We should learn of Jesus Christ to be meek and humble of heart, and ask Him unceasingly for these two virtues. We ought, particularly, to avoid the two contrary vices which would cause us to destroy with one hand what we seek to raise with the other.--ST. VINCENT DE PAUL.
The man had mentioned that there were spies in the land, yet the thought did not cause her any fear. She was within a hundred yards of her house when something moving caught her eye. Even in the dark she could see two men, one of them leaning against the other, limping along the street. Narrowing her eyes, she studied them and wished that the moon were brighter. As she waited quietly, one of the men nearly fell, and the other had to hold him up. She stepped forward cautiously. When she got close enough to hear their whispers, she knew that these men were not from Jericho. Their speech was quite different. These are the spies from Israel!
It is not only impossible but useless to know God without Jesus Christ. They have not withdrawn from him, but drawn near; they have not abased themselves, but....
But such fault-finders pass over in silence the fact that this is the true manner of knowing the Artificer of such great and marvellous things, and that this is the true way in which to love so great an Inventor! For great love proceeds from the perfect knowledge of the thing loved; and if you do not know it you can love it but little or not at all; and if you love it for the gain which you anticipate obtaining from it and not for its supreme virtue, you are like the dog which wags its tail and shows signs of joy, leaping towards him who can give him a bone. But if you knew the virtue of a man you would love him more--if that virtue was in its place.
If we live on this earth only, if our thoughts are hemmed in by the narrow horizon of this life, then we lose indeed those whom death takes from us. But it is death itself which teaches us that there is a Beyond, we are lifted up and see a new world, far beyond what we had seen before. In that wide world we lead a new and larger life, a life which includes those we no longer see on earth, but whom we cannot surrender. The old Indian philosophers say that no one can find the truth whose heart is attached to his wife and children. No doubt perfect freedom from all affections would make life and death very easy. But may not the very love which we feel for those who belong to us, even when they are taken from us, bring light to our eyes, and make us see the truth that, by that very love, we belong to another world, and that from that world, however little we can here know about it, love will not be excluded. We believe what we desire--true--but why do we desire? Let us be ourselves, let us be what we are meant to be on earth, and trust to Him who made us what we are.
Of all rights of man, the right of the ignorant man to be guided by the wiser, to be gently or forcibly held in the true course by him, is the indisputablest.
To the labor of man alone he (Smith) ascribes the power of producing values. This is an error. A more exact analysis demonstrates…that all the values are derived from the operation of labor, or rather from the industry of man, combined with the operation of those agents which nature and capital furnish him. Dr. Smith did not, therefore, obtain a thorough knowledge of the most important phenomenon in production; this has led him into erroneous conclusions, such, for instance, as attributing a gigantic influence to the division of labor, or rather to the separation of employments. This influence, however, is by no means inappreciable or even inconsiderable; but the greatest wonders of this description are not so much owing to any peculiar property in human labor, as to the use we make of the powers of nature. His ignorance of this principle precluded him from establishing the true theory of machinery in relation to the production of wealth (italics supplied). [Say’s critique of Smith and labor theory of value in J.B. Say, A Treatise on Political Economy (1830) 6 th American edition, pp. xl-xli. Cited in Robert Ashford and Rodney Shakespeare, Binary Economics: The New Paradigm (University Press of America, 1999), pp.100-101.]
But as for those who live without knowing him and without seeking him, they judge themselves to deserve their own care so little, that they are not worthy the care of others, and it needs all the charity of the Religion they despise, not to despise them so utterly as to abandon them to their madness. But since this Religion obliges us to look on them, while they are in this life, as always capable of illuminating grace, and to believe that in a short while they may be more full of faith than ourselves, while we on the other hand may fall into the blindness which now is theirs, we ought to do for them what we would they should do for us were we in their place, and to entreat them to take pity on themselves and advance at least a few steps, if perchance they may find the light. Let them give to reading these words a few of the hours which otherwise they spend so unprofitably: with whatever aversion they set about it they may perhaps gain something; at least they cannot be great losers. But if any bring to the task perfect sincerity and a true desire to meet with truth, I despair not of their satisfaction, nor of their being convinced of so divine a Religion by the proofs which I have here gathered up, and have set forth in somewhat the following order....
Antagoras the poet was boiling a conger, and Antigonus, coming behind him as he was stirring his skillet, said, "Do you think, Antagoras, that Homer boiled congers when he wrote the deeds of Agamemnon?" Antagoras replied, "Do you think, O king, that Agamemnon, when he did such exploits, was a peeping in his army to see who boiled congers?"
I cannot think of any character below the flatterer, except he that envies him.
