Giving In Charity : Part 1

American Woman's Home
by Catharine Beecher, Harriet Beecher Stowe

(Page 19 of 43)

It is probable that there is no point of duty whereon conscientious persons differ more in opinion, or where they find it more difficult to form discriminating and decided views, than on the matter of charity. That we are bound to give some of our time, money and efforts, to relieve the destitute, all allow. But, as to how much we are to give and on whom our charities should be bestowed, many a reflecting mind has been at a loss. Yet it seems very desirable that, in reference to a duty so constantly and so strenuously urged by the Supreme Ruler, we should be able so to fix metes and bounds, as to keep a conscience void of offense and to free the mind from disquieting fears of deficiency.

The writer has found no other topic of investigation so beset with difficulty and so absolutely without the range of definite rules which can apply to all, in all circumstances. But on this, as on previous topics, there seem to be general principles, by the aid of which any candid mind, sincerely desirous of obeying the commands of Christ, however much self-denial may be involved, can arrive at definite conclusions as to its own individual obligations; so that when these are fulfilled, the mind may be at peace.

But for a mind that is worldly, living mainly to seek its own pleasures instead of living to please God, no principles can be so fixed as not to leave a ready escape from all obligation. Such minds, either by indolence (and consequent ignorance) or by sophistry, will convince themselves that a life of engrossing self-indulgence, with perhaps the gift of a few dollars and a few hours of time, may suffice to fulfill the requisitions of the Eternal Judge.

For such minds, no reasoning will avail, till the heart is so changed that to learn the will and follow the example of Jesus Christ become the leading objects of interest and effort. It is to aid those who profess to possess this temper of mind that the following suggestions are offered.

The first consideration which gives definiteness to this subject is a correct view of the object for which we are placed in this world. A great many, even of professed Christians, seem to be acting on the supposition that the object of life is to secure as ranch as possible of all the various enjoyments placed within reach. Not so teaches reason or revelation. From these we learn that, though the happiness of his creatures is the end for which God created and sustains them, yet this happiness depends not on the various modes of gratification put within our reach, but mainly on character. A man may possess all the resources for enjoyment which this world can afford and yet feel that "all is vanity and vexation of spirit," and that he is supremely wretched. Another may be in want of all things and yet possess that living spring of benevolence, faith and hope, which will make an Eden of the darkest prison.

In order to be perfectly happy, man must attain that character which Christ exhibited; and the nearer he approaches it, the more will happiness reign in his breast.

But what was the grand peculiarity of the character of Christ? It was self-denying benevolence. He came not to "seek his own;" He "went about doing good," and this was his "meat and drink;" that is, it was this which sustained the health and life of his mind, as food and drink sustain the health and life of the body. Now, the mind of man is so made that it can gradually be transformed into the same likeness. A selfish being, who, for a whole life, has been nourishing habits of indolent self-indulgence, can, by taking Christ as his example, by communion with him and by daily striving to imitate his character and conduct, form such a temper of mind that "doing good" will become the chief and highest source of enjoyment. And this heavenly principle will grow stronger and stronger, until self-denial loses the more painful part of its character; and then, living to make happiness will be so delightful and absorbing a pursuit, that all exertions, regarded as the means to this end, will be like the joyous efforts of men when they strive for a prize or a crown, with the full hope of success.

In this view of the subject, efforts and self-denial for the good of others are to be regarded not merely as duties enjoined for the benefit of others, but as the moral training indispensable to the formation of that character on which depends our own happiness. This view exhibits the full meaning of the Savior's declaration, "How hardly should they that have riches enter into the kingdom of God!" He had before taught that the kingdom of heaven consisted not in such enjoyments as the worldly seek, but in the temper of self-denying benevolence, like his own; and as the rich have far greater temptations to indolent self-indulgence, they are far less likely to acquire this temper than those who, by limited means, are inured to some degree of self-denial.

But on this point, one important distinction needs to be made; and that is, between the self-denial which has no other aim than mere self-mortification and that which is exercised to secure greater good to ourselves and others. The first is the foundation of monasticism, penances and all other forms of asceticism; the latter, only, is that which Christianity requires.

A second consideration, which may give definiteness to this subject, is, that the formation of a perfect character involves, not the extermination of any principles of our nature, but rather the regulating of them, according to the rules of reason and religion; so that the lower propensities should always be kept subordinate to nobler principles. Therefore we are not to aim at destroying our appetites, or at needlessly denying them, but rather so to regulate them that they should best secure the objects for which they were implanted. We are not to annihilate the love of praise and admiration; but so to control it that the favor of God should be regarded more than the estimation of men.

We are not to extirpate the principle of curiosity, which leads us to acquire knowledge; but so to direct it, that all our acquisitions should be useful and not frivolous or injurious. And therefore with all the principles of the mind: God has implanted no desires in our constitution which are evil and pernicious. On the contrary, all our constitutional propensities, either of mind or body, he designed we should gratify, whenever no evils would thence result, either to ourselves or others. Such passions as envy, selfish ambition, contemptuous pride, revenge and hatred, are to be exterminated; for they are either excesses or excrescences, not created by God, but rather the result of our own neglect to form habits of benevolence and self-control.

About the Author

Catharine Esther Beecher (1800 - 1878) was a noted educator, renowned for her forthright opinions on women's education as well as her vehement support of the many benefits of the incorporation of a kindergarten into children's education.

Harriet Beecher Stowe (1811 - 1896) was a white American abolitionist and novelist, whose Uncle Tom's Cabin attacked the cruelty of slavery; it reached millions as a novel and play, and became influential, even in Britain.