Collectiones, Distinction IV: Signs XL–XLVIII

Sign XL

The fortieth Sign may be that true Apostles do not preach for the sake of gain, but solely for the salvation of souls. Hence in 2 Corinthians 12 the Apostle says, “I seek not the things that are yours.” The Gloss: that is, your riches in gold and silver; “BUT YOU.” The Gloss: to save. Likewise the Gloss: the Apostle was not seeking the gift, but the fruit; lest he be thought, as it were, a vendor of the Gospel. But the pseudo-apostles preach for the sake of gain, though they feign to preach for the salvation of souls; for they are eager for profit, as has been shown above in dist. 1, §. Quidam autem canonice. And in 1 Timothy 6 the Apostle, speaking of the pseudo-apostles, says, “Supposing gain to be godliness.” The Gloss: who therefore do a work of pi[e]-

[of pie]ty, that is, they preach, in order to acquire temporal gain; because they preach for profit, not for fruit.

But how can it be known whether someone preaches for profit?

I answer: namely, when he receives gold or silver from those to whom he preaches, unless perhaps for daily sustenance, or for some public benefit established by the Church. Hence on that passage of Matthew 10, Do not possess gold or silver, the Gloss says: If they had these things, they would seem to preach not for the sake of salvation, but for the sake of gain. Likewise, as Hieronymus says on the Prophet Malachi: Because certain Prophets accepted money, their prophecy was turned into divination; that is, it was shown not to be from the Lord, but from the Devil, as is read in 1. q. 1. cap. Numquam divinatio. The same could be said if a Preacher were to receive a measure of wine, or a cor [measure] of wheat, or anything else equivalent to gold or silver up to the quantity of [prohibited] gifts. Just as it is said of those who hold public offices: Although it is licit for them to receive food and drink as small presents, yet it is not licit for them to receive up to the quantity of [prohibited] gifts, as Human Law says, ff. De officio Proconsulum L. Solent. Much less, therefore, is it licit for Preachers to receive from their Hearers up to the quantity of [prohibited] gifts, lest through this they burden their Hearers; or lest the Gospel become hateful; or lest the Preachers themselves lose the liberty of rebuking; or lest the Gospel seem to be for sale; or also for other reasons set forth and assigned above in dist. 2. §. Hoc autem faciebat Apostolus.

But there are certain Preachers who, lest they seem to be hucksters, and so that they may more decorously despoil [their hearers] through others rather than through themselves, and obtain greater gifts, for this reason ask nothing from their Hearers in their own persons; but send their emissaries to circumvent them, who importunely and incessantly beg for grain, or wine, or money for the purpose of clothing, or anything else which they say they need, and receive indiscriminately from anyone whatsoever. From such circumvention the Apostle excuses himself in 2 Corinthians 12, saying: But be it so. That is, Perhaps you will say that I DID NOT BURDEN YOU. Gloss: In my own person, by accepting your goods. BUT (Perhaps you will object against me) that, BEING crafty. That is, cunning, I CAUGHT you with guile. That is, I de-

took you, since I was unwilling to accept anything in my own person, so that I might receive through my envoys. Then he answers this unfavorable suspicion, clearing himself and saying: Did I take advantage of you by any of those whom I sent to you? Gloss: Namely, by asking for or receiving your goods. As if he were saying, No. Those Preachers, therefore, who act contrary to this word and example of the Apostle, take the property of their Hearers, as it seems, by circumvention; by which they plainly show themselves to be Pseudo[-preachers], if it is not established that they have a Canonical mission. On account of such Pseudo-Preachers, who preach for gain, the Early Fathers of the Order of Preachers once obtained, with a view to eliminating them from the Order, a certain letter from the Apostolic See, in which it is provided, That if any of the Friars Preachers shall have turned their preaching to gain, they be seized and cast into prison.

But perhaps some Pseudo[-preachers], transforming themselves into Apostles of Christ (2 Corinthians 11), and wickedly humbling themselves, according to that saying of Ecclesiasticus 19, There is one who humbles himself wickedly, but his inward parts are full of deceit, will say: We, since we are Preachers of the Gospel, although we could take support authoritatively from those to whom we sow spiritual things, as owed to us by the Lord’s ordinance in Luke 10, Eating and drinking the things that are with them, nevertheless do not ask for them authoritatively, but rather, wishing to humble ourselves and, after the manner of the Apostle, to go beyond what is required, we choose rather to beg from those to whom we preach; asking, that is, for the necessities of life, not by reason of debt, but for God’s sake. Hence, asking in this manner, we cannot be said to preach for gain, but for God; although out of humility we seek by begging from them, as was said above in dist. 1, §. Sed contra hoc forte.

To which it must be said that those who say this, if they preach without being sent, are Pseudo[-preachers], as was shown above in dist. 1, §. Quoniam igitur futura; and therefore they ought not to be admitted to preaching, as was shown in the same place. Moreover, when they say they wish to beg for the sake of humility, they speak falsely; since it is not begging, but rather working with one’s hands, that is the work of humility, as was shown above in dist. 2, near the beginning, §. Ad illud autem. Indeed, it is a work of sin, except in the cases assigned above in dist. 2, §. Sunt autem quidam casus, with the ten following Paragraphs. But if perhaps such Preachers judge their

begging to be a work of humility or piety, they seem to be among those false ones of whom the Apostle speaks in 1 Timothy 6: Who suppose that gain is godliness. But if the aforesaid Preachers are sent and preach, and ask for or receive support from those to whom they preach, then in whatever manner they ask or receive it—whether as something owed or for God’s sake (since it is only for God’s sake, that is, by the Lord’s Right, that they can ask)—they live from the Gospel, which cannot be begging but authority; and so they receive support authoritatively, not as beggars, as was shown above in dist. 1, § Sed contra hoc fortè and § Item Augustinus. Therefore they humble themselves falsely when they say that they wish to beg from their Hearers for the sake of humility, since, if they have been sent, they cannot beg from them.

