You will find out that Charity is a heavy burden to carry, heavier than the kettle of soup and the full basket. But you will keep your gentleness and your smile. It is not enough to give soup and bread. This the rich can do. You are the servant of the poor, always smiling and good-humored. They are your masters, terribly sensitive and exacting master you will see. And the uglier and the dirtier they will be, the more unjust and insulting, the more love you must give them. It is only for your love alone that the poor will forgive you the bread you give to them.

Very well. He'd lighten up. As a matter of fact, he felt as light as the bubbly froth that flew from the lips of the waves. Whatever else his long, unprecedented life might have been, it had been fun. Fun! If others should find that appraisal shallow, frivolous, so be it. To him, it seemed now to largely have been some form of play. And he vowed that in the future he would strive to keep that sense of play more in mind, for he'd grown convinced that play--more than piety, more than charity or vigilance--was what allowed human beings to transcend evil.

I dreamed my shoulders held up the sky for a thousand hawks that squawked and cawed and beat their feathered wings against the hotness of the day. I supported their flight, watching and marveling, until sweat dripped from my body, and groans crossed my lips over fatiguing muscles. Choosing to let the sky fall, I awoke. My eyes opened to a cast of hawks gripping me in their talons. They supported my weight, hauling me high above the clouds through a blue expanse of heaven. And though they struggled—squawking and flapping wearily—never once did a single bird release its hold.

For Attractive lips, speak words of kindness. For lovely eyes, seek out the good in people. For a slim figure, share your food with the hungry. For beautiful hair, let a child run their fingers through it once a day. For poise, walk with the knowledge that you never walk alone.  People, more than things, have to be restored, renewed, revived, reclaimed, and redeemed. Remember, if you ever need a helping hand, you will find one at the end of each of your arms. As you grow older, you will discover that you have two hands, one for helping yourself and the other for helping others.

If a good system of agriculture, unrivaled manufacturing skill, a capacity to produce whatever can contribute to either convenience or luxury, schools established in every village for teaching reading, writing, and arithmetic, the general practice of hospitality and charity amongst each other, and above all, a treatment of the female sex full of confidence, respect, and delicacy, are among the signs which denote a civilized people – then the Hindus are not inferior to the nations of Europe, and if civilization is to become an article of trade between England and India, I am convinced that England will gain by the import cargo.

If capitalist realism is so seamless, and if current forms of resistance are so hopeless and impotent, where can an effective challenge come from? A moral critique of capitalism, emphasizing the ways in which it leads to suffering, only reinforces capitalist realism. Poverty, famine and war can be presented as an inevitable part of reality, while the hope that these forms of suffering could be eliminated easily painted as naive utopianism. Capitalist realism can only be threatened if it is shown to be in some way inconsistent or untenable; if, that is to say, capitalism's ostensible 'realism' turns out to be nothing of the sort.

...a great man who is vicious will only be a great doer of evil, and a rich man who is not liberal will be only a miserly beggar; for the possessor of wealth is not made happy by possessing it, but by spending it - and not by spending as he please but by knowing how to spend it well. To the poor gentleman there is no other way of showing that he is a gentleman than by virtue, by being affable, well-bred, courteous, gentle-mannered and helpful; not haughty, arrogant or censorious, but above all by being charitable...and no one who sees him adorned with the virtues I have mentioned, will fail to recognize and judge him, though he know him not, to be of good stock.

When two humans have lived together for many years it usually happens that each has tones of voice and expressions of face which are almost unendurably irritating to the other. Work on that. Bring fully into the consciousness of your patient that particular lift of his mother's eyebrows which he learned to dislike in the nursery, and let him think how much he dislikes it. Let him assume that she knows how annoying it is and does it to annoy - if you know your job he will not notice the immense improbability of the assumption. And, of course, never let him suspect that he has tones and looks which similarly annoy her. As he cannot see or hear himself, this easily managed.

If they had had a different neighbour, one less sel-absorbed and more concerned for others, a man of normal, charitable instincts, their desperate state would not have gone unnoticed, their distress-signals would have been heard, and perhaps they would have been rescued by now. Certainly they appeared utterly depraved, corrupt, vile and odious; but it is rare for those who have sunk so low not to be degraded in the process, and there comes a point, moreover, where the unfortunate and the infamous are grouped together, merged in a single, fateful world. They are les misérables - the outcasts, the underdogs. And who is to blame? Is it not the most fallen who have most need for charity?

the holy art of “giving for Jesus’ sake” ought to be much more strongly developed among us Christians. Never forget that all state relief for the poor is a blot on the honor of your savior. The fact that the government needs a safety net to catch those who would slip between the cracks of our economic system is evidence that I have failed to do God’s work. The government cannot take the place of Christian charity. A loving embrace isn’t given with food stamps. The care of a community isn’t provided with government housing. The face of our Creator can’t be seen on a welfare voucher. What the poor need is not another government program; what they need is for Christians like me to honor our savior.

God, who needs nothing, loves into existence wholly superfluous creatures in order that He may love and perfect them. He creates the universe, already foreseeing - or should we say "seeing"? there are no tenses in God - the buzzing cloud of flies about the cross, the flayed back pressed against the uneven stake, the nails driven through the mesial nerves, the repeated incipient suffocation as the body droops, the repeated torture of back and arms as it is time after time, for breath's sake, hitched up. If I may dare the biological image, God is a "host" who deliberately creates His own parasites; causes us to be that we may exploit and "take advantage of" Him. Herein is love. This is the diagram of Love Himself, the inventor of all loves.

That churchgoers do the lion's share of the charitable work in our communities is simply untrue. They get credit for it because they do a better job of tying the good works they do to their creed. But according to a 1998 study, 82% of volunteerism by churchgoers falls under the rubric of "church maintenance" activities -- volunteerism entirely within, and for the benefit of, the church building and immediate church community. As a result of this siphoning of volunteer energy into the care and feeding of churches themselves, most of the volunteering that happens out in the larger community -- from AIDS hospices to food shelves to international aid workers to those feeding the hungry and housing the homeless and caring for the elderly -- comes from the category of "unchurched" volunteers.

Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men. A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation, the living are at an obvious disadvantage. When they give to the plague-ridden they are sucked dry, then ridiculed or betrayed.

We overcome the evil in the world by the charity and compassion of God, and in so doing we drive all evil out of our own hearts. The evil that is in us is more than moral. There is a psychological evil, the distortion caused by selfishness and sin. Good moral intentions are enough to correct what is formally bad in our moral acts. But in order that our charity may heal the wounds of sin in our whole soul it must reach down into the furthest depths of our humanity, cleaning out all the infection of anxiety and false guilt that spring from pride and fear, releasing the good that has been held back by suspicion and prejudice and self-conceit. Everything in our nature must find its right place in the life of charity, so that the whole man may be lifted up to God, that the entire person may be sanctified and not only the intentions of his will.

Charity is the power of defending that which we know to be indefensible. Hope is the power of being cheerful in circumstances which we know to be desperate. It is true that there is a state of hope which belongs to bright prospects and the morning; but that is not the virtue of hope. The virtue of hope exists only in earthquake and eclipse. It is true that there is a thing crudely called charity, which means charity to the deserving poor; but charity to the deserving is not charity at all, but justice. It is the undeserving who require it, and the ideal either does not exist at all, or exists wholly for them. For practical purposes it is at the hopeless moment that we require the hopeful man, and the virtue either does not exist at all, or begins to exist at that moment. Exactly at the instant when hope ceases to be reasonable it begins to be useful.