Charity Support Quotes

The next time you want to withhold your help, or your love, or your support for another for whatever the reason, ask yourself a simple question: do the reasons you want to withhold it reflect more on them or on you? And which reasons do you want defining you forevermore?

In the 1960s, Valerie (Hobson) Profumo became the first show-business mother to talk publicly about Down’s syndrome. She was instrumental in founding Three Roses, England’s first charity to support families with Down’s children.

I think each village was meant to feel pity for its own sick and poor whom it can help and I doubt if it is the duty of any private person to fix his mind on ills which he cannot help. This may even become an escape from the works of charity we really can do to those we know. God may call any one of us to respond to some far away problem or support those who have been so called. But we are finite and he will not call us everywhere or to support every worthy cause. And real needs are not far from us.

Gentlemen are a dying breed. Do your part to help out by supporting them sexually.

Perhaps the greatest charity comes when we are kind to each other, when we don't judge or categorize someone else, when we simply give each other the benefit of the doubt or remain quiet. Charity is accepting someone's differences, weaknesses, and shortcomings; having patience with someone who has let us down; or resisting the impulse to become offended when someone doesn't handle something the way we might have hoped. Charity is refusing to take advantage of another's weakness and being willing to forgive someone who has hurt us. Charity is expecting the best of each other. None of us need one more person bashing or pointing out where we have failed or fallen short. Most of us are already well aware of the areas in which we are weak. What each of us does need is family, friends, employers, and brothers and sisters who support us, who have the patience to teach us, who believe in us, and who believe we're trying to do the best we can, in spite of our weaknesses. What ever happened to giving each other the benefit of the doubt? What ever happened to hoping that another person would succeed or achieve? What ever happened to rooting for each other?

Charity is no substitute for justice. If we never challenge a social order that allows some to accumulate wealth--even if they decide to help the less fortunate--while others are short-changed, then even acts of kindness end up supporting unjust arrangements. We must never ignore the injustices that make charity necessary, or the inequalities that make it possible.

You know, that man has a spirit, that each man and woman is unique, that we have duty to promote our unalienable rights and to protect them, that we have a duty to our families and ourselves, to take care of ourselves, to contribute to charity, that we have a duty to support a just and righteous law that is stable and predictable.

The Fundamentalist Christians have told me that I am a slave of Satan and should have my demons expelled with an exorcism. The Fundamentalist Materialists inform me that I am a liar, charlatan, fraud and scoundrel. Aside from this minor difference, the letters are astoundingly similar. Both groups share the same crusading zeal and the same lack of humor, charity and common human decency. These intolerable cults have served to confirm me in my agnosticism by presenting further evidence to support my contention that when dogma enters the brain, all intellectual activity ceases.

Marriage hath in it less of beauty but more of safety, than the single life; it hath more care, but less danger, it is more merry, and more sad; it is fuller of sorrows, and fuller of joys; it lies under more burdens, but it is supported by all the strengths of love and charity, and those burdens are delightful.

And then one day you realise that if you want to be rich, you'd have to give away almost everything you own.

There is no virtue in compulsory government charity, and there is no virtue in advocating it. A politician who portrays himself as "caring" and "sensitive" because he wants to expand the government's charitable programs is merely saying that he's willing to try to do good with other people's money. Well, who isn't? And a voter who takes pride in supporting such programs is telling us that he'll do good with his own money—if a gun is held to his head.

That day, I learned that I could be a giver by simply bringing a smile to another person. The ensuing years have taught me that a kind word, a vote of support is a charitable gift. I can move over and make another place for someone. I can turn my music up if it pleases, or down if it is annoying. I may never be known as a philanthropist, but I certainly am a lover of mankind, and I will give freely of my resources.

From Sachs to Kristof to Invisible Children to TED, the fastest growth industry in the US is the White Savior Industrial Complex. The white savior supports brutal policies in the morning, founds charities in the afternoon, and receives awards in the evening. The banality of evil transmutes into the banality of sentimentality. The world is nothing but a problem to be solved by enthusiasm. This world exists simply to satisfy the needs - including, importantly, the sentimental needs - of white people and Oprah.

There’s a group that calls itself the Sarmy-or Sylar’s Army- and it’s dedicated to the support of my character, and they don’t like it when he’s disparaged. Their slogan is “Every villain needs a legion of evil supporters.” But what’s funny is they do great charity work. It’s never bad to have an army.

At times we feel outnumbered in our attempts to improve the world—to brighten and beautify, to preserve and heal and do what’s best for humanity. Selfless efforts can start to feel beleaguering, discouraging, even pointless with so little support. It is at these times I remind myself that I would rather be the last Good Samaritan standing than to join the ranks of selfish multitudes creating misery.

I recommend it to the Charity of all good People to look back, and reflect duly upon the Terrors of the Time; and whoever does so will see, that it is not an ordinary Strength that cou'd support it; it was not like appearing in the Head of an Army, or charging a Body of Horse in the Field; but it was charging Death itself on his pale Horse; to stay indeed was to die, and it could be esteemed nothing less.

Never give up. This applies to more than goals and dreams, it is a maxim for basic daily struggles. It shapes one's life, including the will to continue to live. It supports love and committed relationships; it bolsters hope, faith, and charity; it is power in every area of existence. Never give up on anything or anyone of any worth, especially yourself.

True life is the understanding and support of other people, of selflessness, of charity, of kindness.

To accept the dignity of another person is an axiom. It has nothing to do with subduing, supporting, or giving charity to other people.

Charity can be a good thing. But the only cause I’ll support is because. Don’t ask me why.

I think it's important that we give back to society and our fellow man regardless of our professions. We all need help at times. And when we support each other, we're all a little stronger.

The territorial aristocracy of former ages was either bound by law, or thought itself bound by usage, to come to the relief of its serving-men and to relieve their distress. But the manufacturing aristocracy of our age first impoverishes and debases the men who serve it and then abandons them to be supported by the charity of the public. This is a natural consequence of what has been said before. Between the workman and the master there are frequent relations, but no real association. I am of the opinion, on the whole, that the manufacturing aristocracy which is growing up under our eyes is one of the harshest that ever existed in the world; but at the same time it is one of the most confined and least dangerous. Nevertheless, the friends of democracy should keep their eyes anxiously fixed in this direction; for if ever a permanent inequality of conditions and aristocracy again penetrates into the world, it may be predicted that this is the gate by which they will enter.

After 911, the US Government engaged in mock investigations and shut down many small Islamic charities and organizations, giving the appearance of action in the so-called 'War on Terror.' Why did they harbor, support and resource Fethullah Gulen's $25 billion madrassa-and-mosque-establishment efforts throughout the Central Asian region and the Balkans?

Charity fits the economy of scarcity, because it supports the blasphemous myth that the rich are rich because they deserve to be, and their riches are theirs to deal with as they please. With such charity, we are not worthy to tell the story of manna in the wilderness, to pretend to eat together at the Lord’s Supper, or claim the Year of Jubilee as our own.

Magic is in your blood and you'll find yourself again soon enough. --Landry Sutton

Few things, if anything, are more important than altruism.

Regardless of whether you’re trying to convince someone to support your favorite charity, eat healthier, switch their business from their current supplier to your firm, or just adopt a new way of working at the office, one of the most common explanations for lack of persuasive success is also one of the simplest: People recognize they should change their behavior, but they just don’t feel like doing it right now.

