ecessity.
Wherefore Ambrose says (De Offic. i, 30): "Our Lord does not wish,"
namely does not command us "to pour out our wealth all at once, but
to dispense it; or perhaps to do as did Eliseus who slew his oxen,
and fed the poor with that which was his own so that no household
care might hold him back."

Reply Obj. 2: He who renounces all his possessions for Christ's sake
exposes himself to no danger, neither spiritual nor corporal. For
spiritual danger ensues from poverty when the latter is not
voluntary; because those who are unwillingly poor, through the desire
of money-getting, fall into many sins, according to 1 Tim. 6:9, "They
that will become rich, fall into temptation and into the snare of the
devil." This attachment is put away by those who embrace voluntary
poverty, but it gathers strength in those who have wealth, as stated
above. Again bodily danger does not threaten those who, intent on
following Christ, renounce all their possessions and entrust
themselves to divine providence. Hence Augustine says (De Serm. Dom.
in Monte ii, 17): "Those who seek first the kingdom of God and His
justice are not weighed down by anxiety lest they lack what is
necessary."

Reply Obj. 3: According to the Philosopher (Ethic. ii, 6), the mean
of virtue is taken according to right reason, not according to the
quantity of a thing. Consequently whatever may be done in accordance
with right reason is not rendered sinful by the greatness of the
quantity, but all the more virtuous. It would, however, be against
right reason to throw away all one's possessions through
intemperance, or without any useful purpose; whereas it is in
accordance with right reason to renounce wealth in order to devote
oneself to the contemplation of wisdom. Even certain philosophers are
said to have done this; for Jerome says (Ep. xlviii ad Paulin.): "The
famous Theban, Crates, once a very wealthy man, when he was going to
Athens to study philosophy, cast away a large amount of gold; for he
considered that he could not possess both gold and virtue at the same
time." Much more therefore is it according to right reason for a man
to renounce all he has, in order perfectly to follow Christ.
Wherefore Jerome says (Ep. cxxv ad Rust. Monach.): "Poor thyself,
follow Christ poor."

Reply Obj. 4: Happiness or felicity is twofold. One is perfect, to
which we look forward in the life to come; the other is imperfect, in
respect of which some are said to be happy in