sy
from the faith, princes were to lose their right to command those of
their subjects who are believers, they would equally lose it on
account of other sins: which is evidently not the case. Therefore we
ought not to refuse allegiance to a sovereign on account of his
apostatizing from the faith.

_On the contrary,_ Gregory VII says (Council, Roman V): "Holding to
the institutions of our holy predecessors, we, by our apostolic
authority, absolve from their oath those who through loyalty or
through the sacred bond of an oath owe allegiance to excommunicated
persons: and we absolutely forbid them to continue their allegiance
to such persons, until these shall have made amends." Now apostates
from the faith, like heretics, are excommunicated, according to the
Decretal [*Extra, De Haereticis, cap. Ad abolendam]. Therefore
princes should not be obeyed when they have apostatized from the
faith.

_I answer that,_ As stated above (Q. 10, A. 10), unbelief, in itself,
is not inconsistent with dominion, since dominion is a device of the
law of nations which is a human law: whereas the distinction between
believers and unbelievers is of Divine right, which does not annul
human right. Nevertheless a man who sins by unbelief may be sentenced
to the loss of his right of dominion, as also, sometimes, on account
of other sins.

Now it is not within the competency of the Church to punish unbelief
in those who have never received the faith, according to the saying
of the Apostle (1 Cor. 5:12): "What have I to do to judge them that
are without?" She can, however, pass sentence of punishment on the
unbelief of those who have received the faith: and it is fitting that
they should be punished by being deprived of the allegiance of their
subjects: for this same allegiance might conduce to great corruption
of the faith, since, as was stated above (A. 1, Obj. 2), "a man that
is an apostate . . . with a wicked heart deviseth evil, and . . .
soweth discord," in order to sever others from the faith.
Consequently, as soon as sentence of excommunication is passed on a
man on account of apostasy from the faith, his subjects are "ipso
facto" absolved from his authority and from the oath of allegiance
whereby they were bound to him.

Reply Obj. 1: At that time the Church was but recently instituted,
and had not, as yet, the power of curbing earthly princes; and so she
allowed the faithful to obey Julian the apostate, in matters that
were not cont