Whether Prodigality Is a Sin?
Objection 1: It seems that prodigality is not a sin. For the Apostle
says (1 Tim. 6:10): "Covetousness [Douay: 'desire of money'] is the
root of all evils." But it is not the root of prodigality, since this
is opposed to it. Therefore prodigality is not a sin.
Obj. 2: Further, the Apostle says (1 Tim. 6:17, 18): "Charge the rich
of this world . . . to give easily, to communicate to others." Now
this is especially what prodigal persons do. Therefore prodigality is
not a sin.
Obj. 3: Further, it belongs to prodigality to exceed in giving and
to be deficient in solicitude about riches. But this is most becoming
to the perfect, who fulfil the words of Our Lord (Matt. 6:34), "Be
not . . . solicitous for tomorrow," and (Matt. 19:21), "Sell all
[Vulg.: 'what'] thou hast, and give to the poor." Therefore
prodigality is not a sin.
_On the contrary,_ The prodigal son is held to blame for his
prodigality.
_I answer that,_ As stated above (A. 1), the opposition between
prodigality and covetousness is one of excess and deficiency; either
of which destroys the mean of virtue. Now a thing is vicious and
sinful through corrupting the good of virtue. Hence it follows that
prodigality is a sin.
Reply Obj. 1: Some expound this saying of the Apostle as referring,
not to actual covetousness, but to a kind of habitual covetousness,
which is the concupiscence of the _fomes_ [*Cf. I-II, Q. 81, A. 3, ad
2], whence all sins arise. Others say that he is speaking of a
general covetousness with regard to any kind of good: and in this
sense also it is evident that prodigality arises from covetousness;
since the prodigal seeks to acquire some temporal good inordinately,
namely, to give pleasure to others, or at least to satisfy his own
will in giving. But to one that reviews the passage correctly, it is
evident that the Apostle is speaking literally of the desire of
riches, for he had said previously (1 Tim. 6:9): "They that will
become rich," etc. In this sense covetousness is said to be "the root
of all evils," not that all evils always arise from covetousness, but
because there is no evil that does not at some time arise from
covetousness. Wherefore prodigality sometimes is born of
covetousness, as when a man is prodigal in going to great expense in
order to curry favor with certain persons from whom he may receive
riches.
Reply Obj. 2: The Apostle bids the rich to be ready to give and
communicate their riches, according as they ought. The prodigal does
not do this: since, as the Philosopher remarks (Ethic. iv, 1), "his
giving is neither good, nor for a good end, nor according as it ought
to be. For sometimes they give much to those who ought to be poor,
namely, to buffoons and flatterers, whereas to the good they give
nothing."
Reply Obj. 3: The excess in prodigality consists chiefly, not in the
total amount given, but in the amount over and above what ought to be
given. Hence sometimes the liberal man gives more than the prodigal
man, if it be necessary. Accordingly we must reply that those who
give all their possessions with the intention of following Christ,
and banish from their minds all solicitude for temporal things, are
not prodigal but perfectly liberal.
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