425. 與義相關的善行在於供給窮人與幫助貧乏人, 不過要謹慎
要區分與義相關的兩種行為之間的分別:與工作相關的行為和額外的慈善行為。"與工作相關的行為"是直接源自於義本身的那些義的運用; 正如以上所述, 人們在工作中應當去如此行。而"額外的慈善行為"指的是工作之外的助人行為。
它們被稱為"慈善行為", 因為人按自己的選擇自由去行; 當它們被行出來時, 受眾只會把它們當作慈善來看。行慈善行為的人們照著思想中的動機與意圖來行這些行為。
人們通常相信, 義行包括:施捨給窮人; 幫助貧乏人; 照顧孤寡; 捐款用於建造,修繕和資助救濟院,醫院,宿舍,孤兒院,特別是教堂。然而大多數這類的行為並不是實行義的必要行為, 只是額外的行為。
人們若認為以上各種好行為就是真正的義, 就不可避免地將功勞歸給自己。儘管人們會大聲為自己辯護, 他們不想將這些好行為歸功為己, 不過內心深處卻相信自己應得贊許。這可從他們死後明顯看出, 那時他們列舉生前所做之事, 並要求以得救作為他們的獎賞。然後, 調查他們做事的動機以及他們所行之事的性質。儘管行為的動機多樣, 無論是因自傲, 還是求名, 或者僅僅出於慷慨, 或出於交朋友, 或因為偽善, 最終以動機如何來評判他們, 因為動機的性質呈現在每一個行為之中。然而, 真正的義, 發自於那些不以回報為目的,以公平公正為原則行事之人, 正如主教導的那樣(路加福音14:12-14)。這樣的人也稱以上所提到的行為是善舉, 但視它們為自己的責任(儘管它們是義的行為)。
425. Acts of Kindness Related to Goodwill Consist in Giving to the Poor and Helping the Needy, Although with Prudence
It is important to distinguish between work-related acts of goodwill and incidental acts of kindness. "Work-related acts of goodwill" means those practices of goodwill that come straight from goodwill itself, since goodwill itself is a function of the work that we do, as I have shown just above. "Acts of kindness," however, refers to helpful acts that are done outside of our work.
They are called acts of kindness because we are free to do them as we please, and when we do them, the recipients see them as kindnesses and nothing else. We do them according to the reasons and intentions we have in mind as benefactors.
It is a common belief that goodwill consists solely of giving to the poor, helping the needy, caring for widows and orphans, and making contributions to build, enhance, and endow hospices, hospitals, hostels, orphanages, and especially church buildings. Many of these actions, however, are not integral to the exercise of goodwill; they are extraneous to it.
People who consider goodwill to be good deeds of these kinds cannot help taking credit for them. Although people may claim aloud that they do not want any credit for their good deeds, nevertheless inside them lies the belief that they deserve credit. This is perfectly obvious after death when people like this list the things they have done and demand salvation as their reward. They are then investigated to find out what origin their actions had and what quality their actions possessed as a result. Whatever origin the actions had - whether they came from arrogance, or from a hunger for fame, or from a wish to be seen as generous, or from a desire to win friends, or from some merely earthly tendency, or from hypocrisy - they are judged on the basis of that origin, because the quality of the origin lies within the actions. Genuine goodwill, however, emanates from people who have become steeped in it through doing work based on justice and judgment without the goal of being repaid, in accordance with the Lord's words (Luke 14:12-14). People of genuine goodwill refer to the donations listed just above [not as goodwill itself but] as acts of kindness and also duties, although they are related to goodwill.
425. IX. The kindnesses of charity are giving to the poor and helping the needy, but with prudence.
A distinction must be drawn between the duties of charity and its kindnesses. By the duties of charity is meant the exercise of charity arising directly from charity itself; as was shown just above, these chiefly have to do with one's work. But by kindnesses we mean the secondary actions which go beyond the first group. They are called kindnesses, because a person is free to do them as he chooses; and when they are done, they are regarded by the recipient as nothing but kindnesses. They are distributed in accordance with the reasons and intentions the person who does them has in mind. It is generally believed that charity consists only in giving to the poor, helping the needy, taking care of widows and orphans, making donations to the building of hospices and hospitals, hostels, orphanages, and above all churches, and to their decoration and their income. But the majority of these are not the proper work of charity, but are additional to it.
[2] Those who suppose these kindnesses to be real charity cannot help believing their deeds are meritorious; and despite their verbal protestations that they do not want them to be meritorious, they still have lurking in them the belief that they are. This is plain to see after their death. Then they count up their deeds and demand salvation as their reward. But then enquiry is made into the origin and thus the nature of their deeds; and if it is found that they arose either from pride, or seeking a reputation, or from mere generosity, or from friendship, or from purely natural inclination, or from hyprocrisy, then that origin judges them, since the nature of its origin is present in every deed. True charity, however, is the product of those who have employed fairness and careful judgment in their deeds, which they perform without any intention of being rewarded, in accordance with the Lord's words (Luke 14:12-14). These people also call the sort of actions mentioned above kindnesses, as well as duties, though they are a part of charity.
