WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Every Act of an Unbeliever Is a Sin?

A: On the contrary,
It is said of Cornelius, while yet an unbeliever (Acts 10:4, 31), that his alms were acceptable to God. Therefore not every action of an unbeliever is a sin, but some of his actions are good.

I answer that,
As stated above (I-II, Q. 85, AA. 2, 4) mortal sin takes away sanctifying grace, but does not wholly corrupt the good of nature. Since therefore, unbelief is a mortal sin, unbelievers are without grace indeed, yet some good of nature remains in them. Consequently it is evident that unbelievers cannot do those good works which proceed from grace, viz. meritorious works; yet they can, to a certain extent, do those good works for which the good of nature suffices.

Hence it does not follow that they sin in everything they do; but whenever they do anything out of their unbelief, then they sin. For even as one who has the faith, can commit an actual sin, venial or even mortal, which he does not refer to the end of faith, so too, an unbeliever can do a good deed in a matter which he does not refer to the end of his unbelief.

Reply Obj. 1: The words quoted must be taken to mean either that the life of unbelievers cannot be sinless, since without faith no sin is taken away, or that whatever they do out of unbelief, is a sin. Hence the same authority adds: "Because every one that lives or acts according to his unbelief, sins grievously."

Reply Obj. 2: Faith directs the intention with regard to the supernatural last end: but even the light of natural reason can direct the intention in respect of a connatural good.

Reply Obj. 3: Unbelief does not so wholly destroy natural reason in unbelievers, but that some knowledge of the truth remains in them, whereby they are able to do deeds that are generically good. With regard, however, to Cornelius, it is to be observed that he was not an unbeliever, else his works would not have been acceptable to God, whom none can please without faith. Now he had implicit faith, as the truth of the Gospel was not yet made manifest: hence Peter was sent to him to give him fuller instruction in the faith.
Q: Objection 1: It would seem that each act of an unbeliever is a sin. Because a gloss on Rom. 14:23, "All that is not of faith is sin," says: "The whole life of unbelievers is a sin." Now the life of unbelievers consists of their actions. Therefore every action of an unbeliever is a sin.

Obj. 2: Further, faith directs the intention. Now there can be no good save what comes from a right intention. Therefore, among unbelievers, no action can be good.

Obj. 3: Further, when that which precedes is corrupted, that which follows is corrupted also. Now an act of faith precedes the acts of all the virtues. Therefore, since there is no act of faith in unbelievers, they can do no good work, but sin in every action of theirs.
Q: Objection 1: It would seem that there are not several species of unbelief. For, since faith and unbelief are contrary to one another, they must be about the same thing. Now the formal object of faith is the First Truth, whence it derives its unity, although its matter contains many points of belief. Therefore the object of unbelief also is the First Truth; while the things which an unbeliever disbelieves are the matter of his unbelief. Now the specific difference depends not on material but on formal principles. Therefore there are not several species of unbelief, according to the various points which the unbeliever disbelieves.

Obj. 2: Further, it is possible to stray from the truth of faith in an infinite number of ways. If therefore the various species of unbelief correspond to the number of various errors, it would seem to follow that there is an infinite number of species of unbelief, and consequently, that we ought not to make these species the object of our consideration.

Obj. 3: Further, the same thing does not belong to different species. Now a man may be an unbeliever through erring about different points of truth. Therefore diversity of errors does not make a diversity of species of unbelief: and so there are not several species of unbelief.
Q: Whether the Unbelief of Pagans or Heathens Is Graver Than Other Kinds?

A: On the contrary,
It is written (2 Pet. 2:21): "It had been better for them not to have known the way of justice, than after they have known it, to turn back." Now the heathens have not known the way of justice, whereas heretics and Jews have abandoned it after knowing it in some way. Therefore theirs is the graver sin.

