What Is Grandparent Kinship Care Kinship Care Is The Provision Of: Fill & Download for Free

These measures are formulated in accordance with the relevant provisions of the Law on the Administration of aliens entry and exit from the Peoples Republic of China and its implementing rules in order to standardize the examination and approval of foreigners permanent residence.The second term of permanent residence of a foreigner in China means that the period of residence of a foreigner in China is unlimited.The third permanent residence permit for foreigners is a legal identity document for foreigners residing in China who are eligible for permanent residence, and may be used separately.Fourth a foreigner who is eligible for permanent residence in China can access the Chinese territory by virtue of a valid passport and a permanent residence permit for foreigners.Fifth the organ which accepts the foreigners application for permanent residence in China is the public security organ of the municipal Peoples government in the district, the organs of the Public Security Division and county Bureau of the municipality shall be those of the provinces, autonomous regions and municipalities directly under the central government, and the Department of Public Security, which approves the application for permanent residence of foreigners in China, is the Ministry of Public Security. Sixth a foreigner applying for permanent residence in China shall comply with Chinese law, good health, no criminal record, and one of the following conditions: (i) in China Direct investment, three consecutive years of stable investment and the record of tax records; (b) In China as deputy general manager, Deputy director and other positions or have an associate professor, Vice-researcher and other senior titles and enjoy the same treatment, has been in continuous service for four years, four years in China for a period of not less than three years and a good tax record; (c) have significant and outstanding contributions to China and special needs of the country; (iv) The first, second, The spouse of the person referred to in the third item and the unmarried child under the age of 18; (e) A Chinese citizen or a spouse of a foreigner who is eligible for permanent residence in China, has a marriage relationship of five years, has resided in China for five consecutive years, has resided in China for not less than nine months each year and has a stable living security and domicile; (vi) Unmarried children under 18 years of age take refuge in their parents, and (vii) have no immediate family in the country, take refuge in the immediate family, and become 60 years of age, have resided in China for five years, stay in China for not less than nine months every year and have a stable life guaranteeand the residence.The length of the term referred to in this article refers to the consecutive years of application. Seventh article sixth of these measures, the foreigner referred to in part one of the first paragraph of its investment in China, the registered capital actually paid by it shall be in accordance with any of the following conditions: (i) in the state-issued foreign Investment Industry Guidance catalogue The encouragement class investment total more than 500,000 US dollars;(b) In western China and the national poverty alleviation and development of key counties investment total of more than 500,000 U.S. dollars; (c) investment in the central region of China total of more than 1 million U.S. dollars; (iv) investment in China equals more than USD 2 million. Eighth article sixth of these measures, the foreigner referred to in item II of the first paragraph, the Office shall meet one of the following conditions: (i) the institutions of the State Council or the provincial Peoples government; (b) key universities and colleges; (iii) Enterprises and institutions carrying out state key projects or major scientific research projects; (iv) high-tech enterprises, encourage foreign-funded enterprises, foreign-invested advanced technology enterprises or foreign-invested products export enterprises. The application form of the foreigner in China permanent residence should be truthfully completed by the applicant for the ninth article and submit the following materials: (i) a valid foreign passport or a passport-replacement document; (b) A health certificate issued by the Ministry of Health and Quarantine issued by the Government of China or by a foreign health care institution accredited by the Chinese Embassy or consulate;(iii) certified by Chinas foreign embassies and consulates abroad without criminal record; (iv) Four two-inch color photos of the recent frontal hat; (v) Other relevant materials provided for in these measures. Tenth article sixth of these measures, the person referred to in the first paragraph of the first item shall also submit the approval certificate, registration certificate and joint annual inspection certificate, Capital verification report and personal tax certificate of the foreign Investment enterprise.The encouraged foreign-funded enterprises shall also submit the confirmation of foreign investment projects to the State for encouraging development.11th article sixth of the measures referred to in the second item of the first paragraph, the following materials shall be submitted as follows: (i) a certificate of my position or title issued by the Office; (b) Foreign expert certificate or foreignerEmployment permit; (iii) Registration certificate of the Working Unit and annual inspection certificate, Certificate of personal tax payment, the office is a foreign-funded enterprise, also need to submit certificates of approval of foreign-invested enterprises and joint annual inspection certificate; (iv) personnel serving in enterprises and institutions carrying out state key projects or major scientific research projects shall be submitted to the province, The project supporting documents issued by the competent department of the Ministry of Government; the personnel serving in the High-tech enterprises shall submit certificates of High-tech enterprises; In the encouragement class of foreign-funded enterprises,Persons serving in advanced technology enterprises or foreign investment products export enterprises shall submit the confirmation of foreign investment projects or the confirmation of foreign-invested advanced technology enterprises or the export enterprises of foreign-invested products to the State for encouraging development.12th article sixth of the measures referred to in the third paragraph of the application of the person to be submitted to the Chinese government authorities issued a letter of recommendation and related certificates.13th article Sixth of these measures, the persons referred to in item Fourth of the first paragraph of