Slum Child Quotes

It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

God is in the slums, in the cardboard boxes where the poor play house. God is in the silence of a mother who has infected her child with a virus that will end both their lives. God is in the cries heard under the rubble of war. God is in the debris of wasted opportunity and lives, and God is with us if we are with them.

If we consider the unblushing promises of reward … promised in the Gospels, it would seem that our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at sea. We are far too easily pleased.

ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

I was in touch with great souls who exalted flesh and spirit over dollars and cents, and to whom the thin wail of the starved slum child meant more than all the pomp and circumstance of commercial expansion and world empire.

... But the one thing we can all agree -- all faiths, all ideologies -- is that God is with the vulnerable and poor. God is in the slums, in the cardboard boxes where the poor play house. God is in the silence of a mother who has infected her child with a virus that will end both their lives. God is in the cries heard under the rubble of war. God is in the debris of wasted opportunity and lives, and God is with us if we are with them.

You just hang in there, boy, hang in with that apprenticeship of yours, do you hear me? You are lucky they would even take someone like you. You’re a child of the slums. A ragtag. On top of that, you’re a whining piece of shit. Nobody will ever do anything for you. Do you understand what I’m saying? They’ll let you starve to death, no problem. Nobody is going to cry on your grave.” Poul-Erik’s Mother The Informer by Steen Langstrup

For the Christian one dislocating, self-impoverishing hour spent with a child living in a broken-down dump is worth more than all the burial mounds of rhetoric, all the enfeebled good intentions, all the mumbling and fumbling and tardiness of those Christians who are so busy cultivating their own holiness that they cannot hear the anguished cry of the child in the slum.

Indeed,”wrote C. S. Lewis142, “if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.

We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

He had had a beautiful and eager young wife and another man had taken her away from him and had fathered his child, and all he had done was to walk away, leaving her in possession of everything he owned, and crawl into a hole in the slums and lie there like a wounded animal and let his intellect bleed away into pious drivel and his strength bleed away into weakness. And he had been good. But his goodness had told me nothing except that I could not live by it. My new father, however, had not been good. He had cuckolded a friend, betrayed a wife, taken a bride, driven a man, though unwittingly, to death. But he had done good.

The poet Gary Snyder’s finely unpoetic image of composting is useful here. Stuff goes into the writer, a whole lot of stuff, not notes in a notebook but everything seen and heard and felt all day every day, a lot of garbage, leftovers, dead leaves, eyes of potatoes, artichoke stems, forests, streets, rooms in slums, mountain ranges, voices, screams, dreams, whispers, smells, blows, eyes, gaits, gestures, the touch of a hand, a whistle in the night, the slant of light on the wall of a child’s room, a fin in a waste of waters. All this stuff goes down into the novelist’s personal compost bin, where it combines, recombines, changes; gets dark, mulchy, fertile, turns into ground. A seed falls into it, the ground nourishes the seed with the richness that went into it, and something grows. But what grows isn’t an artichoke stem and a potato eye and a gesture. It’s a new thing, a new whole. It’s made up.

As a child in poverty you never know that you're poor, the slums are the slums. They're home. They're what is. So I'd never felt poor. But Me-me made us feel rich. She carried smiles with her.

