poor man lazarus This c. 1550 painting shows people demonstrating works of mercy, with the story of Lazarus in the background.
of two letters that survive, he ordered Arsacius, his high priest of the region of Galatia, to build in each city, frequent hostels in order that strangers may profit by our philanthropy; I do not mean for our own people only, but for others also who are in need of money. . . . For it is disgraceful that, when no Jew ever has to beg, and the impious Galileans support not only their own poor but ours as well, all men see our people lack aid from us. Julian wanted his pagan priesthood to imitate Christian institutions and practices, including “philanthropy to strangers,” that he thought accounted for Christianity’s post-Constantinian success. He proposed that, just as the gods ministered to humans by bestowing on them the blessings of the earth, so his priests ought to share their material goods with everyone, including the poor. In fact, he emphasized, they should consider it “a pious act to share our food and clothing even with the wicked.” EarLy ChrisTians EmphasizEd doing good Ancient Greeks and Romans were not calfor aLL, whEThEr or noT ThEy wErE worThy lous toward poor strangers on an individual basis. Dominant public moralities, however, Daniel F. Caner limited moral obligations to members of one’s own family, class, civic, or religious group. Asked to give An exAmple of “philanthropy” But philanthropy was an exception. In classical discourse today, many of us would think of rich people giving eleos (mercy) was usually distinguished from philanthropia (best translated as “clemency”): while the former was large donations to worthy causes. But the ancient use usually restricted to an impulse to help members of one’s of the word was quite different. Anyone could be philown circles, the latter described a rarer impulse to help anthropic, though it might be difficult; they might not outsiders, despite prejudices one’s group might normally give money, but mercy and kindness instead; and the have against them. recipient did not need to be worthy. Christianity added a much closer coordination the impious galileans between these two concepts. Christian authors from In early 363 the Roman emperor now known as Julian the fourth century to seventh regularly used philanthropia to describe the attitude a person needed to possess the Apostate (331–363) was preparing to invade Persia. to listen and show people mercy—whether by pardonBut something was troubling this pagan ruler, who had ing them for treason, forgiving what they owed in taxes, created a system of pagan priests in Asia Minor. In one
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Christian History
This arTicle is adapTed from an open access arTicle in religions ( 2018 ) disTribuTed under The Terms and condiTions of The creaTive commons aTTribuTion (cc bY) license hTTp://creaTivecommons.org/licenses/bY/ 4.0 / Works of mercy With Dives anD Lazarus. oil painTing bY a flemish painTer, c. 1550 —[cc bY 4.0 ] Wellcome collecTion
The undeserving poor
