As to the acquisition and usage of temporal goods, the course of things in these first ages may be thus summed up.[134] It is not easy to know precisely at what time churches began to possess immovable goods; it is, however, very probable that this took place soon after the death of the Apostles, and as soon as the faithful gave up the practice of selling their property. Not that every Church made such acquisitions, but that by degrees, now in one city and now in another, some real property was secured; for it is certain that collections continued to be made for a long time, and the faithful continued to give tithes and first-fruits. These collections were not only made for the local Church, but for churches of distant provinces which were in need, for such a communication of goods was always enjoined by charity and recommended by unity. And it must be further remarked that these oblations of a particular Church were not only sent to another Church when they were more than were needed at home, but often made on purpose to be sent to a distance, as we learn from innumerable examples of ecclesiastical history. The reason of this is plain; for the whole Church being one, as all particular parts are bound to maintain religious union, so are they bound to have communication of those temporal goods which are the endowments necessary to preserve it, and one must help the other when just reason requires it, that all may help reciprocally in maintaining each other. There was also in these centuries already made a fourfold distribution of the temporal goods acquired; one portion was given to the bishop, a second to the other clergy, a third for the support and relief of the poor and of strangers, a fourth for the building, reparation, and furnishing of churches, for it would seem that there were from the beginning places destined for divine worship. St. Paul[135] speaks of such for the reception of our Lord's Body and Blood. The Martyrology records the festival of the first Christian Church at Rome, which was consecrated by St. Peter. Justin, Tertullian, Cyprian make mention of churches, sometimes the heathen emperors even allowed these, as is specially mentioned of Alexander Severus.