Again, sent Preachers humble themselves falsely if they say that they wish to come to such great poverty that they are obliged to beg, as some teach; since from such great poverty it could happen that they become saddened on account of lack of support, and that their persistence is slackened and their authority also diminished. Whence on 1 Timothy 5, on that text The Elders that rule well, the Gloss says: Good Stewards ought to be furnished in advance not only with lofty honor, but also with earthly [honor]; so that they not be saddened by lack of support. For the Preacher is more persistent if he is not humbled by want; and authority grows in him, when he sees himself even in the present receiving the fruit of his labor—not that he may abound, but that he may not fail, as was said above in the same dist. in the tenth Sign, § Sed fortè. Note what the Gloss says: That they not be saddened by lack of support. From this it appears that even true Preachers are sometimes saddened by lack of support. Again, note that it says: The Preacher is more persistent, if he is not humbled (that is, if he is not demeaned) by want. From this it appears that the Preacher is sometimes demeaned by want, and from the same cause his persistence is slackened. Again, note what it says: And authority grows in him, when he sees himself even in the present receiving the fruit of his labor. From this it appears that the authority of a Preacher decreases when, not receiving support from the Gospel (perhaps because he lacks the office of preaching, since he has not been sent canonically), he must beg. Since therefore the three aforesaid inconveniences are not expedient, but rather hinder the Preacher and the preaching, it remains that a good Preacher ought not to desire the begging from which those things arise. If

therefore, if some Preacher should say that he desires to beg, this does not seem to be true humility but false, nor does he seem to be a true Preacher, but a Pretender and a Feigner. For many Pretenders say that poverty is sweet to them, or that it pleases them for God’s sake, who nevertheless have the fire of avarice or cupidity in their heart; concerning whom what Ecclesiasticus says in chapter 40 can be understood literally: “In the mouth of the Shameless, poverty shall be sweetened, and in his Belly”—that is, in his heart—”a fire shall burn,” namely, of cupidity.

Now it must be noted that those Preachers who ask from their Hearers, or cause to be asked, hoping that on account of their preaching they will more easily obtain from them what they ask, may rightly fear that they appear to do this from an occasion of avarice, contrary to what the Apostle says in 1 Thessalonians 2: “For neither have we at any time been in an occasion of avarice.” Gloss: “I do not say IN AVARICE, but I have done nothing and said nothing in which there could be any occasion of avarice.” Likewise, they may rightly fear that through this they may be said to sell the grace of preaching, and thus fall into the vice of Simony; just as Gehazi, the servant of Elisha, because he asked for garments from Naaman the Syrian, hoping that he would obtain them the more easily because his Lord (namely Elisha) had cured him of leprosy, as is read in 2 Kings 5 [Vulg. 4 Reg. 5], is said to have sold to that same Naaman the grace of his healing, and thereby to have fallen into the vice of Simony, as Gregorius Nazianzenus says at 1 q. 1 c. Qui studet, even though he asked for those garments against Elisha’s will, as appeared from what followed. Therefore, much more, if Elisha himself had asked in the same way and with the same intention, or had caused asking to be done, without doubt he would have incurred the vice of Simony.

If therefore any Preachers (concerning whose canonical calling or mission it is not established) customarily receive from their Hearers such gifts as have been described above, they appear to be in an occasion of avarice; they also appear to preach for the sake of gain, not for the sake of the salvation of souls. And if they customarily ask for such things, or cause them to be asked, whether in their preaching, or before preaching, or after it, hoping that on account of their preaching they will more easily obtain them, they appear to commit Simony; for to receive is, whenever one receives, whether after or before, as is read at 1 q. 1 c. Eos. And therefore they do not appear to be true Apostles, but rather may be held suspect, lest they be Pseudo [apostles].

Let him, however, excuse himself who can, provided that he does not set the will of man above the Authentic Scriptures.

Sign XLI

The forty-first Sign can be this: that true Preachers, although they have the power by the Lord’s ordinance of living from the Gospel, as was shown above in dist. 1, §. Item ut ostendit Augustinus, and §. Sed contra hoc forte, nevertheless do not always demand those provisions owed to them, but rather work with their hands to support themselves, as was shown concerning Paul above in dist. 1, §. Item forsan, at the end, and §. Hoc autem, and §. Sed adhuc; and as was also shown concerning the other Apostles above in dist. 2, §. Non solus autem. Moreover, even when things are offered with entreaty, they do not always accept them, as is clear in the case of Paul, to whom, when the Macedonians wished to give their goods not only as their own but even as common, for his use and that of the other Apostles and other poor, even beyond the resources of their means, the Apostle Paul did not consent to receive them. Hence in 2 Corinthians 8 the same Apostle says: I bear them witness, that according to their power, and beyond their power, they were willing, with much entreaty beseeching us for the grace and communication of the ministry that is done toward the saints. The Gloss: They were willing, with no one compelling them, to give even beyond the resources of their possessions, in such a way that they would afterwards be in need; and they entreated me, though I, fearing, did not consent to them, that they might be permitted to give their goods, not as their own, but as common, from which they might minister to others. And if at times from necessity the true Apostles do receive the provisions owed to them, nevertheless they do not demand them unseasonably, nor do they receive them indifferently and indiscreetly from just anyone, lest they appear to preach the Gospel for the sake of their own maintenance, and so abuse that power. Hence on that passage in 1 Corinthians 9, That I abuse not my power in the Gospel, the Gloss says: Which I would certainly do, if by demanding unseasonably, or by receiving indiscreetly, I should show the Gospel to be burdensome to believers. For from unseasonable exaction, or from indiscreet reception of the provisions that are owed from the Gospel, scandal can easily arise; which in this matter ought to be more strictly avoided, as was shown above in dist. 1, §. Verumtamen diuersimode.

