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and the proclamation of the word: love for widows and orphans, prisoners, .. The increase in diversified organizations engaged in meeting. () Meet The Orphans (Deluxe Edition). Orphanization (Feat. Kendo Kaponi y Syko) () El Duro (Feat. Kendo Kaponi) () Album · · 21 Songs. Available with an Apple Music subscription. Try it free.
It should be us, as Christians. Jesus is the ultimate orphan advocate…we were all orphans. This film leads you to ask those questions as well. The most powerful part of this documentary was the statement made about being pro life and our responsibility as Christians. It was a REAL wake up call. I urge you to watch this film! Show it to your church! Get involved…there are many ways to get involved.
With texture, variety and pathos, it offers moving windows into life within foster care…and compelling ways that Christians are responding to the need via foster care, mentoring, and foster-to-adopt. The DVD is now available for purchase online. Whether to stimulate your own thinking…share with an adult home group or student gathering…or show your entire church, this film is a great way to how James 1: Andy and Sandra Stanley, Northpoint Ministries None of us can do everything, but each of us can do something.
I thoroughly enjoyed viewing it. It deals with orphans who are raised in foster care homes and those compassionate couples that wish to adopt them. We meet great kids like Amelia, age seven, who wants to be a ballet teacher, and Ben, age eleven, whose favorite sport is basketball. In addition we meet several adults who have become foster care parents or adopt children and we learn of their determination to share their Christian love with kids who need it.
In fact, one man states that if Christians are going to encourage the pro-life belief, such as encouraging a prostitute to have her baby, then they need to get behind the talk and help the kids out by either taking them in or help them by supporting the places that help them.
Jedd Medefind is one voice in the documentary that speaks on behalf of the Christian Alliance for Orphans and states that these children need to be found and loved. He says that Christians need to be "defenders of the fatherless". In this remarkable DVD we also learn of Project and how a pastor and church got behind helping find places for children and how they have supported them. Also featured is a story of a young man named David who, due to red tape, could not be adopted by a woman named Margaret but when he turned eighteen and was out of the system, legally signed a form for her to adopt them.
The point is made that this is how much many kids want a home and security. We learn that Jesse and Mark, filmmakers, wanted to create a movie about the orphans in order to help them. This incredible film will uplift the spirits of those who watch it. This one easily earns five Doves from us, our highest rating. Although this film is not made with the very young in mind as far as viewership, it is a wholesome movie and we are pleased to recommend it for all ages.
For young people, this widespread involvement constitutes a school of life which offers them a formation in solidarity and in readiness to offer others not simply material aid but their very selves.
In the Catholic Church, and also in the other Churches and Ecclesial Communities, new forms of charitable activity have arisen, while other, older ones have taken on new life and energy. In these new forms, it is often possible to establish a fruitful link between evangelization and works of charity. Here I would clearly reaffirm what my great predecessor John Paul II wrote in his Encyclical Sollicitudo Rei Socialis  when he asserted the readiness of the Catholic Church to cooperate with the charitable agencies of these Churches and Communities, since we all have the same fundamental motivation and look towards the same goal: The distinctiveness of the Church's charitable activity The increase in diversified organizations engaged in meeting various human needs is ultimately due to the fact that the command of love of neighbour is inscribed by the Creator in man's very nature.
It is also a result of the presence of Christianity in the world, since Christianity constantly revives and acts out this imperative, so often profoundly obscured in the course of time. The reform of paganism attempted by the emperor Julian the Apostate is only an initial example of this effect; here we see how the power of Christianity spread well beyond the frontiers of the Christian faith. For this reason, it is very important that the Church's charitable activity maintains all of its splendour and does not become just another form of social assistance.
So what are the essential elements of Christian and ecclesial charity?
The Church's charitable organizations, beginning with those of Caritas at diocesan, national and international levelsought to do everything in their power to provide the resources and above all the personnel needed for this work. Individuals who care for those in need must first be professionally competent: Yet, while professional competence is a primary, fundamental requirement, it is not of itself sufficient.
We are dealing with human beings, and human beings always need something more than technically proper care. They need heartfelt concern. Those who work for the Church's charitable organizations must be distinguished by the fact that they do not merely meet the needs of the moment, but they dedicate themselves to others with heartfelt concern, enabling them to experience the richness of their humanity.
As a result, love of neighbour will no longer be for them a commandment imposed, so to speak, from without, but a consequence deriving from their faith, a faith which becomes active through love cf. It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems, but it is a way of making present here and now the love which man always needs. The modern age, particularly from the nineteenth century on, has been dominated by various versions of a philosophy of progress whose most radical form is Marxism.