425. IX. THE BENEFACTIONS OF CHARITY ARE GIVING TO THE POOR AND RELIEVING THE NEEDY, BUT WITH PRUDENCE.
We must distinguish between the obligations of charity and its benefactions. By the obligations of charity those exercises of it that proceed directly from charity itself are meant. These, as has just been shown, relate primarily to one's occupation. But benefactions mean such acts of assistance as are given apart from these obligations. These are called benefactions because doing them is a matter of free choice and pleasure; and when done they are regarded by the recipient simply as benefactions, and are bestowed according to the reasons and intentions that the benefactor has in mind. In common belief charity is nothing else than giving to the poor, relieving the needy, caring for widows and orphans, contributing to the building of hospitals, infirmaries, asylums, orphans' homes, and especially of churches, and to their decorations and income. But most of these things are not properly matters of charity, but extraneous to it. Those who make charity itself to consist in such benefactions must needs claim merit for these works; and although they may profess with their lips that they do not wish them to be considered meritorious, still a belief in their merit lurks within. This is clearly evident from the conduct of such after death, when they recount their works, and demand salvation as a reward. But the origin of their works and the resulting quality of them is then inquired into, and if it is found that they proceeded from pride or a striving for reputation, or from bare generosity, or friendship, or merely natural inclination, or hypocrisy, from that origin the works are judged, for the quality of the origin is within the works. But genuine charity proceeds from those who are imbued with charity because of the justice and judgment in the works, and they do the works apart from any remuneration as an end, according to the Lord's words in Luke (14:12-14). They also call such things as are mentioned above, benefactions as well as duties, although they pertain to charity.
425. IX. THE BENEFACTIONS OF CHARITY ARE GIVING TO THE POOR AND RELIEVING THE NEEDY, BUT WITH PRUDENCE.
It is necessary to distinguish between the duties of charity and its benefactions. By the duties of charity are meant those exercises of charity which proceed immediately from charity itself, and which, as has just been shown, belong primarily to the employment in which each is engaged. By benefactions, on the other hand, are meant those helpful services which are rendered outside the ordinary duties of one's occupation. They are called benefactions, because in doing them a man is left to his own freedom and good pleasure; and when they are done, they are regarded by the recipient as benefits conferred upon him in accordance with reasons and intentions which the benefactor himself has deemed sufficient and proper. It is a prevailing idea that charity consists solely in giving to the poor, relieving the needy, providing for widows and orphans, contributing towards the building of hospitals, infirmaries, homes for strangers and orphans, and especially towards churches, and also towards their adornment and endowment. Many of these things, however, are not the proper works of charity, and bear no relation to it.
Those who make charity itself consist in such benefactions cannot but regard them as meritorious; and although they do not say in so many words that they desire credit for them, yet belief in their merit lurks within. This becomes very evident after death; for then they reckon up their works and demand salvation as a reward. Inquiry, however, is made into the origin and consequent nature of their works; and if it is found that they proceeded from vainglory, or a desire for fame, from mere munificence, or friendship, or simply from natural disposition or hypocrisy, they are judged according to their origin, the quality of which characterizes their works. But genuine charity proceeds from those who habitually practice it with justice and judgment, and with no regard to recompense as an end, according to the Lord's words in Luke 14:12. They also call such things as have been mentioned above benefactions, and even obligations, although with them they are works of charity.
425. Quod Beneficia Charitatis sint, dare pauperibus et opitulari indigentibus, sed cum prudentia.
Distinguendum est inter Charitatis officia, et inter ejus beneficia: per Charitatis officia intelliguntur Charitatis exercitia, quae ab ipsa Charitate immediate procedunt, quae quod primario sint functionis, in qua quisque est, mox supra ostensum est; per Beneficia autem intelliguntur illa auxilia, quae extra illa fiunt. Beneficia vocantur, quia in hominis libertate et placito est illa facere, et cum fiunt, non aliter spectantur a recipiente, quam sicut beneficia, et haec dispensantur secundum rationes ac intentiones, quas benefactor mente versat. In communi fide est, quod Charitas non aliud sit, quam dare pauperibus, opitulari indigentibus, curam viduarum et pupillorum gerere, spartas conferre ad aedificandum hospitalia, nosocomia, xenodochia, orphanotrophia, imprimis Templa, et ad horum ornamenta et reditus; sed plura ex his non sunt propria Charitatis, sed extranea ejus.
[2] Illi qui in Beneficiis illis ipsam Charitatem ponunt, non possunt aliter quam in Operibus illis meritum ponere, et hi tametsi ore faterentur, quod non velint ut sint merita, usque intus latet fides meriti: hoc manifeste patet ab illis post mortem; enumerant tunc opera sua, et salutem ut praemium postulant; sed tunc inquiritur, ex qua origine sunt, et inde ex qua qualitate, et si invenitur quod processerint vel ex fastu, vel ex aucupatione famae, vel ex nuda munificentia, vel ex amicitia, vel ex inclinatione mere naturali, vel ex hypocrisi, tunc ex origine illa judicantur, nam qualitas originis inest operibus; genuina vero Charitas procedit ex illis, qui imbuerunt illam ex justitia et judicio in operibus, quae faciunt absque fine remunerationis secundum Domini verba Luca 14:12-14; hi quoque vocant talia, quae supra memorata sunt, beneficia, ut et debita, tametsi sunt Charitatis.