But the False [preachers], although they are not so ordered in the Church that they may live from the Gospel, as Augustinus says in the book De opere Monachorum, chap. 4, nevertheless wish to live from the Gospel, receiving provisions from those to whom they preach, as

if they were their Evangelists, or ministers of their altar, so as to administer the Ecclesiastical Sacraments to them, just as parish priests do. So did certain Pseudo-Preacher monks of old, who had no people; against whom Augustinus speaks in the same book, ch. 20: “But these our Brethren rashly claim for themselves, as I judge, that they have such power — namely, of living by the Gospel. For if they are Evangelists, ministers of the Altar, dispensers of the Sacraments, I grant it, they have it.” As if he were saying: if they do not hold these offices in the churches of those from whom they receive, then neither do they have the power of taking maintenance from them. For it is certain that maintenance is owed from the Gospel only to those who either regularly preside in governance and teaching by the dignity of their office, and who are bound to the care of souls by the duty of their office. Whence in 1 Thess. 5 the Apostle says: “We beseech you, Brethren, that you know” (that is, show yourselves to know, namely through the provision of maintenance) “those who labor among you.” Glossa: “In your governance and teaching.” “And are over you.” Glossa: “By dignity.” And this, “IN the Lord” — that is, by the Lord’s ordination. “And admonish you.” Glossa: “By the duty of their office.” Therefore those who do not have the dignity or the due office of governing souls cannot demand maintenance as owed to them.

Again, the Pseudo not only receive sustenance from those to whom they preach, if it is offered to them, but sometimes even importunately demand it, although it is not due. Whence on that passage of 1 Thess. 2, “When we might have been a burden to you, as the Apostles of Christ, etc.,” the Glossa says: “He calls the due of Apostolic power a BURDEN on account of the Pseudo, who, usurping that which was not due to them, used to exact it importunately from the people.”

But certain Moderns, surpassing the importunity of the ancient Pseudo, not only importunately demand and ask necessary sustenance, though it is not due to them, from those who are not their subjects; but they also do not cease to extort enormous sums of money — not only from good and devout Faithful of Christ, but even from Tyrants, Robbers, Usurers, and other great wealthy Sinners who have not made amends — by various and importunate collections under the pretext of alms; contrary to the teaching of Hieronymus on that passage of Matt. 15, “Whatever gift is from me shall profit thee,” where he says thus: “We ought to beware lest we accept gifts from those who gather riches from the tears of the Poor.” Concerning money thus extorted, these very Extortioners, lest

while countless Poor of Christ are neglected and hungry, and sometimes perishing from hunger, they are not content with their earlier buildings, which were sufficient for them, but rashly tear them down and demand for themselves greater buildings that are superfluous, luxurious, and costly; contrary to that saying of Seneca, Ad Lucilium Epist. 8: Let a house be a defense against the assaults upon the body. Whether it be raised of turf or of variegated stone from a foreign people makes no difference. Know that a man is sheltered just as well by thatch as by gold.

But perhaps the aforesaid men will feign an excuse, saying that those precious and costly buildings (since they are not the buildings’ lords) they do not construct for themselves, but for the lords of those places, who have granted them merely the use of them, as was said above in this same distinction, at the eleventh Sign, § Item ex eo.

But since the lords of those places, granting them only the use [of them], as they say, are rich and not needy, how do the aforesaid Pretenders dare out of begged alms (by which the hungry Poor ought to live) to construct so many and such great buildings for rich lords? Can they not on this account deservedly be said to be crueler than all Robbers? — since Hieronymus says Ad Nepotianum, To have received what is to be distributed to the hungry Poor, who are many, and (which is a manifest crime) to subtract something from it, surpasses the cruelty of all Robbers.

Likewise, not content with their old Basilicas, which are sufficient and of ample beauty, they rashly tear them down under the pretext of the honor of God and of the Saints, and they build for themselves, from begged alms, greater, more ornate, more precious, and more costly Basilicas, importunately requesting superfluous expenditures from the Faithful of Christ; not heeding that Moses, on discovering that the people were offering more for the expenses of the Tabernacle than was necessary, ordered it to be proclaimed by the Herald’s voice that no Man or Woman should offer anything further for the work of the Sanctuary, as is read in Exodus 36.

The aforesaid buildings, however, not only of their private dwellings but also of their Basilicas, the aforesaid men turn more to their own honor than to God’s; namely, so that the people, who always marvel at new and beautiful things, and desire and pursue things worthy of admiration, despising their old Parochial Churches of lesser beauty, may more willingly visit and frequent both their Churches and their other new and more beautiful dwellings, and thereby honor them the more and give them the more; and to visit their houses, not only by the beauty of the buildings, but

they unceasingly incite even with familiar and persuasive words, and they do not cease to urge; which is a manifest sign of pride, according to the saying of Seneca to Lucilius: “It is characteristic of the proud to reckon highly the approach and the touching of their threshold,” as was said above in the same distinction, in the twentieth Sign, § Item Pseudo.

