Question I: Whether fraternal correction is a matter of precept

THE whole troop of the Sectarians, because they esteem themselves to be led by a blind impulse like beasts of burden, endowed with no free will unto acting, utterly exclude every fraternal correction; for they do not desire to be made better, who are ever rushing into worse.

YET that it is a matter of precept, all Theologians teach in 4. dist. 19. There D. Bonav. dub. 4. litt. says: Concerning fraternal correction, this must be noted, that a man is then bound to correct, when he sees his brother sin gravely, and believes with probability that it will profit, and not harm. Yet this must be guarded against, lest anyone form for himself a foolish conscience from a slight conjecture. And in the Speculum animae, cap. 3. he says: The correction of one's neighbor is a matter of precept for all, when it is known, or believed, that the correction will impede a sin that would otherwise be committed. And although it is a matter of precept for all; yet especially for those upon whom it rests by office, as are Masters, Princes, Prelates, and these can sin more gravely in this. That correction, however, is a matter of precept for all, is clear from August. de verbis Domini, serm. 16. If you neglect to correct, you have become worse than he who sinned. So also D. Thom. quaest. 33. art. 2. where the Expositors, and Canonists on cap. Novit, extra de Iudiciis, and on the Can. si peccaverit, 2. quaest. 1.

IT IS PROVED by S. Doct. in the Biblia pauperum cap. 36. with very many examples of the Scriptures. The rule of this, he says, was given to Peter, Matth. 18. If thy brother sin against thee, etc. By which testimony the precept is evidently had.

SO Innocent III. alleges it in cap. cum ex iniuncto, extra de haereticis. Anacletus, dist. 24. q. 3. the Can. tum Sacerdotis. Origen homil. 3. in Lev. Basil. in moral. summa 52. cap. 2. Chrysost. homil. 60. in Matth. Jerome on Psal. 140. August. serm. 16. de verbis Domini. Gregory lib. 22. Regist. epistle 31. whom Valentia reports disp. 3. quaest. 10. punct. 2. and others at D. Bonau. lib. 4. Pharetrae, cap. 38.

THE SAME S. Doct. proves at 17. Luke from the precept imposed there. And 2. Timot. 4. Reprove, beseech, rebuke, etc. and Eccles. 19. Correct a friend, lest perhaps he have not understood. Eccles. 17. He commanded them to instruct every one his neighbor. 1 Timot. 5. Them that sin reprove.

IT IS PROVED by reason there by D. Bonavent. taken from D. Gregory, because we are bound to love our neighbor as ourselves; therefore also especially as to salvation. Valentia adduces this reason, thence gathering that it is a precept of nature, acknowledged by Aristotle himself 9. Eth. cap. 3.

SECONDLY it is proved by D. Bonau. dist. 19. of the fourth sent. in dubiis litt. For if the precept of corporal alms stands, much more of spiritual. So also Valentia.

THEREFORE Christ thus commands gravely, Luke 17. Take heed to yourselves, as if to say: First make yourself fit, that you may be able to correct another, lest it be said to you: Thou who teachest not to steal, dost steal. And this Rom. 2. Thou that teachest another, teachest thou not thyself. And this Matth. 7. Hypocrite, cast out first the beam from thine own eye; and then thou shalt see to cast out the mote from thy brother's eye. And this Luke 4. Physician, cure thyself, as S. Doctor notes there in his commentary. If thy brother (says Christ) sin against thee, rebuke him. Therefore: If he sin in te, which is wont to be expounded in two ways, as S. Doct. says. In te, that is, against thee. Which sense is clear from Peter's question: How often shall my brother sin against me, and I forgive him? So expound Jerome, and Chrysost. there. Ambrose at 17. Luke. Hilar. can. 18. in Matth. and August. serm. 16. de verbis Domini, where he also embraces the second exposition: If he sin in te, that is, before thee: Lyra there, S. Thom. quodl. 11. art. 12. and according to this exposition, which does not exclude the other, the precept of correcting one's neighbor is given, however he may sin, whether against us, or against God.

What all Doctors suppose, especially D. August. loc. cit. concluding, not only when one sins against us, but when one sins, with others not knowing it, we ought in secret to correct him.

This, however, is a precept, when the neighbor has sinned mortally. Therefore Christ says: If he hear thee, thou shalt have gained thy brother. Whence S. August. in the sermon cited infers: If thou hast gained thy brother, then thou hadst perished.