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Objection 1: It would seem that the different kinds of almsdeeds are
unsuitably enumerated. For we reckon seven corporal almsdeeds,
namely, to feed the hungry, to give drink to the thirsty, to clothe
the naked, to harbor the harborless, to visit the sick, to ransom the
captive, to bury the dead; all of which are expressed in the following
verse: "To visit, to quench, to feed, to ransom, clothe, harbor
or bury."
Again we reckon seven spiritual alms, namely, to instruct the
ignorant, to counsel the doubtful, to comfort the sorrowful, to
reprove the sinner, to forgive injuries, to bear with those who
trouble and annoy us, and to pray for all, which are all contained in
the following verse: "To counsel, reprove, console, to pardon,
forbear, and to pray," yet so that counsel includes both advice and
instruction.
And it seems that these various almsdeeds are unsuitably enumerated.
For the purpose of almsdeeds is to succor our neighbor. But a dead
man profits nothing by being buried, else Our Lord would not have
spoken truly when He said (Mt. 10:28): "Be not afraid of
them who kill the body, and after that have no more that they can
do." This explains why Our Lord, in enumerating the works of
mercy, made no mention of the burial of the dead (Mt.
25:35,36). Therefore it seems that these almsdeeds are
unsuitably enumerated.
Objection 2: Further, as stated above (Article 1), the purpose
of giving alms is to relieve our neighbor's need. Now there are many
needs of human life other than those mentioned above, for instance, a
blind man needs a leader, a lame man needs someone to lean on, a poor
man needs riches. Therefore these almsdeeds are unsuitably
enumerated.
Objection 3: Further, almsgiving is a work of mercy. But the
reproof of the wrong-doer savors, apparently, of severity rather than
of mercy. Therefore it ought not to be reckoned among the spiritual
almsdeeds.
Objection 4: Further, almsgiving is intended for the supply of a
defect. But no man is without the defect of ignorance in some matter
or other. Therefore, apparently, each one ought to instruct anyone
who is ignorant of what he knows himself.
On the contrary, Gregory says (Nom. in Evang. ix): "Let him
that hath understanding beware lest he withhold his knowledge; let him
that hath abundance of wealth, watch lest he slacken his merciful
bounty; let him who is a servant to art be most solicitous to share his
skill and profit with his neighbor; let him who has an opportunity of
speaking with the wealthy, fear lest he be condemned for retaining his
talent, if when he has the chance he plead not with him the cause of
the poor." Therefore the aforesaid almsdeeds are suitably enumerated
in respect of those things whereof men have abundance or insufficiency.
I answer that, The aforesaid distinction of almsdeeds is suitably
taken from the various needs of our neighbor: some of which affect the
soul, and are relieved by spiritual almsdeeds, while others affect the
body, and are relieved by corporal almsdeeds. For corporal need
occurs either during this life or afterwards. If it occurs during this
life, it is either a common need in respect of things needed by all,
or it is a special need occurring through some accident supervening.
In the first case, the need is either internal or external. Internal
need is twofold: one which is relieved by solid food, viz. hunger,
in respect of which we have "to feed the hungry"; while the other is
relieved by liquid food, viz. thirst, and in respect of this we have
"to give drink to the thirsty." The common need with regard to
external help is twofold; one in respect of clothing, and as to this
we have "to clothe the naked": while the other is in respect of a
dwelling place, and as to this we have "to harbor the harborless."
Again if the need be special, it is either the result of an internal
cause, like sickness, and then we have "to visit the sick," or it
results from an external cause, and then we have "to ransom the
captive." After this life we give "burial to the dead."
In like manner spiritual needs are relieved by spiritual acts in two
ways, first by asking for help from God, and in this respect we have
"prayer," whereby one man prays for others; secondly, by giving
human assistance, and this in three ways. First, in order to relieve
a deficiency on the part of the intellect, and if this deficiency be in
the speculative intellect, the remedy is applied by "instructing,"
and if in the practical intellect, the remedy is applied by
"counselling." Secondly, there may be a deficiency on the part of
the appetitive power, especially by way of sorrow, which is remedied
by "comforting." Thirdly, the deficiency may be due to an
inordinate act; and this may be the subject of a threefold
consideration. First, in respect of the sinner, inasmuch as the sin
proceeds from his inordinate will, and thus the remedy takes the form
of "reproof." Secondly, in respect of the person sinned against;
and if the sin be committed against ourselves, we apply the remedy by
"pardoning the injury," while, if it be committed against God or
our neighbor, it is not in our power to pardon, as Jerome observes
(Super Matth. xviii, 15). Thirdly, in respect of the result
of the inordinate act, on account of which the sinner is an annoyance
to those who live with him, even beside his intention; in which case
the remedy is applied by "bearing with him," especially with regard
to those who sin out of weakness, according to Rm. 15:1: "We
that are stronger, ought to bear the infirmities of the weak," and
not only as regards their being infirm and consequently troublesome on
account of their unruly actions, but also by bearing any other burdens
of theirs with them, according to Gal. 6:2: "Bear ye one
another's burdens."
Reply to Objection 1: Burial does not profit a dead man as though
his body could be capable of perception after death. In this sense
Our Lord said that those who kill the body "have no more that they
can do"; and for this reason He did not mention the burial of the
dead with the other works of mercy, but those only which are more
clearly necessary. Nevertheless it does concern the deceased what is
done with his body: both that he may live in the memory of man whose
respect he forfeits if he remain without burial, and as regards a
man's fondness for his own body while he was yet living, a fondness
which kindly persons should imitate after his death. It is thus that
some are praised for burying the dead, as Tobias, and those who
buried Our Lord; as Augustine says (De Cura pro Mort. iii).
Reply to Objection 2: All other needs are reduced to these, for
blindness and lameness are kinds of sickness, so that to lead the
blind, and to support the lame, come to the same as visiting the
sick. In like manner to assist a man against any distress that is due
to an extrinsic cause comes to the same as the ransom of captives. And
the wealth with which we relieve the poor is sought merely for the
purpose of relieving the aforesaid needs: hence there was no reason for
special mention of this particular need.
Reply to Objection 3: The reproof of the sinner, as to the
exercise of the act of reproving, seems to imply the severity of
justice, but, as to the intention of the reprover, who wishes to free
a man from the evil of sin, it is an act of mercy and lovingkindness,
according to Prov. 27:6: "Better are the wounds of a friend,
than the deceitful kisses of an enemy."
Reply to Objection 4: Nescience is not always a defect, but only
when it is about what one ought to know, and it is a part of almsgiving
to supply this defect by instruction. In doing this however we should
observe the due circumstances of persons, place and time, even as in
other virtuous acts.
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