The Priest at Prayer for July 13: Almsgiving

The Third Part - Vices and Virtues

Almsgiving

First Meditation - The Works of Mercy

I. We here understand the term almsgiving not so much in its specific and popular meaning - "Money or any­thing given to the poor to relieve their corporal needs" (Summa II-II, q. 32) - as signifying the practice of conferring corporal or spiritual benefits upon the needy of body or soul, the exercise of all the works of mercy.

The great gain accruing to any kind of almoner is stressed by Christ when He insistently promises a hundredfold in return. A hundred per cent profit! What mercantile or industrial enterprise, however well insured; what bank, even the most flourishing, would make such an offer and dole out such high dividends? A hundred for one! What a rush there would be to invest our savings in a business concern which promised and could guarantee such a return! Our Lord announces His terms so often that the four Gospel writers set it down in the four best public documents:

You shall receive a hundredfold and shall possess eternal life.

Lord, Thou didst well underline Thy promise, but, in spite of the quadruplicated and authorised copy of it, I still wonder whether I can really trust it without running undue risks of being disappointed. Isn't there a snag somewhere, a hook hidden at the end of the line? . . .

II. A mere running commentary on the many passages of the Old and New Testaments extolling the good effects of almsgiving would furnish material for several very beautiful meditations. The Sacred Scriptures are old receipts, authenticated by God's Truthfulness and the Church's infallibility, expressing God's promise to pay the hundredfold for works of mercy done in His Name. Why not trust them? Would we not give credence to any ordinary human document properly drafted and signed, even by the hand of a usurer? Lord, help Thou my unbelief.

Daniel the prophet speaks to Nabuchodonosor, who is threatened with God's avenging Justice:

Let my counsel be acceptable to thee, and redeem thou thy sins with alms and thy iniquities with works of mercy to the poor; and perhaps he will forgive thy offences. (Dan. iv, 24)

After rebuking the Pharisees for their avarice and wickedness, our Lord tells them of the cleansing effects of almsgiving:

"You should give alms out of the store you have, and at once all that is yours becomes clean." (Lk. ix, 41)

My works of mercy will constitute, therefore, the surest pledge of pardon for my sins. So why do I not I make a bid for it, seeing all the motives I have to regret I my past life of sinfulness?

III. My works of mercy will stand me in good stead at each critical moment of my existence.

At the moment of death or grave illness: "Blessed is the man," sings the Psalmist, "who takes thought for the poor and the destitute; the Lord will keep him safe in time of trouble; he will sustain him when he lies bed­ridden, turn all to health in his sickness "­

Beatus qui intellegit super egenum et pauperem, in die mala liberabit eum Dominus.

Dominus opem ferat illi super lectum doloris ejus; universum stratum ejus versasti in infirmi­tate ejus.

Or, as the new version of the Psalter says:

totam infirmitatem ejus auferet in morbo ejus. -(Ps. xl)

On the Day of Judgement and for all eternity my works of mercy will be a shield of protection:

Alms shall be a great confidence before the most High God to all them that gave it. (Tobias iv, 12)

Alms deliver from all sin and from death, and will not suffer the soul to go into darkness. (ib. 11)

But what greater gain than to hear from Christ's own lips this tenderest of loving invitations:

Come, ye blessed of my Father. . . for I was hungry, and you gave me to eat." (Matt. xxv, 34)

Wholeheartedly I believe, O God, in the magnificent offers, made by Thy prophets and ratified by Thy Son, to the practice of works of mercy. Then why do I take them so coldly? Do they mean so little to me?

Resolutions
1. There is no need to beat about the bush with God, so let us ask and answer a straightforward question: Has the priest a duty of religion (it is not a matter of strict justice) to employ in works of mercy the surplus of his priestly income? In theory, yes. In actual practice, the question is whether he has any surplus after providing for his decent maintenance. Beneficiary goods alone, according to Canon Law (cfr. cc. 1473 and 1410), are subject to this ruling, not stole fees and the offerings of the faithful.

2. A grave obligation in charity to give alms is in­cumbent upon the priest who has abundant means, the same as any other Christian, but in the vast majority of cases we priests are not among the opulent, and for many their penury is such, perhaps, as to entail not a single case of grave obligation in a lifetime.

3. In matters of strict justice and religion I shall be scrupulously fair, administering properly the funds belonging to the Church or the poor or pious foundations (Christ's property, as they were called), even when I am not obliged to render a statement of accounts to anyone, even though it may prove impossible to take legal action against me for embezzlement of funds; because though I may escape the scrutiny of men I cannot hide from God. Have I a clean conscience and clean hands in the sight of God? Is there nothing demanding restitution on my part?

4. I shall observe Canon 1235, par. 2: "The poor shall be given decent funeral services and burial free of charge, according to the laws of liturgy and the diocesan statutes." And I shall not acquire a habit of under­estimating another's poverty.

I shall also abide by Canon 463, par. 4: "He must not refuse to serve gratuitously those who are not able to pay for the services."

If I have to intervene in anything relating to cases of canonical procedure, I shall adhere faithfully to what the Code in chapter II of Book IV prescribes about lending my services to the poor free of charge.

O Jesus, Father of the poor, I prefer, even for my own sake, when dealing with the poor, Thy favorites, to err on the side of excessive indulgence. What they fail to pay me, Lord, I shall in future pass over to Thy account; and to be sure, I shall not do badly!

5. In all my ministerial duties I shall be at the dis­posal of the poor with the same thoroughness, kindliness, and courtesy as for the well-to-do, without any discrimination. Or, if there are to be exceptions, it will be the poor. The rich have ordinarily more than enough of everything, even in the Church of God: Sacraments, confessors, preachers, etc. If they want for anything it will not be for any shortage of supply; whereas the poor are often allowed to go without.
_________________________
Adapted from The Priest at Prayer
by Fr. Eugenio Escribano, C.M. (© 1954)
Translated by B.T. Buckley, C.M.

###
Please pray for our priests and pray for vocations to the priesthood!