Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q100. Simony
Source context
- Theme
- trafficking in sacred offices, spiritual gifts, or ecclesiastical authority for material gain
Steiner
not engaged in the GA corpus
Cross-tradition
- Canon Law traditionSimony is treated across the canonical tradition as a violation of the gratuitous character of grace and holy orders, structurally paralleling Aquinas's argument that spiritual goods, being incapable of ownership, cannot be licitly transferred by monetary exchange.
- Hebrew Bible / prophetic traditionThe prophetic critique of corrupt priesthood (e.g. Micah 3:11, Ezekiel 22:12) establishes a cross-tradition congruence with Aquinas's concern that the sanctity of spiritual office is profaned when subjected to commercial transaction.
Q100. Simony
Article 1
[II-II.q.100.a.1.arg.1] It would seem that simony is not "an express will to buy or sell something spiritual or connected with a spiritual thing." Simony is heresy, since it is written (I, qu. i [Can. Eos qui per pecunias.]): "The impious heresy of Macedonius and of those who with him impugned the Holy Ghost, is more endurable than that of those who are guilty of simony: since the former in their ravings maintained that the Holy Spirit of Father and Son is a creature and the slave of God, whereas the latter make the same Holy Spirit to be their own slave. For every master sells what he has just as he wills, whether it be his slave or any other of his possessions." But unbelief, like faith, is an act not of the will but of the intellect, as shown above (Question 10, Article 2). Therefore simony should not be defined as an act of the will.
[II-II.q.100.a.1.arg.1] Ad primum sic proceditur. 4. Videtur quod simonia non sit « studiosa voluntas emendi, vel vendendi aliquid spiritualale vel spirituali annexum. » Simonia enim est hæresis quædam: dicitur enim I, qu. 1, cap. « Eos qui per pecunias, » col. 488: « Tolerabilior est Macedonii, et eorum qui circa ipsum sunt Spiritus sancti impugnatorum impia hæresis, quam simoniacorum. Illi enim creaturam, et servum Dei Patris et Filii Spiritum sanctum deli-rando fatentur; isti vero eumdem Spiri- 1 Sic cod.; in Si personæ ecclesiasticæ atrox injuria fiat, secundum leges pœna est decapitatio; alias vero judicis arbitrio reservatur pro qualitate personæ, rei, temporis, et loci. Secundum canones, pro sacrilegio in personam ecclesiasticam commisso, et pro quibusdam aliis sacrilegii casibus pœna est excommunicatio major; eadem excommunicatio pro sacrilegio in rebus, quibusdam casibus exceptis; pro quibusdam casibus in jure canonico notatis diversæ ponuntur pœna pecuniariæ quæ secundum quantitatem criminis et locorum consuetudines infligendæ sunt. — Nota Romanos infideles ipsos virginibus Vestæ sacrilegis inflixisse mortem. tum efficiunt suum servum. Omnis enim dominus quod habet, si vult, vendit, sive servum, sive aliquid aliud eorum quæ possidet. » Sed infidelitas non consistit in voluntate, sed magis in intellectu, sicut et fides, ut ex supra dictis patet. Ergo simonia non debet per voluntatem definiri.
[II-II.q.100.a.1.arg.2] Further, to sin intentionally is to sin through malice, and this is to sin against the Holy Ghost. Therefore, if simony is an intentional will to sin, it would seem that it is always a sin against the Holy Ghost.
[II-II.q.100.a.1.arg.2] 2. Præterea, studiose peccare est peccare ex malitia, quod est peccare in Spiritum sanctum. Si ergo simonia est studiosa voluntas peccandi, sequitur quod semper sit peccatum in Spiritum sanctum.
[II-II.q.100.a.1.arg.3] Further, nothing is more spiritual than the kingdom of heaven. But it is lawful to buy the kingdom of heaven: for Gregory says in a homily (v, in Ev.): "The kingdom of heaven is worth as much as you possess." Therefore simony does not consist in a will to buy something spiritual.
[II-II.q.100.a.1.arg.3] 3. Præterea, nihil est magis spirituale quam regnum cælorum. Sed licet emere regnum cælorum: dicit enim Gregorius, in quadam Hom., v, Sup. Evang., §2, col. 1093, t. 2: « Regnum cælorum tantum valet, quantum habes. » Ergo non est simonia velle emere aliquid spirituale.
[II-II.q.100.a.1.arg.4] Further, simony takes its name from Simon the magician, of whom we read (Acts 8:18-19) that "he offered the apostles money" that he might buy a spiritual power, in order, to wit, "that on whomsoever he imposed his hand they might receive the Holy Ghost." But we do not read that he wished to sell anything. Therefore simony is not the will to sell a spiritual thing.
[II-II.q.100.a.1.arg.4] 4. Præterea, nomen simoniæ a Simone Mago acceptum est, de quo legitur, Act. viii, quod obtulit Apostolis pecuiam ad spiritualem potestatem emendam, ut scilicet quibuscumque manus imponeret, reciperent Spiritum sanctum. Non autem legitur quod aliquid voluerit vendere. Ergo simonia non est voluntas vendendi aliquid spirituale.
[II-II.q.100.a.1.arg.5] Further, there are many other voluntary commutations besides buying and selling, such as exchange and transaction [A kind of legal compromise--Oxford Dictionary]. Therefore it would seem that simony is defined insufficiently.
[II-II.q.100.a.1.arg.5] 5. Præterea, multæ aliæ sunt voluntariæ commutationes præter emptionem et vendingem, sicut permutatio et transactio. Ergo videtur quod insufficienter definiatur simonia.
[II-II.q.100.a.1.arg.6] Further, anything connected with spiritual things is itself spiritual. Therefore it is superfluous to add "or connected with spiritual things."
[II-II.q.100.a.1.arg.6] 6. Præterea, omne quod est spirituali annexum, est spirituale. Superflue ergo additur, « vel spirituali annexum. »
[II-II.q.100.a.1.arg.7] Further, according to some, the Pope cannot commit simony: yet he can buy or sell something spiritual. Therefore simony is not the will to buy or sell something spiritual or connected with a spiritual thing.
[II-II.q.100.a.1.arg.7] 7. Præterea, Papa secundum quosdam non potest committere simoniam. Potest autem emere vel vendere aliquid spirituale. Ergo simonia non est voluntas emendi vel vendendi aliquid spirituale, vel spirituali annexum.
[II-II.q.100.a.1.sc] Gregory VII says (Regist. [Caus. I, qu. i, can. Presbyter, qu. iii, can. Altare]): "None of the faithful is ignorant that buying or selling altars, tithes, or the Holy Ghost is the heresy of simony."
[II-II.q.100.a.1.sc] Sed contra est quod Gregorius dicit in Registro: « Altare, et decimas, et Spiritum sanctum emere vel vendere, simoniacam hæresim esse nullus fidelium ignorat. » 4 Habetur in Decr., c. I, q. i, cap. i « Presbyter, » col. 479 Voluntas hic ponitur pro actu voluntatis. « Studiosa » dicit quod sufficiens est ad peccatum simoniæ coram Deo voluntas deliberata et interna simoniæ. Nomine emptionis et venditionis intelligitur omnis contractus circa spiritualia qui non sit gratis. Excipitur tamen contractus permutationis, qui, servatis debitis circumstantiis, licitus est. Aliquid « spirituale » dicitur tripliciter: 1. Essentialiter et intrinsece, ut gratia et Respondeo dicendum, quod, sicut supra dictum est, actus aliquis est malus ex genere, eo quod cadit super materiam indebitam. Emptionis autem et venditionis est materia indebita res spiritualis triplici ratione. Primo quidem quia res spiritualis non potest aliquo terreno pretio compensari, sicut de sapientia dicitur Proverb., iii, 15: Pretiosior est cunctis opibus; et omnia quæ desiderantur, huic non valent comparari. Ideo etiam Petrus in ipsa sui radice. Simonis pravitatem condemnans dixit, Act., viii, 20: Pecunia tua tecum sit in perditionem, quoniam donum Dei existimasti pecunia possideri. Secundo, quia id non potest esse debita venditionis materia, cujus venditor non est dominus, ut patet in auctoritate supra inducta. Prælatus autem Ecclesiæ non est dominus spiritualium rerum, sed dispensator, secundum illud I ad Cor., iv, 4: Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei. Tertio, quia venditio repugnat spiritualium origini quæ ex gratuita voluntate Dei proveniunt. Unde et Dominus dicit Matth., x, 8: Gratis accepistis, gratis date. Et ideo aliquis emendo vel vendendo rem spiritualem, irreverentiam exhibet Deo et rebus divinis; propter quod peccato irreligiositatis.
[II-II.q.100.a.1.co] As stated above (I-II, 18, 2) an act is evil generically when it bears on undue matter. Now a spiritual thing is undue matter for buying and selling for three reasons. First, because a spiritual thing cannot be appraised at any earthly price, even as it is said concerning wisdom (Proverbs 3:15), "she is more precious than all riches, and all things that are desired, are not to be compared with her": and for this reason Peter, in condemning the wickedness of Simon in its very source, said (Acts 8:20): "Keep thy money to thyself to perish with thee, because thou hast thought that the gift of God may be purchased with money."
Secondly, because a thing cannot be due matter for sale if the vendor is not the owner thereof, as appears from the authority quoted (Objection 1). Now ecclesiastical superiors are not owners, but dispensers of spiritual things, according to 1 Corinthians 4:1, "Let a man so account of us as of the ministers of Christ, and the dispensers of the ministers of God."
