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The perspective of generosity
The importance of giving to charity
The perspective of generosity
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Charity Begins at Home
Some people think that charity should and does begin at home; others
think that it does not begin at home but in your community, most of
the time it depends what you would class as where your home is. Some
people would class your home as your house and the building you live
in, others would class it as the surrounding area like the town,
village or city you live in. If it was possible for Christians to help
everyone as they started out then they would as they learn in the
Parable of the Good Samaritan (Luke 10:25-37) it is good to help
anyone that is in need no matter what race/religion they maybe.
Many Christians have good reasons for doing charity work and why they
actually do it. Christians feel that it is their duty to help the less
fortunate in anyway possible no matter what, in the bible it tells
them that you must help the poor in Luke 6:20-21 it says that the poor
are special therefore you must aid them and so telling you to aid the
poor is effectively starting by working in a charity or putting
donations in. Christians will also follow the Golden rule which is to
treat others as you would want to be treated.
There are also some reasons why not just Christians but other people
would not do charity work and want to help the poor and needy in the
third world. If you do not give to a registered charity then there is
no guarantee that your money is going to someone that actually needs
it, but many people would be clever enough to not make this mistake;
but you do have to be careful with your money. Many people believe
that people abroad should ask their government to help them and not to
rely on us giving them aid, this however I feel is a very selfish view
to take and is not the sort that a Christian would take, but a selfish
person who wouldn’t want to help the poor and needy.
...ood and give them the money that would help build up a strong government in foreign affairs, in fact they would not even want their government to be strong in any matter.
Quote: “If you’re in trouble or hurt or in need-- go to poor people. They’re the only ones that’ll help-- the only ones” (376).
Our readings from Luke’s Gospel portray those in poverty as the people who will inherit the earth and be by Christ’s side in the kingdom of heaven. In the Gospel of Luke, it states, “Blessed are you who are poor, for the kingdom of God is yours” (6:20). Our readings from scripture paint a picture that suggests that those who are suffering in the world during their lifetime, will be
According to Peter Singer, we as a society must adopt a more radical approach with regards to donating to charity and rejecting the common sense view. In the essay Famine, Affluence, and Morality, Singer argues that we have a strong moral obligation to give to charity, and to give more than we normally do. Critics against Singer have argued that being charitable is dependent on multiple factors and adopting a more revisionary approach to charity is more difficult than Singer suggests; we are not morally obliged to donate to charity to that extent.
The stronger will do anything in their power to make a profit, leaving the weak with nothing. Kuyper says, “…the more powerful exploited the weaker by means of a weapon against which there was no defense” (Kuyper, Abraham, and James W. Skillen 26). Additionally, he states that “…the idolization of money killed the nobility in the human heart” (Kuyper, Abraham, and James W. Skillen 31). Kuyper talks about how Jesus felt bad for the rich and sided with the poor (Kuyper, Abraham, and James W. Skillen 32). Matthew 6:19-21 says, “Do not lay up for yourselves treasures on earth, where moths and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven. For where your treasure is, there your heart will be also.” Earthly materials mean nothing because the real treasure awaits in
In the article “God’s Heart for the Poor,” Dr. Jay W. Richards, a famous author, claims that Christians should have both heart and mind in order to help the poor and become a true, good neighbor. He uses some Bible verses to teach the readers about the importance of being a good neighbor and uses The Piety Myth to explain how Christians should “exercise prudence” and connects this concept to the economics.
One day, a rich man turned to Jesus and asked him about how to inherit an eternal life. Even though he had already followed the particular commandments such as not murdering, stealing, lying and honoring your parents, he still could not keep the law perfectly. Because Jesus asked him to give all his fortune to the poor but he would not like to. Jesus told disciples that it would be easier for the camel to go through the eye of a needle than the wealthy to enter the Kingdom of God. (Mark 10:17-10:25)
The rich were the ones that liked the temple system. A system where in order to receive forgiveness one had to pay to be able to participate in the sacrifices. The ones that could afford to do this were the rich, because they had the money. This was not the case of the people that were poor. It was hard for them to get sacrifices, so they were looked at as lesser people in God’s favor. This however is not the case. Jesus came to change this way of thinking. An example of the rich versus poor issue is seen in the story of the wedding feast. The people that came to the wedding at Cana where Jesus performed his first miracle were likely the rich people. The people there at first couldn’t have been poor people, they had to have been rich people. If you were rich, you were able to go to the banquet when it started. The ones that were typically late to banquet were the poorer, working class who had to spend the day working. Thus when the wine ran out at the celebration, it was a big deal because it happened when the richer people were still there and wanting more, when normally the wine wouldn’t run out until near the
two words are, "foreign aid." Taking a firm stand on either side of this topic
carries the idea of selfishness. God should be the only one to through you, love you and others.
Christianity propagated charity as one of the necessary acts that a good Christian should follow. Graham Gordon believes that in Christianity, "Charity is considered chief of the Christian virtues," and that "Charity is commended by St. Paul for being the true way to the end which religious practices seek"(10). We can see that in being a chief virtue, charity is highly encouraged in the sense that helping others is considered to be a great deed of good doing. Therefore, we can draw the notion that those who wish to follow the "true way to the end," are those that contribute the most to the poor, as opposed to those mentioned by Walsh who see themselves as "not responsible for the welfare of human beings.
In Luke, we see that Jesus’ purpose in ministry is to “proclaim good news to the poor.” At many points throughout the gospels, Jesus instructs his disciples and followers to care for the poor. One such passage appears in Matthew 19. In this passage we see a young man questioning Jesus on the way to gain eternal life. Jesus responds with, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” Here, we see a direct example of what can be done to care for the poor. We see that a person’s attachment to their possessions leads to blocked generosity to the poor. Jesus’ example certainly portrays a concern for, and responsibility to the
3:17) We are taught to help the poor so that they can continue to live
Poor people are filled with hope and the desire to help others that are in need of
Philanthropy, or the act of private and voluntary giving, has been a familiar term since it first entered the English language in the seventeenth century. Translated from the Latin term “philanthropia” or “love of mankind,” philanthropy permeates many social spheres and serves several social purposes including charity, humanitarianism, religious morality and even manipulation for social control.