bondage," says: "The bondage of that law was not lighter than that of
idolatry." But it would not be allowable for anyone to observe the
rites of idolatry, in fact Christian princes at first caused the
temples of idols to be closed, and afterwards, to be destroyed, as
Augustine relates (De Civ. Dei xviii, 54). Therefore it follows that
even the rites of Jews ought not to be tolerated.

Obj. 3: Further, unbelief is the greatest of sins, as stated above
(A. 3). Now other sins such as adultery, theft and the like, are not
tolerated, but are punishable by law. Therefore neither ought the
rites of unbelievers to be tolerated.

_On the contrary,_ Gregory [*Regist. xi, Ep. 15: cf. Decret., dist.
xlv, can., Qui sincera] says, speaking of the Jews: "They should be
allowed to observe all their feasts, just as hitherto they and their
fathers have for ages observed them."

_I answer that,_ Human government is derived from the Divine
government, and should imitate it. Now although God is all-powerful
and supremely good, nevertheless He allows certain evils to take
place in the universe, which He might prevent, lest, without them,
greater goods might be forfeited, or greater evils ensue. Accordingly
in human government also, those who are in authority, rightly
tolerate certain evils, lest certain goods be lost, or certain
greater evils be incurred: thus Augustine says (De Ordine ii, 4): "If
you do away with harlots, the world will be convulsed with lust."
Hence, though unbelievers sin in their rites, they may be tolerated,
either on account of some good that ensues therefrom, or because of
some evil avoided. Thus from the fact that the Jews observe their
rites, which, of old, foreshadowed the truth of the faith which we
hold, there follows this good--that our very enemies bear witness to
our faith, and that our faith is represented in a figure, so to
speak. For this reason they are tolerated in the observance of their
rites.

On the other hand, the rites of other unbelievers, which are neither
truthful nor profitable are by no means to be tolerated, except
perchance in order to avoid an evil, e.g. the scandal or disturbance
that might ensue, or some hindrance to the salvation of those who if
they were unmolested might gradually be converted to the faith. For
this reason the Church, at times, has tolerated the rites even of
heretics and pagans, when unbelievers were very numerous.

This suffices for the Replies to the Objectio