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Early Byzantine Passages on Almsgiving Materials & Quantity
For Discussion Wed. January 11, 2012 (guest: Professor Dan Caner)
John Chrysostom Sermons (late fourth-early fifth century)
In I Cor hom 43.4 (trans NPNFp.262): Let us make a little chest for the poor at home, and near the place at which you stand praying, there let it be put. As often as you enter to pray, first deposit your alms, then send up you prayer. For as you would not wish to pray with unwashen hands, so neither do so without alms; since not even the Gospel hanging by our bed is more important than that alms should be laid up for you; for if you hang up the Gospel and do nothing, it will do you no such great good. But if you have this little coffer, you have a defense against the devil, you give wings to your prayer, and you make your house holy, having meat for the King (cf. Mt 25.34) laid up in store. For this reason let the little coffer be placed also near the bed, and the night will not be troubled with fantasies. Only let nothing be cast into it which is the fruit of injustice. I recommend [but do not make law] that you give a tenth.
In Mt. hom 45.2-3 (trans p.286): For being full of love to man, He marked out not one only way, nor did He say, "unless one bring forth an hundred, he is an outcast;" but he who brings forth sixty is saved also; and not he only, but also the producer of thirty....Art thou unable to practice virginity? Be chaste in marriage strip thyself of thy possessions? Give of thy substance. Canst thou not bear that burden? Share thy goods with Christ. Art thou unwilling to yield to him all? Give him but the half or the third part. Make Him joint-heir with thee here too.
In Mt. hom 64.4 (trans p.395): How much did they [the Jews] bestow in alms, you may ask. For this very thing, I am minded to say now, that they who do not give may be roused to give, and they that may give may not pride themselves, but rather increase of their gifts. What then did they give? A tenth of all their possessions, and again another tenth, and after this a third. so that they almost gave away the third part, for three-tenths put together make up this. And together with these, first fruits, and first born, and other things besides, as, for instance, the offerings for sins, those for purification, those at feasts, those in the jubilee, those by the cancelling of debts, and the dismissals of servant, and the lendings that were clear of usury. But if he who gave the third part of this goods, or rather the half ...if then he who is giving the half, achieves not great thing, he who doth not bestow so much as the tenth, of what shall he be worthy? Hence he said, "Few will be saved."
In Act. hom 23 (trans p.153): Do I debar you from the enjoyment of your wealth? No, but from covetousness and rapacity. I do not oblige you to empty out your coffers - no, but to give some small matter according to your means to them that lack, your superfluities to their need, and not even this unregarded.
In Ep ad Heb. hom 28.10 (trans p.495): But why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fast to them as though they were immortal? And if they give a little out of much, they think they have done all? This is not almsgiving. Almsgiving is that of the widow who emptied out "all her living" (Mk 12.44).
In Jo. hom 75.3 (trans p.273): What shall we say if He should say "Ye saw me hungry and fed me not?" We shall certainly plead poverty; yet we are not poorer than that widow, who by throwing in two mites overshot all the rest (Mk 12.44). For God requireth not the quantity of the offering, but the measure of the mind and that He doth so, comes from His tender care. Let us then, admiring His lovingkindness, contribute what is in our power...
In Ep ad Heb. hom 28.9 (trans p.495; PG 63): Almsgiving is that of the widow who emptied out "all her living." But if you do not contribute so much as the widow, yet at least contribute the whole of thy superfluity; keep what is sufficient, not what is superfluous. But there is no one who contributes even his superabundance. For so long as thou hast many servants, and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live: these things are superfluous, and are simply superadded. Let us then see, if youplease, what we cannot live without. If we have only two servants, we can live, for whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms, and this were sufficient for us.
In Heb 32.7-8(trans.513): Let us prefer [almsgiving] to money, and without money let us have a merciful soul. There is nothing so characteristic of a Christian as almsgiving, nothing that all, including the disbelievers, admire, as when we are merciful....I have often said and will say now, that the greatness of almsgiving is not shown by the measure of what is given, but by the disposition of the giver. You know the case of the widow. It is well to bring up this example continually, so that not even the poor man may despair, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected....If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two mites, or more worthless than hair?....Where fore I entreat you, let us readily empty out what we have for the poor. Even if it be little we shall receive the same reward with them who have cast the most....
