which are of course common
property, is no hindrance to the perfection of the Church."

_I answer that,_ As stated above (Q. 184, A. 3, ad 1; Q. 185, A. 6,
ad 1), perfection consists, essentially, not in poverty, but in
following Christ, according to the saying of Jerome (Super Matth.
xix, 27): "Since it is not enough to leave all, Peter adds that which
is perfect, namely, 'We have followed Thee,'" while poverty is like
an instrument or exercise for the attainment of perfection. Hence in
the Conferences of the Fathers (Coll. i, 7) the abbot Moses says:
"Fastings, watchings, meditating on the Scriptures, poverty, and
privation of all one's possessions are not perfection, but means of
perfection."

Now the privation of one's possessions, or poverty, is a means of
perfection, inasmuch as by doing away with riches we remove certain
obstacles to charity; and these are chiefly three. The first is the
cares which riches bring with them; wherefore our Lord said (Matt.
13:22): "That which was sown [Vulg.: 'He that received the seed']
among thorns, is he that heareth the word, and the care of this
world, and the deceitfulness of riches, choketh up the word." The
second is the love of riches, which increases with the possession of
wealth; wherefore Jerome says (Super Matth. xix, 23) that "since it
is difficult to despise riches when we have them, our Lord did not
say: 'It is impossible for a rich man to enter the kingdom of
heaven,' but: 'It is difficult.'" The third is vainglory or elation
which results from riches, according to Ps. 48:7, "They that trust in
their own strength, and glory in the multitude of their riches."

Accordingly the first of these three cannot be altogether separated
from riches whether great or small. For man must needs take a certain
amount of care in acquiring or keeping external things. But so long
as external things are sought or possessed only in a small quantity,
and as much as is required for a mere livelihood, such like care does
not hinder one much; and consequently is not inconsistent with the
perfection of Christian life. For our Lord did not forbid all care,
but only such as is excessive and hurtful; wherefore Augustine,
commenting on Matt. 6:25, "Be not solicitous for your life, what you
shall eat," says (De Serm. in Monte [*The words quoted are from De
Operibus Monach. xxvi]): "In saying this He does not forbid them to
procure these things in so far as they needed them, but to be intent
o