From the translation below, it can be seen more clearly that St Augustine is comparing the error of the “Apostolics” with the monastics following, up to his time.
“The argument [of Saint Thomas] (Sed Contra, II-II, quest. 66, art. 2; also Summa Contra Gentiles, bk. 3:II, chap. 127, 8) supports this response perfectly. Saint Thomas, in effect, recalls the heresy of the Apostolici mentioned by Saint Augustine (“De Haeresibus,” no. 40, in P. L., vol. 42, col. 32): ‘The Apostolici,’ writes St. Augustine, ‘assumed that name with an extreme arrogance, because they refused from their communion married persons and those who possessed property, such as both monks and clerics who in considerable number are to be found in the Catholic Church. But the Apostolici are heretics precisely because, separating themselves from the Church, they consider condemned those who make use of these goods, of which they deprive themselves.’
“‘The heresy of the Apostolici does not lie in taking the vows of chastity and poverty: monks and numerous clerics do the same. But the error lies in wanting to impose the same discipline on all the faithful under pain of condemnation.’ And St. Thomas concludes: ‘It is, therefore, an error to say that it is not permitted for a man to possess property.’
“This response is of use a fortiori for the problem presented by the perfection of evangelical poverty. Religious life, be it in a monastery provided with an income or in a community living from alms, is a life of counsel, not of precept, and it cannot be imposed on everyone. Moreover, even from the point of view of the perfection of the spiritual life, St. Thomas shows that the evangelical counsel of poverty most absolutely does not prevent the rich from sanctifying themselves amidst riches: ‘Great was the virtue of Abraham, who, possessing great riches, nonetheless knew how to keep his heart free from love for his riches. . . .’ ”
tinyurl.com/3uczz5d
