this life. The
happiness of this life is twofold, one is according to the active
life, the other according to the contemplative life, as the
Philosopher asserts (Ethic. x, 7, 8). Now wealth conduces
instrumentally to the happiness of the active life which consists in
external actions, because as the Philosopher says (Ethic. i, 8) "we
do many things by friends, by riches, by political influence, as it
were by instruments." On the other hand, it does not conduce to the
happiness of the contemplative life, rather is it an obstacle
thereto, inasmuch as the anxiety it involves disturbs the quiet of
the soul, which is most necessary to one who contemplates. Hence it
is that the Philosopher asserts (Ethic. x, 8) that "for actions many
things are needed, but the contemplative man needs no such things,"
namely external goods, "for his operation; in fact they are obstacles
to his contemplation."

Man is directed to future happiness by charity; and since voluntary
poverty is an efficient exercise for the attaining of perfect
charity, it follows that it is of great avail in acquiring the
happiness of heaven. Wherefore our Lord said (Matt. 19:21): "Go, sell
all [Vulg.: 'what'] thou hast, and give to the poor, and thou shalt
have treasure in heaven." Now riches once they are possessed are in
themselves of a nature to hinder the perfection of charity,
especially by enticing and distracting the mind. Hence it is written
(Matt. 13:22) that "the care of this world and the deceitfulness of
riches choketh up the word" of God, for as Gregory says (Hom. xv in
Ev.) by "preventing the good desire from entering into the heart,
they destroy life at its very outset." Consequently it is difficult
to safeguard charity amidst riches: wherefore our Lord said (Matt.
19:23) that "a rich man shall hardly enter into the kingdom of
heaven," which we must understand as referring to one who actually
has wealth, since He says that this is impossible for him who places
his affection in riches, according to the explanation of Chrysostom
(Hom. lxiii in Matth.), for He adds (Matt. 19:24): "It is easier for
a camel to pass through the eye of a needle, than for a rich man to
enter into the kingdom of heaven." Hence it is not said simply that
the "rich man" is blessed, but "the rich man that is found without
blemish, and that hath not gone after gold," and this because he has
done a difficult thing, wherefore the text continues (Matt. 19:9):
"Who is he? and we wi