Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question XXXV: Whether the eternal salvation of the neighbor is to be loved more than our own life
I assert that the Salvation of our neighbor is to be preferred to our life, from what was said in quaest. XXX, with the Holy Doctors and St. Augustine lib. I de doctrina Christiana cap. 27.
Assero, Salutem proximi esse praeferendam vitae nostrae, ex dictis quaest. XXX. cum SS. DD. ac D. August. lib. I. de doctr. Christi, cap. 27.
It is proved secondly by St. Bonaventure here. That thing is more lovable by charity which is more consociable in supernatural beatitude: Such is the soul of the neighbor, participating immediately, while the body shares only by redundancy. Fusesius urges this with St. Thomas. This, however, holds in an unavoidable necessity, for instance, if an infant would perish without baptism should I not hasten, nor could I without danger to life; not if he, in an unjust war, would expose himself to the combat; for that is avoidable. So St. Thomas at the place cited, where Sylvius, Malder. Arag. Nau. Mam. cap. 24 num. 10, Valent. disp. III quaest. IV p. III, Dian. p. V tract. XIII resol. 14, Tanner. disp. II q. III dub. n. 60, Filliuc. tract. XXVIII num. 35, and Bassaeus does not deny it v. Charity, num. 18.
Probatur secundo a D. Bonav. hic. Illud est magis diligibile charitate, quod est magis consociabile in beatitate superna: Talis est anima proximi immediate participans, cum corpus comparticipet sola redundantia. Id urget Fusiens. cum D. Thom. Hoc tamen est in necessitate inevitabili, puta, si infans sine baptismo periret, si ego non accurrerem, nec possem sine discrimine vitae; non si is, iniquo in bello, certamini se exponeret; ea enim est evitabilis. Ita D. Thom. loc. cit. ubi Sylvius, Malder. Arag. Nau. Mam. cap. 24. num. 10. Valent. disp. III. quaest. IV. p. III. Dian. p. V. tract. XIII. resol. 14. Tanner. disp. II. q. III. dub. n. 60. Filliuc. tract. XXVIII. num. 35. nec renuit Bassaeus v. Charitas, num. 18.
Sancius nevertheless denies it, select. disp. X num. 9, who says with Sà num. 4 that we are held indeed not to inflict spiritual harm on our neighbor, nor to inflict it for the sake of preserving our body, but we are not held to prevent it; otherwise a pregnant mother would be held to allow herself to be cut open so that the infant could be baptized, which would otherwise perish without baptism; and he charges with indiscretion those Doctors who say, they would indeed, but would not do it.
Renvit tamen Sancius select. disp. X. num. 9. qui ait cum Sà num. 4. teneri nos quidem non inferre damnum spirituale proximo, nec inferre ob nostrum corpus servandum, sed non teneri impedire; alioqui teneretur mater gravida sinere se secari, ut baptizari queat infans, alioqui sine baptismo periturus, ac indiscretionis arguit eos Doctores, qui dicunt, sed non facerent.
He excepts the case where one is bound by convention, for instance if one is a Pastor; or hired soldiers. He teaches this from St. Bonaventure on John X: The good shepherd giveth his life for his sheep: for both receive a stipend. So also Bonac. tract. II disp. III quaest. IV punct. 4, Sylvius cit., Laym. lib. II tract. III cap. 3, Reginald. lib. IV cap. 25 num. 356, 348 and 357, Chapeauvilla cap. I quaest. IV, Malder. loc. cit., Tab. v. Bishop, quaest. V, Tannerus cit. disp. IV n. 64, Filliuc. cit. num. 56, Dian. loc. cit. and resol. 33, Bassaeus loc. cit.
Excipit, si ex conventione teneat, puta si Parochus; si Navta conducti. Hoc docet ex D. Bonav. ad id Ioan. X. Bonus Pastor animam suam dat pro ovibus suis: Ideo enim uterque stipendia accipit. Sic et Bonac. tract. II. disp. III. quaest. IV. punct. 4. Sylvius cit. Laym. lib. II. tract. III. cap. 3. Reginald. lib. IV. cap. 25. num. 356. 348. et 357. Chapeauvilla cap. I. quaest. IV. Malder. loc. cit. Tab. v. Episc. quaest. V. Tannerus cit. disp. IV. n. 64. Filliuc. cit. num. 56. Dian. loc. cit. et resol. 33. Bassaeus loc. cit.