Thirdly, because sale is opposed to the source of spiritual things, since they flow from the gratuitous will of God. Wherefore Our Lord said (Matthew 10:8): "Freely have you received, freely give."
Therefore by buying or selling a spiritual thing, a man treats God and divine things with irreverence, and consequently commits a sin of irreligion.
[II-II.q.100.a.1.ad.1] Just as religion consists in a kind of protestation of faith, without, sometimes, faith being in one's heart, so too the vices opposed to religion include a certain protestation of unbelief without, sometimes, unbelief being in the mind. Accordingly simony is said to be a "heresy," as regards the outward protestation, since by selling a gift of the Holy Ghost a man declares, in a way, that he is the owner of a spiritual gift; and this is heretical. It must, however, be observed that Simon Magus, besides wishing the apostles to sell him a grace of the Holy Ghost for money, said that the world was not created by God, but by some heavenly power, as Isidore states (Etym. viii, 5): and so for this reason simoniacs are reckoned with other heretics, as appears from Augustine's book on heretics.
[II-II.q.100.a.1.ad.1] Ad primum ergo dicendum, quod sicut religio consistit in quadam fidei protestatione, quam tamen aliquis interdum non habet in corde, ita etiam vitia opposita religioni habent quamdam protestationem infidelitatis, licet quando non sit infidelitas in mente. Secundum hoc ergo simonia « hæeresis » dicitur secundum exteriorem protestationem, quia in hoc quod aliquis vendit donum Spiritus sancti, quodammodo protestatur se esse dominum spiritualis doni, quod est hæreticum. Sciendum tamen, quod Simon Magus, præter hoc quod ab Apostolis Spiritus sancti gratiam pecunia emere voluit, dixit quod mundus non erat a Deo creatus, virtutes; 2. causaliter, ut sacramenta novæ leGIS quæ gratiam causant; 3. actualiter, ut orare, prædicare, etc. — « Spirituali annexum » dicitur dupliciter: 1. Sicut ex spiritualibus dependens, ut habere Ecclesiastica beneficia; 2. ad spiritualia ordinatum, v. g. præsentatio ad beneficia. — Simonia autem potius a Simone quam a Giezi vocatur, quia ratio completa hujus peccati potius inventur in Simone; Simon enim voluit emere et vendere dona Dei; Giezi solummodo vendidit. sed a quadam superna virtute, ut dicit Isidorus in lib. VIII Etym., cap. v, col. 298, t. 3. Et sic secundum hoc inter alios hæreticos simoniaci computantur, ut patet in lib. Augustini de Hæresibus, hæres. 1, col. 25, t. 8.
[II-II.q.100.a.1.ad.2] As stated above (Question 58, Article 4), justice, with all its parts, and consequently all the opposite vices, is in the will as its subject. Hence simony is fittingly defined from its relation to the will. This act is furthermore described as "express," in order to signify that it proceeds from choice, which takes the principal part in virtue and vice. Nor does everyone sin against the Holy Ghost that sins from choice, but only he who chooses sin through contempt of those things whereby man is wont to be withdrawn from sin, as stated above (Question 14, Article 1).
[II-II.q.100.a.1.ad.2] Ad secundum dicendum, quod, sicut supra dictum est, justitia et omnes partes ejus, et per consequens omnia vitia opposita, sunt in voluntate sicut in subjecto. Et ideo convenienter simonia per voluntatem definitur. Additur autem « studiosa, » ad designandum electionem, quæ principaliter pertinet ad virtutem et ad vitium. Non autem omnis qui peccat electione, peccat peccato in Spiritum sanctum, sed solum qui peccatum eligit per comtemptum eorum per quæ homines solent retrahi a peccando, ut supra dictum est.
[II-II.q.100.a.1.ad.3] The kingdom of heaven is said to be bought when a man gives what he has for God's sake. But this is to employ the term "buying" in a wide sense, and as synonymous with merit: nor does it reach to the perfect signification of buying, both because neither "the sufferings of this time," nor any gift or deed of ours, "are worthy to be compared with the glory to come, that shall be revealed in us" (Romans 8:18), and because merit consists chiefly, not in an outward gift, action or passion, but in an inward affection.
[II-II.q.100.a.1.ad.3] Ad tertium dicendum, quod regnum cælorum dicitur emi, dum quis dat quod habet propter Deum, large sumpto nomine emptionis, secundum quod accipitur pro merito: quod tamen non pertingit ad perfectam rationem emptionis, tum quia non sunt condignæ passiones hujus temporis, nec aliqua nostra dona vel opera ad futuram gloriam quæ revelabitur in nobis, ut dicitur Rom., vIII, 48; tum quia meritum non consistit principaliter in exteriori dono, vel actu, vel passione, sed in interiori affectu.
[II-II.q.100.a.1.ad.4] Simon the magician wished to buy a spiritual power in order that afterwards he might sell it. For it is written (I, qu. iii [Can. Salvator]), that "Simon the magician wished to buy the gift of the Holy Ghost, in order that he might make money by selling the signs to be wrought by him." Hence those who sell spiritual things are likened in intention to Simon the magician: while those who wish to buy them are likened to him in act. Those who sell them imitate, in act, Giezi the disciple of Eliseus, of whom we read (2 Kings 5:20-24) that he received money from the leper who was healed: wherefore the sellers of spiritual things may be called not only "simoniacs" but also "giezites."
[II-II.q.100.a.1.ad.4] Ad quartum dicendum, quod Simon Magus, ad hoc emere voluit potestatem spiritualem ut eam postea venderet. Dicitur enim, causa I, qu. III, cap. « Salvator, » col. 549, quod « Simon Magus Spiritum sanctum emere voluit, ut ex venditione signorum, quæ per eumdem fierent, multiplicatam pecuniam lucraretur. » Et sic illi qui spiritualia vendunt, conformantur Simoni Mago in intentione; in actu vero illi qui emere volunt: illi autem qui vendunt, in actu imitantur Giezi discipulum Elisæi, de quo legitur IV Reg., v, quod accepit pecuniam a leproso mundato; unde venditores spiritualium possunt dici non solum Simoniaci, sed etiam Giezitæ.
[II-II.q.100.a.1.ad.5] The terms "buying" and "selling" cover all kinds of non-gratuitous contracts. Wherefore it is impossible for the exchange or agency of prebends or ecclesiastical benefices to be made by authority of the parties concerned without danger of committing simony, as laid down by law [Cap. Quaesitum, de rerum Permutat.; cap. Super, de Transact.]. Nevertheless the superior, in virtue of his office, can cause these exchanges to be made for useful or necessary reasons.
[II-II.q.100.a.1.ad.5] Ad quintum dicendum, quod nomine emptionis et venditionis intelligitur omnis contractus non gratuitus. Unde nec permutatio præbendarum vel ecclesiasticorum beneficiorum fieri potest auctoritate partium absque periculo simoniæ, sicut nec transactio, ut jura determinant, cap. « Quæsitum, » de rerum Permutat., et cap. « Super, » de Transactionib. Potest tamen Prælatus ex officio suo permutationes hujusmodi facere pro causa utili vel necessaria.
[II-II.q.100.a.1.ad.6] Even as the soul lives by itself, while the body lives through being united to the soul; so, too, certain things are spiritual by themselves, such as the sacraments and the like, while others are called spiritual, through adhering to those others. Hence (I, qu. iii, cap. Siquis objecerit) it is stated that "spiritual things do not progress without corporal things, even as the soul has no bodily life without the body."
[II-II.q.100.a.1.ad.6] Ad sextum dicendum, quod sicut anima vivit secundum seipsam, corpus autem vivit ex unione animæ, ita etiam quædam sunt spiritualia secundum seipsa, sicut sacramenta et alia hujusmodi; quædam autem dicuntur spiritualia ex hoc quod talibus adhærent. Unde causa I, quæst. III, cap. « Si quis objecerit, » col. 548, dicitur, quod « spiritualia sine corporalibus rebus non proficiunt, sicut nec anima sine corpore corporaliter vivit. »
[II-II.q.100.a.1.ad.7] The Pope can be guilty of the vice of simony, like any other man, since the higher a man's position the more grievous is his sin. For although the possessions of the Church belong to him as dispenser in chief, they are not his as master and owner. Therefore, were he to accept money from the income of any church in exchange for a spiritual thing, he would not escape being guilty of the vice of simony. In like manner he might commit simony by accepting from a layman moneys not belonging to the goods of the Church.
[II-II.q.100.a.1.ad.7] Ad septimum dicendum, quod Papa potest incurrere vitium simoniæ, sicut et quilibet alius homo. Peccatum enim tanto in aliqua persona est gravius, quanto majorem obtinet locum. Quamvis enim res Ecclesiæ sint ejus ut principalis dispensatoris, non tamen sunt ejus ut domini et possessoris. Et ideo si reciperet pro aliqua re spirituali pecuniam de redditibus Ecclesiæ alicujus, non careret vitio simoniæ, et similiter etiam posset simoniam commitere, recipiendo pecuniam ab aliquo laico non de bonis Ecclesiæ.
Article 2
[II-II.q.100.a.2.arg.1] It would seem that it is not always unlawful to give money for the sacraments. Baptism is the door of the sacraments, as we shall state in the III, 68, 6; III, 73, 3. But seemingly it is lawful in certain cases to give money for Baptism, for instance if a priest were unwilling to baptize a dying child without being paid. Therefore it is not always unlawful to buy or sell the sacraments.
