Copyright 2008 T. Sheil & A. Sheil All Rights Reserved
Charity: A Heathen Perspective
Let us be realistic. Heathenism is a very small religion at this time (2008 C.E.). Were we to cobble together all who claim to practice Heathenism in its many names (Asatru, Odinism, Thorism, Theod, Forn Sed, etc.) we might get a few thousand. I doubt there are more than 5,000 actively practicing Heathens in North America. at this time. Of these, less than 1,000 claim affiliaton with any Heathen organization. This makes us smaller than many modest monotheistic sects as well as a minority within Paganism..
Even if we were to become a large denomination by the end of this century, we will still have to deal with concepts of Christianity, Judaism, and to a lesser extent Islam. These concepts are not contained exclusively within religion, having taken root in literature, entertainment, common colloquialisms and other aspects of everyday life. A monotheistic world view underlies modern Western society, to the point that even agnostics and atheists unconsciously accept many of its principles. We can expect to have to deal with this monotheistic overflow for at least the next 200 years.
There are those who say we ought not define Heathenism by contrasting it with monotheism. That is a nice sentiment, but reality says otherwise. We are at a place in time when the monotheistic concepts are so pervasive that we have to address them. This situation is partly due to the fact that most new Heathens come from other religions. Less than 20% of new Heathens are born into it. Even at the best prognosis for our growth, it will be 30 to 60 years before that percentage passes 50%.
That is not to say that Heathenism is defined by comparison to other religions. We have our own identity exclusive of them. We are capable of defining ourselves in our own terms. The point is that we will have to address the concepts of monotheism because they are so pervasive within our society. The foreign concepts must be examined and defined in Heathen terms. Though we have no doctrine of faith, hope, charity, forgiveness, atonement, Noah’s Ark or “seven deadly sins,” we are confronted with them just by living within this society.
The way to do this is to look at the concept as it is. We look at it from a practical viewpoint, rather than trusting religious explanations. After all, it would be foolish to let the other religions do the interpreting for us.
Charity is one of those things that confronts everyone regardless of religious affiliation. It is on our televisions, it is in our mailboxes, it is on the street corner and it comes around the office. Every day we are treated to advertisements from causes asking us to give them our money. There are television ads, magazine ads, billboards, panels ads on buses and subway cars, mailers and flyers. From the start, it is obvious that these charities involve plenty of money. The advertising alone is top notch and that kind of promotion is very expensive.
Many charities are obviously of religious origin. Though some are from churches seeking funds, most are religious organizations promoting one or more of their “charitable” activities. Though they seem aimed to help the needy, they also open inroads for the sponsoring religion to proselytize.
Other charities range from medical to political to social. Their goals include such things as finding cures for specific diseases, financing a political campaign, supporting a children’s activity, feeding needy senior citizens, etc. There are more of these than there are religious charities. However, that word “charity” is a religious concept and it stands at the heart of the issue.
There was a time when Charity was the same as love. The three greatest virtues according to Christianity are Faith, Hope and Charity. The word itself derives from the Latin caritas, which means “to care.” The part about giving comes under “acts of charity.” Among these acts are “alms for the poor” and any activity to help those who are suffering.
The precedent for the Christian act of Charity hails from pre-Common Era Judaism. A long established concept within Judaism is the giving of alms for the poor. It extended into the Christian era, as evidenced by mention of it in the New Testament. As a religion that developed a concept of poverty as “spiritual”, alms giving became important in Christian doctrine. Developing alongside it was a tendency to feel guilty over one’s own prosperity. Alms giving was a way to assuage the guilt.
During the 19th and early 20th Centuries, Charity started organizing itself. For example, the rich saw charity as a useful way to buy public favor. Patronage to the arts and to charitable causes was one way for the rich to soften their image. What with public outcry against the “robber barons” during the early 20th century, something had to be done. The rich found themselves between public distaste and Teddy Roosevelt, who as president made a point of reining in the wealthy.
Charity as an institution thrived as more people had discretionary, also known as “disposable,” cash. The more money in public hands, the more money was available for charity. The patronage of the rich became more established, as well. They were joined by celebrities, high ranking politicians and other people of means in their patronage of causes. Charity grew and grew until it became the thing we have today: thousands of causes and groups doing their best to get their hands into our wallets.
Charity is more than an institution. It is an industry. Despite their non-profit status, charities routinely hire a staff to handle everything. The salaries can be big, especially for fund raising experts. There are individuals who have expertise in getting people to willingly hand over their cash in exchange for nothing more than a “thank you.” Plenty of money is spent on advertising. The largest charities hire the same agencies used by for-profit companies. Charities claim they are not businesses, but...if it walks like a duck and quacks like a duck.....