Earning money from, and supporting, a system that keeps these people in poverty in the first place and then gives them some of the profits in the form of "strings-attached" aid or World Bank and IMF loans is no more ridiculous than Shell or Esso giving Greenpeace or Friends of the Earth £10,000 to help clear up the destruction that they inevitably cause. Would it not be better not to cause the destruction in the first place?

The Americans struggled to understand just how much support reached bin Laden in Afghanistan from Saudi sources. It appeared to be substantial, even into 2000. A Saudi government audit of the National Commercial Bank, the kingdom’s largest, showed that at least $3 million had flowed from its accounts to bin Laden. One of Saudi Arabia’s largest charities, the International Islamic Relief Organization, acknowledged that it had sent about $60 million to the Taliban.25

But although it is the case that anyone who contends that in the Catholic medieval civilization of Europe woman was on the whole reckoned as the second—not the first—sex, can support his view by examples which appear conclusive, yet it is equally certain that women who in one way or another possessed more than average ability were given a chance of developing their talents and exercising them with a freedom from interference which would be inconceivable in a society molded by Lutheranism or Calvinism. Both the one-sided Lutheran eulogy of a snug family life and the Calvinistic hatred of spiritual charm, of the imaginative and poetical element in religion, and especially the Calvinists’ glorification of the industrious accumulation of capital and their belief in economic success as a peculiar favor bestowed on God’s elect—all this resulted in a contempt for specially feminine intellectual qualities: intuition, a psychological sense manifesting itself in tact and a gentle dignity in the courtesies of life, discretion, and feeling in the work of Christian charity.

The idea that the government—any government—had a responsibility to help support those of able body who couldn’t support themselves was alien. That was charity, and charity was the province of churches or local associations and in no way the responsibility of government.

Lets reflect the hopes of the nations under oppression, injustice and brutality. All they see is Unknown suffering Of an empty heart and soul and thus their suffering is unknown. We cannot do everything; but still we can do something. Lend a hand to support the suffering ones.

I dreamed my shoulders held up the sky for a thousand hawks that squawked and cawed and beat their feathered wings against the hotness of the day. I supported their flight, watching and marveling, until sweat dripped from my body, and groans crossed my lips over fatiguing muscles. Choosing to let the sky fall, I awoke. My eyes opened to a cast of hawks gripping me in their talons. They supported my weight, hauling me high above the clouds through a blue expanse of heaven. And though they struggled—squawking and flapping wearily—never once did a single bird release its hold.

GiveWell.org reviews hundreds of charities and provides recommendations to donors about which organizations will save the most lives per dollar donated. The website EffectiveAnimalActivism.org was launched in 2012 to provide similar advice for donors wanting to support animal protection causes.

That which they have need of . . . let it be given them day by day without fail. Ezra 6:9 If we really trust God, we shall expect to bear unaided the spiritual burden both of our own needs and of those of the work. We must not secretly hope for support from some human source. Our faith is not to be in God plus man but in God alone. If brethren show their love, thank God; but if they do not, let us thank Him still. For God’s servant to have one eye on Him and one eye on other men is a shameful thing, unworthy of any Christian. To profess trust in God yet to turn to the brethren for supplies is to bring only disgrace on His name. Our living by faith must be transparently real and never deteriorate into a living charity. Yes, in all material things we dare to be utterly independent of men, because we dare to believe utterly in God. We have cast away all other hope, because we have unbounded hope in Him.

I had heard an amazing story that supported what the Archbishop was saying. When I met James Doty, he was the founder and director of the Center of Compassion and Altruism Research and Education at Stanford and the chairman of the Dalai Lama Foundation. Jim also worked as a full-time neurosurgeon. Years earlier, he had made a fortune as a medical technology entrepreneur and had pledged stock worth $30 million to charity. At the time his net worth was over $75 million. However, when the stock market crashed, he lost everything and discovered that he was bankrupt. All he had left was the stock that he had pledged to charity. His lawyers told him that he could get out of his charitable contributions and that everyone would understand that his circumstances had changed. “One of the persistent myths in our society,” Jim explained, “is that money will make you happy. Growing up poor, I thought that money would give me everything I did not have: control, power, love. When I finally had all the money I had ever dreamed of, I discovered that it had not made me happy. And when I lost it all, all of my false friends disappeared.” Jim decided to go through with his contribution. “At that moment I realized that the only way that money can bring happiness is to give it away.” •

As you pay your bills, pretend you’re donating the money to the charities and organizations that mean the most to you and make you happy. Include any tithing or businesses you want to support that help solve local or world problems. Revel in how happy and grateful it makes you feel to help make the world a better place.

It is gratifying to know that, whatever the course of events, you are helping others to do good. Many of us can afford to support some part of the vast network of charities that one of our former presidents called “a thousand points of light.” Those points of light are best seen, like stars at dusk, against a darkening sky.

Our dedication to charity guides our purpose. The love of laughter inspires our vision. The generous support of supporters, friends and fans along with the finest businesses in Houston and throughout America helps drive our mission. Thank you to those who generously donate to one or all of the charities Sol-Caritas supports.

So this very day, donate clothing you don’t wear, sporting equipment you don’t use, books you aren’t going to read, or furniture needlessly taking up space. Make a financial donation to a charity you support. Be generous with your time by volunteering at your local school, a homeless shelter, or the nonprofit of your choice. It’s the quickest shortcut I can suggest to having a life of impact.

I choose to believe humans are inherently good. There are countless causes needing tremendous support. There are many people who do good in a vast variety of areas. There are causes both publicly known and not well-known. No one should be angered by a particular cause getting tremendous attention, and no one should be angered by others choosing causes that are not their own. The question is… Are you contributing in a meaningful and positive way to better the world with your unique gifts?

The refugee to me is an ambassador. She comes with tales from an ancient, far-away world. The stories, the wisdom, is honed in adversity. My book, Adagio, comes in part from my experience of visiting refugees in jail, and advocating for refugees in my homeland of Italy. The words I write are not only mine, but a contemplation on the loss, grief and hope of those I care for. This is why I donate all my royalties back to refugee support charities. My poetry was written for them and it should return to them.

At the start of the journey, I thought I was walking into the wreckage of Christianity. My impression now was of how much remained, holding tight to its decayed inheritance. Despite the decline of religion in Europe, it was still possible to cross the continent like a medieval pilgrim: traveling on foot, stopping at shrines, and supported by charity. Still possible to find comfort in pilgrim rites, even if the belief was gone. So maybe decline was also evidence of endurance, and loss the price we pay for surviving.

One of W.A.'s descendants described the mixed blessing of inherited wealth: "I think having such wealth can lead some people to have a lack of self-worth because of not having developed a lucrative career of their own or even having investigated their own potential. Having an overabundance of wealth can make people insecure around others who have far less than they do, since the former might wonder if potential partners or even friends are 'only' after them for their money. Well-meaning people of excessive wealth can feel anxious about the lack of perfection of charities they support, and about the fact that even as willing patrons they are powerless to obliterate suffering--all the while knowing that any small amount of money that they might spend on themselves is still enough to change or even save some lives. Wealth can lead to guilt over the unfairness of people working endlessly for them who have never been included fully into the family. In sum, having immense wealth can lead one to feel isolated and to have a false sense of being special.

