100. Those wounded by historical divisions find it difficult to accept our invitation to forgiveness and reconciliation, since they think that we are ignoring their pain or are asking them to give up their memory and ideals. But if they see the witness of authentically fraternal and reconciled communities, they will find that witness luminous and attractive. It always pains me greatly to discover how some Christian communities, and even consecrated persons, can tolerate different forms of enmity, division, calumny, defamation, vendetta, jealousy and the desire to impose certain ideas at all costs, even to persecutions which appear as veritable witch hunts. Whom are we going to evangelize if this is the way we act?
223. This principle enables us to work slowly but surely, without being obsessed with immediate results. It helps us patiently to endure difficult and adverse situations, or inevitable changes in our plans. It invites us to accept the tension between fullness and limitation, and to give a priority to time. One of the faults which we occasionally observe in sociopolitical activity is that spaces and power are preferred to time and processes. Giving priority to space means madly attempting to keep everything together in the present, trying to possess all the spaces of power and of self-assertion; it is to crystallize processes and presume to hold them back. Giving priority to time means being concerned about initiating processes rather than possessing spaces. Time governs spaces, illumines them and makes them links in a constantly expanding chain, with no possibility of return. What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity.
the neighbors john persons 127
228. In this way it becomes possible to build communion amid disagreement, but this can only be achieved by those great persons who are willing to go beyond the surface of the conflict and to see others in their deepest dignity. This requires acknowledging a principle indispensable to the building of friendship in society: namely, that unity is greater than conflict. Solidarity, in its deepest and most challenging sense, thus becomes a way of making history in a life setting where conflicts, tensions and oppositions can achieve a diversified and life-giving unity. This is not to opt for a kind of syncretism, or for the absorption of one into the other, but rather for a resolution which takes place on a higher plane and preserves what is valid and useful on both sides.
236. Here our model is not the sphere, which is no greater than its parts, where every point is equidistant from the centre, and there are no differences between them. Instead, it is the polyhedron, which reflects the convergence of all its parts, each of which preserves its distinctiveness. Pastoral and political activity alike seek to gather in this polyhedron the best of each. There is a place for the poor and their culture, their aspirations and their potential. Even people who can be considered dubious on account of their errors have something to offer which must not be overlooked. It is the convergence of peoples who, within the universal order, maintain their own individuality; it is the sum total of persons within a society which pursues the common good, which truly has a place for everyone.
63. Jesus tells the story of a man assaulted by thieves and lying injured on the wayside. Several persons passed him by, but failed to stop. These were people holding important social positions, yet lacking in real concern for the common good. They would not waste a couple of minutes caring for the injured man, or even in calling for help. Only one person stopped, approached the man and cared for him personally, even spending his own money to provide for his needs. He also gave him something that in our frenetic world we cling to tightly: he gave him his time. Certainly, he had his own plans for that day, his own needs, commitments and desires. Yet he was able to put all that aside when confronted with someone in need. Without even knowing the injured man, he saw him as deserving of his time and attention.
107. Every human being has the right to live with dignity and to develop integrally; this fundamental right cannot be denied by any country. People have this right even if they are unproductive, or were born with or developed limitations. This does not detract from their great dignity as human persons, a dignity based not on circumstances but on the intrinsic worth of their being. Unless this basic principle is upheld, there will be no future either for fraternity or for the survival of humanity.
109. Some people are born into economically stable families, receive a fine education, grow up well nourished, or naturally possess great talent. They will certainly not need a proactive state; they need only claim their freedom. Yet the same rule clearly does not apply to a disabled person, to someone born in dire poverty, to those lacking a good education and with little access to adequate health care. If a society is governed primarily by the criteria of market freedom and efficiency, there is no place for such persons, and fraternity will remain just another vague ideal.
"Every person who shall monopolize, or attempt to monopolize, or combine or conspire with any other person or persons, to monopolize any part of the trade or commerce among the several States, or with foreign nations, shall be deemed guilty of a misdemeanor. . . ."
When individuals are afraid to leave their homes and develop relationships with neighbors and peers, their physical and mental health are impacted. As a result, youth exposed to community gun violence are more likely to be physically inactive, exhibit antisocial behaviors, act aggressively, and perform poorly in school.57,58
Community gun violence impacts the social ties that are linked to community cohesiveness, opportunity, and health. When individuals feel isolated, afraid to leave their homes, interact with neighbors, and participate in community functions, the health of the overall community is adversely impacted. Researchers have found that social engagement, civic participation, and connection within a neighborhood increase opportunity and help protect against violence and poverty.72
When residents have close ties and mutual trust with their neighbors, they can rely on each other for support and collectively maintain social order within their neighborhood. When these social ties are healthy, neighbors are more willing to intervene on behalf of the common good, deescalate feuds, and prevent conflicts from erupting in gunfire.73 Reducing community gun violence is a key component of promoting healthy social networks, and spurring economic opportunity can help those in under-resourced neighborhoods escape poverty and disadvantage.74
Human Rights Watch interviewed two people who said they were transferred by Russian soldiers to Russia from the Kharkiv region, without undergoing filtration, as well as ten residents from another village and city in the Kharkiv region who described how many of their neighbors, as well as people from neighboring villages, were transferred by Russian soldiers to Russia.
John and Mary Hardin would spend their married life together wisely investing their resources and energies in creating a vast fortune. In the waning years of their lives, they chose to oversee the distribution of their prosperity for the betterment of others and the sustainment of Christian causes spread across Texas. Having achieved substantial property and revenue from ranching, lending and, later, income from oil discoveries, the Hardins joyfully gave away their accumulated wealth to endow orphanages, universities and hospitals, to alleviate church debts and to even provide for an electric light plant for their neighbors.
Thanks to our customers and neighbors, we have been able to stay open during the worst time of pandemic and lockdown. We are also proud that we can service our community with good food every day. Like people often say, we are in this together.
Routers that share a common segment become neighbors on that segment. Neighbors are elected via the Hello protocol. Hello packets are sent periodically out of each interface through IP multicast (Appendix B).
Take notice of the neighbor count and the adjacent count. RTD has three neighbors and is adjacent to two of them, the DR and the BDR. RTF has three neighbors and is adjacent to all of them because it is the DR.
The show ip ospf neighbor command shows the state of all the neighbors on a particular segment. Do not be alarmed if the Neighbor ID does not belong to the segment that you look at.
An OSPF point-to-multipoint interface is defined as a numbered point-to-point interface with one or more neighbors. This concept takes the previously discussed point-to-point concept one step further.
This approach is a workaround for the neighbor command which statically lists all current neighbors. The interface is logically set to broadcast and behaves as if the router were connected to a LAN.
Actually this is just a bit in the Hello packet (E bit) that gets set to 0. All routers that have a common segment have to agree on that flag. Otherwise, then they do not become neighbors and routing does not take effect.
In the Exstart state,the two neighbors form a primary/secondary relationship where they agree on a initial sequence number. The sequence number is used to detect old or duplicate Link-State Advertisements (LSA).
In the Load state, link-state request packets are sent to neighbors, to ask for more recent advertisements that have been discovered but not yet received. Each router builds a list of required LSAs to bring its adjacency up to date. 2ff7e9595c
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