Church Maintenance

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The proper support of church edifices and church institutions, as well as of theclergy who minister in them, has always been both a necessity and a problem. As theChurch of Christ is a visible organization, it must embrace a visiblepriesthood, worship, andtemples. These must be maintained. As a consequence, theChurch must acquireproperty both movable and immovable, and this she cannot obtain without a corresponding generosity on the part of thefaithful. To pretend that theChurch should be utterly deprived ofproperty, is not only anerror, but also an absurdity. In theOld Dispensation, the Jewishpriesthood were put in possession of certain towns all throughIsrael, and by theMosaic Law they received a portion of varioussacrifices offered in the Temple. The magnificent Temple itself was a gift of the kings ofIsrael, and its maintenance was provided for partly by royal munificence, partly by the offerings of the people. The Temple had its treasury orcorbona. By Divine command, as we read in Scripture, the Aaronicclergy receivedfirstfruits,tithes, and other contributions towards their support.

Apostolic times

Nor was there less recognition of the general principle in theNew Testament. We are told that Christ and HisApostles had a common purse for the defraying of their expenses. That this information comes to us only incidentally, through the narration of an event bearing no direct relation to it, shows that theEvangelist presumes the reader to take it for granted that there was a common purse for the expenses of Christ and His disciples. TheActs of the Apostles portray to us the fervour of the firstChristians, who sold their lands and laid their proceeds at the feet of the Apostles that they might employ them for the needs of the nascent Church. Along with the support of the poor and thewidow and theorphan, would also necessarily be included the sustentation of theclergy and the defraying of the expenses connected with the worship ofGod. Christ in sending forth His disciples to preach told them to accept what wasnecessary for their support from the people to whom they ministered, basing it on the general principle that the labourer is worthy of his hire (Luke 10:7);Saint Paul states (1 Corinthians 9) that it isChrist's command that the faithful give temporal sustenance to theclergy. While reminding the Corinthians that he himself has been no charge or burden to them, he takes occasion to inculcate on them theduty of supporting theirpastors. "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? Know you not that they who work in the holy place, eat the things that are of the place; and that they that serve the altar, partake with the altar? So also the Lord ordained that they who preach the Gospel, should live by the Gospel" (1 Corinthians 9:11,13-14).

Connected with this contribution towards the support of theclergy, we findSaint Paul also alluding to the similarduty of helping the poor. In the fifteenth chapter of the Epistle to the Romans he states that contributions had been made inMacedonia andAchaia for the support of the poor inJerusalem, and that he is on his way to that city to bring the contributed relief (Romans 15:25-28). In like manner (1 Timothy 5) he speaks of theChurch supporting thewidows. The Apostles in fact, as we learn from the Acts, charged thedeacons with the ministry to the temporal wants of the poor. TheChurch has always been mindful of this conjoining of the support of theclergy and of church institutions with that of the poor and suffering, and hence the regulations for setting apart some of the income of holders ofbenefices and the employment of church moneys for the relief of the helpless and the indigent, thewidows, theorphans, and the sick.

The early Church

From the beginnings of theChristian Church history, as we gather it from the Fathers and earlyecclesiastical writers, the faithful madevoluntary offerings to defray the expenses of Divine worship and to support theclergy and the poor. Though these offerings would naturally be for the most part in money and in kind, yet we find alsoproperty set aside forecclesiastical purposes. Thus theChristian cemeteries orcatacombs and the "titles" or houses where Mass was offered seem very early, even in the lifetime of the Apostles, to have becomeconsecrated to church uses. That in the course oftime they passed into the possession of theChurch, and becamechurch property in the modern sense of the term, is evident from various edicts and decrees of the Roman Emperors, as, for example, ofAurelian and Constantine. These show conclusively that, even in the times ofpersecution bypagan rulers, theChurch had lands and edifices of various kinds in its possession. Nor was this state of things confined to the city ofRome, but it was practised and recognized all over the Roman Empire.