Part of Marxist strategy is the theory of impoverishment: This in turn slows down a potential revolution and thus blocks the struggle for a better world. Seen in this way, charity is rejected and attacked as a means of preserving the status quo. What we have here, though, is really an inhuman philosophy. People of the present are sacrificed to the moloch of the future—a future whose effective realization is at best doubtful.
One does not make the world more human by refusing to act humanely here and now. We contribute to a better world only by personally doing good now, with full commitment and wherever we have the opportunity, independently of partisan strategies and programmes. This heart sees where love is needed and acts accordingly.
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Obviously when charitable activity is carried out by the Church as a communitarian initiative, the spontaneity of individuals must be combined with planning, foresight and cooperation with other similar institutions. Love is free; it is not practised as a way of achieving other ends.
For it is always concerned with the whole man. Often the deepest cause of suffering is the very absence of God. Those who practise charity in the Church's name will never seek to impose the Church's faith upon others. They realize that a pure and generous love is the best witness to the God in whom we believe and by whom we are driven to love. A Christian knows when it is time to speak of God and when it is better to say nothing and to let love alone speak.
He knows that God is love cf. He knows—to return to the questions raised earlier—that disdain for love is disdain for God and man alike; it is an attempt to do without God. Consequently, the best defence of God and man consists precisely in love. It is the responsibility of the Church's charitable organizations to reinforce this awareness in their members, so that by their activity—as well as their words, their silence, their example—they may be credible witnesses to Christ.
Those responsible for the Church's charitable activity Finally, we must turn our attention once again to those who are responsible for carrying out the Church's charitable activity. As our preceding reflections have made clear, the true subject of the various Catholic organizations that carry out a ministry of charity is the Church herself—at all levels, from the parishes, through the particular Churches, to the universal Church.
For this reason it was most opportune that my venerable predecessor Paul VI established the Pontifical Council Cor Unum as the agency of the Holy See responsible for orienting and coordinating the organizations and charitable activities promoted by the Catholic Church. In conformity with the episcopal structure of the Church, the Bishops, as successors of the Apostles, are charged with primary responsibility for carrying out in the particular Churches the programme set forth in the Acts of the Apostles cf.
In the rite of episcopal ordination, prior to the act of consecration itself, the candidate must respond to several questions which express the essential elements of his office and recall the duties of his future ministry. He promises expressly to be, in the Lord's name, welcoming and merciful to the poor and to all those in need of consolation and assistance.
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With regard to the personnel who carry out the Church's charitable activity on the practical level, the essential has already been said: Consequently, more than anything, they must be persons moved by Christ's love, persons whose hearts Christ has conquered with his love, awakening within them a love of neighbour. The criterion inspiring their activity should be Saint Paul's statement in the Second Letter to the Corinthians: The consciousness that, in Christ, God has given himself for us, even unto death, must inspire us to live no longer for ourselves but for him, and, with him, for others.
Whoever loves Christ loves the Church, and desires the Church to be increasingly the image and instrument of the love which flows from Christ. The personnel of every Catholic charitable organization want to work with the Church and therefore with the Bishop, so that the love of God can spread throughout the world. By their sharing in the Church's practice of love, they wish to be witnesses of God and of Christ, and they wish for this very reason freely to do good to all.
Interior openness to the Catholic dimension of the Church cannot fail to dispose charity workers to work in harmony with other organizations in serving various forms of need, but in a way that respects what is distinctive about the service which Christ requested of his disciples.
Saint Paul, in his hymn to charity cf. This hymn must be the Magna Carta of all ecclesial service; it sums up all the reflections on love which I have offered throughout this Encyclical Letter. Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ. My deep personal sharing in the needs and sufferings of others becomes a sharing of my very self with them: This proper way of serving others also leads to humility.
The one who serves does not consider himself superior to the one served, however miserable his situation at the moment may be. Christ took the lowest place in the world—the Cross—and by this radical humility he redeemed us and constantly comes to our aid. Those who are in a position to help others will realize that in doing so they themselves receive help; being able to help others is no merit or achievement of their own.
This duty is a grace. The more we do for others, the more we understand and can appropriate the words of Christ: We recognize that we are not acting on the basis of any superiority or greater personal efficiency, but because the Lord has graciously enabled us to do so. There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world.
In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength.
To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: When we consider the immensity of others' needs, we can, on the one hand, be driven towards an ideology that would aim at doing what God's governance of the world apparently cannot: Or we can be tempted to give in to inertia, since it would seem that in any event nothing can be accomplished. At such times, a living relationship with Christ is decisive if we are to keep on the right path, without falling into an arrogant contempt for man, something not only unconstructive but actually destructive, or surrendering to a resignation which would prevent us from being guided by love in the service of others.
Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone.
Piety does not undermine the struggle against the poverty of our neighbours, however extreme.
In the example of Blessed Teresa of Calcutta we have a clear illustration of the fact that time devoted to God in prayer not only does not detract from effective and loving service to our neighbour but is in fact the inexhaustible source of that service. In her letter for LentBlessed Teresa wrote to her lay co-workers: How can we obtain it?
It is time to reaffirm the importance of prayer in the face of the activism and the growing secularism of many Christians engaged in charitable work. Clearly, the Christian who prays does not claim to be able to change God's plans or correct what he has foreseen. Rather, he seeks an encounter with the Father of Jesus Christ, asking God to be present with the consolation of the Spirit to him and his work. A personal relationship with God and an abandonment to his will can prevent man from being demeaned and save him from falling prey to the teaching of fanaticism and terrorism.
An authentically religious attitude prevents man from presuming to judge God, accusing him of allowing poverty and failing to have compassion for his creatures. When people claim to build a case against God in defence of man, on whom can they depend when human activity proves powerless?
Certainly Job could complain before God about the presence of incomprehensible and apparently unjustified suffering in the world. In his pain he cried out: I would learn what he would answer me, and understand what he would say to me.
Would he contend with me in the greatness of his power? Therefore I am terrified at his presence; when I consider, I am in dread of him.
Often we cannot understand why God refrains from intervening. Yet he does not prevent us from crying out, like Jesus on the Cross: We should continue asking this question in prayerful dialogue before his face: It is Saint Augustine who gives us faith's answer to our sufferings: Instead, our crying out is, as it was for Jesus on the Cross, the deepest and most radical way of affirming our faith in his sovereign power.
Immersed like everyone else in the dramatic complexity of historical events, they remain unshakably certain that God is our Father and loves us, even when his silence remains incomprehensible. Faith, hope and charity go together. Hope is practised through the virtue of patience, which continues to do good even in the face of apparent failure, and through the virtue of humility, which accepts God's mystery and trusts him even at times of darkness.
Faith tells us that God has given his Son for our sakes and gives us the victorious certainty that it is really true: It thus transforms our impatience and our doubts into the sure hope that God holds the world in his hands and that, as the dramatic imagery of the end of the Book of Revelation points out, in spite of all darkness he ultimately triumphs in glory.
Faith, which sees the love of God revealed in the pierced heart of Jesus on the Cross, gives rise to love. Love is the light—and in the end, the only light—that can always illuminate a world grown dim and give us the courage needed to keep living and working.
Love is possible, and we are able to practise it because we are created in the image of God. To experience love and in this way to cause the light of God to enter into the world—this is the invitation I would like to extend with the present Encyclical. Finally, let us consider the saints, who exercised charity in an exemplary way.
At the gates of Amiens, Martin gave half of his cloak to a poor man: Jesus himself, that night, appeared to him in a dream wearing that cloak, confirming the permanent validity of the Gospel saying: This explains the great emphasis on hospitality, refuge and care of the infirm in the vicinity of the monasteries.
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It also explains the immense initiatives of human welfare and Christian formation, aimed above all at the very poor, who became the object of care firstly for the monastic and mendicant orders, and later for the various male and female religious institutes all through the history of the Church.
Cottolengo, John Bosco, Luigi Orione, Teresa of Calcutta to name but a few—stand out as lasting models of social charity for all people of good will. The saints are the true bearers of light within history, for they are men and women of faith, hope and love. Outstanding among the saints is Mary, Mother of the Lord and mirror of all holiness.
In these words she expresses her whole programme of life: Mary's greatness consists in the fact that she wants to magnify God, not herself.Don Omar Ft. Lucenzo - Danza Kuduro (Prod. By A&X) (Meet The Orphans) Original
She knows that she will only contribute to the salvation of the world if, rather than carrying out her own projects, she places herself completely at the disposal of God's initiatives. Mary is a woman of hope: Mary is a woman of faith: The Magnificat—a portrait, so to speak, of her soul—is entirely woven from threads of Holy Scripture, threads drawn from the Word of God. Here we see how completely at home Mary is with the Word of God, with ease she moves in and out of it.
She speaks and thinks with the Word of God; the Word of God becomes her word, and her word issues from the Word of God. Here we see how her thoughts are attuned to the thoughts of God, how her will is one with the will of God. Finally, Mary is a woman who loves. How could it be otherwise? As a believer who in faith thinks with God's thoughts and wills with God's will, she cannot fail to be a woman who loves.
We sense this in her quiet gestures, as recounted by the infancy narratives in the Gospel. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus.