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Dist. 24, Part 1, Art. 1, Q. 4

Book IV: On the Sacraments · Distinction 24

Textus Latinus
p. 612

Quaestio IV. Utrum praelati Ecclesiae teneantur clericis quantum ad temporale stipendium.

Quarto quaeritur, utrum praelati Ecclesiae teneantur clericis quantum ad temporale stipendium. Et quod sic, videtur.

1. Primae ad Corinthios nono1: Nescitis, quoniam hi qui in sacrario operantur, ea quae de sacrario sunt, edunt; et qui altari deserviunt, cum altari participant? si ergo clerici iam altari deserviunt: ergo etc.

2. Item, magister Hugo dicit in libro de Sacramentis2: «Postquam clericus factus est, debet deinceps de stipendiis Ecclesiae sustentari».

3. Item, decretalis, libro tertio de clericis ordip. 613nandis3: «Non liceat ulli episcopo ullos ordinare clericos et nullas alimonias eis ministrare; sed duorum unum eligat: vel non faciat clericos, vel si fecerit, det illis, unde vivere possint». Unde alia decretalis Innocentii in eodem titulo4: «Tamdiu per ordinatores, vel per eorundem successores provideri volumus ordinatis, donec per eos ecclesiastica beneficia consequantur».

Contra: 1. Clerici non tenentur patrimonium dimittere5: ergo nec Ecclesia tenetur eis in necessariis providere.

2. Item, simplices clerici non tenentur Ecclesiae deservire: ergo nec praelati Ecclesiae tenentur eis necessaria ministrare.

Iuxta hoc quaeritur, utrum clerici, qui de bonis Ecclesiae sustentantur, utpote qui habent beneficium praebendale, teneantur ad horas canonicas. Et quod sic, videtur: quia, cum vivant de altari, debent altari deservire; sed servitium Ecclesiae a Patribus statutum est in horis canonicis dicendis6: ergo etc. — In oppositum vero huius est, quia, cum non sint in sacris ordinibus constituti, non videntur ad hoc teneri, cum ante possint omnia quae posse libertas dignoscitur laicalis.

Conclusio.

Clericis ad sacros ordines promotis, non habentibus unde vivant, episcopus, qui eos ordinavit, tenetur providere in necessariis, secus non promotis ad sacros ordines, vel non indigentibus.

Respondeo: Dicendum, quod clericus ordinatus aut est ad sacros ordines promotus, aut non. Si sit ad sacros ordines promotus et non habeat unde vivat: cum ei teneatur Ecclesia tanquam ministro ad servitium Ecclesiae deputato, et ipse indigeat: dico, quod episcopus, qui eum promovit, sibi in necessariis providere tenetur. Si autem non est promotus ad sacros ordines, vel si patrimonium habet; non tenetur sibi Ecclesia vel episcopus providere: primo, quia non est obligatus ad serviendum Ecclesiae; secundo vero, quia non indiget. Et quamvis nemo teneatur suis stipendiis militare7, quia tamen ipse promoveri voluit, deservire tenetur Ecclesiae ratione ordinis; nec tenetur sibi providere praelatus necessario, cum non possit indigentiam allegare. — Et totum hoc confirmatur per illud quod dicitur in illa decretali Alexandri, libro tertio de Praebendis8: «Episcopus, si aliquem sine certo titulo, de quo necessaria vitae percipiat, in diaconum vel presbyterum ordinavit, tamdiu ei necessaria vitae subministret, donec ei in aliqua Ecclesia convenientia stipendia militiae clericalis assignet, nisi talis ordinatus de sua vel paterna hereditate subsidia vitae possit habere». — Et si quaeratur ratio huius, ius divinum reddit, quia, cum talis obligetur ad serviendum Ecclesiae, debet etiam Ecclesia econtra obligari ad providendum ei in necessariis. — Et sic intelligendae sunt auctoritates, quae de hac materia loquuntur; et patent rationes ad oppositum, quia procedunt de simplici clerico.