The charities become especially loud from November 1st to December 24th. That is the Christmas shopping season. During the annual slugfest of shopping and gorging oneself, people are ripe for feeling of guilt over their material well-being. Charity is right there so they can give, and then feel that they are not materialistic at all. Just as the season is prime for retailers, so it is tops for charities. The dynamic is the old saw about feeling guilty that one has prosperity while others do not, and it can be bought off by a donation to a “worthy cause.”
Churches themselves are part of the racket. In hopes of garnering larger donations, many promote the practice of “tithing”. The precedent is from the Old Testament Book of Joel. At that time, the Hebrew clergy was supported by a tax of 10% of each household’s profits, be they harvested crops, livestock, movable goods or money. This was treated as a religious obligation demanded by their god. It is called a “tithe.” The modern practice of tithing is giving 10% of one’s earnings to his church. Tithing is encouraged by many churches. A few, such as the Mormons, make it an obligation. That is a profitable application of a racket known as skimming. Through tithing, a church gets a 10% skim off its congregations earnings.
Some forms of charity are comical. A popular one among politicians is the “thousand dollar a plate” dinner as a fund raiser. The cost of the dinner is inflated so as to get money for a political campaign. Businesses, political appointees and others seeking favors are the usual attendees to these events. Call it what you want, but it is a fund raising racket.
A recent racket is even funnier. A person gives his money to a cause of his choosing, but he puts your name down. Then, he tells you he made a donation in your name. The implication is that this is a gift for you. He expects you to thank him. Most folks go along with it because it is charity. He is getting away with deceit if you go along with it. It was his money given to his charity. They received the gift. You got nothing. Why should you thank him? If you do, he gets credit for giving to the charity and for giving you a gift. That is a case of double dipping on a donation. Charities love this one for obvious reasons.
You can be sure that more silly ploys will be developed in the future. They all have one point: to get people to willingly give their money.
Generosity is a hallmark of the Heathen attitude. We have a tradition of generosity toward family, friends and guests. The Havamal recommends generosity right at the start! “A guest has arrived...” and so we are encouraged to see to a guest’s comfort. We also show generosity to family, friends and favorite acquaintances.
How does Heathen generosity equate with Christian Charity? On one hand, we are a caring people. Many of us are involved in things from civic groups to veteran’s organizations. On the other, we are not a people who sheepishly give money to strangers. Our stand on charity lies between the two. Unlike those who feel guilt for their well-being, we have nothing but our own choice when it comes to giving. Heathens are not impelled by a sense of guilt, nor by a religious doctrine. The Heathen gives wisely on his own terms, if he gives at all.
We do not see charitable acts as a requirement for spiritual well-being. The doctrine of pious poverty is alien to us. On the same note, Heathenism does not demand that we assume responsibility for the bad fortune of others if we did not cause their problems.
This is not to say that we are callous to the fate of others. The modern myth of the rough-tough bully Heathen is nonsense. Granted that we can be fierce in the face of adversity. Just look at the veterans among us. By the same token, we are a responsible and caring people. It shows in our attitudes toward family, friends and pets. The Heathen household is a happy one.
Neither the “acts of Charity” nor the modern concept of Charities have an equal in Heathen belief. In monotheistic practice, alms and help for the needy means giving money and goods. Some non-Heathens take it further, volunteering to work in various organizations and institutions which give to the needy. In their view, giving is all that is necessary.
A Heathen looks at the needy differently. Our way is solution-oriented. It can be expressed in the old Chinese proverb: “Give a man a fish and you feed him for one day. Teach him how to fish and you feed him every day. “
We know the poverty is not as simple as a lack of goods. Poverty is a mentality and a way of life. You can give a poor man all the good he wants, and with a few weeks he will be as poor as ever. The Christian scriptures say, “The poor will be with you always.” So long as their only response is to throw money and goods at the problem, that will be true.
The Heathen response is not as fatalistic. If we are going to feed the needy, we are also going to teach them to overcome their poverty.
When it comes to poverty, we can take to heart this statement: “We did not cause the problem. We have no obligation to contribute.” We have nothing driving us to give. No guilt, no obligation, nothing but our own choice. There is no grace in giving, and no flaw in withholding.
Organized Charities get the same attention. We feel no obligation to contribute. In fact, we are much more careful about organized Charities since many are actually businesses.
Heathen giving is wise giving. We embrace the adage: “Generosity begins at home.” We take care of our own first. As responsible members of society, we are also willing to chip in when trouble strikes. From sending aid to victims of hurricanes to contributing toward helping wounded veterans, Heathens are as quick to send aid as anyone else. After all, these people are fellow citizens. There is a big difference between sending to charity and helping one’s neighbors.
Heathen generosity shares with those who deserve it. The Heathen gives or withholds as he wishes. Our giving is not a bid to buy ‘grace,” but a gift to those who deserve it.
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