Question I: What simony is, and of how many kinds

SIMONY is a studied will to buy, or sell a spiritual thing, or one annexed to the spiritual. So D. Thomas here, and D. Bonaventure p. p. centil. sect. 30. and in the opusc. Declaratio terminorum Theol. and in speculo animae, cap. 2.

The Saintly Doctor teaches, in 4. dist. 25. dub. 2., why those who sell spiritual things are called Simoniacs rather than Gezites; for Giezi sold the grace of miracles; but Simon wished to buy it.

He answers, that it is done because Simon here wished to traffic in the grace of the new testament, at the time of grace revealed, and wished to buy a greater grace, and to strike a pact.

Therefore the Saintly Doctor observes in the places cited, and with him D. Thomas and the rest, that the spiritual is here distinguished threefold. First spiritual in essence, as are grace, and the gifts of the Holy Spirit, and the supernatural virtues. Secondly spiritual causally, as are the Sacraments, instituted for causing grace. Similarly Ecclesiastical offices. Thirdly spiritual in effect, as are the acts of thanksgivings, of orders, and of the offices of the Church.

That which is ANNEXED to the spiritual is also twofold... it is annexed in three ways. First antecedently, as are sacred ornaments, vessels, temples, and any sacramentals whatsoever. Likewise the Right of patronage, presentations, elections, renunciations, collations, all of which are referred antecedently to Ecclesiastical benefices. Secondly accompanying, as is the labor itself to be undergone in the administration of sacred things, or of Ecclesiastical offices. Thirdly annexed consequently, as is the right of receiving the fruits, and revenues of the Church, on account of the spiritual ministry, and office.

By purchase, and sale the Theologians understand any contract whatsoever, not gratuitous, by which a spiritual thing is compensated with a price; whether that be a gift which is called of the hand, as money, which is received by hand; or a gift from service, as service, help, etc.; or a gift from the tongue, as human praise, or intercession for acquiring human favor, according to the can. Salvator, 1. quaest. 3. and D. Thomas art. 5. and D. Bonaventure in speculo, loco cit. Tanner. disp. 5. quaest. 8. dubio 2.

This sin is opposed to Religion, and mortal in kind.

It is proved by the Saintly Doctor first. Because to sell things of which we do not have dominion is injustice; but the Simoniac sells spiritual things, of which he has not dominion, but only administration, as it is said in 1 Cor. 4.: So let a man esteem us as the ministers of Christ, and the dispensers of the Mysteries of God. Therefore Matth. 10. commands: Freely have you received, freely give.

Next it is proved by the Saintly Doctor in 4. dub. cit. from 4. Reg. 5. and the Acts 8. where Simon and Giezi are condemned; and in the Council of Chalcedon cap. 2. and extra de Simonia, 1. quaest. 1. as S. Bonaventure notes in 4. dist. 25. quaest. 4.

It is proved thirdly by D. Bonaventure ibidem: Everyone who esteems the inestimable gift of God as to be possessed for money, sins gravely: but the Simoniac so esteems it: Therefore. It is the Argument of D. Peter Act. 8. and he adds, that this man often errs in faith, because he believes grace not to be grace.

Hence he argues. No greater perversion exists than to treat one contrary as if the other contrary, but the Simoniac treats the spiritual things of God as his own vendibles, and corporeal things: Therefore.

It is proved fourthly by the Saintly Doctor: As wisdom is attributed to the Son; So goodness to the Holy Spirit; but he who attributed folly to the Son would err gravely: Therefore also he who ascribes avarice to the Holy Spirit; but thus esteems the Simoniac, treating the Holy Spirit, who is the gift liberal of love from the origin, as if through avarice He should sell his gifts, as Blessed Peter said Act. 8. Therefore.

It is proved fifthly by the Saintly Doctor in the body, from Micheas 3. where the Lord gravely reproves this vice, saying: Her princes judged for gifts, and her priests taught for hire, and her Prophets divined for money. For this cause, for thy sake, Sion shall be plowed as a field.

It is placed in the genus of Sacrilege by Azorius lib. 9. c. 17. quaesito 8. and Tanner. dub. 2. although others distinguish it also from Sacrilege, Cajetanus q. 99. art. 1. Valencia quaest. 16. puncto 4. with D. Bonaventure loc. cit. of the Centiloquium.

It is, however, a single sin, as the Saintly Doctor says in the body, although infidelity can be joined with it, believing the gifts of God vendible, and that a temporal price suits the spiritual thing, which exceeds every price, and the price of the grace of God.

It is called by D. Bonaventure loc. cit. of the Mirror, an injustice against God, insofar as that which is above every temporal price is sold against the Divine will. In which he does not seem to place Simony as a proper Injustice; for these things always remain under the free dominion of God, and just as to squander the grace of God is not a special injustice, so also to sell it, as Tanner. noted num. 25. although Sotus lib. 9. de Iust. quaest. 5. art. 1. and Valencia loco cit. esteem it a special injustice.

He objects to himself first, for Saul, and Jeroboam wished to offer a price to the prophets for the gift of prophecy.

The Saintly Doctor answers, that he never read that those prophets received anything; but they offered ignorantly, as they were wont to offer even to soothsayers.

He objects secondly: The Apostle argues, 1 Corinth. 9.: If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?

The Saintly Doctor answers, that to give spiritual things, for the end of receiving temporal things, is Simony: Yet to give spiritual things, and to receive sustenance for labors in spiritual things, is not Simony; and as a Physician, or Advocate can receive a fee for his labor; So also the one celebrating Mass.

He objects thirdly. The kingdom of heaven, which is most spiritual, is bought.

It is answered that it is bought by acts of the virtues, but not by money.

He objects fourthly: He who gives temporal things, that he may receive spiritual things, esteems them more: this therefore is not disordered.

The Saintly Doctor answers, that it is disordered, while the inestimable is esteemed for money.

First. Simony is divided into three genera, Mental, Conventional, and Real: the Mental is that which is expressed by no outward sign, but is conceived by the mind alone, lest the deed follow; but if the exchange of a spiritual thing is made with a perverse mind, it is no longer purely mental.

The Conventional is that which is already expressed by words, or signs, but is not yet in fact commanded to execution, whether on neither side, or on one; either because one gives only a temporal thing, while the other only promises the spiritual; or conversely, because one gives the spiritual, the other promises the temporal, as Navarr. teaches cap. 23. num. 103. Valencia num. 5. Tanner. n. 28. Zuadius, Sotus de Iustitia lib. 9. quaest. 8. art. 1. and Cajetanus quaest. 100. art. 6. say, that in the latter sense it is a real Simony.

Real Simony is when that perverse will is expressed, and commanded to execution in fact.

Next it is divided by D. Bonaventure in 4. dist. 25. dub. 6. litt. and in other places cited, and other TT. into that which is prohibited by natural, and Divine law; and into that prohibited by merely positive human law, whether as the things are temporal, which are sometimes exchangeable, or as both sides are spiritual, as happens when benefices are illicitly exchanged, which nevertheless is not properly Simony.

Thirdly it is divided into the True, and the Presumptive in the external forum.