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."
Reply Obj. 1: This argument considers abundance of alms as exceeding
the needs of the recipient.
Reply Obj. 2: The passage quoted considers abundance of alms on the
part of the giver; but the sense is that God does not wish a man to
lavish all his wealth at once, except when he changes his state of
life, wherefore he goes on to say: "Except we imitate Eliseus who
slew his oxen and fed the poor with what he had, so that no household
cares might keep him back" (3 Kings 19:21).
Reply Obj. 3: In the passage quoted the words, "not that others
should be eased or refreshed," refer to that abundance of alms which
surpasses the need of the recipient, to whom one should give alms not
that he may have an easy life, but that he may have relief.
Nevertheless we must bring discretion to bear on the matter, on
account of the various conditions of men, some of whom are more
daintily nurtured, and need finer food and clothing. Hence Ambrose
says (De Officiis i, 30): "When you give an alms to a man, you should
take into consideration his age and his weakness; and sometimes the
shame which proclaims his good birth; and again that perhaps he has
fallen from riches to indigence through no fault of his own."
With regard to the words that follow, "and you burdened," they refer
to abundance on the part of the giver. Yet, as a gloss says on the
same passage, "he says this, not because it would be better to give
in abundance, but because he fears for the weak, and he admonishes
them so to give that they lack not for themselves."
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