The endowed Church

When peace was given to theChurch by Constantine, at the beginning of the fourth century, an era of temporal prosperity for theChurch set in. As the Empire gradually becameChristian, the donations for religious purposes increased by leaps and bounds. Constantine himself set an example for theChristian rulers who followed him, when he bestowed upon thepope the Lateran palace and erected magnificentbasilicas inhonour of the Apostles Saint Peter andSaint Paul. Henceforth thecivil power, which had been formerly adverse to theChurch, became its protector. Gifts of money and land forecclesiastical purposes were now legally recognized, and though some of the later Roman emperors placed restrictions upon the donations of thefaithful, yet the wealth of theChurch rapidly increased. Whatever lossesecclesiastical property suffered by the inroads of the barbarians on the fall of the Western Roman Empire, in the last quarter of the fifth century, were made up for later, when the conquering barbarians in their turn wereconverted toChristianity.Edifices for Divine worship, asylums for the poor and sick,monasteries andnunneries,universities andschools,cathedral and collegiate churches, chantries and preceptories, were founded and endowed in great numbers. The spirit offaith manifested itself in conferring on theChurch the means for adding becoming splendour to the celebration of Divine worship and for foundingbenefices to support theclergy. The bitter complaint made, after the so-calledReformation, that "under thepapacy giving had no end" wastrue to a surprising extent. Landedproperty became as a rule the title for theordination ofclerics. A great advantage of this system was that theclergy were notobliged to make constant demands on their flocks for the means of livelihood or to sustain worship; and only those who felt impelled to givevoluntarily were looked to for offerings. It istrue that theChurch always insisted on theDivine law that the faithful must support theirpastors, yet this support was generally provided for by perpetual foundations, not dependent on the temporary generosity of the people. The wealth of theChurch at this period has sometimes been made a matter of reproach to her, but while freely admitting that abuses were possible and indeed at times unquestionable, yet this was in contravention of thelaws of theChurch. It was never theChurch's intention that herclergy should acquireproperty or income for the purpose of leading an indulgent or luxurious life. The saying ofSaint Ambrose that theChurch has wealth not in order to hoard it, but to bestow it on those who are in need of it, was always recognized as a boundenduty. Hence the canonical restrictions placed upon the holder of abenefice in the employment of his income, and theduty imposed upon him of setting aside part of it for the poor. It must not be forgotten that when theChurch was wealthiest, it coveredEurope with asylums and places of refuge for every form of poverty and distress, and that the great landedmonasteries were also noted for their hospitality topilgrims, their generosity to the indigent, and theirzeal foreducation. It is also noteworthy that despite the calamitous usurpations of thecivil power in many countries, which reduced theclergy to comparative indigence, yet the fervour of vocations has never been chilled by the loss of endowments and pensions. The canon law contains many severe regulations againstavarice andsimony in theclergy. As this is not a technical treatment of the question ofchurch property, nothing is here said specially of thelaws governing its acquisition, administration, and alienation; neither, for the same reason, do we enter into any detail concerning the regulations made forbenefices and those who hold them. It is intended merely to point out, in general, the temporal means and the sources of support ofecclesiastical institutions and of theclergy during the course of theChurch's history. The rapacities of Governments and theviolence of revolutions have torn from theChurch many of her endowments in most countries ofEurope, and all of them in some. In such cases theclergy must again, as in the earliest times, look to the direct generosity of the faithful for their support and for the means of carrying on theliturgical and benevolent institutions of theChurch.

