Thomas Aquinas

“ But one ought not to think better of oneself than of one's prelate. Therefore one ought not to correct one's prelate.
On the contrary, Augustine says in his Rule: "Show mercy not only to yourselves, but also to him who, being in the higher position among you, is therefore in greater danger." But fraternal correction is a work of mercy. ”

“ For a good name is useful, first of all to the sinner himself, not only in temporal matters wherein a man suffers many losses, if he lose his good name, but also in spiritual matters, because many are restrained from sinning, through fear of dishonor, so that when a man finds his honor lost, he puts no curb on his sinning. Hence Jerome says on Mat. 18:15: "If he sin against thee, thou shouldst rebuke him in private, lest he persist in his sin if he should once become shameless or unabashed." ”

“ A prelate is not to be obeyed contrary to a Divine precept, according to Acts 5:29: "We ought to obey God rather then men." Therefore when a prelate commands anyone to tell him anything that he knows to need correction, the command rightly understood supports the safeguarding of the order of fraternal correction, whether the command be addressed to all in general, or to some particular individual. ”

“ If a man refrains from chiding and reproving wrongdoers, because he awaits a suitable time for so doing, or because he fears lest, if he does so, they may become worse, or hinder, oppress, or turn away from the faith, others who are weak and need to be instructed in a life of goodness and virtue, this does not seem to result from covetousness, but to be counselled by charity. ”

“ Hence Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Gal. 2:11, "Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects."
Reply to Objection 3: To presume oneself to be simply better than one's prelate, would seem to savor of presumptuous pride; but there is no presumption in thinking oneself better in some respect, because, in this life, no man is without some fault. ”

“ Proclamations made in the chapter of religious are about little faults which do not affect a man's good name, wherefore they are reminders of forgotten faults rather than accusations or denunciations. If, however, they should be of such a nature as to injure our brother's good name, it would be contrary to Our Lord's precept, to denounce a brother's fault in this manner. ”

“ Secondly, fraternal correction may be omitted in such a way that one commits a mortal sin, namely, "when" (as he says in the same passage) "one fears what people may think, or lest one may suffer grievous pain or death; provided, however, that the mind is so dominated by such things, that it gives them the preference to fraternal charity." This would seem to be the case when a man reckons that he might probably withdraw some wrongdoer from sin, and yet omits to do so, through fear or covetousness. ”

“ Now among the deeds of holy men we find that a hidden sin is publicly denounced, without any previous admonition in private. Thus we read (Gn. 37:2) that "Joseph accused his brethren to his father of a most wicked crime": and (Acts 5:4, 9) that Peter publicly denounced Ananias and Saphira who had secretly "by fraud kept back the price of the land," without beforehand admonishing them in private: nor do we read that Our Lord admonished Judas in secret before denouncing him. Therefore the precept does not require that secret admonition should precede public denunciation. ”

“ Since, however, a man's neighbor may take offense even at his secret sins, it seems that we must make yet a further distinction. For certain secret sins are hurtful to our neighbor either in his body or in his soul, as, for instance, when a man plots secretly to betray his country to its enemies, or when a heretic secretly turns other men away from the faith. ”

“ Wherefore just as he that owes money to a creditor should seek him, when the time comes, so as to pay him what he owes, so he that has spiritual charge of some person is bound to seek him out, in order to reprove him for a sin. On the other hand, we are not bound to seek someone on whom to bestow such favors as are due, not to any certain person, but to all our neighbors in general, whether those favors be material or spiritual goods, but it suffices that we bestow them when the opportunity occurs ”

“ It would seem that before the public denunciation witnesses ought not to be brought forward. For secret sins ought not to be made known to others, because by so doing "a man would betray his brother's sins instead of correcting them," as Augustine says (De Verb. Dom. xvi, 7) . Now by bringing forward witnesses one makes known a brother's sin to others. Therefore in the case of secret sins one ought not to bring witnesses forward before the public denunciation.
Objection 2: Further, man should love his neighbor as himself. ”

“ Hence we should have to go seeking for those who need correction, in order that we might correct them; which appears to be inconvenient, both on account of the great number of sinners, for whose correction one man could not suffice, and because religious would have to leave the cloister in order to reprove men, which would be unbecoming. ”

“ Just as he who has the means wherewith to give corporal assistance is rich in this respect, so he whose reason is gifted with a sane judgment, so as to be able to correct another's wrong-doing, is, in this respect, to be looked on as a superior. ”

“ Even in the physical order certain things act mutually on one another, through being in some respect higher than one another, in so far as each is somewhat in act, and somewhat in potentiality with regard to another. In like manner one man can correct another in so far as he has a sane judgment in a matter wherein the other sins, though he is not his superior simply. ”

“ Now he that has charge of a sick person, must not cease to take care of him, even if he be fractious or contemptuous, because then the danger is greater, as in the case of madmen. Much more, therefore should one correct a sinner, no matter how badly he takes it. ”

“ And since he that sins thus in secret, sins not only against you in particular, but also against others, it is necessary to take steps to denounce him at once, in order to prevent him doing such harm, unless by chance you were firmly persuaded that this evil result would be prevented by admonishing him secretly. ”

“ Such correction should not be omitted lest the person corrected be disturbed, both because if he is unwilling to amend his ways of his own accord, he should be made to cease sinning by being punished, and because, if he be incorrigible, the common good is safeguarded in this way, since the order of justice is observed, and others are deterred by one being made an example of. ”

“ Thirdly, on account of the rebuker's pride; when, for instance, a man thinks lightly of his own sins, and, in his own heart, sets himself above his neighbor, judging the latter's sins with harsh severity, as though he himself were just man. ”