'Tis certainly much easier for a man to restrain himself from talking at all, than to enter into discourse without saying more than becomes him.
There is nothing from without a man that entering into him can defile him; but the things which come out of him, those are they that defile the man.
Above all, don't lie to yourself. The man who lies to himself and listens to his own lie comes to a point that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love.
I sit on a man's back, choking him, and making him carry me, and yet assure myself and others that I am very sorry for him and wish to ease his lot by any means possible, except getting off his back.
He that is embarked with the devil must sail with him.
When a young man says he is hungry, believe him; but when he says he is tired, do not believe him.
I don't know who invented high heels, but all women owe him a lot!
No man is born into the world whose work is not born with him. There is always work, and tools to work withal, for those who will.--_J. B. Lowell._
If a man s gaun doun the brae, ilka ane gi'es him a jundie= (push).
Overlook the faults of a generous man, for God helps him when he falls and gives him when he is needy.
Unite all your works to the merits of Jesus Christ, and then offer them up to the eternal Father if you desire to make them pleasing to Him.-- ST. TERESA.
emptiness inside of him felt filled
King Stephen was a worthy peere, His breeches cost him but a croune; He held them sixpence all too deere, Therefore he call'd the taylor loune. He was a wight of high renowne, And those but of a low degree; Itt 's pride that putts the countrye doune, Then take thine old cloake about thee.
Why did not Jesus Christ come in a visible manner, instead of drawing proof from the prophecies which went before him?
When one asked him what boys should learn, "That," said he, "which they shall use when men."
Well, Libby, I have been thinking about our problem,” he finally said. “My boys enjoy your visits, and ever since I met you I have trouble getting the thought of your smile out of my head.” Her eyes widened and her mouth went dry. He looked distinctly uncomfortable as he stared across the field, but he wasn’t finished speaking and Libby would not stop him for all the gold in the world. “I have always thought you very pretty. A man would be blind not to think so, but when you smile! Well, your smile fills half of your face, and it makes the other half beautiful.” Libby was struck speechless. Had he been suffering from the same irrational infatuation she had been battling these past six weeks? A sense of joy started to bloom inside and she beamed a smile directly at him. “Don’t show it to me!” he said with a nervous laugh and turned away from her. “Your smile will distract me, and this is serious business I wish to discuss.” He shifted his weight and stared off into the distance again. “You have a love of the outdoors and for plants, just as I have. You get along well with my children and it is obvious to anyone that you would be an excellent mother. I think we would be a good match. Perhaps you would consider marrying me?
Resentment gratifies him who intended an injury, and pains him unjustly who did not intend it.
The aim of all morality, truly conceived, is to furnish men with a standard of action and a motive to work by, which shall not intensify each man's selfishness, but raise him ever more and more above it.
Amor bleibt ein Schalk, und wer ihm vertraut, ist betrogen=--Cupid is ever a rogue, and whoever trusts him is deceived.
There were things I wanted to tell him. But I knew they would hurt him. So I buried them, and let them hurt me.
But when I tell him he hates flatterers, He says he does, being then most flattered.
Purity and simplicity are the two wings with which man soars above the earth and all temporary nature. Simplicity is in the intention, purity in the affection; simplicity turns to God; purity unites with and enjoys Him.
Teach a child what is wise, that is _morality_, Teach him what is wise and beautiful, that is _religion!_
The shepherd in Virgil grew at last acquainted with Love, and found him a native of the rocks.
Nothing is easier than to denounce the evildoer; nothing is more difficult
Half the world is on the wrong scent in the pursuit of happiness. They think it consists in having and getting, and in being served by others. It consists in giving, and in serving others. He that would be great among you, said Christ, let him serve. He that would be happy, let him remember that there is but one way--it is more blessed, it is more happy, to give than to receive. The Greatest Thing in the World, p. 30.
Always, Sir, set a high value on spontaneous kindness. He whose inclination prompts him to cultivate your friendship of his own accord, will love you more than one whom you have been at pains to attach to you.
