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*H A gradual canticle. They that trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwelleth
Ver. 1. Canticle of thanksgiving, relating to the times of the Messias, (Abenezra) or to the Jews, who overcame the attempts of the nations at their return, 2 Esd. iv. and vi. Ven. Bede, &c. C. — It exhorts all to confide in God. Bert. — Trust. The Jews complied not with this condition, and are become vagabonds; but the faithful inherit this promise, (Heb. x. 19. Bert.) which is verified in the Catholic Church. S. Aug. — To be secure, like Sion, which is defended by other mountains, we must belong to her society. W. — The situation of Jerusalem was very advantageous. It was difficult to bring any cavalry against it, except by the way of Idumea. A handful of men might defend the passes leading to the north, as we see in the history of the Machabees.
* Summa
*S Part 3, Ques 43, Article 5
[II-II, Q. 43, Art. 5]
Whether Passive Scandal May Happen Even to the Perfect?
Objection 1: It would seem that passive scandal may happen even to the perfect. For Christ was supremely perfect: and yet He said to Peter (Matt. 16:23): "Thou art a scandal to Me." Much more therefore can other perfect men suffer scandal.
Obj. 2: Further, scandal denotes an obstacle which is put in a person's spiritual way. Now even perfect men can be hindered in their progress along the spiritual way, according to 1 Thess. 2:18: "We would have come to you, I Paul indeed, once and again; but Satan hath hindered us." Therefore even perfect men can suffer scandal.
Obj. 3: Further, even perfect men are liable to venial sins, according to 1 John 1:8: "If we say that we have no sin, we deceive ourselves." Now passive scandal is not always a mortal sin, but is sometimes venial, as stated above (A. 4). Therefore passive scandal may be found in perfect men.
_On the contrary,_ Jerome, in commenting on Matt. 18:6, "He that shall scandalize one of these little ones," says: "Observe that it is the little one that is scandalized, for the elders do not take scandal."
_I answer that,_ Passive scandal implies that the mind of the person who takes scandal is unsettled in its adherence to good. Now no man can be unsettled, who adheres firmly to something immovable. The elders, i.e. the perfect, adhere to God alone, Whose goodness is unchangeable, for though they adhere to their superiors, they do so only in so far as these adhere to Christ, according to 1 Cor. 4:16: "Be ye followers of me, as I also am of Christ." Wherefore, however much others may appear to them to conduct themselves ill in word or deed, they themselves do not stray from their righteousness, according to Ps. 124:1: "They that trust in the Lord shall be as Mount Sion: he shall not be moved for ever that dwelleth in Jerusalem." Therefore scandal is not found in those who adhere to God perfectly by love, according to Ps. 118:165: "Much peace have they that love Thy law, and to them there is no stumbling-block (_scandalum_)."
Reply Obj. 1: As stated above (A. 2, ad 2), in this passage, scandal is used in a broad sense, to denote any kind of hindrance. Hence Our Lord said to Peter: "Thou art a scandal to Me," because he was endeavoring to weaken Our Lord's purpose of undergoing His Passion.
Reply Obj. 2: Perfect men may be hindered in the performance of external actions. But they are not hindered by the words or deeds of others, from tending to God in the internal acts of the will, according to Rom. 8:38, 39: "Neither death, nor life . . . shall be able to separate us from the love of God."
Reply Obj. 3: Perfect men sometimes fall into venial sins through the weakness of the flesh; but they are not scandalized (taking scandal in its true sense), by the words or deeds of others, although there can be an approach to scandal in them, according to Ps. 72:2: "My feet were almost moved." _______________________
SIXTH
*H In Jerusalem. Mountains are round about it: so the Lord is round about his people from henceforth now and for ever.
Ver. 2. About it. Coming from Joppe, travellers cannot see the city till they are very near it, though with respect to Judea, it is very elevated. Hence Josephus styles it "the navel of the land." Bel. Jud. iii. 2. or 4. — The construction of the Vulg. is very natural. C. — For the promise regards the inhabitants, rather than the place, as Heb. would insinuate. — Lord. Zac. ii. 5. Heresiarchs have in vain risen up against the Church, though they were able men, like mountains. S. Aug.
*H For the Lord will not leave the rod of sinners upon the lot of the just: that the just may not stretch forth their hands to iniquity.
Ver. 3. Rod. Sceptre, or violent dominion. Is. x. 5. — That, Or "therefore." Interp. in S. Chrys. God always concludes his threats with promises of pardon to the penitent, 1 Cor. x. 13. C. — He tries his servants for their good, and will not abandon them. W. — The captivity lasted only 70 years: the ten persecutions of the Christian Church were terminated in 300 years; and though the wicked should even put the just to death, then their rod remains no longer upon them. If the virtuous were always suffering, the temptation might be too strong. But those who are sincere, at last emerge from the cloud, and force their enemies to applaud their conduct. Bert.
