Missionaries Of Charity Quotes

I have found the paradox, that if you love until it hurts, there can be no more hurt, only more love.

In the West we have a tendency to be profit-oriented, where everything is measured according to the results and we get caught up in being more and more active to generate results. In the East -- especially in India -- I find that people are more content to just be, to just sit around under a banyan tree for half a day chatting to each other. We Westerners would probably call that wasting time. But there is value to it. Being with someone, listening wihtout a clock and without anticipation of results, teaches us about love. The success of love is in the loving -- it is not in the result of loving. These words, taken from the book A Simple Path, are the words of one of the Missionaries of Charity Sisters, not of Mother Teresa.

The rich world likes and wishes to believe that someone, somewhere, is doing something for the Third World. For this reason, it does not inquire too closely into the motives or practices of anyone who fulfills, however vicariously, this mandate.

The greatest work you will ever do is charity; the most divine work you will ever do will be changing people’s perception of God, while you’re doing charity.

Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.

For my own part, I have never ceased to rejoice that God has appointed me to such an office. People talk of the sacrifice I have made in spending so much of my life in Africa. Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger, now and then, with a foregoing of the common conveniences and charities of this life, may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

Mother Teresa's Missionaries of Charity run a home for the destitute and dying. Their mission is simple: help the poorest of the poor die with dignity

They argue that the modern world was created by private capital. The subcontinent of India, for instance, was owned by the British East India Company, Indonesia by the Dutch East India Company, our neighbors by the British East Africa Company, and the Congo Free State by a one man corporation. Corporate capital was aided by missionary societies. What private capital did then it can do again; own and reshape the Third World in the image of the West without the slightest blot, blemish, or blotch. NGOs will do what the missionary charities did in the past. The world will no longer be composed of the outmoded twentieth-century divisions of East, West, and a directionless Third. The world will become one corporate globe divided into the incorporating and incorporated...to become the first voluntary corporate colony, the first in a new global order..with NGOs relieving us of social services, the country becomes your real estate.

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.

[Y]ou accuse these people of ingratitude; let me, one of the people who suffer, defend them. Favors rendered, in order to have any claims to recognition, must be disinterested. Let us pass over its missionary work, the much-invoked Christian charity; let us brush history aside and not ask what Spain has done with the Jewish people, who gave all Europe a Book, a Religion, and a God; what she has done with the Arabic people, who gave her culture, who were tolerant with her religious beliefs, and who awoke her lethargic national spirit, so nearly destroyed during the Roman and Gothic dominations. You say that she snatched us from error and gave us the true faith: do you call faith these outward forms, do you call religion this traffic in girdles and scapularies, truth these miracles and wonderful tales that we hear daily? Is this the law of Jesus Christ? For this it was hardly necessary that a God should allow Himself to be crucified or that we should be obliged to show eternal gratitude. Superstition existed long before—it was only necessary to systematize it and raise the price of its merchandise!

Today, many people admire and are acquainted with Mother Teresa's Missionaries of Charity, which is a sodality dedicated to serving the poorest of the poor and now operates in over one hundred different countries. The Reformers did not carry over the idea of sodalities into the ecclesiology of the Reformation. Therefore, the reasons why Protestants did not send any missionaries out for the first two hundred years were not only theological but also profoundly structural.

But not all arriving tourists evoke such positive responses. The sight of a van loaded with T-shirted mission-trippers elicits the opposite reaction. The short-term missionaries on board are unwitting saboteurs of the fragile micromerchant economy. Instead of bolstering local enterprise through their purchases, these tourists-on-a-mission eviscerate local businesses by flooding the market with suitcases full of free clothes, shoes, and other saleable goods. Their naive kindness undercuts the very system locals depend on for their livelihood—as Patrick Woodyard confirmed before he launched his Nisolo brand.