Quod vero quaeritur ultimo, utrum ad dicendum horas canonicas teneantur, per illud idem solvi potest. Quidam enim obligantur Ecclesiae, quia Ecclesia eis obligatur, utpote qui beneficia recipiunt Ecclesiae. In aliquibus est e converso, quia Ecclesia eis obligatur, quia ipsi primo per sacrorum ordinum susceptionem obligantur Ecclesiae. Unde apparet secundum ius commune, quod clerici in sacris ordinibus constituti tenentur ad horas canonicas ex officio; infra vero sacros ordines tenentur beneficiati ex beneficio; in sacris ordinibus constituti et beneficiati tenentur ex utroque; et hoc dictat ius canonicum9, et concordat divinum10.

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English Translation

Question IV. Whether the prelates of the Church are bound to clerics as to temporal stipend.

In the fourth place inquiry is made whether the prelates of the Church are bound to clerics as to temporal stipend. And that they are, seems [to be so]:

1. First to the Corinthians, chapter nine1: Do you not know that they who work in the sacred place eat the things that are of the sacred place; and they who serve the altar partake together with the altar? if therefore clerics now serve the altar: therefore etc.

2. Likewise, master Hugh says in the book On the Sacraments2: «After one has been made a cleric, he ought thenceforth to be sustained from the stipends of the Church».

3. Likewise, a decretal, in the third book, On the ordaining of clerics3: «Let it not be lawful for any bishop to ordain any clerics and to furnish them no maintenance; but of two things let him do one: either let him not make clerics, or, if he has made them, let him give them the means whereby they may live». Whence another decretal of Innocent under the same title4: «We will that provision be made for the ordained, through the ordainers or through their successors, so long, until through them they obtain ecclesiastical benefices».

On the contrary: 1. Clerics are not bound to give up their patrimony5: therefore neither is the Church bound to provide for them in necessities.

2. Likewise, simple clerics are not bound to serve the Church: therefore neither are the prelates of the Church bound to furnish them necessities.

In connection with this it is asked whether clerics who are sustained from the goods of the Church, inasmuch as they have a prebendal benefice, are bound to the canonical hours. And that they are, seems [to be so]: because, since they live from the altar, they ought to serve the altar; but the service of the Church was established by the Fathers in the saying of the canonical hours6: therefore etc. — But on the opposite side of this is that, since they are not constituted in sacred orders, they do not seem to be bound to this, since [otherwise] they can [do] all the things which lay liberty is recognized to be able [to do].

Conclusion.

For clerics promoted to sacred orders, not having the means whereby they may live, the bishop who ordained them is bound to provide in necessities; otherwise not, for those not promoted to sacred orders, or not in need.

I respond: It must be said that a cleric ordained is either promoted to sacred orders, or not. If he be promoted to sacred orders and have not the means whereby he may live: since the Church is bound to him as to a minister deputed to the service of the Church, and he himself is in need: I say that the bishop who promoted him is bound to provide for him in necessities. But if he is not promoted to sacred orders, or if he has a patrimony; the Church or the bishop is not bound to provide for him: first, because he is not obligated to serve the Church; second indeed, because he is not in need. And although no one is bound to war at his own expense7, yet because he himself wished to be promoted, he is bound to serve the Church by reason of order; nor is the prelate bound necessarily to provide for him, since he cannot allege need. — And all this is confirmed by that which is said in that decretal of Alexander, in the third book On Prebends8: «A bishop, if he has ordained someone without a fixed title from which he may receive the necessities of life, into a deacon or presbyter, let him furnish him the necessities of life for so long, until he assigns him in some church suitable stipends of the clerical warfare, unless such an ordained man can have the supports of life from his own or his paternal inheritance». — And if the reason of this be asked, the divine law renders [it], because, since such a one is obligated to serve the Church, the Church too on the other hand ought to be obligated to provide for him in necessities. — And thus are to be understood the authorities which speak of this matter; and the reasons for the opposite are plain, because they proceed concerning the simple cleric.

