On the Able-Bodied Mendicant
De Valido Mendicante
William of Saint-AmourDe Valido Mendicante. Quæstio.
Quæritur vtrum debeamus dare eleemosynam Valido Mendicanti, si sit pauper.
QUOD SIC. Iob. 31. Si negaui, quod volebant, pauperibus; Ergo cuilibet pauperi mendicanti danda est eleemosyna.
Item Prouerb. 21. Qui obturat aurem suam ad clamorem pauperibus, et ipse clamabit, et non exaudietur; Ergo danda est eleemosyna cuilibet pauperi mendicanti.
Item Eccl. 29. Propter mandatum assume pauperem, et propter inopiam eius non dimittas vacuum; Ergo cuilibet pauperi mendicanti danda est eleemosyna.
Item Matth. 25. Quod vni ex minimis meis fecistis, mihi fecistis; Ergo nulli propter Christum neganda est eleemosyna.
Item Rom. 12. Necessitatibus sanctorum communicantes; Ergo bonum est eleemosynam largiri, et est opus charitatis.
Item 1. Corinth. 12. Si quid patitur vnum membrum, compatiuntur omnia membra, nisi sint putrida; Ergo cuilibet pauperi mendicanti
mendicanti danda est eleemosyna ex commiseratione.
Item Heb. 13. Beneficentiæ et communionis nolite obliuisci, talibus enim hostijs promeretur Deus; Ergo danda est eleemosyna cuilibet pauperi mendicanti.
Item 1. Ioan. 3. Qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo, quomodo charitas Dei manet in eo? Ergo danda est eleemosyna cuilibet pauperi mendicanti.
Item Matth. 5. Qui petit a te, da ei; et Lucæ 6. Omni petenti te, tribue; Ergo cuilibet pauperi mendicanti danda est eleemosyna.
Item 2. Corinth. 8. Vestra abundantia, scilicet corporalis, inopiam illorum suppleat, vt et illorum abundantia, scilicet meritorum illorum, qui diuinis vacant, vestræ inopiæ, scilicet spiritualis, sit supplementum, vt fiat æqualitas. Glos. Qui enim viuunt in hoc sæculo, non habent merita ad vitam æternam sufficientia, nisi iuuentur per pauperes Christi, quorum est regnum cælorum, quos amicos sibi, et debitores fecerunt; Ergo nulli neganda est eleemosyna.
Item 1. Timoth. 6. Diuitibus huius sæculi præcipe facile tribuere; Ergo nulli neganda est eleemosyna.
Item Act. 2. Possessiones et substantias vendebant, et diuidebant illa omnibus, prout cuique opus erat; Ergo pro necessitate cuiuslibet danda est eleemosyna.
Item Rom. 15. Nunc igitur proficiscar in Ierusalem ministrare Sanctis. Glos. Hi totos se dederant diuinis obsequijs, nihil mundana curantes, et exemplum bonæ conuersationis dabant fidelibus. Et infra, Nam si spiritualium eorum participes facti sunt Gentiles, debent in carnalibus ministrare eis; Glos. Id est, Iudæis qui miserunt eos Prædicatores. Si debent, ergo non possunt negare.
Item, quod prædicanti pauperi maxime sit dandum, patet Galat. 6. Communicet autem is, qui catechizatur verbo, ei, qui se catechizat, in omnibus bonis. Glos. Omnia bona faciat ei communia, statutum enim præceptum est, vt Prædicatori verbi Dei præbeat necessaria ille, cui prædicatur.
Item in eodem, Maxime autem ad domesticos fidei. Glos. Omnibus impendenda est misericordia, in quo præponendi sunt iusti, qui sunt ex fide.
Item Lucæ 6. Benefacite ijs, qui oderunt vos; Ergo a minori
ad maius, benefaciendum est, et eleemosynæ dandæ Prædicatoribus pauperibus.
Item Chrysost. super Epistolam ad Hebr. Si pro nutrimento postulat quis, non in his examines. Si Abraham fuisset scrutator pauperum, numquam Angelos hospitio recepisset, sed cum reliquis, et hos repulisset. Dist. 42. Can. Quiescamus; Ergo nulli neganda est eleemosyna.
Item 1. q. 2. cap. Quam pio, dicit Bonifacius. Nusquam legimus Domini Discipulos, vel eorum ministerio conuersos, quempiam ad Dei cultum aliquo muneris interuentu prouocasse; nisi forte de pauperum alimento quis inconcinne proponat, quorum nulli, cuiuscumque professionis esset, victualia negabantur; Ergo, etiam valido mendicanti, non est deneganda eleemosyna.