My mission is to live with integrity and to make a difference in the lives of others. To fulfill this mission: I have charity: I seek out and love the one—each one—regardless of his situation. I sacrifice: I devote my time, talents, and resources to my mission. I inspire: I teach by example that we are all children of a loving Heavenly Father and that every Goliath can be overcome. I am impactful: What I do makes a difference in the lives of others. These roles take priority in achieving my mission: Husband—my partner is the most important person in my life. Together we contribute the fruits of harmony, industry, charity, and thrift. Father—I help my children experience progressively greater joy in their lives. Son/Brother—I am frequently “there” for support and love. Christian—God can count on me to keep my covenants and to serve his other children. Neighbor—The love of Christ is visible through my actions toward others. Change Agent—I am a catalyst for developing high performance in large organizations. Scholar—I learn important new things every day.

Are the religious individuals in a society more moral than the secular ones? Many researchers have looked into this, and the main finding is that there are few interesting findings. There are subtle effects here and there: some studies find, for instance, that the religious are slightly more prejudiced, but this effect is weak when one factors out other considerations, such as age and political attitudes, and exists only when religious belief is measured in certain ways. The only large effect is that religious Americans give more to charity (including nonreligious charities) than atheists do. This holds even when one controls for demographics (religious Americans are more likely than average to be older, female, southern, and African American). To explore why this relationship exists, the political scientists Robert Putnam and David Campbell asked people about life after death, the importance of God to morality, and various other facets of religious belief. It turns out that none of their answers to such questions were related to behaviors having to do with volunteering and charitable giving. Rather, participation in the religious community was everything. As Putnam and Campbell put it, “Once we know how observant a person is in terms of church attendance, nothing that we can discover about the content of her religious faith adds anything to our understanding or prediction of her good neighborliness.… In fact, the statistics suggest that even an atheist who happened to become involved in the social life of the congregation (perhaps through a spouse) is much more likely to volunteer in a soup kitchen than the most fervent believer who prays alone. It is religious belongingness that matters for neighborliness, not religious believing.” This importance of community, and the irrelevance of belief, extends as well to the nastier effects of religion. The psychologist Jeremy Ginges and his colleagues found a strong relationship between religiosity and support for suicide bombing among Palestinian Muslims, and, again, the key factor was religious community, not religious belief: mosque attendance predicted support for suicide attacks; frequency of prayer did not. Among Indonesian Muslims, Mexican Catholics, British Protestants, Russian Orthodox in Russia, Israeli Jews, and Indian Hindus, frequency of religious attendance (but again, not frequency of prayer) predicts responses to questions such as “I blame people of other religions for much of the trouble in this world.

It has been heart-warming, in the midst of all our sadness, to see a good mix of people from different backgrounds, different cultures, different religions or with no religion involved in demonstrations and urgent actions to support our calls for justice and peace. Those tireless supporters have tried to make a difference one act of kindness, one act of solidarity, one act of charity at a time. And they did so because they believe that all humans are born free and equal in dignity and rights. They believe in acting towards one another in a spirit of humanity because human rights are universal, and justice and peace are human rights.

Today there is a war within Islam—a war between those who wish to reform (the Modifying Muslims or the dissidents) and those who wish to turn back to the time of the Prophet (the Medina Muslims). The prize over which they fight is the hearts and minds of the largely passive Mecca Muslims. For the moment, measured by four yardsticks, the Medina side seems to be winning. One is the scale of individuals leaving the Mecca side and joining the Medina side (what in the West we call “radicalization”). The second metric is attention: the Medina Muslims attract media attention through statements and acts of violence that shock the world. The third metric is resources: through zakat (charity), crime, the violent seizing of territory and property, support from rogue states, and petrodollars, Medina Muslims have vast resources. The Modifying Muslims have virtually none. Pushed to make a choice between earning a living and campaigning for religious reform, most Modifiers soon opt for the former. The fourth metric is one of coherence. In many ways this is the most important advantage the Medina Muslims have over the Modifier Muslims. The latter are faced with the daunting—and dangerous—task of questioning the fundamentals of their faith. All the Medina Muslims have to do is pose as its defenders.

Listen,” said Aurora, hands up, like a policeman halting traffic. “Everyone stop saying cat.” The men went silent. Aurora took a deep breath. “Do you know why we have the Australia Cards? The universal basic income?” “Dunno,” said Jack. “Charity, I suppose.” “Yes,” said Minh. “Why?” “Well—you ever notice the biggest supporters of a universal wage aren’t charities or churches?” “Nah,” said Tommy. “It’s those rich bastards.” “Exactly. Silicon Valley. The banks. You know why? They need customers for the businesses they own, and they own bloody everything. They need our disposable income. But there’s no jobs anymore, the automation they invented took them all. Forty percent unemployment, half the rest working part-time gigs. So: they lobbied the government to give out free money.

In New York, Italian Americans became symbols of success; one of these, the half-Jewish Fiorello LaGuardia, represented the state as a Republican in Congress. Another proud group were his cousins, the Jews, both the older German Jews and the newer East European Jews. Jews at the time had a general belief in charity and taking care of one another: “All Israel is responsible for one another.” In addition, they were aware of a specific history in New York; Peter Stuyvesant had asked the Dutch West India Company to ban Jewish settlement, but the company had allowed Jews to stay as long as the Jewish poor “be supported by their own nation.” The colonial Jews had pledged that they would, and the commitment was still alive. As late as the 1910s, philanthropist Jacob Schiff said that “a Jew would rather cut his hand off than apply for relief from non-Jewish sources.

Wandering has long been seen as part of the pathology of dementia. Doctors, carers, and relatives often try to stop patients from venturing out alone, out of concern they will injure themselves, or won’t remember the way back. When a person without dementia goes for a walk, it is called going for a stroll, getting some fresh air, or exercising, anthropologist Maggie Graham observes in her recent paper. When a person with dementia goes for a walk beyond prescribed parameters, it is typically called wandering, exit-seeking, or elopement. Yet wandering may not be so much a part of the disease as a therapeutic response to it. Even though dementia and Alzheimer’s in particular can cause severe disorientation, Graham says the desire to walk should be desire to be alive and to grow, as opposed to as a product of disease and deterioration. Many in the care profession share her view. The Alzheimer’s Society, the UK’s biggest dementia supportive research charity, considers wandering an unhelpful description, because it suggests aimlessness, whereas the walking often has a purpose. The charity lists several possible reasons why a person might feel compelled to move. They may be continuing the habit of a lifetime; they may be bored, restless, or agitated; they may be searching for a place or a person from their past that they believe to be close by; or maybe they started with a goal in mind, forgot about it, and just kept going. It is also possible that they are walking to stay alive. Sat in a chair in a room they don’t recognise, with a past they can’t access, it can be a struggle to know who they are. But when they move they are once again wayfinders, engaging in one of the oldest human endeavours, and anything is possible.

The University of Chicago’s General Social Survey has been tracking trends, attitudes, and behaviors in American society since 1972. One section of the survey asks questions about income inequality. The results showed that Americans who strongly oppose redistribution by government to address this problem gave 10 times more to charity than those who strongly support government action: $1,627 annually versus $140. Similarly, compared to people who want more welfare spending, those who believe that the government spends too much money on welfare are more likely to give directions to someone on the street, return extra change to a cashier, and give food or money to a homeless person. Almost everyone wants to help the poor. But depending on whether they have a dopaminergic or H&N personality, they will go about it in different ways. Dopaminergic people want the poor to receive more help, while H&N people want to provide personal help on a one-to-one basis.