But as to what is asked last, whether they are bound to the saying of the canonical hours, it can be solved by that same [principle]. For some are obligated to the Church, because the Church is obligated to them, inasmuch as they receive benefices of the Church. In others it is the other way round, because the Church is obligated to them, because they themselves first, through the reception of sacred orders, are obligated to the Church. Whence it appears, according to the common law, that clerics constituted in sacred orders are bound to the canonical hours by office; but below sacred orders the beneficed are bound by benefice; those constituted in sacred orders and beneficed are bound by both; and this the canon law dictates9, and the divine [law] concords10.

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Apparatus Criticus
  1. 1
    Vers. 13. Vulgata omittit hi et ea. Codd. participantur; plures codd. altario.
    Verse 13. The Vulgate omits hi [these] and ea [the things]. The codices [read] participantur [they are made partakers]; several codices [read] altario [to the altar].
  2. 2
    Libr. II. p. III. c. 2.
    Book II, part III, c. 2.
  3. 3
    Extra de Praebendis et dignitatibus (tit. 5.), c. 2. Textus originalis omittit ullos et substituit alterum pro unum.
    In the Liber Extra [Decretals of Gregory IX], On Prebends and Dignities (tit. 5), c. 2. The original text omits ullos [any] and substitutes alterum for unum [one].
  4. 4
    Ibid. C. Cum secundum Apostolum (16.), ubi substituitur eorum pro eorundem; plures codd. et ed. 1 providere pro provideri. — Pro Unde edd. cum nonnullis codd. Item.
    Ibid., the chapter Cum secundum Apostolum (16), where eorum is substituted for eorundem; several codices and edition 1 [read] providere for provideri. — For Unde [Whence] the editions, with some codices, [read] Item [Likewise].
  5. 5
    Ut ostensum est quaest. praeced.
    As was shown in the preceding question.
  6. 6
    Cfr. C. Presbyter mane (1.), X. de Celebratione Missarum etc. (lib. III. tit. 41.). Idem proposuit postea Clemens V. Gravi nimirum (1.), Clement. de Celebratione Missarum etc. (lib. III. tit. 14.). Cfr. C. Generaliter sancimus (40.), C. 16. q. 1. § 1, ubi dicitur, quod non detur beneficium nisi propter officium. — Inferius pro ante, quod cod. A omittit, in cod. E secunda manus substituit adhuc.
    Cf. the chapter Presbyter mane (1), in the Liber Extra, On the Celebration of Masses etc. (bk. III, tit. 41). The same was set forth afterwards by Clement V, Gravi nimirum (1), in the Clementines, On the Celebration of Masses etc. (bk. III, tit. 14). Cf. the chapter Generaliter sancimus (40), C. 16, q. 1, § 1, where it is said that a benefice is not given except on account of office. — Below, for ante [before], which codex A omits, in codex E a second hand has substituted adhuc [still].
  7. 7
    Epist. I. Cor. 9, 7: Quis militat suis stipendiis unquam? Inferius pro necessario cod. aa necessaria.
    Epistle 1 Cor. 9, 7: Who ever wars at his own expense? Below, for necessario [necessarily] codex aa [reads] necessaria [necessities].
  8. 8
    Extra tit. 5. c. 4. Textus originalis ordinaverit pro ordinavit et subsidium pro subsidia.
    In the Liber Extra, tit. 5, c. 4. The original text [reads] ordinaverit for ordinavit [he has ordained], and subsidium for subsidia [supports].
  9. 9
    Cfr. canones supra nota 4. allegati.
    Cf. the canons alleged above in note 4 (this file's 6).
  10. 10
    Vide scholion ad 1. huius articuli quaest.
    See the scholion to the first question of this article.
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