Introduction to Part III: Distributing Wealth

One of the principles of Catholic social teaching is that the goods of the earth are to be shared universally among all men. This does not mean that all must have equal amounts of food, clothing, or wealth. Rather, it means that if one has more than he needs and another is without, the former owes a debt to the latter. Christ says, “You shall always have the poor with you” (Mt 26:11), and Leo XIII affirmed that it is good and natural that some should have more means that they might care for others. There will always be the poor and there will always be the wealthy.

The role of the wealthy is to care for the poor out of their abundance. St. John Chrysostom—ever an opponent of corruption and avarice—makes it clear that when we give to those without from our abundance, we are merely fulfilling justice; it becomes charity only when we give out of our own need. The man with two cloaks fulfills justice when he gives one to the man without; the man with one cloak fulfills charity when he gives it to the man without. So it is that the woman with only two pennies to give the Temple treasury gives more than the wealthy man with much to give, for she gives out of her necessity and so gives out of charity.

Almsgiving, then, is an important part of Christian living, both as a matter of justice and as a matter of charity. It is no wonder that the Church calls us especially in the season of Lent not only to prayer and fasting, but to almsgiving. The Church even goes so far as to require of us the material care of our priests through tithing. The tithe—giving one tenth of one’s goods—is already found in Abraham’s gift of a tenth of his spoils to Melchisedech, who offers a sacrifice of bread and wine to the Most High God (Gn 14:18–20). In the Mosaic law, the people were required not only to care for the widow and the orphan, but to give a tithe to the Levites for their sustenance (Num 18:21–24). It is only fitting that those who have been chosen to minister in the new Temple, the Church, and have dedicated their lives to the service of God should be supported by the tithe of the Christian people.

Finally, something should be said for the support of those who govern our societies. Not only is it the case that Jesus paid the Temple tax, but he reminds us to “render unto Caesar what is Caesar’s” (Mt 22:21). St. Paul is more explicit; it is not simply lawful to pay taxes but he commands us to pay taxes to those who require it of us. Without taxes, how could there be public goods for the common weal? How could the government provide roads for transportation, support the military for order and protection, or operate welfare systems for those with no one else to provide for them in their need? While the former two are always necessary as a task of the government, the latter is necessary so long as we live in a society experiencing a dearth of selfless Christians willing to go without superfluities so that all may have at least the necessities. When we are unwilling to fulfill justice toward our neighbours in need, it falls on the government to fill the gap.

Aaron P. Debusschere
Editor