The life of a true Christian should be such that he fears neither death nor any event of his life, but endures and submits to all things with a good heart.--ST. TERESA.
As we take the bitterest medicine to recover or preserve the health of the body, we should cheerfully endure sufferings, however repugnant to nature, and consider them efficacious remedies which God employs to purify the soul and conduct it to the perfection to which He called it.--ST. VINCENT DE PAUL.
God is a sure paymaster. He may not pay at the end of every week or month or year, but He pays in the end.
Some thousands of years of such experience have led to the generalisations, that stealing and murder, for example, are inconsistent with the ends of society. There is no more doubt that they are so than that unsupported stones tend to fall. The man who steals or murders, breaks his implied contract with society, and forfeits all protection. He becomes an outlaw, to be dealt with as any other feral creature. Criminal law indicates the ways which have proved most convenient for dealing with him.
Two thousand five hundred years ago the value of civilization was as apparent as it is now; then, as now, it was obvious that only in the garden of an orderly polity can the finest fruits humanity is capable of bearing be produced. But it had also become evident that the blessings of culture were not unmixed. The garden was apt to turn into a hothouse. The stimulation of the senses, the pampering of the emotions, endlessly multiplied the sources of pleasure. The constant widening of the intellectual field indefinitely extended the range of that especially human faculty of looking before and after, which adds to the fleeting present those old and new worlds of the past and the future, wherein men dwell the more the higher their culture. But that very sharpening of the sense and that subtle refinement of emotion, which brought such a wealth of pleasures, were fatally attended by a proportional enlargement of the capacity for suffering; and the divine faculty of imagination, while it created new heavens and new earths, provided them with the corresponding hells of futile regret for the past and morbid anxiety for the future.
We have toiled for many years and been troubled with many questionings, but what is the end of it all? We must learn to become simple again like little children. That is all we have a right to be: for this life was meant to be the childhood of our souls, and the more we try to be what we were meant to be, the better for us. Let us use the powers of our minds with the greatest freedom and love of truth, but let us never forget that we are, as Newton said, like children playing on the seashore, while the great ocean of truth lies undiscovered before us.
Yet the children of this world are wise in their generation; and both the politician and the priest are justified by results. The living voice has an influence over human action altogether independent of the intellectual worth of that which it utters. Many years ago, I was a guest at a great City dinner. A famous orator, endowed with a voice of rare flexibility and power; a born actor, ranging with ease through every part, from refined comedy to tragic unction, was called upon to reply to a toast. The orator was a very busy man, a charming conversationalist and by no means despised a good dinner; and, I imagine, rose without having given a thought to what he was going to say. The rhythmic roll of sound was admirable, the gestures perfect, the earnestness impressive; nothing was lacking save sense and, occasionally, grammar. When the speaker sat down the applause was terrific and one of my neighbours was especially enthusiastic. So when he had quieted down, I asked him what the orator had said. And he could not tell me.
Let all our actions be directed to the end that God may be glorified in all things.--ST. BENEDICT.
The God of Christians is not a God who is simply the author of mathematical truths, or of the order of the elements, as is the god of the heathen and of Epicureans. Nor is he merely a God who providentially disposes the life and fortunes of men, to crown his worshippers with length of happy years. Such was the portion of the Jews. But the God of Abraham, the God of Isaac, the God of Jacob, the God of Christians, is a God of love and consolation, a God who fills the souls and hearts of his own, a God who makes them feel their inward wretchedness, and his infinite mercy, who unites himself to their inmost spirit, filling it with humility and joy, with confidence and love, rendering them incapable of any end other than himself.
And in the end it is not the years in your life that count, it's the life in your years.
Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this. But, in a larger sense, we can not dedicate, we can not consecrate, we can not hallow, this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us — that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth.
The prophecies are the strongest proofs of Jesus Christ. For these therefore God has made the most provision; since the event which has fulfilled them is a miracle existing from the birth of the Church to the end. Therefore God raised up prophets during sixteen hundred years, and during four hundred years afterwards he dispersed all these prophecies with all the Jews, who bore them into all regions of the world. Such was the preparation for the birth of Jesus Christ, whose Gospel exacting belief from every man made it necessary not only that there should be prophecies to inspire this belief, but that these prophecies should be spread throughout the whole world, so that the whole world should embrace it.
States would perish if they did not often make their laws bend to necessity, but Religion has never suffered this or practised it. And indeed there must be either compromise or miracles. There is nothing unusual in being saved by yielding, and strictly speaking this is not endurance, besides in the end they perish utterly: there is none which has endured a thousand years. But that this Religion, although inflexible, should always have been maintained, shows that it is divine.
