respect of money, not
as exceeding, but as deficient in them.

Reply Obj. 3: The prodigal does not always exceed in giving for the
sake of pleasures which are the matter of temperance, but sometimes
through being so disposed as not to care about riches, and sometimes
on account of something else. More frequently, however, he inclines
to intemperance, both because through spending too much on other
things he becomes fearless of spending on objects of pleasure, to
which the concupiscence of the flesh is more prone; and because
through taking no pleasure in virtuous goods, he seeks for himself
pleasures of the body. Hence the Philosopher says (Ethic. iv, 1)
"that many a prodigal ends in becoming intemperate."
_______________________

SECOND ARTICLE [II-II, Q. 119, Art. 2]

Whether Prodigality Is a Sin?

Objection 1: It seems that prodigality is not a sin. For the Apostle
says (1 Tim. 6:10): "Covetousness [Douay: 'desire of money'] is the
root of all evils." But it is not the root of prodigality, since this
is opposed to it. Therefore prodigality is not a sin.

Obj. 2: Further, the Apostle says (1 Tim. 6:17, 18): "Charge the rich
of this world . . . to give easily, to communicate to others." Now
this is especially what prodigal persons do. Therefore prodigality is
not a sin.

Obj. 3: Further, it belongs to prodigality to exceed in giving and
to be deficient in solicitude about riches. But this is most becoming
to the perfect, who fulfil the words of Our Lord (Matt. 6:34), "Be
not . . . solicitous for tomorrow," and (Matt. 19:21), "Sell all
[Vulg.: 'what'] thou hast, and give to the poor." Therefore
prodigality is not a sin.

_On the contrary,_ The prodigal son is held to blame for his
prodigality.

_I answer that,_ As stated above (A. 1), the opposition between
prodigality and covetousness is one of excess and deficiency; either
of which destroys the mean of virtue. Now a thing is vicious and
sinful through corrupting the good of virtue. Hence it follows that
prodigality is a sin.

Reply Obj. 1: Some expound this saying of the Apostle as referring,
not to actual covetousness, but to a kind of habitual covetousness,
which is the concupiscence of the _fomes_ [*Cf. I-II, Q. 81, A. 3, ad
2], whence all sins arise. Others say that he is speaking of a
general covetousness with regard to any kind of good: and in this
sense also it is evident that prodigality arises from covetousness;
since the prodigal seeks to acqu