Deal so plainly with man and woman as to constrain the utmost sincerity and destroy all hope of trifling with you.
Nous ne vivons jamais, mais nous esperons de vivre=--We never live, but we hope to live.
Dubiam salutem qui dat afflictis, negat=--He who offers to the wretched a dubious deliverance, denies all hope.
To be of no church is dangerous. Religion, of which the rewards are distant, and which is animated only by faith and hope, will glide by degrees out of the mind unless it be invigorated and reimpressed by external ordinances, by stated calls to worship, and the salutary influence of example.
In the morning! Then God means me to be at my best in strength and hope. I have not to climb in my weakness. In the night I have buried yesterday's fatigue, and in the morning I take a new lease of energy.
The essence of affectation is that it be assumed; the character is, as it were, forcibly crushed into some foreign mould, in the hope of being thereby re-shaped and beautified; and the unhappy man persuades himself he has become a new creature of wonderful symmetry, though every movement betrays not symmetry, but dislocation.
Earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the Resurrection.
Thou warden of the western gate, above Manhattan Bay, The fogs of doubt that hid thy face are driven clean away: Thine eyes at last look far and clear, thou liftest high thy hand To spread the light of liberty world-wide for every land. Oh, come as comes the morn. Serene and strong and full of faith, America, arise, With steady hope and mighty help to join thy brave Allies. O dearest country of my heart, home of the high desire, Make clean thy soul for sacrifice on Freedom’s altar-fire: For thou must suffer, thou must fight, until the warlords cease, And all the peoples lift their heads in liberty and peace.
I clung to something like hope, to a thread of maybes and possiblys and perhapses.
Farewell! a long farewell, to all my greatness! This is the state of man: to-day he puts forth The tender leaves of hopes; to-morrow blossoms, And bears his blushing honours thick upon him; The third day comes a frost, a killing frost, And when he thinks, good easy man, full surely His greatness is a-ripening, nips his root, And then he falls, as I do. I have ventured, Like little wanton boys that swim on bladders, This many summers in a sea of glory, But far beyond my depth: my high-blown pride At length broke under me and now has left me, Weary and old with service, to the mercy Of a rude stream, that must forever hide me. Vain pomp and glory of this world, I hate ye: I feel my heart new opened. O, how wretched Is that poor man that hangs on princes' favours! There is betwixt that smile we would aspire to, That sweet aspect of princes, and their ruin, More pangs and fears than wars or women have: And when he falls, he falls like Lucifer, Never to hope again.
Imagine all the people Sharing all the world... You may say I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will live as one.
Where peace / And rest can never dwell, hope never comes, / That comes to all.
A very Merry Christmas And a happy New Year Let's hope it's a good one Without any fear. War is over, If you want it — War is over now.
The position which Christianity from the very beginning took up with regard to Judaism served as the first lesson in comparative theology, and directed the attention even of the unlearned to a comparison of two religions, differing in their conception of the Deity, in their estimate of humanity, in their motives of morality, and in their hope of immortality, yet sharing so much in common that there are but few of the psalms and prayers in the Old Testament in which a Christian cannot heartily join even now, and but few rules of morality which he ought not even now to obey.
We never live, but we ever hope to live.--_Pascal._
But sad as angels for the good man's sin, Weep to record, and blush to give it in.
Some novel power Sprang up forever at a touch, And hope could never hope too much In watching thee from hour to hour.
"If people are good only because they fear punishment, and hope for reward,
The tears which flow, and the honors that are paid, when the founders of the republic die, give hope that the republic itself may be immortal.--_Daniel Webster._
It is our hope, that men in proportion as they grow more enlightened, will learn to hold their theories and their creeds more loosely, and will none the less, nay, rather all the more be devoted to the supreme end of practical righteousness to which all theories and creeds must be kept subservient.
To promise is already to give, to hope already to enjoy.
Everyone must dream. We dream to give ourselves hope. To stop dreaming — well, that’s like saying you can never change your fate. Isn’t that true?
If there were uneasiness there might be hope. If there were, somewhere about our soul, a something which was not gone to sleep like all the rest; if there were a contending force anywhere; if we would let even that work instead of neglecting it, it would gain strength from hour to hour, and waken up, one at a time, each torpid and dishonoured faculty, till our whole nature became alive with strivings against self, and every avenue was open wide for God. Natural Law, Degeneration, p. 112.
They that marry ancient people merely in expectation to bury them, hang themselves in hope that one will come and cut the halter.
