Bellarmine · De Controversiis · On the Church Militant · The Church Spread Throughout the Whole World
Chapter 5: On Schismatics
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia Militante, On the Church Militant (of the controversy On Councils and the Church). The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Concerning schismatics some Catholics doubt whether they are of the Church: nay, that they are of the Church Alphonsus of Castro affirms in the noted place. But it is easy to teach the contrary from the sacred letters and the tradition of the Fathers. For first, when it is said, Luke 5, and the net was breaking, by the breaking of the net and the going-out of the fishes from the net are understood the schisms of the Church and the going-out of heretics and schismatics from the Church, as Augustine expounds, treatise 122 on John.
Moreover, Scripture calls the Church one fold, John 10; one body, Romans 12; one spouse, one beloved, one dove, Canticle 6. But schism cleaves into parts that which was one, as is clear from the very name. For [schizein] is "to cleave," and [schisma] a "cleaving": therefore schismatics are not in the Church, nor of the Church. For a part cleft from the body is no longer a part of that body. Whence Cyprian beautifully, in his book on the unity of the Church, says that the Church is signified by the seamless garment of Christ, which was not cleft, that we might understand that the Church can be cleft, but not in the way in which garments are cleft, so that all the parts remain equally parts of the garment: but in the way in which a branch is cleft from the tree, which straightway dies while the tree lives; and a stream from the fountain, which soon dries up while the fountain flows; and a ray from the Sun, which forthwith fails while the Sun remains as it was. Or if you contend that the part cleft from the Church is also a certain Church, you will make many Churches, which is against the Scriptures a little before noted.
It is proved secondly from the decrees of Pope Pelagius, who expressly proves that schismatics are not of the Church, Cause 24, question 1, canon Pudenda and canon Schisma. There is added also the testimony of the whole Church, which on Good Friday prays for heretics and schismatics, that God may vouchsafe to recall them to the Catholic Church. Which certainly it would not do, if it believed them to be in the Church. Hither also pertains the testimony of the Roman Catechism, whose authority in the Church of God is not small. And in express words the said Catechism, in the explanation of the Apostolic Creed, separates schismatics from the Church.
It is proved thirdly from the Fathers. Irenaeus, Book 4, chapter 62, after he had said in the preceding chapters that the spiritual man judges all heretics and schismatics, and had enumerated in particular many heresies, and had subjoined about schism properly so called, concludes in sum: “He shall judge,” he says, “all those who are outside the truth, that is, outside the Church.” Saint Cyprian, Book 4, letter 9, to Florentius Pupianus: “The Church,” he says, “is the people united to the priest, and the flock adhering to its shepherd; whence thou oughtest to know that the bishop is in the Church, and the Church in the bishop, and if any be not with the bishop, they are not in the Church, etc.” But certainly schismatics are not with the bishop, therefore neither are they in the Church.
Chrysostom, homily 3 on the first letter to the Corinthians: “The meaning of schisms sufficiently accuses them; nay rather its very name suffices, which vehemently touches them. For not several whole parts were made, but one perished. For if the Churches remained whole, they would constitute them many.” And homily 11 on the Epistle to the Ephesians he teaches that schismatics are like a hand cut off from the body, which soon ceases to be a member; and in the same place he says that schismatics are in another Church, though in faith and dogmas they agree with the true Church of Christ.
Jerome on chapter 1 of Amos: “Schismatics,” he says, “indeed separate a deceived multitude from the Church of God; yet they do not this with the cruelty with which heretics do, etc.” And on chapter 3 to Titus: “Between heresy and schism we think this to be the difference, that heresy holds a perverse dogma; schism, on account of episcopal dissension, likewise separates from the Church.” Where note that word: likewise. Augustine, book on the Faith and the Creed, chapter 10: “We believe also the holy Church, namely the Catholic: for both heretics and schismatics call their congregations Churches: but heretics, by thinking falsely of God, violate the faith itself; schismatics, by iniquitous divisions, leap away from fraternal charity, although they believe the things which we believe. Wherefore neither does the heretic belong to the Catholic Church, since he loves not God, nor the schismatic, since he loves not his neighbor.”