[II-II.q.100.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod non semper sit illicitum pro sacramentis pecuniam dare. Baptismus enim est janua sacramentorum, ut in tertia parte dicetur. Sed licet, ut videtur, in aliquo casu dare pecuniam pro baptismo, puta quando sacerdos puerum morientem sine pretio baptizare non vellet. Ergo non semper est illicitum emere vel vendere sacramenta.
[II-II.q.100.a.2.arg.2] Further, the greatest of the sacraments is the Eucharist, which is consecrated in the Mass. But some priests receive a prebend or money for singing masses. Much more therefore is it lawful to buy or sell the other sacraments.
[II-II.q.100.a.2.arg.2] 2. Præterea, maximum sacramentorum est Eucharistia; quæ in missa consecratur. Sed pro missis cantandis aliqui sacerdotes præbendam vel pecuniam acciunt. Ergo licet multo magis alia sacramenta emere vel vendere.
[II-II.q.100.a.2.arg.3] Further, the sacrament of Penance is a necessary sacrament consisting chiefly in the absolution. But some persons demand money when absolving from excommunication. Therefore it is not always unlawful to buy or sell a sacrament.
[II-II.q.100.a.2.arg.3] 3. Præterea, sacramentum pœnitentiæ Sensum reddit D. Thomas. Sic cod; est sacramentum necessitatis, quod præcipue in absolutione consistit. Sed quidam absolventes ab excommunicatione pecu-niam exigunt. Ergo non semper est illi-citum sacramentum emere vel vendere.
[II-II.q.100.a.2.arg.4] Further, custom makes that which otherwise were sinful to be not sinful; thus Augustine says (Contra Faust. xxii, 47) that "it was no crime to have several wives, so long as it was the custom." Now it is the custom in some places to give something in the consecration of bishops, blessings of abbots, ordinations of the clergy, in exchange for the chrism, holy oil, and so forth. Therefore it would seem that it is not unlawful.
[II-II.q.100.a.2.arg.4] 4. Præterea, consuetudo facit ut non sit peccatum id quod alias peccatum esset: sicut Augustinus dicit, lib. XXII Cont. Faust., xlvii, col. 428, t. 8, quod « habere plures uxores, quando mos erat, crimen non erat. » Sed apud quosdam est consuetudo quod in consecrationibus episcoporum, benedictionibus abbatum et ordinationibus clericorum, pro chrismate, vel oleo sancto, et aliis hujusmodi aliquid detur. Ergo videtur quod hoc non sit illici-tum.
[II-II.q.100.a.2.arg.5] Further, it happens sometimes that someone maliciously hinders a person from obtaining a bishopric or some like dignity. But it is lawful for a man to make good his grievance. Therefore it is lawful, seemingly, in such a case to give money for a bishopric or a like ecclesiastical dignity.
[II-II.q.100.a.2.arg.5] 5. Præterea, contingit quandoque quod aliquis malitiose impedit aliquem vel ab episcopatu obtinendo, vel ab aliqua alia dignitate. Sed licet unicuique redimere suam vexationem. Ergo licitum videtur in tali casu pecuniam dare pro episcopatu, vel aliqua alia ecclesiastica dignitate.
[II-II.q.100.a.2.arg.6] Further, marriage is a sacrament. But sometimes money is given for marriage. Therefore it is lawful to sell a sacrament.
[II-II.q.100.a.2.arg.6] 6. Præterea, matrimonium est quoddam sacramentum. Sed quandoque datur pecunia pro matrimonio. Ergo licitum est sacramenta pecunia vendere.
[II-II.q.100.a.2.sc] It is written (I, qu. i [Can. Qui per pecunias]): "Whosoever shall consecrate anyone for money, let him be cut off from the priesthood."
[II-II.q.100.a.2.sc] Sed contra est quod dicitur I, quæst. 1, cap. 1x, col. 482: « Qui per pecunias quemquam consecraverit, alienus a sacerdotio fiat. »
[II-II.q.100.a.2.co] The sacraments of the New Law are of all things most spiritual, inasmuch as they are the cause of spiritual grace, on which no price can be set, and which is essentially incompatible with a non-gratuitous giving. Now the sacraments are dispensed through the ministers of the Church, whom the people are bound to support, according to the words of the Apostle (1 Corinthians 9:13), "Know you not, that they who work in the holy place, eat the things that are of the holy place; and they that serve the altar, partake with the altar?"
Accordingly we must answer that to receive money for the spiritual grace of the sacraments, is the sin of simony, which cannot be excused by any custom whatever, since "custom does not prevail over natural or divine law" [Cap. Cum tanto, de Consuetud.; cf. I-II, 97, 3. Now by money we are to understand anything that has a pecuniary value, as the Philosopher states (Ethic. iv, 1). On the other hand, to receive anything for the support of those who administer the sacraments, in accordance with the statutes of the Church and approved customs, is not simony, nor is it a sin. For it is received not as a price of goods, but as a payment for their need. Hence a gloss of Augustine on 1 Timothy 5:17, "Let the priests that rule well," says: "They should look to the people for a supply to their need, but to the Lord for the reward of their ministry."
[II-II.q.100.a.2.co] Respondeo dicendum, quod sacramenta novæ legis sunt maxime spiritualia, in-quantum sunt causa spiritualis gratia, quæ pretio aestimari non potest; et ejus rationi repugnat quod non gratuito detur. Dispensantur autem sacramenta per Ecclesiæ ministros, quos oportet a populo sustentari, secundum illud Apostoli I ad Corinth., 1x, 43: Nescitis quoniam qui in sacrario operantur, quæ de sacrario sunt, edunt; et qui altari deserviunt, cum altari participant? Sic ergo dicendum est, quod accipere pecuniam pro spirituali sacramentorum gratia est crimen simoniæ, quod nulla consuetudine potest excusari, quia consuetudo non præjudicat juri naturali vel divino. Per pecuniam autem intelligitur omne illud cujus pretium potest pecunia aestimari, ut Philosophus dicit in IV Ethic., cap. 1, circa princ. Accipere autem aliqua ad sustentationem eorum qui sacramenta Christi ministrant, secundum ordinatio-nem Ecclesiæ et consuetudines approbatas, non est simonia, neque peccatum. Non enim sumitur tamquam pretium mercedis, sed tamquam stipendium necessitatis. Unde super illud I ad Tim., v, 17: Qui bene præsunt presbyteri, etc., dicit Glossa Augustini: « Accipiant sustentationem necessitatis a populo, mercedem dispensationis a Domino. »
[II-II.q.100.a.2.ad.1] In a case of necessity anyone may baptize. And since nowise ought one to sin, if the priest be unwilling to baptize without being paid, one must act as though there were no priest available for the baptism. Hence the person who is in charge of the child can, in such a case, lawfully baptize it, or cause it to be baptized by anyone else. He could, however, lawfully buy the water from the priest, because it is merely a bodily element. But if it were an adult in danger of death that wished to be baptized, and the priest were unwilling to baptize him without being paid, he ought, if possible, to be baptized by someone else. And if he is unable to have recourse to another, he must by no means pay a price for Baptism, and should rather die without being baptized, because for him the baptism of desire would supply the lack of the sacrament.
[II-II.q.100.a.2.ad.1] Ad primum ergo dicendum, quod in casu necessitatis quilibet potest baptizare. Et quia nullo modo est peccandum, pro eodem est habendum si sacerdos absque pretio baptizare non velit, ac si non esset qui baptizaret. Unde ille qui gerit curam pueri, in tali casu licite potest eum baptizare, vel a quocumque alio facere baptizari. Posset tamen licite aquam a sacerdote emere, quæ est pure elementum corporale. Si autem esset adultus qui baptismum desideraret, et immineret mortis periculum, nec sacerdos eum vellet sine pretio baptizare, deberet, si posset, per alium baptizari; quod si non posset ad alium habere recursum, nullo modo deberet pretium pro baptismo dare, sed potius absque baptismo recedere: supple-retur enim ei ex baptismo flaminis quod ei ex sacramento deest.
[II-II.q.100.a.2.ad.2] The priest receives money, not as the price for consecrating the Eucharist, or for singing the Mass (for this would be simoniacal), but as payment for his livelihood, as stated above.
[II-II.q.100.a.2.ad.2] Ad secundum dicendum, quod sacerdos non accipit pecuniam quasi pretium consecrationis Eucharistiæ, aut missæ cantatæ, hoc enim esset simoniacum, sed quasi stipendium suæ sustentationis, ut dictum est.
[II-II.q.100.a.2.ad.3] The money exacted of the person absolved is not the price of his absolution (for this would be simoniacal), but a punishment of a past crime for which he was excommunicated.
[II-II.q.100.a.2.ad.3] Ad tertium dicendum, quod pecunia non exigitur ab eo qui absolvitur, quasi pretium absolutionis, hoc enim esset simoniacum; sed quasi pœna culpæ præcedentis, pro qua fuit excommunicatus.
[II-II.q.100.a.2.ad.4] As stated above, "custom does not prevail over natural or divine law" whereby simony is forbidden. Wherefore the custom, if such there be, of demanding anything as the price of a spiritual thing, with the intention of buying or selling it, is manifestly simoniacal, especially when the demand is made of a person unwilling to pay. But if the demand be made in payment of a stipend recognized by custom it is not simoniacal, provided there be no intention of buying or selling, but only of doing what is customary, and especially if the demand be acceded to voluntarily. On all these cases, however, one must beware of anything having an appearance of simony or avarice, according to the saying of the Apostle (1 Thessalonians 5:22), "From all appearance of evil restrain yourselves."