If, then, escape is to be open to us, it is not to come to us somehow, vaguely. We are not to hope for anything startling or mysterious. It is a definite opening along certain lines which are definitely marked by God, which begin at the Cross of Christ, and lead direct to Him. Natural Law, Degeneration, p. 117.
Were you ever married, Rahab?” “No. I never was.” “Likely you will be someday. Men are drawn to your beauty now, but as you grow to know more about the ways of God, they will be drawn to the inner woman.” “I hope so, sir, but I don’t think I’ll ever marry. Men could never forget what I was.” “A good man could forget. We’re all flawed vessels. Every one of us. We have to learn to forgive each other.” The two spoke for a while, and after Rahab left, Phinehas went to find Ardon. When he did, he said, “I wanted to give you a report on Rahab. She’s doing very well. She has a good heart.
A high hope for a low heaven.
External success has to do with people who may see me as a model, or an example, or a representative. As much as I may dislike or want to reject that responsibility, this is something that comes with public success. It's important to give others a sense of hope that it is possible and you can come from really different places in the world and find your own place in the world that's unique for yourself.
Despair takes heart when there's no hope to speed; / The coward then takes arms and does the deed.
If our animosities are born out of fear, then confident generosity is born out of hope. One of the central lessons I have learned after a half century of working in the developing world is that the replacement of fear by hope is probably the single most powerful trampoline of progress.
You are ignorant of the prophecies if you do not know that all this must needs happen, princes, prophets, pope, and even the priests. And yet the Church must abide. By the grace of God we are not so far gone. Woe to these priests. But we hope that God will of his mercy grant us that we be not among them.
They said that Love would die when Hope was gone, / And Love mourn'd long, and sorrow'd after Hope; / At last she sought out Memory, and they trod / The same old paths where Love had walk'd with Hope, / And Memory fed the soul of Love with tears.
The ancient pulse of germ and birth Was shrunken hard and dry, And every spirit upon earth Seemed fervourless as I. At once a voice arose among The bleak twigs overhead In a full-hearted evensong Of joy illimited; An aged thrush, frail, gaunt, and small, In blast-beruffled plume, Had chosen thus to fling his soul Upon the growing gloom. So little cause for carolings Of such ecstatic sound Was written on terrestrial things Afar or nigh around, That I could think there trembled through His happy good-night air Some blessed Hope, whereof he knew And I was unaware.
It is to hope, though hope were lost.
Full little knowest thou that hast not tride, What hell it is in suing long to bide: To loose good dayes, that might be better spent; To wast long nights in pensive discontent; To speed to-day, to be put back to-morrow; To feed on hope, to pine with feare and sorrow. To fret thy soule with crosses and with cares; To eate thy heart through comfortlesse dispaires; To fawne, to crowche, to waite, to ride, to ronne, To spend, to give, to want, to be undonne. Unhappie wight, borne to desastrous end, That doth his life in so long tendance spend!
Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing. Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. And now abide faith, hope, love, these three; but the greatest of these is love.
Man's only true happiness is to live in Hope of something to be won by him, in Reverence of something to be worshipped by him, and in Love of something to be cherished by him, and cherished--for ever.
In hope to merit heaven by making earth a hell.
I have been an anarchist all my life. I hope I have remained one. I should consider it very sad indeed had I to turn to a General and rule men with a military rod. They have come to me voluntarily, they are ready to stake their lives in our antifascist fight. I believe, as I always have, in freedom. The freedom which rests on the sense of responsibility. I consider discipline indispensable, but it must be inner discipline, motivated by a common purpose and a strong feeling of comradeship.
For when it is in the hope of making a priceless discovery that we desire to receive certain impressions from nature or from works of art, we have qualms lest our soul imbibe inferior impressions which might lead us to form a false estimate of the value of Beauty.
Where there is no hope, there can be no endeavour.
The depth of our despair measures what capability and height of claim we have to hope.
La jeunesse vit d'esperance, la vieillesse de souvenir=--Youth lives on hope, old age on memory.
I cry to you,Lord; my redeemer, my refuge, my hope, my strength, my saviour and my King.
When I consider life, 't is all a cheat. Yet fool'd with hope, men favour the deceit; Trust on, and think to-morrow will repay. To-morrow 's falser than the former day; Lies worse, and while it says we shall be blest With some new joys, cuts off what we possest. Strange cozenage! none would live past years again, Yet all hope pleasure in what yet remain; And from the dregs of life think to receive What the first sprightly running could not give.
O how wretched / Is that poor man that hangs on princes' favours! / There is betwixt that smile he would aspire to, / That sweet aspect of princes, and their ruin, / More pangs and fears than wars or women have; / And when he falls, he falls like Lucifer, / Never to hope again.