this article, if they belong to the spouses, shall also submit a marriage certificate, and those who are unmarried children under 18 years of age shall also submit their own birth certificates or paternity certificates, and they shall submit proof of adoption.The above-mentioned certificates issued by the foreign relevant institutions shall be authenticated by the Chinese embassy and consulate in that country.14th article Sixth of these measures, the persons referred to in item fifth of the first paragraph of this Act shall also submit a certificate of permanent residence registration of the spouse of nationality or of the foreign spouse, a certificate of marriage, a notarized life insurance certificate and a housing lease or property certificate.The above-mentioned certificates issued by the foreign relevant institutions shall be authenticated by the Chinese embassy and consulate in that country.15th article Sixth of these measures, the persons referred to in item sixth of the first paragraph of this article are required to submit the permanent Residence registration certificate of the parents of the nationality or the resident resident permit of the foreign parents, the certificate of birth certificate or the proof of paternity, and the adoption certificate.The above-mentioned certificates issued by the foreign relevant institutions shall be authenticated by the Chinese embassy and consulate in that country.16th article sixth of the first paragraph seventh of the application of the person referred to is also required to submit a refugeCertificate of permanent Residence registration of Chinese citizens or Foreigners perpetual residence permit for foreigners, notarized certificate of kinship and the person who has no direct family relations abroad, notarized proof of the economic source of the refuge, or the economic security certificate of the insured person, the notarized refuge or the person to be taken refuge in the house lease or the property certificate.The above-mentioned certificates issued by the foreign relevant institutions shall be authenticated by the Chinese embassy and consulate in that country.17th a foreigner applies for permanent residence in China, the parents of the unmarried children under the age of 18 years or the principal of the municipal peoples government or the Public Security Bureau or county Bureau of the municipality who is the primary investment or the place where the long-term residence is established shall apply. The letter of attorney issued by the applicant shall be submitted by the entrusted person on behalf of the application.The letter of attorney issued by the applicant abroad shall be authenticated by the Chinese embassy and consulate in that country.18th a public security organ shall, within six months from the date of accepting an application for permanent residence in China, make a decision to approve or not approve.19th a foreigner who has been granted permanent residence in China, the Ministry of Public Security issues a permanent residence permit for foreigners, and the applicant is issued by the Ministry of Public Security to the Foreigner permanent residence status Confirmation form, the applicant holds the Foreigner Permanent residence identification form to the Chinese embassies and consulates for D visa30th after entry to accept the application of the public security organs to receive the Foreigner permanent residence permit.20th a foreigner who has been granted permanent residence in China shall stay in China for less than three months each year.It is true that due to the actual need for the annual accumulation of three months in China, the long-term residence of the province, the autonomous region, the municipal Public Security Bureau, the Authority approved, but within five years in China cumulative stay not less than one year.The 21st Article Foreigner Permanent Residence permit is valid for five years or ten years.Aliens who have been granted permanent residence in China for a period of 18 years of age shall be granted a permanent residence permit for foreigners for a term of five year, and aliens who have been approved to reside in China for a period of 18 years or more are issued with a permanent residence permit for foreigners for a term of 10 year.22nd article If the foreigner permanent residence permit expires, changes in content, is damaged or lost, the holder shall apply for renewal or replacement of the public security organ of the municipal peoples government or the Public Security Bureau or the county Bureau of the municipality in the area where the long-term residence is located.The public security organ shall renew or reissue the documents within one months after the examination of the conditions for not losing the permanent residence qualification in China.23rd the foreigner who holds the permanent residence permit for foreigners shall apply for renewal within one months before the expiry of the valid certificate, and the contents of the documents shall be changed within one months after the change of the condition, and the documents damaged or lost shall be applied for renewal or replacement in time.24th a foreigner having a permanent residence in China shall have one of the following circumstances, the Ministry of Public Security may revoke its permanent residency status in China while collecting its permanent residence permit for foreigners or declaring it void: (a) may endanger the national security and Interests, and (b) be sentenced to deportation by the Peoples Court;(c) To defraud the permanent residency in China by unlawful means such as false material; (d) The cumulative stay in China for less than three months or five years without approval for a year in China.25th a foreigner who has been approved for permanent residence in China prior to the implementation of these measures shall, within six months from the date of the implementation of these measures, go to the public security organ of the municipal peoples government or the Public Security Bureau or county Bureau of the municipality which is the place of issuance of the original residence document or the26th apply for permanent residence in China and issue, renew and reissue the Permanent residence permit for foreigners, the relevant charges items and standards shall be carried out in accordance with the provisions of the State Council price and financial authorities.27th article The meaning of the following terms in these measures: (i) immediate family means the parents (spouses parents), (b) the grandparents (grandparents), adult children of 18 years of age and their spouses, adult grandchildren who have attained the age of 18 years (grandson) and their spouses, and (ii) Above and within include this number. China Immigrant Network recommendation: relevant specific policies and other movesFor information, please go to China Immigration network to understand the required handling projects and the matters needing attentionFrom Baidu Encyclopedia

