HKB
(De Serm. Dom. in Monte ii, 17): "Those who seek first the kingdom of God and His justice are not weighed down by anxiety lest they lack what is necessary."
Reply Obj. 3: According to the Philosopher (Ethic. ii, 6), the mean of virtue is taken according to right reason, not according to the quantity of a thing. Consequently whatever may be done in accordance with right reason is not rendered sinful by the greatness of the quantity, but all the more virtuous. It would, however, be against right reason to throw away all one's possessions through intemperance, or without any useful purpose; whereas it is in accordance with right reason to renounce wealth in order to devote oneself to the contemplation of wisdom. Even certain philosophers are said to have done this; for Jerome says (Ep. xlviii ad Paulin.): "The famous Theban, Crates, once a very wealthy man, when he was going to Athens to study philosophy, cast away a large amount of gold; for he considered that he could not possess both gold and virtue at the same time." Much more therefore is it according to right reason for a man to renounce all he has, in order perfectly to follow Christ. Wherefore Jerome says (Ep. cxxv ad Rust. Monach.): "Poor thyself, follow Christ poor."
Reply Obj. 4: Happiness or felicity is twofold. One is perfect, to which we look forward in the life to come; the other is imperfect, in respect of which some are said to be happy in this life. The happiness of this life is twofold, one is according to the active life, the other according to the contemplative life, as the Philosopher asserts (Ethic. x, 7, 8). Now wealth conduces instrumentally to the happiness of the active life which consists in external actions, because as the Philosopher says (Ethic. i, 8) "we do many things by friends, by riches, by political influence, as it were by instruments." On the other hand, it does not conduce to the happiness of the contemplative life, rather is it an obstacle thereto, inasmuch as the anxiety it involves disturbs the quiet of the soul, which is most necessary to one who contemplates. Hence it is that the Philosopher asserts (Ethic. x, 8) that "for actions many things are needed, but the contemplative man needs no such things," namely external goods, "for his operation; in fact they are obstacles to his contemplation."