Man is, properly speaking, based upon Hope, he has no other possession but Hope; this world of his is emphatically the Place of Hope.
If we hope for what we are not likely to possess, we act and think in vain, and make life a greater dream and shadow than it really is.
If this is done, excellent benefits will follow, foremost among which will surely be a more equitable division of goods. For the violence of public disorder has divided cities into two classes of citizens, with an immense gulf lying between them. On the one side is a faction exceedingly powerful because exceedingly rich. Since it alone has under its control every kind of work and business, it diverts to its own advantage and interest all production sources of wealth and exerts no little power in the administration itself of the State. On the other side are the needy and helpless masses, with minds inflamed and always ready for disorder. But if the productive activity of the multitude can be stimulated by the hope of acquiring some property in land, it will gradually come to pass that, with the difference between extreme wealth and extreme penury removed, one class will become neighbor to the other. Moreover, there will surely be a greater abundance of the things which the earth produces. For when men know they are working on what belongs to them, they work with far greater eagerness and diligence. Nay, in a word, they learn to love the land cultivated by their own hands, whence they look not only for food but for some measure of abundance for themselves and their dependents. All can see how much this willing eagerness contributes to an abundance of produce and the wealth of a nation. [ Rerum Novarum, Op. cit. , §66, 1891.]
Yet I argue not Against Heav'n's hand or will, nor bate a jot Of heart or hope; but still bear up and steer Right onward.
No, not even faith, or hope, or any other virtue, is accepted by God without charity and grace.
I think for it to be unhip to be idealistic is weird, you know? I mean, even all the best rebels to me had some sense of hope in them.
Youth beholds happiness gleaming in the prospect. Age looks back on the happiness of youth, and, instead of hopes, seeks its enjoyment in the recollection of hope.
Dum spiro, spero=--While I breathe, I hope.
Encouragement is a blazing hope.
There shall he love when genial morn appears, Like pensive Beauty smiling in her tears.
The world was sad, the garden was a wild, And man the hermit sigh'd--till woman smiled.
For what it’s worth: it’s never too late or, in my case, too early to be whoever you want to be. There’s no time limit, stop whenever you want. You can change or stay the same, there are no rules to this thing. We can make the best or the worst of it. I hope you make the best of it. And I hope you see things that startle you. I hope you feel things you never felt before. I hope you meet people with a different point of view. I hope you live a life you’re proud of. If you find that you’re not, I hope you have the courage to start all over again.
Omnia jam fient, fieri qu? posse negabam: / Et nihil est de quo non sit habenda fides=--All things will now come to pass which I used to think impossible; and there is nothing which we may not hope to see take place.
The effort to detect the living Spirit must be at least as idle as the attempt to subject protoplasm to microscopic examination in the hope of discovering Life. We are warned, also, not to expect too much. "Thou canst not tell whence it cometh or whither it goeth." Natural Law, Eternal Life, p. 237.
What though our eyes with tears be wet? The sunrise never failed us yet. The blush of dawn may yet restore Our light and hope and joy once more. Sad soul, take comfort, nor forget That sunrise never failed us yet!
The most lucrative commerce has ever been that of hope, pleasure, and happiness, the merchandise of authors, priests, and kings.--_Madame Roland._
Surely everything is ordered, and ordered for our true interests. It would be fearful to think that anything, however small in appearance, could happen to us without the will of God. If you admit the idea of chance or unmeaning events anywhere, the whole organisation of our life in God is broken to pieces. We are we don't know where, unless we rest in God and give Him praise for all things. We must trust in Him whether he sends us joy or sorrow. If he sends us joy let us be careful. Happiness is often sent to try us, and is by no means a proof of our having deserved it. Nor is sorrow always a sign of God's displeasure, but frequently, nay always, of His love and compassion. We must each interpret our life as best we can, but we must be sure that its deepest purpose is to bring us back to God through Christ. Death is a condition of our life on earth, it brings the creature back to its Creator. The creature groans at the sight of death, but God will not forsake us at the last, He who has never forsaken us from the first breath of our life on earth. If it is His will we may live to serve Him here on earth for many happy years to come. If He takes either of us away, His name be praised. We live in the shadow of death, but that shadow should not darken the brightness of our life. It is the shadow of the hand of our God and Father, and the earnest of a higher, brighter life hereafter. Our Father in heaven loves us more than any husband can love his wife, or any mother her child. His hand can never hurt us, so let us hope and trust always.
Men marry women with the hope they will never change. Women marry men with the hope they will change. Invariably they are both disappointed.