In Mt. hom 52.5 (trans p.326; PG): [It is not] possible by the same measure of almsgiving to cure the evil result of covetousness. For if thou hast unjustly gotten a farthing, it is not a farthing that thou needest again for almsgiving, to remove the sin that comes of thine unjust gain, but a talent. Therefore the thief being taken pays fourfold, but he that spoils by violence is worse than he that steals. And if this last ought to give fourfold what he stole, the extortioner should give tenfold and much more. and itis much if even so he can make atonement for his injustice of almsgiving not even then will he receive the reward. Therefore saith Zacchaeus, "I will restore what I have taken by false accusation fourfold, and half of my goods I will give to the poor" (Lk 19.8). And if under the law one ought to give fourfold, much more so under grace; if he that steals, much more so he that spoils by violence. For besides the damage, in this case the insult too is great. So that even if thou give an hundredfold, though hast not yet given the whole..[more in this vein]..wouldest thou learn how bad a deed thou doest in so giving alms? here the Scripture that saith, "As one that killest the son before his father's eyes, so is he that bringeth a sacrifice of the goods of the poor." (Eccl 34.20). This annunciation then let us write in our minds...for extortion is a more grievous thing than murder, consuming the poor man by little and little. In order then we may be pure from this pollution, let us exercise ourselves in these thoughts.
In Jo. hom 20.3 (trans p.72): When He is hungry, let us feed him; when He is thirsty, let us give Him drink: though thou give Him but a cup of cold water, He receives it, for He loves thee, and to one who loves, the offerings of the beloved though small, appear great. Only be not hesitant; though thou cast in two obols, He refuse them not, but receive them as riches. Since He is without wants, and receives these offerings not because He needs them, it is reasonable that distinction should be not in the quantity of the things given, but the intention of the giver.
In Ep ad Heb. hom 1.4: This our discourse on almsgiving... is addressed not only to the rich, but also to the needy. Yea even if there be any person who supporteth himself by begging, even for him is this word. For there is no one, so poverty stricken, however exceeding poor he may be, as not to be able to provide "two mites” (Lk 21.2). It is therefore possible that a person by giving a small sum from small means, should surpass those who have large possessions and surpass those who have large possession and give more, as that widow did. For not by the measure of what is given, but by the means and willingness of the giver is the extent of almsdeed estimate. In all cases, the will is needed, in all, a right disposition; in all, love towards God. If with this we do all things, though having little we give little, God will not turn away.
Hom 25 on Acts (trans p.166):Alms may be done not only withmoney, but with acts. For example - one may kindly standby a person (to succor and defendhim), one may reach to him a helping hand - the service rendered by acts has often done more good even than money. Let us set to work all the different kinds of almsgiving. Can you do alms by money? Be not slack. Can you by good offices? Say not, because I have no money, this is nothing. Can do it by kindly attendance? Do this too....Can you by council? This is much greater than all...with such alms the apostlesabove measure abounded - therefore it was that the distribution of money they put into the hands of those after them, themselves exhibiting the mercy shown by words.
Hom 19 on Ep ad Rom(trans. p.495)Indeed, a poor man's non-material is superior to rich' man's material [almsgiving] Much and little is not measured by the quantity of things given, but by the amount of the givers' means. Let not then the rich be high-minded, nor the poor dejected as giving so little, for the latter often gives more than the former. We must not then make ourselves miserable because we are poor, since it makes almsgiving the easier for us. For he that has got much is seized with haughtiness, as well as a greater affection to that he has. But he that hath but a little is quit of either of these domineering passions: hence he finds more occasions for doing well. For this man will go cheerfully into a prison -house, and will visit the sick, and will give a cup of cold water.
In Jo. hom60.4 (trans p.219-22): We need much...abundant lovingkindness. Hear at least what the Prophet saith, "Have mercy upon me, O God, according to Thy great mercy" (Ps. 51.1). We therefore must also take pity on our neighbor, according to His great mercy towards us. For such as we are towards our fellow-slaves, such shall we find our Lord towards ourselves. And what kind of "mercy" is "great"? When we give not of our abundance, but of our deficiency. But if we give not even of our abundance, what hope shall there be for us? For if the virgins after so many and so great toils found no comfort anywhere, who shall stand forth for us when we hear those fearful words of the Judge Himself, addressing and reproaching us, because " I was an hungry, and ye gave me no meat."....saying this not merely of his disciples, nor of whose who have taken upon themselves the ascetic life, but of every faithful man. For such an one though he be a slave, or one of those that beg in the marketplace, yet if he believeth in God, ought by right ot enjoy our goodwill.....For we are not commanded to take pity on the good and to punish the evil, but to manifest this lovingkindness to all men. "Be ye, it saith, "like to my father, which is in heaven, for He maketh His sun to rise on the wicked and on the good, and sendeth rain on the just and the unjust (Mt V.45)....if thou hast nothing to contribute, contribute the comfort of thy words. For God recompenseth not only him that feedeth, but also him who goes in, assisting....Those in adversity, having their minds humbled, shall meekly attend to thy words, and praise them, and become better men.
