Poverty can be a human state determined by both material and physical wellbeing of an individual. Therefore how do we access poverty critically keeping abreast of our own fellow persons who are in dire need of basic necessities of life namely; food, shelter and clothing. I shall elicit some of the views by Catholic Church, Islam and Hinduism and also philosophical views not to ignore the philosopher in the room. Excuse me if this becomes an exegesis.
John Paul II says the Catholic Church should be a "Church of the poor" that practises a preferential but not exclusive option for the neediest. Therefore, such a Church is "a community of faith that embraces and practises the evangelical spirit of poverty, which combines detachment from possessions with a profound trust in the Lord as the sole source of salvation."
Catholic catechism brings forth the issue of poverty and thus says; 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." It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When "the poor have the good news preached to them," it is the sign of Christ's presence.
"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." It extends not only to material poverty but also to the many forms of cultural and religious poverty.
St. John Chrysostom vigorously exclaims: "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." "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."
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. But give for alms those things which are within; and behold, everything is clean for you. 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?
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
Islam: All human beings, according to Islam, have been created by one and the same God, and for this reason they belong to one great brotherhood. All being descendants of the same progenitor, Adam and Eve, they should naturally be each other’s well-wishers. They must willingly come to one another’s assistance, like members of the same large family. Islam has, therefore, laid the greatest of emphasis on the support of destitute and disabled members of society. It is a sacred duty of the wealthy to give part of their possessions to fulfil the needs of the deprived sections of the community.
According to Abdullah ibn Umar, the great religious scholar of the first phase of Islam, “If the zakat levy is insufficient to meet the needs of the poor, then it is the duty of the rich of every town to put the poor on their feet.”
Abu Zar Ghifari, a companion of the Prophet, reported that the Prophet, while sitting in the shade of the Kabah wall, said, “They are the losers.” Abu Zar enquired, “Who are they, O Messenger of God?” The Prophet replied: “Those who pile up heaps of wealth and (pointing in all directions with his hands) do not spend like this and this.” (Bukhari and Muslim)
“Every good act is charity. Your smiling to your brother is charity; an exhortation of your fellowman to virtuous deeds is equal to alms-giving; your putting a wanderer on the right road is charity; your assisting the blind is charity; your removing stones, and thorns, and other obstructions from the road is charity; your giving water to the thirsty is charity. A man’s true wealth, as regards the Hereafter, is the good he does in this world to his fellow men. When he dies, people will say “what property has he left behind him?” But the angels will ask, “what good deeds has he sent before him?”
Hinduism: Hindu society recognises and values interdependence. According to Vedic theology, society can meet everyone's legitimate needs if the various individuals perform their respective duties. These duties embody the ideal of extending God's shelter to others. For this purpose, the system ofvarnashrama-dharma allocated specific duties to each varna and ashram. For example, the vaishyas were considered responsible for the animals; women were especially entrusted with nurturing children; kshatriyas were obliged to ensure the physical safety of citizens; and sannyasis were required to remind everyone – especially householders – of their spiritual duties.
The less fortunate were cared for within the extended family. Religious obligations also included various forms of charity. For example, scripture obliges the householder to step outside the front door before each meal and to announce three times "Is anyone hungry? Please come to take your meal!" Only then would the family eat, with or without guests. Today, Hindu families are still renowned for their hospitality. Other acts of generosity include giving alms and clothing, and ritually feeding the poor, holy people and animals. A righteous life, whereby God is perceived in nature, naturally protects the environment. Planting trees and digging wells have long been considered to bestow considerable spiritual merit.Social change and industrialisation have now meant that Hindus have established charitable organisations to adopt functions previously fulfilled more locally, within the community. These charities are often connected to religious institutions.
Philosophers: You walk past a drowning kid. You can save the child, but you will have to wade into a shallow pond and muddy your trousers and ruin your shoes. Is it immoral to keep walking and leave the kid to die?
From this hypothetical and variations thereon, Peter Singer distils a principle: "'If it is in your power to prevent something bad from happening without sacrificing anything nearly as important, it is wrong not to do so.'" Building on this principle, Singer develops the general rule that "those who are financially comfortable" should donate 5% of their annual earnings (or more, if they are rich) to aid organizations that alleviate poverty.
While some agree with Singer that individuals have a moral responsibility for others less well off than them, and further that we should all be developing means of discharging that responsibility, we therefore think the hypotheticals have led Singer astray. As economists have learned, abstract models that work in theory tend not to operate so cleanly in the real world. All of those "externalities" that economists - and moral philosophers - have ignored for the sake of elegant conceptualizing have a way of refusing to be ignored once the conceptual gets concrete.
Immanuel Kant’s practical philosophy provides sufficient resources to develop and make plausible the claim that there are basic positive duties of justice, some of which may have a global scope.
Thus in conclusion I would like to remark that every religion does promote the basic concept of charity; charity to needy. In the contemporary economic world where economic crisis inevitable, government tries to keep the economy going by imposing unpleasant measures which ultimately might help the poor if that is the intention of the government. We do indeed wish to live in an equal world but unfortunately it is not the system of world today. We can pray that this world be a kingdom of heaven one day.
Courtesy: www.christusrex.org
www.alrisala.org
www.hinduism.iskcon.com