Donation For Poor Quotes

Okay, God, I thought. Get me out of this and I’ll stop my half-assed church-going ways. You got me past a pack of Strigoi tonight. I mean, trapping that one between the doors really shouldn't have worked, so clearly you're on board. Let me get out of here, and I’ll...I don’t know. Donate Adrian’s money to the poor. Get baptized. Join a convent. Well, no. Not that last one.

A rich man exploits the poor and then donates some money to a temple. Then temple helps the poor. These are circles of life. If you try to break them, you will end up becoming a part of them. Have compassion for everyone involved in the circles, including yourself. This is the only way to be free from them.

To be poor in a rich city brings all kinds of ironies, perhaps none greater than this: The donated clothing is top shelf. Used purple uggs and pantagonia fleeces cover thinning socks and fraying jeans. A Phil & Teds rain shell fished from the garbage protects the babys creaky stroller.

He was an easy man to mete out Penance when a good gift he expected to receive. Forsooth, to donate generously unto a poor Order is a sign that a man is well shriven. For if a man gave, the Friar dared to assert, he knew that the man was repentant. So hard is the heart of many a man that he cannot weep, though he may sorely suffer for his sins. Therefore, in the stead of weeping and praying, men must give silver to the poor Friars.

Washington has been using tax extenders to extort donations for more than thirty years. Lobbyists have likened the tax extenders ploy to Lucy pulling the football away from poor Charlie Brown in the last second.

Study after study has proven than only a small percentage of charitable donations from wealthy donors reach poor individuals. Most of it tends to go to alma maters or cultural institutions frequented by the wealthy.

The Sussexes were cheered for urging manufacturers to donate free vaccines to poor countries. ‘The ultra-wealthy pharmaceutical companies are not sharing the recipes to make them,’ Harry told the crowd. ‘Recipes’ is the word he used.

Countless aid organizations and governments are convinced that they know what poor people need, and invest in schools, solar panels, or cattle. And, granted, better a cow than no cow. But at what cost? A Rwandan study estimated that donating one pregnant cow costs around $3,000 (including a milking workshop). That’s five years’ wages for a Rwandan.17 Or take the patchwork of courses offered to the poor: Study after study has shown that they cost a lot but achieve little, whether the objective is learning to fish, read, or run a business.18 “Poverty is fundamentally about a lack of cash. It’s not about stupidity,” stresses the economist Joseph Hanlon. “You can’t pull yourself up by your bootstraps if you have no boots.”19 The great thing about money is that people can use it to buy things they need instead of things that self-appointed experts think they need. And, as it happens, there is one category of product which poor people do not spend their free money on, and that’s alcohol and tobacco. In fact, a major study by the World Bank demonstrated that in 82% of all researched cases in Africa, Latin America, and Asia, alcohol and tobacco consumption actually declined.20

Apparently one of the problems they had solved was bribery. You couldn’t bribe a Rat-priest. (Well, you probably could, but only by offering to donate the money to the poor.) They were all genuinely good people who wanted to make the world a better place, and how obnoxious was that?

For however much the Gateses might give away, their daily life remains, by and large, unaffected. They remain, in spite of this enormous donation, one of the wealthiest couples in the world. Mother Teresa, on the other hand, gave up everything to serve the poorest of the poor. Pinker

Older, established writers always tell younger writers about the compromises they must make to succeed. You must be willing to be poor, they say. You must make writing your life. You must piece money together in any way that allows room for writing. It doesn’t matter what those jobs are so long as they don’t sap your creative energy. Wait tables. Walk dogs. Babysit. Make lattes. Figure model. Donate your eggs. Build houses. Bake bread. Freelance at writing. Freelance at anything. I was no longer in a position to naively agree to the sacrifices a freelance-everything lifestyle required.

Tom Pearson and Dale Johansen and Percy White wouldn't storm a colored man's porch and yank him out of his kitchen, wouldn't stomp his hands, wouldn't shoot him five times. These were fine people, good people, who donated to charities and winced at newsreels of southern sheriffs swinging billy clubs at colored college students. They thought King was an impressive speaker, maybe even agreed with some of his ideas. They wouldn't have sent a bullet into his head- they might have even cried watching his funeral, that poor young family- but they still wouldn't have allowed the man to move into their neighborhood.

We thought of the poor, at that time, as quite divorced from us, who were not poor. By the exercise of one’s charity, life could be made all right. You would always have the poor with you, they were the unfortunate, and you made donations. You could handle them. It was mildly unpleasant, but not fundamentally upsetting. Now, for the first time, we face the dreadful reality that we are not separated. They are us. They are something we have made. There is no conceivable way today to say: Fish, and you’ll be all right. In hurt, in anguish, in shock, we are becoming aware that it is ourselves, who have to be found wanting, not the poor.

Now days people are using "Temples" & God as a business purposes. Instead of wasting money on them donate that to some poor people they will bless you right from there heart, you only think how can a piece of stone will bless you.!! Donate to poor people atleast they won't sleep hungry .!! Make a Change a happy world !!

Around $50 million had collected in one checking account in the Bronx…. Those of us who worked in the office regularly understood that we were not to speak about our work. The donations rolled in and were deposited in the bank, but they had no effect on our ascetic lives or on the lives of the poor we were trying to help.

In trying to comprehend and judge moral dilemmas of this scale, people often resort to one of four methods. The first is to downsize the issue. To understand the Syrian civil war as though it were occurring between two foragers, for example, one imagines the Assad regime as a lone person and the rebels as another person; one of them is bad and one of them is good. The historical complexity of the conflict is replaced by a simple, clear plot.4 The second method is to focus on a touching human story that ostensibly stands for the whole conflict. When you try to explain to people the true complexity of the conflict by means of statistics and precise data, you lose them, but a personal story about the fate of one child activates the tear ducts, makes the blood boil, and generates false moral certainty.5 This is something that many charities have understood for a long time. In one noteworthy experiment, people were asked to donate money to help a poor seven-year-old girl from Mali named Rokia. Many were moved by her story and opened their hearts and purses. However, when in addition to Rokia’s personal story the researchers also presented people with statistics about the broader problem of poverty in Africa, respondents suddenly became less willing to help. In another study, scholars solicited donations to help either one sick child or eight sick children. People gave more money to the single child than to the group of eight.6

When the idea first occurred to her as she squatted in the shade of the Oficina Central del Registro Civil, it occurred as camouflage: they could disguise themselves as migrants. But now that she’s sitting in this quiet library with her son and their stuffed backpacks, like a thunderclap, Lydia understands that it’s not a disguise at all. She and Luca are actual migrants. That is what they are. And that simple fact, among all the other severe new realities of her life, knocks the breath clean out of her lungs. All her life she’s pitied those poor people. She’s donated money. She’s wondered with the sort of detached fascination of the comfortable elite how dire the conditions of their lives must be wherever they come from, that this is the better option. That these people would leave their homes, their cultures, their families, even their languages, and venture into tremendous peril, risking their very lives, all for the chance to get to the dream of some faraway country that doesn’t even want them.