The Fence or The Ambulance ‘Twas a dangerous cliff, as they freely confessed, Though to walk near its crest was so pleasant: But over its terrible edge there had slipped A duke and many a peasant; So the people said something would have to be done. But their projects did not at all tally: Some said, "Put a fence around the edge of the cliff" Some, "An ambulance down in the valley." But the cry for the ambulance carried the day. For it spread to the neighboring city: A fence may be useful or not, it is true, But each heart became brimful of pity For those who had slipped o’er that dangerous cliff, And the dwellers in highway and alley Gave pounds or gave pence, not to put up a fence, But an ambulance down in the valley. "For the cliff is alright if your careful," they said, "and if folks even slip or are dropping, it isn't the slipping that hurts them so much as the shock down below-when they're stopping," So day after day when these mishaps occurred, Quick forth would the rescuers sally To pick up the victims who fell off the cliff, With their ambulance down in the valley. Then an old man remarked, "it's a marvel to me that people give far more attention to repairing results than to stopping the cause, when they'd much better aim at prevention. Let us stop at its source all this mischief, cried he. "Come neighbors and freinds, let us rally : If the cliff we will fence, we might almost dispense with the ambulance down in the valley." "Oh, he's a fanatic." the others rejoined: "dispense with the ambulance Never! He'd dispense with all charities, too, if he could: no, no! We'll support them forever. Aren't we picking up folks just as fast as they fall? And shall this man dictate to us? Shall he? Why would people of sense stop to put up a fence? While their ambulance works in the valley?" But a sensible few who are practical too, Will not bear with such nonsense much longer They believe that prevention is better than cure And their party will soon be the stronger Encourage them, then with your purse, voice and pen And (while other philanthropists dally) They will scorn all pretense, and put up a stout fence On the cliff that hangs over the valley.

To you, O Blessed Joseph, we have recourse in our affliction, and having implored the help of your most holy spouse, we now, with hearts filled with confidence, earnestly beg you to take us under your protection. Through that sacred bond of charity which united you to the Immaculate Virgin Mother of God, and by that fatherly love with which you embraced the Child Jesus, we humbly beg you to look graciously upon the beloved inheritance which Jesus Christ purchased by his blood, and to aid us in our necessities with your power and strength. Defend, O most watchful guardian of the Holy Family, the chosen children of Jesus Christ. Keep from us, O most loving father, all blight of error and corruption. Aid us from on high, most valiant defender, in this conflict with the powers of darkness. And just as you once saved the Child Jesus from mortal danger, so now defend God’s Holy Church from the snares of the enemy and from all adversity. Shield us by your constant protection, so that, supported by your example and strengthened by your help, we may be able to live a virtuous life, die a happy death, and obtain everlasting bliss in heaven. Amen.11

I feel obliged to withhold my approval of the plan, as proposed by this bill, to indulge a benevolent and charitable sentiment through the appropriation of public funds for that purpose. I can find no warrant for that kind of appropriation in the Constitution, and I do not believe that the power and duty of the General Government ought to be extended to the relief of individual suffering which is in no manner properly related to the public service or benefit. A prevalent tendency to disregard the limited mission of this power and duty should, I think, be steadfastly resisted, to the end that the lesson should be constantly enforced that though the people support the Government, the Government should not support the people. The friendliness and charity of our countrymen can always be relied upon to relieve their fellow-citizens in misfortune. This has been repeatedly and quite lately demonstrated. Federal aid in such cases encourages the expectation of paternal care on the part of the Government and weakens the sturdiness of our national character, while it prevents the indulgence among our people of that kindly sentiment and conduct which strengthens the bonds of a common brotherhood.

The myth that morality and fidelity are old-fashioned and trite can imprison more than just one individual as generations are affected by the choices perpetuated by this lie. The myth that withholding judgment or having charity means that all values are relative and should be given equal importance or loyalty creates a heavy chain that eventually traps a person in doubt and disaffection, leaving him or her to be constantly "driven with the wind and tossed" (see James 1:6). However, confidence that Christ honors those who honor him (see 1 Samuel 2:30) provides an anchor to our souls (see Ether 12:4) whereby we are capable of giving affirmative answers to those who question the "reason of the hope that is in [us]" (1 Peter 3:15). I remember one of my saddest moments as a faculty member at BYU. One of my students came to me in emotional tatters. She had come to BYU looking for a supportive community that shared her values, something she had not enjoyed being the only Mormon in her high school. Instead her peers at BYU teased, sneered at, and demeaned her because she was not willing to watch an R-rated movie. How proud I was of her! Despite the hurt of rejection "by her own," her faith carried her through the social prison created by her peers. To "stand in holy places, and be not moved" (D&C 87:8) in today's world requires faith, courage, poise, and patience.

Explaining the rise of MSNBC, the Republican strategist Stuart Stevens said: “I think there are a lot of people out there who are dramatically troubled by the direction of the country, and they would like to be reminded that: (A) they’re not alone, and (B) there’s an alternative”. But loneliness isn’t the problem; the direction of the country is. And being alone together is not an alternative direction, just as a cancer support group does not shrink a tumour. It’s probably true that viewers of MSNBC are sometimes inspired to give money to progressive candidates, and perhaps there’s someone out there whose politics were changed, rather that their loneliness assuaged, by Rachel Maddow. It’s certainly true that a hybrid car gets better mileage than a traditional gas car. But primarily, these things make us feel better. And it can be dangerous to feel better when things are not getting better. […] Too often, the feeling of making a difference doesn’t correspond to the difference being made – worse, an inflated sense of accomplishment can relieve the burden of doing what actually needs to be done. Do the children getting vaccines paid for by Bill Gates really care if he feels annoyed when he gives 46 percent of his vast wealth to charity? Do the children dying of preventable diseases really care if Jeff Bezos feels altruistic when he donates only 1.2 percent of his even vaster wealth? If you found yourself in the back of an ambulance, would you rather have a driver who loathes his job put performs it expertly or one who is passionate about his job but takes twice as long to get you to the hospital?

