, that 'necessary' must be
taken in the broad sense of suitable to one's condition of life,
and not merely necessary to maintain existence.[2] The principles of
temperance did not apply in any special way to the user of property
more than to the enjoyment of any other good;[3] but they are relevant
as laying down the broad test of right and wrong in the user of one's
goods.

[Footnote 1: II. ii. 141, 5.]

[Footnote 2: _Ibid._, ad. 2. As Buridan puts it (_Eth._, iv. 4), 'If
any man has more than is necessary for his own requirements, and
does not give away anything to the poor, and to his relations and
neighbours, he is acting against right reason.']

[Footnote 1: 'Rationalis creaturae* vera perfectio est unamquamque
rem tanti habere quanti habenda est, sicut pluris est anima quam esca;
fides et aequitas* quam pecunia' (Gerson, _De. Cont._).]

More particularly relevant to the subject before us is the teaching of
Aquinas on liberality, which is a virtue directly connected with the
user of property. Aquinas defines liberality as 'a virtue by which
men use well all those exterior things which are given to us for
sustenance.'[1] The limitations within which liberality should be
practised are stated in the same article: 'As St. Basil and St.
Ambrose say, God has given to many a superabundance of riches, in
order that they might gain merit by their dispensing them well. Few
things, however, suffice for one man; and therefore the liberal man
will advantageously expend more on others than on himself. In the
spiritual sphere a man must always care for himself before his
neighbours; and also in temporal things liberality does not demand
that a man should think of others to the exclusion of himself and
those dependent on him.'[2]

[Footnote 1: II. ii. 117, 1.]

[Footnote 2: _Ibid._, ad. 1.]

'It is not necessary for liberality that one should give away so much
of one's riches that not enough remains to sustain himself and to
enable him to perform works of virtue. This complete giving away
without reserve belongs to the state of the perfection of spiritual
life, of which we shall treat lower down; but it must be known that to
give one's goods liberally is an act of virtue which itself produces
happiness.'[1] The author proceeds to discuss whether making use of
money might be an act of liberality, and replies that 'as money is by
its very nature to be classed among useful goods, because all exterior
things are destined for