ies that we
should succour him when he is in need, and this is done by almsgiving.
Hence almsgiving is a matter of precept. But because precepts are given
in things that concern virtuous living, the almsgiving here referred to
must be of such a kind as shall promote virtuous living. That is to say,
it must be consonant with right reason; and this in turn implies a
twofold consideration, namely, from the point of view of the giver, and
from that of the receiver. As regards the giver, it must be noted that
what is given should not be necessary to him, as says St. Luke 'That
which is superfluous, give in alms.' And by 'not necessary' I mean not
only to himself (_i.e._ what is over and above his individual needs),
but to those who depend on him. For a man must first provide for himself
and those of whom he has the care, and can then succour such of the rest
as are necessitous--that is, such as are without what their personal
needs entail. For so, too, nature provides that nutrition should be
communicated first to the body, and only secondly to that which is to be
begotten of it. As regards the receiver, it is required that he should
really be in need, else there is no reason for alms being given him. But
since it is impossible for one man to succour all who are in need, he is
only under obligation to help such as cannot otherwise be provided for.
For in this case the words of Ambrose become applicable: 'Feed them
that are dying of starvation, else shall you be held their murderer.'
Hence it is a matter of precept to give alms to whosoever is in extreme
necessity. But in other cases (namely, where the necessity is not
extreme) almsgiving is simply a counsel, and not a command."

(_Ad_ 2_m._) "Temporal goods which are given a man by God are his as
regards their possession, but as regards their use, if they should be
superfluous to him, they belong also to others who may be provided for
out of them. Hence St. Basil says: 'If you admit that God gave these
temporal goods to you, is God unjust in thus unequally distributing His
favours? Why should you abound, and another be forced to beg, unless it
is intended thereby that you should merit by your generosity, and he by
his patience? For it is the bread of the starving that you cling to; it
is the clothes of the naked that hang locked in your wardrobe; it is the
shoes of the barefooted that are ranged in your room; it is the silver
of the needy that you hoard. For you are injuring