The Effect Of Christianity And Judaism On The American Welfare System
In this paper, I explore the principles derived from Ancient Israel’s approach to the welfare state as well as New Testament teachings in regard to how the early Church was to take care of the less fortunate. I argue that those principles, given by God to the Israelites and the early Church, shaped the way governments throughout history have dealt with the issue of poverty in their societies.
Additionally, I argue that these principles laid the foundation for modern government protection by means of grants, pensions, and other benefits to help those in financial need. As I explore the development of the welfare state throughout history, I will pay close attention to how that development was impacted by changes in the Church, such as Constantine’s Roman-Catholic Empire, the Great Schism, the Protestant Reformation, the Puritan pilgrimage to America, and the Scientific Enlightenment. As I analyze the biblical principles applied by Israel and the early Church, I will also place special emphasis on comparing those principles with the current law of the United States associated with welfare state and our capitalist society. Through this comparison, this paper will conclude by asking three questions: Does the U. S. approach to the welfare state align with the principles God relayed to the Israelites and the early Church? If not, how can the United States change its current approach to align better with the principles passed down by God? And if we make those changes, how could it potentially impact our society?
Ancient Israel’s Approach to the Welfare State: The ancient Hebrew idea of charity is directly related to the concept of justice. The helper benefited from the act of charity as well as the one receiving help. It was a reciprocal benefit that balanced relationships between people. In the Scriptures, God specified the need for interdependent relationships and charity was an aspect of this. The prophet Micah summed up this principle by stating, “He has showed you, O people, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God. ” God intended that society benefit by sharing resources among all its members in a just and equitable way. That being stated, how did poverty enter into a society lead by such an equitable and charitable God?
The geographical and ecological variations of the land during Israel’s pre-state period produced a collaboration of community effort to work the difficult terrain and survive periods of agricultural failure. Some areas were more agriculturally productive than others. This created relationships of dependency and hierarchical groupings at the level of Braudel’s historical conjuncture. As populations increased, changes to the economic landscape and political complexities emerged, resulting in the formation of cities and urban culture. Growing conflict and tension between rural and urban areas resulted in the hierarchical or vertical division of society according to rank, caste, or class. Biblical accounts of King Ahab, his wife Jezebel, and the prophets Elijah, and Elisha during ninth-century Israel can be found in the books of 1 and 2 Kings. These accounts reveal examples of the nefarious effects of the conflicting interests between the governing classes and the remaining classes during early statehood which intensified during the eighth century and beyond.
Further contributing to the creation of poverty in ancient Israel was the royal class’s abuse of power. The great divide between the wealthy royals and the impoverished subjects continued to increase, especially during times of famine and religious persecution. As tensions mounted, land was seized from legitimate landowners, widows and children were often dejected and even sold into sex slavery, individuals who could not pay their debts were sold into debt slavery, war ravaged the ecological landscape; the loss of life or its quality was increased by the death or wounding of soldiers, and prisoners of war were trafficked as slaves. Elijah and Elisha fought to eradicate poverty by defending the poor and marginalized and challenging the ruling class's abuse of power.
The biblical account of their actions gives guidance as to how combat injustice. Both, Elijah and Elisha, were informed as to the teachings of Torah.As well as, balanced with conviction and courage to stand against it.