Item 11. q. 3. cap. Quoniam multos, dicit Greg. Si quis excommunicatis, non in sustentationem superbiæ, sed humilitatis causa, dare aliquid voluerit, non prohibemus; Ergo etiam licitum erit, dare valido mendicanti.
Item Hieron. Ad Paulinum Monachum, vbi habet. Quem senseris, aut semper, aut crebro de minimis loquentem (excepta eleemosyna, quæ indifferenter omnibus dari potest) institorem potius habeto, quam Monachum; Ergo eleemosyna potest indifferenter omnibus dari; Ergo etiam valido.
Item Aug. In lib. Psalmorum (refertur autem 23. q. 4. cap. Duo ista) vbi dicit. Duo ista nomina cum dicimus, HOMO, PECCATOR, non vtique frustra dicuntur; quia PECCATOR corripe; quia HOMO, miserere; et ita non est contemnenda eleemosyna, quæ quibusque pauperibus vice humanitatis impenditur.
CONTRA Lucæ 16. Cum facis prandium, aut cænam, noli vocare amicos tuos, neque fratres, neque cognatos, neque vicinos diuites, ne forte et ipsi reinuitent te, et fiat tibi retributio; sed cum facis conuiuium, voca pauperes debiles, claudos, cæcos, et beatus eris; quia non habent retribuere tibi; Ergo cum a paupere valido, vel familiari potentum, aliquid possis expectare in præsenti, non ei facienda est eleemosyna.
Item Ambr. De Officiis (habetur autem Dist. 86. Can. Consideranda) vbi dicit. Consideranda est in largiendo ætas atque debilitas, nonnumquam verecundia, quæ ingenuos prodit natales, vt senibus plus largiaris, qui sibi iam victum nequeunt quærere; et simi-
liter et debilitas corporis promptius est iuuanda; tum si quis ex diuitiis cecidit in egestatem; et maxime, si non vitio suo, sed aut latrociniis, aut proscriptione, aut calumniis, quæ habebat, amisit; Ergo talibus tantum dandum est.
Item Aug. Ad Vincentium Donatistam. VTILIVS esurienti panis tollitur, si de cibo securus iustitiam negligat, quam eidem panis frangitur, vt iniustitiæ seductus acquiescat; Sed qui non vult operari corporaliter ad victum quærendum, cum possit operari; vel qui potest aliunde victum habere sine peccato; si petat victum, iniuste agit, quia contra doctrinam Apostoli, vt probabo. Ergo tali debet panis subtrahi; Ergo non dari.
Probatur Minor. 2. Thes. 3. Si quis non vult operari, nec manducet: Glos. Vult Apostolus seruos Dei corporaliter operari, vnde viuant, ne compellantur egestate necessaria petere: Ergo si petit, iniuste agit, contra Apostolum.
Item tales mandat Apostolus euitari ibid. Si quis verbo nostro non obedierit, scilicet de acquirendo victum laborando corporaliter, si non habet aliud, vnde viuat, per epistolam hunc notate; Glos. vt possim eum corripere; ET NE commisceamini cum illo, vt confundatur; Glos. vt erubescat abiectus ab omnibus, et sic se subijciat præceptis Apostoli, scilicet, de operando corporaliter victum; Ergo talis iniuste agit.
Item 1. Thess. 4. Operemini manibus vestris, vt nullius aliquid desideretis. Glos. Operandum est, non otiandum, vt non desideretis rem alterius, nedum rogetis; Ergo qui sic petit, facit contra Apostolum; Ergo iniuste agit.
Item 1. Thess. 4. Rogamus vos, fratres, vt operam detis, vt quieti sitis, Glos. a curiositate; ET VT vestrum negotium agatis; Glos. dimissis alienis; quod vobis vtile est in emendatione vitæ; ET OPEREMINI manibus vestris; Glos. quod adiuuat quietos esse; illud enim malum ex otio venit; Ergo qui hæc non facit, contra doctrinam Apostoli petit; Ergo iniuste agit; Ergo ei subtrahendus est panis; Ergo non dandus.
Item Luc. 12. Vendite quæ possidetis, et date eleemosynam; Glos. Vendite possessiones, vt omnibus vestris semel pro Domino spretis, postea labore manuum vestrarum operemini, vnde viuatis, et eleemosynas faciatis; Ergo post venditionem omnium non est mendicandum, sed operandum; Ergo qui hoc non facit, contra doctrinam Ecclesiæ facit; Ergo iniuste agit.