Filth, filth, filth, from morning to night. I know they're poor but they could wash. Water is free and soap is cheap. Just look at that arm, nurse.' The nurse looked and clucked in horror. Francie stood there with the hot flamepoints of shame burning her face. The doctor was a Harvard man, interning at the neighborhood hospital. Once a week, he was obliged to put in a few hours at one of the free clinics. He was going into a smart practice in Boston when his internship was over. Adopting the phraseology of the neighborhood, he referred to his Brooklyn internship as going through Purgatory, when he wrote to his socially prominent fiancee in Boston. The nurse was as Williamsburg girl... The child of poor Polish immigrants, she had been ambitious, worked days in a sweatshop and gone to school at night. Somehow she had gotten her training... She didn't want anyone to know she had come from the slums. After the doctor's outburst, Francie stood hanging her head. She was a dirty girl. That's what the doctor meant. He was talking more quietly now asking the nurse how that kind of people could survive; that it would be a better world if they were all sterilized and couldn't breed anymore. Did that mean he wanted her to die? Would he do something to make her die because her hands and arms were dirty from the mud pies? She looked at the nurse... She thought the nurse might say something like: Maybe this little girl's mother works and didn't have time to wash her good this morning,' or, 'You know how it is, Doctor, children will play in the dirt.' But what the nurse actuallly said was, 'I know, Isn't it terrible? I sympathize with you, Doctor. There is no excuse for these people living in filth.' A person who pulls himself up from a low environment via the bootstrap route has two choices. Having risen above his environment, he can forget it; or, he can rise above it and never forget it and keep compassion and understanding in his heart for those he has left behind him in the cruel upclimb. The nurse had chosen the forgetting way. Yet, as she stood there, she knew that years later she would be haunted by the sorrow in the face of that starveling child and that she would wish bitterly that she had said a comforting word then and done something towards the saving of her immortal soul. She had the knowledge that she was small but she lacked the courage to be otherwise. When the needle jabbed, Francie never felt it. The waves of hurt started by the doctor's words were racking her body and drove out all other feeling. While the nurse was expertly tying a strip of gauze around her arm and the doctor was putting his instrument in the sterilizer and taking out a fresh needle, Francie spoke up. My brother is next. His arm is just as dirty as mine so don't be suprised. And you don't have to tell him. You told me.' They stared at this bit of humanity who had become so strangely articulate. Francie's voice went ragged with a sob. 'You don't have to tell him. Besides it won't do no godd. He's a boy and he don't care if he is dirty.'... As the door closed, she heard the doctor's suprised voice. I had no idea she'd understand what I was saying.' She heard the nurse say, 'Oh, well,' on a sighing note.

Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.”16

There's one big difference between the poor and the rich,' Kite says, taking a drag from his cigarette. We are in a pub, at lunch-time. John Kite is always, unless stated otherwise, smoking a fag, in a pub, at lunch-time. 'The rich aren't evil, as so many of my brothers would tell you. I've known rich people -- I have played on their yachts -- and they are not unkind, or malign, and they do not hate the poor, as many would tell you. And they are not stupid -- or at least, not any more than the poor are. Much as I find amusing the idea of a ruling class of honking toffs, unable to put their socks on without Nanny helping them, it is not true. They build banks, and broker deals, and formulate policy, all with perfect competency. 'No -- the big difference between the rich and the poor is that the rich are blithe. They believe nothing can ever really be so bad, They are born with the lovely, velvety coating of blitheness -- like lanugo, on a baby -- and it is never rubbed off by a bill that can't be paid; a child that can't be educated; a home that must be left for a hostel, when the rent becomes too much. 'Their lives are the same for generations. There is no social upheaval that will really affect them. If you're comfortably middle-class, what's the worst a government policy could do? Ever? Tax you at 90 per cent and leave your bins, unemptied, on the pavement. But you and everyone you know will continue to drink wine -- but maybe cheaper -- go on holiday -- but somewhere nearer -- and pay off your mortgage -- although maybe later. 'Consider, now, then, the poor. What's the worst a government policy can do to them? It can cancel their operation, with no recourse to private care. It can run down their school -- with no escape route to a prep. It can have you out of your house and into a B&B by the end of the year. When the middle-classes get passionate about politics, they're arguing about their treats -- their tax breaks and their investments. When the poor get passionate about politics, they're fighting for their lives. 'Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, and animalistic. No classical music for us -- no walking around National Trust properties, or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful; dying in mines, and slums, without literacy, or the vote. Without dignity. It was all so desperate, then. That's why the present and the future is for the poor -- that's the place in time for us: surviving now, hoping for better, later. We live now -- for our instant, hot, fast treats, to prep us up: sugar, a cigarette, a new fast song on the radio. 'You must never, never forget, when you talk to someone poor, that it takes ten times the effort to get anywhere from a bad postcode, It's a miracle when someone from a bad postcode gets anywhere, son. A miracle they do anything at all.

