Book Three — Providence, Chapter 135 — Summa Contra Gentiles
[1] After these answers, we must make a consideration of the ways in which devotees of voluntary poverty must live.
[2] Now, the first way, that is, for all to live in common on the proceeds of possessions that are sold, is one which will work, but not for a long time. So, the Apostles instituted this way of living for the faithful in Jerusalem, because they foresaw through the Holy Spirit that they would not remain together for long in Jerusalem, both because of the persecutions to come from the Jews, and because of the imminent destruction of the city and its people. As a result, it was not necessary to provide for the faithful, except for a short time. Consequently, when they went out to other peoples, among whom the Church was to be established and to continue to endure, there is no account of their establishing this mode of living.
[3] But the fraud which can be committed by the distributors is no argument against this way of life. For, this is common to all modes of living in which people dwell together—less so, in this way, since it seems more difficult for followers of perfection in life to commit fraud. Also, a remedy is provided against this, in the prudent selection of trustworthy distributors. Thus, under the Apostles, Stephen and others were chosen who were deemed worthy of this office (Acts 6:3ff).
[4] Then, the second way is also suitable for those who embrace voluntary poverty: that is, for them to live on common possessions.
[5] Nor is any of the perfection to which devotees of voluntary poverty tend lost by this way. For it is possible for it to be arranged that possessions be obtained in a proper manner through the effort of one of them, or of a small number of men, and so the others who remain without solicitude for temporal things may freely give their time to spiritual matters, which is the fruit of voluntary poverty. Nor, in fact, do those who take over this solicitude for the others lose anything of their perfection of life, because what they appear to lose by a lack of free time they gain in the service of charity, in which perfection of life also consists.
[6] Nor, indeed, in this way of life, is concord taken away as a result of common possessions. People should embrace voluntary poverty who are of the type that hold temporal things in contempt, and such people cannot disagree about temporal goods that are common, especially since they ought to look for nothing from these temporal things except the necessities of life, and, besides, the distributors ought to be trustworthy. Nor can this way of life be disapproved because certain people abuse it, for bad men use even good things badly, just as good men use bad things in a good way.
[7] Moreover, the third way of living is appropriate to those who embrace voluntary poverty; namely, they may live by the labor of their hands.
[8] Indeed, it is not foolish to give away temporal things so that they may again be acquired by manual labor, as the first argument to the contrary suggested, because the possession of riches required solicitude in getting them, or even in keeping them, and they attracted the love of man to them; and this does not happen when a person applies himself to the gaining of his daily bread by manual labor.
[9] Besides, it is clear that but a little time is enough for the acquisition of food sufficient for the support of nature by means of manual labor, and not much solicitude is needed. However, to amass riches or to acquire a large amount of supplies, as worldly workmen propose, requires the spending of much time and the application of great care. In this, the answer to the second argument is evident.
[10] However, we should bear in mind that the Lord in the Gospel did not prohibit labor, but only mental solicitude for the necessities of life. For He did not say: “Do not work,” but, rather: “Be not solicitous.” This He proves from a weaker case. For, if birds and lilies are sustained by divine providence, things which are of lower estate and unable to labor at those tasks whereby men gain their living, it is much more likely that He will provide for men who are of more worthy estate and to whom He has given the capacity to seek their livelihood through their own labors. Thus, it is not necessary to be afflicted by anxious concern for the needs of this life. Hence, it is evident that there is nothing derogatory to this way of life in the words of the Lord which were cited.
[11] Nor, in fact, can this way of living be rejected because it is inadequate. The fact that in a few cases a man may be unable to gain what suffices for the needs of life by manual labor alone is due either to sickness or some like disability. However, an arrangement is not to be rejected because of a defect which occurs rarely, for such things happen in nature and in the order of voluntary acts. Nor is there any way of living whereby things may be so arranged that failure cannot occur at times, for even riches can be taken away by theft or robbery; so, also, the man who lives from the work of his hands can grow feeble. Yet there is a remedy in connection with the way of life that we are talking about; namely, that help be given him whose labor is not enough to provide his living, either by other men in the same society who can do more work than is necessary for them or else by those who have riches. This is in accord with the law of charity and natural friendship whereby one man comes to the assistance of another who is in need. Hence, while the Apostle said, in 2 Thessalonians (3:10): “if any man will not work, neither let him eat”—for the sake of those who are not able to gain a living by their own labor—he adds a warning to others, saying: “But you, brethren, be not weary in well doing” (2 Thes. 3:13).