Program / Course 3: The Rule of Life / Lesson 4.2
What you will learn
- Describe the biblical basis for almsgiving and care for the poor.
- Explain how the church fathers and the Reformers taught on wealth and giving.
- Compare the Catholic works of mercy, the Orthodox practice and Protestant approaches.
- Plan a modest, prudent pattern of giving as part of a rule.
The big idea
Almsgiving is giving to the poor out of mercy. Scripture treats it as part of righteousness and links it with prayer and fasting. The church fathers preached that surplus goods belong to those in need, and the Reformers organized care for the poor through the congregation. Traditions differ on how to give and how much, and on whether tithing binds Christians. They agree that a rule of life without giving is incomplete, and that giving should be real, discreet and wise.
Key terms
- Alms
- Gifts to the poor, from an old English word that comes from the Greek word for mercy.
- Tithe
- A tenth of income or produce given to God’s work, as in Leviticus 27:30. Traditions differ on whether it binds Christians.
- Works of mercy
- In Catholic teaching, acts of charity toward the needy, divided into corporal (bodily) and spiritual works.
- Deacon
- In Acts 6 and later, a minister chosen to serve, especially in care for the poor. In Calvin’s order, deacons administer help for the poor.
- Surplus
- What a person has beyond need. The fathers taught that surplus belongs to the poor.
- Discretion in giving
- Thoughtfulness about whom to help and how, so that giving does real good.
Background
The Old Testament law protected the poor. Farmers were to leave the corners of fields for gleaning (Leviticus 19:9-10). Deuteronomy commands an open hand toward the needy (Deuteronomy 15:7-11). Proverbs says that he who has pity on the poor lends to the Lord (Proverbs 19:17). The prophets denounce those who oppress the poor and call the people to justice, as in Isaiah 58.
Jesus teaches about giving in the Sermon on the Mount, where he warns against giving to be seen (Matthew 6:2-4), and in the parable of the sheep and goats, where those who fed, clothed and visited the least are said to have done it for him (Matthew 25:31-46). In the early church, believers shared their goods (Acts 2:44-45; 4:32-35). Paul organized a collection for the poor in Jerusalem (Galatians 2:10; 2 Corinthians 8-9) and wrote that God loves a cheerful giver (2 Corinthians 9:7). John asks how God’s love can dwell in one who sees a brother in need and shuts up his compassion (1 John 3:17).
Step-by-step explanation
Step 1: The fathers on wealth
The church fathers spoke sharply about wealth. Basil of Caesarea, preaching on the rich man who tore down his barns to build larger ones (Luke 12:16-21), accused the rich of keeping what belongs to the hungry. John Chrysostom, in Antioch and Constantinople, urged his hearers to give to the poor on the streets. Ambrose of Milan taught that giving to the poor is a restoration of what was theirs by right.
These teachings are strong and sometimes seem extreme. They were addressed to people who had wealth and ignored need. Scholars note that the fathers did not usually require everyone to give up property, but they insisted that wealth be held as a stewardship. Their preaching shaped Christian charity in the late Roman world, including hospitals and shelters.
Step 2: Traditions of giving
The Catholic Church speaks of the corporal works of mercy, such as feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick and prisoners, and burying the dead, and the spiritual works such as instructing and counseling. The Catechism calls almsgiving a witness to fraternal charity and a work of justice pleasing to God. The Orthodox Church likewise treats almsgiving as essential, often linked to fasting, so that what is saved by fasting is given to the poor.
Protestants took a different course in organization. In Luther’s circle, Wittenberg and Leisnig established a common chest to support the poor in the 1520s. Calvin, in Geneva, taught that deacons are the church’s officers for care for the poor. John Wesley preached on the use of money with a famous threefold counsel: earn all you can, save all you can and give all you can, so that giving becomes the end of the process.
Step 3: The question of the tithe
The Old Testament commands the tithe (Leviticus 27:30; Malachi 3:10). Christians disagree about whether it binds them. Many Protestants, especially evangelicals, teach tithing as a baseline. Others note that the New Testament does not repeat the command and speaks instead of generous, cheerful, proportionate giving (2 Corinthians 9:7; 1 Corinthians 16:2). Catholic law requires members to provide for the needs of the Church without fixing a percentage. In Orthodoxy, the practice varies.
A student need not settle the debate. The relevant point is that all traditions expect giving to be regular, planned and generous, in proportion to means.
Step 4: Giving wisely
Good intentions can fail. Gifts can be wasted or can enable harm. Some appeals are fraudulent. A wise giver considers whom to help and how, prefers giving to known and accountable organizations or to people known personally, and attends to long-term needs as well as emergencies. The tradition also teaches that giving should not be done for show and that the giver should not look down on the receiver.
