Whether Corporal Alms Are of More Account Than Spiritual Alms?
Objection 1: It would seem that corporal alms are of more account
than spiritual alms. For it is more praiseworthy to give an alms to
one who is in greater want, since an almsdeed is to be praised
because it relieves one who is in need. Now the body which is
relieved by corporal alms, is by nature more needy than the spirit
which is relieved by spiritual alms. Therefore corporal alms are of
more account.
Obj. 2: Further, an alms is less praiseworthy and meritorious if the
kindness is compensated, wherefore Our Lord says (Luke 14:12): "When
thou makest a dinner or a supper, call not thy neighbors who are
rich, lest perhaps they also invite thee again." Now there is always
compensation in spiritual almsdeeds, since he who prays for another,
profits thereby, according to Ps. 34:13: "My prayer shall be turned
into my bosom": and he who teaches another, makes progress in
knowledge, which cannot be said of corporal almsdeeds. Therefore
corporal almsdeeds are of more account than spiritual almsdeeds.
Obj. 3: Further, an alms is to be commended if the needy one is
comforted by it: wherefore it is written (Job 31:20): "If his sides
have not blessed me," and the Apostle says to Philemon (verse 7):
"The bowels of the saints have been refreshed by thee, brother." Now
a corporal alms is sometimes more welcome to a needy man than a
spiritual alms. Therefore bodily almsdeeds are of more account than
spiritual almsdeeds.
_On the contrary,_ Augustine says (De Serm. Dom. in Monte i, 20) on
the words, "Give to him that asketh of thee" (Matt. 5:42): "You
should give so as to injure neither yourself nor another, and when
you refuse what another asks you must not lose sight of the claims of
justice, and send him away empty; at times indeed you will give what
is better than what is asked for, if you reprove him that asks
unjustly." Now reproof is a spiritual alms. Therefore spiritual
almsdeeds are preferable to corporal almsdeeds.
_I answer that,_ There are two ways of comparing these almsdeeds.
First, simply; and in this respect, spiritual almsdeeds hold the
first place, for three reasons. First, because the offering is more
excellent, since it is a spiritual gift, which surpasses a corporal
gift, according to Prov. 4:2: "I will give you a good gift, forsake
not My Law." Secondly, on account of the object succored, because the
spirit is more excellent than the body, wherefore, even as a man in
looking after himself, ought to look to his soul more than to his
body, so ought he in looking after his neighbor, whom he ought to
love as himself. Thirdly, as regards the acts themselves by which our
neighbor is succored, because spiritual acts are more excellent than
corporal acts, which are, in a fashion, servile.
Secondly, we may compare them with regard to some particular case,
when some corporal alms excels some spiritual alms: for instance, a
man in hunger is to be fed rather than instructed, and as the
Philosopher observes (Topic. iii, 2), for a needy man "money is
better than philosophy," although the latter is better simply.
Reply Obj. 1: It is better to give to one who is in greater want,
other things being equal, but if he who is less needy is better, and
is in want of better things, it is better to give to him: and it is
thus in the case in point.
Reply Obj. 2: Compensation does not detract from merit and praise if
it be not intended, even as human glory, if not intended, does not
detract from virtue. Thus Sallust says of Cato (Catilin.), that "the
less he sought fame, the more he became famous": and thus it is with
spiritual almsdeeds.
Nevertheless the intention of gaining spiritual goods does not
detract from merit, as the intention of gaining corporal goods.
Reply Obj. 3: The merit of an almsgiver depends on that in which the
will of the recipient rests reasonably, and not on that in which it
rests when it is inordinate.
_______________________