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.
_______________________

FOURTH ARTICLE [II-II, Q. 117, Art. 4]

Whether It Belongs to a Liberal Man Chiefly to Give?

Objection 1: It seems that it does not belong to a liberal man
chiefly to give. For liberality, like all other moral virtues, is
regulated by prudence. Now it seems to belong very much to prudence
that a man should keep his riches. Wherefore the Philosopher says
(Ethic. iv, 1) that "those who have not earned money, but have
received the money earned by others, spend it more liberally, because
they have not experienced the want of it." Therefore it seems that
giving does not chiefly belong to the liberal man.

Obj. 2: Further, no man is sorry for what he intends chiefly to do,
nor does he cease from doing it. But a liberal man is sometimes sorry
for what he has given, nor does he give to all, as stated in _Ethic._
iv, 1. Therefore it does not belong chiefly to a liberal man to give.

Obj. 3: Further, in order to accomplish what he intends chiefly, a
man employs all the ways he can. Now a liberal man is not a beggar,
as the Philosopher observes (Ethic. iv, 1); and yet by begging he
might provide himself with the means of giving to others. Therefore
it seems