1Tim 5:8

“Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, "If any one provide not for his own." The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. "If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." And so says Isaiah, the chief of the Prophets, "Thou shalt not overlook thy kinsmen of thy own seed." For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not provide for them? And what will be said, if instructing others, he neglects his own, though he has greater facilities; and a higher obligation to benefit them? Will it not be said, These Christians are affectionate indeed, who neglect their own relatives? "He is worse than an infidel." Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred. What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, "They profess that they know God, but in works they deny Him." What has God, in whom they believe, commanded? "Hide not thyself from thine own flesh." How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe.”

“Now God, our master, teaches two chief precepts: love of God and love of neighbor. In them one finds three objects for his love: God, himself and his neighbor. One who loves God is not wrong in loving himself. It follows, therefore, that he will be concerned also that his neighbor should love God, since he is told to love his neighbor as himself. And the same is true of his concern for his wife, his children, for the members of his household, and for all others, so far as is possible. And, for the same end, he will wish his neighbor to be concerned for him, if he happens to need that concern. For this reason he will be at peace, as far as in him lies, with all. In that peace he will live in ordered harmony. The basis of this order is the observance of two rules: first, to do no harm to anyone, and, second, to help everyone whenever possible. To begin with, therefore, one has a responsibility for his own household—obviously, both in the order of nature and in the framework of human society. He has easier and more immediate contact with them.”

“A pleasure-loving woman, he says, has already died and perished because she devotes all her care to herself. Meanwhile, one must care "for one's own," that is, the faithful, "and especially for those of the household," that is, those belonging to one's family — he means every kind of care, both for the soul and for the body. Why? Because his deeds are not the deeds of a believer. If he believed in God, he would heed His words: "hide not thyself from thine own flesh" (Isa. 58:7). They say that "they profess that they know God, but in works they deny Him" (Tit. 1:16). Because the last one, even if he despises strangers, at least does not despise those close to him, being moved, of course, by nature; but this one violates both the law of God and the law of nature, and acts unjustly. Who then would believe that such a person can be merciful to strangers? And if he is indeed merciful to strangers, is this not vainglory? Consider: if the one who does not care for his own household is worse than an unbeliever, then where shall we rank the one who wrongs his own? For it is not enough for anyone's salvation to possess virtue alone, if he, being virtuous himself, does not also teach and persuade his relatives to be the same.”

“Then when he says, but if any man, he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents, saying that she needs to be instructed on this point, because it is a matter of necessity. Therefore, he says, of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song 2:4). And, as Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our principles and, consequently, more worthy of love. Ambrose says that the reason for this is that perhaps those who are not ashamed to receive from their own would be ashamed to receive from others. He has denied the faith by his works, because if he does not observe the faith in regard to those to whom nature has joined him, the result is that he will not observe it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16). But is it true that he is worse than an infidel? For Augustine seems to think the contrary: if I had not come and spoken to them they would not have sinned (John 15:22), for he comments on this and says that he is speaking of the sin of infidelity which is graver than all other sins, because sins against God are graver than those against our neighbor. I answer that believer and unbeliever can be taken in two senses: first, in regard to the state of sin, and then the latter are in a worse state, because nothing they do is pleasing to God. Second, in regard to one sin, and then it is the opposite: for a believer and an unbeliever, if they commit adultery, the believer sins more, because he sins against the faith. And so he says that if a believer scorns to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).”