The charity and ally models, on the other hand, are so strongly rooted in the ideas of 'I' and 'the other' that they force people to fit into distinct groups with preordained relationships to one another. According to ally politics, the only way to undermine one's own privilege is to give up one's role as an individual political agent, and follow the lead of those more or differently oppressed. White allies, for instance, are taught explicitly to not seek praise for their ally work--especially from people of color--yet there is often a distinctly self-congraulatory air to the work of allyship, as if the act of their humility is exaggerated to receive the praise they can't ask for. Many white allies do their support work in a way that recentralizes themselves as the only individuals willing to come in and do the hard work of fighting racism for people of color. Where ally politics suggest that in shifting your role from actor to ally you can diminish your culpability, a liberator or anarchist approach presumes that each person retains their own agency, insisting that the only way you can be accountable is by acting for your own desires while learning to understand and respond to the desires of other groups. Unraveling our socialized individualization until we can feel how our survival/liberation is infinitely linked to the survival/liberation of others fosters independence, and enables us to take responsibility for our choices, with no boss or guidance counselor to blame for our decisions. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

(FIRE) THE BOOK OF SATAN THE INFERNAL DIATRIBE The first book of the Satanic Bible is not an attempt to blaspheme as much as it is a statement of what might be termed 'diabolical indignation'. The Devil has been attacked by the men of God relentlessly and without reservation. Never has there been an opportunity, short of fiction, for the Dark Prince to speak out in the same manner as the spokesmen of the Lord of the Righteous. The pulpit-pounders of the past have been free to define 'good' and 'evil' as they see fit, and have gladly smashed into oblivion any who disagree with their lies - both verbally and, at time, physically. Their talk of 'charity', when applied to His Infernal Majesty, becomes an empty sham - and most unfairly, too, considering the obvious fact that without their Satanic foe their very religions would collapse. How sad, that the allegorical personage most responsible for the success of spiritual religions is show the least amount of charity and the most consistent abuse - and by those who most unctuously preach the rules of fair play! For all the centuries of shouting-down the Devil has received, he has never shouted back at his detractors. He has remained the gentleman at all times, while those he supports rant and rave. He has shown himself to be a model of deportment, but now he feels it is time to receive his due. Now the ponderous rule-books of hypocrisy are no longer needed. In order to relearn the Law of the Jungle, a small, slim diatribe will do. Each verse is an inferno. Each word is a tongue of fire. The flames of Hell burn fierce... and purify! Read on and learn the Law.

Foreign nongovernment organizations (NGOs) that support Russian democratic civic groups are a particular target of Russian accusations of foreign economic intrigue. In 2004, President Putin accused Russian NGOs of pursuing "dubious group and commercial interests" for taking foreign money. FSB Director Nikolai Patrushev told the Russian State Duma in 2005 that the FSB had uncovered spies working in foreign-sponsored NGOs. He further claimed, "Foreign secret services are ever more actively using non-traditional methods for their work and, with the help of different NGOs educational programs, are propagandizing their interests, particularly in the former Soviet Union." Patrushev accused the United States of placing spies undercover within the Peace Corps, which was expelled from Russia in 2002, the Saudi Red Crescent, and the Kuwaiti NGO Society for Social Reform. Patrushev attributed an economic motive to these perceived foreign plots, alleging that industrialized states did not want "a powerful economic competitor like Russia." Echoing Soviet-era accusations of nefarious Western economic intent, he claimed that Russia had lost billions of dollars per year due to U.S., EU, and Canadian "trade discrimination. Pushing for stronger regulation of NGOs, Patrushev said, "The imperfectness of legislation and lack of efficient mechanisms for state oversight creates a fertile ground for conducting intelligence operations under the guise of charity and other activities. In 2012, Putin signed the "foreign agent law," which ordered Russian civil rights organizations that received any foreign funding to register as "foreign agents.

And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 16 Rejoice evermore. 17 Pray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. 22 Abstain from all appearance of evil. 23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with an holy kiss. 27 I charge you by the Lord that this epistle be read unto all the holy brethren. 28 The grace of our Lord Jesus Christ be with you. Amen. ¶     The first epistle unto the Thessalonians was written from Athens. Holy Bible 2 Thessalonians 1 2 3 THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. CHAPTER 1 PAUL, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

I pull the fire escape door open, scoop my eyeshadow palette off the ground and slip back inside. For a moment, I pause in the corridor and catch my breath. Adrenaline is surging through me. Rage. A normal woman would call the police at this point. But a normal woman would never have been paranoid enough in the first place to pretend to go to the toilet, only to sneak out of the fire escape and spy through a window to watch what her date does when he has five minutes alone with her drink. Nope. A normal woman would have gone to the loo, done a pee and topped up her lipstick. Or she’d have texted a friend about her hot date, feeling giddy with hope and excitement. Now, let’s think about what would have happened to a normal woman. A normal woman would have headed back to her date, smiling prettily, before sitting down and drinking her drugged drink. Then, a short while later, that normal woman would have started feeling far more drunk than she normally does after just a couple of drinks, but she’d probably blame herself. She’d wonder if maybe she’d drunk too much. Or maybe she’d blame herself for having not eaten earlier in the day because she didn’t want to look fat in her dress. Or maybe she’d blame herself because that’s just what she does; she blames herself. And then, just as she started to feel woozy and a bit confused, her date would take her outside for some fresh air and she’d be grateful to him. She’d think he was caring and responsible, when really, he was just whisking her out of sight, before she started to look less like she was drunk and more like she’d been drugged. And then the next thing she’d know, she’d be staggering into the back of a cab and her date would be asking her to tell the driver where she lived. And when she’d barely be able to get the words out and her date made a joke to the driver about how drunk she was, she’d feel small and embarrassed. And then she’d find herself slumping into her date’s open arms, flopping against his big manly body, and she’d feel grateful once more that this man was taking care of her and getting her home safe. And then, once the taxi slowed down and she blinked her eyes open and found they’d pulled up outside her flat, she’d notice in a fleeting moment of clarity that when the driver asked for the fare, her date thrust two crisp ten-pound notes towards him in a weirdly premeditated move, as though he’d known this moment was going to happen all along. As though he’d had the cash lined up, the plan set, and she’d feel something. Something. But then she’d be staggering out of the taxi, even sloppier than when she got in, and her legs would be buckling, and she’d cling to her date for support, her make-up now smudged, her eyes half-closed, her hair messy. She’d look a state and he’d ask her which flat was hers, and she’d walk with him to her front door, to the flat where she lives alone. To the place that’s full of books and cute knick-knacks from charity shops and colourful but inexpensive clothes. She’d unlock her front door, her hand sliding drunkenly over the lock, and she’d lead him into the place she’s been using as a base to try to get ahead in life, and then he’d look around, keen-eyed, until he spotted her bedroom and he’d draw her in. And then all of a sudden he’d be in her bedroom and she wouldn’t be able to remember if she’d asked him back or not or quite how this happened, and it would all be moving so fast and her thoughts would be unable to keep up – they’d keep sliding away – and he’d be kissing her and she’d be unsure what was happening as he pulled off her dress and she’d wonder, did she ask for this? Does she want this? Has she been a ‘slut’ again? But the thoughts would be weak, they’d keep falling away and he’d be confident and he’d be certain and he’d be good-looking and he’d be pulling off her bra and taking off her knickers. He’d be pushing himself inside her. The next day, he’d be gone by the time she woke up. She’d be blocked, unmatched...

True, Christ said, "The poor ye have always with you," and it is probable that we shall always need to support by charity the crippled, the insane, and the unfortunate, but it is a certain indication of rottenness in any civilization that makes charity necessary for a man or woman who is able and willing to work.

They are to be constant in the exercise of charity and almsgiving, to have a watchful care over all sick brethren, and to support and sustain all old men.

Do not give to persons able to work for a living,” declared a critic of the traditional paternalistic charity in 1807. “Do not support widows who refuse to put out their children. Do not let the means of support be made easier to one who does not work than to those who do.