It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.

It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

C. S. Lewis put it this way: We are halfhearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at sea. We are far too easily pleased.5 Even many Christians have settled for a life of unsatisfying material acquisitions, like making mud pies in a slum.

He saw a child dipping a can into a bright-green stream and asked if they drank that water. Yes, and washed in it too, for the landlord only allowed water to be turned on twice a week. Such sights were the more surprising, because one might come upon them in the most sedate and civilised quarters of London—“the most aristocratic parishes have their share.” Behind Miss Barrett’s bedroom, for instance, was one of the worst slums in London.

C.S. Lewis knew this. He believed that we were too easily satisfied with the "lesser joys" of life instead of pressing on to pure, full joy in Christ. He wrote, "We are halfhearted creatures, fooling about with drink and sex and ambition [and food] when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased"7 Solomon,

Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Maugham described the novel as “the story of a nine days wonder in a Lambeth slum” and confessed to being influenced by the great authors of realistic novels, such as Maupassant; however, Maugham was also accused of being overly influenced (to the point of plagiarism) by other gritty novels set in the slums, such as Child of the Jago by Arthur Morrison, published in 1896. Some themes are bound to recur in such novels — descriptions of living conditions, the brutality of relationships, the dangers of living and working in such insanitary districts — so the critics that accused Maugham of copying were perhaps being unduly harsh,

He kept trading up. By the end of the night, when Rich came home, he didn’t have a dime or a mattress, a Ping-Pong table or an elk head, or the five other things he traded up. Richard drove home in a pickup truck. No lie. He started with a dime and ended up with a Dodge. I remember reading this quote from C. S. Lewis where he says, “It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Of course, there are people who deny that such obvious differences are real – Marxists, anarchists, radical feminists, and other denizens of the intellectual slums, who mistake an inability to make the simplest conceptual distinctions for deep insight. To these, it seems, we can add the ranks of secularist “thinkers.” When “New Atheists” and their ilk assure us in all seriousness that believing in God is just like believing in the Easter bunny, or that teaching religion is tantamount to child abuse, they remind me of the freshman philosophy student who once proudly declared to me his “discovery” that taking a girl out on a date was really no different from hiring a call girl, since what it’s “all about” is giving something in exchange for sex. In both cases, the analysis put forward is evidence not of profound philosophical understanding, but merely of being a shallow and sophomoric jackass.

Deceptions "Of course I was drugged, and so heavily I did not regain consciousness until the next morning. I was horrified to discover that I had been ruined, and for some days I was inconsolable, and cried like a child to be killed or sent back to my aunt." —Mayhew, London Labour and the London Poor Even so distant, I can taste the grief, Bitter and sharp with stalks, he made you gulp. The sun's occasional print, the brisk brief Worry of wheels along the street outside Where bridal London bows the other way, And light, unanswerable and tall and wide, Forbids the scar to heal, and drives Shame out of hiding. All the unhurried day, Your mind lay open like a drawer of knives. Slums, years, have buried you. I would not dare Console you if I could. What can be said, Except that suffering is exact, but where Desire takes charge, readings will grow erratic? For you would hardly care That you were less deceived, out on that bed, Than he was, stumbling up the breathless stair To burst into fulfillment's desolate attic.

