Thought of Thomas Aquinas - Heretics

Heretics

Aquinas advocated the death penalty for obstinate heretics, writing

With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death.

On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death. For Jerome commenting on Galatians 5:9, "A little leaven," says: "Cut off the decayed flesh, expel the mangy sheep from the fold, lest the whole house, the whole paste, the whole body, the whole flock, burn, perish, rot, die. Arius was but one spark in Alexandria, but as that spark was not at once put out, the whole earth was laid waste by its flame." (ST II:II 11:3 corpus)

This position of Aquinas was congruous with the political and religious teaching of the day. The penalty of death for obdurate heretics had been the standard for generations prior to the time of Aquinas. It had been formalized in Canon Law during the Lateran Councils of 1179 and 1215. It was also the standard part of most criminal and civil laws prior to the time of Aquinas. Cathars were executed in Oxford in 1166. Another was burned at the stake in London in 1210. Of course, these, and many others pre-dated Aquinas. Since it was the Church's responsibility to attend to the eternal salvation of souls, heresy could not be tolerated. Heretics were given two chances to recant their views. This is a position which, by modern standards would be considered exceptionally harsh, and has changed and softened since the 13th century. The Church was inexorably intermixed with the secular political structure. This was before the modern concept of separation of church and state had developed. It was also a product of Scholasticism which did not seek to find an equivocal position, but rather to reach a decisive univocal conclusion on matters of religion and philosophy.

As can be seen by reading the article of Michael Novak, Aquinas' view in this matter is one of the more difficult parts of dealing with Thomism Needless to say, the attitudes of Aquinas were prevalent in his time. This view must be taken in context with the attitude shown by Aquinas in eschewing the forced baptism of the children of heretics, which was recommended by, among others, John Duns Scotus. The heretics Aquinas was referring to were those baptized Catholics who held positions of authority within the Church, and nonetheless persisted in teaching heretical views. It remains one of those passages which must be taken in context of the total message of Thomism. The growth of various heretical positions, leading to the Reformation, made execution of heretics impractical and counterproductive. Excommunication remained the penalty for such Church leaders who taught heresy. Aquinas' view is steeped in the traditions of Roman Law. A review of the legal history prior to the time of Aquinas reveals the nature of recommending execution of heretics. The issue came to a head with the Manichean (Cathari) heresy. Justinian's code confirmed that Manicheanism was a capital crime. It was concluded that other heretics were to be deemed no better. The opinion prevailed in legal circles that human law and divine command demanded the death of the obdurate heretic. It was routinely enforced by both Church and State. In severe cases of religious pestilence, there was a need for a holy war. These prevailing feelings were legislated by the Church in the Lateran Councils of 1179 and 1215.

The impenitent heretic when convicted by the ecclesiastical court for execution. Often, there was a plea for the life of the heretic, so as to avoid the appearance of "irregularity" and blood guilt. Frederick II, (1194–1250) incorporated the execution of heretics into his civil and criminal code of the Holy Roman Empire.