5. They likewise suggest to their aforesaid benefactors that it is an excellent thing to expend their money (even if ill-gotten) upon such uses (which, on account of a feigned veneration of God and the Saints, they call Pious), and, as it were, to establish perpetually enduring memorials of themselves for the remembrance of others in time to come; whereas it would be better either to restore it to those from whom it was wrongly taken, or, with their consent, at least to bestow it upon the hungry Poor of Christ, upon those unable to labor, or upon those who from reasonable cause are ashamed to beg. Against their superstitious assertion Chrysostomus inveighs upon that passage of Matthew 23, “You who build the sepulchers of the Prophets,” etc., saying thus: “Foolish one, what does this memorial profit you after death, if you are tormented where you are, while you are praised where you are not?” Likewise there Chrysostomus: “What kind of justice is this, to give gifts to the dead and to strip the living? to take from the blood of the wretched, and to offer it to God? For this is to offer to God, but to wish to make God a partner of one’s violence; so that, when He has willingly received money offered to Him out of sin, He may consent to the sin.” Likewise there Chrysostomus: “Do you wish to build a house of God? give to the Faithful and the Poor that by which they may live; for in buildings men dwell, but God in holy men.” Hence blessed Stephen in Acts 7 says: “He does not dwell on high in things made with hands, as He says through the Prophet, HEAVEN IS MY THRONE, AND THE EARTH IS THE FOOTSTOOL OF MY FEET.” Hence also Paul in Acts 17 says: “God, who made the World and all things that are in it, since He is Lord of heaven and earth, does not dwell in Temples made with hands.” It would therefore be better to expend the money offered by Christians, or extorted from them by importunate solicitations, on alms for the Poor of Christ, than to place it in the building of Temples, or in other immoderate, sumptuous, and superfluous things. For, as Ambrosius says in the book De Officiis: “Will not the Lord say, ‘Why did you allow so many needy ones to die of hunger, while you had gold from which you could have supplied sustenance?’” And this is found in 12. q. 2. c. Aurum habet Ecclesia. Likewise Hieronymus Ad Paulinum Presbyterum: “The true Temple of Christ

The temple is the soul of the believer; adorn it, clothe it, offer it gifts, receive Christ into it. What use is it that walls should gleam with jewels, while Christ in the poor is in peril of hunger? Likewise Hieronymus, Ad Demetriadem: Let others build churches, clothe walls with slabs of marble, haul in massive columns and gild their capitals [though these feel nothing of the costly ornament], set off the doors with ivory and silver, and distinguish their gilded altars with gems; I do not blame them, I do not refuse it; let each abound in his own opinion. It is better to do this than to brood over hoarded wealth. But yours is another calling: to clothe Christ in the poor, to visit Him in the sick, to feed Him in the hungry, to receive Him in those who lack shelter, and above all in the household of the faith.

Men of this sort, desirous of the ornament and beauty of their basilicas (in which men stand in admiration), and taking their delight therein, and supposing — or pretending to suppose — that this is religion and that it pleases God and the Saints (to whom the basilicas belong), and extorting the money for these works by various solicitations from usurers and plunderers (even from those who have made no restitution), appear to be like the idolaters who suppose that the ornament and beauty of their temples and idols is religion, and that these things please their gods. Concerning whom it is read in a certain marginal gloss on Wisdom 13: The more ornate and beautiful the images are, the more majesty they are thought to possess; religion, then, is whatever human cupidity marvels at. And a little earlier there is read, in another gloss on them: They delight in gold and gems, whose luster dazzles the eyes; without these they do not think there is any religion. And below: They consecrate to their gods spoils and plunder — gods who are very feeble. For why are they thought heavenly, if they desire earthly things? Or blessed, if they are in need? Or incorrupt, if they take delight in those things in which human cupidity is condemned?

If the objection be raised concerning the sumptuous work of the Lord’s Temple and its costly ornament under the Old Testament, as is read in 1 Kings 6 and 7, Hieronymus answers in this manner: Let no rich man in Judea cast up to me the Temple, the Table, the Lamps, the Censers, the Dishes, the Cups, the little Mortars, and the other things fashioned of gold; for these were then approved by the Lord, when the priests were immolating victims, and the blood of beasts was the remission of sins — although all these things went before as a figure, and were written for our sake, upon whom the ends of the ages have come. But now, since the poor Christ has consecrated the poverty of His house, let us bear the cross, and reckon riches as mire. 14 q. 2, C. Gloria Episcopi.

Such men, moreover, who construct the aforesaid buildings, appear to turn loaves into stones — that is, they turn the loaves of the Poor (namely, the begged alms, from which Christ’s loaves ought to be distributed to the Poor) into heaps of stones, that is, into costly and superfluous houses of stone. And for this reason they seem to be crueler and more merciless than the Devil himself; since the Devil, on the contrary, asked that stones be turned into loaves, saying to the Lord, “Command that these stones be made bread” (Matthew 4).

If, therefore, any Preachers (whose canonical calling or mission is not established) persistently and importunately beg from their Hearers — even from those not subject to them — under the pretext of alms, or of the veneration of God and His Saints, and indiscreetly receive not only the expenses of preaching, but also grain, wine, money, and other gifts, for their own and many others’ yearly maintenance, and even for constructing superfluous and costly buildings and for satisfying other superfluities or pleasures (although they profess the highest poverty and mendicancy), and do so generally with scandal to those from whom they beg or receive, or to others as well — they do not appear to be true Apostles, but rather can be suspected of being False ones.