In the 1930s, the Nazis borrowed the frugal image of the one-pot meal, putting it to ideological use. In 1933, Hitler’s government announced that Germans should put aside one Sunday, from October to March, to eat a one-pot meal: Eintopf. The idea was that people would save enough money in this way to donate whatever was saved to the poor. Cookbooks were hastily rewritten to take account of the new policy. One recipe collection listed no fewer than sixty-nine Eintopfs, including macaroni, goulash, Irish stew, Serbian rice soup, numerous cabbagey medleys, and Old German potato soup.

If you are a North American Christian, the reality of our society’s vast wealth presents you with an enormous responsibility, for throughout the Scriptures God’s people are commanded to show compassion to the poor. In fact, doing so is simply part of our job description as followers of Jesus Christ (Matt. 25:31–46). While the biblical call to care for the poor transcends time and place, passages such as 1 John 3:17 should weigh particularly heavy on the minds and hearts of North American Christians: “If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him?” Of course, there is no “one-size-fits-all” recipe for how each Christian should respond to this biblical mandate. Some are called to pursue poverty alleviation as a career, while others are called to do so as volunteers. Some are called to engage in hands-on, relational ministry, while others are better suited to support frontline workers through financial donations, prayer, and other types of support. Each Christian has a unique set of gifts, callings, and responsibilities that influence the scope and manner in which to fulfill the biblical mandate to help the poor.

The country, it seemed, was on the verge of a second civil war, this one over industrial slavery. But Frick was a gambler who cared little what the world thought of him. He was already a villain in the public’s eye, thanks to a disaster of epic proportions three years earlier. Frick and a band of wealthy friends had established the South Fork Fishing and Hunting Club on land near an unused reservoir high in the hills above the small Pennsylvania city of Johnstown, 70 miles east of Pittsburgh. The club beautified the grounds around the dam but paid little attention to the dam itself, which held back the Conemaugh River and was in poor condition from years of neglect. On May 31, 1889, after heavy rainfall, the dam gave way, releasing nearly 5 billion gallons of water from Lake Conemaugh into Johnstown and killing 2,209 people. What became known as the Johnstown Flood caused $17 million in damages. Frick’s carefully crafted corporate structure for the club made it impossible for victims to pursue the financial assets of its members. Although he personally donated several thousands of dollars to relief efforts, Frick remained to many a scoundrel, the prototype of the uncaring robber baron of the Gilded Age.

Tom Pearson and Dale Johansen and Percy White wouldn’t storm a colored man’s porch and yank him out of his kitchen, wouldn’t stomp his hands, wouldn’t shoot him five times. These were fine people, good people, who donated to charities and winced at newsreels of southern sheriffs swinging billy clubs at colored college students. They thought King was an impressive speaker, maybe even agreed with some of his ideas. They wouldn’t have sent a bullet into his head—they might have even cried watching his funeral, that poor young family—but they still wouldn’t have allowed the man to move into their neighborhood.

She and Luca are actual migrants. That is what they are. And that simple fact, among all the other severe new realities of her life, knocks the breath clean out of her lungs. All her life she’s pitied those poor people. She’s donated money. She’s wondered with the sort of detached fascination of the comfortable elite how dire the conditions of their lives must be wherever they come from, that this is the better option. That these people would leave their homes, their cultures, their families, even their languages, and venture into tremendous peril, risking their very lives, all for the chance to get to the dream of some faraway country that doesn’t even want them.

The flood of donations was considered to be a sign of God’s approval of Mother Teresa’s congregation. We were told that we received more gifts than other religious congregations because God was pleased with Mother, and because the Missionaries of Charity were the sisters who were faithful to the true spirit of religious life. Our bank account was already the size of a great fortune and increased with every postal service delivery. Around $50 million had collected in one checking account in the Bronx. . . . Those of us who worked in the office regularly understood that we were not to speak about our work. The donations rolled in and were deposited in the bank, but they had no effect on our ascetic lives or on the lives of the poor we were trying to help.

So few were the readers at that time in Philadelphia, and the majority of us so poor, that I was not able, with great industry, to find more than fifty persons, mostly young tradesmen, willing to pay down for this purpose forty shillings each, and ten shillings per annum. On this little fund we began. The books were imported; the library was opened one day in the week for lending to the subscribers, on their promissory notes to pay double the value if not duly returned. The institution soon manifested its utility, was imitated by other towns, and in other provinces. The libraries were augmented by donations; reading became fashionable; and our people, having no publick amusements to divert their attention from study, became better acquainted with books, and in a few years were observ'd by strangers to be better instructed and more intelligent than people of the same rank generally are in other countries.

So few were the readers at that time in Philadelphia, and the majority of us so poor, that I was not able, with great industry; to find more than fifty persons, mostly young tradesmen, willing to pay down for this purpose forty shillings each, and ten shillings per annum. On this little fund we began. The books were imported; the library was opened one day in the week for lending to the subscribers, on their promissory notes to pay double the value if not duly returned. The institution soon manifested its utility, was imitated by other towns, and in other provinces. The libraries were augmented by donations; reading became fashionable; and our people, having no publick amusements to divert their attention from study, became better acquainted with books, and in a few years were observ'd by strangers to be better instructed and more intelligent than people of the same rank generally are in other countries.