Re your query: What is the household of faith mentioned in Galatians 6:10?What a wonderful privilege we all have to show love to those that need it:Paul, in this verse, speaks about helping those who are related to us in the faith of Christ.If you recall in the book of Acts Paul asked the congregations through the older men in Jerusalem if collections could be made either with food or material things like money to support the congregations in need [nice to read along with this query] as it rounds out the answer below:[Read Acts chapter 4: 32–37Acts 6: 1–3Acts 11: 28–30Those related to us in the faith:Or “those who belong to the household (family) of faith.” The Greek word rendered “those related to” refers to members of a literal family, or household. (1Ti 5:8) In the Greco-Roman world, a household could designate a close-knit group of people who shared the same beliefs, ideas, or purposes.This well describes the first-century congregations that usually met in private homes (Ro 16:3-5) and whose members felt a close spiritual kinship with one another.​—Eph 2:19.The Bible tells us to “work what is good toward all, but especially toward those related to us in the faith.” (Galatians 6:10) Consider some possibilities. An older fellow believer may need transportation to and from Christian meetings. A widow in the congregation may need help with repairs on her home. (James 1:27) A discouraged one may need a “good word” to cheer him up. (Proverbs 12:25) When we show mercy in such ways, we give proof that the wisdom from above is at work in us.The apostle Paul recommended that we “work what is good toward all, but especially toward those related to us in the faith.” (Galatians 6:10) Thus, we certainly need to be concerned that fellow Christians receive spiritual help whenever they face tests of their faith.Are there any elderly, sick, or housebound ones in your congregation who would appreciate an encouraging visit or a helping hand? If we make an effort to be sensitive to such needs, then Jehovah might be able to use us to answer the prayers of a needy one. While caring for one another is a Christian obligation, doing so also helps the caregiver. Showing genuine love to fellow worshippers is a source of great joy and deep satisfaction that wins us Jehovah’s smile of approval.—Proverbs 15:29.Fellow Believers: “Those related to us in the faith” especially deserve our help in a variety of ways. (Gal. 6:10) Many contend with health problems. By making an encouraging visit, you can provide vital association and perhaps also assist in practical ways. Some may be facing other difficulties in their lives. Show your concern by taking the time to listen to them and build them up. (1 Thess. 5:14) The elders too need our cooperation as they carry out their responsibilities. (Heb. 13:17) By displaying a willing and helpful spirit, we can “become a strengthening aid” to our fellow believers.—Col. 4:11.Being impartial in working “what is good toward all.” (Galatians 6:10) Christian love knows no partiality, accepting all people regardless of their skin color, economic or educational status, nationality, or language. The working of what is good toward all and especially toward those related to them in the faith helps to identify those having God’s backing. Jesus said: “By this all will know that you are my disciples, if you have love among yourselves.”—John 13:35; Acts 10:34, 35.While it is true that we are to honor even those outside the congregation, note what God’s Word emphasizes: “As long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.” (Galatians 6:10) Of course, the best way that we can “work what is good” toward others is to cultivate and satisfy their spiritual needs. (Matthew 5:3) This we can do by heeding the apostle Paul’s reminder: “Do your utmost to present yourself approved to God, a workman with nothing to be ashamed of, handling the word of the truth aright.” When we tactfully utilize every opportunity to give a witness, ‘fully accomplishing our ministry,’ we are not only doing good toward all but also showing honor to them.—2 Timothy 2:15; 4:5.“Work What Is Good Toward All”It is vital to recognize the dangers of intimacy with the world, especially with those who show gross disrespect for godly standards. (Compare 1 Corinthians 15:33.) Yet, when the Bible counsels to “work what is good toward all,” the word “all” includes those who do not share Christian beliefs. (Galatians 6:10) Evidently, under some circumstances first-century Christians shared meals with unbelievers. (1 Corinthians 10:27) Hence, today Christians treat unbelievers in a balanced way, viewing them as their fellowmen.—Matthew 22:39.It would be wrong to assume that a person is indecent or immoral simply because he is not acquainted with Bible truths. Circumstances and people vary. Hence, each Christian must decide to what degree he will regulate his contact with unbelievers. However, it would be unnecessary and unscriptural for a Christian to isolate himself physically as anchorites did or to feel superior as the Pharisees did.‘Working What Is Good Toward All’The greatest good that we can work for our neighbor is to bring him the message of life and teach him about reconciliation with Jehovah through Jesus Christ. (Romans 5:8-11) Therefore the apostle Paul tells us: “Through him [Christ] let us always offer to God a sacrifice of praise, that is, the fruit of lips which make public declaration to his name.” (Hebrews 13:15) Paul adds: “Moreover, do not forget the doing of good and the sharing of things with others, for with such sacrifices God is well pleased.” (Hebrews 13:16) In addition to our public witnessing, we should not forget “the doing of good.” It forms an integral part of the sacrifices with which God is well pleased.Naturally, we do good to our spiritual brothers, who may be in need emotionally, spiritually, physically, or materially. Paul indicated this when he wrote: “As long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.” (Galatians 6:10; James 2:15, 16) We should, however, not forget the words, “Let us work what is good toward all.” An act of kindness to a relative, a neighbor, or a work colleague could do much to break down prejudice against us and open up the person’s heart toward the truth.Gal. 6:10: “As long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.” (So, true Christians do not hold back from doing good to their fellowmen. They imitate God, who makes the sun shine upon both wicked people and good.