he elsewhere say, "If God per-adventure will give them repentance" (2 Tim. ii. 25); but here, "A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sinneth, being condemned of himself"? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why dost thou contend in vain? why dost thou beat the air? What means, "being condemned of himself"? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned." [Emphasis added].

From St. Jerome, quoted by Dr. Haydock in the footnotes in his version of the Douai Rheims Bible. The commentary footnoted below Matthew 7:1 ("Judge not, and ye shall be not judged") reads as follows, "Judge not,* or condemn not others rashly, that you may not be judged or condemned. St. Jerom observes, Christ does not altogether forbid judging, but directs us how to judge. Where the thing does not regard us, we should not undertake to judge. Where it will bear a favourable interpretation, we should not condemn. Magistrates and superiors, whose office and duty require them to judge faults, and for their prevention to condemn and punish them, must be guided by evidence, and always lean towards the side of mercy, where there are mitigating circumstances. Barefaced vice and notorious sinners should be condemned and reprobated by all." [Emphasis added.]

From the Apostolic Constitution, Cum ex Apostolatus, of Pope Paul IV:

"Finally, [by this Our Constitution, which is to remain valid in perpetuity, We] also [enact, determine, define and decree]:-
that any and all persons who would have been subject to those thus promoted or elevated if they had not previously deviated from the Faith, become heretics, incurred schism or provoked or committed any or all of these, be they members of anysoever of the following categories:
(i) the clergy, secular and religious;
(ii) the laity;
(iii) the Cardinals, even those who shall have taken part in the election of this very Pontiff previously deviating from the Faith or heretical or schismatical, or shall otherwise have consented and vouchsafed obedience to him and shall have venerated him;
(iv) Castellans, Prefects, Captains and Officials, even of Our Beloved City and of the entire Ecclesiastical State, even if they shall be obliged and beholden to those thus promoted or elevated by homage, oath or security;
shall be permitted at any time to withdraw with impunity from obedience and devotion to those thus promoted or elevated and to avoid them as warlocks, heathens, publicans, and heresiarchs … [Emphasis added.]

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