Bread plays favorites. From the earliest times, it acts as a social marker, sifting the poor from the wealthy, the cereal from the chaff. The exceptional from the mediocre. Wheat becomes more acceptable than rye; farmers talk of losing their 'rye teeth' as their economic status improves. Barley is for the most destitute, the coarse grain grinding down molars until the nerves are exposed. Breads with the added richness of eggs and milk and butter become the luxuries of princes. Only paupers eat dark bread adulterated with peas and left to sour, or purchase horse-bread instead of man-bread, often baked with the floor sweepings, because it costs a third less than the cheapest whole-meal loaves. When brown bread makes it to the tables of the prosperous, it is as trenchers- plates- stacked high with fish and meat and vegetables and soaked with gravy. The trenchers are then thrown outside, where the dogs and beggars fight over them. Crusts are chipped off the rolls of the rich, both to make it easier to chew and to aid in digestion. Peasants must work all the more to eat, even in the act of eating itself, jaws exhausted from biting through thick crusts and heavy crumb. There is no lightness for them. No whiteness at all. And it is the whiteness every man wants. Pure, white flour. Only white bread blooms when baked, opening to the heat like a rose. Only a king should be allowed such beauty, because he has been blessed by his God. So wouldn't he be surprised- no, filled with horror- to find white bread the food of all men today, and even more so the food of the common people. It is the least expensive on the shelf at the supermarket, ninety-nine cents a loaf for the storebrand. It is smeared with sweetened fruit and devoured by schoolchildren, used for tea sandwiches by the affluent, donated to soup kitchens for the needy, and shunned by the artisan. Yes, the irony of all ironies, the hearty, dark bread once considered fit only for thieves and livestock is now some of the most prized of all.

[A man], who is in prosperity, while he sees that others have to contend with great wretchedness and that he could help them, thinks: What concern is it of mine? Let everyone be as happy as Heaven pleases, or as he can make himself; I will take nothing from him nor even envy him, only I do not wish to contribute anything to his welfare or to his assistance in distress! Now no doubt, if such a mode of thinking were a universal law, the human race might very well subsist, and doubtless even better than in a state in which everyone talks of sympathy and good-will, or even takes care occasionally to put it into practice, but, on the other side, also cheats when he can, betrays the rights of men, or otherwise violates them. But although it is possible that a universal law of nature might exist in accordance with that maxim, it is impossible to will that such a principle should have the universal validity of a law of nature. For a will which resolved this would contradict itself, inasmuch as many cases might occur in which one would have need of the love and sympathy of others, and in which, by such a law of nature, sprung from his own will, he would deprive himself of all hope of the aid he desires.

Fortunate beyond measure… wise and provident in counsel, well-learned in law, history, humanity and divinity. He understood Latin, French, Spanish, Italian, and High and Low-Dutch, besides his native language. He was of quick apprehension, judicious and skillful in nature, elegant in speech, sweet, familiar and affable in behaviour; stern to the obstinate, but calm and meek to the humble. Magnanimous and courageous above all the princes of his days; apt for war but a lover of peace; never puffed up with prosperity nor dismayed at adversity. He was of an exalted, glorious, and truly royal spirit, which never entertained anything vulgar or trivial, as may appear by the most excellent laws which he made, by those two famous jubilees he kept, and by the most honourable Order of the Garter, which he first devised and founded. His recreations were hawking, hunting and fishing, but chiefly he loved the martial exercise of jousts and tournaments. In his buildings he was curious, splendid and magnificent, in bestowing of graces and donations, free and frequent; and to the ingenious and deserving always kind and liberal; devout to God, bountiful to the clergy, gracious to his people, merciful to the poor, true to his word, loving to his friends, terrible to his enemies… In short he had the most virtues and the fewest vices of any prince that ever I read of. He was valiant, just, merciful, temperate, and wise; the best lawgiver, the best friend, the best father, and the best husband in his days.5

The impact of second-class treatment on black people’s bodies is devastating. It is manifested not only in the black–white death gap but also in the drastic measures required when chronic disease is left unmanaged. Black patients are less likely than whites to be referred to kidney and liver transplant wait lists and are more likely to die while waiting for a transplant.68 If they are lucky enough to get a donated kidney or liver, blacks are sicker than whites at the time of transplantation and less likely to survive afterward. “Take a look at all the black amputees,” said a caller to a radio show I was speaking on, identifying the remarkable numbers of people with amputated legs you see in poor black communities as a sign of health inequities. According to a 2008 nationwide study of Medicare claims, whites in Louisiana and Mississippi have a higher rate of leg amputation than in other states, but the rate for blacks is five times higher than for whites.69 An earlier study of Medicare services found that physicians were less likely to treat their black patients with aggressive, curative therapies such as hospitalization for heart disease, coronary artery bypass surgery, coronary angioplasty, and hip-fracture repair.70 But there were two surgeries that blacks were far more likely to undergo than whites: amputation of a lower limb and removal of the testicles to treat prostate cancer. Blacks are less likely to get desirable medical interventions and more likely to get undesirable interventions that good medical care would avoid.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

Prisons are racism incarnate. As Michelle Alexander points out, they constitute the new Jim Crow. But also much more, as the lynchpins of the prison-industrial complex, they represent the increasing profitability of punishment. They represent the increasingly global strategy of dealing with populations of people of color and immigrant populations from the countries of the Global South as surplus populations, as disposable populations. Put them all in a vast garbage bin, add some sophisticated electronic technology to control them, and let them languish there. And in the meantime, create the ideological illusion that the surrounding society is safer and more free because the dangerous Black people and Latinos, and the Native Americans, and the dangerous Asians and the dangerous White people, and of course the dangerous Muslims, are locked up! And in the meantime, corporations profit and poor communities suffer! Public education suffers! Public education suffers because it is not profitable according to corporate measures. Public health care suffers. If punishment can be profitable, then certainly health care should be profitable, too. This is absolutely outrageous! It is outrageous. It is also outrageous that the state of Israel uses the carceral technologies developed in relation to US prisons not only to control the more than eight thousand Palestinian political prisoners in Israel but also to control the broader Palestinian population. These carceral technologies, for example, the separation wall, which reminds us of the US-Mexico border wall, and other carceral technologies are the material constructs of Israeli apartheid. G4S, the organization, the corporation G4S, which profits from the incarceration and the torturing of Palestinian prisoners, has a subsidiary called G4S Secure Solutions, which was formerly known as Wackenhut. And just recently a subsidiary of that just have one more page of notes corporation, GEO Group, which is a private prison company, attempted to claim naming rights at Florida Atlantic University by donating something like $6 million, right? And, the students rose up. They said that our football stadium will not bear the name of a private prison corporation! And the students won. The students won; the name came down from the marquee.

…it is a matter of record that in our sorry age with its prejudice in favour of male children many poor families donated to their favoured cult-temple the daughters they could not afford to marry off or feed, in the hope that they might live in holiness as servants or, if they were fortunate, as dancers; vain hopes, alas, for in many cases the priests in charge of these temples were men in whom the highest standards of probity were mysteriously absent, a failing which laid them open to offers of cash on the nail for the young virgins and not-quite-virgins and once-again-virgins in their charge. Thus Abraham the spice merchant was able to use his widespread Southern connections to harvest a new crop, entered in his most secret ledgers as 'Garam Masala Super Quality', and also, I note with some embarrassment, 'Extra Hot Chilli Peppers: Green.

