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Dist. 24, Part 1, Art. 1, Q. 3

Book IV: On the Sacraments · Distinction 24

Textus Latinus
p. 611

Quaestio III. Utrum in susceptione coronae fiat abrenuntiatio temporalium.

Tertio quaeritur, utrum in susceptione coronae fiat abrenuntiatio temporalium. Et quod sic, videtur:

1. Primo per illud quod dicunt in susceptione coronae: Dominus pars hereditatis meae et calicis mei; tu es, qui restitues hereditatem meam mihi1; sed non restituitur, nisi quod datur et dimittitur: si ergo clericus petit restitutionem hereditatis, implicat eius dimissionem.

2. Item, super hoc dicit Hieronymus2: «Dominus cum his partibus, scilicet transitoriis, pars fieri dedignatur»: restat ergo, quod Deum in partem suam non habeant, aut hereditate alia careant.

3. Item, Hugo de sancto Victore in libro de Sacramentis3: «Aliam terram non debet clericus habere nisi Deum et ea quae ad Deum spectant; cui statutum est de decimis et oblationibus, quae Deo offeruntur, sustentari».

4. Item, ad maiorem perfectionem tenentur clerici novi quam veteris testamenti — unde Matthaei quinto4: Nisi abundaverit iustitia vestra etc. — sed sacerdotibus et levitis dicitur Deuteronomii decimo octavo: Non habebunt sacerdotes et levitae, et omnes qui de eadem stirpe sunt, partem et hereditatem cum reliquo populo Israel: ergo si illi ad hoc tenebantur, multo fortius videtur de clericis novi testamenti.

5. Item, tonsura significat temporalium abdicationem, et corona elevationem ad caelestia, sicut dicit Magister in littera5: ergo vel est falsum signum, vel clericus non debet habere patrimonium sive aliquam possessionem temporalium.

Contra: 1. Ieremias fuit de ordine sacerdotali, sicut patet in principio6: Verba Ieremiae etc., et tamen dicitur Ieremiae trigesimo secundo: Dixit Hanameel Ieremiae: Posside agrum meum, qui est in Anathoth, quia tibi competit hereditas: ergo competebat illis hereditas. Si ergo veritas respondet figurae, videtur etc.

2. Item, Levitici vigesimo quinto7: Aedes levitarum, quae in urbibus sunt, semper possunt redimi; sed non sic erat de aedibus aliorum: ergo maiori libertate possidebant levitae quod habebant, quam alii: ergo etc.

3. Item, clerici possunt uxores ducere, filios procreare ante sacros ordines: si ergo non tenentur ad castitatem, ergo nec ad paupertatem: ergo non tenentur patrimonio renuntiare.

4. Item, nullus tenetur ad opera supererogatiop. 612nis, nisi voluntarie8 se obliget: si ergo clericus in suscipiendo tonsuram non intendit patrimonio renuntiare, patet etc.

Conclusio.

In susceptione coronae nullo iure compellitur clericus, ut renuntiet temporalibus quoad possessionem, sed potius quoad affectionem, et hoc tantum de bono et aequo.

Respondeo: Dicendum, quod renuntiare temporalibus in eo qui Ecclesiae deservit, sive in eo qui clericus fit, perfectionis est, non necessitatis. Unde et hoc fuit in Ecclesia primitiva, quod nihil habebat aliquis proprium, nihil suum esse dicebat9, et adhuc hodie per Dei gratiam invenitur in religionis perfectione. Ad hoc tamen non compellitur clericus, nec iure divino nec humano; verumtamen de bono et aequo minus debent insudare sollicitudini temporalium clerici quam laici, qui exspectant successionem in posteris; sed nunc illud, Ecclesiastis quarto10, verificatum est: Unus est et secundum non habet, et tamen laborare non cessat etc. — Unde una ratio est, quia non exspectant posteros. Alia ratio est, quia magis debent esse intenti ad spiritualia, et sollicitudo temporalis excludit spiritualem11. Et ideo auctoritates loquuntur, quasi ipsi temporalibus omnibus debeant cedere et omnia dimittere. Sed hoc non intelligitur quantum ad possessionem, sed potius quantum ad affectionem12; nec adhuc inducunt sibi novam obligationem super alios ex debito, sed solum de bono et aequo.

