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On the other hand, in collectivist cultures, common in many Eastern societies, altruism is often seen as a responsibility to the group rather than a personal choice. This difference means that people in collectivist cultures might not feel the same personal happiness from helping others, as the act is more about fulfilling social obligations.
It may not always be easy, but as a person of faith, God calls upon you to serve others and bring his light to them. In many ways, the act of being charitable is a reward in itself — but many of ...
Specifically, in the Christian context, this is the hope that God will extend His help to you to "elevate and strengthen [your] will[]" as you strive to "reach eternal felicity." Like the other theological virtues, hope is an infused virtue (defined as one that is implanted in you by God, as opposed to one that you develop yourself through habit).
[5] The third virtue is also commonly referred to as "charity", as this is how the influential King James Bible translated the Greek word agape. The traditional understanding of the difference between cardinal and theological virtues is that the latter are not fully accessible to humans in their natural state without assistance from God. [6]
Hope" in the Holy Bible means "a strong and confident expectation" of future reward (see Titus 1:2). In modern terms, hope is akin to trust and a confident expectation". [ 55 ] Paul the Apostle argued that Christ was a source of hope for Christians: "For in this hope we have been saved" [ 55 ] (see Romans 8:24).
The root chasad has a primary meaning of 'eager and ardent desire', used both in the sense 'good, kind' and 'shame, contempt'. [2] The noun chesed inherits both senses, on one hand 'zeal, love, kindness towards someone' and on the other 'zeal, ardour against someone; envy, reproach'. In its positive sense it is used to describe mutual ...
The phrase "God helps those who help themselves" is a motto that emphasizes the importance of self-initiative and agency. The phrase originated in ancient Greece as "the gods help those who help themselves" and may originally have been proverbial. It is illustrated by two of Aesop's Fables and a similar sentiment is found in ancient Greek drama.
He taught that Adam's sin [a] is transmitted by concupiscence, or "hurtful desire", [7] [8] resulting in humanity becoming a massa damnÄta (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. [9] Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a ...
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