5
" There is a paradox about tribulation in Christianity. Blessed are the poor, but by judgement (i.e., social justice) and alms we are to remove poverty wherever possible. Blessed are we when persecuted, but we may avoid persecution by flying city to city, and may pray to be spared it as. Our Lord prayed in Gethsemane. But if suffering is good, ought it not to be pursued rather than avoided? I answer that suffering is not good in itself. What is good in any painful experience is for the sufferer, his submission to the will of God, and for the spectators, the compassion aroused and the acts of mercy to which it leads. In the fallen and partially redeemed universe, we may distinguish (1) the simple good descending from God, (2) the simple evil produced by rebellious creatures, and (3) the exploitation of that evil by God for His redemptive purpose, which produces (4) the complex good out of simple evil does not excuse - though by mercy it may save -- those who do simple evil. And this distinction is central. Offences must come, but woe to those whom they come; sins do cause grace to abound, but we must not make that excuse for continuing to sin. The crucifixion itself is the best, as well as the worst, of all historical events, but the role of Judas remains simply evil...
For you will certainly carry out God's purpose, however you act, but it makes a difference to you whether you serve like Judas or like John. "
― C.S. Lewis , The Problem of Pain
7
" That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ, all these are undoubtedly great virtues. What I do unto the least o’ my brethren, that I do unto Christ. But what if I should discover that the least amongst them all, the poorest of all beggars, the most impudent of all offenders, yeah, the very fiend himself, that these are within me, and that I myself stand in need of the alms of my own kindness, that I myself am the enemy who must be loved. What then? Then, as a rule, the whole truth of Christianity is reversed: there is then no more talk of love and long-suffering; we say to the brother within us “Raca,” and condemn and rage against ourselves. We hide him from the world, we deny ever having met this least among the lowly in ourselves, and had it been God himself who drew near to us in this despicable form, we should have denied him a thousand times before a single cock had crowed. "
― C.G. Jung
10
" Put it on record
--I am an Arab
And the number of my card is fifty thousand
I have eight children
And the ninth is due after summer.
What's there to be angry about?
Put it on record.
--I am an Arab
Working with comrades of toil in a quarry.
I have eight childern
For them I wrest the loaf of bread,
The clothes and exercise books
From the rocks
And beg for no alms at your doors,
--Lower not myself at your doorstep.
--What's there to be angry about?
Put it on record.
--I am an Arab.
I am a name without a tide,
Patient in a country where everything
Lives in a whirlpool of anger.
--My roots
--Took hold before the birth of time
--Before the burgeoning of the ages,
--Before cypess and olive trees,
--Before the proliferation of weeds.
My father is from the family of the plough
--Not from highborn nobles.
And my grandfather was a peasant
--Without line or genealogy.
My house is a watchman's hut
--Made of sticks and reeds.
Does my status satisfy you?
--I am a name without a surname.
Put it on Record.
--I am an Arab.
Color of hair: jet black.
Color of eyes: brown.
My distinguishing features:
--On my head the 'iqal cords over a keffiyeh
--Scratching him who touches it.
My address:
--I'm from a village, remote, forgotten,
--Its streets without name
--And all its men in the fields and quarry.
--What's there to be angry about?
Put it on record.
--I am an Arab.
You stole my forefathers' vineyards
--And land I used to till,
--I and all my childern,
--And you left us and all my grandchildren
--Nothing but these rocks.
--Will your government be taking them too
--As is being said?
So!
--Put it on record at the top of page one:
--I don't hate people,
--I trespass on no one's property.
And yet, if I were to become starved
--I shall eat the flesh of my usurper.
--Beware, beware of my starvation.
--And of my anger! "
― Mahmoud Darwish
11
" You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wonders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration. "
― W. Somerset Maugham , Of Human Bondage
12
" This is what you shall do; Love the earth and sun and the animals, despise riches, give alms to every one that asks, stand up for the stupid and crazy, devote your income and labor to others, hate tyrants, argue not concerning God, have patience and indulgence toward the people, take off your hat to nothing known or unknown or to any man or number of men, go freely with powerful uneducated persons and with the young and with the mothers of families, read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul, and your very flesh shall be a great poem and have the richest fluency not only in its words but in the silent lines of its lips and face and between the lashes of your eyes and in every motion and joint of your body. "
― Walt Whitman
13
" To explain the matter I will employ a simile, which yet, I confess is very dissimilar; but its dissimilitude is greatly in favour of my sentiments. A rich man bestows, on a poor and famishing beggar, alms by which he may be able to maintain himself and his family. Does it cease to be a pure gift, because the beggar extends his hand to receive it? Can it be said with propriety, that 'the alms depended partly on THE LIBERALITY of the Donor, and partly on THE LIBERTY of the Receiver,' though the latter would not have possessed the alms unless he had received it by stretching out his hand? Can it be correctly said, BECAUSE THE BEGGAR IS ALWAYS PREPARED TO RECEIVE, that 'he can have the alms, or not have it, just as he pleases?' If these assertions cannot be truly made about a beggar who receives alms, how much less can they be made about the gift of faith, for the receiving of which far more acts of Divine Grace are required! "
― , Works of James Arminius, Vol. 2 - Enhanced Version