At its root the Roman idea of philanthropy, like the Greek, was about civic responsibility – giving was an obligation of noble status rather than a duty of common humanity. Christianity shook up this Greaco-Roman civic view of philanthropy, basing its worldview instead on a universal value of ‘love’ or ‘charity’ (agape in Greek), as set out in St Paul’s letter to the Corinthians: a Christian was obliged to provide help to any person in need, not just another citizen. Philanthropy was evolving from munificence to beneficence.
The charitable obligations of Christians were later codified by St Thomas Aquinas as seven ‘good works’: vestio (clothe), poto (to give water), cibo (feed), redimo (redeem from prison), tego (shelter), colligo (nurse), condo (bury). Aquinas, writing in the 13th century, has had a decisive influence on modern Christian thought because he brought together the Christian tradition with the works of Aristotle, which were lost for centuries to western Europe but had recently been rediscovered from the Islamic world. How could giving be virtuous if it was self-interested through reciprocity, as Aristotle argues? Isn’t that just cupidity? Aquinas tried to avoid this trap by redefining charity as an act friendship to God, which happens to be directed through love for our fellow men.
This had never been an issue in Judaism where there is a clear emphasis on doing good deeds and tzedakah (which is usually translated as charity but is rooted in the idea of justice). There are clear instructions in the Torah about the obligations of those who have to the poor and to strangers. Leviticus 19, for example, says: “When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger.” Giving is also an integral part of some Jewish festivals.
These obligations were categorised in the twelfth century by the theologian and jurist Maimonides, in Mishneh Torah, a guide to the laws of Judaism. Here he set out ‘eight degrees of charity’, where the least meritorious is giving grudgingly and the highest level of generosity is to give someone a job or help in some other way to make them self-supporting. Maimonides also encouraged anonymous giving.
In Islam, too, charity is an integral part of piety, captured by the term zakat, which translates literally as to increase or to purify. Like tzedakah, zakat is an obligation, whereas additional voluntary charity is called sadaqah. There are clear rules on how much zakat should be paid, depending on one’s means. There are eights forms of beneficiaries of zakat: those without means to support themselves (faqir); those with insufficient means (miskin); collectors and distributors of zakat (amil); converts to Islam (muallafathul quloob); slaves (riqab); debtors (gharmin); those responsible for jihad (fisabilillah); those stranded on a journey (ibnus sabil).
Giving is also encouraged within Hinduism, within the framework of Dharma, which conveys obligations, not rights. These obligations are not universal but vary over time (through the traditional 4 stages of life: student, householder, forest dweller, ascetic) and also depend on caste obligations. In Buddhism, giving is an essential step on the path to enlightenment.
Confucianism explicitly rejects the idea of universal love on the basis that love must be gradated to reflect special obligations, for example to one’s family. As the historian Theodore Zeldin describes in his 1994 blockbuster An Intimate History of Humanity “Confucius (551-479 BC) drew a series of circles of compassion around the individual, of diminishing intensity, suggesting that one should love one’s father most warmly, and then one’s family, then others in lesser degree according to their distance from the core.” Hence Confucian philanthropy tends to be particular and directed towards specific individuals, rather than anonymous and directed at the public good (which is the responsibility of ‘benevolent government’
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