America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves. To quote the American humorist Kin Hubbard, 'It ain’t no disgrace to be poor, but it might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'if you’re so smart, why ain’t you rich?' There will also be an American flag no larger than a child’s hand – glued to a lollipop stick and flying from the cash register. America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves To quote the American humorist Kin Hubbard, 'It ain't no disgrace to be poor, but might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'If you're so smart, why ain't You rich? ' There will also be an American flag no larger than a child's hand-glued to a lollipop stick and, flying from the cash register. Americans, like human beings everywhere, believe many things that are obviously untrue, the monograph went on. Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent, is a mass of undignified poor. They do not love one another because they do not love themselves. Once this is understood the disagreeable behavior of American enlisted men in German prisons ceases to be a mystery. Every other army in history, prosperous or not, has attempted to clothe even its lowliest soldiers so as to make them impressive to themselves and others as stylish experts in drinking and copulation and looting and sudden death. The American Army, however, sends its enlisted men out to fight and die in a modified business suit quite evidently made for another man, a sterilized but unpressed gift from a nose-holding charity which passes out clothing to drunks in the slums. When a dashingly-clad officer addresses such a frumpishly dressed bum, he scolds him, as an officer in an army must. But the officer's contempt is not, as in 'other armies, avuncular theatricality. It is a genuine expression of hatred for the poor, who have no one to blame for their misery but themselves. A prison administrator dealing with captured American enlisted men for the first time should be warned: Expect no brotherly love, even between brothers. There will be no cohesion between the individuals. Each will be a sulky child who often wishes he were dead.

In the market of Clare, so cheery the glare Of the shops and the booths of the tradespeople there; That I take a delight on a Saturday night In walking that way and in viewing the sight. For it's here that one sees all the objects that please-- New patterns in silk and old patterns in cheese, For the girls pretty toys, rude alarums for boys, And baubles galore while discretion enjoys-- But here I forbear, for I really despair Of naming the wealth of the market of Clare. A rich man comes down from the elegant town And looks at it all with an ominous frown; He seems to despise the grandiloquent cries Of the vender proclaiming his puddings and pies; And sniffing he goes through the lanes that disclose Much cause for disgust to his sensitive nose; And free of the crowd, he admits he is proud That elsewhere in London this thing's not allowed; He has seen nothing there but filth everywhere, And he's glad to get out of the market of Clare. But the child that has come from the gloom of the slum Is charmed by the magic of dazzle and hum; He feasts his big eyes on the cakes and the pies, And they seem to grow green and protrude with surprise At the goodies they vend and the toys without end-- And it's oh! if he had but a penny to spend! But alas, he must gaze in a hopeless amaze At treasures that glitter and torches that blaze-- What sense of despair in this world can compare With that of the waif in the market of Clare? So, on Saturday night, when my custom invites A stroll in old London for curious sights, I am likely to stray by a devious way Where goodies are spread in a motley array, The things which some eyes would appear to despise Impress me as pathos in homely disguise, And my battered waif-friend shall have pennies to spend, So long as I've got 'em (or chums that will lend); And the urchin shall share in my joy and declare That there's beauty and good in the market of Clare.

