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Objection 1: It seems that it is lawful to give and receive money
for spiritual actions. The use of prophecy is a spiritual action.
But something used to be given of old for the use of prophecy, as
appears from 1 Kgs. 9:7,8, and 3 Kgs. 14:3. Therefore
it would seem that it is lawful to give and receive money for a
spiritual action.
Objection 2: Further, prayer, preaching, divine praise, are most
spiritual actions. Now money is given to holy persons in order to
obtain the assistance of their prayers, according to Lk. 16:9,
"Make unto you friends of the mammon of iniquity." To preachers
also, who sow spiritual things, temporal things are due according to
the Apostle (1 Cor. 9:14). Moreover, something is given to
those who celebrate the divine praises in the ecclesiastical office,
and make processions: and sometimes an annual income is assigned to
them. Therefore it is lawful to receive something for spiritual
actions.
Objection 3: Further, science is no less spiritual than power.
Now it is lawful to receive money for the use of science: thus a
lawyer may sell his just advocacy, a physician his advice for health,
and a master the exercise of his teaching. Therefore in like manner it
would seem lawful for a prelate to receive something for the use of his
spiritual power, for instance, for correction, dispensation, and so
forth.
Objection 4: Further, religion is the state of spiritual
perfection. Now in certain monasteries something is demanded from
those who are received there. Therefore it is lawful to demand
something for spiritual things.
On the contrary, It is stated (I, qu. i [Can. Quidquid
invisibilis]): "It is absolutely forbidden to make a charge for
what is acquired by the consolation of invisible grace, whether by
demanding a price or by seeking any kind of return whatever." Now all
these spiritual things are acquired through an invisible grace.
Therefore it is not lawful to charge a price or return for them.
I answer that, Just as the sacraments are called spiritual, because
they confer a spiritual grace, so, too, certain other things are
called spiritual, because they flow from spiritual grace and dispose
thereto. And yet these things are obtainable through the ministry of
men, according to 1 Cor. 9:7, "Who serveth as a soldier at any
time at his own charges? Who feedeth the flock, and eateth not of the
milk of the flock?" Hence it is simoniacal to sell or buy that which
is spiritual in such like actions; but to receive or give something for
the support of those who minister spiritual things in accordance with
the statutes of the Church and approved customs is lawful, yet in such
wise that there be no intention of buying or selling, and that no
pressure be brought to bear on those who are unwilling to give, by
withholding spiritual things that ought to be administered, for then
there would be an appearance of simony. But after the spiritual things
have been freely bestowed, then the statutory and customary offerings
and other dues may be exacted from those who are unwilling but able to
pay, if the superior authorize this to be done.
Reply to Objection 1: As Jerome says in his commentary on Micheas
3:9, certain gifts were freely offered to the good prophets, for
their livelihood, but not as a price for the exercise of their gift of
prophecy. Wicked prophets, however, abused this exercise by
demanding payment for it.
Reply to Objection 2: Those who give alms to the poor in order to
obtain from them the assistance of their prayers do not give with the
intent of buying their prayers; but by their gratuitous beneficence
inspire the poor with the mind to pray for them freely and out of
charity. Temporal things are due to the preacher as means for his
support, not as a price of the words he preaches. Hence a gloss on 1
Tim. 5:11, "Let the priests that rule well," says: "Their
need allows them to receive the wherewithal to live, charity demands
that this should be given to them: yet the Gospel is not for sale,
nor is a livelihood the object of preaching: for if they sell it for
this purpose, they sell a great thing for a contemptible price." In
like manner temporal things are given to those who praise God by
celebrating the divine office whether for the living or for the dead,
not as a price but as a means of livelihood; and the same purpose is
fulfilled when alms are received for making processions in funerals.
Yet it is simoniacal to do such things by contract, or with the
intention of buying or selling. Hence it would be an unlawful
ordinance if it were decreed in any church that no procession would take
place at a funeral unless a certain sum of money were paid, because
such an ordinance would preclude the free granting of pious offices to
any person. The ordinance would be more in keeping with the law, if
it were decreed that this honor would be accorded to all who gave a
certain alms, because this would not preclude its being granted to
others. Moreover, the former ordinance has the appearance of an
exaction, whereas the latter bears a likeness to a gratuitous
remuneration.
Reply to Objection 3: A person to whom a spiritual power is
entrusted is bound by virtue of his office to exercise the power
entrusted to him in dispensing spiritual things. Moreover, he
receives a statutory payment from the funds of the Church as a means of
livelihood. Therefore, if he were to accept anything for the exercise
of his spiritual power, this would imply, not a hiring of his labor
(which he is bound to give, as a duty arising out of the office he has
accepted), but a sale of the very use of a spiritual grace. For this
reason it is unlawful for him to receive anything for any dispensing
whatever, or for allowing someone else to take his duty, or for
correcting his subjects, or for omitting to correct them. On the
other hand it is lawful for him to receive "procurations," when he
visits his subjects, not as a price for correcting them, but as a
means of livelihood. He that is possessed of science, without having
taken upon himself the obligation of using it for the benefit of others
can lawfully receive a price for his learning or advice, since this is
not a sale of truth or science, but a hiring of labor. If, on the
other hand, he be so bound by virtue of his office, this would amount
to a sale of the truth, and consequently he would sin grievously. For
instance, those who in certain churches are appointed to instruct the
clerics of that church and other poor persons, and are in receipt of an
ecclesiastical benefice for so doing, are not allowed to receive
anything in return, either for teaching, or for celebrating or
omitting any feasts.
Reply to Objection 4: It is unlawful to exact or receive anything
as price for entering a monastery: but, in the case of small
monasteries, that are unable to support so many persons, it is
lawful, while entrance to the monastery is free, to accept something
for the support of those who are about to be received into the
monastery, if its revenues are insufficient. In like manner it is
lawful to be easier in admitting to a monastery a person who has proved
his regard for that monastery by the generosity of his alms: just as,
on the other hand, it is lawful to incite a person's regard for a
monastery by means of temporal benefits, in order that he may thereby
be induced to enter the monastery; although it is unlawful to agree to
give or receive something for entrance into a monastery (I, qu. ii,
cap. Quam pio).
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