It is in the path where God has bade us walk that we shall find the angels around us. We may meet them, indeed, on paths of our own choosing, but it will be the sort of angel that Balaam met, with a sword in his hand, mighty and beautiful, but wrathful too; and we had better not front him! But the friendly helpers, the emissaries of God's love, the apostles of His grace, do not haunt the roads that we make for ourselves.--_Alex. McLaren._
The arc of the moral universe is long, but it bends toward justice. [Speech, “Where Do We Go From Here?” by Martin Luther King, Jr. made to the Tenth Anniversary Convention of the Southern Christian Leadership Conference (S.C.L.C) in Atlanta on August 16, 1967. Dr. King projected in it the issues which led to Poor People’s March on Washington. From Foner, Philip S., The Voice of Black America: New York, 1972.] A nation that will keep people in slavery for 244 years will “thingify” them and make them things. And therefore, they will exploit them and poor people generally economically. And a nation that will exploit economically will have to have foreign investments and everything else, and it will have to use its military might to protect them. All of these problems are tied together. What I’m saying today is that we must go from this convention and say, “America, you must be born again! . . .[ Ibid .] What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. . . . [ Ibid .] Another basic challenge is to discover how to organize our strength in terms of economic and political power. [Ibid.] Power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say ‘Yes’ when it wants to say ‘No.’ That’s power.” [Ibid.] Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. [Ibid.] [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the means to seek self-improvement. Personal conflicts among husbands, wives and children will diminish when the unjust measurement of human worth on the scale of dollars is eliminated. [Ibid.] [T]he Movement must address itself to the question of restructuring the whole of American society. There are forty million poor people here. And one day we must ask the question, “Why are there forty million poor people in America?” And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. And I’m simply saying that more and more, we’ve got to begin to ask questions about the whole society. We are called upon to help the discouraged beggars in life’s market place. But one day we must come to see that an edifice which produces beggars needs restructuring. It means that questions must be raised. You see, my friends, when you deal with this, you begin to ask the question, “Who owns the oil?” You begin to ask the question, “Who owns the iron ore?” [Ibid.] One night, a juror came to Jesus and he wanted to know what he could do to be saved. Jesus didn’t get bogged down in the kind of isolated approach of what he shouldn’t do. Jesus didn’t say, “Now Nicodemus, you must stop lying.” He didn’t say, “Nicodemus, you must stop cheating if you are doing that.” He didn’t say, “Nicodemus, you must not commit adultery.” He didn’t say, “Nicodemus, now you must stop drinking liquor if you are doing that excessively.” He said something altogether different, because Jesus realized something basic – that if a man will lie, he will steal. And if a man will steal, he will kill. So instead of just getting bogged down in one thing, Jesus looked at him and said, “Nicodemus, you must be born again.” He said, in other words, “Your whole structure must be changed.” A nation that will keep people in slavery for 244 years will “thingify” them — make them things. Therefore they will exploit them, and poor people generally, economically. And a nation that will exploit economically will have to have foreign investments and everything else, and will have to use its military might to protect them. All of these problems are tied together. What I am saying today is that we must go from this convention and say, “America, you must be born again!” [Ibid.] [L]et us go out with a “divine dissatisfaction.” Let us be dissatisfied until America will no longer have a high blood pressure of creeds and an anemia of deeds. Let us be dissatisfied until the tragic walls that separate the outer city of wealth and comfort and the inner city of poverty and despair shall be crushed by the battering rams of the forces of justice. Let us be dissatisfied until those that live on the outskirts of hope are brought into the metropolis of daily security. Let us be dissatisfied until slums are cast into the junk heaps of history, and every family is living in a decent sanitary home. Let us be dissatisfied until the dark yesterdays of segregated schools will be transformed into bright tomorrows of quality, integrated education. Let us be dissatisfied until integration is not seen as a problem but as an opportunity to participate in the beauty of diversity. Let us be dissatisfied until men and women, however black they may be, will be judged on the basis of the content of their character and not on the basis of the color of their skin. Let us be dissatisfied. Let us be dissatisfied until every state capitol houses a governor who will do justly, who will love mercy and who will walk humbly with his God. Let us be dissatisfied until from every city hall, justice will roll down like waters and righteousness like a mighty stream. Let us be dissatisfied until that day when the lion and the lamb shall lie down together. and every man will sit under his own vine and fig tree and none shall be afraid. Let us be dissatisfied. And men will recognize that out of one blood God made all men to dwell upon the face of the earth. Let us be dissatisfied until that day when nobody will shout “White Power!” — when nobody will shout “Black Power!” — but everybody will talk about God’s power and human power. [Ibid.]
I believe that none can "save" his fellow man by making a choice for him. To help him, he can indicate the possible alternatives, with sincerity and love, without being sentimental and without illusion. The knowledge and awareness of the freeing alternatives can reawaken in an individual all his hidden energies and put him on the path to choosing respect for "life" instead of for "death."
Our companionship with Him, like all true companionship, is a spiritual communion. All friendship, all love, human and Divine, is purely spiritual. It was after He was risen that He influenced even the disciples most. The Changed Life, p. 38.
What a view a man must have of this universe who thinks he can swallow it all, who is not doubly and trebly happy that he can keep it from swallowing him!