Item Eph. 1. Laboret vnusquisque manibus suis, non praua opera lucri, sed operando quod bonum est; vt habeat, non tantum vnde viuat, sed etiam vnde tribuat necessitatem patienti; Ergo laborandum est, non mendicandum.
Item Hieron. Ad Rusticum Monachum. SI APOSTOLI habentes potestatem de Euangelio viuere, manibus suis laborabant, ne quem grauarent, et alijs tribuebant refrigeria, quorum pro spiritalibus debebant metere carnalia; cur tu in vsus tuos cessura non præpares? vel fiscellam texe iunco, vel canistrum lentis plecte viminibus; sarriatur humus, areolæ æquo limite diuidantur, in quibus, cum olerum iacta fuerint semina, vel plantæ per ordinem positæ, aqua ducantur irrigua. Et post pauca. Texantur et lina capiendis piscibus, scribantur libri, vt et manus operetur cibum, et animus lectione saturetur; in desideriis est omnis otiosus. De consecr. dist. 5. cap. Numquam; Ergo omnis Regularis debet operari, maxime si non habet aliud vnde viuat; Ergo si non facit, iniuste facit.
Item Beatus Benedictus In regula, cap. De opere manuum quotidiano. OTIOSITAS inimica est animæ, et ideo certis horis occupari debent Fratres in opere manuum, certis etiam horis in lectione diuina; Ergo Regularis operari debet; Ergo si non facit, iniuste agit.
Item in eodem. Tunc verè Monachi sunt, si de opere manuum suarum viuant, sicut patres nostri, et Apostoli; Ergo si hoc non faciunt, non sunt veri Monachi; Ergo non debet eis dari.
Item ex Conc. 4. Carthag. can. 51. Clericus quantumlibet verbo Dei eruditus, artificiolo victum quærat, vt habetur dist. 91. cap. Clericus; Ergo si non facit, iniuste agit.
Item in eodem. Omnes Clerici, qui ad operandum validi sunt, et artificiola, et literas discant; Ergo si non faciunt, iniuste agunt; Ergo non est eis dandum.
Item Ioan. 11. Dicit eis Simon Petrus, vado piscari. Gloss. Post redditum viuum Christum, post acceptum eius insufflationis spiritum, post verba eius, SICVT MISIT ME PATER, ET EGO MITTO VOS; subito sunt Apostoli quod fuerant, scilicet, piscatores, non hominum, sed piscium. Sed sciendum est non prohibitos fuisse sua arte licita victum quærere, Apostolatus integritate seruata, cum vnde viuerent, non haberent; Ergo illi, qui non sunt Apostoli, multò fortius debent laborare manibus, vnde viuant; Ergo qui non facit, in-
iuste agit; Ergo non est ei dandum.
Item Aug. Ad Vincentium Donatistam. 23. q. 4. cap. Nimium. SÆPE mali persecuti sunt bonos, et boni malos; Illi nocendo per iniustitiam, isti consulendo per disciplinam. Et post pauca. Occiderunt impij Prophetas, occiderunt impios et Prophetæ; flagellauerunt Iudæi Christum, flagellauit Iudæos et Christus; Et post pauca. In his omnibus quid attenditur, nisi quis eorum pro Veritate? quis pro iniquitate? quis nocendi causa? quis emendandi? Ergo illis, qui faciunt contra doctrinam Apostoli, panis est subtrahendus, vt corrigantur; quia qui hoc facit, prosequitur malos.
Item, quod Prædicatores nihil possint petere, proba. 1. Thess. 2. Neque aliquando fuimus in occasione auaritiæ; Gloss. Non dico in auaritia; sed neque feci, neque dixi in quo esset occasio auaritiæ; Sed in petendo pecuniam, vel sumptus, est occasio auaritiæ; Ergo petere est contra doctrinam Apostoli; Ergo non est dandum eis petentibus.
Item, Prædicator non debet esse in sermone adulationis. 1. Thess. 2. Neque aliquando fuimus in sermone adulationis; Gloss. Propter quod alij placent hominibus; Sed qui continue, vel frequenter petit victum, necesse est vt aduletur: 2. Thess. 3. Vt nosmetipsos formam daremus vobis ad imitandum nos. Gloss. Qui frequenter ad alienam mensam conuenit otio deditus, aduletur necesse est pascenti se; cum tamen Religio Christiana ad libertatem homines aduocet; Ergo qui Prædicator est, non debet frequenter petere victum; Ergo si petit, non est dandum.
Item 2. Corinth. 12. Non quæro vestra, sed vos; Glossa, Non diuitias in auro et argento, sed saluare vos; Ergo Prædicatores nihil debent petere.
