Commentaria in Summam contra Gentiles, Liber III

After St. Thomas has shown the fittingness of the counsels that are handed down in the divine law, he intends to dispute against those who attack the observance of these counsels¹. Now, concerning this he does three things: first, he disputes against those attacking voluntary poverty; second, against those attacking perpetual continence, ch. 136; third, against those attacking the vow of obedience, ch. 138.

Concerning the first he does three things: first, he adduces the arguments of those attacking voluntary poverty; second, he determines the truth, ch. 132; third, he answers the objections, ch. 134.

Concerning the first he does two things: first, he sets down the objections against voluntary poverty absolutely; second, he sets down the objections against particular ways of living in poverty, in the following chapter.

As to the first, he says that Vigilantius, and certain others among his followers, disapproved of the resolve of poverty by these arguments.

First. Men need many things for the preservation of their life that cannot be found at all times. Therefore, it is natural to man to gather and preserve them, as is evident from other animals. Therefore, to scatter what has been gathered through poverty is against the natural law.

Second. Man's life is preserved by means of the substance of exterior goods. Therefore, just as each one is bound by natural law to preserve his own life, so also his exterior substance. Therefore, it is against the law of nature that someone deprive himself of what is necessary.

Third. It is natural to men that one help another in necessities. But those who cast away exterior substance make themselves powerless to render this help. Therefore, etc.

Fourth. If to possess the substance of this world is an evil, it follows that to give the substance of this world to someone in need is an evil, and to take it away from one possessing it is a good. This is inappropriate. Therefore, it is a good to possess the substance of this world. Therefore, etc.

Fifth. Poverty is an occasion of evil, namely of theft, flattery, perjury, and the like. Therefore, it is to be avoided.

Sixth. Since virtue consists in the mean, the vice of excess concerning exterior things is that all things are given away, just as the vice of defect is that things to be retained and not to be retained are kept. But those who voluntarily take up poverty do this. Therefore, etc.

It is confirmed by the authority of Prov. 30.