[II-II.q.100.a.2.ad.4] Ad quartum dicendum, quod, sicut dictum est, consuetudo non præjudicat juri naturali vel divino, quo simonia prohibetur. Et ideo si aliqua ex consuetudine exigantur, quasi pretium rei spiritualis, cum intentione emendi vel vendendi, est manifeste simonia, et præcipue si ab invito exigantur; si vero exigantur quasi quædam stipendia per consuetudinem approbata, non est simonia; si tamen desit intentio emendi, vel vendendi, sed intentio referatur ad solam consuetudinis observantiam, et præcipue quando aliquis voluntarie solvit. In his tamen omnibus sollicite cavendum est quod habet speciem 3 Sic cod.; simoniæ vel cupiditatis, secundum illud Apostoli I ad Thessal., ult., 22: Ab omni specie mala abstinete vos.
[II-II.q.100.a.2.ad.5] It would be simoniacal to buy off the opposition of one's rivals, before acquiring the right to a bishopric or any dignity or prebend, by election, appointment or presentation, since this would be to use money as a means of obtaining a spiritual thing. But it is lawful to use money as a means of removing unjust opposition, after one has already acquired that right.
[II-II.q.100.a.2.ad.5] Ad quintum dicendum, quod antequam alicui acquiratur jus in episcopatu vel quacumque dignitate vel præbenda, per electionem vel provisionem seu collationem, simoniacum esset adversantium obstacula pecunia redimere; sic enim per pecuniam pararet sibi viam ad rem spiritualem obtinendam. Sed postquam jam jus alicui acquisitum est, licet per pecuniam injusta impedimenta removere.
[II-II.q.100.a.2.ad.6] Some [Innocent IV on Cap. Cum in Ecclesia, de Simonia] say that it is lawful to give money for Matrimony because no grace is conferred thereby. But this is not altogether true, as we shall state in the Third Part of the work [Supplement, 42, 3]. Wherefore we must reply that Matrimony is not only a sacrament of the Church, but also an office of nature. Consequently it is lawful to give money for Matrimony considered as an office of nature, but unlawful if it be considered as a sacrament of the Church. Hence, according to the law [Cap. Cum in Ecclesia, de Simonia], it is forbidden to demand anything for the Nuptial Blessing.
[II-II.q.100.a.2.ad.6] Ad sextum dicendum, quod quidam dicunt quod pro matrimonio licet pecuniam dare, quia in eo non confertur gratia. Sed hoc non est usquequaque verum, ut in tertia parte hujus operis dicetur. Et ideo aliter dicendum est, quod matrimonium non solum est Ecclesiæ sacramentum, sed etiam naturæ officium. Et ideo dare pecuniam pro matrimonio, inquantum est naturæ officium, licitum est; inquantum vero est Ecclesiæ sacramentum, est illicitum. Et ideo secundum jura, cap. « Cum in Ecclesia, » de Simonia, prohibetur ne pro benedictione nuptiarum aliquid exigatur.
Article 3
[II-II.q.100.a.3.arg.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 Samuel 9:7-8, and 1 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action.
[II-II.q.100.a.3.arg.1] Ad tertium sic proceditur. 4. Videtur quod licitum sit dare et accipere pecuniam pro spiritualibus actibus. Usus enim prophetiæ est spiritualis actus. Sed pro usu prophetiæ olim aliquid dabatur, ut patet I Reg., 1x, et III Reg., xiv. Ergo videtur quod liceat dare et accipere pecuniam pro actu spirituali.
[II-II.q.100.a.3.arg.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 Luke 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 Corinthians 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.
[II-II.q.100.a.3.arg.2] 2. Præterea, oratio, prædicatio, laus divina sunt actus maxime spirituales. Sed ad impetrandum orationum suffragia pecunia datur sanctis viris, secundum illud Luc., xvi, 9: Facite vobis amicos de mammona iniquitatis; prædicatoribus etiam spiritualia seminantibus temporalia debentur, secundum Apostolum, I ad Cor., 1x; celebrantibus etiam divinas laudes in ecclesiastico officio et procesiones facientibus aliquid datur; et quando annui redditus ad hoc assignantur. Ergo licitum est pro spiritualibus actibus accipere aliquid.
[II-II.q.100.a.3.arg.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.
[II-II.q.100.a.3.arg.3] 3. Præterea, scientia non est minus spiritualis quam potestas. Sed pro usu scientiae licet pecuniam accipere; sicut advocato licet vendere justum patrocinium, et medico consilium sanitatis, et magistro officium doctrinæ. Ergo pari ratione videtur quod liceat prælato aliquid accipere pro usu spiritualis suæ potestatis, puta pro correctione, vel dispensatione, vel aliquo hujusmodi.
[II-II.q.100.a.3.arg.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.
[II-II.q.100.a.3.arg.4] 4. Præterea, religio est status spiritualis perfectionis. Sed in aliquibus monasteriis aliquid ab his qui recipiuntur, exigitur. Ergo licet pro spirituali aliquid exigere.
[II-II.q.100.a.3.sc] 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.
[II-II.q.100.a.3.sc] Sed contra est quod dicitur I, quæst. 1, cap. cí, col. 530: « Quidquid invisibilis gratiae consolatione tribuitur, nunquam quæstibus vel quibuslibet præmiis venumdari penitus debet. » Sed omnia hujusmodi spiritualia per invisibilem gratiam tribuuntur. Ergo non licet ea quæstibus vel præmiis venumdare.
[II-II.q.100.a.3.co] 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 Corinthians 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.
[II-II.q.100.a.3.co] Respondeo dicendum, quod, sicut sacramenta dicuntur spiritualia, quia spiritualem conferunt gratiam, ita etiam quædam alia dicuntur spiritualia, quia ex spirituali gratia procedunt, et ad eam disponunt: quæ tamen per hominum ministerium exhibentur, quos oportet a populo sustentari, cui spiritualia administrant, secundum illud I ad Cor., 1x, 7: Quis militat suis stipendiis unquam?… Quis pascit gregem, et de lacte gregis non manducat? Et ideo vendere quod spirituale est in hujusmodi actibus aut emere, simoniacum est. Sed accipere aut dare aliquid pro sustentatione ministranium spiritualia, secundum ordinationem Ecclesiæ et consuetudinem approbatam, licitum est; ita tamen quod desit intentio emptionis vel venditionis, et quod ab invitis non exigatur per spiritualium subtractionem, quæ sunt exhibenda; hæc enim haberent 4 quamdam venditionis speciem. Gratis tamen spiritualibus prius exhibitis licite possunt statutæ et consuetæ oblationes, et quicumque alii proventus exigi a nolentibus et valentibus solvere, auctoritate superioris interveniente.
[II-II.q.100.a.3.ad.1] As Jerome says in his commentary on Micah 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.
[II-II.q.100.a.3.ad.1] Ad primum ergo dicendum, quod, sicut Hieronymus dicit Super Michæam, c. III, v. 11, col. 4183, t. 6, munera quædam sponte exhibebantur bonis prophetis ad sustentationem ipsorum, non quasi ad emendum prophetiæ usum, quem tamen pseudoprophetæ retorquebant ad quæstum.
[II-II.q.100.a.3.ad.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 Timothy 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." On 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.
[II-II.q.100.a.3.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 animos provocant ad hoc quod pro eis gratis et ex charitate orent. Prædicantibus etiam temporalia debentur ad sustentationem prædicantium, non autem ad emendum prædicationis verbum. Unde super illud I ad Timoth., v. 17: Qui bene præsunt presbyteri, etc., dicit Glossa Augustini: « Necessitatis est accipere unde vivitur, charitatis est præbere; non tamen venale est Evangelium, ut pro his prædicetur; si enim sic vendunt, magnam rem vili vendunt pretio. » Similiter etiam aliqua temporalia dantur Deum laudantibus celebrazione 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 aliquæ eleemosynæ recipiuntur. Si autem hujusmodi pacto interveniente fiant, aut etiam cum intentione emptionis vel vendingis, simoniacum esset. Unde illicita esset ordinatio si in aliqua Ecclesia statueretur quod non fieret processio in funere alicujus, nisi solveret certam pecuniæ quantitatem, quia per tale statutum præcluderetur 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 præcluderetur via aliis exhibendi. Et præterea prima ordinatio habet speciem exactionis; secunda autem habet speciem gratuitæ recompensationis.
[II-II.q.100.a.3.ad.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.
[II-II.q.100.a.3.ad.3] Ad tertium dicendum, quod ille cui committitur spiritualis potestas, ex officio obligatur ad usum potestatis sibi commissæ in spiritualium dispensatione; et etiam pro sua sustentatione statuta stipendia habet ex redditibus Ecclesia; et ideo si aliquid acciperet pro usu spi-ritualis 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; nec etiam pro hoc quod vices suas committant; nec etiam pro hoc quod subditos suos 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 cum hoc officium, ex quo obligetur aliis usum scientiae impendere, et ideo licite potest pretium suæ doctrinæ vel consilii accipere, non quasi veritatem aut scientiam vendens, sed quasi operas suas locans. Si autem ex officio ad hoc teneretur, intelligeretur ipsam vendere veritatem, unde graviter peccaret; sicut patet in illis qui instituuntur in aliquibus Ecclesiis ad docendum clericos Ecclesiæ, 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 prætermittant.
[II-II.q.100.a.3.ad.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. On 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).