Tzedakah - Giving charity
Judaism places great emphasis on the act of charity. [footnoteRef: 16] The Hebrew word for charity, “tzedakah,” literally means justice. [footnoteRef: 17] In the Jewish tradition, charity is the fulfillment of a commandment, to a fellow human being, who has equal status before God. [footnoteRef: 18] The sharing of our resources is also considered an act of love. The Torah states, "Love thy neighbor as thyself", and it emphasizes that this act of sharing is an act of justice. [footnoteRef: 20] This is to teach us that people who are in need are entitled to our love and concern. They too are human beings created in the Divine image; they too have a place and a purpose within God's creation. In the Jewish tradition, failure to give charity is equivalent to idolatry. [footnoteRef: 21] Becoming preoccupied with personal material needs makes one’s self into an idol. Charitable living was so prevalent with the Jewish culture that Maimonides stated, "Never have I seen or heard of a Jewish community that did not have a charity fund. ”
God’s people were supposed to be hospitable to strangers and foreigners. The Sabbath and Jubilee years restored property and maintained a more equitable distribution of resources. Those with wealth were supposed to leave grains in the fields for the poor. Communities and families cared for widows and orphans. They were to offer kind treatment to slaves and debtors and provide a means for them to gain their freedom. Lenders were to make loans without charging interest. [footnoteRef: 29] God is known for avenging the mistreatment of the weak. The prophets railed against the people and nations that failed to behave mercifully and justly with the poor. They voiced words of judgment when the laws were ignored. Those who could work were expected to do so, but the laws were aimed at the community and required the kind of compassion toward the weak. Charitable giving even took priority over the building of theTemple. King Solomon was prohibited from using the silver and gold that David, his father, had accumulated for the building of the Temple, because that wealth should have been used to feed the poor during the three years of famine in King David's reign (1 Kings 7: 51).
In addition, Judaism urges lending to needy people, to help them become economically self-sufficient: "And if thy brother become impoverished, and his means fail in your proximity; then shalt thou strengthen him: . . . Take no interest of him or increase. . . Thou shalt not give him thy money upon interest" Leviticus 25: 35-37. Every third year of the sabbatical cycle, the needy were to be recipients of the tithe for the poor (one-tenth of one's income). Deuteronomy 14: 28; 26: 12. The following verse from the Torah indicates the summary of the Jewish view: If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother; but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth. Deuteronomy 15: 7-8 According to Maimonides, the highest form of charity is to prevent a person from becoming poor by providing a loan, a gift, or a job so that he can adequately support himself. Consistent with this concept is the following Talmudic teaching: “It is better to lend to a poor person than to give him alms, and best of all is to provide him with capital for business. ”Shabbat 63a. Maimonides held that the Torah is similar to other laws in its concern with the welfare of the body; but its divine nature is reflected in its concern for the welfare of the soul. He also emphasized that the Torah is the product of the unique prophecy of Moses. He maintained that the Torah has two purposes: (1) The welfare of the body, which is a prerequisite of the ultimate purpose, is political, and "consists in the governance of the city and the well-being of the state of all its people according to their capacity. (2) The welfare of the soul (intellect), which consists in the true perfection of man, his acquisition of immortality through intellection of the highest things.
However, according to the Torah’s instruction, the individual – including one who is poor – is the first one responsible for his own financial situation. Only after one makes all efforts to take care of himself but is unable to earn a living because of illness or old age, etc. , only then is there an obligation to help him satisfy his needs. Even this duty is not imposed on society all at once; rather, it spreads from one circle to another – from the immediate family circle, to society at large. This method is more just, because free choice and individual responsibility are the moral foundations of man’s existence in the world – if one chooses good – he merits a good life in this world, and in the World to Come; if he chooses evil – he is punished in this world, and the next. This is also true in regards to money and property. If one is lazy – he will be poor, and if he is diligent – he will reap the fruits of his labor. This method is also effective, because it teaches a person to be responsible and hard-working, and it encourages competition promoting economic growth, which in the long run helps the poor. In addition, it is also the finest means of assisting the poor, for the highest level of charity is to help the poor stand on their own two feet, without the need of donations and benefits.
