13. Likewise, John 4: Give me to drink: Augustine in the original, Homily 15 on John: "In everything that Christ did as man, He was providing an example for those who would believe in Him"; and afterwards: " He asks to drink and promises to give drink, He is in need as one about to receive and promises as one about to satisfy." But it is certain that He was not in need of spiritual drink, because He was promising that: therefore He was in need of bodily drink and was requesting it. — But you may object with the Gloss as though it were contrary, which says: "Although Jesus could thirst after His weariness, nevertheless He does not demand this drink"; but this is understood to mean that He was not principally seeking this drink, lest the Gloss contradict the deed.
14. Likewise, Jerome to Rusticus: "What is lowlier than the Samaritan woman? Yet she not only believes in the Messiah, whom she recognizes at the well, but also, while the Apostles were buying food, she refreshes the hungry one and sustains the weary one": therefore it appears that Christ was bodily sustained by her.
15. Likewise, as the Gospel narrative relates, Christ when invited by the Pharisees ate with them: either therefore as a lord, or as a pauper. If as a lord: then He did not give an example of poverty; if as a pauper: but this is to beg: therefore etc.
16. Likewise, to this point is the example of the Saints. In Hebrews 11 it is said in praise of the Saints: They wandered about in sheepskins, in goatskins, destitute, etc.; but to wander about in such a manner is to beg: therefore etc.
17. Likewise, there is the example of Elijah, in 3 Kings 17, about whom Augustine says in a certain sermon: "Had God been unable to feed His servant Elijah? Did not birds minister to him for whom men were lacking? God therefore showed that He can feed His servants from wherever He wills and whenever He wills: and yet, so that the devout widow might be able to feed him, He made him to be in want."
18. Likewise, to this point is the example of the disciples of John the Evangelist, about whom it is said in his legend that, selling all things which they were able to possess, they gave to the poor: and afterwards it is added that they were tempted, because "they had seen themselves destitute in a single cloak, while their servants were rich and splendid."
19. Likewise, the example of the disciples of Paul; whence Chrysostom, On the Praises of Paul: "Paul did not possess money; for he himself testifies to this: Up to this, he says, hour we both hunger and thirst, we are naked and are buffeted and are unsettled; why do I speak of money, when he indeed often did not have the necessary food nor a garment to put on?" And it follows: "Very many of his disciples also were poor, unlearned and strangers to all erudition, living in hunger and want, ignoble," etc.: therefore the disciples of Paul were beggars.
20. Likewise, to this point is the example of blessed Benedict, about whom it is read in the second book of the Dialogues that for three years he was in a cave, doing no work at all, but a certain monk named Romanus supplied him with bread; and it is evident that Benedict was not sinning in this.
21. Likewise, the example of Saint Alexius, who was a man of wondrous holiness, in whose legend it is read that, although he was the son of a most wealthy Roman, having despised his patrimony, he went begging through the world.
22. Likewise, the example of Saint Dominic, who at his death invoked a curse upon all who would attempt to introduce possessions into his order: therefore he willed that they should live on alms, according to the manner in which he himself lived.
23. Likewise, to this point is the example of blessed Francis, who not only begged and counseled begging, but also confirmed his begging with miracles: as was evident in the case of the sailors, whom he satisfied with the remnants of his food and, having satisfied them, delivered them: and he caused it to be confirmed through the Rule approved by the Supreme Pontiff, in which he says that the brothers, serving the Lord in poverty and humility, should go for alms confidently, etc.
24. Likewise, Gregory, in the Moralia, on that passage of Job: I have numbered for myself laborious nights: "The elect serve the Creator of all things and are often straitened by want of things; they cling to God through love, and yet they lack the supports of the present life." To lack the supports of the present life, therefore, is fitting to the perfection of the Saints.
25. Likewise, Jerome, in his forty-first letter to a certain hospitable man: "A great number of Saints is sustained by you throughout the islands of Dalmatia; but you would do better if you yourself lived as a saint among the Saints." Therefore it is better to live on alms than to give alms.
Likewise, this same thing is shown by reason.
26. As the habit is, so also is the act; but the act of one who is utterly poor, insofar as he is poor, is to be in need and to beg: therefore if to be poor is good, to beg for Christ is praiseworthy and perfect.
27. Likewise, begging is not prohibited by the law of nature, nor by the law of Scripture, nor by the law of grace; but what is not prohibited, when imposed through obedience, becomes praiseworthy and meritorious, especially if it is difficult and burdensome: therefore if some are bound by their profession to beg, since they do this out of obedience, it will be praiseworthy and perfect for them.
28. Likewise, the Church imposes as a penitential satisfaction begging for a time, or even perpetually: but she would not impose this unless it were satisfactory; but he who voluntarily binds himself to a work of satisfaction acts perfectly: therefore he who has vowed to beg always for Christ acts in this perfectly and laudably.
29. Likewise, contempt of self belongs to perfection, and greater contempt to greater perfection: but he who begs for Christ most greatly despises and abases himself: therefore such a one acts most perfectly.
30. Likewise, voluntary poverty pleases God more than involuntary poverty: therefore also the begging that proceeds from that poverty is more pleasing to God: but the first can be praiseworthy and meritorious: therefore much more so the second.
31. Likewise, he who serves any lord deserves to be sustained by him: but he who renounces all things and fulfills the counsels serves the greatest Lord: therefore such a one most greatly deserves to be sustained by the Lord, and therefore also by the servants of the Lord. If therefore he is a voluntary poor man, by the very fact that he is such, if he asks for alms, he asks justly.
32. Likewise, he who gives greater things can receive lesser things: but the poor man who prays bestows spiritual mercy: therefore much more strongly can he receive corporal alms.
33. Likewise, one who preaches by authority can receive expenses by right of power: therefore one who preaches by delegated authority and by commission or mandate can ask by way of supplication.
34. Likewise, he who serves another is justly sustained by him; therefore those who serve the universal Church are justly sustained by the whole world: therefore if there are any who by word and example, traveling throughout the world, serve the Christian people, they can deservedly ask sustenance from them.
35. Likewise, if it is permitted to receive what is greater, much more is it permitted to receive what is lesser: but it is permitted for poor religious, who have renounced their own goods, to receive the most ample possessions: therefore much more is it permitted to receive daily sustenance. Otherwise it seems monstrous to say that it is permitted to receive a hundred marks of gold, but not permitted to receive a hundred crusts of bread.
If you say that it is lawful to receive, but not lawful to ask: this is entirely nothing, because asking is ordered toward receiving and exists for its sake: and just as giving is more than promising, so receiving is more than asking. But it is established that whatever it is lawful to give it is lawful to promise: therefore whatever it is lawful to receive it is lawful to ask for.