Physical religion, beginning in a belief in agents behind the great phenomena of nature, reached its highest point when it had led the human mind to a belief in one Supreme Agent or God, whatever his name might be. It was supposed that this God could be implored by prayers and pleased by sacrifices. He was called the father of gods and men. Yet even in his highest conception, he was no more than what Cardinal Newman defined God to be. 'I mean by the Supreme Being,' he wrote, 'one who is simply self-dependent, and the only being who is such. I mean that he created all things out of nothing, and could destroy them as easily as he made them, and that, in consequence, he is separated from them by an abyss, and incommunicable in all his attributes.' This abyss separating God from man remains at the end of Physical Religion. It constitutes its inherent weakness. But this very weakness becomes in time a source of strength, for from it sprang a yearning for better things. Even the God of the Jews, in His unapproachable majesty, though He might be revered and loved by man during His life on earth, could receive, as it were, a temporary allegiance only, for 'the dead cannot praise God, neither any that go down into darkness!' God was immortal, a man was mortal; and Physical Religion could not throw a bridge over the abyss that separated the two. Real religion, however, requires more than a belief in God, it requires a belief in man also, and an intimate relation between God and man, at all events in a life to come. There is in man an irrepressible desire for continued existence. It shows itself in life in what we may call self-defence. It shows itself at the end of life and at the approach of death, in the hope of immortality.
No opinion is true simply because it has been held either by the greatest intellects or by the largest number of human beings at different periods in the history of the world. No one can spend years in the study of the religions of the world, beginning with the lowest and ending with the highest forms, no one can watch the sincerity of religious endeavour, the warmth of religious feeling, the nobleness of religious conduct, among races whom we are inclined to call pagan or savage, without learning at all events a lesson of humility. Anybody, be he Jew, Christian, Mohammedan, or Brahman, if he has a spark of modesty left, must feel that it would be nothing short of a miracle that his own religion alone should be perfect throughout, while that of every other believer should be false or wrong from beginning to end.
Every time that some unexpected event befalls us, be it affliction, or be it spiritual or corporal consolation, we should endeavor to receive it with equanimity of spirit, since all comes from the hand of God.--ST. VINCENT DE PAUL.
Take all the pleasures of all the spheres, And multiply each through endless<b> years,-- One minute of heaven is worth them all.
In order to bear our afflictions with patience, it is very useful to read the lives and legends of the saints who endured great torments for Jesus Christ.--ST. TERESA.
This people is not peculiar only by their antiquity, but also remarkable by their duration, which has been unbroken from their origin till now. For while the nations of Greece and Italy, of Lacedæmon, Athens and Rome, and others who came after, have long been extinct, these still remain, and in spite of the endeavours of many powerful princes who have a hundred times striven to destroy them, as their historians testify, and as we can easily understand by the natural order of things during so long a space of years, they have nevertheless been preserved, and extending from the earliest times to the latest, their history comprehends in its duration all our histories.
If someone were to harm my family or a friend or somebody I love, I would eat them. I might end up in jail for 500 years, but I would eat them.
This is fact. While all philosophers separate into different sects, there is found in one corner of the world, a people, the most ancient in the world, declaring that all the world is in error, that God has revealed to them the truth, that they will abide always on the earth. In fact, all other sects come to an end, this one still endures, and has done so for four thousand years. They assert that they hold from their ancestors that man has fallen from communion with God, is entirely separated from God, but that he has promised to redeem them, that their doctrine shall always exist on the earth;
By the declining day, man is a state of loss, save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.
It's hard to think of you as the end result of millions of years of evolution.
How could I think the brief years were enough To prove the reality of endless love?
Let us consider what the glorious Virgin endured, and what the holy apostles suffered, and we shall find that they who were nearest to Jesus Christ were the most afflicted.--ST. TERESA.
I'm going to keep going until I succeed — or die. Don't think I don't know how this might end. I've known it for years.
I 've often wish'd that I had clear, For life, six hundred pounds a year; A handsome house to lodge a friend; A river at my garden's end; A terrace walk, and half a rood Of land set out to plant a wood.
All that God gives us and all that He permits in this world have no other end than to sanctify us in Him.--ST. CATHERINE OF SIENA.
If thou wouldst reap in love, / First sow in holy fear; / So life a winter's morn may prove / To a bright endless<b> year.
