Whether Bishops Sin Mortally If They Distribute Not to the Poor the
Ecclesiastical Goods Which Accrue to Them?
Objection 1: It would seem that bishops sin mortally if they
distribute not to the poor the ecclesiastical goods which they
acquire. For Ambrose [*Basil, Serm. lxiv, de Temp., among the
supposititious works of St. Jerome] expounding Luke 12:16, "The land
of a certain . . . man brought forth plenty of fruits," says: "Let no
man claim as his own that which he has taken and obtained by violence
from the common property in excess of his requirements"; and
afterwards he adds: "It is not less criminal to take from him who
has, than, when you are able and have plenty to refuse him who has
not." Now it is a mortal sin to take another's property by violence.
Therefore bishops sin mortally if they give not to the poor that
which they have in excess.
Obj. 2: Further, a gloss of Jerome on Isa. 3:14, "The spoil of the
poor is in your house," says that "ecclesiastical goods belong to the
poor." Now whoever keeps for himself or gives to others that which
belongs to another, sins mortally and is bound to restitution.
Therefore if bishops keep for themselves, or give to their relations
or friends, their surplus of ecclesiastical goods, it would seem that
they are bound to restitution.
Obj. 3: Further, much more may one take what is necessary for oneself
from the goods of the Church, than accumulate a surplus therefrom.
Yet Jerome says in a letter to Pope Damasus [*Cf. Can. Clericos,
cause. i, qu. 2; Can. Quoniam; cause. xvi, qu. 1; Regul. Monach. iv,
among the supposititious works of St. Jerome]: "It is right that
those clerics who receive no goods from their parents and relations
should be supported from the funds of the Church. But those who have
sufficient income from their parents and their own possessions, if
they take what belongs to the poor, they commit and incur the guilt
of sacrilege." Wherefore the Apostle says (1 Tim. 5:16): "If any of
the faithful have widows, let him minister to them, and let not the
Church be charged, that there may be sufficient for them that are
widows indeed." Much more therefore do bishops sin mortally if they
give not to the poor the surplus of their ecclesiastical goods.
_On the contrary,_ Many bishops do not give their surplus to the
poor, but would seem commendably to lay it out so as to increase the
revenue of the Church.
_I answer that,_ The same is not to be said of their own goods which
bishops may possess, and of ecclesiastical goods. For they have real
dominion over their own goods; wherefore from the very nature of the
case they are not bound to give these things to others, and may
either keep them for themselves or bestow them on others at will.
Nevertheless they may sin in this disposal by inordinate affection,
which leads them either to accumulate more than they should, or not
to assist others, in accordance with the demands of charity; yet they
are not bound to restitution, because such things are entrusted to
their ownership.
On the other hand, they hold ecclesiastical goods as dispensers or
trustees. For Augustine says (Ep. clxxxv ad Bonif.): "If we possess
privately what is enough for us, other things belong not to us but to
the poor, and we have the dispensing of them; but we can claim
ownership of them only by wicked theft." Now dispensing requires good
faith, according to 1 Cor. 4:2, "Here now it is required among the
dispensers that a man be found faithful." Moreover ecclesiastical
goods are to be applied not only to the good of the poor, but also to
the divine worship and the needs of its ministers. Hence it is said
(XII, qu. ii, can. de reditibus): "Of the Church's revenues or the
offerings of the faithful only one part is to be assigned to the
bishop, two parts are to be used by the priest, under pain of
suspension, for the ecclesiastical fabric, and for the benefit of the
poor; the remaining part is to be divided among the clergy according
to their respective merits." Accordingly if the goods which are
assigned to the use of the bishop are distinct from those which are
appointed for the use of the poor, or the ministers, or for the
ecclesiastical worship, and if the bishop keeps back for himself part
of that which should be given to the poor, or to the ministers for
their use, or expended on the divine worship, without doubt he is an
unfaithful dispenser, sins mortally, and is bound to restitution.
But as regards those goods which are deputed to his private use, the
same apparently applies as to his own property, namely that he sins
through immoderate attachment thereto or use thereof, if he exceeds
moderation in what he keeps for himself, and fails to assist others
according to the demands of charity.
On the other hand, if no distinction is made in the aforesaid goods,
their distribution is entrusted to his good faith; and if he fail or
exceed in a slight degree, this may happen without prejudice to his
good faith, because in such matters a man cannot possibly decide
precisely what ought to be done. On the other hand, if the excess be
very great he cannot be ignorant of the fact; consequently he would
seem to be lacking in good faith, and is guilty of mortal sin. For it
is written (Matt. 24:48-51) that "if that evil servant shall say in
his heart: My lord is long a-coming," which shows contempt of God's
judgment, "and shall begin to strike his fellow-servants," which is a
sign of pride, "and shall eat and drink with drunkards," which
proceeds from lust, "the lord of that servant shall come in a day
that he hopeth not . . . and shall separate him," namely from the
fellowship of good men, "and appoint his portion with hypocrites,"
namely in hell.
Reply Obj. 1: This saying of Ambrose refers to the administration not
only of ecclesiastical things but also of any goods whatever from
which a man is bound, as a duty of charity, to provide for those who
are in need. But it is not possible to state definitely when this
need is such as to impose an obligation under pain of mortal sin, as
is the case in other points of detail that have to be considered in
human acts: for the decision in such matters is left to human
prudence.
Reply Obj. 2: As stated above the goods of the Church have to be
employed not only for the use of the poor, but also for other
purposes. Hence if a bishop or cleric wish to deprive himself of that
which is assigned to his own use, and give it to his relations or
others, he sins not so long as he observes moderation, so, to wit,
that they cease to be in want without becoming the richer thereby.
Hence Ambrose says (De Offic. i, 30): "It is a commendable liberality
if you overlook not your kindred when you know them to be in want;
yet not so as to wish to make them rich with what you can give to the
poor."
Reply Obj. 3: The goods of churches should not all be given to the
poor, except in a case of necessity: for then, as Ambrose says (De
Offic. ii, 28), even the vessels consecrated to the divine worship
are to be sold for the ransom of prisoners, and other needs of the
poor. In such a case of necessity a cleric would sin if he chose to
maintain himself on the goods of the Church, always supposing him to
have a patrimony of his own on which to support himself.
Reply Obj. 4: The goods of the churches should be employed for the
good of the poor. Consequently a man is to be commended if, there
being no present necessity for helping the poor, he spends the
surplus from the Church revenue, in buying property, or lays it by
for some future use connected with the Church or the needs of the
poor. But if there be a pressing need for helping the poor, to lay by
for the future is a superfluous and inordinate saving, and is
forbidden by our Lord Who said (Matt. 6:34): "Be . . . not solicitous
for the morrow."
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