e first surpasses the second from the point
of view of guilt; since, as stated above (A. 1) unbelief has the
character of guilt, from its resisting faith rather than from the
mere absence of faith, for the latter as was stated (A. 1) seems
rather to bear the character of punishment. Hence, speaking
absolutely, the unbelief of heretics is the worst.

This suffices for the Replies to the Objections.
_______________________

SEVENTH ARTICLE [II-II, Q. 10, Art. 7]

Whether One Ought to Dispute with Unbelievers in Public?

Objection 1: It would seem that one ought not to dispute with
unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend
not in words, for it is to no profit, but to the subverting of the
hearers." But it is impossible to dispute with unbelievers publicly
without contending in words. Therefore one ought not to dispute
publicly with unbelievers.

Obj. 2: Further, the law of Martianus Augustus confirmed by the
canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus:
"It is an insult to the judgment of the most religious synod, if
anyone ventures to debate or dispute in public about matters which
have once been judged and disposed of." Now all matters of faith have
been decided by the holy councils. Therefore it is an insult to the
councils, and consequently a grave sin to presume to dispute in public
about matters of faith.

Obj. 3: Further, disputations are conducted by means of arguments.
But an argument is a reason in settlement of a dubious matter:
whereas things that are of faith, being most certain, ought not to be
a matter of doubt. Therefore one ought not to dispute in public about
matters of faith.

_On the contrary,_ It is written (Acts 9:22, 29) that "Saul
increased much more in strength, and confounded the Jews," and that
"he spoke . . . to the gentiles and disputed with the Greeks."

_I answer that,_ In disputing about the faith, two things must be
observed: one on the part of the disputant; the other on the part of
his hearers. On the part of the disputant, we must consider his
intention. For if he were to dispute as though he had doubts about
the faith, and did not hold the truth of faith for certain, and as
though he intended to probe it with arguments, without doubt he would
sin, as being doubtful of the faith and an unbeliever. On the other
hand, it is praiseworthy to dispute about the faith in order to
confute errors, or for practice.

On the part of the