Optatus, Book 1 against Parmenian, speaking of schismatics: “Their Catholic mother being deserted, the impious sons, while they run forth and separate themselves, as you have done, being cut off by the sickles of envy from the root of their mother the Church, depart rebellious in their erring.” And in Book 2 he compares schismatics with branches, streams, and rays cut off from the tree, fountain, sun. Fulgentius, on the faith to Peter, chapters 38 and 39: “Hold most firmly, and in no way doubt, that not only Pagans, but also Jews, heretics, and schismatics who end the present life outside the Catholic Church, shall go into the eternal fire.” Finally the same have Thomas of Walden, volume 1, Book 2, chapter 9 of the Doctrine of the ancient faith; John Driedo, Book 4 on the Scriptures and ecclesiastical dogmas, chapter 2, part 2; and others of the more recent.
It is proved lastly by reason; for it is of the nature of the Church that it be one by the union of the members among themselves and with their head; but this union the schismatic takes away, while he separates himself from the communion of the head and of the other members. But that the essential unity of the Church consists in that conjunction of the members among themselves and with the head, is proved. For a manifold unity is found in the Church. The first is a unity by reason of the same principle, that is, of God calling, John 6: No one cometh to me, etc. The second, a unity by reason of the same last end, which was signified, Matthew 20, in that one penny promised to all who labor. The third is by reason of the same means, that is, of Faith, the Sacraments, the Laws, according to that of Ephesians 4: One Faith, one Baptism. The fourth is by reason of the same Holy Spirit, by whom, as an external and separate Ruler, the whole Church is governed, 1 Corinthians 12: There are diversities of graces, but the same Spirit. The fifth is by reason of the same head, as an internal and conjoined Ruler; for the whole Church obeys the same Christ and His Vicar as a head, Ephesians 1: Him He gave to be head over all the Church. And John last chapter: Simon Peter, feed my sheep. The sixth is by reason of the connection of the members among themselves, and chiefly with the head, as it is the principal of the members, Romans 12: We are one body, and every one members one of another.
Now among these unities, those which properly make the Church one are the last two. For by the first, the Church is not so much one as from one. By the second, not so much one as toward one. By the third, not so much one as through one. By the fourth, not so much one as under one. By the fifth and sixth, it is properly one, that is, one body, one people, one society. But schism is opposed to these last unities; for then there is schism, when one member no longer wishes to be a member of that body, nor under that head; wherefore it takes away the essential unity, and the Church itself. The schismatic, therefore, is not of the Church.
But they object first: The Church is the congregation of Catholics, as Pope Nicholas defined, on consecration, distinction 1, canon Ecclesia: but schismatics are Catholics, therefore they are of the Church. I answer first that schismatics, though they have the Catholic faith, yet are not properly called Catholics, unless they profess that faith in the Catholic Church, as is clear from Augustine and Optatus in the noted places. Secondly I say that it is not a full definition of Pope Nicholas; nor did he wish to define the Church, but only to exclude heretics from the Church. As also Innocent did, when he said that the Church is the congregation of the faithful, chapter Firmiter, on the supreme Trinity and the Catholic Faith.
Secondly they object: Schismatics, though they will not be under the Pontiff, yet wish to be under Christ the supreme head; and though they will not communicate with this Church which is on earth, yet they wish to communicate with the Church which is in heaven, which is the better part of the Church. Not therefore do they take away the unity of the Church, nor are they absolutely outside the Church. And the argument is confirmed by a likeness. For if someone would not be under his particular bishop, nor communicate with the particular Church which is under that bishop, and yet would be under the Roman Pontiff and communicate with the universal Church, he could not be said to be outside the Church.
I answer: No one can, even if he wish, be under Christ and communicate with the heavenly Church, who is not under the Pontiff and does not communicate with the Church militant. For Christ says: He that heareth you, heareth me, Luke 10. And moreover, as Christ is the supreme head as to the interior influx (for He infuses into His members sense and motion, that is, faith and charity), so the Pope in the Church militant is the supreme head as to the exterior influx of the doctrine of faith and of the Sacraments. The Church triumphant too is united, nay rather is one with the militant, and accordingly no one can wish to be separated from the one but that he be separated from the other.
