Whether Using Money Is the Act of Liberality?
Objection 1: It seems that using money is not the act of liberality.
For different virtues have different acts. But using money is
becoming to other virtues, such as justice and magnificence.
Therefore it is not the proper act of liberality.
Obj. 2: Further, it belongs to a liberal man, not only to give but
also to receive and keep. But receiving and keeping do not seem to be
connected with the use of money. Therefore using money seems to be
unsuitably assigned as the proper act of liberality.
Obj. 3: Further, the use of money consists not only in giving it but
also in spending it. But the spending of money refers to the spender,
and consequently is not an act of liberality: for Seneca says (De
Benef. v): "A man is not liberal by giving to himself." Therefore not
every use of money belongs to liberality.
_On the contrary,_ The Philosopher says (Ethic. iv, 1): "In whatever
matter a man is virtuous, he will make the best use of that matter:
Therefore he that has the virtue with regard to money will make the
best use of riches." Now such is the liberal man. Therefore the good
use of money is the act of liberality.
_I answer that,_ The species of an act is taken from its object, as
stated above (I-II, Q. 18, A. 2). Now the object or matter of
liberality is money and whatever has a money value, as stated in the
foregoing Article (ad 2). And since every virtue is consistent with
its object, it follows that, since liberality is a virtue, its act is
consistent with money. Now money comes under the head of useful
goods, since all external goods are directed to man's use. Hence the
proper act of liberality is making use of money or riches.
Reply Obj. 1: It belongs to liberality to make good use of
riches as such, because riches are the proper matter of liberality. On
the other hand it belongs to justice to make use of riches under
another aspect, namely, that of debt, in so far as an external thing
is due to another. And it belongs to magnificence to make use of
riches under a special aspect, in so far, to wit, as they are employed
for the fulfilment of some great deed. Hence magnificence stands in
relation to liberality as something in addition thereto, as we shall
explain farther on (Q. 134).
Reply Obj. 2: It belongs to a virtuous man not only to make
good use of his matter or instrument, but also to provide
opportunities for that good use. Thus it belongs to a soldier's
fortitude not only to wield his sword against the foe, but also to
sharpen his sword and keep it in its sheath. Thus, too, it belongs to
liberality not only to use money, but also to keep it in preparation
and safety in order to make fitting use of it.
Reply Obj. 3: As stated (A. 2, ad 1), the internal passions
whereby man is affected towards money are the proximate matter of
liberality. Hence it belongs to liberality before all that a man
should not be prevented from making any due use of money through an
inordinate affection for it. Now there is a twofold use of money: one
consists in applying it to one's own use, and would seem to come under
the designation of costs or expenditure; while the other consists in
devoting it to the use of others, and comes under the head of gifts.
Hence it belongs to liberality that one be not hindered by an
immoderate love of money, either from spending it becomingly, or from
making suitable gifts. Therefore liberality is concerned with giving
and spending, according to the Philosopher (Ethic. iv, 1). The saying
of Seneca refers to liberality as regards giving: for a man is not
said to be liberal for the reason that he gives something to himself.
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