Item Philip. vlt. Non quæro datum, sed fructum; Ergo et veri Apostoli nihil petere debent.
Item. Qui pro aliquo spirituali recipit pastum, siue ante, siue post, Simoniam committit. 1. q. 3. cap. Si quis præbendas; Ergo pro prædicatione, etiam post prædicationem, non licet recipere pastum illi, qui non debetur, idest, qui non est Apostolus; Accipere enim est quandocumque arripere, 1. q. 1. cap. Eos, qui per pecunias; Ergo si petit, non est dandum.
Item Giezi seruus Elisæi dicitur commisisse crimen Simoniæ, eo quod petiit aliquid a Naaman Syro, cui Domi-
nus eius Elisæus dederat gratiam sanitatis 4. Regum 6. Et hoc dicit Greg. Nazianz. 1. q. 1. cap. Qui studet, vbi ait, Giezi sanitatis gratiam Naaman Syro vendidit, eandem gratiam sanitatis, Elisæo vindicante, leprosus factus amisit; Ergo si Frater illius, qui prædicauit, etiam post prædicationem petit ab illis, quibus prædicauit, Simoniam committit; Ergo non est ei dandum.
Item secundum Ius humanum, Mendicans validus, si seruilis est conditionis, efficitur seruus prodentis; si liber est, efficitur eius Colonus perpetuus. Cod. De mendicantibus validis, Lege vnica; Ergo cum certum sit graue esse delictum, quod est seuerius vindicatum, 24. q. 1. ca. Non afferamus stateras dolosas; relinquitur, quod mendicans validus grauiter delinquit; Ergo qui scienter se ponit in tali statu, videtur quod non sit in statu saluandorum.
RESPONDEO sine præiudicio. AD PRIMVM distingue, Eorum, qui petunt eleemosynam, ALII noti, ALII ignoti; ALII petunt, quasi ex debito; vt Prædicatores & Prælati: Alii pro sustentatione vitæ. Si ex debito petit, & quasi ratione officij, si constat de eius officio, siue potestate, recipiendus est; si est incognitus, examinandus est, an sit ita, vt dicit Chrysost. super Epistolam ad Heb. & habetur dist. 42. can. Quiescamus. Si petis pro nutrimento tantum, tunc dandum est indistinctè, nisi de cibo securus iustitiam negligat, vt dicit Aug. 5. q. 5. cap. Non omnis. tunc enim non est ei dandum, nisi iam fame moriatur; dist. 86. can. 21. Pasce fame morientem, quos enim pascendo seruare poteras, si non paueris, occidisti; Sed qui mendicat, cum possit viuere de labore corporis, iustitiam negligit, quia facit contra doctrinam Apostoli, & excommunicari debet, vt dictum est suprà; Ergo tali non est dandum.
OMNES ergo illas authoritates, quæ dicunt dandum esse omni petenti pauperi, sic intellige. Verum est, vel rem petitam, vel melius, scilicet, correctionem, si iniustè petit; & hoc dicit Glos. Matt. 5. Qui petit à te, da ei, etsi non quod petis, sed melius, cum iniustè petentem correxeris. Sed constat, quod iniustè petit, & contra præceptum Apostoli, qui potest aliunde habere sine peccato, vt probatum est suprà; Ergo non est ei dandum, sed potius est corrigendus.
quia casualiter mendicant, nec ordinauerunt vitam suam ad mendicandum, non est id dicendum.
QUOD OBIICITVR de illis pauperibus, qui erant in Ierusalem, quibus fiebant collectæ; Respondemus. Non dicitur ibi quod ipsi peterent, et de illis intelligendum est, vel qui Discipuli erant, vel Prælati, et miserunt suos Prædicatores ad Gentiles. Vel de illis, qui vltra id quod poterant habere de labore, inopiam et penuriam habebant. 2. Thessal. 3. Vos autem, fratres, nolite deficere beneficientes, Glos. pauperibus; quia etsi operantur, possunt tamen nonnullis indigere; non enim in reprehensionem venit, qui humanus est in largiendo; sed hic, qui cum possit laborem ferre, otiose vult vitam agere. Vel omnes illi forsan prædicabant, et non poterant habere sumptus a contribulibus suis, quibus prædicabant; immo magis persequebantur illos; sicut Paulus prædicando Corinthiis ab aliis Ecclesiis accipiebat propter auaritiam Corinthiorum. 2. Cor. 11. Alias Ecclesias spoliaui accipiens stipendium ad ministerium vestrum; Glos. Vt vobis possem prædicare, et non accepi ab aliquo vestrum, etiam cum egerem.