To the confirmation likewise I answer that he who separates himself from the particular Church and bishop is necessarily separated from the universal Church and bishop; unless perhaps someone separate himself from the particular Church and bishop because that Church and that bishop are heretical or schismatic. For Cyprian rightly, Book 4, letter 9: “In vain,” he says, “do those flatter themselves who, not having peace with the priests of God, creep in and secretly believe that they communicate with certain persons, when the Church, which is one and Catholic, is not cleft nor divided, but is altogether connected and coupled by the glue of priests cohering with one another.”
Show the Latin (Vives edition, OCR)
CAPUT 111. De Schismaticis. De Schismaticis nonnulli Catholicorum dubitant, an sint de Ecclesia : imo esse eos de Ecclesia affirmat Alphonsus de Castro loco notato. Sed facile est contrarium ex sacris litteris, et Patrum traditione docere. Nam in primis cum dicitur Luc. V scindeba¬ tur autem rete, per scissionem retis, et 21 322 LIBER III. egressionem piscium ex rete intelliguntur schismata Ecclesiae et egressio haereticorum et schismaticorum de Ecclesia, ut exponit Augustinas tract. 122. in Joannem. Praeterea Scriptura vocat Ecclesiam : Unum ovile , Joan. X r Unum corpus , Rom. XII : Unam sponsam , unam amicam , unam columbam , Cant. VI (1). Schisma autem scin¬ dit id, quod erat unum in partes, ut patet ex ipso nomine. Nam, ayjCeiv scindere est, et crjaup?, scissura : ergo schismatici non sunt in Ecclesia, nec de Ecclesia. Nam pars, scis¬ sa a corpore, non est amplius pars ejus cor¬ poris. Unde pulchre Cyprianus lib. de unit. Ecclesiae dicit, Ecclesiam significari per ves¬ tem Christi inconsutilem, quae scissa non fuit , ut intelligeremus Ecclesiam scindi posse, sed non eo modo, quo scinduntur vestes, ita ut omnes partes seque maneant partes vestis : sed quomodo scinditur ramus ab arbore, qui statim moritur, arbore viven¬ te ; et rivus a fonte, qui mox arescit, fonte fluente : et radius a Sole, qui continuo defi¬ cit, Sole, ut erat permanente. Ycl si con¬ tendas, partem scissam ab Ecclesia, esse etiam Ecclesiam quamdam, multas Eccle¬ sias facies, quod est contra Scripturas paulo ante notatas. Probatur secundo ex decretis Pelagii Pa¬ pae, qui ex professo probat, schismaticos non esse de Ecclesia, 24. q. 1. can. puden¬ da, et can. schisma. Accedit etiam testimo¬ nium totius Ecclesiae, quae in Parasceve orat pro haereticis, et schismaticis, ut eos Deus ad Ecclesiam Catholicam revocare dignetur. Quod certe non faceret, si eos in Ecclesia esse crederet. Huc etiam pertinet testimo¬ nium Catechismi Romani, cujus non est exi¬ gua auctoritas in Ecclesia Dei. Disertis au¬ tem verbis Catechismus praedictus in expli¬ catione Symboli Apostolici, schismaticos ab Ecclesia separat. Probatur tertio ex Patribus. Irenaeus lib. IY, c. 62. postquam dixerat in superioribus capitibus, virum spiritualem judicare omnes haereticos et schismaticos, et enumeraverat in particulari multas haereses, et subjunxerat de schismate proprie dicto , concludit in summa : « Judicabit, inquit, omnes eos, qui sunt extra veritatem, id est, extra Eccle¬ siam. » S. Cyprianus lib. IV, epist. 9. ad Florentinum Papianuin : « Ecclesia, inquit, est plebs sacerdoti adunata, et pastori suo grex adhaerens, unde scire debes,. Episco¬ pum in Ecclesia esse, et Ecclesiam in Epis¬ copo, et si qui cum Episcopo non sint, in Ecclesia non esse etc. » At certe schismatici cum Episcopo non sunt, igitur nec in Eccle¬ sia sunt. Chrysostomus hom. 3. in epist. 