Missionary countries

It is particularly in countries where theChurch has never been endowed and established, and in those where all such advantages have been entirely withdrawn from her, that the problem of Church maintenance must be faced in all its nakedness. To show what means have been employed to solve this difficult problem, and likewise to give some appreciation of the generosity of the not over-wealthy faithful on the one hand and of the care ofecclesiastical rulers to avoid abuses on the other, it will be well to chronicle the decrees of varioussynods in countries where church maintenance is a burning question. Thesynods, first of all, insist on the fact that thefaithful are bound by theDivine law to support theclergy who are their spiritual guides. The First Synod ofBaltimore in 1791 declares: "Owing to the increasing number ofCatholics dispersed over widely-separated tracts of theUnited States, there is need of a much larger number than formerly of labourers in the Lord's vineyard, and these cannot be obtained or supported unless the means be given by thefaithful, as indeed they are bound by Divine precept to give them, for the Apostle says that it is but just that those who sow spiritual things for others should reap of the latter's carnal things (1 Corinthians 9:11). Therefore the faithful should be frequently reminded of thisobligation, and if they do not satisfy it, they have only themselves to blame if they cannot have Mass onSundays or feast days nor obtain thesacraments in their extreme necessities. Consequently, when in proportion to the worldly goods with whichGod has endowed them, they refuse to contribute to the ministry ofsalvation, and so do not satisfy the Divine andecclesiastical precept through their own fault, let themknow that they are in a state ofsin and unworthy of obtaining reconciliation in the tribunal of penance; and moreover that they will have to give an account toGod, not only for their ownsins, but also for the denseignorance and vices of the poor who on account of the miserable parsimony of the richer people are entirely deprived ofChristian instruction. In order therefore that what is done in other parts of theChristian world should have a beginning among us, we have made decrees concerning the offerings of the faithful" (Decr. 23). The Fathers give these regulations concerning the contributions: "The offerings according to the ancient custom of theChurch, are to be divided into three parts if it benecessary; so that one part may be applied to the support of thepriest, one to the relief of thepoor, and one for obtaining such things as arenecessary for the Divine worship and the church fabric. If provision has already been made from other sources for the sustentation of theministers of the sanctuary and for the relief of the indigent, then all the offerings should be used for procuringsacred vessels and other thingsnecessary for the Divine service, for repairing the churches or for building new ones" (Decr. 7). In 1837, the Fathers of the ThirdProvincial Council ofBaltimore say: "Lestpriests be forced to beg or suffer such penury as is unbecoming to their sacred order, we exhort thebishops to admonish the faithful of theirduty to supply a proper sustenance for those especially who labour in word anddoctrine among them. And if on account of sickness or other cause they be not able to fulfil their sacred ministry, lest affliction be added to affliction, let what isnecessary be supplied to them by thefaithful to whom they have ministered. If the congregation be too poor to do so, we exhort thebishops to use all the means in their power to arouse the charity of otherpriests and other congregations in their behalf" (Decr. 2). The ThirdProvincial Council ofCincinnati, in 1861, declares: "Treating of the proper support of thepastor, the Fathers unanimously agreed that thefaithful are bound under gravesin to give him sustenance; but that thepastor on his side, if called to assist a dyingperson who has refused to fulfil thisduty though able to do so, is also bound under gravesin to visit him, on account of the seriousobligation of charity towards a dying man placed in extreme necessity." InEngland, we find the following in the FirstProvincial Council of Westminster, held in the year 1855: "As theduty of payingtithes does not exist among us, let the faithful be warned that they are not freed thereby from theobligation of providing for Divine worship and for the proper support of the sacredministers" (Decr. 4). "The faithful who through devotion or for any other cause do not frequent the quasi-parochial church or missionary to whom by domicile they are assigned, should not imagine themselves to be freed from theobligation of assisting the church and supporting theirpastors. They should also be as solicitous as those who attend their proper church for relieving the misery of the poor and foreducating the young. Therefore, byalms giving according to their means, let them strengthen their legitimatepastors who must sustain the burden and heat of the day in cultivating the vineyard of the Lord" (Decr. 5). The payment oftithes is declared to be binding on the faithful of theCanadianProvince of Quebec by the FourthProvincial Council, in 1868: "As theerror has crept into many minds thattithes and otherdebts which are paid to theChurch or herministers for their support and to enable them to fulfil theirduties towards the faithful of whom they have spiritual charge, are to be paid only through force ofcivil law, and that theobligation of giving them does not arise from any other source, in order that thiserror be entirely corrected and completely removed, we consider it opportune to declare anddecree that thisobligation is derived specially from thelaws which theChurch herself has made or can make independently of thecivil law; and that it pertains to thebishop of eachdiocese to imposeprecepts concerning this matter upon thefaithful, as necessity shall require, and taking into consideration circumstances ofpersons and places. Wherefore if it seems just and opportune to thebishop to demand a tax, defined with proper moderation, of the faithful of any place, whether thecivil law there prescribes or does not prescribe the paying oftithes, let each of them pay it to thepriest to whom under any title belongs theduty of ministering to their spiritual needs. There can be nodoubt that the faithful of that place severally are bound injustice andconscience to pay this tax, and anyone who refuses is to be visited with penalties according to the circumstances. What has been said of theobligation on the faithful of supporting theirpastors is also to be held concerning the building and the reparation oftemples and churches, namely that it binds theconscience of the faithful" (Decr. 16). InIreland, the ThirdProvincial Council ofTuam, in 1858, treats also oftithes: "in collecting the offerings of thefaithful, who emulating the firstChristians and even the Hebrews are accustomed to contribute thefirst-fruits of grain and other products toparishpriests and vicars as to theministers ofGod, we ordain that no more be demanded than what is offered spontaneously andvoluntarily. Reproaches against those who may perchance show themselves less liberal, are to be avoided under pain of suspension" (cap. xvii, 1).