* Summa
*S Part 3, Ques 12, Article 2
[II-II, Q. 12, Art. 2]
Whether a Prince Forfeits His Dominion Over His Subjects, on Account of Apostasy from the Faith, So That They No Longer Owe Him Allegiance?
Objection 1: It would seem that a prince does not so forfeit his dominion over his subjects, on account of apostasy from the faith, that they no longer owe him allegiance. For Ambrose [*St. Augustine, Super Ps. 124:3] says that the Emperor Julian, though an apostate, nevertheless had under him Christian soldiers, who when he said to them, "Fall into line for the defense of the republic," were bound to obey. Therefore subjects are not absolved from their allegiance to their prince on account of his apostasy.
Obj. 2: Further, an apostate from the faith is an unbeliever. Now we find that certain holy men served unbelieving masters; thus Joseph served Pharaoh, Daniel served Nabuchodonosor, and Mardochai served Assuerus. Therefore apostasy from the faith does not release subjects from allegiance to their sovereign.
Obj. 3: Further, just as by apostasy from the faith, a man turns away from God, so does every sin. Consequently if, on account of apostasy from the faith, princes were to lose their right to command those of their subjects who are believers, they would equally lose it on account of other sins: which is evidently not the case. Therefore we ought not to refuse allegiance to a sovereign on account of his apostatizing from the faith.
_On the contrary,_ Gregory VII says (Council, Roman V): "Holding to the institutions of our holy predecessors, we, by our apostolic authority, absolve from their oath those who through loyalty or through the sacred bond of an oath owe allegiance to excommunicated persons: and we absolutely forbid them to continue their allegiance to such persons, until these shall have made amends." Now apostates from the faith, like heretics, are excommunicated, according to the Decretal [*Extra, De Haereticis, cap. Ad abolendam]. Therefore princes should not be obeyed when they have apostatized from the faith.
_I answer that,_ As stated above (Q. 10, A. 10), unbelief, in itself, is not inconsistent with dominion, since dominion is a device of the law of nations which is a human law: whereas the distinction between believers and unbelievers is of Divine right, which does not annul human right. Nevertheless a man who sins by unbelief may be sentenced to the loss of his right of dominion, as also, sometimes, on account of other sins.
Now it is not within the competency of the Church to punish unbelief in those who have never received the faith, according to the saying of the Apostle (1 Cor. 5:12): "What have I to do to judge them that are without?" She can, however, pass sentence of punishment on the unbelief of those who have received the faith: and it is fitting that they should be punished by being deprived of the allegiance of their subjects: for this same allegiance might conduce to great corruption of the faith, since, as was stated above (A. 1, Obj. 2), "a man that is an apostate . . . with a wicked heart deviseth evil, and . . . soweth discord," in order to sever others from the faith. Consequently, as soon as sentence of excommunication is passed on a man on account of apostasy from the faith, his subjects are "ipso facto" absolved from his authority and from the oath of allegiance whereby they were bound to him.
Reply Obj. 1: At that time the Church was but recently instituted, and had not, as yet, the power of curbing earthly princes; and so she allowed the faithful to obey Julian the apostate, in matters that were not contrary to the faith, in order to avoid incurring a yet greater danger.
Reply Obj. 2: As stated in the article, it is not a question of those unbelievers who have never received the faith.
Reply Obj. 3: Apostasy from the faith severs man from God altogether, as stated above (A. 1), which is not the case in any other sin. _______________________
*H Do good, O Lord, to those that are good, and to the upright of heart.
Ver. 4. Heart. This God will certainly perform. W. — He asks not for himself alone, and leaves all to the divine disposal. H.
*H But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: peace upon Israel.
Ver. 5. Bonds, obligationes. "Knots," as στραγγαλιας, also means, (Bert.) rather than duties. Bell. — Some suspect that obliquationes was put originally, as Heb. means "crooked ways," (C.) "embarrassments." Aquila. — He may allude to the dark machinations of false brethren, who endeavoured to thwart the pious designs of Nehemias. vi. 14. Apostles shall be treated like infidels, (C.) or rather worse, as we shall be if we act not up to the lights, (H.) and graces which we have received. C. — Those who enter into any covenant, &c. to uphold a false religion, though they may despise it in their hearts, must expect to be punished, while the Church shall have peace. W. — Israel. S. Paul adds, of God, to shew who may be entitled to this blessing. Bert. — Heretics can neither give nor receive this peace. S. Aug.