1. 2. 3. Ad illud ergo quod obiicitur de restitutione hereditatis, dicendum, quod hoc non dicit, quia dimittat ius, sed quia congruit, ut dimittat affectum, ut circa divina sit intentus. — Et sic intelligitur illud quod dicit Hieronymus, et quod dicit magister Hugo.

4. 5. Ad illud quod obiicitur de sacerdotibus et levitis, quod non debebant hereditatem habere; dicendum, quod illud intelligitur quantum ad terrae divisionem, non quantum ad possessionem mobilium, ut pecudum et domorum et suburbanorum ad pecora alenda. — Ratio autem, quare temporalis hereditas in possessione terrae non dabatur levitis, erat duplex: prima, quia ipsi ut cultores Dei per totum populum debebant dispergi; secunda, ut circa divinum cultum magis essent intenti, quia non habebant, unde alias valerent sustentari13. Nunc autem clerici sunt de omni gente per totum mundum dispersi; et ideo illud praeceptum non mansit. Et iterum, sacerdotii Christi non tam fuit figura sacerdotium Aaron quam etiam Melchisedech, qui, secundum quod dicitur ad Hebraeos septimo14, fuit rex et sacerdos, sicut et Christus. Et quamvis Dominus honorem regalem recusaverit propter exemplum humilitatis, et ipse pauper et mendicus fuerit; tamen propter suam dulcissimam benignitatem ad hoc alios non arctavit. Sciebat enim, quod melius est habere mercenarios quam nullos vel paucos filios; et ideo, caritate refrigescente15, disposuit Spiritus sanctus, ut Ecclesia temporalibus abundaret, ne cultus Dei propter paupertatem et inopiam deperiret. Et istud aperte videtur, quia Ecclesiae pauperculae quasi nullum inveniunt rectorem, nisi sit talis, quod pro sui vilitate ab omnibus contemnatur. Unde nullatenus credendum est, statum universalis Ecclesiae aliter regi, quam disponat Spiritus sanctus, quidquid sit de personis specialibus16.

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English Translation

Question III. Whether in the reception of the corona there is a renunciation of temporal goods.

In the third place inquiry is made whether in the reception of the corona [the clerical crown] there is a renunciation of temporal goods. And that there is, seems [to be so]:

1. First, through that which they say in the reception of the corona: The Lord is the portion of my inheritance and of my cup; it is thou that wilt restore my inheritance to me1; but nothing is restored except what is given and let go: if therefore a cleric asks for the restitution of an inheritance, this implies its relinquishment.

2. Likewise, upon this Jerome says2: "The Lord disdains to become a portion together with these portions, namely with transitory ones": it remains therefore that they either do not have God as their portion, or lack another inheritance.

3. Likewise, Hugh of Saint Victor in the book On the Sacraments3: "A cleric ought to have no other land than God and the things that pertain to God; for whom it is decreed that he be sustained from the tithes and offerings that are offered to God."

4. Likewise, the clerics of the new testament are bound to a greater perfection than those of the old — whence in Matthew, chapter five4: Unless your justice abound etc. — but to the priests and Levites it is said in Deuteronomy, chapter eighteen: The priests and Levites, and all who are of the same stock, shall not have a part and inheritance with the rest of the people of Israel: therefore if those [of the old law] were bound to this, much more does it seem [so] concerning the clerics of the new testament.

5. Likewise, the tonsure signifies the renouncing of temporal things, and the corona [signifies] the elevation to heavenly things, as the Master says in the text5: therefore either it is a false sign, or a cleric ought not to have a patrimony or any possession of temporal goods.

On the contrary: 1. Jeremiah was of the priestly order, as is clear in the beginning [of his book]6: The words of Jeremiah etc., and yet it is said in Jeremiah, chapter thirty-two: Hanameel said to Jeremiah: Buy my field, which is in Anathoth, for the inheritance belongs to thee: therefore the inheritance did belong to those [priests]. If therefore the truth answers to the figure, it seems etc.

