From a religious panel discussion, part of the “Philosophy of Philanthropy” course of the Ferris State University Master’s in Education with a Concentration in Philanthropic Studies.
The teachings of the Roman Catholic Church on philanthropy are rooted in both the Hebrew and Christian Scriptures. It is in the Judeo-Christian writings that the Catholic Church grounds both her social teachings and her approach toward giving.
Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-laborer, the right to glean vines and fields) answer the exhortation of Deuteronomy: “For the poor will never cease out of the land; therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor in the land.’” (Dt. 5:11) Jesus makes these words His own: “The poor you always have with you, but you do not always have me.” (Jn 12:8) (Catechism #2449)
Throughout the New Testament there are both direct and indirect references to giving, including the story of the Good Samaritan (Lk. 10:25-37) which asks not only that one love one’s enemy, but that one tends to the physical needs of the enemy as well. In the story of the multiplication of the loaves and fish (Jn. 6:1-15), a young boy is asked to share his own meager portion of food with a large hungry crowd. Acts of the Apostles remind the believers that they should share all things in common according to the need. (Acts 2:43-45) Later in the same book, seven deacons are appointed to assure distribution of bread to the Hellenist widows. (Acts 6:1-4)
That giving is an expectation for Christians is evidenced in Matthew 25:34-36, 40, the criteria for the final judgement. “Come, you that are blessed by my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food. I was thirsty and you gave me something to drink. I was a stranger and you welcomed me. I was naked and you gave me clothing. I was sick and you took care of me. I was in prison and you visited me. Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” This Scripture passage is taught to Catholics as the Corporal Works of Mercy, and includes burying the dead. The Spiritual Works of Mercy include advising, instructing, consoling, comforting, forgiving and bearing wrongs patiently. “Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity; it is also a work of justice pleasing to God.” (Catechism #2447)
Unlike many of the Protestant Christian churches, the Catholic Church does not ask its members to tithe, but rather to steward their goods, time and abilities. To be a responsible steward is to share blessings that one has received from God, to use wisely the resources of the earth for the good of all. Catholics are encouraged to be philanthropic because they are called to follow the example of Jesus, to exercise a preferential option for the poor, to respond to the needs of the people around them. The time, talents or treasures that are shared are given unconditionally, with neither expectation of payment nor of reward. No one individual is more deserving than another; no one is to be ignored in his or her neediness. Justice demands, however, that the distribution of energies, equipment and resources be as equitable as possible, assuring that basic human needs are satisfied. “Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense and liberation through numerous works of charity which remain indispensable always and everywhere.” (Catechism #2448)
The theologians of the Catholic Church acknowledge the interdependence of her members and the invitation to each of them to be philanthropic: “On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellect or moral aptitudes, and benefits derived from social commerce, and the distribution of wealth. (Gaudium et sres) The “talents” are not distributed equally. These differences belonging to God’s plan, who wills that each receives what he needs from others, and that those endowed with particular “talents” share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster they mutual enrichment of cultures. (Catechism #1936, 1937)
This brief writing has touched upon the basis for Catholic Teaching on philanthropy. Documents written by the Popes, bishops and other scholars since Vatican II (1962-65) articulate specific issues and concerns related to both philanthropy and to social justice. They cover topics as diverse as war, economic justice, relationships with non-Christian traditions and racism, to name but a few. As new social situations arise, the Catholic Church always returns to Scripture and her lived tradition in order to respond to the needs of her times.