Let us remember that we do not know what the soul was before this life--nay, even what it was during the first years of our childhood. Yet we believe on very fair evidence that what we call our soul existed from the moment of our birth. What ground have we, then, to doubt that it was even before that moment? To ascribe to the soul a beginning on our birthday would be the same as to claim for it an end on the day of our death, for whatever has a beginning has an end. If then, in the absence of any other means of knowledge, we may take refuge in analogy, might we not say that it will be with the soul hereafter as it has been here, and that the soul after its earthly setting will rise again, much as it rose here? This is not a syllogism, it is analogy, and in a cosmos like ours analogy has a right to claim some weight, in the absence of any proof to the contrary.
If this be once well understood I think that we shall rest, each in the state wherein nature has placed him. This element which falls to us as our lot being always distant from either extreme, it matters not that a man should have a trifle more knowledge of the universe. If he has it, he but begins a little higher. He is always infinitely distant from the end, and the duration of our life is infinitely removed from eternity, even if it last ten years longer.
Looking back no further than ten years, it is possible to select three (1863, 1864, and 1869) in which the total number of deaths from scarlet-fever alone amounted to ninety thousand. That is the return of killed, the maimed and disabled being left out of sight Why, it is to be hoped that the list of killed in the present bloodiest of all wars will not amount to more than this! But the facts which I have placed before you must leave the least sanguine without a doubt that the nature and the causes of this scourge will, one day, be as well understood as those of the Pébrine are now; and that the long-suffered massacre of our innocents will come to an end.
The Hebrews were accustomed to divide numbers, and to place the smaller first, so that seven and sixty-two make sixty-nine. Of this seventy there will then rest the seventieth: that is to say the seven last years of which he will speak next, and after these sixty-two weeks which have followed the seven first, the Christ should be killed, and a people would come with its prince, who should destroy the city, and the sanctuary, and overwhelm all, and the end of that war will accomplish the desolation. Christ shall be killed after the sixty-nine weeks, that is to say, in the last week.
For three thousand years it had been the concent’s policy to accept any and all folding chairs and collapsible tables made available to it, and never throw one away. On one and only one occasion, this had turned out to be a wise policy: the millennial Apert of 3000, when 27,500 pilgrims had swarmed in through the gates to enjoy a square meal and see the End of the World. We had folding chairs made of bamboo, machined aluminum, aerospace composites, injection-molded poly, salvaged rebar, hand-carved wood, bent twigs, advanced newmatter, tree stumps, lashed sticks, brazed scrap metal, and plaited grass. Tabletops could be made of old-growth lumber, particle board, extruded titanium, recycled paper, plate glass, rattan, or substances on whose true nature I did not wish to speculate. Their lengths ranged from two to twenty-four feet and their weights from that of a dried flower to that of a buffalo.
The sufferings endured for God are the greatest proof of our love for Him.--ST. ALPHONSUS.
We may discover in all the errors of mythology, and in what we call the false or pagan religions of this world, a progress towards truth, a yearning after something more than finite, a growing recognition of the Infinite, throwing off some of its veils before our eyes, and from century to century revealing itself to us more and more in its own purity and holiness. And thus the two concepts, that of evolution and that of revelation, which seem at first so different, become one in the end. If there is a purpose running through the ages, if nature is not blind, if there are agents, recognised at last as the agents of one Will, behind the whole phenomenal world, then the evolution of man's belief in that Supreme Will is itself the truest revelation of that Supreme Will, and must remain the adamantine foundation on which all religion rests, whether we call it natural or supernatural.
I 'm weary of conjectures,--this must end 'em. Thus am I doubly armed: my death and life, My bane and antidote, are both before me: This in a moment brings me to an end; But this informs me I shall never die. The soul, secured in her existence, smiles At the drawn dagger, and defies its point. The stars shall fade away, the sun himself Grow dim with age, and Nature sink in years; But thou shalt flourish in immortal youth, Unhurt amidst the war of elements, The wrecks of matter, and the crush of worlds.
Courage! I have shown it for years; think you I shall lose it at the moment when my sufferings are to end?
Hell lies near, / Around us, as does heaven, and in the world, / Which is our Hades, still the chequered souls, / Compact of good and ill--not all accurst, / Nor altogether blest--a few brief years / Travel the little journey of their lives, / They know not to what end.
Dum vires annique sinunt, tolerate labores: / Jam veniet tacito curva senecta pede=--While your strength and years permit, you should endure labour; bowed old age will soon come on with silent foot.
What a wretched thing is all fame! A renown of the highest sort endures, say for two thousand years. And then? Why then a fathomless eternity swallows it.