1. ad Co¬ rinthios : « Schismatis, inquit, significantia satis eos arguit, vel potius satis est ejus appel¬ latio, quee vehementer eos tangat. Non enim plures integrae paites factae sunt, sed una periit. Siquidem integris Ecclesiis multas eas constituerent. » Et homil. 11. in epist. ad Ephesios docet, schismaticos similes esse manui a corpore praecisae, quae mox desinit esse membrum : et ibidem dicit, schismati¬ cos in altera esse Ecclesia, licet in fide et dogmatibus cum vera Christi Ecclesia con¬ sentiant. Hieronymus in eap. 1 . Amos : « Schis¬ matici, inquit, separant quidem deceptam multitudinem ab Ecclesia Dei ; tamen hoc non faciunt crudelitate, qua haeretici etc. » Et in caffu III ad Tit. : « Inter baeresim, in¬ quit, et schisma hoc interesse arbitramur, quod haeresis perversum dogma habeat : schisma propter Episcopalem dissensionem ab Ecclesia pariter separet. » Ubi nota illud : Pariter. Augustinus lib. de Fide et Symbo¬ lo, cap. 10 : « Credimus, inquit, et sanctam Ecclesiam, utique Catholicam : nam et hae¬ retici, et schismatici congregationes suas Ecclesias vocant : sed haeretici de Deo falsa sentiendo ipsam fidem violant, schismatici autem discissionibus iniquis a fraterna clia- ritate dissiliunt, quamvis ea credant, quae credimus. Quapropter nec haereticus pertinet ad Ecclesiam Catholicam, quoniam diligit Deum, nec schismaticus, quoniam diligit proximum. » Optatus lib. I contra Parmenianum, de schismaticis loquens : « Deserta , inquit, matre Catholica, impii filii dum foras excur¬ runt, et se separant, ut vos fecistis, a radice matris Ecclesiae invidiae falcibus amputati, errando rebelles abscedunt. » Et lib. II com¬ parat schismaticos cum ramis, rivulis, et radiis pixecisis ab arbore, fonte, sole. Ful¬ gentius de fide ad Petrum, cap. 38 et 39 : « Firmissime tene, inquit, et nullatenus du¬ bites, non solum Paganos, sed etiam Judaeos, haereticos, et schismaticos, qui extra Eccle¬ siam Catholicam, praesentem finiunt vitam, i (1) Joau. X, 1 ; Rom. XII, 5; Cantic. VI, 3 et 8. CAPUT V. 323 in ignem aeternum ituros. » Denique idem habent Thomas Waldensis to. 1. lib. II, cap. 9. doctrinalis fidei antiquae, Joannes Driedo 1. IV de Scripturis et dogmatibus Ecclesias¬ ticis, cap. 2. part. 2. et alii ex recentiori- bus. Probatur ultimo ratione ; nam de ratione Ecclesiae est, ut sit una unione membrorum inter se, et cum suo capite; hanc autem unionem schismaticus tollit, dum se a com¬ munione capitis, et aliorum membrorum se¬ parat. Quod autem unitas essentialis Eccle¬ sias consistat in illa conjunctione membro¬ rum inter se, et cum capite, probatur : Nam multiplex unitas invenitur in Ecclesia. Prima est unitas ratione ejusdem principii, id est, Dei vocantis, Joan. VI : Nemo venit ad me etc. (I) Secunda unitas ratione ejusdem ulti¬ mi finis, quod significatum est Matth. XX in illo uno denario omnibus operantibus pro¬ misso. Tertia est ratione corumdem medio¬ rum, id est, Fidei, Sacramentorum, Legum, juxta illud Epbes. IV : Una Fides , unum Baptisma (2). Quarta est ratione ejusdem Spiritus sancti, a quo tpnquam externo et separato Rectore uni versa Ecclesia guberna¬ tur I. Cor. XII : Divisiones gratiarum sunt, idem autem Spiritus (3). Quinta est ratione ejusdem capitis, tamquam interni, et con¬ juncti Rectoris ; omnis enim Ecclesia eidem Christo, et ejus Vicario tanquam capiti paret, Eph. I : Ipsum dedit caput super omnem Eccle¬ siam. Et Joannis ultimo : Simon Petre , pasce oves meas (4). Sexta est ratione connexionis