n act which proceeds from a habit or power extends to whatever
is contained under the object of that power or habit: thus vision
extends to all things comprised in the object of sight. Since,
however, a virtuous act needs to be moderated by due circumstances,
it follows that when a subject corrects his prelate, he ought to do
so in a becoming manner, not with impudence and harshness, but with
gentleness and respect. Hence the Apostle says (1 Tim. 5:1): "An
ancient man rebuke not, but entreat him as a father." Wherefore
Dionysius finds fault with the monk Demophilus (Ep. viii), for
rebuking a priest with insolence, by striking and turning him out of
the church.

Reply Obj. 1: It would seem that a subject touches his prelate
inordinately when he upbraids him with insolence, as also when he
speaks ill of him: and this is signified by God's condemnation of
those who touched the mount and the ark.

Reply Obj. 2: To withstand anyone in public exceeds the mode of
fraternal correction, and so Paul would not have withstood Peter
then, unless he were in some way his equal as regards the defense of
the faith. But one who is not an equal can reprove privately and
respectfully. Hence the Apostle in writing to the Colossians (4:17)
tells them to admonish their prelate: "Say to Archippus: Fulfil thy
ministry [*Vulg.: 'Take heed to the ministry which thou hast received
in the Lord, that thou fulfil it.' Cf. 2 Tim. 4:5]." It must be
observed, however, that if the faith were endangered, a subject ought
to rebuke his prelate even publicly. 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 Obj. 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. We must also remember that
when a man reproves his prelate charitably, it does not follow that
he thinks himself any better, but merely that he offers his help to
one who, "being in the higher position among you, is therefore in
greater danger," as Augustine observes in his Rule quoted above.
_______________________

FIFTH AR