Rakesh Roshan Rakesh Roshan is a producer, director, and actor in Bollywood films. A member of the successful Roshan film family, Mr. Roshan opened his own production company in 1982 and has been producing Hindi movies ever since. His film Kaho Naa…Pyaar Hai won nine Filmfare awards, including those for best movie and best director. I didn’t have the privilege of meeting Diana personally, but as a keen observer I learned a lot about her through the media and television coverage of her various activities and her visits to various countries, including India. I vividly remember when she came to my country and visited places that interested her, such as Mother Teresa’s Missionaries of Charity, various homes of the destitute, orphanages, hospitals, and so on. On all of these occasions, her kind looks, kind words, and kind actions, such as holding the poor orphan children in her lap, caring for them with love, and wiping their tears, were sufficient indications to convey the passion that Diana had in her heart for the service of the poor and underprivileged. Wherever she went, she went with such noble mission. She derived a sort of divine pleasure through her visits to charitable institutions, orphanages, and homes of the destitute. By minutely looking at her, one could see a deity in Diana--dedicated to love and kindness--devoted to charity and goodness and the darling of all she met. For such human virtues, love for the poor and concern for the suffering of humanity, Diana commands the immense respect, admiration, and affection of the whole world. Wherever she went, she was received with genuine affection and warmth, unlike politically staged receptions.

Smile at Jesus in your suffering - for to be a real Missionary of Charity you must be a cheerful victim.

Mother Teresa with almost pragmatic efficiency had brought together two perceived needs: the need for a kind of power house of prayer o the part of her Missionaries of Charity; and the need of the sick and suffering to find a meaning to their existence. Over and above this, however, many of the Sick and Suffering links became living witnesses to Mother Teresa's conviction that suffering could draw people closer to God. The letters of the Sick and Suffering bore such eloquent witness to her belief that 'suffering begets life in the soul' that in 1983 Mother Teresa would take the unusual step of actually suggesting that they should be published. The reason she gave was less uncharacteristic: 'It will help many people to love Jesus more.;

They didn’t seek commonality with other churches. It was divisive and fear-based.” At a very young age, she sensed that she was being trained, as a dog might be trained, to grow up to be a woman with no ambition other than to bear children. She learned that while there was only one road to heaven, there were a great many to hell. Secular music, for instance, which she was forbidden to listen to. Science, for another. In sixth-grade science class, when the theory of evolution came up, Charity was handed a note saying she needed to go straight to the principal’s office and wait it out until those lessons were over. The other kids who went to her church all got the same note. Which is not to say that she had not learned things in church. When she was seven years old, missionaries who’d been to Africa came and spoke of plagues they’d witnessed. That experience had triggered an obsession: from then on, she’d wanted to know everything she could about disease and the viruses that caused them. She decided to become a doctor before she grasped all the reasons why she couldn’t. “I didn’t know anybody who had graduated from a four-year college,” she said. “That’s not what people in Junction City did.” Her school guidance counselor told her that kids from Junction City didn’t become doctors, and that she should change her mind. Instead of changing her mind about her ambition, she guarded it. “I learned to hold that card close, because no one believed it,” she said. In her senior year in high school she was thrown a lifeline, in the form of a scholarship from a foundation set up by a local lumber tycoon, for kids whose parents hadn’t gone to college. The Ford Family Foundation, as it was called, offered to pay her way to Oregon State. “The elders said I was disobeying God’s will because I wanted to go to a four-year college,” Charity recalled.

One corporate executive faced this spiritual crisis and went on a pilgrimage to Calcutta, India, to seek the advice of Mother Teresa. She spoke sharply with him. She told him to go back home to Wisconsin and be a good CEO so that his company might prosper and keep many people gainfully employed. “Bloom where you're planted,” she told him, so that in Milwaukee the Missionaries of Charity would never find “the poorest of the poor.

Religious charity in exchange for religious conversation is the most sacrilegious act of all.