Sign XLII

The Forty-second Sign may be this: that true Apostles evangelize not unwillingly, but willingly — that is, they do not preach compelled by necessity of livelihood; for otherwise they would not have the reward of eternal glory for their preaching. Whence Augustinus, in the book De Opere Monachorum, chapter 10, reciting and expounding the words of the Apostle Paul in 1 Corinthians 9, speaks thus: “FOR IF I PREACH THE GOSPEL,” says the Apostle, “IT IS NO GLORY TO ME, FOR NECESSITY LIES UPON ME” — namely, of sustaining this life. “FOR WOE IS ME IF I PREACH NOT THE GOSPEL.” That is, to my own harm I shall not preach the Gospel, because I shall be tormented with hunger, and shall have nothing to live on. “BUT IF I DO THIS WILLINGLY, I HAVE A REWARD.” He says he does it willingly if he does it compelled by no necessity of propping up this life; and on this account he has a reward with God — namely, everlasting glory. “BUT IF UNWILLINGLY,” he says, “A DISPENSATION IS COMMITTED TO ME.” That is, if by necessity of carrying on this life

of sustaining this life, I am compelled to preach the gospel, a stewardship has been entrusted to me; so that it is by my stewardship, since I preach Christ, since I preach the truth — although by occasion, although seeking my own advantage, although compelled by the necessity of earthly gain — I may profit others, while I myself do not have that glorious and everlasting reward with God. WHAT REWARD, THEN, HAVE I, says the Apostle? And below: see what he answers. THAT, PREACHING, he says, I MAY SET FORTH THE GOSPEL WITHOUT COST. That is, that the gospel may not be costly to those who believe, lest they suppose that it is preached to them in such a way that the evangelist should seem, as it were, to be selling it. Thus far the words of Augustinus. True Preachers, therefore, expecting from their preaching the reward of eternal glory, after the likeness of the Apostle Paul, preach willingly, not unwillingly — that is, not compelled by the necessity of getting through this life.

Likewise, those who preach compelled by the necessity of a livelihood wish to serve God and Mammon at the same time — contrary to that in Matthew 6: No one can serve God and Mammon; since in truth they serve only Mammon. Whence Augustinus in the book De Opere Monachorum, ch. 26: For he who preaches the gospel for this reason, that he may have something to eat and wherewith to be clothed, supposes that he serves God, because he preaches the gospel, and at the same time Mammon, because he preaches for the sake of these necessaries; which the Lord says cannot be done. And therefore he who preaches the gospel for the sake of these things is convicted of serving not God but Mammon, even if God uses him (in a way he himself does not know) for the profit of others.

If, then, any Preachers (of whose canonical calling or mission there is no certainty), compelled by the necessity of getting through this life, customarily evangelize or preach (seeing that, if they did not preach, they would have nothing to live on), they seem to preach not willingly but unwillingly; and therefore not to have the reward of eternal glory, but rather to serve Mammon and not God. And therefore they do not seem to be true Apostles, but rather may be suspected of being Pseudo[-apostles].

Sign XLIII

The forty-third Sign can be this: that true Apostles do not fraudulently circumvent people in order to extort their goods by flattery, as the Pseudo[-apostles] do. Whence, distinguishing himself from the Pseudo[-apostles], the Apostle says in 2 Corinthians 7: We have circumvented no one. Glossa: by the fraudulent taking away of their goods, as the Pseudo[-apostles] do, who by flattery carry off what is yours. Do not

those men smoothly take away the goods of the Faithful, who, when wealthy usurers or other rich sinners fall ill and, with death looming, are troubled in conscience over their sins, at once thrust themselves into hearing their confessions, and, terrifying them with the punishments of the world to come, promise them the salvation of their souls if they choose to be buried with these very men [i.e., at the friars’ own houses], among whom they claim that greater and better suffrages of prayer are to be had—although in truth their prayers can avail neither themselves nor others unto salvation; indeed, since by them they deceive others, those prayers turn to their greater damnation. Whence on that verse of Luke 20, Who devour the houses of widows, etc., the Gloss says: Who, that they may seem more religious, pray at great length, so that from any who are infirm or troubled in conscience over their sins they may, as it were as Patrons, receive money and praise, whose prayer is turned into sin; for they can avail neither themselves nor others unto salvation; nay rather, for those very prayers, since by them they deceive others, they shall be the more grievously damned; for it is not the receiving hand that commends prayer to God, but the hand that gives. Whence on Mark 12, on the aforesaid phrase, Who devour the houses of widows, the Gloss says: As though they were to be Patrons at the coming Judgment, they do not hesitate to take money from the infirm and from those troubled in conscience over their sins; since it is the hand stretched out to give, not drawn back to receive, that commends prayer to God; to whom this word applies: LET HIS PRAYER BE TURNED INTO SIN.