People keep asking me what they can do to help Japan. And while I am all about donations, spreading the word, organizing charity events and the like, I realize not everyone has money to give—and no one seems to have the power to stop the media from sensationalizing the stories while ignoring the victims. To support Japan, what I would say is this: Simply do what you do every day, but do it better. Go to school or to work but with passion and energy. Engage your neighbors or community but with more sympathy and compassion than you ever have. Let these historic moments move you, inspire you and invigorate you for as long as the feeling lasts because, believe me, that initial adrenaline and humanitarian solidarity will wear off. Ride it as long as you can. Let it make you be a better person, and let it wake you up from the complacency in your life.

A loaf of bread cost a quarter of a sesterce. So did a glass of wine.2 We know from graffiti at Pompeii that a prostitute, perhaps not a very elegant one, charged half a sesterce for her services. Entrance to the public baths was just twice that. Roman soldiers earned 1,200 sesterces a year and although there were some perks, they had to buy their own equipment. A casual labourer earned perhaps 2-3 sesterces a day – when he got work. A charity scheme to support poor children, presumably at a fairly basic level, paid between 10 and 12 sesterces a month. A lecturer in rhetoric under Vespasian received 100,000 sesterces a year and this was considered remarkable. It was a similar amount to the purchase price of a first-rate, intelligent slave in the second century, when lessening warfare had reduced the market. One foot of road cost 22 sesterces to lay and a large and elaborate tomb anything from 100,000 to half a million sesterces.

The idea that the government—any government—had a responsibility to help support those of able body who couldn’t support themselves was alien. That was charity, and charity was the province of churches or local associations and in no way the responsibility of government. Yet those attitudes

Regarding the first aspect, the sacred law obliges the payment of zakat, charity distributed to the needy. Miserliness in the form of not giving zakat is explicitly forbidden. The same is true with one’s obligation to support his wife and children. Even if a couple suffers a divorce, the man must still pay child support. When it comes to the obligations of sacred law, miserliness is the most virulent form.

Beyond that, we feel very strongly that Wal-Mart really is not, and should not be, in the charity business. We don’t believe in taking a lot of money out of Wal-Mart’s cash registers and giving it to charity for the simple reason that any debit has to be passed along to somebody—either our shareholders or our customers. A few years ago, when Helen convinced me that our associates here in Bentonville needed a first-class exercise facility, she and I paid the million dollars in construction costs ourselves, plus an annual subsidy for a few years to get it started. We paid for it to show our sincere appreciation to the associates, but also because I don’t believe in asking the customers or the shareholders to pay for something like that—as worthy a cause as it may be. By not designating a large amount of corporate funds to some charity which the officers of Wal-Mart may happen to like, we feel we give our shareholders more discretion in supporting their own charities.

Oasis at Ground Zero Salvation Army representatives would certainly counsel you and pray with you if you wanted, and at Ground Zero the Salvationists in the shiny red “Chaplain” jackets were sought after for just that reason. Mainly, though, they were there to assist with more basic human needs: to wash out eyes stinging from smoke, and provide Blistex for parched lips and foot inserts for boots walking across hot metal. They operated hydration stations and snack canteens. They offered a place to rest, and freshly cooked chicken courtesy of Tyson’s. The day I arrived, they distributed 1500 phone cards for the workers to use in calling home. Every day they served 7500 meals. They offered an oasis of compassion in a wilderness of rubble. I had studied the maps in newspapers, but no two-dimensional representation could capture the scale of destruction. For about eight square blocks, buildings were deserted, their windows broken, jagged pieces of steel jutting out from floors high above the street. Thousands of offices equipped with faxes, phones, and computers, sat vacant, coated in debris. On September 11, people were sitting there punching keys, making phone calls, grabbing a cup of coffee to start the day, and suddenly it must have seemed like the world was coming to an end. I studied the faces of the workers, uniformly grim. I didn’t see a single smile at Ground Zero. How could you smile in such a place? It had nothing to offer but death and destruction, a monument to the worst that human beings can do to each other. I saw three booths set up in a vacant building across from the WTC site: Police Officers for Christ, Firemen for Christ, and Sanitation Workers for Christ. (That last one is a charity I’d like to support.) Salvation Army chaplains had told me that the police and fire had asked for two prayer services a day, conducted on the site. The Red Cross, a nonsectarian organization, had asked if the Salvationists would mind staffing it. “Are you kidding? That’s what we’re here for!” Finding God in Unexpected Places

You must not believe in charity.”   I absolutely do, and support charities all the time. I just discern the differences between true charity, which is giving of one's own free will, “from the heart”, and forced “charity” which isn't really charity at all, for the very reason that it's forced.

In fact, Bopp’s law firm and the James Madison Center had the same office address and phone number, and although Bopp listed himself as an outside contractor to the center, virtually every dollar from donors went to his firm. By designating itself a nonprofit charitable group, though, the Madison Center enabled the DeVos Family Foundation and other supporters to take tax deductions for subsidizing long-shot lawsuits that might never have been attempted otherwise. “The relationship between this organization and Bopp’s law firm is such that there really is no charity,” observed Marcus Owens, a Washington lawyer who formerly oversaw tax-exempt groups for the Internal Revenue Service. “I’ve never heard of this sort of captive charity/foundation funding of a particular law firm before.

Statistics Canada, the national statistical agency of that country, has pointed out that churchgoing Christians in Canada are generally much more likely than the majority of non-Christian Canadians to donate significantly to charities and to volunteer. According to their recent study, 62 percent of Canadians who regularly attend Christian services volunteered their time to various causes compared with only 43 percent of other Canadians. Surprisingly to some at least, these Christians did not limit their giving to churches. Almost 60 percent of their volunteer time went to secular causes from health care to youth sports to various social and environmental organizations. Doug Todd, religion writer for the Vancouver Sun newspaper, summarizes the situation as revealed by Statistics Canada and his broader research this way: Christians are on the front lines, locally and around the globe, helping those who can not fend for themselves. They are supporting Canadian aboriginals, providing micro-loans in the Dominican Republic, handing out soup in Vancouver’s Downtown Eastside, providing clean water in Ghana, ministering to people with AIDS and supporting environmental projects in Asia. . . . They’ve also led social justice movements: To free slaves, oppose wars, fight for civil rights or protect wilderness.[161]

The young man making a hash of his visit to the Garden of Allah that December evening was a mess of contradictions. He was a cofounder of one of the most successful startups ever, but he didn’t want to be seen as a businessman. He craved the advice of mentors, and yet resented those in power. He dropped acid, walked barefoot, wore scraggly jeans, and liked the idea of living in a commune, yet he also loved nothing more than speeding down the highway in a finely crafted German sports car. He had a vague desire to support good causes, but he hated the inefficiency of most charities. He was impatient as hell and knew that the only problems worth solving were ones that would take years to tackle. He was a practicing Buddhist and an unrepentant capitalist. He was an overbearing know-it-all berating people who were wiser and immensely more experienced, and yet he was absolutely right about their fundamental marketing naïveté. He could be aggressively rude and then truly contrite. He was intransigent, and yet eager to learn. He walked away, and he walked back in to apologize. At the Garden of Allah he displayed all the brash, ugly behavior that became an entrenched part of the Steve Jobs myth. And he showed a softer side that would go less recognized over the years. To truly understand Steve and the incredible journey he was about to undergo, the full transformation that he would experience over his rich life, you have to recognize, accept, and try to reconcile both sides of the man.

