Charity
OUTLINES
1. Introduction.
2. Charity in big cities.
3. Even the poor can exercise this virtue.
4. Bad results of indiscriminate charity.
5. Limits to be observed in charity.
6. Conclusion.
The word charity by derivation and in old English means love. But in ordinary modern English it means alms giving, and in this short essay we must confine ourselves to the later and narrower meaning of the word. Charity in this sense is a virtue extensively practised and. highly esteemed in the East.
we have in - most of our large cities fine monuments of munificent charity in the university buildings, colleges, hospitals, convalescent homes and water-fountains, built wholly or partially at the expense of rich citizens, who chose this practical way of showing their love for their native city.
But it must be remembered that it is not only the rich that have the power of being Charitable. Very often the munificent gifts of rich men are made for purposes of ostentation or as a means of gaining favour with Government. The best charity is that which is done in secret, so that, in the expressive words of the Gospel, the left hand does not know what the right hand doeth.
It is very' necessary to exercise discrimination in the giving of alms. The great object of charity is to relieve misery', and indiscriminate charity’, by encouraging the trade of begging, actually add to the misery of the world.
If it were not for the reckless charity of well meaning men, who think it a duty to give a small alms to every beggar they come across, many who now lead a miserable existence as beggars would take to honest work, and become profitable members of society. As things are, they prefer to live an idle life of degradation, and some of them, by begging and imposture, make more money than an honest poor man can earn by hard labour.
Such being the case it is no wonder that so many beggars infest the streets of Lahore and other rich cities. A rich man who is really determined to do good with his money, should either find out for himself what poor men really deserve help, or if he has not time to do so. he should give his alms through some charitable society, that has officers appointed for the special purpose of distinguishing between the deserving poor and impudent impostors.
There are also some who require to be reminded the charity begins at home, and that they must not deprive themselves of the means of supporting their own family by profuse charity to strangers who have less claims upon them. These then, are the two principal limits to observe in the duty of almsgiving.
We must recognise the prior obligation of providing for the necessities of our own family, and we must take care lest by ill-judged distribution of alms we encourage beggary and improvidence with its attendant miseries .
Charity would seem to be least exposed to the second danger, when a subscription is made for unfortunate persons suddenly reduced to ruin by an earthquake, or a storm, or any other calamity against which no foresight could have defended them. For in such cases there is very great distress to be relieved in the present, and there is little fear of the help given leading in the future to ruinous improvidence or extravagance.
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OUTLINES
1. Introduction.
2. Charity in big cities.
3. Even the poor can exercise this virtue.
4. Bad results of indiscriminate charity.
5. Limits to be observed in charity.
6. Conclusion.
The word charity by derivation and in old English means love. But in ordinary modern English it means alms giving, and in this short essay we must confine ourselves to the later and narrower meaning of the word. Charity in this sense is a virtue extensively practised and. highly esteemed in the East.
we have in - most of our large cities fine monuments of munificent charity in the university buildings, colleges, hospitals, convalescent homes and water-fountains, built wholly or partially at the expense of rich citizens, who chose this practical way of showing their love for their native city.
But it must be remembered that it is not only the rich that have the power of being Charitable. Very often the munificent gifts of rich men are made for purposes of ostentation or as a means of gaining favour with Government. The best charity is that which is done in secret, so that, in the expressive words of the Gospel, the left hand does not know what the right hand doeth.
It is very' necessary to exercise discrimination in the giving of alms. The great object of charity is to relieve misery', and indiscriminate charity’, by encouraging the trade of begging, actually add to the misery of the world.
If it were not for the reckless charity of well meaning men, who think it a duty to give a small alms to every beggar they come across, many who now lead a miserable existence as beggars would take to honest work, and become profitable members of society. As things are, they prefer to live an idle life of degradation, and some of them, by begging and imposture, make more money than an honest poor man can earn by hard labour.
Such being the case it is no wonder that so many beggars infest the streets of Lahore and other rich cities. A rich man who is really determined to do good with his money, should either find out for himself what poor men really deserve help, or if he has not time to do so. he should give his alms through some charitable society, that has officers appointed for the special purpose of distinguishing between the deserving poor and impudent impostors.
There are also some who require to be reminded the charity begins at home, and that they must not deprive themselves of the means of supporting their own family by profuse charity to strangers who have less claims upon them. These then, are the two principal limits to observe in the duty of almsgiving.
We must recognise the prior obligation of providing for the necessities of our own family, and we must take care lest by ill-judged distribution of alms we encourage beggary and improvidence with its attendant miseries .
Charity would seem to be least exposed to the second danger, when a subscription is made for unfortunate persons suddenly reduced to ruin by an earthquake, or a storm, or any other calamity against which no foresight could have defended them. For in such cases there is very great distress to be relieved in the present, and there is little fear of the help given leading in the future to ruinous improvidence or extravagance.
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