The aforesaid men also smoothly take away the goods of others by promising eternal salvation to wealthy invalids if they make their wills according to their counsel; in which wills they contrive to have themselves, or some of their own, appointed as Executors or as advisors to the Executors—as if, forsooth, they will dispense another’s money better and more faithfully, who, having (as they claim) left all things for Christ’s sake, are believed to have dispensed their own money in the best way. Against these Hieronymus speaks in his letter To Nepotian: Take care that you do not, like some once faithful and famous Steward of your kinsmen, accept another’s money for distribution. Have the simplicity of the dove, that you may never contrive deceits. And lest the testators, while yet living, should at anyone’s suggestion alter the wills made on the counsel of the aforesaid, or revoke or diminish the immoderate legacies bequeathed to them, they are ever at hand beside the sick until death, like vultures circling and watching for corpses; of whom Seneca says in Book 4 of On Duties: I call him ungrateful who sits beside a sick man because a will is to be made—

an inheritance or legacy. Just as birds that feed by tearing bodies apart scan from nearby for bodies that have collapsed in sickness and are about to fall, so this man, who looms over death, also flies around cadavers. Then, once those sick people have died, under the pretext of his own voluntary poverty and his feigned sanctity, they turn the money entrusted to their execution or disposition to their own uses, or to those of their associates, trying to show by self-devised arguments that the money cannot be spent on better uses; and thus, contrary to the teaching of Ambrose, They become Procurators of secular affairs, who ought to serve the worship of Religion. And contrary to the teaching of Hieronymus, They become Dispensers of other people’s goods, who are thought to have despised their own resources, as was shown above in dist. 2, §. But perhaps the Defender of Curiosity will object.

Those, however, who entrust their goods to be distributed by such men on account of the appearance of sanctity which they display outwardly, as though they would dispense them more faithfully, would act more prudently if they restored with their own hand, while yet living, those goods which they may have extorted from the Faithful of Christ by robbery or usury; and if what has been justly acquired they were to distribute, with their own hand — or at least by their own express will, through someone rightly not under suspicion — to the helpless Poor who cannot labor, or to those who for legitimate cause are ashamed to beg. For they ought to consider that Judas, although he was an Apostle, and — according to present justice — was temporally chosen by the Lord, who cannot be deceived, and on that account, because of the appearance of sanctity which he outwardly displayed, was reputed most holy, nevertheless carried off and stole the money that was committed to him to be distributed to the Poor, as is read in John 12, and as was shown above in dist. 2, §. But perhaps someone will say. Whence Hieronymus, To Nepotianus: Distribute with your own hand to the brethren the refreshments of your expenditures; for faith among men is rare; call to mind the purses of Judas.

Likewise those smoothly take away the goods of others who, in order that they may be thought poorer and holier than others, and that the Faithful of Christ may on that account more readily bestow their goods upon them, contrive new superstitions; saying, perhaps, that for Christ’s sake they wish to have nothing of their own or in common, but rather to beg perpetually; unwilling also, on account of their destitution (although they are able), to labor with their hands, but rather to devote themselves to prayer, and preaching, and [the care] of souls, although

not entrusted to them — always devoting themselves to governing, as was said above in the same distinction, in the twelfth Sign. These superstitions they devise and perform in pretense, so that even in this way they may make prey of congregations not their own. Hence on that passage of Matthew 23, “Woe to you, Scribes and Pharisees, hypocrites, who devour widows’ houses,” etc., the Gloss says: “You who by your superstition seek nothing else than to make prey of the common people.” Now these men most of all do the aforesaid things to wealthy widows, who, since they are not subject to husbands but are deprived of a husband’s counsel, are easily deceived; and therefore they more readily bestow their goods on such seducers. Hence on the aforesaid word Chrysostomus says: “Widows are easily deceived, not having a husband as counselor; and they easily hand over their goods to such men, since they are subject to no one’s authority.” Likewise, in the same place, Chrysostomus: “With long prayers, as with great nets, you fish for the resources of widows.”

But perhaps the aforesaid Pseudo-apostles will say that they cannot be said to carry off the widows’ goods, since none of them charges them with violence or accuses them.

To this Augustinus sufficiently replies in De verbo Domini, in the sermon De Militantibus, saying thus: “Nor can we say, ‘No one charges us as invaders with violence, no one accuses us’ — as though flatteries did not sometimes greedily extort a greater booty than torments do; nor does it matter in God’s sight whether someone seizes another’s goods by force or by circumvention, provided that in some way he holds what belongs to another.”

Likewise, they cajolingly carry off the goods of Christ’s faithful, who under the pretext of suffrage for souls promise to Christ’s faithful, for a fixed sum of money, the anniversaries of their own Masses (which they sanctify above the Masses of others — that is, boast to be holier). By this they can in a special way be said to entangle themselves in secular affairs, contrary to the Apostle’s teaching in 2 Timothy 2, who says: “No one serving God as a soldier entangles himself in secular affairs.” For as the Gloss there says: “A secular affair is specifically so called if someone, as though making a market, seeks carnal things from spiritual.” Such promisers of Masses and prayers in exchange for the alms of others to be obtained may deservedly be called Merchants, or Traffickers in Prayers. Hence on that passage of Job 41, “I will not spare him with powerful words, composed for entreaty,” Gregorius says, in book 33 of the Moralia: “In some the labor of Prayer is turned into the business of trafficking, of whom the Truth says in the Gospel,

they devour the houses of widows under the pretense of lengthy prayer. Concerning these superstitious Traffickers in Prayers who were to come, St. Peter prophesied, calling them lying masters in 2 Peter 2, saying: “And there shall be among you lying masters, who shall bring in sects of perdition.” And below: “And through covetousness shall they with feigned words make merchandise of you.” Note that he says “make merchandise.” Glossa: Not for the sake of Religion, but out of covetousness, so that they may gain something, they invent new doctrines; nor do they purchase you for God, but rather acquire, or strive to acquire, some advantage for themselves from you. The text continues: “Whose judgment now of a long time lingereth not, and their damnation slumbereth not.”