I answer that,
As stated above (A. 5), two things may be considered in unbelief. One of these is its relation to faith: and from this point of view, he who resists the faith after accepting it, sins more grievously against faith, than he who resists it without having accepted it, even as he who fails to fulfil what he has promised, sins more grievously than if he had never promised it. In this way the unbelief of heretics, who confess their belief in the Gospel, and resist that faith by corrupting it, is a more grievous sin than that of the Jews, who have never accepted the Gospel faith. Since, however, they accepted the figure of that faith in the Old Law, which they corrupt by their false interpretations, their unbelief is a more grievous sin than that of the heathens, because the latter have not accepted the Gospel faith in any way at all.

The second thing to be considered in unbelief is the corruption of matters of faith. In this respect, since heathens err on more points than Jews, and these in more points than heretics, the unbelief of heathens is more grievous than the unbelief of the Jews, and that of the Jews than that of the heretics, except in such cases as that of the Manichees, who, in matters of faith, err even more than heathens do.

Of these two gravities the first surpasses the second from the point of view of guilt; since, as stated above (A. 1) unbelief has the character of guilt, from its resisting faith rather than from the mere absence of faith, for the latter as was stated (A. 1) seems rather to bear the character of punishment. Hence, speaking absolutely, the unbelief of heretics is the worst.

This suffices for the Replies to the Objections.
Q: Objection 1: It would seem that the unbelief of heathens or pagans is graver than other kinds. For just as bodily disease is graver according as it endangers the health of a more important member of the body, so does sin appear to be graver, according as it is opposed to that which holds a more important place in virtue. Now that which is most important in faith, is belief in the unity of God, from which the heathens deviate by believing in many gods. Therefore their unbelief is the gravest of all.

Obj. 2: Further, among heresies, the more detestable are those which contradict the truth of faith in more numerous and more important points: thus, the heresy of Arius, who severed the Godhead, was more detestable than that of Nestorius who severed the humanity of Christ from the Person of God the Son. Now the heathens deny the faith in more numerous and more important points than Jews and heretics; since they do not accept the faith at all. Therefore their unbelief is the gravest.

Obj. 3: Further, every good diminishes evil. Now there is some good in the Jews, since they believe in the Old Testament as being from God, and there is some good in heretics, since they venerate the New Testament. Therefore they sin less grievously than heathens, who receive neither Testament.
Q: 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.

Obj. 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.

Obj. 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.
Q: Objection 1: It would seem that unbelievers ought by no means to be compelled to the faith. For it is written (Matt. 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.

Obj. 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.

Obj. 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.

Obj. 4: It is said in God's person (Ezech. 18:32 [*Ezech. 33:11]): "I desire not the death of the sinner [Vulg.: 'of him that dieth']." Now we ought to conform our will to the Divine will, as stated above (I-II, Q. 19, AA. 9, 10). Therefore we should not even wish unbelievers to be put to death.
Q: Objection 1: It would seem that it is lawful to communicate with unbelievers. For the Apostle says (1 Cor. 10:27): "If any of them that believe not, invite you, and you be willing to go, eat of anything that is set before you." And Chrysostom says (Hom. xxv super Epist. ad Heb.): "If you wish to go to dine with pagans, we permit it without any reservation." Now to sit at table with anyone is to communicate with him. Therefore it is lawful to communicate with unbelievers.

Obj. 2: Further, the Apostle says (1 Cor. 5:12): "What have I to do to judge them that are without?" Now unbelievers are without. When, therefore, the Church forbids the faithful to communicate with certain people, it seems that they ought not to be forbidden to communicate with unbelievers.