Blessings of giving

Thetruth that it is more blessed to give than to receive is also insisted on by thesynods. Speaking of contributions for theeducation of candidates for thepriesthood, the pastoral letter of the FifthProvincial Council ofBaltimore (1843) says: "It is by placing theecclesiastical institutions in the respectivedioceses on solid foundations, that you will secure for yourselves and your children the perpetuity of theblessings wherewith it has pleasedGod to enrich you inChrist Jesus. Those to whom the wealth of this world has been given, cannot better employ a portion of it than in providing for theeducation ofministers of the altar. We are far, however, from meaning to undervalue the offerings whichfaith may inspire for the erection oftemples to the glory ofGod, or charity may present for the clothing and maintenance of theorphan. We exhort you brethren to follow the impulse of the Holy Ghost in the variousgoodworks for which your charitable co-operation is solicited, and to remember in the day of your abundance, that whatever you set apart to the glory ofGod, in the exercise of charity, is so much secured against the caprice of fortune. 'Be not then high-minded, nor hope in uncertain riches, but in theliving God (who giveth us abundantly, all things to enjoy), do good, be rich ingoodworks, distribute readily, communicate, lay up in store for yourselves a good foundation against the time to come, that you may obtaintrue life" (1 Timothy 6:17-19). Again the Fathers of the SixthProvincial Council (in 1846) write: "On you it depends to give, especially to those who labour in word anddoctrine, that support which will leave them without solicitude for the things of this world, that they may wholly apply themselves to the exercise of the holy ministry. We beseech you, brethren, toknow them who labour among you, and are over you in the Lord, and admonish you, that you may esteem them more abundantly in charity for their work's sake. To you we look for means toeducate youth for theecclesiastical state, that when fully instructed in theduties of their holy vocation, and trained in discipline, they may become fitministers of theChurch, and adorn it by theirpiety andzeal, as well as by their talents. You should aid in the erection of thetemples in which you and your children are to worship, and see that the house ofGod be not unworthy of the sublime functions which are to be performed in it. Of the worldly goods whichGod has bestowed on you, you should set apart a reasonable portion to be specially devoted to His glory; and you should rejoice at the opportunity thus afforded you to manifest your gratitude for His benefits." The Fathers of the FirstPlenary Council of Baltimore (1852) joyfully acknowledged the generosity of the faithful: "The wants of theChurch in this vast country so rapidly advancing in population and prosperity, impose on us, yourpastors, and on you, our children in Christ, peculiar and very arduousduties. We have not only to build up theChurch, by the preaching of the Gospel, and the inculcation of all the virtues it teaches, but also to supply the material wants of religious worship in proportion to the unexampled rapidity with which our flocks increase. We have to establish missions in places where, but a few years since, none or but fewCatholics were to be found, and where now the children of theChurch cry with clamorous importunity for the bread of life. We have to build theChurch, where beforeGod's name was not publicly worshipped; and to multiply Histemples where they no longer suffice for the constantly increasing wants of thefaithful. We have to provide a ministry for the present and future wants of the country, and in this matter we have to contend with difficulties which are unknown in countries where religion has been long established, and where thepiety andzeal of past generations have furnished ample means for this most important object. We have to provide for theCatholiceducation of our youth. We have not only to erect and maintain the church, theseminary and the schoolhouse, but we have to foundhospitals, establishorphanages, and provide for every want of suffering humanity, which religion forbids us to neglect. We thank the Giver of all good gifts for the extraordinary benediction which He has hitherto bestowed upon our efforts, and those of the venerable men whose places we fill. We rejoice at having the opportunity of bearing public testimony to the generous assistance which we have received from our flocks in our respectivedioceses. Much however as has been done, much still remains to be accomplished. Our churches are nowhere equal to the wants of theCatholic population, and, in many places, are far from being sufficiently spacious to afford one-half of our people the opportunity of attending Divine worship. We therefore exhort you, brethren, to co-operate generously and cheerfully with yourpastors, when they appeal to you in behalf ofworks of charity and religiouszeal. In contributing to Divine worship, you make an offering toGod of the gifts He has bestowed on you, and a portion of which He requires should beconsecrated to His service, as a testimony of your continued dependence on His sovereign mercy. We hope that the example of yourCatholic forefathers, and even of some among yourselves, will be generally felt and not infrequently imitated; and that here as well as elsewhere, theChurch will be able to show theproofs of her children'sfaith in the numeroustemples raised to thehonour ofGod's name, in the beauty of His sanctuary which thetrueChristian will everlove, and in the ample and permanent provision made for the maintenance of public worship."