AD ILLVD communicet is, qui catechizatur, ei qui se catechizat; dicendum est verum esse, quando Catechizans potestatem Apostolicam habet.
AD ILLVD Excommunicato danda est eleemosyna; verum est, in extrema necessitate.
QVOD QVÆRITVR de Prædicatoribus, vtrum possint petere, credo quod non, ne videatur esse occasio auaritiæ. 1. Thessal. 2. et ne videatur esse questus. 2. Corinth. 4. Neque adulterantes verbum Dei; Glos. pro questu prædicantes; vel ne compellantur adulari, vt dictum est; vel etiam detrahere, Rom. vlt. Huiusmodi Christo Domino non seruiunt, sed suo ventri; Glos. Alijs adulantur, alijs detrahunt, vt possint ventrem suum implere; vel ne videantur committere Simoniam, si obtentu prædicationis recipiant; præcipue illi, qui non sunt Apostoli, nec vices eorum gerunt; maxime cum non tantum a malo, sed ab omni specie mali abstinendum sit. 1. Thessal. 5.
On the Able-Bodied Mendicant. A Question.
It is asked whether we ought to give alms to an able-bodied mendicant, if he is poor.
That it is so: Job 31: If I have denied the poor what they desired; therefore alms must be given to any poor mendicant.
Likewise Proverbs 21: He who stops his ear against the cry of the poor shall also himself cry, and shall not be heard; therefore alms must be given to any poor mendicant.
Likewise Ecclesiasticus 29: On account of the commandment, take up the poor man, and on account of his neediness do not send him away empty; therefore alms must be given to any poor mendicant.
Likewise Matthew 25: What you have done to one of the least of mine, you have done to me; therefore alms must not be denied to anyone for Christ’s sake.
Likewise Romans 12: Communicating with the necessities of the saints; therefore it is good to bestow alms generously, and it is a work of charity.
Likewise 1 Corinthians 12: If one member suffers, all the members suffer with it, unless they be putrid; therefore to any poor mendicant
alms must be given out of compassion.
Likewise Hebrews 13: Do not forget beneficence and fellowship, for by such sacrifices God is won over; therefore alms must be given to any poor mendicant.
Likewise 1 John 3: He who has the substance of this world, and shall see his brother in need, and shall shut up his bowels from him, how does the charity of God abide in him? Therefore alms must be given to any poor mendicant.
Likewise Matthew 5: Give to him who asks of you; and Luke 6: Give to everyone who asks of you; therefore alms must be given to any poor mendicant.
Likewise 2 Corinthians 8: Let your abundance, namely bodily, supply their want, that their abundance, namely of their merits, who devote themselves to divine things, may be the supplement of your want, namely spiritual, that there may be equality. Gloss: For those who live in this age do not have merits sufficient for eternal life, unless they are aided by the poor of Christ, whose is the kingdom of heaven, whom they have made friends and debtors to themselves; therefore alms must not be denied to anyone.
Likewise 1 Timothy 6: Charge the rich of this world to give easily; therefore alms must not be denied to anyone.
Likewise Acts 2: They sold their possessions and goods, and divided them to all, according as everyone had need; therefore alms must be given according to the necessity of anyone.
Likewise Romans 15: Now therefore I shall go to Jerusalem to minister to the Saints. Gloss: These had given themselves wholly to divine services, caring nothing for worldly things, and were giving an example of good conduct to the faithful. And below: For if the Gentiles have been made partakers of their spiritual things, they ought to minister to them in carnal things; Gloss: That is, to the Jews who sent them as Preachers. If they ought to, therefore they cannot refuse.
Likewise, that alms must especially be given to a poor preacher, is plain from Galatians 6: Let him who is catechized in the word communicate to him who catechizes him, in all good things. Gloss: Let him make all good things common with him, for it is an established precept that the one to whom preaching is given should furnish necessities to the Preacher of the word of God.
Likewise in the same place: But especially to those of the household of the faith. Gloss: Mercy must be shown to all, in which the just are to be preferred, who are of the faith.
Likewise Luke 6: Do good to those who hate you; therefore from the lesser
from the lesser to the greater, good is to be done, and alms are to be given to poor preachers.
Likewise, Chrysostomus on the Epistle to the Hebrews: ”If anyone asks for sustenance, do not examine him on these matters. If Abraham had been a scrutinizer of the poor, he would never have received the angels as guests, but along with the rest would have driven these away also.” Dist. 42, Can. Quiescamus; therefore alms are to be denied to no one.
