How One Must Proceed in Repelling the Said Peril. Chapter XII.

Concerning the twelfth point, namely, how the said perils are to be repelled, it must be known that six things will be necessary for repelling them.

The first is to contemplate who they are that penetrate houses, and whether they have already come into the Church of Christ. This is commanded in Isaiah 21 in these words: Go, and set a watchman, that is, rouse watchmen to keep watch on the aforesaid matters. And good watchmen willingly do this, in accordance with what Isaiah says in the same place: Upon the watchtower of the Lord I stand continually.

The second is that, when this has been discovered, it should be made known to those who do not know it. Hence in Isaiah 21, after it is said, Set a watchman, there is immediately added, that whatever he sees, he may announce; because the watchman cannot otherwise save his own soul, Ezekiel 33, throughout.

The third is, once they have been pointed out, to command that they be avoided, as the Apostolus says in 2 Timothy 3: And avoid these also; where he is speaking of such men.

The fourth is to forbid them the license of teaching or preaching; because, as it is said in 1 Corinthians 15, Evil communications corrupt good manners; and they will indeed have evil conversations, since, as it is said in 2 Timothy 3, As Jannes and Mambres resisted Moses, so these also resist the truth.

The fifth is to command those who are of their sect that they forsake it; for such men in the end forsake Christ, 2 Timothy 3: Men corrupted in mind, reprobate concerning the faith.

The sixth is to forbid those who are not of their sect that they should join it; because their sect shall proceed no further, by learning or by teaching, but their folly shall be manifest to all, 2 Timothy 3. And if these six things were done, the aforesaid perils, so far as concerns Those Who Penetrate Houses, would be sufficiently repelled.

But as for all the Pseudo-Apostles in general, it must be known that they likewise must be avoided. Hence concerning them it is said

in the last chapter of Romans: Now I beseech you, brethren, to mark them; Glossa, that is, to discern them, WHO CAUSE DISSENSIONS AND OFFENCES, contrary to the doctrine which you have learned; Glossa, from the true Apostles; and in this he touches upon the Pseudo-Apostles, whom he warns must be guarded against throughout the whole Church, and to turn away from them; FOR SUCH serve not Christ our Lord, but their own belly; Glossa, they flatter some and disparage others, that they may be able to fill their belly; AND BY PLEASING SPEECHES they seduce the hearts of the innocent; Glossa, by composed words they commend their own tradition, by which they deceive the hearts of the simple.

Concerning the Idle, the Wanderers, and the Busybodies who must be avoided — since they too frequently become Pseudo-Apostles, and therefore are perilous to the whole Church, and live contrary to the doctrine of the Apostolus — it must be noted what the Apostolus says in 2 Thessalonians 3: We charge you, brethren, in the name of our Lord Jesus Christ; Glossa, by Christ’s authority we command you; THAT YOU WITHDRAW YOURSELVES from every brother walking disorderly; Augustinus, in the book De Opere Monachorum, where he cites this authority of the Apostolus, puts “restlessly” [inquietè] in place of what is here said, “disorderly” [inordinatè]. And further on, And not according to the tradition which they received from us; for you yourselves know that we were not disorderly among you; Glossa, like those who attend to other men’s affairs, wandering hither and thither; NEITHER DID WE EAT bread of any man for nothing, but in labor and in toil, working night and day. Thus then it is clear in what manner the said perilous men are to be avoided, and in what manner the aforesaid perils, which threaten through them, are to be repelled.

But if the Prelates of the Church wish to remove the preaching of the aforesaid men by a shorter route — and consequently the perils that follow from their preaching — from the Church, let them see to it that these men can neither demand nor receive stipends; for without doubt, if they did not receive them, they would not preach for long, as the Glossa says on that passage of 2 Corinthians 11: That I may cut off the occasion from them that desire occasion; Glossa, the Apostolus was removing from the Pseudo-Apostles the occasions of taking stipends; for he knew that, if they did not receive them, they would not preach for long. For there are two things that supply fuel to their preaching, namely, that they wish, with idle hands, to live by the Gospel; and that they very often wish to live by busybody work, that is, by managing other men’s affairs — both of which are unlawful for them.