MOUNTAIN VIEW, CA—Following the company’s announcement that it would discontinue public sales of the wearable technology, Google officials confirmed Monday that all unsold units of Google Glass would be donated to underprivileged assholes in Africa. “We are committed to positively impacting the lives of poverty-stricken smug pricks by distributing the surplus inventory of Google Glass to self-important fucks throughout sub-Saharan Africa,” a statement released by the company read in part, adding that the program will provide the optical head-mounted technology, as well as professional training sessions, to destitute communities of conceited dicks from Sierra Leone, to Somalia, to Botswana. “This gesture will help tens of thousands of poor and needy men, women, and children across the continent who have never had the opportunity to walk around looking like a pompous jackass all day long. From the moment they turn on their new Google Glass in clear view of others, they’ll immediately start experiencing the undeserved sense of superiority currently lacking in their lives.” At press time, Google confirmed that the first devices had been presented to an indigent family of complete fucking jerkoffs from the Republic of Guinea.

Because cash transfers is such a simple program, and because the evidence in favor of them is so robust, we could think about them as like the “index fund” of giving. Money invested in an index fund grows (or shrinks) at the same rate as the stock market; investing in an index fund is the lowest-fee way to invest in stocks. Actively managed mutual funds, in contrast, take higher management fees, and it’s only worth investing in one if that fund manages to beat the market by a big enough margin that the additional returns on investment are greater than the additional management costs. In the same way, one might think, it’s only worth it to donate to charitable programs rather than simply transfer cash directly to the poor if the other programs provide a benefit great enough to outweigh the additional costs incurred in implementing them. In other words, we should only assume we’re in a better position to help the poor than they are to help themselves if we have some particularly compelling reason for thinking so.

PARTNERS IN CRIME HOW THE CLINTONS WENT FROM DEAD BROKE TO FILTHY RICH And the money kept rolling in from every side. —Song from the musical Evita The quotation above refers to the Juan and Evita Peron Foundation, established in 1948 by Evita Peron for the purpose of helping Argentina’s poor. Evita professed to be a champion of the campesinos—the wretched workers who lived in shanties on the outskirts of Buenos Aires—and they trusted Evita. She had, after all, risen up herself from poverty and obscurity. Her fame was the result of her marriage to the general who became the military leader of the country, Juan Peron. Long before the Clintons, Argentina had its own power couple that claimed to do good and ended up doing very well for themselves. There are, obviously, differences between the Clintons and the Perons. Despite her personal popularity, Evita remained an appendage of her husband, seeking but never obtaining political office. At one point, Evita had her eye on an official position, but the political establishment vigorously opposed her, and her husband never supported her in this effort. Hillary, by contrast, was elected senator and now, having deployed her husband on the campaign trail, seeks election to the nation’s highest office previously held by him. The Perons also had a foundation that took in millions of pesos—the equivalent of $200 million—from multiple foreign sources, Argentine businesses, as well as contributions from various individuals and civic groups. With its 14,000 employees, the foundation was better equipped and more influential than many agencies within the Argentinian government. Evita and her cronies were experts at shaking down anyone who wanted something from the government; donations became a kind of tax that opened up access to the Peron administration. Trade unions sent large contributions because they saw Evita and her husband as champions of their cause. In 1950, the government arranged that a portion of all lottery, movie, and casino revenues should go to the foundation. While the foundation made symbolic, highly publicized gestures of helping the poor, in reality only a fraction of the money went to the underprivileged. Most of it seems to have ended up in foreign bank accounts controlled by the Perons, who became hugely wealthy through their public office profiteering. When Evita died in 1954 and the foundation was shut down, Argentines discovered stashes of undistributed food and clothing. No one from the foundation had bothered to give it away, so it sat unused for years. Helping the poor, after all, wasn’t the real reason Evita set up her foundation. No, she had a different set of priorities. Like so many Third World potentates, the Perons used social justice and provision for the poor as a pretext to amass vast wealth for themselves. The Clintons have done the same thing in America; indeed, Hillary may be America’s version of Evita Peron.

BIG FEET, BIGGER HEART If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Deuteronomy 15:7–8 Former NBA star Dikembe Mutombo is seven feet two and has size 22 feet. “I’ve no control over that. The Almighty has plans for us to make a place so we can go on and make a difference,” he said. “It all has to do with my faith; I am deeply religious. It goes back to my roots, to my mom and my dad.” Some estimate that he earned more than $100 million while playing with the Denver Nuggets and the Philadelphia 76ers. He didn’t blow the dough on fast cars and bling. Instead, he put the money in the bank and decided to give back. (He must know that the fastest way to double your money is to fold it in half and put it back in your wallet.) He created the Dikembe Mutombo Foundation and built a hospital and research center in the Congo, named after his mom, Biamba. In 1999, his mother had a stroke, just a couple of hours after talking to her son on the phone. Because she couldn’t get to a hospital, she died in her living room. He couldn’t even attend her funeral because of that nation’s civil war. Mutombo donated millions of his own money to create the hospital in honor of his mother and her faith. “I come from a large family, but I was not raised with a fortune,” he said. “Something more was left me, and that was family values.” SWEET FREEDOM IN Action Today, don’t listen to liberals when they mock “family values” like they’re some relic of an ancient past. Rather, pass them on to your kids and watch what God does to change the world.

Motivation for moral behaviour and pro-social cooperative response has to come from somewhere else. In poor countries like Pakistan, people with surplus resources are engaging in charity, donations, and volunteering. Empirical evidence in Pakistan in multiple research studies has found that faith is the biggest motivation behind charitable donations and it encapsulates and is associated with other humane motives. This trend is also seen in other parts of the world. But, economics is largely silent and irrelevant when it comes to exchange, allocation and distribution of economic resources outside of markets.

I have an issue with donating to USA hospitals that have a history of bankrupting their poor patients with astronomical medical bills.

Virtues of a rich man donating whole estate and a poor person donating a yard of land are equal.

Explaining the purpose and benefits of donation, Chanakya says that like rain serves no purpose over a sea, a candle is useless in daylight, it is useless to feed a person who is not hungry and give alms to a rich person. Chanakya says that rain is required in fields and candle is required in darkness; food must be fed to a hungry person and alms must be given to the poor. One can only derive benefits from such donations and good deeds.

