Chapter IV. Almsgiving

ALMSGIVING is here taken in a wide sense for any of the corporal works of mercy by which our neighbour’s necessity is relieved. Inasmuch as the law of charity binds us to help all who are in need as far as we can, almsgiving is obligatory by the law of nature. The obligation is frequently inculcated in Holy Scripture: ‘‘ Defraud not the poor of alms,’’ we read in Ecclesiasticus.¹1 Our Lord in severe terms enjoined on his followers the exercise of the works of mercy.²

¹ Ecclus. iv 1.

² Matt. xxv 41.

In order to measure as precisely as possible the gravity of the obligation of almsgiving, we must consider the necessity in which our neighbour is placed and our ability to help him. We are only bound to help those who are in real need; we should be fostering idleness and hypocrisy, and squandering on unworthy objects what is sorely needed by others, if we distributed our alms to the unneedy.

Theologians commonly distinguish three degrees of necessity, as we saw in a former chapter. Extreme necessity is the condition of one who from want is in danger of death or some equally serious evil, and who can do nothing to help himself. If in similar circumstances he can, though with difficulty, do something to help himself, he is said to be in grave necessity. Beggars and the indigent poor generally are in common necessity. These distinctions cannot be applied with mathematical accuracy; they are necessarily somewhat loose and vague, but they represent real differences which, broadly speaking, are capable of being appreciated without much difficulty, With regard to the ability of him who is called upon to relieve the needy, theologians distinguish between what is necessary to support the lives of a man and his family, what is necessary to support one’s position, and what remains over and above and is superfluous.

Except in the case of extreme necessity, which in ordinary circumstances is rare, there is no obligation to give alms out of what is necessary either for the support of life or position. Charity, as we have seen, begins at home, and it rather forbids us to prefer the needs of outsiders to our own and to the needs of our family. We are, as a general rule, only bound to give alms out of our superfluity, ‘“‘’That which remaineth give alms.¹ Some theologians maintain that this precept imposes an obligation of giving all one’s superfluous wealth to the poor; but others hold that this is only of counsel, that the precept is a general one directed to all the rich, and that it will be fulfilled if each gives something of his superfluity so that the necessities of the poor may be relieved by the common contributions of all. How much must be given according to this opinion depends upon circumstances, and is better left to the judgement of a prudent man after due consideration of all the circumstances of the case.

¹ Luke xi 41.

When our neighbour is in extreme or almost extreme necessity we are under a grave obligation of helping him even out of what is necessary to support our position in life, provided that it can be done without impoverishing ourselves or being compelled to give up our reasonable and justly acquired style of living. We are not obliged to pay large sums of money to ransom a captive from the hands of bandits, or to send a sick pauper to the Riviera for the winter; we should not be obliged to take such extraordinary means even to preserve our own life.

We are also under a grave obligation, according to the common teaching of divines, of helping the poor who are in grave necessity out of our superfluity. It is difficult to reconcile the words of Holy Scripture with any more lenient doctrine on this point.¹ However, we should be slow to decide that in any particular case a rich man has sinned mortally by refusing to help one in grave necessity. For although there be a grave obligation occasionally to help the poor in serious want, it cannot be concluded that a grave obligation binds any one particular person to assist all such; that would be an impossible burden. Furthermore, in practice it is frequently difficult to decide when a man is in grave necessity, and whether he will not be more conveniently helped by someone else. Besides, there are not wanting theologians who teach a more lenient doctrine as to the gravity of the obligation of assisting those who are in grave need.

A rich man cannot be excused from sin who makes it a practice never to give anything in alms on the plea that the poor can go to the workhouse, and that he pays his poor rates. For cases of grave and sometimes of extreme necessity arise where it is practically impossible to seek relief in the workhouse; and wherever there is a case of true necessity there is an obligation to help as far as one can.

¹ Matt. xxv 41; 1 John iii 17.

The rich are also under an obligation of sometimes helping those who are in common necessity, for the texts of Holy Scripture seem to refer to cases of ordinary need such as are commonly met with, and if no one ever helped the poor, their lot would soon become desperate. A man, therefore, who makes it a rule never to give alms to ordinary beggars certainly commits sin; he is not obliged to help all who apply, but out of his superfluity he must help some. It is a disputed point among theologians whether this obligation binds under pain of mortal or venial sin only. The severer view is the more common, but the milder is defended by many approved authors, on the ground that the necessity of the common beggar is tolerable, and is not so irksome as to impose on others a grave obligation of helping him.