[II-II.q.100.a.3.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, quantis quidem ingressum monasterii exhibere, sed accipere aliquid pro victu personæ quæ in monasterio fuerit recipienda, si ad hoc non sufficiant monasterii opes. Similiter etiam licitum est, si propter devotionem quam aliquis ad monasterium ostendit, largas eleemosynas faciendo, facilius in monasterio recipiatur: sicut etiam licitum est aliquem e converso 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 quæst. Ⅱ, cap. « Quam pio, » col. 541.
Article 4
[II-II.q.100.a.4.arg.1] It would seem lawful to receive money for things annexed to spiritual things. Seemingly all temporal things are annexed to spiritual things, since temporal things ought to be sought for the sake of spiritual things. If, therefore, it is unlawful to sell what is annexed to spiritual things, it will be unlawful to sell anything temporal, and this is clearly false.
[II-II.q.100.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod licitum sit pecuniam accipere pro his quæ sunt spiritualibus annexa. Omnia enim temporalia videntur spiritualibus annexa, quia temporalia sunt propter spiritualia quærenda. Si ergo non licet vendere ea quæ sunt spiritualibus annexa, nihil temporale vendere licebit; quod patet esse falsum.
[II-II.q.100.a.4.arg.2] Further, nothing would seem to be more annexed to spiritual things than consecrated vessels. Yet it is lawful to sell a chalice for the ransom of prisoners, according to Ambrose (De Offic. ii, 28). Therefore it is lawful to sell things annexed to spiritual things.
[II-II.q.100.a.4.arg.2] 2. Præterea, nihil videtur magis esse spiritualibus annexum quam vasa consecrata. Sed calicem licet vendere pro redemptione captivorum, ut Ambrosius dicit, lib. II de Offic., cap. xxviii, § 136, col. 148, t. 3. Ergo licitum est vendere ea quæ sunt spiritualibus annexa.
[II-II.q.100.a.4.arg.3] Further, things annexed to spiritual things include right of burial, right of patronage, and, according to ancient writers, right of the first-born (because before the Lord the first-born exercised the priestly office), and the right to receive tithes. Now Abraham bought from Ephron a double cave for a burying-place (Genesis 23:8, sqq.), and Jacob bought from Esau the right of the first-born (Genesis 25:31, sqq.). Again the right of patronage is transferred with the property sold, and is granted "in fee." Tithes are granted to certain soldiers, and can be redeemed. Prelates also at times retain for themselves the revenues of prebends of which they have the presentation, although a prebend is something annexed to a spiritual thing. Therefore it is lawful to sell things annexed to spiritual things.
[II-II.q.100.a.4.arg.3] 3. Præterea, spiritualibus annexa videntur jus sepulturæ, jus patronatus, et jus primogenituræ secundum antiquos, quia primogeniti ante legem sacerdotis officio fungebantur, et etiam jus accipiendi decimas. Sed Abraham emit ab Ephron speluncam duplicem in sepulturam, ut habetur Gen., xxiii; Jacob autem emit ab Esau jus primogenituræ, ut habetur Genes., xxv. Jus etiam patronatus transit cum re vendita et in feudum conceditur: decimæ etiam concessæ sunt quibusdam militibus, et redimi possunt: prælati etiam interdum retinent sibi ad tempus fructus præbendarum quas conferunt, cum tamen præbendæ sint spiritualibus annexæ. Ergo licet emere et vendere ea quæ sunt spiritualibus annexa.
[II-II.q.100.a.4.sc] Pope Paschal [Paschal II] says (cf. I, qu. iii, cap. Si quis objecerit): "Whoever sells one of two such things, that the one is unproductive without the other, leaves neither unsold. Wherefore let no person sell a church, or a prebend, or anything ecclesiastical."
[II-II.q.100.a.4.sc] Sed contra est quod dicit Paschalis papa, I, qu. Ⅲ, cap. « Si quis objecerit, » col. 548: « Quisquis horum alterum vendit, sine quo nec alterum provenit, neutrum invenditum derelinquit. Nullus igitur emat Ecclesiam, vel præbendam, vel aliquid ecclesiasticum. »
[II-II.q.100.a.4.co] A thing may be annexed to spiritual things in two ways. First, as being dependent on spiritual things. Thus to have to spiritual things, because it is not competent save to those who hold a clerical office. Hence such things can by no means exist apart from spiritual things. Consequently it is altogether unlawful to sell such things, because the sale thereof implies the sale of things spiritual. Other things are annexed to spiritual things through being directed thereto, for instance the right of patronage, which is directed to the presentation of clerics to ecclesiastical benefices; and sacred vessels, which are directed to the use of the sacraments. Wherefore such things as these do not presuppose spiritual things, but precede them in the order of time. Hence in a way they can be sold, but not as annexed to spiritual things.
[II-II.q.100.a.4.co] Respondeo dicendum, quod aliquid potest esse annexum spiritualibus dupliciter: uno modo sicut ex spiritualibus dependens; sicut habere beneficia ecclesiastica dicitur spiritualibus annexum, quia non competit nisi habenti officium clericale; unde hujusmodi nullo modo possunt esse sine spiritualibus. Et propter hoc ea nullo modo vendere licet, quia, eis venditis, intelliguntur etiam spiritualia venditioni subjici. Quædam autem sunt annexa spiritualibus, inquantum ad spiritualia ordinantur; sicut jus patronatus, quod ordinatur ad præsentandum clericos ad ecclesias-tica beneficia; et vasa sacra, quæ ordinantur ad sacramentorum usum: unde hujusmodi non præsupponunt spiritualia, sed magis ea ordine temporis præcedunt. Et ideo aliquo modo vendi possunt, non autem inquantum sunt spiritualibus annexa.
[II-II.q.100.a.4.ad.1] All things temporal are annexed to spiritual things, as to their end, wherefore it is lawful to sell temporal things, but their relation to spiritual things cannot be the matter of a lawful sale.
[II-II.q.100.a.4.ad.1] Ad primum ergo dicendum, quod omnia temporalia annectuntur spiritualibus sicut fini, et ideo ipsa quidem temporalia vendere licet; sed ordo eorum ad spiritualia sub venditione cadere non debet.
[II-II.q.100.a.4.ad.2] Sacred vessels also are annexed to spiritual things as to their end, wherefore their consecration cannot be sold. Yet their material can be sold for the needs of the Church or of the poor provided they first be broken, after prayer has been said over them, since when once broken, they are considered to be no longer sacred vessels but mere metal: so that if like vessels were to be made out of the same material they would have to be consecrated again.
[II-II.q.100.a.4.ad.2] Ad secundum dicendum, quod etiam vasa sacra sunt spiritualibus annexa sicut fini, et ideo eorum consecratio vendi non potest. Tamen pro necessitate Ecclesiæ et pauperum, materia eorum vendi potest, dummodo præmissa oratione prius confringantur, quia post confractionem non intelliguntur esse vasa sacra, sed purum metallum; unde si ex eadem materia similia vasa iterum integraren tur, indigerent iterum consecrari.
[II-II.q.100.a.4.ad.3] We have no authority for supposing that the double cave which Abraham bought for a burial place was consecrated for that purpose: wherefore Abraham could lawfully buy that site to be used for burial, in order to turn it into a sepulchre: even so it would be lawful now to buy an ordinary field as a site for a cemetery or even a church. Nevertheless because even among the Gentiles burial places are looked upon as religious, if Ephron intended to accept the price as payment for a burial place, he sinned in selling, though Abraham did not sin in buying, because he intended merely to buy an ordinary plot of ground. Even now, it is lawful in a case of necessity to sell or buy land on which there has previously been a church, as we have also said with regard to sacred vessels (Reply to Objection[2). Or again, Abraham is to be excused because he thus freed himself of a grievance. For although Ephron offered him the burial place for nothing, Abraham deemed that he could not accept it gratis without prejudice to himself.
The right of the first-born was due to Jacob by reason of God's choice, according to Malachi 1:2-3, "I have loved Jacob, but have hated Esau." Wherefore Esau sinned by selling his birthright, yet Jacob sinned not in buying, because he is understood to have freed himself of his grievance.
The right of patronage cannot be the matter of a direct sale, nor can it be granted "in fee," but is transferred with the property sold or granted.
The spiritual right of receiving tithes is not granted to layfolk, but merely the temporal commodities which are granted in the name of tithe, as stated above (Question 87, Article 3).
With regard to the granting of benefices it must, however, be observed, that it is not unlawful for a bishop, before presenting a person to a benefice, to decide, for some reason, to retain part of the revenues of the benefice in question, and to spend it on some pious object. But, on the other hand, if he were to require part of the revenues of that benefice to be given to him by the beneficiary, it would be the same as though he demanded payment from him, and he would not escape the guilt of simony.