Likewise, 1 q. 2 cap. Quam pio, Bonifacius says: ”We nowhere read that the Lord’s disciples, or those converted through their ministry, prompted anyone to the worship of God by the intervention of any gift; unless perhaps someone awkwardly raises the matter of the food given to the poor, to none of whom, of whatever profession, were victuals denied.” Therefore even to the able-bodied mendicant alms are not to be denied.
Likewise, 11 q. 3 cap. Quoniam multos, Gregorius says: ”If anyone wishes to give something to the excommunicated, not in support of their pride, but for the sake of humility, we do not forbid it.” Therefore it will also be lawful to give to the able-bodied mendicant.
Likewise, Hieronymus, Ad Paulinum Monachum, where he has: ”Whomever you perceive to be speaking always, or frequently, about trifles (except for almsgiving, which can be given indifferently to all), regard him rather as a peddler than as a monk.” Therefore almsgiving can be given indifferently to all; therefore also to the able-bodied.
Likewise, Augustinus, in his book on the Psalms (referred to in 23 q. 4 cap. Duo ista), where he says: ”When we speak these two names, MAN, SINNER, they are not spoken in vain; because he is a SINNER, rebuke him; because he is a MAN, have mercy on him.” And so almsgiving is not to be despised, which is bestowed upon any poor person by way of human kindness.
On the contrary: Luke 16 [recte Luke 14]: ”When you make a dinner or a supper, do not call your friends, nor your brothers, nor your kinsmen, nor your rich neighbors, lest perhaps they also invite you in return, and a recompense be made to you; but when you make a feast, call the poor, the weak, the lame, the blind, and you shall be blessed, because they have nothing to repay you.” Therefore, when from a poor able-bodied person, or from one belonging to the household of the powerful, you can expect something in the present, alms are not to be given to him.
Likewise, Ambrosius, De Officiis (it is contained in Dist. 86 Can. Consideranda), where he says: ”In bestowing alms one must consider age and infirmity, and sometimes the modesty which betrays freeborn origin, so that you bestow more on the elderly, who can no longer seek a livelihood for themselves; and like-
wise weakness of body is more readily to be aided; likewise if anyone has fallen from wealth into poverty; and especially if not by his own fault, but has lost what he had either by robberies, or proscription, or false accusations.” Therefore only to such persons should it be given.
Likewise, Augustinus, Ad Vincentium Donatistam: ”More usefully is bread taken away from the hungry man, if, being secure about his food, he neglects justice, than that bread is broken for him, in order that, seduced, he may acquiesce in injustice.” But he who is unwilling to work bodily to seek a livelihood, when he can work; or he who can have a livelihood from elsewhere without sin; if he begs for a livelihood, acts unjustly, because contrary to the doctrine of the Apostle, as I shall prove. Therefore from such a one bread ought to be withdrawn; therefore not given.
The minor premise is proved. 2 Thessalonians 3: ”If any will not work, neither let him eat.” Gloss: ”The Apostle wishes the servants of God to work bodily, whereby they may live, lest they be compelled by want to beg for necessities.” Therefore if such a one begs, he acts unjustly, contrary to the Apostle.
Likewise, the Apostle commands that such persons be avoided in the same place: ”If any man obey not our word” — namely concerning acquiring a livelihood by laboring bodily, if he has nothing else from which he may live — ”note that man by an epistle” — Gloss: ”that I may be able to rebuke him” — ”AND DO NOT keep company with him, that he may be ashamed” — Gloss: ”that he may blush, being cast off by all, and so subject himself to the precepts of the Apostle, namely concerning working bodily for a livelihood.” Therefore such a one acts unjustly.
Likewise, 1 Thessalonians 4: ”Work with your own hands, that you want nothing of any man’s.” Gloss: ”One must work, not be idle, so that you do not desire another’s property, much less beg for it.” Therefore he who thus begs acts contrary to the Apostle; therefore he acts unjustly.
Likewise, 1 Thessalonians 4: ”We beseech you, brethren, that you give heed to be quiet” — Gloss: ”from curiosity” — ”AND THAT you do your own business” — Gloss: ”setting aside the affairs of others; which is useful to you for the amendment of life” — ”AND WORK with your own hands” — Gloss: ”which helps you to be quiet; for that evil comes from idleness.” Therefore he who does not do these things begs contrary to the doctrine of the Apostle; therefore he acts unjustly; therefore bread is to be withdrawn from him; therefore not to be given.
Likewise, Luke 12: ”Sell what you possess, and give alms.” Gloss: ”Sell your possessions, so that, all your goods having once been despised for the Lord, afterwards you may work by the labor of your hands, whereby you may live, and may give alms.” Therefore after the sale of all things one must not beg, but work; therefore he who does not do this acts contrary to the doctrine of the Church; therefore he acts unjustly.