Oh God, full of compassion, Who dwells on high, grant true rest upon the wings of the Divine Presence, in the exalted spheres of the holy and pure, who shine as the resplendence of the firmament, to the soul of this poor woman, who has gone to her supernal world, for charity has been donated in remembrance of her soul; may her place of rest be in Gan Eden. Therefore, may the All-Merciful One shelter her with the cover of His wings forever, and bind her soul in the bond of life. The Lord is her heritage; may she rest in her resting-place in peace; and let us say: Amen.

Firefighters fight fires with their fire hoses. Boxers fight opponents with their punches. Tamers fight savage lions with their whips. Can the rich fight poverty with their lips? The rich are the pols, royals, and churches, who often champion the poor and homeless, organizing campaigns—so all well-meant— seeking donations except their own wealth.

As The Guardian put it, Sekulow came up with a plan, at the height of the recession, that pushed “poor and jobless people to donate money to his Christian nonprofit, which since 2000 has steered more than $60 million to Sekulow, his family and their businesses.” The money has gone to companies controlled by his wife, sons, brother, sister-in-law, niece, and nephew.

Whenever a human being gives any help to another human being without greed, in which there is no greed hidden by him, which can prove to be an example for the society and he stands for it, then we call that human being as a human being. There have been many such people in the world who come forward to help other poor poor people without greed, they give importance to humanity with their help and keep themselves excited in doing such work. Many times such incidents happen in front of us, in which importance is given to humanity, in which one person helps other humans. And there is no greed for the person for whom he is showing humanity with others. Till now, there have been many such opportunities in which one person has to help other people. One such example is in front of us when we go to the blood bank to donate our blood, we do not know to whom our blood will be given. We only do such work by giving importance to humanity so that the person can be saved. We give importance to humanity even when there is some kind of danger or threat to humanity. There are many other examples that we can tell. While giving importance to humanity in different places, people are ready to help each other, we must have heard many names that have helped other destitute humans without greed while giving importance to humanity and we should always think that Anytime someone needs us in any way and we can easily fulfill his need, then we should stand for him so that we can give importance to humanity as a human being. Many times a person also has a big heart for animals and also plays an important role to save their life or to eat their food. We should also learn from those humans that humanity is in all of us, just that it should come out Let us not kill the person inside us and we can walk on the path of humanity.

Emotion Implosion By Maisie Aletha Smikle Show your emotion Show your motion Show your devotion Show your elation and frustration Not with commotion Not with destruction But with common sense That makes sense And keep your cents Where they belong In your pockets Not funding rackets Multi tax is the norm Earning is taxed Spending is taxed Each time you buy You pay tax from earnings already taxed People's tax foot the cost for prisons Its occupants shelter and food Lobbyists gifts and donations That should be used for poverty eradication health and education Are used for commotion extravaganza and splurging Commotion costs Who pays? Not them Or else there would be none Show your emotion Not an emotion implosion That stirs up commotion And leads to increase taxation They want to be rich They want people to be poor So they levy taxes In order to get more Land is over valued so it appears that you have more But that is only done So they can scoop up more dough And leave you po

My dad says business isn’t so good right now. He can’t afford to hire anyone. Not even cubs.” “I’m afraid the Bearsonian won’t be of any assistance, either,” said Ferdy. “Uncle Actual says it runs on donations from Bear Country businesses. Lately a lot of businesses have been doing poorly, so donations are down. He will take us on as volunteers, however.” “Oh, great!” said Queenie. “That’ll be a big help!

The universal Church touched every corner of western Europe and practically all aspects of life from politics to market behavior, but it was not a monolithic institution. Very much the opposite: Because it channeled and encompassed practically all spiritual life, the Church, by necessity, had to be a big tent. It contained multitudes: poor, illiterate priests in isolated rural parishes with secret wives and broods of children, who rarely saw their uninterested parishioners; charismatic Dominican preachers capable of attracting crowds of thousands in towns and cities; places like the brand-new castle church of Wittenberg, built in Renaissance style and packed with holy relics in expensive gilded cases; towering Gothic cathedrals, already centuries old, dominating the skylines of the continent’s prosperous urban centers and serving as headquarters for rich, powerful bishops who pulled political strings from London to Leipzig; leaky-roofed monasteries, housed by a few elderly monks in threadbare robes begging for donations to fix a tumbledown refectory; university theologians steeped in the brutally dense works of Thomas Aquinas and William of Ockham who spent their time teaching students and arguing about scholastic philosophy; devout laywomen, reading books of hours in the privacy of their prosperous homes; sword-swinging Hospitaller Knights, soldier-monks in armor and black habits, beheading Muslim sailors on the decks of galleys under a blue Mediterranean sky. The Church was all of these things: corrupt and saintly, worldly and mystical, impossibly wealthy and desperately impoverished.

Dare to be the most charitable friend that one can know - therefore, care for the orphan and the poor and the widow - share everything through prayers from your heart to spare a soul, so that you barely do it for the credit or for show (hardly for rarity, too, although you reap what you sow). Through sincerity do what you trust; it scares many foes. Also, show no partiality: 'too unfair' must go. Plus know it's a slow, terrible thing to love just to boast; there's no scarcity of things true being cut in the throat: and blown up, such harsh realities roast us coast to coast (as though love's some dark noir since neither good nor bad may gloat (doesn't matter if you sacrifice your sun or a goat)). But regardless, much to the contrary, all seeds need growth; thus, deplorable, horrible or not, we'll bleed love's flow. More pouring out meaningful ways to keep the boat afloat; less rowing for it seems eternal days around a moat: because good deeds, clichés, these are what make the world still glow, placing smiles on its face while it toasts to our Lord of hosts. It's like grace is needed most when even one's been brought low, so dare to be the most charitable one you will know.

