Thomas Aquinas, Summa Theologiae

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 ): "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).

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod licitum sit dare et accipere pecuniam pro spiritualibus actibus. Usus enim prophetiae est spiritualis actus. Sed pro usu prophetiae olim aliquid dabatur, ut patet I Reg. IX, et III Reg. XIV.

Ergo videtur quod liceat dare et accipere pecuniam pro actu spirituali.

Argumentum 2

Praeterea, oratio, praedicatio, laus divina sunt actus maxime spirituales. Sed ad impetrandum orationum suffragia pecunia datur sanctis viris, secundum illud Luc. XVI, facite vobis amicos de mammona iniquitatis.

Praedicatoribus etiam spiritualia seminantibus temporalia debentur, secundum apostolum, I ad Cor. IX.

Celebrantibus etiam divinas laudes in ecclesiastico officio, et processiones facientibus, aliquid datur, et quandoque annui redditus ad hoc assignantur. Ergo licitum est pro spiritualibus actibus accipere aliquid.

Argumentum 3

Praeterea, scientia non est minus spiritualis quam potestas.

Sed pro usu scientiae licet pecuniam accipere, sicut advocato licet vendere iustum patrocinium, et medico consilium sanitatis, et magistro officium doctrinae. Ergo, pari ratione, videtur quod liceat praelato accipere aliquid pro usu spiritualis suae potestatis, puta pro correctione, vel dispensatione, vel aliquo huiusmodi.

Argumentum 4

Praeterea, religio est status spiritualis perfectionis.

Sed in aliquibus monasteriis aliquid ab his qui recipiuntur exigitur. Ergo licet pro spiritualibus aliquid exigere.

Sed Contra

Sed contra est quod dicitur I, qu. I, quidquid invisibilis gratiae consolatione tribuitur, nunquam quaestibus, vel quibuslibet praemiis, venundari penitus debet.

Sed omnia huiusmodi spiritualia per invisibilem gratiam tribuuntur. Ergo non licet ea quaestibus vel praemiis venundari.

Corpus

Respondeo dicendum quod sicut sacramenta dicuntur spiritualia quia spiritualem conferunt gratiam, ita etiam quaedam alia dicuntur spiritualia quia ex spirituali procedunt gratia et ad eam disponunt. Quae tamen per hominum ministerium exhibentur, quos oportet a populo sustentari, cui spiritualia administrant, secundum illud I ad Cor. IX, quis militat suis stipendiis unquam? quis pascit gregem, et de lacte gregis non manducat? et ideo vendere quod spirituale est in huiusmodi actibus, aut emere, simoniacum est, sed accipere aut dare aliquid pro sustentatione ministrantium spiritualia, secundum ordinationem ecclesiae et consuetudinem approbatam, licitum est; ita tamen quod desit intentio emptionis et venditionis; et quod ab invitis non exigatur per subtractionem spiritualium quae sunt exhibenda, haec enim haberent quandam venditionis speciem. Gratis tamen spiritualibus prius exhibitis, licite possunt statutae et consuetae oblationes, et quicumque alii proventus, exigi a nolentibus et valentibus solvere, auctoritate superioris interveniente.

Ad 1

Ad primum ergo dicendum quod, sicut Hieronymus dicit, super michaeam, munera quaedam sponte exhibebantur bonis prophetis ad sustentationem ipsorum, non quasi ad emendum prophetiae usum, quem tamen pseudoprophetae retorquebant ad quaestum.

Ad 2

Ad secundum dicendum quod illi qui dant eleemosynas pauperibus ut orationum ab ipsis suffragia impetrent, non eo tenore dant quasi intendentes orationes emere, sed per gratuitam beneficentiam pauperum animas provocant ad hoc quod pro eis gratis et ex caritate orent. Praedicantibus etiam temporalia debentur ad sustentationem praedicantium, non autem ad emendum praedicationis verbum.

Unde super illud I ad Tim. V, qui bene praesunt presbyteri etc., dicit Glossa, necessitatis est accipere unde vivitur, caritatis est praebere, non tamen venale est evangelium, ut pro his praedicetur.

Si enim sic vendunt, magnam rem vili vendunt pretio.

Similiter etiam aliqua temporalia dantur deum laudantibus in celebratione ecclesiastici officii, sive pro vivis sive pro mortuis, non quasi pretium, sed quasi sustentationis stipendium. Et eo etiam tenore pro processionibus faciendis in aliquo funere aliquae eleemosynae recipiuntur. Si autem huiusmodi pacto interveniente fiant, aut etiam cum intentione emptionis vel venditionis, simoniacum esset. Unde illicita esset ordinatio si in aliqua ecclesia statueretur quod non fieret processio in funere alicuius nisi solveret certam pecuniae quantitatem, quia per tale statutum praecluderetur via gratis officium pietatis aliquibus impendendi. Magis autem licita esset ordinatio si statueretur quod omnibus certam eleemosynam dantibus talis honor exhiberetur, quia per hoc non praecluderetur via aliis exhibendi. Et praeterea prima ordinatio habet speciem exactionis, secunda vero habet speciem gratuitae recompensationis.

Ad 3

Ad tertium dicendum quod ille cui committitur spiritualis potestas, ex officio obligatur ad usum potestatis sibi commissae in spiritualium dispensatione, et etiam pro sua sustentatione statuta stipendia habet ex redditibus ecclesiasticis. Et ideo si aliquid acciperet pro usu spiritualis potestatis, non intelligeretur locare operas suas, quas ex debito suscepti officii debet impendere, sed intelligeretur vendere ipsum spiritualis gratiae usum. Et propter hoc, non licet pro quacumque dispensatione aliquid accipere; neque etiam pro hoc quod suas vices committant; neque etiam pro hoc quod suos subditos corrigant, vel a corrigendo desistant. Licet tamen eis accipere procurationes quando subditos visitant, non quasi pretium correctionis, sed quasi debitum stipendium. Ille autem qui habet scientiam, non suscipit tamen hoc officium ex quo obligetur aliis usum scientiae impendere. Et ideo licite potest pretium suae doctrinae vel consilii accipere, non quasi veritatem aut scientiam vendens sed quasi operas suas locans. Si autem ex officio ad hoc teneretur, intelligeretur ipsam veritatem vendere, unde graviter peccaret. Sicut patet in illis qui instituuntur in aliquibus ecclesiis ad docendum clericos ecclesiae et alios pauperes, pro quo ab ecclesia beneficium recipiunt, a quibus non licet eis aliquid recipere, nec ad hoc quod doceant, nec ad hoc quod aliqua festa faciant vel praetermittant.

Ad 4

Ad quartum dicendum quod pro ingressu monasterii non licet aliquid exigere vel accipere quasi pretium. Licet tamen, si monasterium sit tenue, quod non sufficiat ad tot personas nutriendas, gratis quidem ingressum monasterii exhibere, sed accipere aliquid pro victu personae quae in monasterio fuerit recipienda, si ad hoc monasterii non sufficiant opes. Similiter etiam licitum est si propter devotionem quam aliquis ad monasterium ostendit largas eleemosynas faciendo, facilius in monasterio recipiatur; sicut etiam licitum est e converso aliquem provocare ad devotionem monasterii per temporalia beneficia, ut ex hoc inclinetur ad monasterii ingressum; licet non sit licitum ex pacto aliquid dare vel recipere pro ingressu monasterii, ut habetur I, qu. II, cap. Quam pio.