Likewise, Ephesians 1 [recte 4]: Let each one labor with his own hands, not in the wicked works of gain, but by doing what is good; that he may have, not only the means by which to live, but also the means by which to give to him who suffers need. Therefore one must labor, not beg.
Likewise, Hieronymus, To Rusticus the Monk: If the apostles, having the power to live from the Gospel, nevertheless labored with their own hands so as not to burden anyone, and offered refreshments to others from whom they ought to have reaped carnal things in return for spiritual things, why do you not prepare anything to provide for your own needs? Either weave a little basket of rushes, or plait a hamper of pliant withies; let the soil be hoed, let the little beds be divided by an even boundary, in which, when the seeds of vegetables have been sown, or the plants set in order, water may be led in to irrigate them. And a little later: Let nets also be woven for catching fish, let books be copied out, so that both the hand may earn its food and the mind may be filled with reading; every idle man is full of desires. De consecratione, dist. 5, c. Numquam. Therefore every member of a religious order ought to labor, especially if he has no other means of living; therefore if he does not, he acts unjustly.
Likewise, blessed Benedictus, in the Rule, c. De opere manuum quotidiano: Idleness is the enemy of the soul, and therefore at fixed hours the brethren ought to be occupied in manual labor, and at other fixed hours in divine reading. Therefore a member of a religious order ought to work; therefore if he does not, he acts unjustly.
Likewise, in the same place: Then are they truly monks, if they live by the labor of their hands, as did our fathers and the apostles. Therefore if they do not do this, they are not true monks; therefore nothing ought to be given to them.
Likewise, from the Fourth Council of Carthage, can. 51: A cleric, however learned in the word of God, should seek his livelihood by a craft, as is contained in dist. 91, c. Clericus. Therefore if he does not do so, he acts unjustly.
Likewise, in the same place: All clerics who are able-bodied for work should learn both crafts and letters. Therefore if they do not, they act unjustly; therefore nothing ought to be given to them.
Likewise, John 11 [recte John 21]: Simon Peter says to them, I am going fishing. Gloss: After Christ was restored alive, after they had received the breath of his inspiration, after his words, As the Father has sent me, even so I send you, the apostles suddenly became what they had been before, namely fishermen — not of men, but of fish. But it must be noted that they were not forbidden to seek their livelihood by their lawful craft, the integrity of their apostolate being preserved, since they had nothing by which to live. Therefore those who are not apostles ought all the more to labor with their hands by which to live; therefore he who does not, acts un-
justly; therefore nothing ought to be given to him.
Likewise, Augustinus, To Vincentius the Donatist, 23 q. 4 c. Nimium: Often the wicked have persecuted the good, and the good the wicked; the former by harming through injustice, the latter by chastising through discipline. And a little later: The wicked killed the prophets, and the prophets killed the wicked; the Jews scourged Christ, and Christ scourged the Jews. And a little later: In all these things, what is to be considered, except which of them acted for Truth? which for iniquity? which for the sake of harming? which for the sake of correcting? Therefore from those who act contrary to the doctrine of the Apostle, bread should be withdrawn, so that they may be corrected; for whoever does this pursues the wicked.
Likewise, prove that preachers cannot ask for anything. 1 Thessalonians 2: Nor were we ever an occasion of avarice. Gloss: I do not say in avarice; but I neither did nor said anything in which there might be an occasion of avarice. But in asking for money or for provisions, there is an occasion of avarice; therefore to ask is contrary to the doctrine of the Apostle; therefore nothing ought to be given to those who ask.
Likewise, a preacher ought not to be [engaged] in flattering speech. 1 Thessalonians 2: Nor were we ever in flattering speech. Gloss: On account of which others please men. But he who continually, or frequently, asks for his food, must of necessity flatter: 2 Thessalonians 3: That we might give ourselves to you as a pattern for imitating us. Gloss: He who frequently comes to another’s table, given over to idleness, must of necessity flatter the one who feeds him; whereas the Christian religion summons men to liberty. Therefore he who is a preacher ought not frequently to ask for his food; therefore if he asks, nothing ought to be given.
Likewise, 2 Corinthians 12: I seek not yours, but you. Gloss: Not riches in gold and silver, but to save you. Therefore preachers ought to ask for nothing.
Likewise, Philippians, last [chapter]: I do not seek the gift, but the fruit. Therefore even true apostles ought to ask for nothing.
