He says: "One may give a spiritual for a temporal
good in two ways- first, in the way of prizing the temporal more
than the spiritual, and that would be simony; secondly, in the way
of taking the temporal as the motive and end inducing one to give away
the spiritual, but without prizing the temporal more than the
spiritual, and then it is not simony. And the reason is that simony
consists in receiving something temporal as the just price of what
is spiritual. If, therefore, the temporal is sought- si petatur
temporale- not as the price, but only as the motive determining us
to part with the spiritual, it is by no means simony, even although
the possession of the temporal may be principally intended and
expected- minime erit simonia, etiamsi temporale principaliter
intendatur et expectetur." Your redoubtable Sanchez has been
favoured with a similar revelation; Escobar quotes him thus: "If one
give a spiritual for a temporal good, not as the price, but as a
motive to induce the collator to give it, or as an acknowledgement
if the benefice has been actually received, is that simony? Sanchez
assures us that it is not." In your Caen Theses of 1644 you say: "It
is a probable opinion, taught by many Catholics, that it is not simony
to exchange a temporal for a spiritual good, when the former is not
given as a price." And as to Tanner, here is his doctrine, exactly the
same with that of Valentia; and I quote it again to show you how far
wrong it is in you to complain of me for saying that it does not agree
with that of St.
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