Article 5 — Whether conscience in indifferent matters can bind more than the command of a superior, or less

Fifth, it is asked whether conscience in indifferent matters can bind more than the command of a superior, or less? (Parallel texts: In II Sent., d. 39, q. 3, a. 3, ad 3; Commentary on Romans, ch. 14, lect. 2.)

Obj. 1: It seems to bind less, for a religious subject vows obedience to his superior. But he is required to keep his vow, as is said in Psalm 76:11: (Psalm 75:12 according to the 1970 Leonine edition.) vow ye, and pay [them] to the Lord your God. Therefore, one seems to be obliged to obey a superior against his own conscience, and, thus, one is more obliged to obey a superior than conscience.

Obj. 2: A superior must always be obeyed in things which are not against God’s will. But indifferent things are not against God’s will. Therefore, one is obliged to obey a superior in these matters. We conclude as before.

Obj. 3: The higher power should be more obeyed than the lower power, as the Gloss says. (Peter Lombard, Commentary on Romans, at Romans 13:2 (PL 191:1505B), from Augustine, Sermones ad populum, bk. 62, ch. 8 (PL 38:421).) But the soul of a prelate is higher than the soul of a subject. Therefore, the subject is bound more by the command of the superior than by his own conscience.

Obj. 4: A subject should not pass judgment on the command of a superior, but the superior should judge the acts of the subject. But the subject would judge the command of the superior if he refused the command because of his own conscience. Therefore, no matter what conscience dictates in indifferent matters, the command of the superior should prevail.

On the contrary, a spiritual bond is stronger than a physical bond, and an intrinsic bond stronger than an extrinsic bond. But conscience is an intrinsic spiritual bond, whereas the office of the superior is physical and extrinsic, as it seems, because all his authority is based on a dispensation which is limited to time. Hence, when we reach eternity, it will cease, as the Gloss indicates. (Peter Lombard, Commentary on 1 Corinthians, at 1 Cor 15:24 (PL 191:1679C).) Therefore, it seems that one should obey his conscience rather than a superior.

I answer that the answer to this question is clear enough from what has been said. For it has been mentioned above (Above: a. 3.) that conscience binds only in virtue of a divine command, either in written law or in the law inherent in our nature. Therefore, to compare the bond of conscience with the bond resulting from the command of a superior is nothing else than to compare the bond of a divine command with the bond of a superior’s command. Consequently, since the bond of a divine command binds against a command of a superior, and is more binding than the command of a superior, the bond of conscience is also greater than that of the command of a superior. And conscience will bind even when there exists a command of a superior to the contrary.

Nevertheless, the situation is not the same in the case of a correct conscience and that of a false conscience. For a correct conscience binds absolutely and perfectly against the command of a superior. It binds absolutely, because one cannot be freed from its obligation, for such a conscience cannot be changed without sin. And it binds perfectly, because a correct conscience binds in the sense not only that one who follows it does not commit sin, but also that he is free from sin, no matter what command of a superior there is to the contrary. But a false conscience binds against the command of a superior even in indifferent matters with some qualification and imperfectly. It binds with some qualification, because it does not bind in every event, but on condition that it endures. For one can and should change such a conscience. It binds imperfectly, because it binds in the sense that the one who follows it does not commit a sin, but not in the sense that one who follows it avoids sin when there is a command of a superior to the contrary, and the command of the superior still binds to that indifferent thing. For in such a case he sins in not acting, because he acts against his conscience, and in acting, because he disobeys the superior. However, he sins more if he does not do what his conscience dictates, as long as that conscience remains, since it binds more than the precept of the superior.

Reply Obj. 1: One who vows obedience must obey in those things to which the vow of obedience extends. He is not freed from that obligation by a mistake of conscience, nor, on the other hand, is he freed from the bond of conscience by that obligation. Thus, there remain in him two opposite obligations. One of these, conscience, is greater, because more intense, and less, because more easily removed; the other is just the opposite. For the obligation to obey the superior cannot be removed, whereas a false conscience can be changed.

Reply Obj. 2: Although of itself the work is indifferent, it loses its indifference because of the dictate of conscience.

Reply Obj. 3: Although a superior is higher than a subject, God, in virtue of whose command conscience binds, is greater than the superior.

Reply Obj. 4: The subject does not have the place to judge about the command of the superior, but only about its fulfillment, which is his concern. For each is bound to examine his actions according to the knowledge he has from God, whether natural, acquired, or infused. For every man should act according to reason.