—Matt. 5:43-48.)Loving Those We Do Not KnowLove for mankind in general moves Christians to help strangers in other ways too. Like the Samaritan of Jesus’ parable, they try to be good neighbors, ‘working good toward all,’ often with unexpectedly pleasant resultsChristian love goes further than loving strangers, however. Jesus urged his disciples: “Continue to love your enemies and to pray for those persecuting you; that you may prove yourselves sons of your Father who is in the heavens, since he makes his sun rise upon wicked people and good and makes it rain upon righteous people and unrighteous.”—Matthew 5:44, 45.CONCERN FOR FELLOW HUMANSFurthermore, when a person imitates God in his dealings with fellowmen in general, he is engaging in proper Christian works. Jehovah God is kind and generous even toward thankless humans, permitting them to benefit from the sunshine and the rain. (Matt. 5:44, 45) He even took the initiative in laying the basis for sinful humans to come into an approved relationship with him. This he did at great cost to himself, giving his only-begotten Son for the world of mankind.—John 3:16; Titus 3:4-7.In harmony with what Jehovah God has done, the Christian should treat others with kindness, being concerned about their welfare. That means, as Galatians 6:10 encourages, ‘working what is good toward all.’ To the extent possible, the devoted servant of God should be willing and eager to come to the aid of those in real need. He would, however, want to avoid showy display, following through, instead, on Jesus’ recommendation: “When making gifts of mercy, do not let your left hand know what your right is doing, that your gifts of mercy may be in secret; then your Father who is looking on in secret will repay you.”—Matt. 6:3, 4.HELPING THE AFFLICTEDWhen we cheerfully and unselfishly come to the aid of persons in real need, Jehovah God and his Son view this as being done unto them. In the Scriptures we read: “He that is defrauding the lowly one has reproached his Maker, but the one showing favor to the poor one is glorifying Him.” (Prov. 14:31) “He that is showing favor to the lowly one is lending to Jehovah, and his treatment He will repay to him.” (Prov. 19:17) Similarly, Jesus Christ, in pointing out what differentiates the approved sheep from the condemned goats, stated: “To the extent that you did it to one of the least of these my brothers, you did it to me.” (Matt. 25:40) “To the extent that you did not do it to one of these least ones, you did not do it to me.”—Matt. 25:45.Accordingly, a willingness to come to the aid of the poor and afflicted is essential to one’s being a true worshiper of Jehovah. (Job 29:16; 31:19-22) The disciple James wrote: “The form of worship that is clean and undefiled from the standpoint of our God and Father is this: to look after orphans and widows in their tribulation, and to keep oneself without spot from the world.” (Jas. 1:27) Such active concern for the afflicted and disadvantaged should start with one’s own relatives. For example, the Scriptures obligate children and grandchildren to care for needy parents and grandparents. (1 Tim. 5:4) A deliberate failure to discharge this responsibility constitutes a denial of the Christian faith. (1 Tim. 5:8) Further, since true Christians form an association of brothers, they must care for needy members in their midst before branching out to assist persons outside the congregation. This is in harmony with the principle: “As long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.”—Gal. 6:10.Much in the way of Christian giving can be done on an individual basis. However, in some cases, the local congregation may have to draw on its contributed funds to provide financial aid for certain ones associated. The elders would be the ones to determine who might be entitled to monetary assistance, and to what extent. As is evident from 2 Thessalonians 3:10 and 1 Timothy 5:9, 10, congregational aid, particularly when given on a regular basis, should be for those needy persons who are fine examples in Christian living.GOD LOVES THE GENEROUS PERSONIn connection with giving material help, most of the Bible’s exhortations are with regard to sharing with other Christians. But the generosity of true Christians does not stop there. Rather, generosity should be a constant, characteristic quality of the Christian personality, the person’s heart going out to those in need.Of course, a Christian does not have the resources to give toward helping every needy person. How, then, can he best govern his giving? The apostle said on this point: “Let us work what is good toward all, but especially toward those related to us in the faith.” (Gal. 6:10) Christians should, first of all, be sensitive to the needs of their brothers. At the same time, however, they should not fail to be conscious of others who are suffering.Christians often have little in a material way that they can give. But they can provide loving services that may be more appropriate. A neighbor may be sick—he or she may be a person who never showed any interest in the good news when the Christian spoke about it. Nevertheless, the Christian is interested in seeing what can be done—what help he can give. Perhaps a housewife is too ill to cook her meals or do her shopping. Or a sick person may need transportation to the doctor’s office. To one who is sick, only a friendly visit, perhaps with a bowl of hot soup, may be greatly appreciated. Older or handicapped persons may be assisted in many ways.Such acts are a part of the “fine works” for which all Christians should be zealous. (Titus 2:14) Note that the Bible highly commends Dorcas, the Christian disciple of the city of Joppa, because “she abounded in good deeds and gifts of mercy.” Doubtless she had little in a material way, but she provided the loving service of making garments for poor widows.—Acts 9:36-40.So, when it comes to material aid the Christian should be generous, but should also use discernment and good sense. He should not give to others to the extent that he seriously jeopardizes the economy and well-being of his own household. Too, a person would be unwise to give money to someone who would merely squander it or, worse, spend it to perpetuate a bad habit. Also, to help a lazy person could actually be harmful to the individual, contributing to further idleness and leading, perhaps, to other derelictions on his part. To the Christian congregation at Thessalonica, Paul had to write: “‘If anyone does not want to work, neither let him eat.’ For we hear certain ones are walking disorderly among you, not working at all but meddling with what does not concern them. To such persons we give the order and exhortation in the Lord Jesus Christ that by working with quietness they should eat food they themselves earn.”—2 Thess. 