 Augustine’s intentionalism also provides him with arguments in favor of religious coercion. As the objective of right fraternal love is not the neighbor’s temporal well-being but his eternal happiness or salvation, we must not passively tolerate our fellow-humans’ sins but should actively correct them if we can; otherwise, our motivation would be inertia rather than love (In epistulam Iohannis ad Parthos tractatus decem 7.11; cf. Letter 151.11; Ad Simplicianum 1.2.18). Catholic bishops are therefore obliged to compel heretics and schismatics to re-enter the Catholic church even forcibly, just as a father beats his children when he sees them playing with snakes or as we bind a madman who otherwise would fling himself down a precipice (Letter 93.8; 185.7; and Letter 93.1–10 in general). Obviously, this is a paternalistic argument that presupposes superior insight in those who legitimately wield coercive power. While this may be acceptable in the case of the Church, which according to Augustine’s ecclesiology is the body of Christ and the embodiment of fraternal love, it turns out to be problematic when it is transferred to secular rulers (Augustine rarely does this, but cf. Letter 138.14–15). And as even the Church in this world is a mixed body of sinners and saints (see  8. History and Political Philosophy),  it may be asked how individual bishops can be sure of their good intentions when they use religious force (Rist 1994: 242–245). Augustine does not address this problem, presumably because most of his relevant texts are propagandistic defenses of coercion against the Donatists.