Giving In Charity : Part 3

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

(Page 21 of 43)

In attempting such a trial, the following method can be taken. Let a woman, keep an account of all she spends, for herself and her family, for a year, arranging the items under three general heads. Under the first, put all articles of food, raiment, rent, wages and all conveniences. Under the second, place all sums paid in securing an education and books and other intellectual advantages. Under the third head, place all that is spent for benevolence and religion. At the end of the year, the first and largest account will show the mixed items of necessaries and superfluities, which can be arranged so as to gain some sort of idea how much has been spent for superfluities and how much for necessaries. Then, by comparing what is spent for superfluities, with what is spent for intellectual and moral advantages, data will be gained for judging of the past and regulating the future.

Does a woman say she can not do this? let her think whether the offer of a thousand dollars, as a reward-for attempting it one year, would not make her undertake to do it; and if so, let her decide, in her own mind, which is most valuable, a clear conscience and the approbation of God, in this effort to do his will, or one thousand dollars. And let her do it, with this warning of the Savior before her eyes - "No man can serve two masters." "Ye can not serve God and Mammon."

Is it objected, How can we decide between superfluities and necessities, in this list? It is replied, that we are not required to judge exactly, in all cases. Our duty is, to use the means in our power to assist us in forming a correct judgment; to seek the divine aid in freeing our minds from indolence and selfishness; and then to judge, as well as we can, in our endeavors rightly to apportion and regulate our expenses. Many persons seem to feel that they are bound to do better than they know how. But God is not so hard a master; and after we have used all proper means to learn the right way, if we then follow it according to our ability, we do wrong to feel misgivings, or to blame ourselves, if results come out differently from what seems desirable.

The results of our actions, alone, can never prove as deserving of blame. For men are often so placed that, owing to lack of intellect or means, it is impossible for them to decide correctly. To use all the means of knowledge within our reach and then to judge, with a candid and conscientious spirit, is all that God requires; and when we have done this and the event seems to come out wrong, we should never wish that we had decided otherwise. For this would be the same as wishing that we had not followed the dictates of judgment and conscience. As this is a world designed for discipline and trial, untoward events are never to be construed as indications of the obliquity of our past decisions.

But it is probable that a great portion of the women of this nation can not secure any such systematic mode of regulating their expenses. To such, the writer would propose one inquiry: Can not you calculate how much time and money you spend for what is merely ornamental and not necessary, for yourself, your children and your house? Can not you compare this with the time and money you spend for intellectual and benevolent purposes? and will not this show the need of some change?

In making this examination, is not this brief rule, deducible from the principles before laid down, the one which should regulate you? Every person does right in spending some portion of time and means in securing the conveniences and adornments of taste; but the amount should never exceed what is spent in securing our own moral and intellectual improvement, nor what is spent in benevolent efforts to supply the physical and moral wants of our fellow-men.

In making an examination on this subject, it is sometimes the case that a woman will count among the necessaries of life all the various modes of adorning the person or house, practiced in the circle in which she moves; and, after enumerating the many duties which demand attention, counting these as a part, she will come to the conclusion that she has no time and but little money, to devote to personal improvement or to benevolent enterprises. This surely is not in agreement with the requirements of the Savior, who calls on us to seek for others, as well as ourselves, first of all, "the kingdom of God and his righteousness."

In order to act in accordance with the rule here presented, it is true that many would be obliged to give up the idea of conforming to the notions and customs of those with whom they associate and compelled to adopt the maxim, "Be not conformed to this world." In many cases it would involve an entire change in the style of living. And the writer has the happiness of knowing more cases than one, where persons who have come to similar views on this subject, have given up large and expensive establishments, disposed of their carriages, dismissed a portion of their domestics and modified all their expenditures, that they might keep a pure conscience and regulate their charities more according to the requirements of Christianity. And there are persons, well known in the religious world, who save themselves all labor of minute calculation, by devoting so large a portion of their time and means to benevolent objects, that they find no difficulty in knowing that they give more for religious, benevolent and intellectual purposes than for superfluities.

In deciding what particular objects should receive our benefactions, there are also general principles to guide us. The first is that presented by our Savior, when, after urging the great law of benevolence, he was asked, "And who is my neighbor?" His reply, in the parable of "the Good Samaritan," teaches us that any human being whose wants are brought to our knowledge is our neighbor. The wounded man in that parable was not only a stranger, but he belonged to a foreign nation, peculiarly hated; and he had no claim, except that his wants were brought to the knowledge of the wayfaring man. From this we learn that the destitute of all nations become our neighbors, as soon as their wants are brought to our knowledge.

Another general principle is this, that those who are most in need must be relieved in preference to those who are less destitute. On this principle it is, that we think the followers of Christ should give more to supply those who are suffering for want of the bread of eternal life, than for those who are deprived of physical enjoyments. And another reason for this preference is the fact that many who give in charity have made such imperfect advances in civilization and Christianity that the intellectual and moral wants of our race make but a feeble impression on the mind.

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.