तपाईहरु सुद्द, तेजस्वी, आनन्दित, सुखी खुशी स्वोरुप्को हुनुहुन्छ तेसैकारन्ले पतित भएर कु मार्गी नबन्नुहोस। सफल बन्न चाहने व्यक्तिहरुले निरन्तर प्रयेंत्नासिल बन्नुहोस, येश कृति चाहाने ब्यकिहरुले सतकर्म जस्तै येग्गे, पूजा, पितृ परमात्मा भक्ति तर्पण समाज सेवा, राष्ट्र तथा पररास्ट्रको बिकाश प्राणी तथा महिला पुरुष हरुको बिकाश गर्नुहोस। जो व्यक्तिहरुले भगवान गुरु, ज्ञानी ध्यानी पण्डित, सच्चा साधु सन्त हरुको निन्दा तथा आलोचना गर्दछन उनीहरुले बिना कारण बिबिध दुख कस्ट तथा आर्थिक अभाब भोग्दछन येध्धेपी सबै प्राणी हरुलाई समान रुपमा हेर्नुहोस र महिला तथा पुरुष हरु धनि गरिब जो जस्तो भए पनि सर सहयोग, एक अर्का प्रति मन संमान गर्नुहोस। सधै सत्य बोल्नुहोस, केहि प्राप्त गर्न चाहाने हरुले सत बुद्दि र सत बिचारधाराको साथमा दिर्घकालिन उद्देस्य, लक्ष्य, योजना बनाएर अन्तस्करणमा बिकाश र पालनको प्रमुख लक्ष्यको साथमा धर्म अर्थ काम मोक्ष्यको उद्देस्य साथ धर्म को लागि मन्दिर येग्गे, दान, क्षेमा, धारण अर्थको लागि उद्योग, काम को लागि येग्ये सामाजिक कार्य र मोक्ष्य को लागि उल्लेखित सबै सत कार्य गर्दै गर्नुहोस र सफल बन्नुहोस -श्रीओम Your consciousness and soul are pure, radiant, happy, blissful. People who want to be successful should be constantly striving, those who want famous should do good deeds like donations, presidency the nations, Yagge, Pooja, Pitru Paramatma Bhakti Tarpan, social service, development of nation and foreign country, development of men and women. People who condemn and criticize the Lord Guru, the wise meditative Pandit, the true saints, suffer various hardships and financial hardships without any reason even though look at all creatures equally, men and women, rich and poor alike, help each other, respect each other. Always speak the truth, those who want to achieve something with honest wisdom and honest thinking by making long term goals, objectives, plans, eyesight, power of sight, faculty of sight , power of seeing, powers of observation, perception, field of vision, creativity, creative power, inventiveness, innovation, inspiration, intuition, perceptiveness insight vision. With the main goal of development and upbringing in the conscience, Dharma means work for the purpose of salvation and be success – Shreeom

How can I be ? Proud of my struggle, but having nothing to show. Guns , petrol, tires , gas, everything blows Now I am standing on top of Museum building burned into ashes. It Is smoke in the mirrors. Look at our Repercussions. Our legacy, our reputation. Canvas and portraits of arrogance Lies, deception, fractions results of politicians Insurrection results of a failed mission Blood used to paint our image Poor quality in this fotos, because nothing changed. You might think it is the 80’s, because you can see tribalism and racism. A perfect black and white picture. Sound of freedom turned into sound of violence, Ambulance, Police siren , people crying and dying Hunger and poverty used as tourists attraction They say look more poorer, so we can get more donation. I am getting global media coverage, Because I am queuing and walking long distance for food, Not because we are getting killed , abused and treated unfairly. They look at me and say Africa is starving Took my pics , post them on social media. Now they are laughing. Being born with a price tag, that says you not worth it, because your black. Government looted everything from the poor Now the poor are looting the government. It is like a stolen movie. Those who started it all and who are behind it, are not getting their credit and spotlight . If we change looting to colonization , then they would be heroes. Not sure whether to say goodbye or good night Because when you're in Phoenix , this might be your last night. 

Whereas Julian’s program failed and paganism came to nothing, Christian charity grew—expanding from local parishes to monasteries. By the fifteenth and sixteenth centuries, monasteries had developed a harmonious system whereby the wealthy donated money for the care of the poor and the poor in return prayed for the souls of their benefactors. After the English Reformation, King Henry VIII’s suppression of the Catholic monasteries (1536, 1541) dealt a death blow to this equilibrium. His suppression affected not only the Catholic religious who worked and prayed in the monasteries, but also the poor who depended on the monks and nuns, creating a vacuum that needed to be filled. Edward and Elizabeth I filled that vacuum by enacting the Poor Laws, which taxed local parishes to provide for the poor. The Poor Laws were modified in the nineteenth century, and were eventually replaced by the modern welfare system during World War II.

A rough rule in life is that an organization foolish in one way in dealing with a complex system is all too likely to be foolish in another. So the wisdom of foundation donations may need as much improvement as investment practices of foundations.

Proper rich people don’t encounter these rooms, these borders, these problems. For them the world is as it is when seen from space, without boundary, without limitation, full of fluid possibility and whispering wonder. Often the principles that need to be employed for the majority are already enjoyed by the elites: They support one another; they sell state assets to the businesses their friends own; when their banks collapse because of irresponsibility or misfortune, they bail their pals out. They know it’s the right thing to do; it’s how they treat their friends and family; they just don’t want it for the rest of us. I’m aware that now, due to my good fortune, I am a member of the 1 percent. That now I am a tourist in poverty, when on occasion I’ve found myself in cuffs or in cells or cowed by authority, I know I can afford lawyers, I know I am privileged now. I know too with each word I type I am building a bridge of words that leads me back to the poverty I’ve come from, that by decrying this inequality, I will have to relinquish the benefits that this system has given me. I’d be lying if I said that didn’t frighten me. Anyone who’s been poor and gets rich is stalked by guilt and fear. Guilt because you know it isn’t fair, that life hasn’t changed for everyone, and fear because you feel like a fraud, that one day there’ll be a knock on the door or a tap on the shoulder or a smack in the mouth and they’ll take it back. It’s not like I’m gonna pay voluntary tax to our corrupt government, as suggested by that honey-glazed chump Boris Johnson; donations aren’t the answer, especially not to that cartel of Etonian skanks. Systemic change on a global scale is what’s required, and because I know that is happening, that it is inevitable, that we are awakening, I will, when I know how, sever the gilded chains. “Oh, yeah, mate? When?” you could crow with legitimate suspicion. Well, I suppose, like every aspect of this project, we’ll work that out together.