That those who are not true Apostles, or do not have their power, cannot live by the Gospel, is plain from this: that

on that passage in 2 Thessalonians 3, Working night and day, the Glossa says: These Pseudo-Apostles ought rather to live by labor, since they do not have this power — namely, of living by the Gospel. Likewise 1 Thessalonians 2, Nor have we ever been on any occasion of avarice, though we might have been burdensome unto you, as the Apostles of Christ; the Glossa: He calls the due owed to apostolic power a BURDEN on account of the Pseudo-Apostles, who, usurping it unduly, were exacting it importunately from the populace. Augustinus also says this expressly in his book De opere Monachorum, speaking of certain regulars who wished to live by the Gospel, in these words: But these our brethren rashly arrogate to themselves (so I judge) that they have this kind of power — namely, of living by the Gospel; for if they are evangelists, if they are ministers of the altar, if they are dispensers of the sacraments, then, I grant, they have it. As though he were saying: if they do not hold these offices, neither do they have the power of living by the Gospel. But it is established that none hold these offices except those who have a populace subject to them, as has been shown above. Likewise 1 Thessalonians 5, We beseech you, brethren, to know — that is, to show that you know — THEM WHO LABOR AMONG YOU — that is, in your governance and in teaching — AND ARE OVER YOU in dignity; and this in the Lord — that is, by the Lord’s ordinance. To these alone, therefore, are stipends owed: those who preside in the rule of souls and in the dignity of office.

That such persons are not permitted to live by curiosity — that is, by attending to the affairs of others — is plain from the Apostolus, who says in 2 Thessalonians 3, For we were not disorderly among you; the Glossa: like those who attend to other people’s business, wandering about hither and thither. And further on, For we have heard that some among you walk disorderly, working not at all, but busying themselves with curiosity — the Glossa: with the affairs of others; and in this manner they earn their keep. Such conduct is abhorrent to the Lord’s discipline; for their God is their belly, who provide for themselves what they need by a base meddling. Whence such persons can truly be said to involve themselves in secular business, since from such meddling they often gather large sums of money, against the Apostolus, who says in 2 Timothy 2, No man, being a soldier to God, entangleth himself with secular businesses; the Glossa: That business is secular when the mind is occupied with the care of gathering money without bodily labor; for it is care, not the hands, that does the work.

Likewise, that such persons ought to live by bodily labor — indeed, that all Christians who have no other means of livelihood ought to do so, so long as they are sound in body, even if they devote themselves to spiritual works, which are better — the Apostolus says in 1 Thessalonians 4, *Work with your own hands, as we have commanded you, and that you want nothing of any

man’s*. The Glossa: much less ask for it or take it. And in 2 Thessalonians 3 he repeats the same point, saying, For also when we were with you, this we declared to you: that if any man will not work, neither let him eat. The Glossa of Augustinus: Some say that the Apostolus enjoined this concerning spiritual works; otherwise, were he speaking of bodily work, in which either farmers or craftsmen labor, he would seem to be contradicting the Lord, who says in the Gospel, BE NOT SOLICITOUS, SAYING, WHAT SHALL WE EAT? But they strive in vain both to draw a fog over themselves and over others, so that what charity usefully counsels they are unwilling not only to do but even to understand — since the Apostolus most plainly teaches in many other passages of the Epistles what his meaning is here: namely, that he wishes the servants of God to work bodily for their livelihood, lest they be compelled by want to beg for necessities.

If it be asked here what danger lies in asking for necessities, or in begging? We answer that those who wish to live by begging become flatterers, slanderers, and liars, and thieves, and turn aside from justice. Whence on the passage in 2 Thessalonians 3, That we might give ourselves a pattern unto you, to imitate us, the Glossa of Augustinus says: The Apostolus gave himself as a pattern to those who were slender in substance among the populace, that they might learn not to lose their liberty. And further on: He who frequently comes to another’s table, given over to idleness, must of necessity flatter the one who feeds him; whereas our religion calls men to liberty. Behold the danger of flattery. Likewise on the passage in 1 Thessalonians 5, We beseech you, brethren, to know them who labor in the Gospel, the Glossa says: Just as riches give birth to neglect of salvation, so want, while it seeks to be filled, turns aside from justice. And Proverbs 30, Give me neither beggary nor riches. And further on, Lest perhaps being compelled by want, I steal and forswear the name of the Lord. The Glossa: lest by the abundance or the want of passing things I fall into forgetfulness of things eternal.

But someone will say: Is it not a work of perfection to leave all things for Christ, and afterwards to beg for Christ?

We answer: To leave all things for Christ, and to follow Christ by imitating him in good works, is a work of perfection. Luke 18, Sell all whatever thou hast, and give to the poor, and follow me — namely, by doing good works; but not by begging, for this is forbidden by the Apostolus, as has been said above.

