Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

Accordingly he that is under another's power must not give alms of anything in respect of which he is subject to that other, except in so far as he has been commissioned by his superior. But if he has something in respect of which he is not under the power of his superior, he is no longer subject to another in its regard, being independent in respect of that particular thing, and he can give alms therefrom.

Reply Obj. 1: If a monk be dispensed through being commissioned by his superior, he can give alms from the property of his monastery, in accordance with the terms of his commission; but if he has no such dispensation, since he has nothing of his own, he cannot give alms without his abbot's permission either express or presumed for some probable reason: except in a case of extreme necessity, when it would be lawful for him to commit a theft in order to give an alms. Nor does it follow that he is worse off than before, because, as stated in De Eccles. Dogm. lxxi, "it is a good thing to give one's property to the poor little by little, but it is better still to give all at once in order to follow Christ, and being freed from care, to be needy with Christ."

Reply Obj. 2: A wife, who has other property besides her dowry which is for the support of the burdens of marriage, whether that property be gained by her own industry or by any other lawful means, can give alms, out of that property, without asking her husband's permission: yet such alms should be moderate, lest through giving too much she impoverish her husband. Otherwise she ought not to give alms without the express or presumed consent of her husband, except in cases of necessity as stated, in the case of a monk, in the preceding Reply. For though the wife be her husband's equal in the marriage act, yet in matters of housekeeping, the head of the woman is the man, as the Apostle says (1 Cor. 11:3). As regards Blessed Lucy, she had a betrothed, not a husband, wherefore she could give alms with her mother's consent.

Reply Obj. 3: What belongs to the children belongs also to the father: wherefore the child cannot give alms, except in such small quantity that one may presume the father to be willing: unless, perchance, the father authorize his child to dispose of any particular property. The same applies to servants. Hence the Reply to the Fourth Objection is clear. _______________________

NINTH ARTICLE [II-II, Q. 32, Art. 9]

Whether One Ought to Give Alms to Those Rather Who Are More Closely

United to Us?

Objection 1: It would seem that one ought not to give alms to those rather who are more closely united to us. For it is written (Ecclus. 12:4, 6): "Give to the merciful and uphold not the sinner . . . Do good to the humble and give not to the ungodly." Now it happens sometimes that those who are closely united to us are sinful and ungodly. Therefore we ought not to give alms to them in preference to others.

Obj. 2: Further, alms should be given that we may receive an eternal reward in return, according to Matt. 6:18: "And thy Father Who seeth in secret, will repay thee." Now the eternal reward is gained chiefly by the alms which are given to the saints, according to Luke 16:9: "Make unto you friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings," which passage Augustine expounds (De Verb. Dom. xxxv, 1): "Who shall have everlasting dwellings unless the saints of God? And who are they that shall be received by them into their dwellings, if not those who succor them in their needs?" Therefore alms should be given to the more holy persons rather than to those who are more closely united to us.

Obj. 3: Further, man is more closely united to himself. But a man cannot give himself an alms. Therefore it seems that we are not bound to give alms to those who are most closely united to us.

On the contrary, The Apostle says (1 Tim. 5:8): "If any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel."

I answer that, As Augustine says (De Doctr. Christ. i, 28), "it falls to us by lot, as it were, to have to look to the welfare of those who are more closely united to us." Nevertheless in this matter we must employ discretion, according to the various degrees of connection, holiness and utility. For we ought to give alms to one who is much holier and in greater want, and to one who is more useful to the common weal, rather than to one who is more closely united to us, especially if the latter be not very closely united, and has no special claim on our care then and there, and who is not in very urgent need.

Reply Obj. 1: We ought not to help a sinner as such, that is by encouraging him to sin, but as man, that is by supporting his nature.

Reply Obj. 2: Almsdeeds deserve on two counts to receive an eternal reward. First because they are rooted in charity, and in this respect an almsdeed is meritorious in so far as it observes the order of charity, which requires that, other things being equal, we should, in preference, help those who are more closely connected with us. Wherefore Ambrose says (De Officiis i, 30): "It is with commendable liberality that you forget not your kindred, if you know them to be in need, for it is better that you should yourself help your own family, who would be ashamed to beg help from others." Secondly, almsdeeds deserve to be rewarded eternally, through the merit of the recipient, who prays for the giver, and it is in this sense that Augustine is speaking.

Reply Obj. 3: Since almsdeeds are works of mercy, just as a man does not, properly speaking, pity himself, but only by a kind of comparison, as stated above (Q. 30, AA. 1, 2), so too, properly speaking, no man gives himself an alms, unless he act in another's person; thus when a man is appointed to distribute alms, he can take something for himself, if he be in want, on the same ground as when he gives to others. _______________________

TENTH ARTICLE [II-II, Q. 32, Art. 10]

Whether Alms Should Be Given in Abundance?

Objection 1: It would seem that alms should not be given in abundance. For we ought to give alms to those chiefly who are most closely connected with us. But we ought not to give to them in such a way that they are likely to become richer thereby, as Ambrose says (De Officiis i, 30). Therefore neither should we give abundantly to others.

Obj. 2: Further, Ambrose says (De Officiis i, 30): "We should not lavish our wealth on others all at once, we should dole it out by degrees." But to give abundantly is to give lavishly. Therefore alms should not be given in abundance.

Obj. 3: Further, the Apostle says (2 Cor. 8:13): "Not that others should be eased," i.e. should live on you without working themselves, "and you burthened," i.e. impoverished. But this would be the result if alms were given in abundance. Therefore we ought not to give alms abundantly.

On the contrary, It is written (Tob. 4:93): "If thou have much, give abundantly."

I answer that, Alms may be considered abundant in relation either to the giver, or to the recipient: in relation to the giver, when that which a man gives is great as compared with his means. To give thus is praiseworthy, wherefore Our Lord (Luke 21:3, 4) commended the widow because "of her want, she cast in all the living that she had." Nevertheless those conditions must be observed which were laid down when we spoke of giving alms out of one's necessary goods (A. 9).

On the part of the recipient, an alms may be abundant in two ways; first, by relieving his need sufficiently, and in this sense it is praiseworthy to give alms: secondly, by relieving his need more than sufficiently; this is not praiseworthy, and it would be better to give to several that are in need, wherefore the Apostle says (1 Cor. 13:3): "If I should distribute . . . to feed the poor," on which words a gloss comments: "Thus we are warned to be careful in giving alms, and to give, not to one only, but to many, that we may profit many."