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Objection 1: It would seem lawful to be solicitous about temporal
matters. Because a superior should be solicitous for his subjects,
according to Rm. 12:8, "He that ruleth, with solicitude."
Now according to the Divine ordering, man is placed over temporal
things, according to Ps. 8:8, "Thou hast subjected all things
under his feet," etc. Therefore man should be solicitous about
temporal things.
Objection 2: Further, everyone is solicitous about the end for
which he works. Now it is lawful for a man to work for the temporal
things whereby he sustains life, wherefore the Apostle says (2
Thess. 3:10): "If any man will not work, neither let him
eat." Therefore it is lawful to be solicitous about temporal things.
Objection 3: Further, solicitude about works of mercy is
praiseworthy, according to 2 Tim. 1:17, "When he was come to
Rome, he carefully sought me." Now solicitude about temporal things
is sometimes connected with works of mercy; for instance, when a man
is solicitous to watch over the interests of orphans and poor persons.
Therefore solicitude about temporal things is not unlawful.
On the contrary, Our Lord said (Mt. 6:31): "Be not
solicitous . . . saying, What shall we eat, or what shall we
drink, or wherewith shall we be clothed?" And yet such things are
very necessary.
I answer that, Solicitude denotes an earnest endeavor to obtain
something. Now it is evident that the endeavor is more earnest when
there is fear of failure, so that there is less solicitude when success
is assured. Accordingly solicitude about temporal things may be
unlawful in three ways. First on the part of the object of
solicitude; that is, if we seek temporal things as an end. Hence
Augustine says (De Operibus Monach. xxvi): "When Our Lord
said: 'Be not solicitous,' etc. . . . He intended to forbid
them either to make such things their end, or for the sake of these
things to do whatever they were commanded to do in preaching the
Gospel." Secondly, solicitude about temporal things may be
unlawful, through too much earnestness in endeavoring to obtain
temporal things, the result being that a man is drawn away from
spiritual things which ought to be the chief object of his search,
wherefore it is written (Mt. 13:22) that "the care of this
world . . . chokes up the word." Thirdly, through over much
fear, when, to wit, a man fears to lack necessary things if he do
what he ought to do. Now our Lord gives three motives for laying
aside this fear. First, on account of the yet greater favors bestowed
by God on man, independently of his solicitude, viz. his body and
soul (Mt. 6:26); secondly, on account of the care with which
God watches over animals and plants without the assistance of man,
according to the requirements of their nature; thirdly, because of
Divine providence, through ignorance of which the gentiles are
solicitous in seeking temporal goods before all others. Consequently
He concludes that we should be solicitous most of all about spiritual
goods, hoping that temporal goods also may be granted us according to
our needs, if we do what we ought to do.
Reply to Objection 1: Temporal goods are subjected to man that he
may use them according to his needs, not that he may place his end in
them and be over solicitous about them.
Reply to Objection 2: The solicitude of a man who gains his bread
by bodily labor is not superfluous but proportionate; hence Jerome
says on Mt. 6:31, "Be not solicitous," that "labor is
necessary, but solicitude must be banished," namely superfluous
solicitude which unsettles the mind.
Reply to Objection 3: In the works of mercy solicitude about
temporal things is directed to charity as its end, wherefore it is not
unlawful, unless it be superfluous.
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