hearers we must consider whether those who hear
the disputation are instructed and firm in the faith, or simple and
wavering. As to those who are well instructed and firm in the faith,
there can be no danger in disputing about the faith in their
presence. But as to simple-minded people, we must make a distinction;
because either they are provoked and molested by unbelievers, for
instance, Jews or heretics, or pagans who strive to corrupt the faith
in them, or else they are not subject to provocation in this matter,
as in those countries where there are no unbelievers. In the first
case it is necessary to dispute in public about the faith, provided
there be those who are equal and adapted to the task of confuting
errors; since in this way simple people are strengthened in the
faith, and unbelievers are deprived of the opportunity to deceive,
while if those who ought to withstand the perverters of the truth of
faith were silent, this would tend to strengthen error. Hence Gregory
says (Pastor. ii, 4): "Even as a thoughtless speech gives rise to
error, so does an indiscreet silence leave those in error who might
have been instructed." On the other hand, in the second case it is
dangerous to dispute in public about the faith, in the presence of
simple people, whose faith for this very reason is more firm, that
they have never heard anything differing from what they believe.
Hence it is not expedient for them to hear what unbelievers have to
say against the faith.

Reply Obj. 1: The Apostle does not entirely forbid disputations, but
such as are inordinate, and consist of contentious words rather than
of sound speeches.

Reply Obj. 2: That law forbade those public disputations about the
faith, which arise from doubting the faith, but not those which are
for the safeguarding thereof.

Reply Obj. 3: One ought to dispute about matters of faith, not as
though one doubted about them, but in order to make the truth known,
and to confute errors. For, in order to confirm the faith, it is
necessary sometimes to dispute with unbelievers, sometimes by
defending the faith, according to 1 Pet. 3:15: "Being ready always
to satisfy everyone that asketh you a reason of that hope and faith
which is in you [*Vulg.: 'Of that hope which is in you'; St. Thomas'
reading is apparently taken from Bede]." Sometimes again, it is
necessary, in order to convince those who are in error, according to
Titus 1:9: "That he may be able to exhort in sound d