Giving is not only money. Time, skill, food, rides and visits count. The tradition warns, however, against giving what a person owes to family or creditors, since care of dependents comes first (1 Timothy 5:8). A rule should name an amount or practice that the person can keep, and review it.
- What do I own beyond need, and who lacks what I have?
- Do I give regularly or only when moved?
- Whom do I know personally who needs help?
- How do I feel when I give: proud, resentful, joyful, nothing?
- What would giving in secret look like for me?
- How does my giving compare with Isaiah 58 and Matthew 25?
Examples
Giving from fasting
A family skips one restaurant meal a week and puts the cost in a jar, which they give each month to a local food bank. (A constructed example.)
Giving time
A retired teacher drives a neighbor to dialysis every Tuesday. She does not announce it. (A constructed example.)
A careless gift
A man gives a large sum to a street appeal he has not researched. Later he learns it was a scheme. The next year he chooses an established charity and a person he knows. (A constructed example.)
Different perspectives
The Catholic view
Catholics practice almsgiving as one of the three classical pillars of penance, with prayer and fasting, and understand charity as a work of justice. The Church teaches the universal destination of goods, the idea that the earth’s goods are meant for all, while affirming private property.
The Orthodox view
Orthodox teaching ties almsgiving to fasting and to the love of the stranger. John Chrysostom is especially honored for his preaching on the poor. Many parishes support charities and almsgiving is part of Lent.
The Protestant view
Protestants stress that giving flows from gratitude for grace and not from merit. Reformed and Lutheran traditions developed organized care through deacons and common chests. Evangelicals often teach tithing, and Wesley’s sermon on money influenced the Methodist emphasis on giving.
The Jewish view
Jewish tradition regards tzedakah, charitable giving, as a duty and not an optional kindness. Rabbinic sources value anonymous giving and set levels of giving. Christianity shares the Hebrew Bible’s commands about the poor.
Why it matters
A rule of life that includes only prayer and reading can become inward. Almsgiving ties the rule to neighbors who have real needs. It also tests the sincerity of prayer, since the prophets and Jesus link the two. Planning giving in advance prevents it from being left to mood.
Common misunderstandings
Misunderstanding: Almsgiving is only for the wealthy.
Correction: Scripture praises the poor widow’s two coins (Mark 12:41-44). Giving is proportionate to means, and time and help count.
Misunderstanding: Giving earns merit before God.
Correction: Traditions differ on the language of merit, but none teaches that giving buys salvation. Catholic and Orthodox teaching speaks of cooperation with grace. Protestants speak of gratitude.
Misunderstanding: Wise giving means giving only to institutions.
Correction: Institutions can be efficient, but Scripture also commends direct acts of mercy, such as the Samaritan’s help to the man by the road (Luke 10:30-37). A wise giver may do both.
Knowledge check
What does Matthew 25:31-46 teach about the poor?
In the parable of the sheep and goats, those who fed, clothed and visited the hungry, naked, sick and imprisoned are said to have served Christ himself, and those who neglected them neglected him. The parable ties care for the needy to the final judgment and to Christ’s identification with the least.
What did the church fathers teach about surplus wealth?
Basil, Chrysostom and Ambrose taught that wealth beyond need belongs to those in need and should be held as stewardship. They preached sharply against hoarding. Scholars note that they generally did not require all to give up property but insisted on generous giving.
How do traditions differ about the tithe?
Many Protestants teach tithing, a tenth, as a baseline, citing Malachi 3:10. Others note that the New Testament does not repeat the command and calls for generous, proportionate giving. Catholic law requires support of the Church without fixing a percentage, and Orthodox practice varies.
What does it mean to give wisely?
It means considering whom to help and how, preferring known and accountable recipients, attending to long-term needs, avoiding show and avoiding contempt toward receivers. It also means not giving away what is owed to dependents or creditors. Time and skill count as well as money.
Think it through
- Is there someone you know whom you could help in a concrete way this month?
- How might giving change your attitude to your own possessions?
- What does secret giving do to the giver?
Independent assignment
A giving plan
In your notebook, write 300 to 450 words. Name one regular practice of giving that fits your means and duties, in money, time or goods. State what, how often, to whom, and how you will avoid show. Add one question you want to ask someone wiser about it. Review the plan after thirty days. Do not post this.
Further study
- John Wesley, Sermons on Several Occasions Read the sermon on the use of money.
- John Calvin, Institutes of the Christian Religion Read the passage on deacons in Book 4.
- John Chrysostom, On the Priesthood Read for a picture of the priest’s care of the poor.
- Catholic Church, Catechism of the Catholic Church Read the sections on the works of mercy and on the seventh commandment.
- Matthew 25:35 I was hungry and you fed me.
- Proverbs 19:17 Lending to the Lord.
- 2 Corinthians 9:7 A cheerful giver.