Moral Theology / A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities

by John A. McHugh; Charles J. Callan

(b) Schism is a separation from unity, and so it differs from disbelief in unity (heresy) and dislike of unity (hatred). One may separate oneself from unity, although one believes in it. One may hate unity, and yet not separate oneself from it. Further, schism does not necessarily include affiliation with some schismatical body or the setting up of such a body.

(c) Schism is a separation of oneself from unity—that is, schism does not deprive the Church of the note of unity, but separates the schismatic himself from that unity which is in the Church. The schismatic may wish to take away the unity of the Church, but he accomplishes only the loss of union of himself with the Church.

(d) Schism is a separation from unity, that is, from fellowship in the mystical body of Christ (I Cor., xii). It is a refusal to recognize the authority of the head of the Church, or to communicate with those subject to him. Thus, schism differs from disobedience to the head of the Church or to particular prelates in the Church, for one may disobey orders and still recognize the authority of him who gives the orders.

(e) Schism is a separation from the unity of the Church, that is, of the spiritual kingdom of Christ on earth. Hence, rebellion in matters purely civil against a churchman who has civil authority, is not schism, but is unjust war or sedition. Schism is possible only in the Church Militant, for the members of the Church Suffering and the Church Triumphant cannot fall away from unity.

1365. The Principal Schismatical Movements.—(a) In Apostolic times there were local factions and dissensions, though not real schisms, at Corinth (I Cor., i. 10 sqq.) and in Asia Minor (III John, i. 10). (b) In post-Apostolic times there have been numerous schisms, such as that of the Novatians at Rome in the third century, that of the Meletians in Egypt in the fourth century, that of the Donatists in Africa in the fourth century, that of the Acacians in the East in the fifth century. The most lamentable of all the schisms, because of the number of those whom it led away from unity, was the Eastern Schism, begun by Photius in the ninth century and made permanent under Michael Caerularius in the eleventh century.

1366. Schism is voluntary in two ways: (a) directly, when one intends schism itself, wishing to separate oneself from the head or members of the Church; (b) indirectly, when one intends to do that from which schism follows. Thus, a person who prefers to act as if he were not a member of the Church rather than desist from his design of calling or presiding over an unauthorized Council, is guilty of schism, even though he does not directly intend separation from the Church. His case is similar to that of one who does not wish to kill his neighbor, and yet is determined to do something from which the neighbor’s death will surely result.

1367. There is a threefold unity of the Church, as follows: (a) unity in the theological virtues and in the Sacraments. All the faithful have the same faith, hope, charity, Sacraments, and thus there is a unity of similarity; (b) unity between head and members. There is but one head of the Church, Christ in heaven and the Vicar of Christ an earth. Thus, there is a unity of subordination; (c) unity between the members of the Church. All the faithful form but one society, and all are parts of one great whole. Thus, there is a collective unity.

1368. The sin of schism is committed in two ways (Canon 1325, n. 2). (a) It is committed by separation from the head of the Church on earth and the keystone of unity, that is, the Pope (Col., ii. 18, 19). The mere fact that a man is in rebellion against his bishop does not make him a schismatic, if he continues to acknowledge subjection to the Holy See. But such rebellion is often the first step towards schism. (b) The sin of schism is also committed by separation from the members of the Church. Thus, one who refuses to communicate with Catholics in matters of faith or worship, choosing to act as an independent in those things, is a schismatic.

1369. Rejection of a decision or command of the Pope can happen in three ways:

(a) The reason for rejecting the decision may be the thing commanded, and not the one who gave the command, as when a person refuses to keep a fast or make a restitution commanded by the Pope, because he considers it too difficult. In this case the person is guilty of disobedience, but not of schism, even though he persists in his refusal; for he rejects a commandment of the Church, not the head of the Church.