The New York Times reporter Charles Duhigg puzzled over a similar issue—why people weren’t donating to Syrian refugee relief. One answer came from his interviews with the social scientists Jennifer van Heerde-Hudson and David Hudson, who have spent years studying how charities solicit donations. “Children who have lost their homes, starving families, the heartstring things,” David Hudson told him. “That’s what everyone believes works.” But they found the opposite to be true. When campaigns shift from images of poverty-stricken children and messages like “Please donate before it’s too late” to hopeful and inspiring images of children holding signs like FUTURE DOCTOR, people are more likely to give. “If you can trigger a sense of hope, donations go up,” explained Mr. Hudson.28 Or as Duhigg puts it, “It’s not entirely your fault” if you aren’t donating to refugees. “You just haven’t been manipulated properly.” When neuromarketers tweaked an unsuccessful campaign by the Italian UNCHR for refugees, its new commercial led to a 237 percent increase in sellable calls over the prior one. The brains of test subjects showed them how to do it. The first commercial had low emotional arousal throughout, and poor engagement during the final call to action. Using EEG insights from participants watching the commercial, they modified the new commercial with new images to evoke greater empathy in viewers, and with new visual effects in the call to action that better engaged viewers’ brains.29

Is the rift dividing them in fact a bottomless chasm; is that why such powerful turbulences have been released? And is it a rift between Black and White? Or Poor or Rich? Stranger and Friend? Or between those whose father's have died and those whose father's are still alive? Or those with curly hair and those with straight? Those who call their dinner fufu and those that call it stew? Or those who like to wear yellow, red, and green t-shirts and those who prefer neckties? Or those who like to drink water and those who prefer beer? Or between speakers of one language or another? How many borders exist within a single universe? Or, to ask it differently, what is the one true, crucial border? ... it's just a matter of a few pigments in the material that's known as skin in all the languages of the world, meaning that the violence on display here is not at all the harbinger of a storm in the center of the universe but is in fact due merely to an absurd misunderstanding that has been dividing humankind and preventing it from realizing how enormously long the lifespan of a planet is compared to the life and breath of any one human being. Whether you clothe your body in hand-me-down pants and jackets from a donation bin, brand-name sweater's, expensive or cheap dresses, or uniforms with a helmet and visor- underneath this clothing, every one of us is naked and must surely, let's hope, have taken pleasure in sunshine and wind, in water and snow, have eaten or drunk this and that tasty thing, perhaps even have loved someone and been loved in return before dying one day.

Human beings are capable of extraordinary things. We can create and we can destroy, we can love or we can hate. Some people believe they have souls. While others think that there is only this. Just this. Reality. The news. Killings, wars, bombings, hate, prejudice. Death. And death? No one ever dies on television. Only the bad guys do. Not you. Just them. So death is without meaning. Happens without meaning due to media. We see but don't feel, we watch but haven't experienced. We can only sympathize. A gun doesn't fire on it's own and a fanatic doesn't just wake up one day and become a murderer. Hate doesn't have a face. Death doesn't have a face. Human beings become that face. All of us everyday. Whether you like it or not. Why? Because this is a mindset a culture a history. From the time we are children we are taught that this is right and this is wrong. This is what a man does. This is what a woman does. Children emulate the behaviors of adults. Parents, movie characters and just about everyone else. We live in a society based on ideals. We celebrate the intelligence of the human race and then we take on the guises of everything the opposite of that belief we've ever known and support violence, support war. Behaviors that any intelligent race should have abandoned many years ago. We are surrounded by violence, surrounded by what we still are and what we are not becoming. Frankly we are all still just primitives and not capable in any way shape or form of creating a complete and everlasting peace and that's the sad reality of it all and always has been. We're just human. Only human. The good, the bad and the ugly. The evil, the damaged and the sick. The rich, the poor and all the rest of us. So look at it this way. You can't change the world or make the world stop killing. You can't stop violence or hatred but you can walk away from it all. Violence is a part of being human. But so is love. So? Only fight if you have to. Live peacefully and as a peace keeper and do what you can to make the small part of your own world a better place. Whether that's thru creation, protest, teaching or just being who you are and doing what you do. You can't stop humanity from being humanity and you certainly can't stop all the horrible things that happen around the world everyday. So accept it. Light a candle, say a prayer, donate or meditate, listen to some music, write. But even if the human race isn't everything you wish it could be? Hold on to love. Hold onto friends. Hold onto hope or whatever religion or belief that guides you through the dark. Because in the end? You're just human and that's all that you can do. The best that you can do.

- A specific working strategy (How we will reach them) - Finance (How much it will cost to reach them) and - Facilities (Where we will reach them) STRATEGY IMPLEMENTATION It answers the questions: where do we begin, when, and with whom? This step involves determining specific action steps, deciding our priorities, setting deadlines and allocating tasks. MINISTRY CONTINGENCIES This process answers the question: How will we handle pleasant and not so pleasant surprises that could affect the strategy? Churches need to prepare for contingencies both harmful and helpful. Potentially harmful contingencies are: heart attack during the service, a mentally deranged person worshiping with us, an accusation of 419 or sexual molestation against a minister, an HIV/AID baby in the children church, an epileptic patient in the teens church. Pleasant surprises like: large financial donations, visit of a celebrity, General overseer, a revival etc. Even the smallest contingency, helpful or harmful, if handled poorly, could ultimately hurt the growth of a church MINISTRY EVALUATION It asks the question, How are we doing? Churches that do not evaluate what they are doing and the people doing it, will struggle to improve. What gets evaluated gets done, and usually gets done well.

To be poor in a rich city brings all kinds of ironies, perhaps none greater than this: The donated clothing is top shelf. Used purple Uggs and Patagonia fleeces cover thinning socks and fraying jeans. A Phil & Teds rain shell, fished from the garbage, protects the baby’s creaky stroller.

International labor mobility What’s the problem? Increased levels of migration from poor to rich countries would provide substantial benefits for the poorest people in the world, as well as substantial increases in global economic output. However, almost all developed countries pose heavy restrictions on who can enter the country to work. Scale: Very large. Eighty-five percent of the global variation in earnings is due to location rather than other factors: the extremely poor are poor simply because they don’t live in an environment that enables them to be productive. Economists Michael Clemens, Claudio Montenegro, and Lant Pritchett have estimated what they call the place premium—the wage gain for foreign workers who move to the United States. For an average person in Haiti, relocation to the United States would increase income by about 680 percent; for a Nigerian, it would increase income by 1,000 percent. Some other developing countries have comparatively lower place premiums, but they are still high enough to dramatically benefit migrants. Most migrants would also earn enough to send remittances to family members, thus helping many of those who do not migrate. An estimated six hundred million people worldwide would migrate if they were able to. Several economists have estimated that the total economic gains from free mobility of labor across borders would be greater than a 50 percent increase in world GDP. Even if these estimates were extremely optimistic, the economic gains from substantially increased immigration would be measured in trillions of dollars per year. (I discuss some objections to increased levels of immigration in the endnotes.) Neglectedness: Very neglected. Though a number of organizations work on immigration issues, very few focus on the benefits to future migrants of relaxing migration policy, instead focusing on migrants who are currently living in the United States. Tractability: Not very tractable. Increased levels of immigration are incredibly unpopular in developed countries, with the majority of people in Germany, Italy, the Netherlands, Norway, Sweden, and the United Kingdom favoring reduced immigration. Among developed countries, Canada is most sympathetic to increased levels of immigration; but even there only 20 percent of people favor increasing immigration, while 42 percent favor reducing it. This makes political change on this issue in the near term seem unlikely. What promising organizations are working on it? ImmigrationWorks (accepts donations) organizes, represents, and advocates on behalf of small-business owners who would benefit from being able to hire lower-skill migrant workers more easily, with the aim of “bringing America’s annual legal intake of foreign workers more realistically into line with the country’s labor needs.” The Center for Global Development (accepts donations) conducts policy-relevant research and policy analysis on topics relevant to improving the lives of the global poor, including on immigration reform, then makes recommendations to policy makers.

