Whether the Different Kinds of Almsdeeds Are Suitably Enumerated?
Objection 1: It would seem that the different kinds of almsdeeds are
unsuitably enumerated. For we reckon seven corporal almsdeeds,
namely, to feed the hungry, to give drink to the thirsty, to clothe
the naked, to harbor the harborless, to visit the sick, to ransom the
captive, to bury the dead; all of which are expressed in the
following verse: "To visit, to quench, to feed, to ransom, clothe,
harbor or bury."
Again we reckon seven spiritual alms, namely, to instruct the
ignorant, to counsel the doubtful, to comfort the sorrowful, to
reprove the sinner, to forgive injuries, to bear with those who
trouble and annoy us, and to pray for all, which are all contained in
the following verse: "To counsel, reprove, console, to pardon,
forbear, and to pray," yet so that counsel includes both advice and
instruction.
And it seems that these various almsdeeds are unsuitably enumerated.
For the purpose of almsdeeds is to succor our neighbor. But a dead
man profits nothing by being buried, else Our Lord would not have
spoken truly when He said (Matt. 10:28): "Be not afraid of them who
kill the body, and after that have no more that they can do." [*The
quotation is from Luke 12:4.] This explains why Our Lord, in
enumerating the works of mercy, made no mention of the burial of the
dead (Matt. 25:35, 36). Therefore it seems that these almsdeeds are
unsuitably enumerated.
Obj. 2: Further, as stated above (A. 1), the purpose of giving alms
is to relieve our neighbor's need. Now there are many needs of human
life other than those mentioned above, for instance, a blind man
needs a leader, a lame man needs someone to lean on, a poor man needs
riches. Therefore these almsdeeds are unsuitably enumerated.
Obj. 3: Further, almsgiving is a work of mercy. But the reproof of
the wrong-doer savors, apparently, of severity rather than of mercy.
Therefore it ought not to be reckoned among the spiritual almsdeeds.
Obj. 4: Further, almsgiving is intended for the supply of a defect.
But no man is without the defect of ignorance in some matter or
other. Therefore, apparently, each one ought to instruct anyone who
is ignorant of what he knows himself.
_On the contrary,_ Gregory says (Nom. in Evang. ix): "Let him that
hath understanding beware lest he withhold his knowledge; let him
that hath abundance of wealth, watch lest he slacken his merciful
bounty; let him who is a servant to art be most solicitous to share
his skill and profit with his neighbor; let him who has an
opportunity of speaking with the wealthy, fear lest he be condemned
for retaining his talent, if when he has the chance he plead not with
him the cause of the poor." Therefore the aforesaid almsdeeds are
suitably enumerated in respect of those things whereof men have
abundance or insufficiency.
_I answer that,_ The aforesaid distinction of almsdeeds is suitably
taken from the various needs of our neighbor: some of which affect
the soul, and are relieved by spiritual almsdeeds, while others
affect the body, and are relieved by corporal almsdeeds. For corporal
need occurs either during this life or afterwards. If it occurs
during this life, it is either a common need in respect of things
needed by all, or it is a special need occurring through some
accident supervening. In the first case, the need is either internal
or external. Internal need is twofold: one which is relieved by solid
food, viz. hunger, in respect of which we have _to feed the hungry;_
while the other is relieved by liquid food, viz. thirst, and in
respect of this we have _to give drink to the thirsty._ The common
need with regard to external help is twofold; one in respect of
clothing, and as to this we have _to clothe the naked:_ while the
other is in respect of a dwelling place, and as to this we have _to
harbor the harborless._ Again if the need be special, it is either
the result of an internal cause, like sickness, and then we have _to
visit the sick,_ or it results from an external cause, and then we
have _to ransom the captive._ After this life we give _burial to the
dead._
In like manner spiritual needs are relieved by spiritual acts in two
ways, first by asking for help from God, and in this respect we have
_prayer,_ whereby one man prays for others; secondly, by giving human
assistance, and this in three ways. First, in order to relieve a
deficiency on the part of the intellect, and if this deficiency be in
the speculative intellect, the remedy is applied by _instructing,_
and if in the practical intellect, the remedy is applied by
_counselling._ Secondly, there may be a deficiency on the part of the
appetitive power, especially by way of sorrow, which is remedied by
_comforting._ Thirdly, the deficiency may be due to an inordinate
act; and this may be the subject of a threefold consideration. First,
in respect of the sinner, inasmuch as the sin proceeds from his
inordinate will, and thus the remedy takes the form of _reproof._
Secondly, in respect of the person sinned against; and if the sin be
committed against ourselves, we apply the remedy by _pardoning the
injury,_ while, if it be committed against God or our neighbor, it is
not in our power to pardon, as Jerome observes (Super Matth. xviii,
15). Thirdly, in respect of the result of the inordinate act, on
account of which the sinner is an annoyance to those who live with
him, even beside his intention; in which case the remedy is applied
by _bearing with him,_ especially with regard to those who sin out
of weakness, according to Rom. 15:1: "We that are stronger, ought to
bear the infirmities of the weak," and not only as regards their
being infirm and consequently troublesome on account of their unruly
actions, but also by bearing any other burdens of theirs with them,
according to Gal. 6:2: "Bear ye one another's burdens."
Reply Obj. 1: Burial does not profit a dead man as though his body
could be capable of perception after death. In this sense Our Lord
said that those who kill the body "have no more that they can do";
and for this reason He did not mention the burial of the dead with
the other works of mercy, but those only which are more clearly
necessary. Nevertheless it does concern the deceased what is done
with his body: both that he may live in the memory of man whose
respect he forfeits if he remain without burial, and as regards a
man's fondness for his own body while he was yet living, a fondness
which kindly persons should imitate after his death. It is thus that
some are praised for burying the dead, as Tobias, and those who
buried Our Lord; as Augustine says (De Cura pro Mort. iii).
Reply Obj. 2: All other needs are reduced to these, for blindness and
lameness are kinds of sickness, so that to lead the blind, and to
support the lame, come to the same as visiting the sick. In like
manner to assist a man against any distress that is due to an
extrinsic cause comes to the same as the ransom of captives. And the
wealth with which we relieve the poor is sought merely for the
purpose of relieving the aforesaid needs: hence there was no reason
for special mention of this particular need.
Reply Obj. 3: The reproof of the sinner, as to the exercise of the
act of reproving, seems to imply the severity of justice, but, as to
the intention of the reprover, who wishes to free a man from the evil
of sin, it is an act of mercy and lovingkindness, according to Prov.
27:6: "Better are the wounds of a friend, than the deceitful kisses
of an enemy."
Reply Obj. 4: Nescience is not always a defect, but only when it is
about what one ought to know, and it is a part of almsgiving to
supply this defect by instruction. In doing this however we should
observe the due circumstances of persons, place and time, even as in
other virtuous acts.
_______________________