membrorum inter se, et praecipue cum capi¬ te, ut est principale membrorum, Roman. XII : Unum corpus sumus , singuli autem alter alterius membra (5). Jam vero inter has unitates, illae, quae fa¬ ciunt proprie Ecclesiam unam, sunt duae ultimae. Nam per primam, Ecclesia non tam est una, quam ex uno. Per secundam , non tam est una, quam ad unum. Per tertiam, non tam est una, quam per unum. Per quar¬ tam, non tam est una, quam sub uno. Per quintam et sextani , proprie est una, id est, unum corpus, unus populus , una societas. Schisma autem opponitur his unitatibus pos¬ tremis ; tunc enim est schisma , quando unum membrum non vult amplius esse membrum illius corporis, nec sub illo capite ; g quare tollit unitatem essentialem, atque Ec- I (1) Joan. VI, 44. — (2) Epii. IV, 5. — (3) I. Cor. XII, 5. — (6) Luc. X, 16. clesiam ipsam. Schismaticus igitur ndn est de Ecclesia. At objiciunt primo, Ecclesia est Catholico¬ rum congregatio, ut Papa Nicolaus definivit de consecrat, dist. 1. can. Ecclesia : At schis¬ matici sunt Catholici , igitur sunt de Eccle¬ sia. Respondeo primo , schismaticos etsi fi¬ dem Catholicam habeant, tamen non proprie dici Catholicos, nisi eam fidem in Ecclesia Catholica profiteantur, ut patet ex Augus¬ tino et Optato locis notatis. Secundo dico, non esse plenam definitionem Nicolai Papse ; neque eum voluisse definire Ecclesiam, sed tantum excludere haereticos ab Ecclesia. Sicut etiam Innocentius fecit , cum ait, Ec¬ clesiam esse fidelium congregationem cap . Firmiter, de summa Trinitate et Fide Ca¬ tholica. Secundo objiciunt. Schismatici etsi nolint subesse Pontifici , tamen volunt subesse Christo summo capiti ; et licet nolint com¬ municare huic Ecclesiae, quae est in terris, tamen volunt communicare Ecclesiae , quae est in coelis, quae est melior pars Ecclesiae. Non igitur tollunt Ecclesiae unitatem, nec sunt absolute extra Ecclesiam. Et confirma¬ tur argumentum a simili. Nam si quis non vellet esse sub Episcopo suo particulari, nec communicare cum Ecclesia particulari, quae sub illo Episcopo est, et tamen vellet esse sub . Romano Pontifice, et communicare cum Ecclesia universali, is non posset dici esse extra Ecclesiam. Respondeo, neminem posse, etiamsi velit, subesse Christo, et communicare cum Eccle¬ sia coelesti, qui non subest Pontifici, et non communicat cum Ecclesia militante. Chris¬ tus enim ait : Qui vos audit , me audit , Lucae X (6). Et praeterea, ut Christus est summum caput, quoad influxum interiorem; ipse enim influit in sua membra sensum et mo¬ tum, id est, fidem et charitatem : ita Papa in Ecclesia militante est summum caput, quoad influxum exteriorem doctrinae fidei et Sacramentorum. Ecclesia quoque trium¬ phans unita est, imo potius unaesteum mili- tanfe, et proinde nemo potest velle separari ab una, quin separetur ab altera. Ad confirmationem similiter respondeo, eum, qui separat se ab Ecclesia et Episcopo particulari, necessario separari ab Ecclesia et Episcopo unitersali ; nisi forte ideo se ali- XII, 4. — (4) Eph. I, 22; Joan. XXI. - (5) Rom.* 324 LIBF.lt 111. quis separet ab Ecclesia et Episcopo particu¬ lari, quod illa Ecclesia et ille Episcopus hee- retici aut schismatici sint. Recte enim Cy¬ prianus lib. IV, epist. 9 : « Frustra, inquit, sibi blandiuntur ii, qui pacem cum Sacerdo¬ tibus Dei non habentes, obrepunt, et laten¬ ter apud quosdam communicare se credunt, cum Ecclesia, quae Catholica una est, scissa non sit, neque divisa, sed sit utique connexa, et cohaerentium sibi invicem Sacerdotum glutino copulata. »