Yet there remains an unbridgeable gap between the religious enthusiasts and the philosophical infidels, and it is readily visible in the matter where their tactical alliance mattered most: on religious freedom. In America as in England, religious dissenters rallied in support of religious freedom, but they rarely conceived of it as anything more than a means to the end of securing freedom for their own religion. The freedom to seek salvation through the personal interpretation of the Holy Scriptures was, in the final analysis, just the freedom to be a Protestant Christian, usually of one’s own particular variety. In their practice, they were pluralists; in their theology, the enthusiasts were anything but. “Where they have not the power to carry on Persecution, and to become Masters, there they desire to live upon fair terms, and preach up Toleration,” Locke observed about dissident religious sects. But as soon as “court-favor has given them the better end of the staff, and they begin to feel themselves the stronger, then presently peace and charity are to be laid aside.”80

A lot of charity is driven on pity. No one needs pity. A lot of people just need access to affordable capital to start or sustain businesses to support their families and their communities. And when I looked closely, the projects I lent money to through Kiva all made practical business sense.

The power of philanthropy at its best supports underserved communities, persons affected by persistent poverty, and empowers everyday people to make a difference.

Papa always included me in the same activities as my brothers, from Alpine hikes to carpentry. But Franklin women are meant to use their intellectual gifts for the betterment of mankind through charity, governmental positions, good works, and of course, a suitable marriage. Not a salaried position. After all, we needn’t undertake paid labor to support ourselves; trusts take care of that, as do our male family members who work in financial firms, bankers all.

KAILASA celebrates the International day of charity (5 September 2021) to mark the role of charity in alleviating humanitarian needs and human suffering within and among nations, indigenous communities and individuals across the globe, to support and enrich the marginalized and underprivileged with the guiding principles of Hinduism - peace, nonviolence and oneness. A Report titled 'KAILASA's humanitarian response on International charity day' is compiled as a humble offering by the International humanitarian agencies of KAILASA and religious peacekeepers of KAILASA who are tirelessly inspired, guided and micromanaged by the SPH Nithyananda Paramashivam over last 26 years.

KAILASA Celebrates International Day of Charity KAILASA celebrates the International day of charity (5 September 2021) to mark the role of charity in alleviating humanitarian needs and human suffering within and among nations, indigenous communities and individuals across the globe, to support and enrich the marginalized and underprivileged with the guiding principles of Hinduism — peace, nonviolence and oneness.

KAILASA Celebrates International Day of Charity KAILASA upholds the fundamental concepts and principles of making a Dana which is the traditional practice of ‘giving away’ or ‘donation’ without expecting any return’ as ‘philanthropy’, helping humanity to reclaim conscious sovereignty through six of its international humanitarian agencies. Members of the Sovereign Order of KAILASA form an efficient network as religious peacekeepers of International humanitarian agencies that includes supporting everything from educational needs, medical needs, food bank programs, emergency relief programs, spiritual support for the displaced living through war, conflict, or law-fare to intervention in areas hit by natural disasters, and various social services.

Help Us Help Them! All proceeds from The Great Tree - A Christmas Fable go to support The Last Road Dog Animal Sanctuary a 501 (c)(3) IRS approved public charity for unadoptable, unwanted ands older dogs to live out their lives in paradise.

Supporting and helping those in need is the mother of every worship and charity.

A regular feature of a day’s filming would be visitors to set. They would generally be children and mostly the visits would be in aid of a children’s charity. Alan Rickman requested by far the most visits for charities that he supported. It seemed to me that he had a group in almost every day. And if anyone understood what a child wanted from a trip to the Harry Potter set, it was him. None of our visitors were that interested in meeting Daniel, Rupert, Emma or, for that matter, me. They wanted to meet the characters. They wanted to put on Harry’s glasses, to get a high five from Ron or a cuddle from Hermione. And since Daniel, Rupert and Emma were so similar in real life to their idea of the characters, they never disappointed. It was different for us Slytherins. I might have got the role of Draco in part because of the similarities between us, but I liked to think that I was not so Draco-esque that I’d be unpleasant to a group of nervous, excited youngsters. So I’d greet them, all smiles, and be as friendly and welcoming as I could be. “Hi, guys! Are you having fun? What’s your favourite set?” And crikey did I get that wrong. Without exception they’d look aghast and confused. Draco being a nice bloke was as anathema to them as Ron being a dickhead. They didn’t quite know how to process it. Alan understood this implicitly. He understood that while they might want to meet Alan Rickman, they’d much rather meet Severus Snape. Whenever he was introduced to these young visitors, he gave them the full Snape experience. They’d receive a clip round the ear and a terse, drawn-out instruction to tuck… your… shirt… in! The kids would be wide-eyed and joyfully terrified. It was a lovely thing to watch. I’d learn, as the years progressed, that some people find it difficult to distinguish between fact and fiction, between fantasy and reality. Sometimes that could be trying. But I wish I’d had Alan’s confidence to remain in character during some of those meet and greets at Leavesden Studios. There’s no doubt that in doing so, he brightened many a day.

There were two types of military wives, in Miriam’s opinion—those who supported their husbands and those who thought they, too, were Marines. Brooke was squarely in the latter set. Attended every officer’s wife function—high teas and luncheons and charity drives and golf outings. She ran the Camp Lejeune Toys for Tots Christmas program as if she were Britain’s prime minister during the war. Miriam thought her the most entitled white women she had met—uninteresting, her life so intertwined with that of her husband’s that she was no longer distinguishable as a woman.

Simon was a hot yoga instructor. I’d attended his class a few times to be supportive. Turns out I prefer cold yoga. Or no yoga at all. Yeah, let’s go with the no yoga thing.

Rakesh Rajdev - a citizen of india, emerged as one such extraordinary person during the challenging times of the covid-19 pandemic.

Just as with the collapse of Communism in Poland, Germany's intellectuals and academics who had energetically supported the repressive regime to the very end were the first to declare themselves the victors in a struggle for freedom and democracy. And because substantial numbers of these people spoke English, the news reporters and historians who flooded in to tell the story of freedom's triumph gave them the role of heroes. The story of the role of the Church, its valour, sacrifice and triumphs, was belittled by these belligerent secularists.

In his book Gay, Inc.: The Nonprofitization of Queer Politics, Myrl Beam tells the story of a Minneapolis group founded by queer and trans youth to support their community. As the group formalized and got funding, it diverged from its initial mission and commitment to youth governance and became dominated by adults. The group began to work with the local police to check warrants for youth who came to the drop-in space. This functionally excluded criminalized youth—disproportionately youth of color—from the space and endangered people who came seeking help, turning what had been a mutual aid group into an extension of the local police department. When mutual aid projects make more stigmatized people ineligible for what they are offering, they replicate the charity model.

