# Catholic Encyclopedia (1913)/Tithes

From volume 14 of the work.
(Anglo-Saxon teotha, a tenth).
Generally defined as "the tenth part of the increase arising from the profits of land and stock, allotted to the clergy for their support or devoted to religious or charitable uses". A more radical definition is "the tenth part of all fruits and profits justly acquired, owed to God in recognition of his supreme dominion over man, and to be paid to the ministers of the church". The custom of giving tithes reaches back into unknown antiquity. It is mentioned in Gen., xiv, without anything to indicate that it was something newly instituted. Just as Abraham is there represented as offering tithes of the spoils of the enemy to the royal priest, Melchisedech, so in Gen., xxviii, Jacob is recorded as giving a tithe of all his possessions to the Lord. Under the Mosaic Law the payment of tithes was made obligatory. The Hebrews are commanded to offer to God the tenth part of the produce of the fields, of the fruits of the trees, and the firstborn of oxen and of sheep (Lev., xxvii, 30; Deut., xiv, 22). In Deuteronomy there is a mention not only of an annual tithe, but also of a full tithe to be paid once every three years. While it was to God Himself that the tithes had to be paid, yet we read (Num., xviii, 21) that He transfers them to His sacred ministers: "I have given to the sons of Levi all the tithes of Israel for a possession, for the ministry wherewith they serve me in the tabernacle of the covenant." In paying the tithe, the Hebrews divided the annual harvest into ten parts, one of which was given to the Levites after the first-fruits had been subtracted. This was partitioned by them among the priests. The remainder of the harvest was then divided into ten new parts, and a second tithe was carried by the head of the household to the sanctuary to serve as a sacred feast for his family and the Levites.
If the journey to the temple was unusually long, money could be substituted for the offering in kind. At the triennial tithe, a third decimation was made and a tenth part was consumed at home by the householder with his family, the Levities, strangers, and the poor. This triennial year was called the year of tithes (Deut., xxvi, 12). As the tithes were the main support of the priests, it was later ordained that the offerings should be stored in the temple (II Par., xxxi, 11). It is to be noted that the custom of paying sacred tithes was not peculiar to the Israelites, but common to all ancient peoples. In Lydia a tithe of cattle was offered to the gods; the Arabians paid a tithe of incense to the god Sabis; and the Carthaginians brought tithes to Melkarth, the god of Tyre. The explanation of why the tenth part should have been chosen among so many different peoples is said to be (apart from a common primitive revelation) that mystical signification of the number ten, viz., that it signifies totality, for it contains all the numbers that make up the numerical system, and indeed all imaginable series of numbers, and so it represents all kinds of property, which is a gift of God. All species of property were consequently reckoned in decades, and by consecrating one of these parts to God, the proprietor recognized the Source of his goods. However, the payment of tithes was also a civil custom. They were payable to the Hebrew kings and to the rulers of Babylon, and they are mentioned among the Persians, Greeks, Romans, and later the Mohammedans.
In the Christian Church, as those who serve the altar should live by the altar (1 Cor., ix, 13), provision of some kind had necessarily to be made for the sacred ministers. In the beginning this was supplied by the spontaneous offerings of the faithful. In the course of time, however, as the Church expanded and various institutions arose, it became necessary to make laws which would insure the proper and permanent support of the clergy. The payment of tithes was adopted from the Old Law, and early writers speak of it as a divine ordinance and an obligation of conscience. The earliest positive legislation on the subject seems to be contained in the letter of the bishops assembled at Tours in 567 and the cannons of the Council of Macon in 585. In course of time, we find the payment of tithes mad obligatory by ecclesiastical enactments in all the countries of christendom. The Church looked on this payment as "of divine law, since tithes were instituted not by man but by the Lord Himself" (C. 14, X de decim. III, 30). As regards the civil power, the Christian Roman emperors granted the right to churches of retaining a portion of the produce of certain lands, but the earliest instance of the enforcement of the payment of ecclesiastical tithes by civil law is to be found in the capitularies of Charlemagne, at the end of the eighth century. English law very early recognized the tithe, as in the reigns of Athelstan, Edgar, and Canute before the Norman Conquest. In English statute law proper, however, the first mention of tithes is to be found in the Statute of Westminister of 1285. Tithes are of three kinds: predial, or that derived from the annual crops; mixed, or what arises from things nourished by the land, as cattle, milk, cheese, wool; and personal or the result of industry or occupation. Predial tithes were generally called great tithes, and mixed and personal tithes, small tithes. Natural substances having no annual increase are not tithable, nor are wild animals. When property is inherited or donated, it is not subject to the law of tithes, but its natural increase is. There are many exempted from the paying of tithes: spiritual corporations, the owners of uncultivated lands, those who have acquired lawful prescription, or heave obtained a legal renunciation, or received a privilege from the pope.
At first, the tithe was payable to the bishop, but later the right passed by common law to parish priests. Abuses soon crept in. The right to receive tithes was granted to princes and nobles, even hereditarily, by ecclesiastics in return for protection or eminent services, and this species of impropriation became so intolerable that the Third Council of Lateran (1179) decreed that no alienation of tithes to laymen was permissible without the consent of the pope. In the time of Gregory VIII, a so-called Saladin tithe was instituted, which was payable by all who did not take part personally in the crusade to recover the Holy Land. At the present time, in most countries where some species of tithes still exist, as in England (for the Established Church), in Austria, and Germany, the payment has been changed into a rent-charge. In English-speaking countries generally, as for as Catholics are concerned, the clergy receive no tithes. As a consequence, other means have had to be adopted to support the clergy and maintain the ecclesiastical institutions (see Church Maintenance), and to substitute other equivalent payments in lieu of tithes. Soglia (Institut, Canon, II, 12) says "The law of tithes can never be abrogated by prescription or custom, if the ministers of the Church have no suitable and sufficient provision from other sources; because then the natural and divine law, which can neither be abrogated not antiquate, commands that the tithe be paid." In some parts of Canada, the tithe is still recognized by civil law, and the Fourth Council of Quebec (1868) declared that its payment is binding in conscience of the faithful.
Ferraris, Bibliotheca canonica, III (Rome 1886), s.v., Decimae; Addis and Arnold, The Catholic Dictionary (6th ed., New York, 1889), s.v.; Selden, History of Tithes (London, 1618); Spelmen, Of Tythes (London, 1723).
WILLIAM H.W. FANNING