Summa de Ecclesia

But since it is said that according to the sacred canons heretics are punished in four ways, namely by excommunication, deposition, confiscation of goods, and military persecution, we have deservedly judged that it should here be disputed whether an ecclesiastical prelate, whether he be the Pope or whatever other inferior prelate, made an obstinate heretic, is by that very fact deprived of the right and power of prelacy. And concerning this we find two extreme ways of speaking. For some say that he is, some that he is not. But the first, saying that a prelate, whether the Pope or whatever other inferior, made a heretic, whether manifest or hidden, is by that very fact deprived of prelacy and of the power of jurisdiction, strive to show and strengthen their opinion as true first by the authorities of sacred Scripture and thus by divine right. Second by the authorities of the sacred canons or of the holy fathers, and thus by human right. Third by the efficacy of reasons. ¹ For the first they bring forward ten authorities of sacred Scripture by which it is commanded that all heretics without distinction be avoided, not sustained, not admitted to the society of the faithful, but put to flight or killed, judging that such things would not universally have been sanctioned by divine law against all heretics without distinction if prelates made heretics still remained prelates, especially since the Lord says of evil prelates, good however as to doctrine, in Matt. 23: The scribes and the Pharisees have sat on the chair of Moses, therefore all things whatsoever they shall say to you, observe and do, but according to their works do not act. And the Apostle says in Heb. 11: Obey your prelates not only the modest but also the froward. The first authority of sacred Scripture is that of Deut. 17: Thou shalt appoint him whom the Lord thy God shall choose from the number of thy brethren, the interlinear Gloss: Not from a foreign sect. There follows: Thou mayest not make a man of another nation king who is not thy brother. From this authority it seems that just as by the law the people could not have a king in temporal things who was not of the number of the sons of Israel, so the people of God cannot have a prelate and ruler in spiritual things who is not of the number of the faithful of Israel, for Israel is interpreted as seeing God. The second authority is that of Deut. 18. But the prophet who, corrupted by arrogance, wishes to speak in my name, the interlinear Gloss: that he may be believed, what I have not commanded him to say, or in the name of foreign gods, let him be killed. From which it seems that whoever without exception shall have been seen to turn the faithful away from the way of the Lord and the truth is to be taken from the midst of the faithful. The third authority is that of Num. 16: Depart from the tabernacles of impious men, and touch not the things that pertain to them, lest you be involved in their sins. The fourth authority is that of Matt. 5: You are the salt of the earth, but if the salt lose its savor, the Gloss: the teacher has erred, in what shall it be salted, the Gloss: the people shall be strengthened, it is good for nothing any more but to be cast out, the Gloss: from the office of teaching or from the Church. The fifth authority is that of Matt. 24: There shall arise false prophets and false Christs and shall show great signs and wonders, insomuch as to deceive even the elect if possible; if therefore they shall say to you, behold he is in the desert, go not out, etc. The sixth authority is that of Luke 21: Many will come in my name saying that I am he and the time is at hand, therefore go not after them. The seventh authority is that of 2. Thess. 3: We declare to you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they have received from you, the Gloss: in the name of Jesus Christ, that is, by the authority of Jesus Christ we command. The eighth authority is that to the Gal. 1: If anyone in general, that is, whoever he be, preach besides what you have received, let him be anathema. The ninth authority is that to Titus, in the last chapter: A heretical man after the first and second admonition avoid, knowing that he that is such is subverted and sins, being condemned by his own judgment. The tenth authority is 2. John 2: If anyone come to you and bring not this doctrine, receive him not into the house nor say welcome to him, for he that says welcome to him communicates with his malignant works. From all of these they say it is manifestly gathered that heretics are altogether to be fled and avoided by the authority of divine Scripture, and consequently that prelates made heretics are by that very fact deprived of ecclesiastical prelacy and honor, since otherwise, if they remained prelates, honor, reverence, and obedience would be due to them and not the contrary things commanded to be shown to them. ² The second way strives to prove the same by the authorities of the holy fathers. First thus, blessed Cyprian says in a certain epistle, as is found in 7. q. 1. in ch. Novatianus, that he who observes neither the unity of the spirit nor the communion of peace, and separates himself from the bond of the Church and the college of priests, can have neither the power nor the honor of a bishop. Second, to the same they bring what Pope Innocent says, as is found in ch. Haeretici 24. q. 1, where it is said that heretics, when they have departed from the catholic faith, have lost the perfection of the spirit which they received. But the perfection of the spirit seems here to be named the spiritual power of the Church. Third, to the same they bring what blessed Ambrose says, as is found in ch. Qui dignior, where he says thus: But if a heretical teacher disfigure the dwelling, the communion of heretics is to be avoided and their synagogue deemed to be fled. Fourth, to this is Bede upon Matthew, as is found in ch. Quicunque: Whoever in any way segregate themselves from the unity of faith or from the society of the apostle Peter, such neither absolve from the bonds of sins nor can enter the gate of the heavenly kingdom, where it seems that the heretic is deprived of the power of binding and absolving. Fifth, to the same is brought blessed Cyprian in ch. Didicimus, who says: We have learned that all heretics and schismatics whatsoever have no power and no right. Sixth, to the same is ch. Achatius 24. q. 1, where Gelasius says that whoever lapses into a heresy once damned involves himself in its damnation, where the Gloss says: This is the case in which a pope can bind a pope, in which a pope falls into a canon of automatic sentence. Nor does that rule stand against this: An equal cannot loose or bind an equal, since if a pope is a heretic, in that he is a heretic he is less than any catholic, 12. q. 1. Scimus, § Promulgator, since the law marks the deed even without a sentence, as in ff. on the rite of marriage, l. Palam. ult. Seventh, to the same is the same in ch. 2. Achatius. Si ergo, where he says thus: If therefore that bishop has lapsed into a damned heresy, being damned by the ancient excommunication, he will not be able to damn others; for one excommunicated cannot excommunicate others. Eighth, to the same is ch. Audivimus, where it is said thus: But if in his heart he has invented a new heresy, from the time he began to preach such things he could damn no one, since one already laid low cannot cast down anyone. Ninth, to the same is what is read at the end of the same chapter, where it is said thus: It is clear that he who recedes from the integrity of the catholic faith has not the power of cursing and blessing, since he who cannot curse his superior cannot give sentence against one foreign to the faith as against his equal.