Obj. 3: Further, a master cannot employ his servant, unless he communicate with him, at least by word, since the master moves his servant by command. Now Christians can have unbelievers, either Jews, or pagans, or Saracens, for servants. Therefore they can lawfully communicate with them.
Q: Objection 1: It would seem that unbelievers may have authority or dominion over the faithful. For the Apostle says (1 Tim. 6:1): "Whosoever are servants under the yoke, let them count their masters worthy of all honor": and it is clear that he is speaking of unbelievers, since he adds (1 Tim. 6:2): "But they that have believing masters, let them not despise them." Moreover it is written (1 Pet. 2:18): "Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward." Now this command would not be contained in the apostolic teaching unless unbelievers could have authority over the faithful. Therefore it seems that unbelievers can have authority over the faithful.

Obj. 2: Further, all the members of a prince's household are his subjects. Now some of the faithful were members of unbelieving princes' households, for we read in the Epistle to the Philippians (4:22): "All the saints salute you, especially they that are of Caesar's household," referring to Nero, who was an unbeliever. Therefore unbelievers can have authority over the faithful.

Obj. 3: Further, according to the Philosopher (Polit. i, 2) a slave is his master's instrument in matters concerning everyday life, even as a craftsman's laborer is his instrument in matters concerning the working of his art. Now, in such matters, a believer can be subject to an unbeliever, for he may work on an unbeliever's farm. Therefore unbelievers may have authority over the faithful even as to dominion.
Q: Whether the Rites of Unbelievers Ought to Be Tolerated?

A: 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.
Q: 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 Rom. 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.

Obj. 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.

Obj. 3: Further, unbelief is the greatest of sins, as stated above (A. 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.
Q: Objection 1: It would seem that the children of Jews and of other unbelievers ought to be baptized against their parents' will. For the bond of marriage is stronger than the right of parental authority over children, since the right of parental authority can be made to cease, when a son is set at liberty; whereas the marriage bond cannot be severed by man, according to Matt. 19:6: "What . . . God hath joined together let no man put asunder." And yet the marriage bond is broken on account of unbelief: for the Apostle says (1 Cor. 7:15): "If the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases": and a canon [*Can. Uxor legitima, and Idololatria, qu. i] says that "if the unbelieving partner is unwilling to abide with the other, without insult to their Creator, then the other partner is not bound to cohabitation." Much more, therefore, does unbelief abrogate the right of unbelieving parents' authority over their children: and consequently their children may be baptized against their parents' will.

Obj. 2: Further, one is more bound to succor a man who is in danger of everlasting death, than one who is in danger of temporal death. Now it would be a sin, if one saw a man in danger of temporal death and failed to go to his aid. Since, then, the children of Jews and other unbelievers are in danger of everlasting death, should they be left to their parents who would imbue them with their unbelief, it seems that they ought to be taken away from them and baptized, and instructed in the faith.

Obj. 3: Further, the children of a bondsman are themselves bondsmen, and under the power of his master. Now the Jews are bondsmen of kings and princes: therefore their children are also. Consequently kings and princes have the power to do what they will with Jewish children. Therefore no injustice is committed if they baptize them against their parents' wishes.

Obj. 4: Further, every man belongs more to God, from Whom he has his soul, than to his carnal father, from whom he has his body. Therefore it is not unjust if Jewish children be taken away from their parents, and consecrated to God in Baptism.

Obj. 5: Further, Baptism avails for salvation more than preaching does, since Baptism removes forthwith the stain of sin and the debt of punishment, and opens the gate of heaven. Now if danger ensue through not preaching, it is imputed to him who omitted to preach, according to the words of Ezech. 33:6 about the man who "sees the sword coming and sounds not the trumpet." Much more therefore, if Jewish children are lost through not being baptized are they accounted guilty of sin, who could have baptized them and did not.
Q: Objection 1: It would seem that heresy is not a species of unbelief. For unbelief is in the understanding, as stated above (Q. 10, A. 2). Now heresy would seem not to pertain to the understanding, but rather to the appetitive power; for Jerome says on Gal. 5:19: [*Cf. Decretals xxiv, qu. iii, cap. 27] "The works of the flesh are manifest: Heresy is derived from a Greek word meaning choice, whereby a man makes choice of that school which he deems best." But choice is an act of the appetitive power, as stated above (I-II, Q. 13, A. 1). Therefore heresy is not a species of unbelief.

