The Generous Hand
A global tapestry exploring the profound spiritual and cultural significance of charitable giving, known as alms, across diverse traditions.
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Etymology
Linguistic Roots
The term "alms" originates from the Old English words aelmesse and aelmes. These terms trace back to Late Latin eleemosyna, which itself is derived from the Greek word eleฤmosynฤ. This Greek term signifies "pity" or "alms," stemming from eleฤmลn, meaning "merciful." Ultimately, the root lies in eleos, signifying "pity" or "mercy." This linguistic journey highlights the core concept of compassion inherent in the act of giving.[3]
Material and Spiritual Giving
Alms encompass monetary donations, food, or other tangible goods provided to individuals experiencing poverty. The practice is widely regarded as an act of charity. The act of giving alms is referred to as "almsgiving." This fundamental concept underscores the tangible expression of empathy and support for those in need.[1][2]
Buddhism
The Practice of Dฤna
In Buddhism, the concept of giving, encompassing both "almsgiving" and general "giving," is known as dฤna (Pali). This practice is considered one of the three essential elements of the path of practice for lay followers, alongside sฤซla (virtue) and bhฤvanฤ (meditation). Generosity is also recognized as a perfection (paramita) in Mahayana Buddhism, emphasizing its foundational role in spiritual development.[4][5][6]
Monastic Support and Merit
In Theravada Buddhism, monks and nuns practice Takuhatsu (Pali: pindacara), a daily alms round to collect food. This practice is often seen as enabling laypeople to accumulate merit (Pali: puรฑรฑa). While money is not accepted by Theravadan monks in place of food, the act of giving connects the secular society with the monastic order, symbolizing humility and spiritual aspiration.[b][10] The Buddha himself stated, "Householders and the homeless or charity [monastics] in mutual dependence both reach the true Dhamma."[9]
Intentions and Spiritual Qualities
The motivations behind giving are significant in cultivating spiritual qualities. The Anguttara Nikaya enumerates eight motives, ranging from giving out of annoyance or fear to giving because it is considered virtuous, to gain reputation, or to adorn the mind. The highest form of giving is considered the gift of Dhamma, which conquers all other gifts and tastes.[7][8]
Christianity
Love and Divine Service
In Christianity, almsgiving is fundamentally an act of charity, viewed as a profound expression of love. Early Christians were taught that caring for the poor mirrored love for God, who sacrificed himself for believers. The offertory, a moment in various Christian liturgies, traditionally includes the collection of alms, symbolizing the offering's dedication to God and the congregation's unity.[11][e]
Tithes and Offerings
Across denominations, monetary donations support church functions and ministries to the less fortunate. Tithes, representing the first tenth of income, are considered an obligation, while offerings (alms) are voluntary contributions beyond that. Many churches practice "love offerings" for specific needs, distributed by deacons or deaconesses, and Christian institutions have historically founded numerous educational and medical facilities.[12][13] For Roman Catholics, almsgiving is considered a mandatory work of mercy.[14]
New Testament Teachings
The New Testament emphasizes the importance of sincere motives behind giving, prioritizing love over mere outward show. Jesus highlighted the generosity of a poor widow who gave all she had, contrasting it with the surplus donations of the rich. The principle of sharing possessions and meeting the needs of others, as exemplified in the early Christian community (Acts 4:32-37), remains central to Christian teaching.[16]
Hinduism
Dฤna: A Vedic Tradition
In Hinduism, dฤna (Sanskrit: เคฆเคพเคจ) is an ancient concept of almsgiving dating back to the Vedic period. It is defined as the act of relinquishing ownership of something one possesses and transferring it to a recipient without expectation of return. While individual giving is common, Hinduism also promotes utsarga, charity for public benefit, such as establishing shelters, schools, or water sources.[17][18][19]
Ethical Considerations and Karma
Hindu texts emphasize that charity should be performed without expectation of reward, viewing it as a virtuous act that influences one's karma and future circumstances. However, charity is considered inappropriate if it endangers dependents or encourages harm. The Bhagavata Purana recommends giving from surplus income, and texts like the Vyasa Samhita suggest that giving with delight and without fault-finding enhances the giver's spiritual nature.[18][24][25]
Institutional Giving and Forms of Dฤna
Satrams (rest houses) and Hindu temples have historically served as institutions for almsgiving, providing shelter, food, and water to travelers and the needy. Various forms of dฤna exist, including the donation of cows (go dฤna), land (bhu dฤna), knowledge (vidya dฤna), medical care (aushadhฤ dฤna), and food (anna dฤna). Hindu texts often consider the gift of knowledge superior to the gift of food.[26][27][29][32]
