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FIRST ARTICLE [II-II, Q. 117, Art. 1]

Whether Liberality Is a Virtue?

Objection 1: It seems that liberality is not a virtue. For no virtue
is contrary to a natural inclination. Now it is a natural inclination
for one to provide for oneself more than for others: and yet it
pertains to the liberal man to do the contrary, since, according to
the Philosopher (Ethic. iv, 1), "it is the mark of a liberal man not
to look to himself, so that he leaves for himself the lesser things."
Therefore liberality is not a virtue.

Obj. 2: Further, man sustains life by means of riches, and wealth
contributes to happiness instrumentally, as stated in _Ethic._ i, 8.
Since, then, every virtue is directed to happiness, it seems that the
liberal man is not virtuous, for the Philosopher says of him (Ethic.
iv, 1) that "he is inclined neither to receive nor to keep money, but
to give it away."

Obj. 3: Further, the virtues are connected with one another. But
liberality does not seem to be connected with the other virtues:
since many are virtuous who cannot be liberal, for they have nothing
to give; and many give or spend liberally who are not virtuous
otherwise. Therefore liberality is not a virtue.

_On the contrary,_ Ambrose says (De Offic. i) that "the Gospel
contains many instances in which a just liberality is inculcated."
Now in the Gospel nothing is taught that does not pertain to virtue.
Therefore liberality is a virtue.

_I answer that,_ As Augustine says (De Lib. Arb. ii, 19), "it belongs
to virtue to use well the things that we can use ill." Now we may use
both well and ill, not only the things that are within us, such as
the powers and the passions of the soul, but also those that are
without, such as the things of this world that are granted us for our
livelihood. Wherefore since it belongs to liberality to use these
things well, it follows that liberality is a virtue.

Reply Obj. 1: According to Ambrose (Serm. lxiv de Temp.) and Basil
(Hom. in Luc. xii, 18) excess of riches is granted by God to some, in
order that they may obtain the merit of a good stewardship. But it
suffices for one man to have few things. Wherefore the liberal man
commendably spends more on others than on himself. Nevertheless we
are bound to be more provident for ourselves in spiritual goods, in
which each one is able to look after himself in the first place. And
yet it does not belong to the liberal man even in temporal things to
attend