Likewise: He who receives food in return for any spiritual thing, whether before or after, commits simony. 1 q. 3 c. Si quis praebendas. Therefore for preaching, even after the preaching, it is not lawful for him to receive food to whom it is not owed — that is, for him who is not an apostle. For accipere is to seize at any time whatever, 1 q. 1 c. Eos, qui per pecunias. Therefore if he asks, nothing ought to be given.
Likewise, Gehazi the servant of Elisha is said to have committed the crime of simony, because he asked for something from Naaman the Syrian, to whom his mas-
his master Elisha had granted the grace of healing (2 Kings 6). And this Gregorius Nazianzenus says at 1. q. 1. cap. Qui studet, where he states: Gehazi sold the grace of healing to Naaman the Syrian, and the same grace of healing, by Elisha’s avenging, he lost upon being made a leper. Therefore, if a Friar of the one who preached, even after the preaching, asks something of those to whom he preached, he commits simony; therefore nothing should be given to him.
Likewise, according to human law, the able-bodied mendicant, if he is of servile condition, becomes the slave of the one who exposes him; if he is free, he becomes his perpetual tenant. Cod. De mendicantibus validis, Lege vnica. Therefore, since it is certain that what is the more severely punished is a grave offense (24. q. 1. ca. Non afferamus stateras dolosas), it follows that the able-bodied mendicant grievously offends; therefore he who knowingly places himself in such a state seems not to be in the state of those to be saved.
I answer without prejudice: To the first, distinguish: Of those who ask alms, some are known, some unknown; some ask as if by right, such as preachers and prelates; others ask for the sustenance of life. If he asks by right and as it were by reason of his office, then if his office or authority is established, he is to be received; if he is unknown, he is to be examined as to whether it is so, as Chrysostomus says on the Epistle to the Hebrews, and as is found in dist. 42. can. Quiescamus. If you ask only for nourishment, then it should be given indiscriminately, unless, being secure in his food, he neglects justice, as Augustinus says at 5. q. 5. cap. Non omnis — for then nothing should be given to him, unless he is already dying of hunger; dist. 86. can. 21. Feed him who is dying of hunger, for if you have not fed him, you have killed those whom by feeding you could have saved. But he who begs when he can live by the labor of his body neglects justice, because he acts against the doctrine of the Apostle, and ought to be excommunicated, as was said above. Therefore nothing should be given to such a person.
All those authorities, therefore, which say that something should be given to every poor person who asks, understand thus: it is true — either the thing asked for, or something better, namely, correction, if he asks unjustly. And this the Gloss says on Matt. 5: Give to him who asks of thee — even if not what you ask, yet something better, when you have corrected the one asking unjustly. But it is clear that he asks unjustly and contrary to the precept of the Apostle who can have his living elsewhere without sin, as was proved above; therefore nothing should be given to him, but rather he should be corrected.
— because they beg by chance, and have not ordered their life to begging, this is not to be said [of them].
As to the objection concerning those poor who were in Jerusalem, for whom collections were made: we reply that it is not said there that they themselves asked, and they are to be understood either as those who were Disciples, or Prelates, and had sent their preachers to the Gentiles; or as those who, beyond what they could obtain by labor, suffered want and need. 2 Thess. 3: But you, brethren, be not weary in well-doing — Gloss: to the poor — because, even if they work, they may yet stand in need of some things; for he is not held blameworthy who is humane in giving; but rather this one, who, though able to bear labor, wishes to lead a life in idleness. Or perhaps all those were preaching, and could not obtain support from their fellow tribesmen to whom they were preaching; indeed, those rather persecuted them — just as Paul, while preaching to the Corinthians, received from other Churches on account of the Corinthians’ avarice. 2 Cor. 11: I have stripped other Churches, receiving wages of them for your ministry — Gloss: that I might preach to you, and I received nothing from any of you, even when I was in need.
As to that: Let him that is instructed in the word communicate to him that instructeth him — it is to be said that this is true when the one catechizing has Apostolic authority.
As to that: alms must be given to an excommunicate — it is true, in extreme necessity.
As to what is asked concerning preachers, whether they may ask: I believe not, lest it seem to be an occasion of avarice (1 Thess. 2), and lest it seem to be gain-seeking (2 Cor. 4: Nor adulterating the word of God — Gloss: preaching for gain); or lest they be compelled to flatter, as was said; or even to disparage (Rom. ult.: Such serve not Christ the Lord, but their own belly — Gloss: they flatter some, they disparage others, that they may fill their belly); or lest they seem to commit simony, if they receive under the pretext of preaching — especially those who are not Apostles, nor hold their place — most of all since one must abstain not only from evil, but from every appearance of evil. 1 Thess. 5.