Except then a local high school journalism class decided to investigate the story. Not having attended Columbia Journalism School, the young scribes were unaware of the prohibition on committing journalism that reflects poorly on Third World immigrants. Thanks to the teenagers’ reporting, it was discovered that Reddy had become a multimillionaire by using H-1B visas to bring in slave labor from his native India. Dozens of Indian slaves were working in his buildings and at his restaurant. Apparently, some of those “brainy” high-tech workers America so desperately needs include busboys and janitors. And concubines. The pubescent girls Reddy brought in on H-1B visas were not his nieces: They were his concubines, purchased from their parents in India when they were twelve years old. The sixty-four-year-old Reddy flew the girls to America so he could have sex with them—often several of them at once. (We can only hope this is not why Mark Zuckerberg is so keen on H-1B visas.) The third roommate—the crying girl—had escaped the carbon monoxide poisoning only because she had been at Reddy’s house having sex with him, which, judging by the looks of him, might be worse than death. As soon as a translator other than Reddy was found, she admitted that “the primary purpose for her to enter the U.S. was to continue to have sex with Reddy.” The day her roommates arrived from India, she was forced to watch as the old, balding immigrant had sex with both underage girls at once.3 She also said her dead roommate had been pregnant with Reddy’s child. That could not be confirmed by the court because Reddy had already cremated the girl, in the Hindu tradition—even though her parents were Christian. In all, Reddy had brought seven underage girls to the United States for sex—smuggled in by his brother and sister-in-law, who lied to immigration authorities by posing as the girls’ parents.4 Reddy’s “high-tech” workers were just doing the slavery Americans won’t do. No really—we’ve tried getting American slaves! We’ve advertised for slaves at all the local high schools and didn’t get a single taker. We even posted flyers at the grade schools, asking for prepubescent girls to have sex with Reddy. Nothing. Not even on Craigslist. Reddy’s slaves and concubines were considered “untouchables” in India, treated as “subhuman”—“so low that they are not even considered part of Hinduism’s caste system,” as the Los Angeles Times explained. To put it in layman’s terms, in India they’re considered lower than a Kardashian. According to the Indian American magazine India Currents: “Modern slavery is on display every day in India: children forced to beg, young girls recruited into brothels, and men in debt bondage toiling away in agricultural fields.” More than half of the estimated 20.9 million slaves worldwide live in Asia.5 Thanks to American immigration policies, slavery is making a comeback in the United States! A San Francisco couple “active in the Indian community” bought a slave from a New Delhi recruiter to clean house for them, took away her passport when she arrived, and refused to let her call her family or leave their home.6 In New York, Indian immigrants Varsha and Mahender Sabhnani were convicted in 2006 of bringing in two Indonesian illegal aliens as slaves to be domestics in their Long Island, New York, home.7 In addition to helping reintroduce slavery to America, Reddy sends millions of dollars out of the country in order to build monuments to himself in India. “The more money Reddy made in the States,” the Los Angeles Times chirped, “the more good he seemed to do in his hometown.” That’s great for India, but what is America getting out of this model immigrant? Slavery: Check. Sickening caste system: Check. Purchasing twelve-year-old girls for sex: Check. Draining millions of dollars from the American economy: Check. Smuggling half-dead sex slaves out of his slums in rolled-up carpets right under the nose of the Berkeley police: Priceless.

Khaled Yousef's Hina Maysara a voyeuristic, smash-hit film, produced in 2007, recounts of the story of Cairene slums – such as Imbaba – in which religious extremism blurred with aggression, drug use, child labour and abuse, the grey economy and prostitution.

S. Lewis where he says, “It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

C. S. Lewis writes: “It would seem that our Lord finds our desires not too strong, but too weak. We are halfhearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Ever since I was a child my reaction to the forbidden has been a stubborn desire to keep pushing: obstacles make something uncontrollably and deeply necessary.

Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased. 1

In the Beatitudes, Jesus honored people who may not enjoy many privileges in this life. To the poor, the mourners, the meek, the hungry, the persecuted, the poor in heart, he offered assurance that their service would not go unrecognized. They would receive ample reward. Wrote C. S. Lewis, “We are halfhearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.

I remember reading this quote from C. S. Lewis where he says, “It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

We have a friend who used to commute by ferry between Staten Island and Manhattan, in New York City. The trip took nearly half an hour and could have been a frustration in a busy day. But this man, David Wilkerson, used the time on the boat for prayer in tongues. He would start off by thinking of all the things he had to be thankful for. In a reversal of Bob Morris's sequence, he would review them one by one in his mind, in English, praising God for each one. Bit by bit, inside him, he would feel a mounting sense of joy. He was conscious of being loved, being taken care of. He began to glimpse pattern and design in all that was happening to him. And suddenly, in trying to express his gratitude, he would reach a language barrier. English could no longer express what he felt. It was simply inadequate for the Being that he perceived. It was at this point that he would burst through into communication that was not limited by vocabulary. His spirit as well as his mind would start to praise God. Inevitably, by the time David reached the Manhattan pier, a transformation had taken place. He was built up in body and in spirit. He felt emboldened, ready to tackle impossible tasks, invigorated and refreshed, ready to meet whatever the day had to offer. And this was often important, for David Wilkerson is a youth worker among street gangs in the New York slums--a job that brings him into contact with teenage dope addicts, child prostitutes, young killers and some of the most discouraging and intractable problems in the world today.