Our blessed Redeemer, in directing us how to conduct one towards another, appeals to our own feeling: “Whatsoever ye would that other men should do to you, do ye even so to them” [Mt. 7:12]. Now where such live in fullness on the labor of others, who have never had experience of hard labor themselves, there is often a danger of their not having a right feeling of the labourer’s condition, and therefore of being disqualified to judge candidly in their case, not knowing what they themselves would desire were they to labor hard from one year to another to raise the necessaries of life and to pay large rents beside—that it’s good for those who live in fullness to labor for tenderness of heart, to improve every opportunity of being acquainted with the hardships and fatigues of those who labor for their living, and [to] think seriously with themselves: Am I influenced with true charity in fixing all my demands? Have I no desire to support myself in expensive customs because my acquaintance live in those customs, Were I to labor as they do toward supporting them and their children in a station like mine, in such sort as they and their children labor for us, could I not on such a change, before I entered into agreements of rents or interest, name some costly articles now used by me or in my family which have no real use in them, the expense whereof might be lessened? And should I not in such case strongly desire the disuse of those needless expenses, that less answering their way of life the terms might be the easier to me? If a wealthy man, on serious reflection, finds a witness in his own conscience that there are some expenses which he indulgeth himself in that are in conformity to custom, which might be omitted consistent with the true design of living, and which was he to change places with those who occupy his estate he would desire to be discontinued by them—whoever are thus awakened to their feeling will necessarily find the injunction binding on them: “Do thou even so to them

Rakesh Rajdev reminds us that love, support, and exclusivity can bridge the gaps and build a more equitable and compassionate society for all.

In most countries, there has also been some expectation that wealthier citizens would provide some protection or support to the poor in their communities. Historically, this voluntary approach to charity, often enabled by religious institutions, proved inadequate and had very uneven outcomes. As countries have become richer, citizens have increasingly expected the state to take responsibility for providing services on a more consistent and equitable basis and to raise the required revenues through taxation.4

What the judge was saying, in essence, was: We all agree that you were poor and scared when you did this violent, hurtful thing, and if you had been allowed to go on working five days a week at Old Country Buffet, refilling soup pots and mopping up frozen yogurt spills, none of us would be here right now. You might have been able to save enough to move to an apartment that was de-leaded and clean in a neighborhood without drug dealers and with safe schools. With time, you may have been able to get Bo-Bo the medical treatment he needs for his seizures, and maybe you could have even started taking night classes to become a nurse, like you always wanted. And, who knows, maybe you could have actually become a nurse, a real nurse with a uniform and everything. Then you could really give your kids a childhood that would look nothing like the one Shortcake gave you. If you did that, you would walk around this cold city with your head held high, and maybe you would eventually come to feel that you were worth something and deserving of a man who could support you other than by lending you his pistol for a stickup or at least one who didn’t break down your door and beat you in front of your children. Maybe you would meet someone with a steady job and get married in a small church with Kendal standing proudly up front by the groom and Tembi as the poofy-dressed flower girl and Bo-Bo as the grinning, toddling ring bearer, just like you always dreamed it, and from that day on your groom would introduce you as “my wife.” But that’s not what happened. What happened was that your hours were cut, and your electricity was about to be shut off, and you and your children were about to be thrown out of your home, and you snatched someone’s purse as your friend pointed a gun at her face. And if it was poverty that caused this crime, who’s to say you won’t do it again? Because you were poor then and you are poor now. We all see the underlying cause, we see it every day in this court, but the justice system is no charity, no jobs program, no Housing Authority. If we cannot pull the weed up from the roots, then at least we can cut it low at the stem.

The country will starve, not next year, but this winter, unless a few of us act and act fast. There are no grain reserves left anywhere. With Nebraska gone, Oklahoma wrecked, North Dakota abandoned, Kansas barely subsisting—there isn’t going to be any wheat this winter, not for the city of New York nor for any Eastern city. Minnesota is our last granary. They’ve had two bad years in succession, but they have a bumper crop this fall—and they have to be able to harvest it. Have you had a chance to take a look at the condition of the farm-equipment industry? They’re not big enough, any of them, to keep a staff of efficient gangsters in Washington or to pay percentages to pull-peddlers. So they haven’t been getting many allocations of materials. Two-thirds of them have shut down and the rest are about to. And farms are perishing all over the country—for lack of tools. You should have seen those farmers in Minnesota. They’ve been spending more time fixing old tractors that can’t be fixed than plowing their fields. I don’t know how they managed to survive till last spring. I don’t know how they managed to plant their wheat. But they did. They did.” There was a look of intensity on his face, as if he were contemplating a rare, forgotten sight: a vision of men—and she knew what motive was still holding him to his job. “Dagny, they had to have tools for their harvest. I’ve been selling all the Metal I could steal out of my own mills to the manufacturers of farm equipment. On credit. They’ve been sending the equipment to Minnesota as fast as they could put it out. Selling it in the same way—illegally and on credit. But they will be paid, this fall, and so will I. Charity, hell! We’re helping producers—and what tenacious producers!—not lousy, mooching ‘consumers.’ We’re giving loans, not alms. We’re supporting ability, not need. I’ll be damned if I’ll stand by and let those men be destroyed while the pull-peddlers grow rich!

The country will starve, not next year, but this winter, unless a few of us act and act fast. There are no grain reserves left anywhere. With Nebraska gone, Oklahoma wrecked, North Dakota abandoned, Kansas barely subsisting—there isn’t going to be any wheat this winter, not for the city of New York nor for any Eastern city. Minnesota is our last granary. They’ve had two bad years in succession, but they have a bumper crop this fall—and they have to be able to harvest it. Have you had a chance to take a look at the condition of the farm-equipment industry? They’re not big enough, any of them, to keep a staff of efficient gangsters in Washington or to pay percentages to pull-peddlers. So they haven’t been getting many allocations of materials. Two-thirds of them have shut down and the rest are about to. And farms are perishing all over the country—for lack of tools. You should have seen those farmers in Minnesota. They’ve been spending more time fixing old tractors that can’t be fixed than plowing their fields. I don’t know how they managed to survive till last spring. I don’t know how they managed to plant their wheat. But they did. They did.” There was a look of intensity on his face, as if he were contemplating a rare, forgotten sight: a vision of men—and she knew what motive was still holding him to his job. “Dagny, they had to have tools for their harvest. I’ve been selling all the Metal I could steal out of my own mills to the manufacturers of farm equipment. On credit. They’ve been sending the equipment to Minnesota as fast as they could put it out. Selling it in the same way—illegally and on credit. But they will be paid, this fall, and so will I. Charity, hell! We’re helping producers—and what tenacious producers!—not lousy, mooching ‘consumers.’ We’re giving loans, not alms. We’re supporting ability, not need. I’ll be damned if I’ll stand by and let those men be destroyed while the pull-peddlers grow rich!” He

Islamic life is like a ladder, with prayer and praising Allah as the bottom rung. The higher rungs represent helping the poor and needy, establishing schools, and supporting charities. The highest rung is jihad. The ladder is tall. Few look up to see what is at the top. And progress is usually gradual, almost imperceptible—like a barn cat stalking a swallow. The swallow never takes its eyes off the cat. It just stands there, watching the cat pace back and forth, back and forth. But the swallow does not judge depth. It does not see that the cat is getting a little bit closer with every pass until, in the blink of an eye, the cat’s claws are stained with the swallow’s blood.

Contribute to good causes. Be active in organizations, political or not, that express your own view of life. Pick a charity or two and set up autopay. Then you will have made a free choice that supports civil society and helps others to do good.

Although the notion of “original sin,” like the notion of selfish genes, has been used to explain human aggression and selfishness, such behavior is better explained by our propensity to downshift to self-protective orientations when we feel threatened, a characteristic we share with all animals. A wise society is one that lubricates upshifting through thoughtful early-life caregiving and ongoing social support that promotes the three main virtues recognized in religious traditions around the world: humility, charity (love), and authenticity.