Since, therefore, the aforesaid Seducers do the aforesaid things, and many other such things, to the flocks of others in the ways just described, they are deservedly called Wolves in the Divine Scriptures; and by this also they are distinguished from the true Apostles. Hence on Acts 20, upon that saying of the Apostle “I have coveted no man’s silver, or gold, or apparel,” the Glossa says: By this are Wolves known, that is, Pseudo-Apostles, because they covet such things. And below, upon that saying of the Apostle “For such things as were needful for me and them that are with me, these hands have ministered,” the Glossa says: The example of working, even for Bishops, is a sign by which they are distinguished from Wolves — that is, from Pseudo-Apostles. These superstitious Pseudo[-Apostles], painting over their covetousness with the color of Religion, furnish to the Devil the arms of Christ, when they make their superstitions (which are surely iniquities) to be esteemed as piety. Hence upon Matthew 23, “Woe to you Scribes and Pharisees, Hypocrites, who devour the houses of Widows, praying long prayers,” Chrysostomus says: You who paint your covetousness with the color of Religion, as it were furnish to the Devil the arms of Christ, so that iniquity may be loved while it is esteemed as piety.

If therefore certain Preachers (whose canonical calling or mission is not established), out of habit, through their superstitions so circumvent people, as has been said — attending upon them, even intrusively, whether in life or in death, and under the guise of piety suggesting that they should choose their burial places among them, and make immense donations to them, or leave immense legacies to them; that they should draw up their testaments according to their counsels, and, under the pretext of more faithfully dispensing the money of the testaments, procure that they themselves, or their own associates, be appointed Executors of the testaments, or counselors to the Executors; and, in order that they may the more easily attain this,

promising them the suffrages of their prayers; and lest they change or revoke the legacies left to them, or the testaments drawn up on their counsel, they constantly attend them until death; and once they have died, they fraudulently convert their money, as has been said, to their own use or the use of their associates. They seem to carry off their goods fraudulently and by flattery; they also seem to entangle themselves in secular affairs contrary to the teaching of the Apostle, and to be Traders, or Merchants of Prayers, and through this to furnish the Devil with the arms of Christ. They also seem to be Vultures circling about and awaiting corpses; they seem likewise to be Ravenous Wolves, coveting the fleshly goods of Christ’s sheep. And therefore they do not seem to be true Apostles, but Pseudo-Apostles.

Sign XLIV

The forty-fourth Sign can be, That true Apostles do not frequently gather at another’s table in bodily idleness, lest they become Flatterers. For as the Gloss says on that passage of 2 Thess. 3, That we might give ourselves as a model to you, etc., He who frequently gathers at another’s table, given over to idleness, must needs flatter the one who feeds him: since our Religion calls men to liberty, as was said above in dist. 2, §. Si vero dicatur. Of such men that passage of Ecclesiasticus 40 can be understood literally: The man who looks to another’s table, his life is not in the thought of his sustenance; for he feeds his soul on another’s food. But the disciplined and learned man keeps himself; namely, from such persons, or from such conduct. Against such persons it is also said in the same book, ch. 29, Pass on, stranger, etc. And further: And with what you have in your hand, feed the rest, — Gloss: You who delight in another’s hospitality, return to your own, and from your own labor feed others. Likewise in the same chapter a little before: It is a wicked life, to lodge from house to house. Again, since according to Gregorius, He whose life is despised, his preaching is of necessity held in contempt; therefore true Apostles, not wishing their preaching to be held in contempt, lest through this they be reckoned useless, do not wish their life to be despised; and therefore they do not frequently gather at another’s table, even when invited. For as Hieronymus says Ad Nepotianum: He is the more easily despised who is often called to dinner and does not refuse. Therefore he is much more easily despised who, uninvited, often thrusts himself upon the unwilling at dinner.

If therefore any Preachers (whose canonical vocation or mission is not established) habitually do so, they do not seem to be true Apostles, but rather can be suspected to be Pseudo-Apostles.

Sign XLV

The forty-fifth sign can be that true apostles are content with the food and drink offered to them, and do not seek more sumptuous fare, according to that passage in Luke 10: “Eating and drinking such things as are with them.” Gloss: “He grants them their sustenance from preaching, yet in such a way that they be content with the food and drink offered.” Again, on that passage in Luke 12, “Do not seek what you shall eat,” etc., the Gloss says: “He does not say, DO NOT SEEK, OR BE ANXIOUS ABOUT FOOD, but more expressly says, WHAT YOU SHALL EAT OR WHAT YOU SHALL DRINK; by which those seem to be rebuked who, spurning common fare, seek more sumptuous nourishment for themselves.” Again, Hieronymus, Ad Nepotianum: “Let your meal be plain and eaten in the evening; and count vegetables, pulse, and sometimes a few small fish as the highest delicacies. He who desires Christ and feeds on that Bread does not greatly inquire from how costly foods he makes dung.” But false preachers who are hypocrites (especially those having the appearance of religion, like the Pharisees) pursue gluttony as the reward of their religion, as the Gloss says on that passage in Matthew 23: “They love the first couches at suppers.” Whence that saying of Jude in his Canonical Epistle may be applied to them: “These are spots in their feasts, feasting together without fear, feeding themselves.”

If therefore any preachers (concerning whose canonical calling or mission it is not established) are as a matter of course not content with the food and drink offered, but rather become vexed, or indignant, or in some way offended, and murmur if large fish, and the finest wines, and other more sumptuous foods are not served to them, they do not appear to be true apostles, but false ones. And of such men that saying of Psalm 58 may seem applicable to the letter: “They shall be scattered abroad to eat; and shall murmur if they be not filled.”