3:10-12; compare Ephesians 4:28.Accordingly, Christians will extend material help primarily to persons who love God and who manifest sincere interest in the good news, and who have a genuine need for such help. But when they can they also help others who have a real need, always, of course, offering spiritual assistance to all. They have the spirit of Jesus. The apostle Matthew, who accompanied Jesus as he went from village to village doing good works, wrote: “On seeing the crowds he felt pity for them, because they were skinned and thrown about like sheep without a shepherd.”—Matt. 9:36.Anyone showing a selfish disregard for his fellowman can never be made perfect in his love for God. Consideration for others is a fundamental necessity for right relations with him.Appreciating that, we are sincerely interested in others. Those about us in the Christian congregation are of special concern. We are anxious to “work what is good toward all, but especially toward those related to us in the faith.” (Gal. 6:10) In every way we reach out to give help when the needs of our brothers, whether spiritual or material, become manifest. But our love is by no means limited to the narrow scope of our spiritual brothers; it is widened out to encompass all men, even those now alienated far from God. We have a feeling of compassion toward them, which motivates us to work for their best interests as we desire others to do for us. (Matt. 7:12) For them to learn the things Jesus taught is to learn the way to life. Our preaching the Kingdom message helps them to gain a right relationship with Jehovah and shows the highest regard for their welfare. (Matt. 28:18-20) It is one of the finest ways in which we can do good to them.Of course, the extent to which we as individuals can do good for others is limited by circumstances. There may be physical and/or financial limitations. So no one needs to feel discouraged because he cannot do as much as someone else. The determining factor of our being complete in expressions of love, generosity and kindness is not quantity. It is a matter of having a dominant spirit of generosity, kindness and love, using to the full our abilities and assets to be a source of encouragement and blessing to others.As Christians we have prior obligations to our families and fellow believers. The Scriptures say: “If anyone does not provide for those who are his own, and especially for those who are members of his household, he has disowned the faith and is worse than a person without faith.” (1 Tim. 5:8) “Let us work what is good toward all, but especially toward those related to us in the faith.” (Gal. 6:10) So, then, it would be wrong to neglect family members and fellow believers while trying to help others of the world of mankind. Our dealings with those related to us in a fleshly and a spiritual sense should be outstanding in reflecting kindness, love and active concern for their welfare.The first six verses of Galatians chapter six speak of helping one another in mildness, in humility and by unselfishly sharing. Then beginning with verse seven: “Do not be misled: God is not to be mocked. For whatever a man is sowing, this he will also reap; because he who is sowing with a view to his flesh will reap corruption from his flesh, but he who is sowing with a view to the spirit will reap everlasting life from the spirit.” (Gal. 6:7, 8) Christians, therefore, definitely do have opportunities to “sow” by performing good works. These opportunities expand and increase constantly today because a great crowd of persons are receiving of God’s goodwill and are being brought into association with the Christian congregation. To servants of Jehovah this brings much responsibility, including the responsibility of sowing well, because, as we have read, “whatever a man is sowing, this he will also reap.” For works to be truly good they must be done with the right motive, because, as is stated in verse eight, there can be “sowing with a view to his flesh” or “sowing with a view to the spirit.” Sowing with the good, Scriptural objective, the right motive, enables the Christian thereby to “reap everlasting life from the spirit.”Events and developments in the religious world today make this of all times the opportune time for sowing good works. This is the favorable time, now when we have association with many fellow Christians. We have opportunities to preach, ‘working what is good toward all’; but especially now, when we are not separated from our brothers but are with them, associated with them, we have the opportunity to aid our fellow Christians. So, “really, then, as long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.” (Gal. 6:10) Christians, then, have the opportunities to sow good by works of preaching; but ‘working what is good’ goes farther than that, as the above text from Galatians states in emphasizing “those related to us in the faith.”SHARING “ACCORDING TO THEIR NEEDS”To share things with others at the right time and in the right amount, we must battle and overcome the human tendency to be forgetful and thoughtless. Engrossed in his own sphere of activity, each man tends to become unmindful and unalert to the needs of others. So Christians are admonished to keep an eye “not in personal interest upon just your own matters, but also in personal interest upon those of the others.” “Share with the holy ones according to their needs.” “Be liberal, ready to share.” “Do not forget the doing of good and the sharing of things with others.”—Phil. 2:4; Rom. 12:13; 1 Tim. 6:18; Heb. 13:16, NW.Sharing things with others, especially with those who are true Christians, obviously has the King’s approval and recommendation. Since the preaching of the good news of the Kingdom is not yet finished, there is still opportunity for sharing things with others to aid them, whether of the remnant or the other sheep, in carrying on the Kingdom work. “Really, then, as long as we have time favorable for it, let us work what is good toward all, but especially toward those related to us in the faith.”—Gal. 6:10, NW.That the doing of good to our brothers embraces the sharing of material provisions there can be no doubt. For in describing true love, the apostle John said: “Whoever has this world’s means for supporting life and beholds his brother having need and yet shuts the door of his tender compassions upon him, in what way does the love of God remain in him? Little children, let us love, neither in word nor with the tongue, but in deed and truth.”—1 John 3:17, 18, NW.As love is more than a wag of the tongue, so is an active expression of love: hospitality. “Do not withhold good from those to whom it is due, when it is in your power to do it. Do not say to your neighbor, ‘Go, and come again, tomorrow I will give it’—when you have it with you.” Hence, one with true love shares things when help is needed; he does not weigh the goods so long that he never shares anything or if he does, it is too little, too late. Since we are still in the Devil’s world, sometimes our brothers, through no laziness or fault of their own, find themselves in desperate need. The cause may be a storm, a flood, a fire, an accident, sickness or persecution. If one sees his brother in such need and withholds help, when it is in his power to give it, “in what way does the love of God remain in him”?—Prov. 3:27, 28, RS.

