Part III (Secunda Secundae) Part 163 (2/2)
Again if the proconsul command one thing, and the emperor another, will you hesitate to disregard the former and serve the latter?
Therefore if the emperor commands one thing and G.o.d another, you must disregard the former and obey G.o.d.” Secondly, a subject is not bound to obey his superior if the latter command him to do something wherein he is not subject to him. For Seneca says (De Beneficiis iii): ”It is wrong to suppose that slavery falls upon the whole man: for the better part of him is excepted.” His body is subjected and a.s.signed to his master but his soul is his own. Consequently in matters touching the internal movement of the will man is not bound to obey his fellow-man, but G.o.d alone.
Nevertheless man is bound to obey his fellow-man in things that have to be done externally by means of the body: and yet, since by nature all men are equal, he is not bound to obey another man in matters touching the nature of the body, for instance in those relating to the support of his body or the begetting of his children. Wherefore servants are not bound to obey their masters, nor children their parents, in the question of contracting marriage or of remaining in the state of virginity or the like. But in matters concerning the disposal of actions and human affairs, a subject is bound to obey his superior within the sphere of his authority; for instance a soldier must obey his general in matters relating to war, a servant his master in matters touching the execution of the duties of his service, a son his father in matters relating to the conduct of his life and the care of the household; and so forth.
Reply Obj. 1: When the Apostle says ”in all things,” he refers to matters within the sphere of a father's or master's authority.
Reply Obj. 2: Man is subject to G.o.d simply as regards all things, both internal and external, wherefore he is bound to obey Him in all things. On the other hand, inferiors are not subject to their superiors in all things, but only in certain things and in a particular way, in respect of which the superior stands between G.o.d and his subjects, whereas in respect of other matters the subject is immediately under G.o.d, by Whom he is taught either by the natural or by the written law.
Reply Obj. 3: Religious profess obedience as to the regular mode of life, in respect of which they are subject to their superiors: wherefore they are bound to obey in those matters only which may belong to the regular mode of life, and this obedience suffices for salvation. If they be willing to obey even in other matters, this will belong to the superabundance of perfection; provided, however, such things be not contrary to G.o.d or to the rule they profess, for obedience in this case would be unlawful.
Accordingly we may distinguish a threefold obedience; one, sufficient for salvation, and consisting in obeying when one is bound to obey: secondly, perfect obedience, which obeys in all things lawful: thirdly, indiscreet obedience, which obeys even in matters unlawful.
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SIXTH ARTICLE [II-II, Q. 104, Art. 6]
Whether Christians Are Bound to Obey the Secular Powers?
Objection 1: It seems that Christians are not bound to obey the secular power. For a gloss on Matt. 17:25, ”Then the children are free,” says: ”If in every kingdom the children of the king who holds sway over that kingdom are free, then the children of that King, under Whose sway are all kingdoms, should be free in every kingdom.”
Now Christians, by their faith in Christ, are made children of G.o.d, according to John 1:12: ”He gave them power to be made the sons of G.o.d, to them that believe in His name.” Therefore they are not bound to obey the secular power.
Obj. 2: Further, it is written (Rom. 7:4): ”You ... are become dead to the law by the body of Christ,” and the law mentioned here is the divine law of the Old Testament. Now human law whereby men are subject to the secular power is of less account than the divine law of the Old Testament. Much more, therefore, since they have become members of Christ's body, are men freed from the law of subjection, whereby they were under the power of secular princes.
Obj. 3: Further, men are not bound to obey robbers, who oppress them with violence. Now, Augustine says (De Civ. Dei iv): ”Without justice, what else is a kingdom but a huge robbery?” Since therefore the authority of secular princes is frequently exercised with injustice, or owes its origin to some unjust usurpation, it seems that Christians ought not to obey secular princes.
_On the contrary,_ It is written (t.i.tus 3:1): ”Admonish them to be subject to princes and powers,” and (1 Pet. 2:13, 14): ”Be ye subject ... to every human creature for G.o.d's sake: whether it be to the king as excelling, or to governors as sent by him.”
_I answer that,_ Faith in Christ is the origin and cause of justice, according to Rom. 3:22, ”The justice of G.o.d by faith of Jesus Christ:” wherefore faith in Christ does not void the order of justice, but strengthens it. Now the order of justice requires that subjects obey their superiors, else the stability of human affairs would cease. Hence faith in Christ does not excuse the faithful from the obligation of obeying secular princes.
Reply Obj. 1: As stated above (A. 5), subjection whereby one man is bound to another regards the body; not the soul, which retains its liberty. Now, in this state of life we are freed by the grace of Christ from defects of the soul, but not from defects of the body, as the Apostle declares by saying of himself (Rom. 7:23) that in his mind he served the law of G.o.d, but in his flesh the law of sin.
Wherefore those that are made children of G.o.d by grace are free from the spiritual bondage of sin, but not from the bodily bondage, whereby they are held bound to earthly masters, as a gloss observes on 1 Tim. 6:1, ”Whosoever are servants under the yoke,” etc.
Reply Obj. 2: The Old Law was a figure of the New Testament, and therefore it had to cease on the advent of truth. And the comparison with human law does not stand because thereby one man is subject to another. Yet man is bound by divine law to obey his fellow-man.
Reply Obj. 3: Man is bound to obey secular princes in so far as this is required by order of justice. Wherefore if the prince's authority is not just but usurped, or if he commands what is unjust, his subjects are not bound to obey him, except perhaps accidentally, in order to avoid scandal or danger.
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QUESTION 105
OF DISOBEDIENCE (In Two Articles)
We must now consider disobedience, under which head there are two points of inquiry:
(1) Whether it is a mortal sin?
(2) Whether it is the most grievous of sins?
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FIRST ARTICLE [II-II, Q. 105, Art. 2]
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