Overtown remained the center of black life in Miami until the arrival of I-95, the vast stretch of American highway that ran from Maine down the East Coast all the way to Miami. It stomped right through the middle of Miami’s most prominent black neighborhood in 1965, a ravenous millipede with a thousand concrete legs. Had the 3,000-kilometer highway been halted just 5 kilometers to the north, black Miami might have had a different history. Instead the highway, touted as “slum clearance,” bulldozed through black Miami’s main drags. Gone was much of Overtown’s commercial heart, with its three movie theaters, its public pool, grocery store, and businesses. Goodbye to clubs that had hosted Ella Fitzgerald, to the Sir John Hotel, which had offered their finest suites to black entertainers banned from staying in whites-only Miami Beach. But more important, goodbye to a neighborhood where parents knew which house every child belonged to.

If we acknowledge that housing is a basic right of all Americans, then we must think differently about another right: the right to make as much money as possible by providing families with housing- and especially to profit excessively from the less fortunate. Since the founding of this country, a long line of American visionaries have called for a more balanced relationship, one that protects people from the profit motive, "not to destroy individualism," in Franklin D. Roosevelt's words, "but to protect it." Child labor laws, the minimum wage, workplace safety regulations, and other protections we now take for granted came about when we chose to place the well-being of people above money. There are losers and winners. There are losers because there are winners. "Every condition exists," Martin Luther King Jr. once wrote, "simply because someone profits by its existence. This economic exploitation is crystallized in the slum.

We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.5

From the Kindle Book Reflections in the Mirror of Life: “In a slum somewhere in India As a starving mother’s life slips away Her scrawny, little child Closes her eyes and pray She prays for Love for the world.

But ability is not just the product of birth. Ability is stretched or stunted by the family that you live with, and the neighborhood you live in—by the school you go to and the poverty or the richness of your surroundings. It is the product of a hundred unseen forces playing upon the little infant, the child, and finally the man. We know the causes are complex and subtle … . First, Negroes are trapped—as many whites are trapped—in inherited, gate-less poverty. They lack training and skills. They are shut in, in slums, without decent medical care. Private and public poverty combine to cripple their capacities … . We are trying to attack these evils through our poverty program, through our education program, through our medical care and our other health programs, and a dozen more of the Great Society programs that are aimed at the root causes of this poverty. But there is a second cause—much more difficult to explain, more deeply grounded, more desperate in its force. It is the devastating heritage of long years of slavery; and a century of oppression, hatred, and injustice. For Negro poverty is not white poverty … . These differences are not racial differences. They are solely and simply the consequence of ancient brutality, past injustice, and present prejudice. The

There will be a fire in your bones, like Jeremiah, who said, “His word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot.” Jeremiah 20:9. Furthermore, it’s only when we step out in obedience and share the gospel with people that we come to know God’s blessing in every area of our lives. That is why the Apostle Paul wrote to his co-worker Philemon, “I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.” Philemon v. 6. I’ve seen people in Western churches worshipping as if they’re already in heaven. Then someone invariably brings a comforting message like, “My children, I love you. Don’t be afraid, I’m with you.” I’m not opposed to such words, but why is it that nobody seems to hear a Word from the Lord like, “My child, I want to send you to the slums of Asia or the darkness of Africa to be my messenger to people dying in their sin”?

He never even felt how countless petty circumstances were fusing together to create an imperceptible but powerful stream that would carry him back into that life which he had left as a child in the slums of San Giusto in Trieste, right back into the world of ugly squalor and besetting vice from which he had run with all his strength for thirty years and which, for a long time now, he had believed was behind him.