it depends what you define as an aboriginie,there are so many people in Australia who self identify as aboriginie but in fact have less than half of their blood as aboriginie,right down to people who have 1/64th aborigine blood,or perhaps even none at all ,who self identify as aboriginie,South Sea islanders and Irish convicts indigenous to their own lands and sent here against their will and being 6 or more generation's on this land (that is their great great great grandparent) are still considered to be interlopers,its far from a clear cut answer see below-Legal definitions of Aboriginality | ALRCLegal definitions of AboriginalityEarly definitions36.11 The legal historian, John McCorquodale, has reported that since the time of white settlement, governments have used no less than 67 classifications, descriptions or definitions to determine who is an Aboriginal person.[9]36.12 The ALRC discussed the definition of an ‘Aborigine’ in its 1986 report, The Recognition of Aboriginal Customary Laws.[10] The ALRC noted that early attempts at a definition tended to concentrate on descent, without referring to other elements of Aboriginality. Problems arose in deciding whether descendants of unions between Aborigines and settlers were to be regarded as Aboriginal for the purposes of various restrictive or discriminatory laws (for example, disentitling Aborigines from voting or enrolling to vote). In applying these restrictive laws, tests based on ‘quantum of blood’ were commonly applied.[11]36.13 The Commonwealth Parliament obtained the power to legislate with respect to people of ‘the aboriginal race in any State’ in the 1967 referendum. The Commonwealth subsequently enacted a number of statutes for the purpose of providing certain rights and privileges for the exclusive benefit of Indigenous Australians.[12] These statutes have generally defined an Aboriginal or Indigenous person as ‘a person who is a descendant of an indigenous inhabitant of Australia’,[13] or a member or a person ‘of the Aboriginal race of Australia’.[14] One commentator has observed in relation to the latter definition:Though possibly an improvement on ‘blood’ quantum definitions, the utility of this definition can still be questioned, not least of all on the grounds that there is no such thing as an Aboriginal race. Most scientists long ago stopped using the word ‘race’.[15]The three-part definition36.14 In the early 1980s, the Commonwealth Department of Aboriginal Affairs proposed a new three-part definition of an Aboriginal or Torres Strait Islander person.An Aboriginal or Torres Strait Islander is a person of Aboriginal or Torres Strait Islander descent who identifies as an Aboriginal or Torres Strait Islander and is accepted as such by the community in which he [or she] lives.[16]36.15 Federal government departments adopted the definition as their ‘working definition’ for determining eligibility to certain services and benefits. The definition continues to be applied administratively in relation to programs such as Abstudy funding for tertiary students.36.16 In The Recognition of Aboriginal Customary Laws, the ALRC emphasised the benefits of a flexible definition of Aboriginality:Experience under Commonwealth and States legislation suggests that it is not necessary to spell out a detailed definition of who is an Aborigine, and that there are distinct advantages in leaving the application of the definition to be worked out, so far as is necessary, on a case by case basis.[17]36.17 Only a small number of judicial decisions in Australia have considered this issue.[18] In Commonwealth v Tasmania, the High Court considered the definition of an ‘Aborigine’ for the purpose of s 51(xxvi) of the Constitution, in relation to laws with respect to ‘the people of any race for whom it is deemed necessary to make special laws’. Deane J applied the three-part test, stating:By ‘Australian Aboriginal’ I mean, in accordance with what I understand to be the conventional meaning of that term, a person of Aboriginal descent, albeit mixed, who identifies himself as such and who is recognised by the Aboriginal community as Aboriginal.[19]36.18 Brennan J supported this approach in his leading judgment in Mabo v Queensland (No 2), in relation to native title:Membership of the Indigenous people depends on biological descent from the Indigenous people and on mutual recognition of a particular person’s membership by that person and by the elders or other persons enjoying traditional authority among those people.[20]36.19 As noted above, the Commonwealth has enacted a number of statutes for the purpose of providing certain rights and privileges for the exclusive benefit of Indigenous Australians. Due to the broad terms in which these statutes define an Aboriginal person, it has been necessary for the courts to interpret these definitions.36.20 In Attorney-General (Cth) v Queensland, the Federal Court considered the meaning of the word ‘Aboriginal’ in relation to the Letters Patent authorising the Royal Commission to inquire into the deaths in custody of ‘Aboriginal and Torres Strait Islanders’. The Queensland government argued that the Royal Commission could not inquire into the death of a 17-year-old boy in custody because he was not Aboriginal. While the boy had some Aboriginal descent, he had not identified as an Aborigine and had not been recognised as such by the Aboriginal community.[21]36.21 The Federal Court held that Aboriginal descent was, by itself, sufficient proof of Aboriginality for these particular purposes. French J commented that the three-part definition should not be seen as representing the contemporary content of the word ‘Aboriginal’, irrespective of context or purpose. The better view was that Aboriginal descent alone is a sufficient criterion for classification as Aboriginal for the purposes there in question.[22]36.22 Spender J commented that once it is established that a person is ‘non-trivially’ of Aboriginal descent, then that person is Aboriginal within the ordinary meaning of that word. Neither self-identification nor community recognition is necessary, and the presence of either factor, or even both, is not sufficient to satisfy the definition of an ‘Aboriginal’ person.[23] Spender and Jenkinson JJ both commented that where Aboriginal descent is uncertain, or where the extent of Aboriginal descent might be considered insignificant, self-recognition or recognition by other Aboriginal persons may have an evidentiary value in resolving the question.