The third way. ³ The third way, namely by reasons, the opinion of the aforesaid doctors is manifoldly strengthened. First thus: The Church and the authority of its jurisdiction is founded upon the rock of faith, whence to Peter confessing and saying to Christ: Thou art Christ the Son of the living God, Christ said to Peter: Upon this rock, the Gloss 1. on the confession of faith, I will build my Church. And there follows: To thee I will give the keys of the kingdom of heaven, etc. Therefore it follows that whoever falls from the rock of faith falls from every honor of the prelacy of the Church. The consequence seems necessary, since with the foundation removed, what was founded upon it must necessarily fall in ruin. This is the reason of Lord Ulrich in his Summa of theology, who seems to be of the aforesaid opinion. Whence in book 6, treatise 4, ch. 22, he says that the authority of the Pope remains stable so long as it is founded upon the rock which is Christ, and this happens also through unformed faith, with which alone remaining he has no superior judge by whom he can be judged. And below: But if through unbelief he has been removed from the rock in which the authority of Peter is made solid, then with the foundation removed it must necessarily fall in ruin, but he cannot concerning this crime, even if it is not notorious, be accused and condemned, 40. dist. ch. Si papa. This is he. From these words it is manifestly given to be understood that by the very fact that the Pope falls from the rock Christ, he falls from authority.

The second reason is. The keys were given to the Church, as Aug. says upon John, as is found in ch. Quodcunque 24. q. 1. When Peter received the keys he signified the Church: therefore one existing outside the Church does not have them. The consequence is of blessed Ambrose in his pastoral, as is found on penance, dist. 1. Nemo, where he says thus: The Lord willed the right of loosing and of binding to be equal. And below: It is certain that both are permitted to the Church, heresy has neither. For this right is permitted to priests alone. Rightly therefore does the Church claim this, which has true priests; heresy cannot claim it, which does not have priests of God. This is he. Likewise this same argument is set down in ch. Audivimus 24. q. 1, where it is thus found: For the power of binding and loosing was handed by the Lord to true priests, not false ones. For when about to say to the Apostles: Whose sins you shall remit, etc., he premised: Receive the Holy Spirit, that he might show evidently to all that he who does not have the Holy Spirit cannot retain or remit sins. But no one receives the Holy Spirit except within the Church. This therein.

The third reason. The heretic is separated from the body of the Church: therefore by the very fact that he is a heretic he is deprived of honor and of the power of ecclesiastical jurisdiction, if he had any. The antecedent is manifest, since when the Church is called the gathering of the faithful, as in ch. Ecclesia on consecration, dist. 1, whoever divides himself from the faith of Christ must necessarily be reckoned divided and segregated from the body of Christ which is the Church, but the consequence is clear. Both by reason, since a limb separated from the body is deprived of all vital power and sense and motion. And by the authority of blessed Cyprian, who uses the same reason in ch. Novatianus 7. q. 1, saying thus: He who observes neither the unity of the spirit nor the bond of peace and separates himself from the bond of the Church and the college of priests can have neither the power nor the honor of a bishop. Upon this same reason is founded blessed Thomas in 2. 2. q. 39. art. 3, that in heretics and schismatics the power of jurisdiction does not remain even as to substance, whence they cannot absolve nor excommunicate, nor make indulgences nor anything of this sort, and if they do it, nothing is done. This is Saint Thomas. To this sentence openly alludes ch. Audivimus 24. q. 1, where it is thus found: Whoever has become foreign to the unity of the Church which is understood through Peter can curse but cannot consecrate; he does not have the power of excommunication or reconciliation. The fourth reason thus: no one cut off from the body of the Church can be the head of the Church, since the head cannot be outside the body, but a prelate made an obstinate heretic is by that very fact cut off from the body: therefore by that very fact he ceases to be the head of the Church. The consequence is clear. This is the reason of Peter of Palude in his book on ecclesiastical power, saying thus: Speaking formally concerning the Pope, when a pope lapses into heresy, then by that very fact he is cut off from the Church and ceases to be pope, and then he is deposed in fact, by that very fact he is deposed not in law, since he who does not believe is already judged in law. But this is the judgment, that by the very fact that he is a heretic he is cut off from the Church. But a head cut off from the body, so long as it is cut off, cannot be the head of the body from which it is cut off. Whence the Pope through this ceases to be the head of the body of the Church by the very fact that through heresy he is cut off from it, according to that saying of Deut. 17. Thou canst not make a man of another kind king. Whence a heretic can neither be nor remain pope, since existing outside the Church he cannot have the keys of the Church. But through other sins he is a languid head and does not through this cease to be head, whence neither can he consequently be judged by the members. This is the teacher Peter of Palude.

