Community Helper Quotes

Before you call yourself a Christian, Buddhist, Muslim, Hindu or any other theology, learn to be human first.

It is a tragedy, at rate at which EBOLA VIRUS is spreading in West Africa. It is a fatal disease in the history of the world. Intensive education (formal and informal approaches) of the citizens of African can help prevent the spread. International cooperation is urgently needed to combat the EBOLA virus.

Despite our many foibles, the Filipina helper community loves working for the gweilos. And by foibles, I mean behavior that is in complete disregard for all societal norms and basic human decency. My

The cohesiveness and spirit of the community of believers attracted an increasing number of helpers, who would soon outnumber the emigrants. Their requests for guidance rose commensurately, and the revelations began to direct Muhammad on everything from times of prayer to tithing to resolution of marital disputes.

Amoretta Morris, a wise woman I know who is rethinking philanthropy, wrote, "It's okay to ask for help. In fact, by doing so, you are taking part in the divine circle of giving and receiving. While we often focus on what the request means for the asker/recipient, we should remember that giving can be transformative for the helper....By not asking for help when you need it, you are blocking that flow.

Plants themselves deliver glyphosate to their microbial helpers, as was found in soybeans that exuded the herbicide from their roots for several weeks after being sprayed. Delivering a broad-spectrum antibiotic to the rhizosphere—the home for microbial communities that provide nutrients to plants and keep pathogens at bay—is not exactly a recipe for improving soil health, crop health, or the nutrient density of food.

Those who come close to people in need do so first of all in a generous desire to help them and bring them relief; they often feel like saviours and put themselves on a pedestal. But once in contact with them, once touching them, establishing a loving and trusting relationship with them, the mystery unveils itself. At the heart of the insecurity of people in distress there is a presence of Jesus. And so they may discover the sacrament of the poor and enter the mystery of compassion. People who are poor seem to break down the barriers of powerfulness, of wealth, of ability and of pride; they pierce the armour the human heart builds to protect itself; they reveal Jesus Christ. They reveal to those who have come to 'help' them their own poverty and vulnerability. These people also show their 'helpers' their capacity for love, the forces of love in their hearts. A poor person has a mysterious power: in his weakness he is able to open hardened hearts and reveal the sources of living water within them. It is the tiny hand of the fearless child which can slip through the bars of the prison of egoism. He is the one who can open the lock and set free. And God hides himself in the child.

the man who passes from a distinguished University career to a distinguished public life may do more for the poor by his pen, by his power of awakening sympathy, by the opportunity that may be his to obtain the reversal of unjust laws or the establishment of good laws, than he ever could have done by living in a slum as the friend and helper of a small group of needy men and women. Decisive victories are won more often by lateral movements than by frontal attacks. The wave of force which travels on a circle may arrive with more thrilling impact on a point of contact than that which travels on a horizontal line. Society is best served after all by the fullest development of our best faculties; and whether we check this development from pious or selfish motives, the result is still the same; we have robbed society of its profit by us, which is the worst kind of evil which we can inflict on the community.

They held so tightly together because the only thing they had in the whole wide world was each other. True, they had El Shaddai, but even El Shaddai himself had said that he was not enough for their need for community. Humans needed each other. When Adam was without sin and with El Shaddai in the Garden, they walked in perfect communion. But even in that perfect pastoral paradise, El Shaddai had said, “It is not good for man to be alone.” One would think that El Shaddai would not consider the man to be alone if he was with his Creator. But he did. And that is why he made the woman out of his side, to be his helper, equal to him.

Another helper was Henri Nouwen, the prolific writer who taught at Harvard but resigned to become pastor to the disabled members of the L’Arche community in Toronto. Among Henri’s daily responsibilities was the bathing, shaving, dressing, and feeding of a severely disabled man named Adam. In the end, Henri noted, it was Adam who taught him. This is why Fred called Henri “one of my revered people in this life; he’s a hero.

In these circumstances it would have been surprising had the Jewish authorities not made life difficult for the disciples of Jesus. And this is just what they did, as the book of the Acts records.1 The apostles, when arrested and reprimanded, defied all prohibitions, and neither stripes nor imprisonment intimidated them. The priests, however, had not a free hand. The governor apparently was not inclined to lend himself to new condemnations. But there was worse to come. Stephen, one of the first converts, a zealous helper of the apostles, was accused of blasphemy against the Holy Place and against the Law of Moses. To judge by the speech he is described as making in the Acts of the Apostles, it does seem that his words were rather peculiarly vehement. At any rate, the Sanhedrim, perhaps encouraged by the weakness of the governor, or taking advantage of the post being temporarily vacant, pronounced sentence of death against Stephen, and caused him to be stoned in the traditional manner. They followed this up with severe measures against the faithful, and the terrified community dispersed for a time. But the alarm did not last long, and the "Church," as it now began to be called, soon came together again. The internal organization of the Church seems to have been very simple. Converts were admitted by baptism, the symbol of their union with Jesus, in whose name it was administered, and also of the conversion, the moral reform promised by the believer. A common daily meal was the sign and bond of their corporate life. There they celebrated the Eucharist, a perceptible and mysterious memorial of the invisible Master. In those first days the desire for a common life was so intense that they even practised community of goods. This led to administrative developments; the apostles chose out seven helpers who were the fore-runners of the Deacons. A little later there appeared an intermediate dignity, a council of elders (presbyteri, priests), who assisted the apostles in general management and took counsel with them.