[24]36.23 In Gibbs v Capewell, the Federal Court discussed the meaning of the statutory definition of an Aboriginal person in the Aboriginal and Torres Strait Islander Commission Act 1989 (Cth) (ATSIC Act).[25] The Act defines an Aboriginal person as ‘a member of an Aboriginal race of Australia’. Drummond J concluded that Parliament’s intention was ‘to refer to the group of persons in the modern Australian population who are descended from the inhabitants of Australia immediately prior to European settlement’.[26] For the purposes of the ATSIC Act, an Aboriginal person must be a biological descendant of one of those inhabitants. His Honour stated:Since the Act itself makes it clear that proof of descent from the pre-European settlement inhabitants of Australia is essential before a person can come within the expression ‘Aboriginal person’ in the Act, I reject the suggestion … that a person without any Aboriginal genes but who has identified with an Aboriginal community and who is recognised by that community as one of them can be an ‘Aboriginal person’ for the purposes of this particular Act. It follows that adoption by Aboriginals of a person without any Aboriginal descent and the raising of that person as an Aboriginal … will not, because of the statutory requirement for descent, bring that person within the description ‘Aboriginal person’.[27]36.24 Drummond J commented that Deane J’s three-part test should not be regarded as containing an exhaustive description of the meaning in ordinary speech of the term ‘Aboriginal’. His Honour held that a person must have some degree of Aboriginal descent to satisfy the definition of an ‘Aboriginal person’. A small degree of Aboriginal descent coupled with genuine self-identification or with communal recognition may be sufficient for eligibility; alternatively, a substantial degree of descent may by itself be sufficient.[28] Drummond J recognised the probative value of communal recognition as evidence of Aboriginal descent.Aboriginal communal recognition will always be important, when it exists, as indicating the appropriateness of describing the person in question as an ‘Aboriginal person’. Proof of communal recognition as an Aboriginal may, given the difficulties of proof of Aboriginal descent flowing from, among other things, the lack of written family records, be the best evidence available of proof of Aboriginal descent. While it may not be necessary to enable a person to claim the status of an ‘Aboriginal person’ for the purposes of the Act in a particular case, such recognition may, if it exists, also provide evidence confirmatory of the genuineness of that person’s identification as an Aboriginal.[29]36.25 In Shaw v Wolf, the Federal Court again considered the meaning of an ‘Aboriginal person’ for the purposes of the ATSIC Act. Merkel J held that if a person has no Aboriginal descent then he or she cannot be an Aboriginal person for the purposes of the Act. However, evidence about the process by which self-identification and communal identification occurs can be probative of descent.[30] Merkel J referred to the lack of documentary records and to the reticence of some families of Aboriginal descent to publicly acknowledge that fact due to actual or perceived racism from the rest of the community.In these circumstances Aboriginal identification often became a matter, at best, of personal or family, rather than public, record. Given the history of the dispossession and disadvantage of the Aboriginal people of Australia, a concealed but nevertheless passed on family oral ‘history’ of descent may in some instances be the only evidence available to establish Aboriginal descent. Accordingly oral histories and evidence as to the process leading to self-identification may, in a particular case, be sufficient evidence not only of descent but also of Aboriginal identity.[31]36.26 Merkel J noted that his decision involved the interpretation of a statutory definition only, and did not purport to be a comprehensive definition of Aboriginality. His Honour commented that:Aboriginality as such is not capable of any single or satisfactory definition … The present case offers a good example of the difficulties thrown up by issues of Aboriginal identification. That some descent may be an essential legal criterion required by the definition in the Act is to be accepted. However in truth, the notion of ‘some’ descent is a technical rather than a real criterion for identity, which after all in this day and age, is accepted as a social, rather than a genetic, construct. The solution to such problems is a matter for the legislature rather than the courts.[32]36.27 In his concluding observations in Shaw v Wolf, Merkel J made the point that since this issue involves an important aspect of Aboriginal self-determination, it is best left for bodies with Aboriginal representation:It is unfortunate that the determination of a person’s Aboriginal identity, a highly personal matter, has been left by a parliament that is not representative of Aboriginal people to be determined by a court which is also not representative of Aboriginal people. Whilst many would say that this is an inevitable incident of political and legal life in Australia, I do not accept that that must always be necessarily so. It is to be hoped that one day if questions such as those that have arisen in the present case are again required to be determined that that determination might be made by independently constituted bodies or tribunals which are representative of Aboriginal people.[33]36.28 In summary, the Commonwealth government appears to apply the three-part test of Aboriginal descent, self-identification and community recognition for determining eligibility for certain programs and benefits. The courts, in interpreting statutory definitions in federal legislation, have emphasised the importance of descent in establishing Aboriginal identity, but have recognised that self-identification and community recognition may be relevant to establishing descent, and hence Aboriginal identity, for the purposes of specific legislation.International approaches36.29 Dr William Jonas, the Aboriginal and Torres Strait Islander Social Justice Commissioner of the Human Rights and Equal Opportunity Commission, noted that Indigenous peoples have resisted attempts internationally to prescribe an exhaustive definition of ‘Indigenous’.[34]36.30 The United Nations Working Group on the Rights of Indigenous Populations has considered the definition of Indigenous peoples, communities and nations but has never adopted a formal definition. In the Working Group’s first session, indigenous participants argued against attempts to formulate a definition, in the absence of more broadly representative indigenous participation.