poor

People used to make money, but somewhere along the way, it started making us.

To consume the best for yourself and give the crumbs to God is blasphemy. A heart that truly worships is a heart that gives its best to God in time and substance. A heart that truly worships God gives generously to the causes of God---causes that God cares deeply about. I have to wonder whether someday we may wake up to discover that all our incestous spending on ourselves and our frantic construction of excessively luxurious places of worship---even as we ignore, for the most part, the hurting and the deprived of the world---filled God's heart with pain.

For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political, or philosophical one. God shows the poor "his first mercy." This divine preference has consequences for the faith life of all Christians, because we are called to have "this mind...which was in Jesus Christ" (Phil. 2:5). Inspired by this, the Church has made an option for the poor, which is understood as a "special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness." This option - as Benedict XVI has taught - "is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty." This is why I want a Church that is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the center of the Church's pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them, and to embrace the mysterious wisdom that God wishes to share with us through them.

Unfortunately for him he looked more like an innocent man on America__ terror watch-list rather than a gallant Viking possessing all the benefits of modernity. More like a villain in a Western fairy tale with his slicked-bouffant obsidian hair rather than the long sun-like curls that all great saviors of the poor have been obliged to possess. I squinted to the side towards him for a second and he caught my gaze almost immediately; his inky irises were comfortable enough to hold my stare indefinitely, his pupils seemed entirely ravenous as opposed to the feminist preferred oceanic turquoise, which for them is a physical demarcation of emotional sensitivity. He seemed like an uncanny bad guy any which way I looked at him, except of course, by his actions thus far_

The basic principle of structural analysis, I was explaining, is that the terms of a symbolic system do not stand in isolation__hey are not to be thought of in terms of what they 'stand for,' but are defined by their relations to each other. One has to first define the field, and then look for elements in that field that are systematic inversions of each other. Take vampires. First you place them: vampires are stock figures in American horror movies. American horror movies constitute a kind of cosmology, a universe unto themselves. Then you ask: what, within this cosmos, is the opposite of a vampire? The answer is obvious. The opposite of a vampire is a werewolf. On one level they are the same: they are both monsters that can bite you and, biting you, turn you, too, into one of their own kind. In most other ways each is an exact inversion of the other. Vampires are rich. They are typically aristocrats. Werewolves are always poor. Vampires are fixed in space: they have castles or crypts that they have to retreat to during the daytime; werewolves are usually homeless derelicts, travelers, or otherwise on the run. Vampires control other creatures (bats, wolves, humans that they hypnotize or render thralls). Werewolves can't control themselves. Yet__nd this is really the clincher in this case__ach can be destroyed only by its own negation: vampires, by a stake, a simple sharpened stick that peasants use to construct fences; werewolves, by a silver bullet, something literally made from money.

Do we ignore the needyto spite the greedy?Or share and defenddespite those who pretend?

It was one of the links between the ground-down poor and the wasteful rich. The girl felt that even if she had less than anybody in Williamsburg, somehow she had more. She was richer because she had something to waste.

It is the privilege of the richTo waste the time of the poorTo water with tears in secretA tree that grows in secretThat bears fruit in secretThat ripened falls to the ground in secretAnd manures the parent treeOh the wicked tree of hatred and the secretThe sap rising and the tears falling.

Respect everybody you meet either Rich or Poor | Cute or Ugly | Locally or Internationally | Famous or Infamous.. afterall we're all sand

Life is not fair; you do what it takes and at the end, you are the only person going home with empty hands.

If I continually focus on what I don__ have, my life will always be completely empty despite the fact that it__ completely full.

The tendency of the human mind is to see the world with a __ualistic_ view that describes everything through comparisons: good and bad, pain and happiness, beauty and ugliness, rich and poor.

Here is the problem: Poor Americans consume too little healthcare, especially preventive healthcare. Other Americans__ften rich Americans__onsume too much healthcare, often unwisely, and sometimes to their detriment. The American healthcare system combines famine with gluttony.

Cigars are all the rage, dad. You should smoke cigars!" - Calvin"Flatulence could be all the rage, but it would still be disgusting." - Calvin's mom

There are many pleasant fictions of the law in constant operation, but there is not one so pleasant or practically humorous as that which supposes every man to be of equal value in its impartial eye, and the benefits of all laws to be equally attainable by all men, without the smallest reference to the furniture of their pockets.

I've learned that generosity is far easier than justice and that, in the highly distorted markets of the poor, it is all too easy to veer only toward the charitable, to have low--or no--expectations for low-income people. This does nothing but reaffirm prejudices on all sides.

I never heard enough damnation from your pulpit. Many mornings I had to strain to take hold of what you were saying, Reverend. I couldn't figure it out, and got dizzy listening, the way you were dodging here and there. A lot of talk about compassion for the less fortunate, I remember that. Never a healthy sign, to my way of thinking, too much fuss and feathers about the poor. They're with us always, the Lord Himself said. Wait till the next go-around, if the poor feel so sorry for themselves on this. The first shall be last. Take away damnation, in my opinion, a man might as well be an atheist. A God that can't damn a body to an eternal Hell can't lift a body up out of the grave either.

Everything has an advantage and disadvantage but, choose an option that will bring you back to the track. Even if you see a poor man on the street choose an option that will left you up, but don't just choose, apply action.