Although the move to deinstitutionalization had begun in the 1960s in the wake of findings of abuse and horrid conditions in the large warehouses  -- people tied to beds, lying in their own feces; people covered with bruises and abrasions from beatings; people with sores infested with maggots  -- those who should have been most horrified at the conditions, the parents of those who were kept there, often fought to keep them open. Critics charged that the parents simply wanted them open so they would not have to deal with offspring they saw only as burdens, that this was why they had put them there in the first place. It was a fact that those wanting to keep the warehouses open were invariably the families of the people who were housed in them. The families downplayed the reports of abuse and foul conditions. Just as officials had insisted the special New York streetside toilets be kept locked for the safety of the disabled, the families worried that life in "the community" (which was how the organized disabled referred to the move to have such people live in small groups of three or four in a neighborhood, with helpers) would be unsafe for their offspring.

The Sayanim: Mossad’s International Volunteers by Michael Ellmer April 16, 2021 In the Hebrew language, Sayanim translates to mean “helpers” or “assistants”. In the Mossad, the Sayanim are a volunteer network of Jews across the world who are loyal to the nation of Israel and willing to help the agency in their global mission. According to a comparative study of HUMINT in counterterrorism between Israel and France, Amy Kirchheimer writes that Israel has “the challenge of collecting intelligence on a vast array of targets with a comparatively small number of intelligence officers, and the Sayanim network helped the Mossad Katsas (case officers) somewhat lessen this problem.” According to Gordon Thomas in his book Gideon’s Spies: Mossad’s Secret Warriors, the Sayanim were a creation of Mier Amit, the Chief Director of the Mossad from 1963-1968. Thomas writes, “Each Sayan was an example of historical cohesiveness of the world Jewish community. Regardless of allegiance to his or her country, in the final analysis, a Sayan would recognize a greater loyalty: the mystical one to Israel, and a need to help protect it from its enemies”. The loyalty of the Sayanim is what fuels their mission and none reside on a Mossad payroll. The flexibility and diversity in their roles give the Mossad a unique operational capability with increased protection from detection and a way to avoid budget restraints or accountability. Most Sayanim fulfil various roles that can themselves be used to support Mossad operations. For example, Thomas writes, “A car Sayan, running a rental agency, provided a Katsa with a vehicle without the usual documentation. A letting agency Sayan offered accommodation. A bank Sayan might unlock funds outside normal hours. A Sayan physician would give medical assistance – treating a bullet wound for example – without informing the authorities”.

Hi Celestials Here is a Topic Why do some guys derive joy in spending huge amount of money buying free drinks, for their friends, but can't help or support them? A very sensitive question I couldn't ignore. I've seen this questions in couple of places and now it has been directed specifically to me. I 'm sure you must have come across this scenario or probably been a victim. Someone you've known for long, a childhood friend or colleague hits the jackpot. He excitedly called for celebration, spending a fortune on foods and drinks. Intact he's ready to close down the restaurant that night, but behind close doors, you've been asking him for a little financial assistance to boost your business or start up something, but he keeps giving excuses. After having so much thoughts about this, I only came up with one conclusion. And that is the fact life is partly competition, at least that is how some folks views it. The bitter truth is that Nobody wants you to be greater than they are except your parents. Everybody wants to be ahead. I call them dream wreckers. They would rather watch your dream die, than assist you. They prefer receiving accolades in public for feeding the whole community with foods and beer, than changing someone's destiny. Because it boost their Ego. Depend on them at your own peril. That's why bible said that you need to be pitied if you still put your hopes on mere mortal. You will be shocked by the high level of disappointment. Just be focused, persistent, and do the little you within your reach, then pray for grace. When the time comes, your destiny helper will locate you, and you will know he's the one because he won't feel burdened assisting you.

Amoretta Morris, a wise woman I know who is rethinking philanthropy, wrote, “It’s okay to ask for help. In fact, by doing so, you are taking part in the divine circle of giving and receiving. While we often focus on what the request means for the asker/recipient, we should remember that giving can be transformative for the helper.… By not asking for help when you need it, you are blocking that flow.

we should remember that giving can be transformative for the helper.… By not asking for help when you need it, you are blocking that flow.

Most people aren’t lazy; they just need a little push to get going.

Author and former labor secretary Robert Reich identified what he calls the “four essential American stories.”2 The first of these narratives, “The Triumphant Individual,” tells the story of the self-made man. With courage, responsibility, and determination, anybody can pull himself up by his own bootstraps. This is the overcoming-obstacles narrative. Next, “The Benevolent Society” portrays a collective we’re-all-in-this-together effort to better the community. Here society is either a collective hero or the helper to the hero. A more negative story, “The Mob at the Gates,” places America on the top of a moral hierarchy and advocates the urgency of defending the nation against the threats that other nations and peoples pose. Here America is the victim to be protected or rescued. Finally, “Rot at the Top” warns against the evils of powerful elites who abuse their power to the detriment of the common good. Here there is often a collective villain to be fought, though the villain may be a powerful leader. These

We love being the one who gets to help. Being a helper is safe and it feels good to be needed. But when you finally take off the one-dimensional Helper costume you've so carefully crafted over the years and let yourself grow into the Giver/Receiver that you really are, this act of bold truthfulness will be a light. It may not feel like it in the moment, but make no mistake: you're not just asking for help. You're also giving a sacred gift: permission for others to do the same. You are courageously, thread by thread, dismantling the crippling shroud of shame that teaches us to be embarrassed of our needs. You're creating an opening to a new reality of community and interdependence and shame resilience. Asking for help is really saying, 'Don't be afraid to dream big too. You're not alone. Let's do this together.

conform to the desires of human commodity markets, so the rumen’s balance is the bane of industrial agriculture. When cows are taken from pasture and suddenly confined to feedlots to be fattened on corn, they must be medicated to pacify the rumen community. Only by stamping down the microbial helpers can we try to impose our will on the cow’s flesh. Fifty-five million years of rumen design versus fifty years of industrial agriculture: we face questionable odds.