God is.. Not in the Himalayas He is residing In the slums, On the borders, In the beggar’s bread In the Cancer patient’s strength Do not go in search of him In the temples, churches Or mosques Gone are the days When he could peacefully Sit on his throne Listen to your prayers Wipe your tears And attend your fears Go after him If you want to be blessed Give the hungry His share of bread Add life to the life of Who is already half dead Spend that extra penny Not on your luxury But the comfort of The child shivering On the road Seek God Not on his throne Gone are the days When he was not begging on the road

America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves. To quote the American humorist Kin Hubbard, “It ain’t no disgrace to be poor, but it might as well be.” It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: “If you’re so smart, why ain’t you rich?” There will also be an American flag no larger than a child’s hand—glued to a lollipop stick and flying from the cash register. • • • The author of the monograph, a native of Schenectady, New York, was said by some to have had the highest I.Q. of all the war criminals who were made to face a death by hanging. So it goes. Americans, like human beings everywhere, believe many things that are obviously untrue, the monograph went on. Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent, is a mass of undignified poor. They do not love one another because they do not love themselves. Once this is understood, the disagreeable behavior of American enlisted men in German prisons ceases to be a mystery. • • • Howard W. Campbell, Jr., now discussed the uniform of the American enlisted in World War Two: Every other army in history, prosperous or not, has attempted to clothe even its lowliest soldiers so as to make them impressive to themselves and others as stylish experts in drinking and copulation and looting and sudden death. The American Army, however, sends its enlisted men out to fight and die in a modified business suit quite evidently made for another man, a sterilized but unpressed gift from a nose-holding charity which passes out clothing to drunks in the slums. When a dashingly-clad officer addresses such a frumpishly dressed bum, he scolds him, as an officer in any army must. But the officer’s contempt is not, as in other armies, avuncular theatricality. It is a genuine expression of hatred for the poor, who have no one to blame for their misery but themselves. A prison administrator dealing with captured American enlisted men for the first time should be warned: Expect no brotherly love, even

More like a vault -- you pull the handle out and on the shelves: not a lot, and what there is (a boiled potato in a bag, a chicken carcass under foil) looking dispirited, drained, mugged. This is not a place to go in hope or hunger. But, just to the right of the middle of the middle door shelf, on fire, a lit-from-within red, heart red, sexual red, wet neon red, shining red in their liquid, exotic, aloof, slumming in such company: a jar of maraschino cherries. Three-quarters full, fiery globes, like strippers at a church social. Maraschino cherries, maraschino, the only foreign word I knew. Not once did I see these cherries employed: not in a drink, nor on top of a glob of ice cream, or just pop one in your mouth. Not once. The same jar there through an entire childhood of dull dinners -- bald meat, pocked peas and, see above, boiled potatoes. Maybe they came over from the old country, family heirlooms, or were status symbols bought with a piece of the first paycheck from a sweatshop, which beat the pig farm in Bohemia, handed down from my grandparents to my parents to be someday mine, then my child's? They were beautiful and, if I never ate one, it was because I knew it might be missed or because I knew it would not be replaced and because you do not eat that which rips your heart with joy.

Howard W. Campbell, Jr., now discussed the uniform of the American enlisted in World War Two: Every other army in history, prosperous or not, has attempted to clothe even it lowliest soldiers so as to make them impressive to themselves and others as stylish experts in drinking and copulation and looting and sudden death. The American Army, however, sends its enlisted men out to fight and die in a modified business suit quite evidently made for another man, a sterilized but unpressed gift from a nose-holding charity which passes out clothing to drunks in the slums. When a dashingly-clad officer addresses such a frumpishly dressed bum, he scolds him, as an officer in any army must. But the officer's contempt is not, as in other armies, avuncular theatricality. It is a genuine expression of hatred for the poor, who have no one to blame for their misery but themselves. A prison administrator dealing with captured American enlisted men for the first time should be warned: There will be no cohesion between the individuals. Each will be a sulky child who often wishes he were dead.

Antispanking laws would solve a nagging problem for Child Protective Service agencies nationwide: to wit, the criticism that current child abuse and neglect laws discriminate against the poor-that, in fact, definitions of neglect and abuse are often synonomous with definitions of poverty. A prohibition on spanking would be nondiscriminatory; it would "tie the hands," so to speak, of haves and have-nots alike. After all, the typical Fortune 500 CEO has probably never beaten his children in ways that produced bruises on their bodies; nevertheless, he has probably spanked them. Antispanking laws would mean that he would be no less vulnerable to the forced "interventions" of Child Protective Services workers than an unemployed single mother of three living hand-to-mouth in a slum tenement.

