sin of schism was sometimes more
severely punished in that people, because they were inclined to
seditions and schisms. For it is written (1 Esdra 4:15): "This city
since days gone by has rebelled against its kings: and seditions and
wars were raised therein [*Vulg.: 'This city is a rebellious city,
and hurtful to the kings and provinces, and . . . wars were raised
therein of old']." Now sometimes a more severe punishment is
inflicted for an habitual sin (as stated above, I-II, Q. 105, A. 2,
ad 9), because punishments are medicines intended to keep man away
from sin: so that where there is greater proneness to sin, a more
severe punishment ought to be inflicted. As regards the ten tribes,
they were punished not only for the sin of schism, but also for that
of idolatry as stated in the passage quoted.

Reply Obj. 2: Just as the good of the multitude is greater than the
good of a unit in that multitude, so is it less than the extrinsic
good to which that multitude is directed, even as the good of a rank
in the army is less than the good of the commander-in-chief. In like
manner the good of ecclesiastical unity, to which schism is opposed,
is less than the good of Divine truth, to which unbelief is opposed.

Reply Obj. 3: Charity has two objects; one is its principal object
and is the Divine goodness, the other is its secondary object and is
our neighbor's good. Now schism and other sins against our neighbor,
are opposed to charity in respect of its secondary good, which is
less than the object of faith, for this is God Himself; and so these
sins are less grievous than unbelief. On the other hand, hatred of
God, which is opposed to charity in respect of its principal object,
is not less grievous than unbelief. Nevertheless of all sins
committed by man against his neighbor, the sin of schism would seem
to be the greatest, because it is opposed to the spiritual good of
the multitude.
_______________________

THIRD ARTICLE [II-II, Q. 39, Art. 3]

Whether Schismatics Have Any Power?

Objection 1: It would seem that schismatics have some power. For
Augustine says (Contra Donat. i, 1): "Just as those who come back to
the Church after being baptized, are not baptized again, so those who
return after being ordained, are not ordained again." Now Order is a
kind of power. Therefore schismatics have some power since they
retain their Orders.

Obj. 2: Further, Augustine says (De Unico Bapt. [*De Bap. contra
Donat. vi, 5]): "