The poor live on society's scraps--a few dollars in government assistance or charity, donated food, thrift-store clothes. They can afford neither transport to venture out of their communities nor simple luxuries such as movies or a cup of coffee with friends in a cafe. They cannot afford to vary the routines of their daily lives. Embarrassed by their poverty, worried about being judged failures in life, humiliated by that judgement, many told me they have essentially withdrawn from all but the most necessary, unavoidable social interactions,

Poor children, typhoons (the turbulent waters) washed their house collapsed, their homelessness, family members dead. Do not you want to help them? If you want to help them, please donate the money to typhoon Haiyan

In Brazil, from 2008–14, a local NGO, ReCivitas Institute, gave a monthly basic income of about US$9 to 100 residents of Quatinga Velho, a small poor village in São Paulo state, funded by private donors. In January 2016, it launched Basic Income Startup, another donor-funded project, which will give individuals a ‘lifetime’ basic income, adding another individual for each $1,000 donated. ReCivitas hopes this idea will be replicated elsewhere in Brazil and internationally.

At West Virginia University, the Charles Koch Foundation’s donation of $965,000 to create the Center for Free Enterprise came with some strings attached. The foundation required the school to give it a say over the professors it funded, in violation of traditional standards of academic independence. The Kochs’ investment had an outsized impact in the small, poor state where coal, in which the Kochs had a financial interest, ruled.

Christian teaching, from the first, placed charity at the center of the spiritual life as no pagan cult ever had, and raised the care of widows, orphans, the sick, the imprisoned, and the poor to the level of the highest of religious obligations. Thus, in the late second century, Tertullian could justly boast that whereas the money donated to the temples of the old gods was squandered on feasts and drink, with their momentary pleasures, the money given to the churches was used to care for the impoverished and the abandoned, to grant even the poorest decent burials, and to provide for the needs of the elderly.15

Mexico has a level of poor that I had never experienced and could never experience in Europe. It affected me deeply and made me realize how spoiled we were in European countries. Brose Ltd., the company I worked for while living there, used to donate money and toys to an orphanage for the holidays. I went there to hand out presents for Christmas, and it was the most heartbreaking yet amazing experience, all at once. These weren’t kids who had been put into the orphanage through the system; these were children who had literally been found in the streets. Their stories were sad, but they were so happy and loved it when I would come and play football with them or pretend to fight with them. It made me want to open an orphanage one day.

All sufferers can find comfort in the solidarity of the Crucified; but only those who struggle against evil by following the example of the Crucified will discover Him at their side. To claim the comfort of the Crucified while rejecting His way is to advocate not only cheap grace but a deceitful ideology. Within the overarching theme of self-donation the theme of solidarity must be fully affirmed, for it underlines rightly the partiality of divine compassion towards the ‘harassed and helpless’.

My Lord, It was very kind of you to send the lovely gift which is very useful now that the weather has turned. I am pleased to relate that the cashmere absorbed an application of black dye quite evenly so that it is now appropriate for mourning. Thank you for your thoughtfulness. Lady Trenear “You dyed it?” Devon asked aloud, setting the note on his desk with mixture of amusement and irritation. Reaching for a silver penholder, he inserted a fresh nib and pulled a sheet of writing paper from a nearby stack. That morning he had already written a half-dozen missives to lawyers, his banker, and contractors, and had hired an outside agent to analyze the estate’s finances. He grimaced at the sight of his ink-stained fingers. The lemon-and-salt paste his valet had given him wouldn’t entirely remove the smudges. He was tired of writing, and even more so of numbers, and Kathleen’s letter was a welcome distraction. The challenge could not go unanswered. Staring down at the letter with a faint smile, Deon pondered the best way to annoy her. Dipping the pen nib into the inkwell, he wrote, Madam, I am delighted to learn that you find the shawl useful in these cooler days of autumn. On that subject, I am writing to inform you of my recent decision to donate all the black curtains that currently shroud the windows at Eversby Priory to a London charitable organization. Although you will regrettably no longer have use of the cloth, it will be made into winter coats for the poor, which I am sure you will agree is a far nobler purpose. I am confident in your ability to find other ways of making the atmosphere at Eversby Priory appropriately grim and cheerless. If I do not receive the curtains promptly, I will take it to mean that you are eager for my assistance, in which case I will be delighted to oblige you by coming to Hampshire at once. Trenear Kathleen’s reply was delivered a week later, along with massive crates containing the black curtains.

Madam, I am delighted to learn that you find the shawl useful in these cooler days of autumn. On that subject, I am writing to inform you of my recent decision to donate all the black curtains that currently shroud the windows at Eversby Priory to a London charitable organization. Although you will regrettably no longer have use of the cloth, it will be made into winter coats for the poor, which I am sure you will agree is a far nobler purpose. I am confident in your ability to find other ways of making the atmosphere at Eversby Priory appropriately grim and cheerless. If I do not receive the curtains promptly, I will take it to mean that you are eager for my assistance, in which case I will be delighted to oblige you by coming to Hampshire at once. Trenear Kathleen’s reply was delivered a week later, along with massive crates containing the black curtains. My Lord, In your concern for the downtrodden masses, it appears to have escaped your mind to inform me that you had arranged for a battalion of workmen to invade Eversby Priory. Even as I write, plumbers and carpenters wander freely throughout the house, tearing apart walls and floors and claiming that it is all by your leave. The expense of plumbing is extravagant and unnecessary. The noise and lack of decorum is unwelcome, especially in a house of mourning. I insist that this work discontinue at once. Lady Trenear Madam, Every man has his limits. Mine happen to be drawn at outdoor privies. The plumbing will continue. Trenear