Church as charity Absolutely, the gifts to the nearby church, whatever their category, encourage the poor, the sick, and the less blessed. The minister of the neighborhood, or clergyman, or religious pioneer performs numerous demonstrations and magnanimous services. This individual gathers and distributes sustenance for poor people, visits elderly people in their homes, directs groups of young people in development exercises, directs the annihilated in healing facilities, helps and rehabilitates drug addicts, helps to alleviate crises and fulfills various obligations and demonstrations of the charity church.
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Then, contributions to the church and religion are accommodated to what could be seen as conventional and conventional charitable work. But contributions to the church also reinforce religious practice. That, obviously, first supports the cleric, or minister, or religious pioneer, as a man, in their essential needs. The contributions also reinforce a meeting of auxiliary things, and that incorporates structures (in general substantial), statues, ornamentations, sacred writings, vestments, flowers, cups and a horde of different costs identified with festivities and functions.
Also, unlike the ostensibly common exercises (the minister who distributes nutrition), these majestic exercises are related to the completely spiritual. These exercises aim to avoid our spirits or acclaim a higher god or achieve higher mental and spiritual states.
So donations to the charity church, to the extent that those donations reinforce religious and spiritual points, fall outside the scope of charity, in any case in the sense that is considered for this exchange.
So, where in the chain of command of commitments would such donations fall? Is it true that they are a critical commitment, perhaps the most vital one? Or maybe again the least? Could the donations to the church speak of an attractive but optional act? Or also an indiscretion?
This represents, in the vision of this current creator, the presence and nature of the spiritual as logically vague. If one trusts, we cannot demonstrate that conviction legitimately or thoughtfully, and if another person has no conviction, we cannot prove that he must accept it.