For he being dead, with him is beauty slain, And, beauty dead, black chaos comes again.
I would not so dishonour God as to lend my voice to perpetuate all the mad and foolish things which men have dared to say of Him. I believe that we may find in the Bible the highest and purest religion most of all in the history of Him in whose name we all are called. His religion — not the Christian religion, but the religion of Christ — the poor man's gospel; the message of forgiveness, of reconciliation, of love; and, oh, how gladly would I spend my life, in season and out of season, in preaching this! But I must have no hell terrors, none of these fear doctrines; they were not in the early creeds, God knows whether they were ever in the early gospels, or ever passed His lips. He went down to hell, but it was to break the chains, not to bind them.
Who will unravel such a tangle? This is certainly beyond the power of dogmatism and scepticism, and all human philosophy. Man is incomprehensible by man. We grant to the sceptics what they have so loudly asserted, that truth is not within our reach nor to our taste, that her home is not on earth but in heaven, that she dwells within the breast of God, and that we can only know her so far as it pleases him to reveal her. Let us then learn our true nature from truth uncreate and incarnate.
I see the depths which are in me of pride, curiosity and lust. There is no relation between me and God, nor Jesus Christ the Just One. But he has been made sin for me, all thy scourges are fallen upon him. He is more abominable than I, and far from abhorring me he holds himself honoured that I go to him and succour him.
In spiritual as in earthly things there is great strength in hope, and, therefore, God's people are carefully to cultivate that grace. A well-grounded hope that, having been made new creatures in Jesus Christ, we are His; that with our names, though unknown to fame, written in the Book of Life, we have grace in possession and heaven in prospect; that after a few more brief years, pure as the angels that sing before the throne, we shall be brought with gladness into the palace of the King, to be like Christ and with Christ, seeing Him eye to eye and face to face--such hopes are powerful springs of action.--_Guthrie._
A man who has to be punctually at a certain place at five o'clock has the whole afternoon from one to five ruined for him already.
He was so generally civil that nobody thanked him for it.
Trust not him that hath once broken faith.= 3
Superstition changes a man to a beast, fanaticism makes him a wild beast, and despotism a beast of burden.
_Against those philosophers who believe in God without Jesus Christ._--They believe that God alone is worthy to be loved and admired, and they have desired to be loved and admired of men, and know not their own corruption. If they feel themselves full of feelings of love and adoration, and if they find therein their chief joy, let them think themselves good, and welcome! But if they find themselves averse from him, if they have no inclination but the wish to establish themselves in the esteem of men, and if their whole perfection consists not in constraining, but yet in causing men to find their happiness in loving them, I say that such a perfection is horrible. What! they have known God, and have not desired solely that men should love him, but that men should stop short at loving them. They have wished to be the object of the voluntary joy of men.
The hatred of the wicked is only roused the more from the impossibility of finding any just grounds on which it can rest; and the very consciousness of their own injustice is only a grievance the more against him who is the object of it.--_Rousseau._
The check upon this free play of self-assertion, or natural liberty, which is the necessary condition for the origin of human society, is the product of organic necessities of a different land from those upon which the constitution of the hive depends. One of these is the mutual affection of parent and offspring, intensified by the long infancy of the human species. But the most important is the tendency, so strongly developed in man, to reproduce in himself actions and feelings similar to, or correlated with, those of other men. Man is the most consummate of all mimics in the animal world; none but himself can draw or model; none comes near him in the scope, variety, and exactness of vocal imitation; none is such a master of gesture; while he seems to be impelled thus to imitate for the pure pleasure of it. And there is no such another emotional chameleon. By a purely reflex operation of the mind, we take the hue of passion of those who are about us, or, it may be, the complementary colour. It is not by any conscious "putting one's self in the place" of a joyful or a suffering person that the state of mind we call sympathy usually arises; indeed, it is often contrary to one's sense of right, and in spite of one's will, that "fellow-feeling makes us wondrous kind," or the reverse. However complete may be the indifference to public opinion, in a cool, intellectual view, of the traditional sage, it has not yet been my fortune to meet with any actual sage who took its hostile manifestations with entire equanimity. Indeed, I doubt if the philosopher lives, or ever has lived, who could know himself to be heartily despised by a street boy without some irritation. And, though one cannot justify Haman for wishing to hang Mordecai on such a very high gibbet, yet, really, the consciousness of the Vizier of Ahasuerus, as he went in and out of the gate, that this obscure Jew had no respect for him, must have been very annoying.
If life were stable, I’d never need God’s help. Since it’s not, I reach out for Him regularly. I am thankful for the unknowns and that I don’t have control, because it makes me run to God. Just