[II-II.q.100.a.4.ad.3] Ad tertium dicendum, quod spelunca duplex quam Abraham emit in sepulturam, non habetur quod erat terra consecrata ad sepeliendum; et ideo licebat Abraham terram illam emere ad usum sepulturæ, ut ibi institueret sepulcrum; sicut etiam nunc liceret emere aliquem agrum communem ad instituendum ibi cæmeterium, vel etiam Ecclesiam. Tamen quia etiam apud Gentiles loca sepulturæ deputata religiosa reputabantur, si Ephron pro loco sepulturæ intendit pretium accipere, peccavit vendens, licet Abraham non peccaverit emens, quia non intendebat emere nisi terram communem: licet enim etiam nunc terram, ubi quondam fuit Ecclesia, vendere aut emere in casu necessitatis; sicut et de materia sacrorum vasorum dictum est Vel excusatur Abraham, quia in hoc redemit suam vexationem. Quamvis enim Ephron gratis ei sepulturam offerret, perpendit tamen Abraham quod gratis recipere sine ejus offensa non posset. Jus 1 Non, ut in 2 Editor Decreti sedulo notat hæc apud Pasautem primogenituræ debebatur Jacob ex divina electione, secundum illud Malach., 1, 2: Dilexi Jacob, Esau autem odio habui; et ideo Esau peccavit primogenita vendens; Jacob autem non peccavit emendo, quia intelligitur suam vexationem rede-misse. Jus autem patronatus per se vendi non potest, nec in feudum dari; sed transit cum villa quæ venditur, vel conceditur. Jus autem spirituale accipiendi decimas non concediturlaicis, sed tantummodo res temporales, quæ nomine decimæ dantur, ut supra dictum est. Circa collationem vero beneficiorum sciendum est, quod si Episcopus antequam beneficium alicui conferat, ob aliquam causam ordinave-rit aliquid subtrahendum de fructibus beneficii conferendi, et in pios usus expendendum, non est illicitum; si vero ab eo cui beneficium confert, requirat aliquid sibi exhiberi de fructibus illius beneficii, idem est ac si aliquod munus ab eo exigeret, et non caret vitio simoniæ.
Article 5
[II-II.q.100.a.5.arg.1] It would seem that it is lawful to grant spiritual things in return for an equivalent of service, or an oral remuneration. Gregory says (Regist. iii, ep. 18): "It is right that those who serve the interests of the Church should be rewarded." Now an equivalent of service denotes serving the interests of the Church. Therefore it seems lawful to confer ecclesiastical benefices for services received.
[II-II.q.100.a.5.arg.1] Ad quintum sic proceditur. 4. Videtur quod liceat spiritualia dare pro munere quod est ab obsequio vel a lingua. Dicit enim Gregorius in Registro, lib. III, ind. xi, epist. xviii, col. 618, t. 3: « Ecclesiasticis utilitatibus desudantes, ecclesiastica dignum est remuneratione gaudere. » Sed deservire ecclesiasticis utilitatibus pertinet ad munus ab obsequio. Ergo videtur quod licitum sit pro obsequio accepto ecclesiastica beneficia largiri.
[II-II.q.100.a.5.arg.2] Further, to confer an ecclesiastical benefice for service received seems to indicate a carnal intention, no less than to do so on account of kinship. Yet the latter seemingly is not simoniacal since it implies no buying or selling. Therefore neither is the former simoniacal.
[II-II.q.100.a.5.arg.2] 2. Præterea, sicut carnalis videtur esse intentio, si quis alicui det beneficium ecclesiasticum pro suscepto servitio, ita etiam si quis det intuitu consanguinitatis. Sed hoc non videtur esse simoniacum, quia non est ibi emptio vel venditio. Ergo nec primum.
[II-II.q.100.a.5.arg.3] Further, that which is done only at another's request would seem to be done gratis: so that apparently it does not involve simony, which consists in buying or selling. Now oral remuneration denotes the conferring of an ecclesiastical benefice at some person's request. Therefore this is not simoniacal.
[II-II.q.100.a.5.arg.3] 3. Præterea, id quod solum ad preces alicujus fit, gratis fieri videtur; et ita non videtur locum habere simonia, quæ in emptione vel venditione consistit. Sed munus a lingua intelligitur, si quis ad preces alicujus ecclesiasticum beneficium conferat. Ergo hoc non est simonia-cum.
[II-II.q.100.a.5.arg.4] Further, hypocrites perform spiritual deeds in order that they may receive human praise, which seems to imply oral remuneration: and yet hypocrites are not said to be guilty of simony. Therefore oral remuneration does not entail simony.
[II-II.q.100.a.5.arg.4] 4. Præterea, hypocritæ spiritualia opera faciunt, ut laudem humanam consequantur, quæ ad munus linguæ pertinere videtur, nec tamen hypocritæ dicuntur simoniaci. Non ergo per munus a lingua simonia contrahitur.
[II-II.q.100.a.5.sc] Pope Urban [Urban II, Ep. xvii ad Lucium] says: "Whoever grants or acquires ecclesiastical things, not for the purpose for which they were instituted but for his own profit, in consideration of an oral remuneration or of an equivalent in service rendered or money received, is guilty of simony."
[II-II.q.100.a.5.sc] Sed contra est quod Urbanus II papa dicit, epist. xvii ad Lucium 4: « Quisquis res ecclesiasticas non ad quod institutæ sunt sed ad propria lucra munere linguæ, vel indebiti obsequii vel pecuniæ largitur, vel adipiscitur, simoniacus est. »
[II-II.q.100.a.5.co] As stated above (Article 2), the term "money" denotes "anything that can have a pecuniary value." Now it is evident that a man's service is directed to some kind of usefulness, which has a pecuniary value, wherefore servants are hired for a money wage. Therefore to grant a spiritual thing for a service rendered or to be rendered is the same as to grant it for the money, received or promised, at which that service could be valued. If likewise, to grant a person's request for the bestowal of a temporary favor is directed to some kind of usefulness which has a pecuniary value. Wherefore just as a man contracts the guilt of simony by accepting money or any eternal thing which comes under the head of "real remuneration," so too does he contract it, by receiving "oral remuneration" or an "equivalent in service rendered."
[II-II.q.100.a.5.co] Respondeo dicendum, quod, sicut supra dictum est, nomine pecuniæ intelligitur cujuscumque pretium quod pecunia mensurari potest. Manifestum est autem quod obsequium hominis ad aliquam utilitatem ordinatur, quæ potest pretio pecuniæ æstimari; unde et pecuniaria mercede ministri conducuntur. Et ideo idem est quod aliquis det rem spiritualem pro aliquo obsequio temporali exhibito vel exhibendo, ac si daret pro pecunia data, vel promissa, qua illud obsequium æstimari posset. Similiter etiam quod aliquis satisfaciat precibus alicujus ad temporale gratiam quærendam, ordinatur ad aliquam utilitatem, quæ potest pecuniæ pretio æstimari. Et ideo sicut contrahitur simonia accipiendo pecuniam, vel quam-libet aliam rem exteriorem, quod pertinet ad munus a manu, ita etiam contrahitur per munus a lingua vel ab obsequio.
[II-II.q.100.a.5.ad.1] If a cleric renders a prelate a lawful service, directed to spiritual things (e.g. to the good of the Church, or benefit of her ministers), he becomes worthy of an ecclesiastical benefice by reason of the devotion that led him to render the service, as he would by reason of any other good deed. Hence this is not a case of remuneration for service rendered, such as Gregory has in mind. But if the service be unlawful, or directed to carnal things (e.g. a service rendered to the prelate for the profit of his kindred, or the increase of his patrimony, or the like), it will be a case of remuneration for service rendered, and this will be simony.
[II-II.q.100.a.5.ad.1] Ad primum ergo dicendum, quod si aliquis clericus alicui prælato impendat obsequium honestum et ad spiritualia ordinatum, puta ad Ecclesiæ utilitatem, vel ministrorum ejus auxilium, ex ipsa devotione obsequii redditur dignus ecclesiastico beneficio, sicut et propter alia bona opera: unde non intelligitur esse munus ab obsequio; et in hoc casu lo-quitur Gregorius. Si vero sit inhonestum obsequium, vel ad carnalia ordinatum, puta quia servivit prælato ad utilitatem consanguineorum suorum, vel patrimonii sui, vel ad aliquid hujusmodi, erit munus ab obsequio; et est simoniacum.
[II-II.q.100.a.5.ad.2] The bestowal of a spiritual thing gratis on a person by reason of kinship or of any carnal affection is unlawful and carnal, but not simoniacal: since nothing is received in return, wherefore it does not imply a contract of buying and selling, on which simony is based. But to present a person to an ecclesiastical benefice with the understanding or intention that he provide for one's kindred from the revenue is manifest simony.
[II-II.q.100.a.5.ad.2] Ad secundum dicendum, quod si aliquis spiritualale alicui conferat gratis propter consanguinitatem vel quamcumque carnalem affectionem, est quidem illicita et carnalis collatio, non tamen simoniaca, quia nihil ibi accipitur: unde hoc non pertinet ad contractum emptionis et venditionis, in quo fundatur simonia. Si tamen aliquis det beneficium ecclesiasticum alicui hoc pacto vel intentione, ut exinde suis consanguineis provideat, est manifesta simonia.
[II-II.q.100.a.5.ad.3] Oral remuneration denotes either praise that pertains to human favor, which has its price, or a request whereby man's favor is obtained or the contrary avoided. Hence if one intend this chiefly one commits simony. Now to grant a request made for an unworthy person implies, seemingly, that this is one's chief intention wherefore the deed itself is simoniacal. But if the request be made for a worthy person, the deed itself is not simoniacal, because it is based on a worthy cause, on account of which a spiritual thing is granted to the person for whom the request is made. Nevertheless there may be simony in the intention, if one look, not to the worthiness of the person, but to human favor. If, however, a person asks for himself, that he may obtain the cure of souls, his very presumption renders him unworthy, and so his request is made for an unworthy person. But, if one be in need, one may lawfully seek for oneself an ecclesiastical benefice without the cure of souls.