Apophthegmata patrum
Greek syst 13.15.7 [= N 281]: An elder had set up a common life with a brother. The elder was merciful, and when a famine occurred, people began coming to his door to receive charity. The elder provided loaves to all who came. When his brother saw what was happening he said to the elder, "Do as you want with your share of the bread, but give me mine." So the elder apportioned the bread and from his share made alms.
Since many heard that he provided for all and so kept hastening to him, God, seeing his intention, blessed the bread, and it did not fail. When he ate up his own loaves, the brother said to the elder, since I have no more bread, abba, take me back into the communal life. The elder said, "As you wish."....
When prosperity returned, needy people began to return to receive charity. One day it happened that the brother came in and saw that the bread loaves had run out A beggar came and the elder said to give him bread. But the other said, "There isn't any, Father." And the elder said to him, "Go and look." Going in, the brother found the breadstore completely filled with bread. Seeing this, he was afraid, and taking it he gave it to the beggar. And then he knew faith and virtue of the elder, he glorified God.
N 40: A certain Lover of Christ who had the charism of almsgiving said that the one who provides alms ought to do so just as if he were receiving: such almsgiving is near to God.
G Agathon 26 (PG 65 116C): Abba Agathon said, "If I could find a leper, give him my body and take his, I should be glad." This indeed is perfect charity.
G Syst 17.17 = N 354: When a certain ascetic found a person who was possessed by a demon, and was unable to fast, then moved with God's love and seeking not his own profit but that of the other, asked to have the demon transferred to himself, so as liberate the person. God obeyed his request. Now weighed down by the demon in place of the other, the ascetic intensified his fasts, dedicating himself to prayer and asceticism. Finally in a few days God released the demon from him on account of his love.
G Syst 5.31 = N 179: Two brothers went to market to sell their wares. They separated, and one fell into fornication. His brother came and said to him, "Let's go to our cell, brother." But the other replied, "I'm not going." "Why not, brother?" "Because when I fell into fornication." Wanting to gain him, his brother said to him, "The same thing happened to me when I separated from you. But come, let's repent strenuously, and God will forgive us." So they went and reported to the elders what had befallen them. They gave them orders for penance, and the one did penance for the other as if he had sinned. When God saw the toil of his charity, within a few days he revealed to one of the elders that "I have pardoned the sinner on account of the great love of the brother who didn't sin." Behold, this is what is meant by "laying down one's soul for one's brother". (Jn 15:13).
G Syst 17.13 = G Poemen 116: He also said, "'It is impossible to find any charity greater than this, that a man lay down his soul for his neighbor' (Jn 15:13). In truth if someone hears an evil saying, i.e., one which grieves him, and he in turn wants to repeat it, he must fight not to say it. Or if someone is taken advantage of and bears it, without retaliating at all, then he is giving his soul for his neighbor."
Dorotheus of Gaza, Discourses, On Building up Virtues, p.208--209 (6th century)
[God] wants us to desire the good that he intends [as a result of this affliction] that which happens according to his good pleasure, as we said, all that is done according to the commandments: to love one another, to bear one another's burdens, to give alms and the like. That is the good that God wills. But what is "well-pleasing"? If someone does something good, it is always good, but sometimes it is not well-pleasing. And I will tell you why not. It may happen that someone finds a poor orphan girl who is very beautiful. Delighted with her beauty, he takes her in and brings her up because he thinks the poor orphanis beautiful. And that is the will of God - Something good; it is not, however, well-pleasing ...The thing is well-pleasing to God, not when a man acts mercifully on account of some human consideration, but because the act is good in itself and because he acts sincerely out of compassion. That is truly well-pleasing to God. The thing is perfect when a man gives alms without meanness or reluctance, without despising the recipient but with eagerness and according to his ability, of deliberate choice, giving a freely as if he were receiving, doing a kindness as graciously as if a kindness were being shown to him - then it is perfect. And so a man iswell-pleasing to God, doing his will.