Restrictions on the clergy

While vigorously insisting on theduty of giving on the part of thelaity, theChurch demands on the part of theclergy that moderation andprudence be exercised and that abuses be avoided. The First Synod ofBaltimore, in 1791, warnspriests to avoid "all appearance ofavarice orsimony". In theCanadian Council ofHalifax, in 1857 (Prov. I), it is decreed: "In the administration of the Sacraments care must be taken lest anything be done that savours of the horrible crime ofsimony oravarice or filthy lucre, and the Sacraments must never be denied to any one under the pretext that he has not made the customary offerings. If anypriest acts otherwise, he is an unfaithful dispenser, he makes light of the ministry ofChrist, hescandalizes the little ones; and Such a delinquent shouldknow that he may be severely punished according to the judgment of the ordinary" (Decr. 4). The Plenary Synod ofIreland, at Thurles in 1850, contains a similardecree (Decr. 5): "In the offerings made by ancient and received usage in the administration of certainsacraments, let theparishpriests beware lest anything be done that may savour ofsimony oravarice. Let thesacraments never be denied under the pretext that offerings have not been made; otherwise the delinquents may be disciplined according to thebishop's judgment." The followingdecree (14) is found in thestatutes of the FirstProvincial Council of Westminster (1855): "Where the custom obtains (which is indeed ancient inEngland), of giving presents to individualpriests atEaster andChristmas, such offerings belong to them. But let everypriest be on his guard lest he fall under suspicion of receiving anything in view of the sacrament of penance administered by him." In 1854, the First Council of the Colonies ofEngland,Holland andDenmark passed the followingdecree (Art. vii, 2): "Let every ordinary determine the stipend for Masses and for everything else that may be accepted from the faithful inecclesiastical functions, an let nopriest infringe thisdecree under any circumstances, nor ever let them think that they are allowed to deny thesacraments to those who, on account of their poverty, make no contributions. Let thebishops keep before their eyes these words of theCouncil of Trent (Sess. XXII): 'Let them prohibit absolutely those importunate and illiberal exactions ofalms (for they are exactions rather than requests) and other similar things, which are not far removed fromsimoniacal guilt or the disgrace of seeking after lucre.'" The authority of thebishop is needed for unusual demands on thefaithful. Thus the SecondProvincial Council ofTuam (1854): "It is not permitted to anyparishpriest orecclesiastical person orlayman to make an extraordinary collection for any object whatever, unless the license of thebishop has been asked and obtained" (Decr. 6). In Australia, the SecondProvincial Council of 1869 makes a similar precept (No. xii): "We prohibit any collection under any title or pretext, without the permission of the ordinary."Englishbishops enter into greater details (II Prov. Westmin.): "Every one seekingalms from the faithful must have the autograph of the ordinary or of his own superior declaring the object of the collection, and the license of thebishop of the place where he collects, under the condition expressed in his letters that he isobliged to render an accurate account to thebishop or to his superior of all the money collected by him and stating explicitly where he obtained it, whatpersons contributed it, and how long he remained in each place" (Decr. 21). In regard to stipends, the SecondProvincial Council of Quebec decrees: "Lestparishpriests and rectors of churches fall under suspicion or acquire a bad reputation among their flocks, let them carefully distinguish their ownrights from those of their churches; nor may they change the tariff forecclesiastical functions without theapprobation of thebishop, nor may they take anything as their own, except such things as thediocesan law or approved custom ascribes to them" (Art. xvi, § 2, 8).Pope Gregory XVI, writing to theVicar Apostolic ofGibraltar, in 1841, declared: "As to what pertains to the administration of thesacraments, let it be your care to admonish the faithful subject to you, that these Divine gifts are not to be received for any earthly price; but that they are to be distributed gratis by theministers ofGod who have received them gratis; nor can any probable custom contrary to the canon law (againstsimony) be pretended, for the purpose of asking money on the occasion of the administration of thesacraments, when this has been rightly forbidden by you or theCongregation of the Propaganda by faculties received from us for the preservation of thesanctity of thesacraments." The people are also warned against improper means for obtaining money for charitable purposes. The Pastoral Letter of theSecond Plenary Council of Baltimore (1866) says: "We warn our people most solemnly against the great abuses which have sprung up in the matter of fairs, excursions and picnics, in which, as too often conducted, the name of charity is made to cover a multitude ofsins. We forbid allCatholics from having anything to do with them except when managed in accordance with the regulations of the ordinary, and under the immediate supervision of their respectivepastors." Certain abuses are sternly censured by the Americanbishops (II Plen. Balt.): "It is reported, and we have learned it with great sorrow, that there are somepriests in certain localities who during the Mass itself descend from the altar and go around in the church askingalms of thefaithful. We reprobate, and command the extirpation of this most disgraceful abuse, which is injurious to theChurch and its sacred rites, and which provokes the derision and contempt of non-Catholics. Concerning this matter we lay the burden on theconscience of each of thebishops" (tit. vi, cap. i). Again in the same chapter the Fathers say: "We cannot but declare that it is an intolerable abuse and a profanation of holy things, when, as has often happened, public and frequent invitations to givealms for the foundation [of Masses] are inserted for many months together in public newspapers among profane business notices. We desire thebishops, and [regular]prelates to destroy this abuse without delay and prevent it in the future." Likewise when treating of pew-rent, thesynodsdecree that certain seats must be left free, nor can thepastor diminish the free space without theknowledge of thebishop (e.g. II Prov. Westmin., viii). As to collecting money at church entrances when the Sacred Mysteries are celebrated, theCongregation of the Propaganda, writing to the Americanbishops in 1882 and again in 1866, declared that this practice was contrary to the desires of thesovereign pontiff.