[35] In its second session, the Working Group considered a definition developed by Martinez Cobo, the Special Rapporteur to the United Nations’ Subcommission on Prevention of Discrimination and Protection of Minorities:Indigenous communities, peoples and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of the societies now prevailing in those territories, or parts of them … They form at present non-dominant sectors of society and are determined to preserve, develop, and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal systems.[36]36.31 The importance of self-identification has also been recognised in Article 1.2 of International Labour Organization Convention 169, concerning Indigenous and Tribal Peoples in Independent Countries:Self-identification as indigenous or tribal shall be regarded as a fundamental criterion for determining the groups to which the provisions of this Convention apply.[37]36.32 Dr Larissa Behrendt, Professor of Law and Indigenous Studies at the University of Technology Sydney, has commented:If we’re going to talk about treaties and recognition of rights, the question of who’s in and who’s out is going to be the most important issue facing indigenous Australians. If that isn’t resolved, you run the risk of having the parameters stretched to the ludicrous point where someone can say: ‘Seven generations ago there was an Aboriginal person in my family, therefore I am Aboriginal’.[38]Concerns about the application of existing law36.33 A number of submissions commented on the appropriateness, or otherwise, of the existing legal definition of Aboriginality.[39] The Commonwealth Attorney-General’s Department commented:The question of whether genetic testing and information should be used to establish Aboriginal identity is an important issue given that it may determine eligibility to Indigenous-specific entitlements. Any departure from the current three-pronged test to determine whether someone is an Aboriginal or a Torres Strait Islander based on descent, self-identification and community recognition requires careful consideration.[40]36.34 The Inquiry was told in some consultations that the three-part definition works well enough in most circumstances. However, a number of concerns were expressed about the test. In some cases, the courts have interpreted ‘descent’ in terms of biological descent when interpreting the meaning of an Aboriginal person.[41] This tends to undermine the role of social descent within Aboriginal communities whose traditional laws and customs might provide for adoption or other social forms of inclusion into a family or community. The emphasis on biological descent has led to some anxiety that genetic testing might increasingly be used (or even required) as a means of proving a person’s kinship relationship with another Aboriginal person.36.35 Several submissions emphasised the difference between Western and Aboriginal definitions of kinship.[42] The Aboriginal and Torres Strait Islander Social Justice Commissioner commented that:While Aboriginal people may generally be direct descendants of the original inhabitants of a particular part of Australia, indigenous customary law does not rely on linear proof of descent in the Judeo-Christian genealogical form of ‘Seth begat Enosh begat Kenan’ in order to prove membership of the group. … A person may have been adopted into a kinship group where there is no direct or suitable offspring to carry out ceremonial obligations. … Genetic science should have no part to play in determining whether or not a person should be eligible for benefits. If the element of descent is to remain in Australian law as a test of Aboriginality, it should be interpreted in accordance with Indigenous cultural protocols.[43]36.36 Professor Larissa Behrendt also expressed concern about the tendency of the courts to distort the three-part test by focussing unduly on descent, however defined. Professor Behrendt noted that self-identification has been recognised as the international standard for establishing indigenous identity, and she emphasised that, in talking about elections and treaties, indigenous people need to talk among themselves about Aboriginality and what makes their Indigenous identity.[44]36.37 In its submission to the Inquiry, AIATSIS supported the existing definition, commenting that it should be emphasised in legal determinations, but it stressed the need for judicial flexibility to ensure Indigenous peoples were not disadvantaged.The legal imperative of utilising the three pronged approach to Indigenous identity should be emphasised in legal determinations. There should also be a strengthening of the three pronged test to allow judges to make this test a legal standard. AIATSIS stresses the need for judicial discretion so that Indigenous people [a]re not further disadvantaged in legal proceedings.[45]36.38 The difficulties surrounding elements of the three-part test are illustrated by the controversy that arose in 2002 over eligibility to vote in the election for ATSIC councillors representing Tasmania. The ATSIC Act provides that a person is entitled to vote in a Regional Council ward election if he or she is an Aboriginal person or a Torres Strait Islander.[46]36.39 Some Tasmanian people who identify as Aboriginal, and are acknowledged as such by the relevant Aboriginal community, nevertheless may have difficulty obtaining documentary evidence of their Aboriginal descent. This is due to inadequate colonial record keeping, past policies of removal and other consequences of the historical discrimination against Aboriginal people. These persons assert that self-identification and community acceptance should be sufficient evidence of their Aboriginality for legal purposes. On the other hand, it has been argued that requiring proof of descent is one way to protect against fraudulent or inappropriate claims of Aboriginality by non-Indigenous persons for personal or financial reasons.[47]36.40 These concerns led ATSIC to trial an Indigenous Electoral Roll for the purpose of the Tasmanian Regional Aboriginal Council Elections.[48] Individuals could object to an applicant being included on the roll on the basis that he or she was not of Aboriginal or Torres Strait Islander descent. Where an objection was made, the applicant was required to provide documentary evidence addressing his or her Aboriginal ancestry, self-identification and community acceptance. To prove ancestry, the person generally was required to provide a verifiable family tree, or archival or historical documentation that linked the person to a traditional family or person.[49] The Inquiry understands that several applicants sought genetic testing to produce evidence supporting their claims of Aboriginal descent.[50]