[II-II.q.100.a.5.ad.3] Ad tertium dicendum, quod munus a lingua dicitur vel ipsa laus pertinens ad favorem humanum, qui sub pretio cadit, vel etiam preces, ex quibus acquiritur favor humanus, vel contrarium evitatur. Et ideo si aliquis principaliter ad hoc intendit, simoniam committit. Videtur autem ad hoc principaliter intendere qui preces pro indigno porrectas exaudit: unde ipsum factum est simoniacum. Si autem preces pro digno porrigantur, ipsum factum non est simoniacum, quia subest debita causa, ex qua illi pro quo preces porriguntur, spirituale aliquid conferatur. Tamen potest esse simonia in intentione, si non attendatur ad dignitatem personæ, sed ad favorem humanum. Si vero aliquis pro se rogat, ut obtineat curam animarum, ex ipsa præsumptione redditur indignus, et sic preces sunt pro indigno. Licite tamen potest aliquis, si sit indigens, pro se beneficium ecclesiasticum petere sine cura animarum.
[II-II.q.100.a.5.ad.4] A hypocrite does not give a spiritual thing for the sake of praise, he only makes a show of it, and under false pretenses stealthily purloins rather than buys human praise: so that seemingly the hypocrite is not guilty of simony.
[II-II.q.100.a.5.ad.4] Ad quartum dicendum, quod hypocrita non dat aliquid spirituale propter laudem, sed solum demonstrat et simulando magis furtive surripit laudem humanam quam emat. Unde non videtur pertinere ad vitium simoniæ.
Article 6
[II-II.q.100.a.6.arg.1] It would seem that those who are guilty of simony are not fittingly punished by being deprived of what they have acquired by simony. Simony is committed by acquiring spiritual things in return for a remuneration. Now certain spiritual things cannot be lost when once acquired, such as all characters that are imprinted by a consecration. Therefore it is not a fitting punishment for a person to be deprived of what he has acquired simoniacally.
[II-II.q.100.a.6.arg.1] Ad sextum sic proceditur. 1. Videtur quod non sit conveniens simoniaci pœna ut privetur eo quod per simoniam acquisit. Simonia enim committitur ex eo quod alicujus muneris interventu spiritualia acquiruntur. Sed quædam sunt spiritualia, quæ semel adepta non possunt amitti, sicut omnes characteres qui per aliam consecrationem imprimuntur. Ergo non est conveniens pœna, ut quis privetur eo quod simoniace acquisit.
[II-II.q.100.a.6.arg.2] Further, it sometimes happens that one who has obtained the episcopate by simony commands a subject of his to receive orders from him: and apparently the subject should obey, so long as the Church tolerates him. Yet no one ought to receive from him that has not the power to give. Therefore a bishop does not lose his episcopal power, if he has acquired it by simony.
[II-II.q.100.a.6.arg.2] 2. Præterea, contingit quandoque quod ille qui est episcopatum per simoniam adeptus, præcipiat subdito ut ab eo recipiat ordines: et videtur quod ei debeat obedire, quamdiu ab Ecclesia toleratur. Sed nullus debet aliquid recipere ab eo qui non habet potestatem conferendi. Ergo episcopus non amittit episcopalem potestatem, si eam simoniace acquisit.
[II-II.q.100.a.6.arg.3] Further, no one should be punished for what was done without his knowledge and consent, since punishment is due for sin which is voluntary, as was shown above (I-II, 74, 1 and 2; I-II, 77, 7). Now it happens sometimes that a person acquires something spiritual, which others have procured for him without his knowledge and consent. Therefore he should not be punished by being deprived of what has been bestowed on him.
[II-II.q.100.a.6.arg.3] 3. Præterea, nullus debet puniri pro eo quod non est factum ab 4 eo sciente et volente, quia pœna debetur peccato quod est voluntarium, ut ex supra dictis patet. Contingit autem quandoque quod aliquis simoniace consequitur aliquid spirituale procurantibus aliis, eo nesciente et nolente. Ergo non debet puniri per privationem ejus quod ei collatum est.
[II-II.q.100.a.6.arg.4] Further, no one should profit by his own sin. Yet, if a person who has acquired an ecclesiastical benefice by simony, were to restore what he has received, this would sometimes turn to the profit of those who had a share in his simony; for instance, when a prelate and his entire chapter have consented to the simony. Therefore that which has been acquired by simony ought not always to be restored.
[II-II.q.100.a.6.arg.4] 4. Præterea, nullus debet reportare commodum de suo peccato. Sed si ille qui consecutus est beneficium ecclesiasticum per simoniam; restitueret quod percepit, quandoque hoc redundaret in utilitatem eorum qui fuerunt simoniæ participes; puta quando prælatus et totum collegium in simoniam consensit. Ergo non semper est restituendum quod per simoniam acquisit.
[II-II.q.100.a.6.arg.5] Further, sometimes a person obtains admission to a monastery by simony, and there takes the solemn vow of profession. But no one should be freed from the obligation of a vow on account of a fault he has committed. Therefore he should not be expelled from the monastic state which he has acquired by simony.
[II-II.q.100.a.6.arg.5] 5. Præterea, quandoque aliquis per simoniam in aliquo monasterio recipitur, et votum solemne ibi facit confitendo 2. Sed nullus debet absolvi ab obligatione voti propter culpam commissam. Ergo non debet monachus amittere quod simoniace acquisit.
[II-II.q.100.a.6.arg.6] Further, in this world external punishment is not inflicted for the internal movements of the heart, whereof God alone is the judge. Now simony is committed in the mere intention or will, wherefore it is defined in reference to the will, as stated above (1, ad 2). Therefore a person should not always be deprived of what he has acquired by simony.
[II-II.q.100.a.6.arg.6] 6. Præterea, exterior pœna in hoc mundo non infligitur pro interiori motu cordis, de quo solius Dei est judicare. Sed simonia committitur ex sola intentione vel voluntate: unde et per voluntatem definitur, ut dictum est. Ergo non debet semper aliquis privari eo quod simoniace acquisit.
[II-II.q.100.a.6.arg.7] Further, to be promoted to greater dignity is much less than to retain that which one has already received. Now sometimes those who are guilty of simony are, by dispensation, promoted to greater dignity. Therefore they should not always be deprived of what they have received.
[II-II.q.100.a.6.arg.7] 7. Præterea, multo majus 5 est promoveri ad majora quam in susceptis permanere. Sed quandoque simoniaci ex dispensatione promoventur ad majora. Ergo non semper debent susceptis privari.
[II-II.q.100.a.6.sc] It is written (I, qu. i, cap. Si quis Episcopus): "He that has been ordained shall profit nothing from his ordination or promotion that he has acquired by the bargain, but shall forfeit the dignity or cure that he has acquired with his money."
[II-II.q.100.a.6.sc] Sed contra est quod dicitur I, quæst. 1, cap. «Si quis Episcopus,» col. 484: «Qui ordinatus est simoniace, nihil ex ordina-tere.» 2 Sic cod. — Respondeo dicendum, quod nullus potest licite retinere id quod contra voluntatem domini acquisivit: puta si aliquis dispensator de rebus domini sui daret alicui contra voluntatem et ordinationem domini sui, ille qui acciperet, licite retinere non posset. Dominus autem, cujus Ecclesiarum prælati sunt dispensatores et ministri, ordinavit ut spiritualia gratis darentur, secundum illud Matth., x, 8: Gratis accepistis, gratis date. Et ideo qui muneris interventu spiritualia quæcumque assequitur, ea licite retinere non potest. Insuper autem simoniaci tam vendentes quam ementes spiritualia, aut etiam mediatores, aliis pœnis puniuntur, scilicet infamia et depositione, si sint clerici: et excommunicatione, si sint laici, ut habetur I, quæst. 1, cap. « si quis Episcopus. » Ad primum ergo dicendum, quod ille qui simoniace recipit sacrum ordinem, recipit quidem characterem ordinis propter efficaciam sacramenti; non tamen recipit gratiam, neque ordinis executionem, eo quod quasi furtive suscepit characterem contra principalis domini voluntatem: et ideo est ipso jure suspensus et quoad se, ut scilicet de executione sui ordinis se non intromittat, et quoad alios, ut scilicet nullus ei communicet in ordinis executione, sive sit pecatum ejus publicum, sive occultum. Nec potest repetere pecuniam quam turpiter dedit, licet alius injuste detineat. Si vero sit simoniacus, quia contulit ordinem simoniace, vel quia dedit vel recepit beneficium simoniace, vel fuit mediator simoniæ, si est publicum, est ipso jure suspensus et quoad se et quoad alios; si tamen est occultum, est suspensus ipso jure quoad se tantum, non autem quoad alios. Ad secundum dicendum, quod nec propter præceptum ejus, nec etiam propter excommunicationem debet aliquis recipere ordinationem ab episcopo quem scit simoniace promotum; et si ordinetur, non recipit ordinis executionem, etiamsi ignoraret eum esse simoniacum, sed indiget dispensatione. Quamvis quidam dicant quod si non potest probare eum esse simoniacum, debet obedire recipiendo ordinem, sed non debet exequi sine dispensatione. Sed hoc absque ratione dicitur, quia nullus debet obedire alicui ad communicandum sibi in facto illicito. Ille autem qui est ipso jure suspensus et quoad se, et quoad alios, illicite confert ordinem. Unde nullus debet ipsi communicare, recipiendo ab eo quacumque ex causa. Si autem ei non constat, non debet peccatum credere alterius, et ita cum bona conscientia debet ab eo ordinem recipere. Si autem episcopus sit simoniacus aliquo alio modo quam per promotionem suam simoniace factam, potest ab eo ordinem recipere, si sit occultum, quia non est suspensus quoad alios, sed solum quoad seipsum, ut dictum est. Ad tertium dicendum, quod hoc quod aliquis privetur eo quod acceptit, non solum est pœna peccati, sed etiam quandoque est effectus acquisitionis injustæ; puta cum aliquis emit rem aliquam ab eo qui vendere non potest. Et ideo si aliquis scienter et propria sponte simoniace accipiat ordinem vel ecclesiasticum boneficium, non solum privatur eo quod acceptit, ut scilicet careat executione ordinis, et beneficium resignet cum fructibus inde perceptis, sed etiam ulterius punitur, quia notatur infamia 4; et tenetur ad restituendos fructus non solum perceptos, sed etiam eos qui percipi potuerunt a possessore diligenti, quod tamen intelligendum est de fructibus qui supersunt, deductis expensis factis causa fructuum; exceptis fructibus illis qui alias expensi sunt in utilitatem Ecclesiæ. Si vero, eo nesciente nec volente, per alios alicujus promotio simoniace procuratur, caret quidem ordinis executione, et tenetur resignare beneficium, quod est consecutus cum fructibus extantibus; non autem tenetur restituere fructus consumptos, quia bona fide possedit; nisi forte inimicus ejus fraudulenter pecuniam daret pro alicujus promotione, vel nisi ipse expresse contradixerit: tunc enim non tenetur ad renuntiandum, nisi forte postmodum pacto consenserit, solvendo quod fuit promissum. Ad quartum dicendum, quod pecunia, vel possessio, vel fructus, simoniace accepta, debent restitui Ecclesiæ, in cujus injuriam data fuerunt, non obstante quod prælatus vel aliquis de collegio illius Ecclesiæ fuit in culpa; quia eorum pecatum non debet aliis nocere: ita tamen quod quantum fieri potest, ipsi qui pecaverunt inde commodum non consequentur. Si vero prælatus et totum collegium sunt in culpa, tunc debet cum auctoritate superioris vel pauperibus, vel alteri Ecclesiæ erogari.