Ways and means

The principal methods of obtaining money for the support of theclergy and church institutions, have been already touched on. We may summarize the main ones here. ForEngland the SecondProvincial Council of Westminster (viii, De. bon. eccl.) enumerates: pew-rent, collections during Mass, seat money,alms contributed on the occasion of a sermon by a distinguished preacher, and house-to-house collections. In theUnited States, the same methods are employed. In some parts ofCanada,tithes are payable, and the ThirdProvincial Council of Quebec (No. ix) decreed for UpperCanada that a certain sum should be required of each of thefaithful, to be computed on the basis of the civil assessment roll. In addition to the above,priests may accept fixed stipends for Masses, and although they may not demand money for the administration of thesacraments, yet they can receive what is spontaneously offered atbaptisms,marriages, funerals, etc. The poor are to be buried gratis (II Plen. Balt., c. ii). No offering may be received for confession (II Prov. Westmin., viii, 14). Nor is any money to be asked for conferring extreme unction (Syn. Plen. Thurles forIreland, xv). For thepastor and his assistants, a definite salary is usually fixed, payable out of the revenues of theparish (III Plen. Balt., No. 273). To distinguish betweenparochial goods andsacerdotal perquisites, the following rule is given: When the things offered are adapted forecclesiastical purposes, they are presumed to be given to the church; when they are for personal use, they are supposed to be given to thepastor. The latter rule applies also to sacred objects if they are presented by the congregation to a particularpriest, expressly as a token of gratitude and affection.

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