Here is a hitherto unsuspected passage from the Summa Theologiae:
The notion of a bazaar is ‘that form of vendition in which things of the least possible value are sold at the greatest possible price, by those who most want to get rid of them to those who least want to acquire them, for charitable purposes’.
The EFFICIENT cause of a bazaar is the parish priest; and the more efficient he is, the more bazaars he has.
The MATERIAL cause of a bazaar is all unwanted objects, such as photograph frames, pincushions, and Japanese screens.
The FORMAL cause of a bazaar is because you can’t think of any excuse for evading the formality.
The FINAL cause of a bazaar is the wiping off of the Church debt. This is the end of all bazaars, having no end itself.
It is asked ‘Whether it is permissible to hold parish bazaars?’ And at first sight it appears not.
The first reason is taken from the principle that it is not lawful to do evil in order that good may come of it. But to sell anything for more than it is worth is an evil. Ergo. And again, St Paul tells us that charity is not inflated: now, to be able follows to be; therefore it is repugnant that charity, not being itself inflated, should inflate prices. Ergo.
The second reason is taken from the principle that nothing is vendible except what is desired by the buyer as a good. Now, the buyer desires a good either under the species of the useful or under the species of the beautiful. But that the things sold at bazaars are not useful is clear from the terms of the definition; and that they are not beautiful is clear from the contemplation of the things themselves. For the senses are not deceived over their proper objects. And from another point of view it may be argued that the things bought at bazaars are never either used or exposed as beautiful: they are kept in a back room and sold at the next bazaar. And this process will go on ad infinitum. But the concrete infinite is not found in experience.
The third reason is taken from Scripture, from that passage to wit where the holy Apostles say that it is not right for them to serve tables. Now a stall at a bazaar partakes in some way of the nature of a table; a priest, therefore, may not serve a stall at a bazaar, nor cause others to serve at it, for he who acts through another acts in his own person.
But the argument that it is not permissible to hold parish bazaars is found to be untenable. For Father Sims is holding a parish bazaar. Ergo.
It must be replied therefore to the first point that no injustice can be done to one who knows it and wills it. And everybody who goes to a bazaar knows that he is being defrauded and also wills it – not directly indeed but by accident, in order to avoid greater evils, such as a personal appeal for a subscription. And also, St Paul tells us that charity endures all things; it is evident therefore that it must endure even a parish bazaar.
It must be replied to the second point, that a thing may be useful to its owner not in so far as he applies it to himself, but in so far as he applies it to another. For an arrow is useful to its owner only when he applies it to another, not to himself. It is useful therefore to possess a photograph frame which you can hand over to the next parish bazaar. And that this process is infinite is not true; for the frame will fall to pieces sooner or later, and all the sooner in proportion as it is a bad frame.
To the third point it must be replied that a stall at a bazaar does not fall under the definition of a table, but under the definition of a tent. And St Paul made tents. Now, he who wills the means wills the end; St Paul, therefore, in willing that tents should be made, willed that they should be used. And again, the Scripture says that we ought not to muzzle a Knox –
(We will though. Editor).