[II-II.q.100.a.6.co] No one can lawfully retain that which he has acquired against the owner's will. For instance, if a steward were to give some of his lord's property to a person, against his lord's will and orders, the recipient could not lawfully retain what he received. Now Our Lord, Whose stewards and ministers are the prelates of churches, ordered spiritual things to be given gratis, according to Matthew 10:8, "Freely have you received, freely give." Wherefore whosoever acquires spiritual things in return for a remuneration cannot lawfully retain them. Moreover, those who are guilty of simony, by either selling or buying spiritual things, as well as those who act as go-between, are sentenced to other punishments, namely, infamy and deposition, if they be clerics, and excommunication if they be laymen, as stated qu. i, cap. Si quis Episcopus [Qu. iii, can. Si quis praebendas].
[II-II.q.100.a.6.ad.1] He that has received a sacred Order simoniacally, receives the character of the Order on account of the efficacy of the sacrament: but he does not receive the grace nor the exercise of the Order, because he has received the character by stealth as it were, and against the will of the Supreme Lord. Wherefore he is suspended, by virtue of the law, both as regards himself, namely, that he should not busy himself about exercising his Order, and as regards others, namely, that no one may communicate with him in the exercise of his Order, whether his sin be public or secret. Nor may he reclaim the money which he basely gave, although the other party unjustly retains it.
Again, a man who is guilty of simony, through having conferred Orders simoniacally, or through having simoniacally granted or received a benefice, or through having been a go-between in a simoniacal transaction, if he has done so publicly, is suspended by virtue of the law, as regards both himself and others; but if he has acted in secret he is suspended by virtue of the law, as regards himself alone, and not as regards others.
[II-II.q.100.a.6.ad.2] One ought not to receive Orders from a bishop one knows to have been promoted simoniacally, either on account of his command or for fear of his excommunication: and such as receive Orders from him do not receive the exercise of their Orders, even though they are ignorant of his being guilty of simony; and they need to receive a dispensation. Some, however, maintain that one ought to receive Orders in obedience to his command unless one can prove him to be guilty of simony, but that one ought not to exercise the Order without a dispensation. But this is an unreasonable statement, because no one should obey a man to the extent of communicating with him in an unlawful action. Now he that is, by virtue of the law, suspended as regards both himself and others, confers Orders unlawfully: wherefore no one should communicate with him, by receiving Orders from him for any cause whatever. If, however, one be not certain on the point, one ought not to give credence to another's sin, and so one ought with a good conscience to receive Orders from him. And if the bishop has been guilty of simony otherwise than by a simoniacal promotion, and the fact be a secret, one can receive Orders from him because he is not suspended as regards others, but only as regards himself, as stated above (ad 1).
[II-II.q.100.a.6.ad.3] To be deprived of what one has received is not only the punishment of a sin, but is also sometimes the effect of acquiring unjustly, as when one buys a thing of a person who cannot sell it. Wherefore if a man, knowingly and spontaneously, receives Orders or an ecclesiastical benefice simoniacally, not only is he deprived of what he has received, by forfeiting the exercise of his order, and resigning the benefice and the fruits acquired therefrom, but also in addition to this he is punished by being marked with infamy. Moreover, he is bound to restore not only the fruit actually acquired, but also such as could have been acquired by a careful possessor (which, however, is to be understood of the net fruits, allowance being made for expenses incurred on account of the fruits), excepting those fruits that have been expended for the good of the Church.
On the other hand, if a man's promotion be procured simoniacally by others, without his knowledge and consent, he forfeits the exercise of his Order, and is bound to resign the benefice obtained together with fruits still extant; but he is not bound to restore the fruits which he has consumed, since he possessed them in good faith. Exception must be made in the case when his promotion has been deceitfully procured by an enemy of his; or when he expressly opposes the transaction, for then he is not bound to resign, unless subsequently he agree to the transaction, by paying what was promised.
[II-II.q.100.a.6.ad.4] Money, property, or fruits simoniacally received, must be restored to the Church that has incurred loss by their transfer, notwithstanding the fact that the prelate or a member of the chapter of that church was at fault, since others ought not to be the losers by his sin: in suchwise, however, that, as far as possible, the guilty parties be not the gainers. But if the prelate and the entire chapter be at fault, restitution must be made, with the consent of superior authority, either to the poor or to some other church.
[II-II.q.100.a.6.ad.5] If there are any persons who have been simoniacally admitted into a monastery, they must quit: and if the simony was committed with their knowledge since the holding of the General Council Fourth Lateran Council, A.D. 1215, held by Innocent III, they must be expelled from their monastery without hope of return, and do perpetual penance under a stricter rule, or in some house of the same order, if a stricter one be not found. If, however, this took place before the Council, they must be placed in other houses of the same order. If this cannot be done, they must be received into monasteries of the same order, by way of compensation, lest they wander about the world, but they must not be admitted to their former rank, and must be assigned a lower place.
On the other hand, if they were received simoniacally, without their knowledge, whether before or after the Council, then after quitting they may be received again, their rank being changed as stated.
[II-II.q.100.a.6.ad.5] Ad quintum dicendum, quod si aliqui sunt in monasterio simoniace accepti, debent abrenuntiare; et si his scientibus commissa est simonia, post concilium generale 1, sinē spe restitutionis de monasterio suo repelluntur, et ad agendam perpetuam pœnitentiam sunt in arctiori regula ponendi, vel in aliquo loco ejusdem ordinis, si arctior ordo non inveniretur. Si vero hoc fuit ante concilium, debent in aliis locis ejusdem ordinis collocari. Et si hoc fieri non potest, dispensative debent in ejusdem monasteriis recipi, ne in sæculo evagentur, mutatis tamen prioribus locis et inferioribus assignatis. Si vero, ipsis ignorantibus, sive ante concilium, sive post, sint simoniace recepti, postquam renuntiaverunt, possunt de novo recipi, locis mutatis, ut dictum est.
[II-II.q.100.a.6.ad.6] In God's sight the mere will makes a man guilty of simony; but as regards the external ecclesiastical punishment he is not punished as a simoniac, by being obliged to resign, but is bound to repent of his evil intention.
[II-II.q.100.a.6.ad.6] Ad sextum dicendum, quod quoad Deum sola voluntas facit simoniacum; sed quoad pœnam ecclesiasticam exteriorem non punitur ut simoniacus, ut abrenuntiare teneatur; sed debet de mala intentione pœnitere.
[II-II.q.100.a.6.ad.7] The Pope alone can grant a dispensation to one who has knowingly received a benefice (simoniacally). On other cases the bishop also can dispense, provided the beneficiary first of all renounce what he has received simoniacally, so that he will receive either the lesser dispensation allowing him to communicate with the laity, or a greater dispensation, allowing him after doing penance to retain his order in some other Church; or again a greater dispensation, allowing him to remain in the same Church, but in minor orders; or a full dispensation allowing him to exercise even the major orders in the same Church, but not to accept a prelacy.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.100.a.6.ad.7] Ad septimum dicendum, quod dispensare cum eo qui est beneficiatus simoniace scienter, solus papa potest; in aliis autem casibus potest etiam episcopus dispensare, ita tamen quod prius abrenuntiet quod simoniace acquisivit, et tunc dispensationem consequatur, vel parvam, ut habeat laicam communionem; vel magnam, ut post pœnitentiam in alia Ecclesia in suo ordine remaneat; vel majorem, ut remaneat in eadem, sed in minoribus ordinibus; vel maximam, ut in eadem Ecclesia etiam majores ordines exequatur, non tamen prælationem accipiat.
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