Sign XLVI

The forty-sixth sign can be that true apostles do not run about from house to house seeking lodgings where they may be better provided for, but rather where they can conduct themselves more honorably; and they accept hospitality only from those whom they believe are not burdened by it, but rather consider it a favor shown to themselves if they are received by them — unless perhaps they are compelled to the contrary by the greatest necessity. Whence Matthew 10: “Into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.” Gloss: “A host is to be chosen by the testimony of his neighbors, lest the preaching be injured by his bad reputation; nor is one to run about through the houses.” But since it could be asked who is worthy to receive the preachers of Christ, and with whom they ought to lodge, the Gloss responds, saying: “He who knows that he is receiving a favor rather than conferring one.” As if to say [continued on next page]

[As if to say]: The preachers of Christ ought to lodge with those whom they can reasonably judge will not consider themselves burdened by their expenses, but rather will consider that a favor is being done to them.

If, therefore, any preachers (whose canonical calling or mission is not established) habitually seek lodgings that are not more honorable but more luxurious, running from house to house in order to be better lodged or better provided for; or seek or accept lodgings or other gifts from unworthy persons — that is, from those whom they can reasonably judge not to consider that a favor is being done to them in this matter, but rather to consider themselves burdened by them — they do not appear to be true apostles, but pseudo-apostles.

Sign XLVII

The forty-seventh sign may be this: that true apostles, unless compelled by the utmost necessity, do not accept the alms or gifts of those who are not yet reformed and still persist in their sins; for such people give rather in order not to be rebuked than for the sake of God, and therefore they have no fruit from their giving. Hence in 2 Corinthians 8 the Apostle says, But they gave themselves first to the Lord, then to us by the will of God. Gloss: Because, correcting their former errors and vices of conduct, they devoted themselves to God; then they offered their goods to the brethren. For otherwise it was not to be received from them, because gifts blind the eyes and bend the force of authority. But those who give in order not to be rebuked have no fruit from their giving. Likewise in 1 Corinthians 6, on the words All things are lawful for me, but not all things are expedient, the Gloss says: If he were to accept support from those whom he was rebuking for such great vices, he would weaken the authority of the teacher. For one cannot be rebuked insistently by one from whom one receives — especially when the giver is prompt to give in order to soften the teacher’s resolve against him.

If, therefore, any preachers (whose canonical calling or mission is not established), without the greatest necessity, knowingly and willingly receive as a matter of custom the gifts of usurers, or of robbers, or of other sinners (who still persist in their sins and refuse to be reformed, but give only in order not to be rebuked) — since they receive from those from whom nothing should be received (namely, those who have no fruit from their giving) — they appear to seek the gift more than the fruit, and therefore they do not appear to be true apostles, but pseudo-apostles.

Sign XLVIII

The forty-eighth sign may be this: that true apostles, because they seek not the gift but the fruit (Philippians 4), [do not willingly receive] the gifts of those who give on account of present shame, or [...]

in order to remove the importunity of the one asking, or to avoid detraction, or for some other non-meritorious cause, they do not willingly receive; knowing that a gift is fruitful only when it is given from a good will — that is, if one gives liberally as much as, and when, he has determined in his heart to give. For to give otherwise (that is, to give because of present embarrassment, or because of the importunity of the one asking, or for some other unbecoming cause) is to lose both the thing and the merit. Whence in 2 Corinthians 9 the Apostle says: Every one. Gloss: Let him give. AS he has determined. Gloss: That is, has foreordained. IN his heart. Gloss: That is, in the counsel of reason. For he who gives unwillingly on account of present embarrassment has no reward; and therefore let each give as he has purposed in his heart to give. NOT out of sadness, or out of necessity. Gloss: That is, sad or compelled, but willingly. For a cheerful Giver, Gloss, who gives from a good will, the Lord LOVES. Gloss: That is, he approves and rewards him, not the one who rewards sorrowfully. For he who gives in order to be rid of the tediousness of the one interrupting him, not in order to refresh the bowels of the needy, loses both the thing and the merit. And below: If you do it with sadness, it is done from you, it is not you who do it. Note what the aforesaid Gloss says: Let each give as he has disposed in his heart. From which it appears that one ought not to beg from anyone, at least not importunately, except in the greatest necessity; but one ought to wait until a man gives as he has disposed, and as much as he has disposed in his heart to give, so that by thus giving willingly he may acquire merit with God — lest perhaps, not willingly but because of the importunity of the one asking, or because of embarrassment, or for other non-meritorious causes, he give more than he had disposed to give, or give when he had not disposed to give, and thus lose both the thing and the merit. Likewise in 1 Corinthians 16, the Apostle, speaking of the collections to be made for the work of the Poor, says: Let every one of you lay by him in store, putting aside what shall please him. And he says this so that his gift may be gratuitous; for, as Seneca says in book 2 De Officiis: He has not received freely who has received after asking. And below: Nothing costs more dearly than what is purchased by prayers.

9. If therefore any Preachers (whose canonical call or mission is not established) from such givers (who give not from pure liberality, or from their own pure good pleasure, but because of present embarrassment, or because of the importunity of the one asking, or perhaps because of some fear, or for some other less

fitting cause) knowingly and willingly receive them as a matter of habit, or, not waiting for an offering, importunately demand them from whomever (unless perhaps they are placed in dire necessity), they seem to seek the gift rather than the fruit; and therefore they do not seem to be true Apostles, but Pseudo-[apostles].