What will you make for this city, child?” the man asked. “That is part of my question. Do you choose, or are you simply molded by the greater good? And are you, as a city, a district of grand palaces? Or are you a slum, unto yourself?

It would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Then I stumbled upon Max and Dave Fleischer’s Superman cartoons. They were beautiful, even a small black and white TV. The scene that lit up my brain like a Christmas tree showed Superman use his cape to protect Lois Lane from a cascade of molten metal. Rather than being angry at her for getting in trouble, he was gentle and brave and saved her. I imprinted on that moment like a baby duck and my child’s mind folded around a sudden understanding. No, Superman was never going to be my father but if I worked at it really hard maybe day could become Superman. (32)

Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Our situation was well captured by C. S. Lewis in these frequently quoted words:   If we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by an offer of a holiday at the sea. We are far too easily pleased.8

We are half-hearted creatures,” writes Lewis, “fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea.  We are far too easily pleased.”  Heaven promises a purification, not a mortification, of our deepest desires.

Saul came into my room, prowling around and around, restless, and he saw the new notebook, and pounced on it. “Oh this is pretty,”he said. “What is it for?”“I don’t know yet.”“Then I want it,”he said. I nearly said: “All right, have it,”watching in myself a need to give spouting like water from a whale. I was annoyed at myself, because I wanted it, yet so nearly gave it to him. I knew this need to comply was part of the sadistic-masochistic cycle we are in. I said: “No, you can’t have it.”It cost me a great deal to say it—I even stammered. He took the book up and said, laughing: “Gimme, gimme, gimme.”I said: “No.”He had expected me to give it, because he had made a joke of the gimme, gimme; and now he stood glancing at me sideways, and murmuring, not laughing at all, gimme, gimme, gimme, in a child’s voice. He had become a child. I saw how the new personality, or rather, the old one, entered him like an animal entering a thicket. His body curved and crouched, became a weapon; his face, which when he is “himself,”is good-humoured, shrewd, sceptical, was the face of a little murderer. He whipped around, holding the book, ready to run for the door; (* 19) and I saw him clearly, the slum kid, member of a gang of slum kids, lifting something from a shop counter, or running from the police. I said: “No, you can’t have it,”as I would have done to a child, and he came to himself, slowly, all the tension going out of him; and he laid the book down, good-humoured again, even grateful. I thought how odd it was, that he should need the authority of someone who could say no, and yet it was my life he had drifted into, I who find it so hard to say no. Because now I had said no, and he laid the book down, every line of him expressing the deprived child who had had something he very badly wanted denied to him, I felt stricken. I wanted to say: Take it, for God’s sake, it’s not important. But now I couldn’t say it, and I was frightened at how quickly this unimportant thing, the new pretty book, had become part of the fight. He stood for a while, by the door, forlorn; while I watched him straighten himself, and saw how a thousand times in his childhood he had straightened himself, stiffened his shoulders, and “put it under his belt,”as he had told me everyone must do when they had trouble.

Divine jealousy should be seen as God’s willing the best for his creatures. C. S. Lewis’s insightful perspective puts divine jealousy and human idolatry into proper perspective: If we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.11

It is hard to doubt that the cramped, ugly, filthy, noisy, disorganised surroundings of slums and poor barrios foster depression and anger in children who live in them, and limit and darken their perception of the world as a whole. All the same, their awareness of human interdependence and mutual responsibility may be far more intense than that of the middle-class child brought up with a room of her own.

I suppose that the most heroic expression that I have ever seen was on the face of a certain tough-looking, brutalized, slum-slaughtered woman at Coney Island. She had her arm around a girl child who looked hardly less brutalized and slum-slaughtered - "We is going to have a good time tonight!" the look said.