Fifth, a prelate of the Church by the very fact that he has been made a heretic can no longer flow into the body of the Church either the sense of faith or the motion of holy operation, which is clear, since he lacks faith, which is the principle of spiritual influx, since the just lives by faith, in Rom. 1, and itself is, as Aug. says in On Faith to Peter, the foundation of all goods: therefore a prelate by the very fact that he has been made a heretic ceases to be ruler and head of the body of the Church. The consequence is clear: since the head is so called, as Isidore says, because thence the other members take sense and motion. This reason is of Master Aug. of Ancona in his book on ecclesiastical power, q. 1. art. 1, who says thus: It belongs to the head to flow life into all the members, but the principle of spiritual life is faith itself, since without faith it is impossible to please God. Whence the Apostle in Heb. 11. calls faith the substance, that is, the foundation of things to be hoped for. If therefore the Pope is found to have strayed from the faith, he lacks spiritual life, and consequently cannot flow into others. Whence just as a dead man is not a man, so a pope found in heresy is not pope, on account of which by that very fact he is deposed. This is he.

By the sixth reason thus: a prelate made a heretic is by that very fact antichrist, whence 1. John 4. Every spirit which dissolves Jesus is not from God, and this is antichrist: therefore by the very fact that he is a heretic he is absolved or deprived of pastoral care. The consequence is clear: since Christ, in whose disposition providence is not deceived, would commit the sheep whom he redeemed with his precious blood only to a faithful servant. Whence Luke 12. The faithful and wise servant whom the lord has set over his household, the Gloss 1. on the Church. Whence Aug. in his sermon on the shepherd seems expressly to say this, handling that verse of the Canticle: Feed thy kids, saying thus: Now no longer sheep: to Peter remaining it is said: Feed my sheep; to the heretic departing: feed thy kids. This is he. Likewise the same Aug. in his epistle to Vincent, handling the aforesaid word, feed thy kids in the tabernacles of the shepherds, says thus: Feed thy kids not as to Peter to whom it is said: Feed my sheep, in the tabernacles of the shepherds not in the tabernacles of the shepherd, where there is one flock and one shepherd. This is Augustine. From these words it seems to be gathered that by the very fact that one, made shepherd of the sheep of Christ, has become a heretic, he is now shepherd not of the sheep of Christ but of his own kids. And made a heretic he is by that very fact deprived of prelacy, so that every heretic understand as said to him what the Lord said to the unjust steward: Now thou canst be steward no longer. Luke 16.

By the seventh reason thus: Everyone is to be reckoned by divine right no prelate who by divine right is commanded to be avoided by all the faithful, which is clear since by divine right a true prelate is to be followed, but every heretic with no exception is by divine right commanded to be avoided by all the faithful, as is clear from what is above: therefore every prelate by the very fact that he has been made a heretic ceases to be a prelate.

Eighth, thus: To the Pope are causes of faith to be referred, 24. q. 1. Quotiens, and this by divine right, since by institution he has the primacy over all the faithful, dist. 22. ch. Omnes, and ch. Sacrosancta. Whence in Luke 22. it was said to Peter: And thou being converted confirm thy brethren. But to a heretic causes of faith are not to be referred, since he is an adversary of the Christian faith, but the Pope made a heretic is an adversary of the Christian faith: therefore it seems that a pope made a heretic is not a true pope.

Ninth, thus: It is impossible that one be at once shepherd and wolf. This is clear in John 10. where Christ distinguishes between the shepherd and the wolf, but a prelate made a heretic has been made a wolf of the flock of the Lord, of which sort are all heretics according to that saying of Acts 20⁴ where Paul says: I know that after my departure ravening wolves will enter in among you, not sparing the flock. 1. Heretics cunning in deceit, strong in disputation, cruel in killing: therefore a shepherd of the Church made a heretic ceases to be a shepherd, since he begins to be a wolf, etc.