HOW then, you will ask, is the perfect man to live, after he has left all things?

We answer: either by working bodily with their hands, or by entering a monastery where they may have the necessities of life. Concerning the first, it is said in Luke 12: Sell what you possess, and give alms. The Glossa: that having once for all spurned all your goods for the Lord, you may afterward by the labor of your hands work to gain something to live on. Concerning the second, it is said in Acts 4: All things were common to them, and there was no one in need among them. And concerning this matter an ecclesiastical constitution has been issued, 12. q. 1. cap. Videntes, where it is said: Bishops and the faithful stewards of the goods of the Church ought to administer all necessities to all who wish to live the common life, as best they can, so that no one among them may be found in want. And further on: If anyone shall arise in present or future times who attempts to tear these things away, let him be struck with the aforesaid condemnation.

This is also established by the example of the Lord, who had purses, John 12, where it is said of Judas, that he was a thief, and having the purses — the Glossa: keeper of the Lord’s purses; and Augustinus, 12. q. 1. cap. 17.: The Lord had purses, and preserving the offerings given by the faithful, he distributed them both to the necessities of his own and to others in need. Likewise, both the Lord and his Apostles led about Christian women with them, who both rendered services to them and ministered to their necessities, as the Glossa says on 1 Corinthians 9, on that passage: Have we not power to lead about a sister, a woman? But after the Lord — who ministered the necessities to the Apostles from his purses, as has been said — had bodily departed from the Apostles themselves through his death and resurrection, they did not turn to begging; but although the Apostles were preachers, and ought to have had their support from those to whom they preached, nevertheless they sought nothing from them, nor did they beg; but by their own lawful craft they sought a livelihood when they did not have means by which to live. Hence on that passage, John 21, Simon Peter says to them, I go a-fishing, the Glossa says: After receiving the breath of the Spirit, after his words, AS THE FATHER HAS SENT ME, EVEN SO I SEND YOU, suddenly the Apostles become what they had been — namely, fishermen, not of men, but of fish; but it must be known that they were not forbidden to seek their livelihood by their lawful craft, the integrity of the apostolate being preserved, when they did not have means by which to live; and so, as they labored, God added the necessities which he had promised. They did receive offerings, however; for the Apostles knew that one ought not to give from necessity or from sadness, and therefore they sought nothing, 2 Corinthians 9: Every one as he has determined in his heart, not out of sadness, or of necessity; for God loves a cheerful

giver. The Glossa: He who gives on account of present embarrassment, or in order to be rid of the importunity of one who keeps demanding, loses both the thing and the merit. Rather, they were content with what was offered, and sought the remaining necessities by the labor of their hands; hence Luke 10, on that passage, Eating and drinking such things as they have, the Glossa says: He grants support from preaching, but in such a way that they should be content with the food and drink offered. Indeed even when asked, the Apostles were unwilling to receive, fearing lest they should burden those who were offering; hence 2 Corinthians 8, the Apostolus says: With much entreaty begging of us the favor and the fellowship of the ministry that is done toward the saints. That is, as the Glossa puts it: When, fearing for them, I would not consent that we should permit them to have the favor and the fellowship of the ministry that is done toward the saints, they entreated us, that it might be lawful for them to give their goods, not as their own, but as common. And yet the bread of the Apostles was not free; hence on that passage, 1 Corinthians 9, Who feeds the flock, and does not eat of the milk of the flock? the Glossa says: The milk of the flock is called whatever is given by the people to those set over them; and by these words the Apostolus sufficiently indicates that his fellow Apostles do not usurp beyond what is owed, if, as the Lord ordained, living from the Gospel they ate the bread received from those to whom they were preaching the free grace. Moreover, in what they received they did not seek their own advantages, but the merits and fruit of the givers, Philippians 4: I do not seek the gift, but I seek the fruit.

But that the Lord ever begged, or his Apostles, is nowhere found; for that he once asked of the Samaritan woman, John 4, Give me to drink, was not begging, since the use of water is common to all; nor did he wish to drink bodily water, since he had not yet eaten but had sent his disciples into the city to buy food; rather, it is said in the same passage that he was asking of her spiritual water, that is, faith, and was admonishing her to ask for the Holy Spirit, as the Glossa says in the same place.