The New Testament Teachings in regard to How the early Church was to take care of the less fortunate: Biblical Principles Regarding the PoorThe Bible, both The Old and New Testament, supports certain ideals about mankind and our relationship with God and others. It also gives clear direction on how we are to treat others; as well as, the abundance we have been given stewardship over. “Moreover, it is required of stewards that they be found trustworthy” (1Corinthians 4: 2) Social welfare is a fundamental teaching throughout scripture. These basic rules of engagement include the understanding that all of humanity is created in the image of God and therefore should be valued and treated with dignity. (Genesis 1: 27) That it is not good for man to be alone so we should strive to be at peace with one another and form interdependent relationships. (Genesis 2: 18) That God is a fair and just God and is concerned with our treating others justly. (Psalm 25: 8)
We have been given the choice to do what is good or what is evil to others, as well as the choice of how to respond to our own circumstances. (Deuteronomy 30: 15) It is our responsibility to be charitable and cheerful givers. (2 Corinthians 9: 6) We know that God cares for those who are at a disadvantage and expects us to represent him as an ambassador of Christ, treating others with respect. (2 Corinthians 5: 20) When we honor others and consider them better than ourselves, sharing each other’s burdens, it is a direct reflection of the nature of God. (Philippians 2: 3,Galatians 6: 2)The four Gospels record the message of Christ and his attitude towards the impoverished and marginalized. We are instructed to follow Jesus and keep step with the spirit. (Matthew 10: 38;Galatians 5: 25) Jesus described his disciples as being known by their love for one another. (John 2: 17) Caring for the poor is considered evidence of one’s commitment to Christ and the will of God. “Whatever you do for one of the least of these, you did for me” (Matthew 25: 40). The New Testament instructs believers to not merely look out for their own personal interests, but for the interests of others. (Philippians 2: 4) The message of Jesus gave ethical guidelines to righteous living. He declared that his mission was that which was given by God to the prophet Isaiah, "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor. ” (Luke 4: 18-19).
The early church was initially communal, “there was no poverty among them, because people who owned land or houses sold them and brought the money to the apostles to give to others in need” (Acts 4: 34). James, the apostle, warned the church about damaging effects of unequal distribution of material resources (James 5: 1-6) He also cautioned against showing favoritism based on appearances and considered discrimination to be judgmental and evil. (James 2: 1-17). Although,The Bible supports the value of charity it also supports the value of work. From the beginning God has designed us to work, contribute, and care for all that he has given us. (Genesis 2: 15)Adam and Eve worked in the Garden. We have been given the ability to create wealth with the intention of blessing others as we have been blessed. (Deuteronomy 8: 18;Genesis 12: 2)The story of Job shows that wealth can be transitory and is subject to God’s control. Jesus himself worked as a carpenter. The apostle Paul admonishes believers to “settle down and get to work and earn your own living,” and “whoever does not work should not eat” (II Thessalonians 3: 10-12). This balance of ethical choices and equal responsibility with each individual striving to please God and serve others created a harmonious environment where each person had dignity, provision, respect, and purpose. The Principals, given by God to the early church, shaped the way governments though out history have dealt with the issue of poverty in their societies: Biblical principles have historically had a profound impact on social welfare throughout history.
The book of Acts records how the early church shared all of their material resources within the community so that none of it’s members were in lack of any necessary thing. They put much emphasis on providing for the poor, even if on occasion, the underserving benefited. The church was considered a “haven of vital mutual aid within the pagan environment” (Troeltsch, 1960, p. 134) which resulted in a survival rate far greater than that of the pagans. (Stark, 1996). The church was not intended to be a political movement, nor a group for social reform, but to convey God’s love to the world. The human tendency of those with sufficient means to try to distinguish the deserving from the undeserving emerged regularly and in contrast to the earliest biblical teachings. The tension between the idea of charity as a need of the giver’s soul and charity to simply meet the needs of the poor has existed throughout social welfare history.
As the Christian faith became more widespread it gained influence within governing practices, eventually being recognized as the “state” religion by Constantine. Biblical principles about charity and the welfare of citizens became more politically influential. By the Middle Ages, the church took the lead role in caring for the impoverished and needy. However, eventually the church’s genuine care for the poor was eclipsed by their interest in maintaining political power. After the Middle Ages, the church’s influence started to decline as the Renaissance, Industrial Revolution, the Enlightenment, and the Modern Era all impacted the political and economic tides of power from the church to more secular entities.
