‘Alms-giving’ is the traditional name given for charitable outreach. When we think of giving ‘alms’ we generally mean giving ‘money’ to the poor. Yet the word ‘Alms-giving’ derives originally from the Greek elenmosune meaning ‘mercy’. Mercy and compassion towards one’s neighbour are the virtues that prompt acts of charity and generosity particularly towards those who we see in great need. Hence alms-giving is about much more than merely being willing to part with a few dollars – it is more importantly about the interior spirit of charity that animates a desire to help our neighbour, especially those who are suffering in all sorts of ways – materially, spiritually, emotionally, morally.

In a society that is increasingly accustomed to generous government handouts (courtesy of the tax-payer!), well-funded charitable organisations and a complex network of state-run social services, many people can feel as though helping the poor is primarily the responsibility of the ‘experts’. The Catholic principle of subsidiary recognises that we have a duty of care foremost to those in our own immediate neighbourhood. As the parable of Lazarus and the Rich Man reminds us (see Luke 16:19-31), blindness and indifference towards those who are suffering right under our noses, is a grave moral defect, especially when we are in a position to offer help. This blindness reveals a hardness of heart that is incompatible with the demands of Christian charity. Caritas Christi urget nos – “the love of Christ compels us” (2Cor 5:14) to attend to the needs of others, even at our own expense.

A timely reminder that Project Compassion boxes are available from the foyer of the church for you to collect if you so wish, or you may wish to make a donation to one of the many other less-well-funded charitable organisations. Better still get involved and see if you are able to volunteer with any local organisations such as St Vincent de Paul, Aid to the Church in Need, Caritas, Stable One, the Helpers of God’s Precious Infants, or many others.

Below is an excerpt taken from the Catechism on “Love for the Poor.”

The Catechism of the Catholic Church on ‘Love for the Poor’ (2443-2449)
2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: "Give to him who begs from you, do not refuse him who would borrow from you"; "you received without pay, give without pay.” (Matt 5:42; 10:8) It is by what they have done for the poor that Jesus Christ will recognize his chosen ones (Matt 25:31-36). When "the poor have the good news preached to them," it is the sign of Christ's presence.

2444 The Church's love for the poor is a part of her constant tradition. This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. Love for the poor is even one of the motives for the duty of working so as to "be able to give to those in need." (Eph 4:28) It extends not only to material poverty but also to the many forms of cultural and religious poverty.

2445 Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you. (James 5:1-6)

2446 St. John Chrysostom vigorously recalls this: "Not to enable the poor to share in our goods is to steal from them and deprive them of life. the goods we possess are not ours, but theirs." (St John Chrysostom) "The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity":
“When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice.” (St Gregory the Great).

2447 The works of mercy are charitable actions by which we come to the aid of our neighbour in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. the corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God:
“He who has two coats, let him share with him who has none and he who has food must do likewise” (Luke 3:11). “But give for alms those things which are within; and behold, everything is clean for you” (Luke 11:41). “If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what does it profit?” (James 2:15-16).

2448 "In its various forms - material deprivation, unjust oppression, physical and psychological illness and death - human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Saviour, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere." (CDF Libertatis conscientia 68)

2449 Beginning with the Old Testament, all kinds of juridical measures (the jubilee year of forgiveness of debts, prohibition of loans at interest and the keeping of collateral, the obligation to tithe, the daily payment of the day-labourer, the right to glean vines and fields) answer the exhortation of Deuteronomy: "For the poor will never cease out of the land; therefore I command you, 'You shall open wide your hand to your brother, to the needy and to the poor in the land.'" (Deut 15:11). Jesus makes these words his own: "The poor you always have with you, but you do not always have me." (John 12:8). In so doing he does not soften the vehemence of former oracles against "buying the poor for silver and the needy for a pair of sandals . . .," but invites us to recognize his own presence in the poor who are his brethren:
“When her mother reproached her for caring for the poor and the sick at home, St. Rose of Lima said to her: "When we serve the poor and the sick, we serve Jesus. We must not fail to help our neighbours, because in them we serve Jesus.”