Wherever people are praying, there’s always hope.
To-morrow comes, true copy of to-day, And empty shadow of what is to be; Yet cheated Hope on future still depends, And ends but only when our being ends.
There is something too dear in the hope of seeing again.... "Dear heart, be quiet;" we say; "you will not be long separated from those people that you love; be quiet, dear heart!" And then we give it in the meanwhile a shadow, so that it has something, and then it is good and quiet, like a little child whose mother gives it a doll instead of the apple which it ought not to eat.
I live for coincidences. They briefly give to me the illusion or the hope that there's a pattern to my life, and if there's a pattern, then maybe I'm moving toward some kind of destiny where it's all explained.
Our meeting here on earth with those we loved was not our doing. We did not select our father and mother, and sisters and brothers. We did not even explore the whole world to discover our friends. They too were more or less given us, the choice was given us, and the sphere of choice was determined and limited. Hence we seem to have a right to say that they were meant for us, and we for them, and unless we believe in accident, who is there by whose will alone they could have been meant for us? Hence, if they were meant for us once by a Divine, not by our own will, that will can never change, and we have a right to hope and even to believe that _what has been will be_, and that we shall again meet and love those whom we met and loved here. This is faith, and this is comfort, but it is greater faith, and greater comfort still, if we close our eyes in the firm conviction that whatever will be, will be best for us.
In deinem Nichts hoff' ich das All zu finden=--In thy nothing hope I to find the all.
Imagination is your hope's friend that will never be killed
Like strength is felt from hope and from despair.
Enfants perdus=--The forlorn hope (
Who lined himself with hope, Eating the air on promise of supply.
This is the third time; I hope good luck lies in odd numbers. . . . There is divinity in odd numbers, either in nativity, chance, or death.
True immortality (of fame) is the immortality of the work done by man, which nothing can make undone, which lives, works on, grows on for ever. It is good to _ourselves_ to remember and honour the names of our ancestors and benefactors, but to them, depend upon it, the highest reward was not the hope of fame, but their faith in themselves, their faith in their work, their faith that nothing really good can ever perish, and that Right and Reason must in the end prevail.
None without hope e'er loved the brightest fair; / But love can hope where reason would despair.
One need not hope in order to undertake, nor succeed in order to persevere.
My fear was now of another kind. I felt sure that the creature was what we call “good,” but I wasn’t sure whether I liked “goodness” so much as I had supposed. This is a very terrible experience. As long as what you are afraid of is something evil, you may still hope that the good may come to your rescue. But suppose you struggle through to the good and find that is also dreadful?
We could not endure solitude, were it not for the powerful companionship of hope, or of some unseen one.
My conception of the audience is of a public each member of which is carrying about with him what he thinks is an anxiety, or a hope, or a preoccupation which is his alone and isolates him from mankind; and in this respect at least the function of a play is to reveal him to himself so that he may touch others by virtue of the revelation of his mutuality with them. If only for this reason I regard the theater as a serious business, one that makes or should make man more human, which is to say, less alone.
Nothing is more real than this, nothing more terrible. Brave it out as we may, that is yet the end which awaits the fairest life in the world. Let us reflect on this, and then say if it be not certain that there is no good in this life save in the hope of another, that we are happy only in proportion as we approach it, and that as there is no more sorrow for those who have an entire assurance of eternity, so there is no happiness for those who have not a ray of its light.
I know this in no way alleviates the enormous amounts of pain and loss experienced by those who have suffered from the tsunami, but I hope it can make a difference.
There are few sensations more pleasant than that of wondering. We have all experienced it in childhood, in youth, in manhood, and we may hope that even in our old age this affection of the mind will not entirely pass away. If we analyse this feeling of wonder carefully, we shall find that it consists of two elements. What we mean by wondering is not only that we are startled or stunned--that I should call the merely passive element of wonder. When we say 'I wonder' we confess that we are taken aback, but there is a secret satisfaction mixed up with our feeling of surprise, a kind of hope, nay, almost of certainty, that sooner or later the wonder will cease, that our senses or our mind will recover, will grapple with these novel expressions or experiences, grasp them, it may be, know them, and finally triumph over them. In fact we wonder at the riddles of nature, whether animate or inanimate, with a firm conviction that there is a solution to them all, even though we ourselves may not be able to find it. Wonder, no doubt, arises from ignorance, but from a peculiar kind of ignorance, from what might be called a fertile ignorance; an ignorance which, if we look back at the history of most of our sciences, will be found to have been the mother of all human knowledge.