Islam
Zakat: The Obligatory Pillar
In Islam, charitable giving is divided into voluntary sadaqah and obligatory zakat. Zakat, the third pillar of Islam, means "to purify" and "to develop." It is a mandatory act of worship requiring Muslims to pay a proportion of their wealthโtypically 2.5% of savings and business revenue, and 5-10% of harvestsโto specific categories of people, primarily the poor and needy. This practice purifies wealth and fosters growth.[48][49][50]
Nisab and Annual Obligation
Zakat becomes obligatory when a minimum threshold, known as the nisab, is reached. This threshold is equivalent to the value of approximately 85 grams of pure gold. The obligation applies after wealth has been controlled for one lunar year. If wealth increases during the year, the increase is added to the total for calculating zakat. Each Muslim calculates their own zakat, typically amounting to 2.5% of their capital annually.[54][55]
Sadaqah: Voluntary Generosity
Sadaqah represents voluntary acts of charity, often given in secret. The Prophet Muhammad stated, "Every good is charity," encompassing acts like greeting a brother with a smile or sharing resources. If one has nothing to give, working to earn and then giving, or helping the needy, or even refraining from evil, are all considered forms of charity.[56][57]
Judaism
Tzedakah: Righteousness and Justice
In Judaism, tzedakah (Hebrew: ืฆืืงื), literally meaning "righteousness" or "justice," is the term for charity. It signifies a religious obligation to perform just acts. The Septuagint sometimes translated tzedakah as eleฤmosynฤ, "almsgiving." This concept is considered one of the highest deeds, capable of mitigating the consequences of wrongdoing.[58][59][60]
Biblical Roots and Practices
Tzedakah is rooted in Biblical practices such as permitting the poor to glean fields and leave the corners unharvested, ensuring sustenance for the needy. These practices, along with the poor tithe (Maaser Ani), underscore the commandment to care for the less fortunate.[h]
Maimonides' Eight Levels
Maimonides outlined eight levels of giving, ranked from most to least righteous. The highest form involves enabling a recipient to become self-sustaining and capable of giving charity themselves. Other levels include anonymous giving, giving before being asked, and giving cheerfully, emphasizing the intention and method of the donation.[62]
Mandaeism
Zidqa: Blessed Oblation
In Mandaeism, zidqa refers to alms or almsgiving. Mandaean priests receive regular financial contributions from lay followers. The term zidqa brika signifies a "blessed oblation," often referring to a ritual meal blessed by priests. Early Mandaeans identified themselves as bhiri zidqa, meaning "elect of righteousness."[63][65]
Notes
Explanatory Notes
These notes provide additional context or clarification on specific points mentioned in the text:
- In Pali, the line "Sabba danam, Dhamma danam jinati" translates to "A gift of Dhamma conquers all gifts." This sentiment is found in the Dhammapada, Chapter 24, verse 354.[a]
- In some Theravada traditions, a monk refusing alms, known as "turning over the rice bowl," is interpreted as excommunication of the giver. This highlights the symbolic connection between monastic and lay communities.[b]
- The concept of tzedakah in Judaism is distinct from Western notions of charity, emphasizing righteousness and justice as the core principles of giving.[g]
- Biblical passages in Leviticus (19:9-10) command leaving field corners unharvested and not picking up dropped grain, ensuring the poor have access to sustenance.[h]
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References
References
- Almsgiving is also commended by the Buddha in a less prominent way in various other canonical texts such as the Dighajanu Sutta.
- Compare with Matthew 5:23รขยย24.
- Al Biruni states that another one-ninth is put into savings/reserve, one-ninth in investment/trade for profits
- Sanctuaries of times past The Hindu (June 27, 2010)
- Burton Stein, The Economic Function of a Medieval South Indian Temple, The Journal of Asian Studies, Vol. 19 (February, 1960), pp 163-76
- Burton Stein (February 4, 1961), The state, the temple and agriculture development, The Economic Weekly Annual, pp 179-187
- Padma (1993), The Position of Women in Mediaeval Karnataka, Prasaranga, University of Mysore Press, page 164
- R Hindery, Comparative ethics in Hindu and Buddhist traditions, The Journal of the International Association of Buddhist Studies, Vol 2, Number 1, page 105
- PV Kane, Samanya Dharma, History of Dharmasastra, Vol. 2, Part 1, page 5
- Robert Hume, Chandogya Upanishad 3.17, The Thirteen Principal Upanishads, Oxford University Press, pages 212-213
- Chandogya Upanishad with Shankara Bhashya Ganganath Jha (Translator), pages 165-166
- M.N. Dutt (Translator), Adi Parva, Chapter XCI, verses 3-4, page 132
- MN Dutt (Translator), Vana Parva, Chapter CXCIV, verse 6, page 291
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