The Vatican has been sending out missionaries across the world not to help the poor, but to convert the poor, in exchange for charity. In this respect, empirically speaking, the only religion that has been practicing the tradition of actual selfless service religiously, is Sikhism. Till this day Sikh langars or soup-kitchens across the world feed millions of people regularly, no matter their status, faith or ethnicity, without asking for anything in return. Religious charity in exchange for religious conversion is the most sacrilegious act of all. In the end, it has nothing to do with religion, and everything to do with service. Either serve or don't, there is no spreading the word. Spread good acts, not good news.

The church's motive for mission is love for her Lord and all those he died to save. If we do not love, we will not act. But it is faith that tells us who God is in Christ and whom God loves. It is faith that tells us how to love. A crisis of faith weakens the charity which is the soul of the church, and a church so weakened cannot act, cannot be missionary.

It wasn’t so much the large cauldron of hot water steaming over a slow fire that came as a surprise—people did laundry and made soap that way all the time—but the fact that Luke was sitting in it, like a cartoon missionary in a cannibal camp, wearing his hat and nothing else. He smiled through the rising vapor, but she saw the knowledge of Jonah’s illness in his eyes, and it touched her in a way words of sympathy could never have done. “You’ll pardon me,” he said, tipping his limp hat, “if I don’t stand.” In spite of all the sorrow and distress of past days, Charity laughed. “I won’t ask why you’re taking a bath in the dooryard in the bright light of day,” she said, dismounting but keeping a cautious distance, “but I will surely perish of curiosity if you don’t explain the hat.” The grin widened. “Habit,” he said. “Pure habit. Guess I’ve been a bachelor too long—getting set in my ways. Would you mind adding a few chunks of wood to the fire? I don’t want the water to get cold.” Charity complied, though her nerves were rattled and her heart was thumping away in the pit of her stomach. “Mind you don’t stay in there too long,” she fussed. “You might just boil right down to the bone, like a stewed chicken. Doesn’t the bottom burn your—feet?” The brim of the disreputable hate moved upward as Luke raised his eyebrows. “You could always join me in here and find out for yourself,” he suggested.

The idea and principle of religious tolerance, based on the Christian virtue of charity and its “neutral principles of law” approach to religious law, is so inimical to Sharia because religious tolerance prohibits discrimination in favor of Islam. Islam traditionally eschews missionary work of conversion by persuasion and ultimately resorts to the sword. It does not hesitate to destroy the symbols of other religions, like Buddhist statues in Afghanistan198 or Catholic monasteries in Iraq,199 regardless of historical importance or present-day practice. The killing and harassment of religious minorities in Muslim lands are well documented. Moderate Muslims claim that Islam is a religion of peace. Yet historically Islam has never spread into a nation peacefully, but only by the sword.200 This religious conversion by the sword is called jihad. As Andrew McCarthy points out, We still don’t get what jihad is. Jihad, whether it is done through violence, or whether it is done by stealthier measures, is always and everywhere about Sharia. It is about the implementation of Sharia, the spread of Sharia, and the defense of Sharia. Sharia is the Islamic legal and political framework. We would like to think of Islam as just another religion, just a set of religious principles that’s separate from our secular or societal life. It’s anything but. It is a full service, comprehensive, political, social, and economic system—a military system—that happens to have some spiritual elements. But its ambitions are actually authoritarian in the sense that you have a central Islamic state that controls everything, and it’s totalitarian in the sense that it really does want to control everything, every aspect. Jihad leads to implementation of Sharia law in all lands for all people. That’s what makes Sharia so dangerous. The two are inextricably intertwined. You can’t combat one of these without combatting both of them.

that he had no sense that he was watching himself, admiring himself, as he went about being a good and generous guy—that kind of clawing self-consciousness that I’ve observed over the years in many an altruist: priests, missionaries, ACLU attorneys, the leaders of certain charities, or all the well-dressed elites at black-tie global fundraisers. Performative bonhomie. Self-congratulatory demonstrations of their limitless agape.