There is endless backwoodsman's work yet to be done. If "those also serve who only stand and wait," still more do those who sweep and cleanse; and if any man elect to give his strength to the weeder's and scavenger's occupation, I remain of the opinion that his service should be counted acceptable, and that no one has a right to ask more of him than faithful performance of the duties he has undertaken. I venture to count it an improbable suggestion that any such person--a man, let us say, who has well-nigh reached his threescore years and ten, and has graduated in all the faculties of human relationships; who has taken his share in all the deep joys and deeper anxieties which cling about them; who has felt the burden of young; lives entrusted to his care, and has stood alone with his dead before the abyss of the eternal--has never had a thought beyond negative criticism. It seems to me incredible that such an one can have done his day's work, always with a light heart, with no sense of responsibility, no terror of that which may appear when the factitious veil of Isis--the thick web of fiction man has woven round nature--is stripped off.
The man who has acquired the habit of study, though for only one hour every day in the year, and keeps to the one thing studied till it is mastered, will be startled to see the way he has made at the end of a twelvemonth.--_Bulwer-Lytton._
The artist is the only one who knows that the world is a subjective creation, that there is a choice to be made, a selection of elements. It is a materialization, an incarnation of his inner world. Then he hopes to attract others into it. He hopes to impose his particular vision and share it with others. And when the second stage is not reached, the brave artist continues nevertheless. The few moments of communion with the world are worth the pain, for it is a world for others, an inheritance for others, a gift to others, in the end. When you make a world tolerable for yourself, you make a world tolerable for others.
We are always living in the final days. What have you got? A hundred years or much, much less until the end of your world.
The harshest people I’ve met over the years have had two things in common: they don’t fully trust anybody, and they view relationships as a means to an end.
He who keeps steadily on without pausing, will reach the end of his path and the summit of perfection.--ST. TERESA.
Then she added thoughtfully, “And that old woman that turned me off so short got down so bad in the end that she was walking on two sticks.” And I knew she was thinking, though she never said it: Here I am today, my eight children healthy and grown and three of them in college and me with hardly a sick day for years. Ain’t Jesus wonderful?
Yet what man ever had less enjoyment of his renown! Of thirty-three years he spent thirty in retirement. For three years he passed as an impostor, the priests and rulers rejected him, his friends and kinsmen despised him. At the end he died, betrayed by one of his own disciples, denied by another, abandoned by all.
To await the growing of a soul is an almost Divine act of faith. How pardonable, surely, the impatience of deformity with itself, of a consciously despicable character standing before Christ, wondering, yearning, hungering to be like that? Yet must one trust the process fearlessly, and without misgiving. "The Lord the Spirit" will do His part. The tempting expedient is, in haste for abrupt or visible progress, to try some method less spiritual, or to defeat the end by watching for effects instead of keeping the eye on the Cause. The Changed Life, p. 56.
Moreover, the cosmic nature born with us and, to a large extent, necessary for our maintenance, is the outcome of millions of years of severe training, and it would be folly to imagine that a few centuries will suffice to subdue its masterfulness to purely ethical ends. Ethical nature may count upon having to reckon with a tenacious and powerful enemy as long as the world lasts. But, on the other hand, I see no limit to the extent to which intelligence and will, guided by sound principles of investigation, and organized in common effort, may modify the conditions of existence, for a period longer than that now covered by history. And much may be done to change the nature of man himself. The intelligence which has converted the brother of the wolf into the faithful guardian of the flock ought to be able to do something towards curbing the instincts of savagery in civilized men.
If an idiot were to tell you the same story every day for a year, you would end by believing him.
It's all in the view. That's what I mean about forever, too. For any one of us our forever could end in an hour, or a hundred years from now. You never know for sure, so you'd better make every second count.
"And in the end of years they shall join themselves together, and the king's daughter of the South,"--Berenice, daughter of Ptolemy Philadelphus, son of the other Ptolemy--"shall come to the king of the North to make peace between these princes"--to Antiochus Deus, king of Syria and of Asia, son of Seleucus Lagidas.
Nature always begins the same things again, years, days, and hours, and in like manner spaces and numbers follow each other, end without end. So is made a sort of infinity and eternity, not that any thing of these is infinite and eternal, but these finite entities are infinitely multiplied.
Only very rarely has a person to the same extent as Obama captured the world's attention and given its people hope for a better future. His diplomacy is founded in the concept that those who are to lead the world must do so on the basis of values and attitudes that are shared by the majority of the world's population. For 108 years, the Norwegian Nobel Committee has sought to stimulate precisely that international policy and those attitudes for which Obama is now the world's leading spokesman. The Committee endorses Obama's appeal that "Now is the time for all of us to take our share of responsibility for a global response to global challenges."