Drazen Petrovic and Vlade Divac were two friends who grew up together sharing the common bond of basketball. Together, they lifted the Yugoslavian National team to unimaginable heights. After conquering Europe, they both went to America where they became the first two foreign players to attain NBA stardom. But with the fall of the Soviet Union on Christmas Day 1991, Yugoslavia split up. A war broke out between Petrovic's Croatia and Divac's Serbia. Long buried ethnic tensions surfaced. And these two men, once brothers, were now on opposite sides of a deadly civil war. As Petrovic and Divac continued to face each other on the basketball courts of the NBA, no words passed between the two. Then, on the fateful night of June 7, 1993, Drazen Petrovic was killed in an auto accident. "Once Brothers" will tell the gripping tale of these two men, how circumstances beyond their control tore apart their friendship, and whether Divac has ever come to terms with the death of a friend before they had a chance to reconcile.
Besides forming a great combination on the court, Drazen and I also shared a strong friendship. We thought we'd play forever, but powerful forces beyond our control - political and personal -- kept us from realizing some of our dreams. This is my journey to understand an enduring sense of loss - of my team, our shared future and the people I once considered my brothers.
download 30 for 30 once brothers
People love free steam games, no doubt. But what many people hate is downloading so many parts and trying to install them on their own. This is why we are the only site that pre-installs every game for you. We have many categories like shooters, action, racing, simulators and even VR games! We strive to satisfy our users and ask for nothing in return. We revolutionized the downloading scene and will continue being your #1 site for free games.
We will generally approve your Form I-130 if you can establish a relationship between you and your relative that qualifies them to immigrate to the United States. Generally, once we approved the petition, your relative may apply to become an LPR (get a Green Card). If your relative is already in the United States and a visa is available, they may be eligible to get their Green Card by filing Form I-485, Application to Register Permanent Residence or Adjust Status.
As the brothers worked to achieve powered flight,they also worked to secure a patent for their invention. This was not only to recoup the significantcosts of their experiments, but also to preventothers from stealing their design. Their aeronautical rivals had not come as close as they had toachieving powered and controlled flight, but theycame close enough to make the brothers cautious.The brothers finally received a patent on May 23,1906, but they spent many years in legal battleswith aviators and inventors who made their ownclaims to originality.
20. This way of discarding others can take a variety of forms, such as an obsession with reducing labour costs with no concern for its grave consequences, since the unemployment that it directly generates leads to the expansion of poverty.[15] In addition, a readiness to discard others finds expression in vicious attitudes that we thought long past, such as racism, which retreats underground only to keep reemerging. Instances of racism continue to shame us, for they show that our supposed social progress is not as real or definitive as we think.
61. In the oldest texts of the Bible, we find a reason why our hearts should expand to embrace the foreigner. It derives from the enduring memory of the Jewish people that they themselves had once lived as foreigners in Egypt:
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.
69. The parable is clear and straightforward, yet it also evokes the interior struggle that each of us experiences as we gradually come to know ourselves through our relationships with our brothers and sisters. Sooner or later, we will all encounter a person who is suffering. Today there are more and more of them. The decision to include or exclude those lying wounded along the roadside can serve as a criterion for judging every economic, political, social and religious project. Each day we have to decide whether to be Good Samaritans or indifferent bystanders. And if we extend our gaze to the history of our own lives and that of the entire world, all of us are, or have been, like each of the characters in the parable. All of us have in ourselves something of the wounded man, something of the robber, something of the passers-by, and something of the Good Samaritan.
86. I sometimes wonder why, in light of this, it took so long for the Church unequivocally to condemn slavery and various forms of violence. Today, with our developed spirituality and theology, we have no excuses. Still, there are those who appear to feel encouraged or at least permitted by their faith to support varieties of narrow and violent nationalism, xenophobia and contempt, and even the mistreatment of those who are different. Faith, and the humanism it inspires, must maintain a critical sense in the face of these tendencies, and prompt an immediate response whenever they rear their head. For this reason, it is important that catechesis and preaching speak more directly and clearly about the social meaning of existence, the fraternal dimension of spirituality, our conviction of the inalienable dignity of each person, and our reasons for loving and accepting all our brothers and sisters.
128. If the conviction that all human beings are brothers and sisters is not to remain an abstract idea but to find concrete embodiment, then numerous related issues emerge, forcing us to see things in a new light and to develop new responses.
155. Lack of concern for the vulnerable can hide behind a populism that exploits them demagogically for its own purposes, or a liberalism that serves the economic interests of the powerful. In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures.
165. True charity is capable of incorporating all these elements in its concern for others. In the case of personal encounters, including those involving a distant or forgotten brother or sister, it can do so by employing all the resources that the institutions of an organized, free and creative society are capable of generating. Even the Good Samaritan, for example, needed to have a nearby inn that could provide the help that he was personally unable to offer. Love of neighbour is concrete and squanders none of the resources needed to bring about historical change that can benefit the poor and disadvantaged. At times, however, leftist ideologies or social doctrines linked to individualistic ways of acting and ineffective procedures affect only a few, while the majority of those left behind remain dependent on the goodwill of others. This demonstrates the need for a greater spirit of fraternity, but also a more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries. It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action.
167. Education and upbringing, concern for others, a well-integrated view of life and spiritual growth: all these are essential for quality human relationships and for enabling society itself to react against injustices, aberrations and abuses of economic, technological, political and media power. Some liberal approaches ignore this factor of human weakness; they envisage a world that follows a determined order and is capable by itself of ensuring a bright future and providing solutions for every problem.
202. Lack of dialogue means that in these individual sectors people are concerned not for the common good, but for the benefits of power or, at best, for ways to impose their own ideas. Round tables thus become mere negotiating sessions, in which individuals attempt to seize every possible advantage, rather than cooperating in the pursuit of the common good. The heroes of the future will be those who can break with this unhealthy mindset and determine respectfully to promote truthfulness, aside from personal interest. God willing, such heroes are quietly emerging, even now, in the midst of our society.
221. Such a covenant also demands the realization that some things may have to be renounced for the common good. No one can possess the whole truth or satisfy his or her every desire, since that pretension would lead to nullifying others by denying their rights. A false notion of tolerance has to give way to a dialogic realism on the part of men and women who remain faithful to their own principles while recognizing that others also have the right to do likewise. This is the genuine acknowledgment of the other that is made possible by love alone. We have to stand in the place of others, if we are to discover what is genuine, or at least understandable, in their motivations and concerns.
In the name of God, who has created all human beings equal in rights, duties and dignity, and who has called them to live together as brothers and sisters, to fill the earth and make known the values of goodness, love and peace; 2ff7e9595c
Comments