Although considered a serious offense against
canon law, simony is thought to have become widespread in the
Catholic Church during the 9th and 10th centuries. In the eleventh century, it was the focus of a great deal of debate. Central to this debate was the validity of simoniacal orders: that is, whether a cleric who had obtained their office through simony was validly ordained. The , the and the
Decretals of Gregory IX all dealt with the subject. The offender, whether (the perpetrator of a simoniacal transaction) or (the beneficiary of a simoniacal transaction), was liable to deprivation of his benefice and deposition from orders if a
secular priest, or to confinement in a stricter
monastery if a
regular. No distinction seems to have been drawn between the sale of an immediate and of a reversionary interest. The innocent was, apart from dispensation, liable to the same penalties as though he were guilty. In 1494, a member of the
Carmelite order, Adam of Genoa, was found murdered in his bed with twenty wounds after preaching against the practice of simony. File:Abbé pratiquant la simonie.jpg|Abbot practising simony (France, 12th century) Follower of Titian, Girolamo and Cardinal Marco Corner Investing Marco, Abbot of Carrara, with His Benefice, c. 1520-1525, NGA 46062.jpg|Girolamo and cardinal Marco Corner investing Marco, abbot of Carrara, with his benefice,
Titian, File:DvinfernoPopeNicholasIII m.jpg|
Dante speaks to
Pope Nicholas III, committed to the
Inferno for his simony (
Gustave Doré, 1861)
In literature In the 14th century,
Dante Alighieri depicted the punishment of many "clergymen, and popes and cardinals" in hell for being
avaricious or miserly. He also criticised certain popes and other simoniacs: ==In the Catholic Church==