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“Those dear to me took fright for my safety and, perhaps, my sanity. Kings, they explained, do not walk like beggars for hundreds of miles. My response was that if a beggar could managed the feat, then why not a king? Did they think me less capable than a beggar?Sometimes I think that I am. The beggar knows much that the king can only guess. And yet who draws up the codes for begging ordinances? Often I wonder what my experience in life--my easy life following the Desolation, and my current level of comfort--has given me of any true experience to use in making laws. If we had to rely on what we knew, kings would only be of use in creating laws regarding the proper heating of tea and the cushioning of thrones.”
Brandon Sanderson“There is no medal for the best beggar of the world. Nobody celebrates beggars.”
Israelmore Ayivor, 101 Keys To Everyday Passion“As they were walking, a beggar came up, holding his hand out and crying, "Baksheesh! Baksheesh!"Mike kept on going but Mitchell stopped. Digging into his pocket, he pulled out twenty paise and placed it in the beggar's dirty hand.Mike said, "I used to give to beggars when I first came here. But then I realized, it's hopeless. It never stops.""Jesus said you should give to whoever asks you," Mitchell said."Yeah, well," Mike said, "obviously Jesus was never in Calcutta.”
Jeffrey Eugenides, The Marriage Plot“True compassion is more than flinging a coin to a beggar”
it comes to see that an edifice which produces beggars needs restructuring.“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“We, the beggar class, have little to lose and our expectations are, at best, modest, and when we suffer, it seems we suffer to the depths, for there is nothing in our lives nor in our souls to buoy our hope. Nothing in the way of the blackness. It sinks to the bottom as the lead weight that is despair. We look forward such a short distance that our spirit is myopic, not to be corrected by any lens within our world.”
Dan Groat, Monarchs and Mendicants“Begging would have been the best option if God had given talents to only a selected few. Fortunately, He gave us all our compactible gifts respectively, so it is an offence to be a chronic beggar.”
Israelmore Ayivor“He seems so frivolous and so careless, but he gives money to beggars, not frivolously or carelessly, but because he believes in giving money to beggars, and giving it to them “where they stand”.He says he knows perfectly well all the arguments against giving money to beggars. But he finds those to be precisely the arguments for giving money to them. If beggars are lazy or deceptive or wanting a drink, he knows only too well his own lack of motivation, his own dishonesty, his own thirst.He doesn’t believe in “scientific charity” because that is too easy, as easy as writing a check. He believes in “promiscuous charity” because that is really difficult. “It means the most dark and terrible of all human actions—talking to a man. In fact, I know of nothing more difficult than really talking to the poor men we meet.” (pp. 13-14)”
Dale Ahlquist, Common Sense 101: Lessons from G.K. Chesterton“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!”
James Arminius, The Works of James Arminius, Volume 2