2. Likewise, Leviticus, chapter twenty-five7: The houses of the Levites, which are in the cities, can always be redeemed; but it was not so concerning the houses of others: therefore the Levites possessed what they had with greater liberty than others: therefore etc.

3. Likewise, clerics can take wives and beget children before [receiving] holy orders: if therefore they are not bound to chastity, then neither to poverty: therefore they are not bound to renounce their patrimony.

4. Likewise, no one is bound to works of supererogationp. 612, unless he voluntarily8 binds himself: if therefore a cleric in undertaking the tonsure does not intend to renounce his patrimony, it is clear etc.

Conclusion.

In the reception of the corona a cleric is by no law compelled to renounce temporal goods as to possession, but rather as to affection, and this only out of what is good and equitable.

I respond: It must be said that to renounce temporal goods, in one who serves the Church, or in one who becomes a cleric, is a matter of perfection, not of necessity. Whence this too was [the case] in the primitive Church, that no one had anything of his own, no one said that anything was his own9, and to this day, by the grace of God, it is found in the perfection of religion. Yet to this a cleric is not compelled, neither by divine nor by human law; nevertheless, out of what is good and equitable, clerics ought to sweat less over the care of temporal things than laymen, who look for succession in their descendants; but now that [word], in Ecclesiastes chapter four10, is verified: He is one, and hath not a second, and yet he ceaseth not to labor etc. — Whence one reason is that they do not look for descendants. Another reason is that they ought to be more intent upon spiritual things, and temporal care excludes the spiritual11. And therefore the authorities speak as though [the clerics] ought to yield up all temporal things and let go of everything. But this is not to be understood as to possession, but rather as to affection12; nor do they thereby lay upon themselves a new obligation over others out of duty, but only out of what is good and equitable.

1. 2. 3. To that, then, which is objected concerning the restitution of an inheritance, it must be said that it does not say this because he lets go of the right, but because it is fitting that he let go of the affection, so that he may be intent upon divine things. — And thus is understood that which Jerome says, and that which Master Hugh says.

4. 5. To that which is objected concerning the priests and Levites, that they were not to have an inheritance; it must be said that this is understood as to the division of the land, not as to the possession of movable goods, such as of flocks and houses and suburban lands for the feeding of cattle. — Now the reason why a temporal inheritance in the possession of land was not given to the Levites was twofold: the first, because they, as cultivators of God, were to be dispersed throughout the whole people; the second, that they might be more intent upon the divine worship, because they had not the means whereby they might otherwise be sustained13. But now the clerics are dispersed of every nation throughout the whole world; and therefore that precept did not remain [in force]. And again, of the priesthood of Christ the priesthood of Aaron was not so much a figure as also that of Melchizedech, who, according to what is said to the Hebrews, chapter seven14, was king and priest, as also is Christ. And although the Lord refused royal honor for the sake of an example of humility, and was himself poor and a beggar; nevertheless, on account of his most sweet kindness, he did not constrain others to this. For he knew that it is better to have hirelings than no children or few; and therefore, charity growing cold15, the Holy Spirit disposed that the Church should abound in temporal goods, lest the worship of God should perish through poverty and want. And this is plainly seen, because the poor little churches find almost no rector, unless it be such a one as, for his own worthlessness, is despised by all. Whence it is by no means to be believed that the state of the universal Church is governed otherwise than the Holy Spirit disposes, whatever be the case concerning particular persons16.

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Apparatus Criticus
  1. 1
    Psalm. 15, 5.
    Psalm 15:5.
  2. 2
    Epist. 52. (alias 2.) n. 5. exponens Ps. 15, 5. ait: Quodsi quippiam aliud habuerit [clericus] praeter Dominum, pars eius non erit Dominus, verbi gratia, si aurum, si argentum, si possessiones, si variam supellectilem; cum istis partibus Dominus pars eius fieri non dignabitur.
    [Jerome,] Letter 52 (elsewhere 2), n. 5, expounding Ps. 15:5, says: "But if [a cleric] should have anything else besides the Lord, the Lord will not be his portion — for example, if gold, if silver, if possessions, if varied furnishings; with such portions the Lord will not deign to become his portion."
  3. 3
    Libr. II. p. II. c. 3. Pro ad Deum textus originalis ad partem Dei.
    Book II, part II, c. 3. For ad Deum [to God] the original text [reads] ad partem Dei [to the portion of God].
  4. 4
    Vers. 20. — Seq. locus est Deut. 18, 1, ubi Vulgata tribu pro stirpe, omisso subinde populo.
    Verse 20. — The following passage is Deut. 18:1, where the Vulgate [reads] tribu [tribe] for stirpe [stock], the word populo [people] being thereafter omitted.
  5. 5
    Hic c. 4.
    Here, c. 4.
  6. 6
    Cap. 1, 1. — Seq. locus est ibid. 32, 8: Et venit ad me Hanameel, filius patrui mei... et ait ad me: Posside agrum meum, qui est in Anathoth in terra Beniamin, quia etc.
    Chapter 1, [verse] 1. — The following passage is ibid. [Jeremiah] 32:8: "And Hanameel, the son of my uncle, came to me... and said to me: Buy my field, which is in Anathoth in the land of Benjamin, for" etc.
  7. 7
    Vers. 32. — De minori vide ibid. v. 29. seq.
    Verse 32. — On the lesser [case] see ibid. [Leviticus 25] vv. 29 ff.
  8. 8
    Codd. A G H K V voluntate. Mox post clericus multi codd. addunt qui.
    Codices A G H K V [read] voluntate [willingly]. Presently, after clericus, many codices add qui.
  9. 9
    Act. 4, 32: Nec quisquam eorum quae possidebat, aliquid suum esse dicebat, sed erant illis omnia communia.
    Acts 4:32: "Neither did anyone say that any of the things which he possessed was his own, but all things were common unto them."
  10. 10
    Vers. 8. Vulgata post non habet subiungit non filium, non fratrem.
    Verse 8. After non habet [hath not a second] the Vulgate adds non filium, non fratrem [neither son nor brother].
  11. 11
    Cfr. Matth. 13, 22. et Luc. 8, 14. — Cod. U et minus ad temporalia, quia sollicitudo temporalis etc.
    Cf. Matt. 13:22 and Luke 8:14. — Codex U [reads] et minus ad temporalia, quia sollicitudo temporalis [and less to temporal things, because temporal care] etc.
  12. 12
    Gregor., X. Moral. c. 30. n. 49: Non est ergo census in crimine, sed affectus. — Inferius pro alios, quod habent codd. et edd. mallemus alias, scil. obligationes; nunc intellige: quam alii habent.
    Gregory, Morals book X, c. 30, n. 49: "The wealth, then, is not in the fault, but the affection [is]." — Below, for alios [others], which the codices and editions have, we should prefer alias [otherwise/other], namely obligations; now understand: quam alii habent [than others have].
  13. 13
    Duplex haec ratio assignatur etiam ab Isidoro, Comment. in Iosue (quod reperitur etiam inter opera Bedae), c. 15. et 16. — Vat. perperam omittit non ante habebant.
    This twofold reason is assigned also by Isidore, Commentary on Joshua (which is found also among the works of Bede), cc. 15 and 16. — The Vatican [edition] wrongly omits non before habebant.
  14. 14
    Vers. 1. 11. 17. — Inferius pro sicut et Christus codd. F I K sic et Christus. — Subinde respicitur Ioan. 6, 15: Iesus ergo cum cognovisset, quia venturi essent, ut raperent eum et facerent eum regem, fugit iterum in montem ipse solus.
    Verses 1, 11, 17. — Below, for sicut et Christus [as also Christ] codices F I K [read] sic et Christus. — Thereafter John 6:15 is referred to: "Jesus therefore, when he knew that they would come to take him by force and make him king, fled again into the mountain, himself alone."
  15. 15
    Matth. 24, 12: Refrigescet caritas multorum. — Inferius pro quod codd. E aa qui, et in fine solut. plures codd. spiritualibus pro specialibus.
    Matt. 24:12: "The charity of many shall grow cold." — Below, for quod codices E aa [read] qui, and at the end of the solution several codices [read] spiritualibus [spiritual things] for specialibus [particular].
  16. 16
    Vide scholion ad 1. huius articuli quaest.
    See the scholion to the first question of this article.
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