Likewise, that Christ could not have begged from those to whom he was preaching is plain in this way: for it is established that he was a shepherd, John 10: I am the good shepherd. Likewise, he was sent to the lost sheep of the house of Israel. But for a shepherd or a preacher to take support from those whom he feeds as a flock is not begging, but a power, as the Glossa says on that passage, 2 Timothy 2: The husbandman who labors must first partake of the fruits. Therefore, since Christ was a shepherd, and was sent to preach, it follows that he could not have begged from those to whom he was preaching. Indeed, whoever says

he had begged, says that he was not the Shepherd, that he was not sent by the Father, and consequently that he was not the Messiah promised in the Law, nor the Son of God. Hence whoever says this destroys the foundation of the Christian faith, and is not merely a heretic, but indeed a heresiarch.

Likewise, when the Lord said in Luke 19, Zacchaeus, make haste and come down, for today I must abide in your house, this was not begging but urbanity. For the Lord knew that Zacchaeus, even though he was not yet inviting him, nonetheless bore in his mind the will to invite him. Hence the Glossa on the same passage: Uninvited, he invites himself, because although he had not yet heard the voice of one inviting, he had heard the disposition.

NOW THAT it is not permitted for those who are physically able-bodied to beg is expressly provided in human law, C. De Mendicantibus validis, L. Unica; and at 31. q. 1. cap. Quomodo virginibus, where Hieronymus, expounding the Apostolus’s saying in 1 Timothy 5, Let a widow be chosen not less than sixty years old, says, This entire precept concerns those widows who are supported by the alms of the Church. And below, For this reason the age is prescribed, so that only those women may receive the food of the poor who are no longer able to work. And at 82. cap. 1 it is said, Let the bishop bestow food and clothing, insofar as it is possible for him, upon the poor and the sick, who because of weakness cannot work with their own hands. Therefore, the alms of the begging poor ought not to be given to those who are able-bodied and capable of working; especially when, despising the precept of the Apostolus in 1 Thessalonians 4, Work with your own hands, as we have charged you, they unjustly ask. And so we ought not to give them what they ask, but rather correction. Matthew 5, Give to him who asks of you; Glossa, and if not what he asks, then something better, when you have corrected him for asking unjustly; for IT IS MORE PROFITABLE that bread be taken away from one who is hungry, if, being secure in his food, he neglects justice, than that bread be broken for the same person, so that, seduced, he might acquiesce in injustice; 5. q. 5. cap. Non omnis. Likewise, just as a cleric who is able to be sustained from the wealth of his parents, if he receives the alms of the poor, commits sacrilege, and by such abuse eats and drinks judgment unto himself, as is read at 16. q. 1. cap. Quoniam quicquid; so it seems that one able-bodied, who is able to live by his own labor or otherwise without sin, if he receives the alms of the begging poor, commits sacrilege.

But someone will say: There are certain Regulars who, although they are able-bodied, are nonetheless permitted by the Church to beg for a long time, or at least [the Church] connives at it; are such persons to be permitted to beg perpetually?

We reply: No; since they act against the Apostolus and against other Scriptures; and length of time does not diminish sins, but increases them, Extra De Simonia, cap. Non satis. Wherefore, even if it had been confirmed by the Church through error, nonetheless, once the truth has been discovered, it ought to be revoked. For we do not deny that a sentence of the Roman See can be changed for the better, 35. q. 9. cap. Sententiam. And just as truth, the more it is shaken about, the more it shines forth into the light; so too a pernicious thing, when called back into judgment, is condemned more gravely and without repentance — that is, with greater severity, such that there is no need to repent thereafter; for it is a divine fruit that justice be more often re-examined; thus is it read at 35. q. 9. cap. Graue. And as to what some say, that it is of greater perfection to have nothing, neither in private nor in common, than to have nothing of one’s own but to have things in common, as the Monks do — this is contrary to the truth, since Prosper says at 12. q. 1. cap. 13, It is expedient that the resources of the Church be possessed; and below, By which it is sufficiently shown both that private goods ought to be despised for the sake of perfection, and that without any impediment to perfection the Church can possess resources, which are indeed common; therefore for the Regular Church to have common possessions does not impede, nor diminish, its perfection. Thus, then, it manifestly appears from what has been said that it is permitted neither to a Preacher nor to any other Christian to beg perpetually, if he is able to obtain the necessities of life from elsewhere without sin. It is also clear that by the removal of begging, or of seeking the necessities of life, the usurpation of preaching is taken away from the Pseudo-preachers. And thus it is plain in what way the dangers which threaten the Church through those who creep into houses, and through other Pseudo [-preachers], and through the Idle, the Curious, and the Wandering, can be repelled from the Church.