SUPERIORS ARE NOT TO BE OBEYED IN ALL THINGS - AQUINAS
by Gary L. Morella
he following is from the Summa Theologica of St. Thomas Aquinas. Specifically
it is from his Treatise on Prudence and Justice, Question 104, Article 5,
"Are subjects bound to obey their superiors in all things?"
St. Thomas initially presents arguments for a particular position. In the
case of the aforementioned article, he presents three objections to the
position that
"subjects are not bound to obey their superiors in all things."
Thus, his objections reflect the position that
"subjects are bound to obey their superiors in all things."
This is his initial position.
He then proceeds to present a general answer refuting the objections, i.e.,
refuting his initial position, and a subsequent refutation of each specific
objection.
In this case for his general response he states that "It is written
(Acts v. 29): We ought to obey God rather than men. Now sometimes the things
commanded by a superior are against God. Therefore superiors are not to be
obeyed in all things." That is his CONCLUSION in his commentary below.
In particular, see his replies to the objections given.
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Summa Theologica
St. Thomas Aquinas (1225-1274)
Summa Theologica
Second Part of the Second Part
Question 104
Obedience
1. Is one man bound to obey another?
2. Is obedience a special virtue?
3. Its comparison with other virtues
4. Must God be obeyed in all things?
5. Are subjects bound to obey their superiors in all things?
6. Are the faithful bound to obey the secular power?
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Summa Theologica
St. Thomas Aquinas (1225-1274)
Summa Theologica
Second Part of the Second Part
Question 104
Article 5
Whether subjects are bound to obey their superiors in all things?
Objection 1. It seems that subjects are bound to obey their superiors
in all things. For the Apostle says (Col. 3:20): "Children, obey your
parents in all things," and farther on (Col. 3:22): "Servants, obey in
all things your masters according to the flesh." Therefore in like
manner other subjects are bound to obey their superiors in all things.
Objection 2. Further, superiors stand between God and their subjects,
according to Dt. 5:5, "I was the mediator and stood between the Lord
and you at that time, to show you His words." Now there is no going
from extreme to extreme, except through that which stands between.
Therefore the commands of a superior must be esteemed the commands of
God, wherefore the Apostle says (Gal. 4:14): "You . . . received me as
an angel of God, even as Christ Jesus" and (1 Thess. 2:13): "When you
had received of us the word of the hearing of God, you received it,
not as the word of men, but, as it is indeed, the word of God."
Therefore as man is bound to obey God in all things, so is he bound to
obey his superiors.
Objection 3. Further, just as religious in making their profession
take vows of chastity and poverty, so do they also vow obedience. Now
a religious is bound to observe chastity and poverty in all things.
Therefore he is also bound to obey in all things.
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(St. Thomas Aquinas answers the above objections below. Please see "***"
passages.)
On the contrary, It is written (Acts 5:29): "We ought to obey God
rather than men." Now sometimes the things commanded by a superior are
against God. Therefore superiors are not to be obeyed in all things.
I answer that, As stated above (A1,4), he who obeys is moved at the
bidding of the person who commands him, by a certain necessity of
justice, even as a natural thing is moved through the power of its
mover by a natural necessity. That a natural thing be not moved by its
mover, may happen in two ways. First, on account of a hindrance
arising from the stronger power of some other mover; thus wood is not
burnt by fire if a stronger force of water intervene. Secondly,
through lack of order in the movable with regard to its mover, since,
though it is subject to the latter's action in one respect, yet it is
not subject thereto in every respect. Thus, a humor is sometimes
subject to the action of heat, as regards being heated, but not as
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regards being dried up or consumed. In like manner there are two
reasons, for which a subject may not be bound to obey his superior in
all things. First on account of the command of a higher power. For as
a gloss says on Rm. 13:2, "They that resist [Vulg.: 'He that
resisteth'] the power, resist the ordinance of God" (cf. St.
Augustine, De Verb. Dom. viii). "If a commissioner issue an order, are
you to comply, if it is contrary to the bidding of the proconsul?
Again if the proconsul command one thing, and the emperor another,
will you hesitate, to disregard the former and serve the latter?
Therefore if the emperor commands one thing and God another, you must
disregard the former and obey God." Secondly, a subject is not bound
to obey his superior if the latter command him to do something wherein
he is not subject to him.
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For Seneca says (De Beneficiis iii): "It is
wrong to suppose that slavery falls upon the whole man: for the better
part of him is excepted." His body is subjected and assigned to his
master but his soul is his own. Consequently in matters touching the
internal movement of the will man is not bound to obey his fellow-man,
but God alone.
Nevertheless man is bound to obey his fellow-man in things that have
to be done externally by means of the body: and yet, since by nature
all men are equal, he is not bound to obey another man in matters
touching the nature of the body, for instance in those relating to the
support of his body or the begetting of his children. Wherefore
servants are not bound to obey their masters, nor children their
parents, in the question of contracting marriage or of remaining in
the state of virginity or the like. But in matters concerning the
disposal of actions and human affairs, a subject is bound to obey his
superior within the sphere of his authority; for instance a soldier
must obey his general in matters relating to war, a servant his master
in matters touching the execution of the duties of his service, a son
his father in matters relating to the conduct of his life and the care
of the household; and so forth.
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Reply to Objection 1. When the Apostle says "in all things," he refers
to matters within the sphere of a father's or master's authority.
Reply to Objection 2. Man is subject to God simply as regards all
things, both internal and external, wherefore he is bound to obey Him
in all things. On the other hand, inferiors are not subject to their
superiors in all things, but only in certain things and in a
particular way, in respect of which the superior stands between God
and his subjects, whereas in respect of other matters the subject is
immediately under God, by Whom he is taught either by the natural or
by the written law.
Reply to Objection 3. Religious profess obedience as to the regular
mode of life, in respect of which they are subject to their superiors:
wherefore they are bound to obey in those matters only which may
belong to the regular mode of life, and this obedience suffices for
salvation. If they be willing to obey even in other matters, this will
belong to the superabundance of perfection; provided, however, such
things be not contrary to God or to the rule they profess, for
obedience in this case would be unlawful.
Accordingly we may distinguish a threefold obedience; one, sufficient
for salvation, and consisting in obeying when one is bound to obey:
secondly, perfect obedience, which obeys in all things lawful:
thirdly, indiscreet obedience, which obeys even in matters unlawful.
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Translated by the Fathers of the English Dominican Province.
1947 Benzinger Brothers Inc.