Obj. 2: Further, vice takes its species chiefly from its end; hence the Philosopher says (Ethic. v, 2) that "he who commits adultery that he may steal, is a thief rather than an adulterer." Now the end of heresy is temporal profit, especially lordship and glory, which belong to the vice of pride or covetousness: for Augustine says (De Util. Credendi i) that "a heretic is one who either devises or follows false and new opinions, for the sake of some temporal profit, especially that he may lord and be honored above others." Therefore heresy is a species of pride rather than of unbelief.

Obj. 3: Further, since unbelief is in the understanding, it would seem not to pertain to the flesh. Now heresy belongs to the works of the flesh, for the Apostle says (Gal. 5:19): "The works of the flesh are manifest, which are fornication, uncleanness," and among the others, he adds, "dissensions, sects," which are the same as heresies. Therefore heresy is not a species of unbelief.
Q: Objection 1: It would seem that heresy is not properly about matters of faith. For just as there are heresies and sects among Christians, so were there among the Jews, and Pharisees, as Isidore observes (Etym. viii, 3, 4, 5). Now their dissensions were not about matters of faith. Therefore heresy is not about matters of faith, as though they were its proper matter.

Obj. 2: Further, the matter of faith is the thing believed. Now heresy is not only about things, but also about works, and about interpretations of Holy Writ. For Jerome says on Gal. 5:20 that "whoever expounds the Scriptures in any sense but that of the Holy Ghost by Whom they were written, may be called a heretic, though he may not have left the Church": and elsewhere he says that "heresies spring up from words spoken amiss." [*St. Thomas quotes this saying elsewhere, in Sent. iv, D, 13, and III, Q. 16, A. 8, but it is not to be found in St. Jerome's works.] Therefore heresy is not properly about the matter of faith.

Obj. 3: Further, we find the holy doctors differing even about matters pertaining to the faith, for example Augustine and Jerome, on the question about the cessation of the legal observances: and yet this was without any heresy on their part. Therefore heresy is not properly about the matter of faith.
Q: Whether Heretics Ought to Be Tolerated?

A: On the contrary,
The Apostle says (Titus 3:10, 11): "A man that is a heretic, after the first and second admonition, avoid: knowing that he, that is such an one, is subverted."

I answer that,
With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death.

On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death. For Jerome commenting on Gal. 5:9, "A little leaven," says: "Cut off the decayed flesh, expel the mangy sheep from the fold, lest the whole house, the whole paste, the whole body, the whole flock, burn, perish, rot, die. Arius was but one spark in Alexandria, but as that spark was not at once put out, the whole earth was laid waste by its flame."

Reply Obj. 1: This very modesty demands that the heretic should be admonished a first and second time: and if he be unwilling to retract, he must be reckoned as already "subverted," as we may gather from the words of the Apostle quoted above.

Reply Obj. 2: The profit that ensues from heresy is beside the intention of heretics, for it consists in the constancy of the faithful being put to the test, and "makes us shake off our sluggishness, and search the Scriptures more carefully," as Augustine states (De Gen. cont. Manich. i, 1). What they really intend is the corruption of the faith, which is to inflict very great harm indeed. Consequently we should consider what they directly intend, and expel them, rather than what is beside their intention, and so, tolerate them.

Reply Obj. 3: According to Decret. (xxiv, qu. iii, can. Notandum), "to be excommunicated is not to be uprooted." A man is excommunicated, as the Apostle says (1 Cor. 5:5) that his "spirit may be saved in the day of Our Lord." Yet if heretics be altogether uprooted by death, this is not contrary to Our Lord's command, which is to be understood as referring to the case when the cockle cannot be plucked up without plucking up the wheat, as we explained above (Q. 10, A. 8, ad 1), when treating of unbelievers in general.