Clergy

"Veni, vidi, vici."

"Alea iacta est."

"Gallia omni pacata est."

"Sed fortuna, quae plurimum potest cum in reliquis rebus tum praecipue in bello, parvis momentis magnas rerum commutationes efficit; ut tum accidit."

"I assure you I had rather be the first man here than the second man in Rome."

"I will not ... that my wife be so much as suspected."

"It is not the well-fed long-haired man I fear, but the pale and the hungry looking."

"Καὶ σύ, τέκνον;"

"Gallia est omnis divisa in partes tres."

"Gaul is divided into three parts, one of which the Belgae inhabit, the Aquitani another, those who in their own language are called Celts, in our [Latin] language Gauls the third. All these differ from each other in language, customs and laws. The River Garonne separates the Gauls from the Aquitani, the Marne and the Seine separates them from the Belgae. Of all these the most powerful are the Belgae."

"Horum omnium fortissimi sunt Belgae."

"Consuesse enim deos immortales, quo gravius homines ex commutatione rerum doleant, quos pro scelere eorum ulcisci velint, his secundiores interdum res et diuturniorem impunitatem concedere."

"Fere libenter homines id quod volunt credunt."

"Sunt item, quae appellantur alces. Harum est consimilis capris figura et varietas pellium, sed magnitudine paulo antecedunt mutilaeque sunt cornibus et crura sine nodis articulisque habent neque quietis causa procumbunt neque, si quo adflictae casu conciderunt, erigere sese aut sublevare possunt. His sunt arbores pro cubilibus: ad eas se applicant atque ita paulum modo reclinatae quietem capiunt. Quarum ex vestigiis cum est animadversum a venatoribus, quo se recipere consuerint, omnes eo loco aut ab radicibus subruunt aut accidunt arbores, tantum ut summa species earum stantium relinquatur. Huc cum se consuetudine reclinaverunt, infirmas arbores pondere adfligunt atque una ipsae concidunt."

"It is, after all, well known that impulsive and inexperienced people are often terrified by false gossip and impelled to take inconsiderate action, making their own decisions about what should actually be matters of state."

"[Of England] the coastal areas are inhabited by invaders who crossed from Belgica…settled there…all kept the names of the tribes from where they originated."

"Vercingetorix, having convened a council the following day, declares, "That he had undertaken that war, not on account of his own exigencies, but on account of the general freedom; and since he must yield to fortune, he offered himself to them for either purpose, whether they should wish to atone to the Romans by his death, or surrender him alive." Ambassadors are sent to Caesar on this subject. He orders their arms to be surrendered, and their chieftains delivered up. He seated himself at the head of the lines in front of the camp, the Gallic chieftains are brought before him. They surrender Vercingetorix, and lay down their arms."

"Qui se ultro morti offerant facilius reperiuntur quam qui dolorem patienter ferant."

"It was an enormous struggle to destroy the Belgian nation."

"Nihil enim malo quam et me mei similem esse et illos sui."

"Beware the leader who bangs the drums of war in order to whip the citizenry into a patriotic fervor, for patriotism is indeed a double-edged sword. It both emboldens the blood, just as it narrows the mind. And when the drums of war have reached a fever pitch and the blood boils with hate and the mind has closed, the leader will have no need in seizing the rights of the citizenry. Rather, the citizenry, infused with fear and blinded by patriotism, will offer up all of their rights unto the leader and gladly so. How do I know? For this is what I have done. And I am Caesar."

"I'd rather ten guilty persons should escape, than one innocent should suffer."

"He had inaugurated a new era. Before him Rome had been a city with a few scattered colonies. He was the one who founded the Empire. He had codified the law, reformed the currency and even modified the calendar on the basis of scientific knowledge. His Gallic campaigns, which had taken the Roman flag as far as distant Britain, had opened up a new continent to trade and civilization. His statue had its place with those of the Gods, he had given his name to cities as well as a month in the calendar, and the monarchs added his illustrious name to their own. The history of Rome had found its Alexander. It was already apparent that he would become the unattainable model for every dictator."

"Caesar was the only man who undertook to overthrow the state when sober."

"In that man were combined genius, method, memory, literature, prudence, deliberation, and industry. He had performed exploits in war which, though calamitous for the republic, were nevertheless mighty deeds. Having for many years aimed at being a king, he had with great labor, and much personal danger, accomplished what he intended. He had conciliated the ignorant multitude by presents, by monuments, by largesses of food, and by banquets; he had bound his own party to him by rewards, his adversaries by the appearances of clemency. Why need I say much on such a subject? He had already brought a free city, partly by fear, partly by patience, into a habit of slavery. With him I can, indeed, compare you Mark Antony] as to your desire to reign; but in all other respects you are in no degree to be compared to him."

"Wherever you are, remember that you are equally within the power of the conqueror.""

"Julius Caesar, a radical aristocrat of unbounded ambition, and a successful commander and politician, gained wealth and glory by conquering Gaul, then won supreme power in a civil war. He destroyed the Roman Republic and seemed to be moving toward monarchy, but was assassinated before he could complete his plans."

"A hundred or even fifty years ago, Gaius Julius Caesar was variously described as the greatest man of action who has ever lived, the greatest man the earth has ever produced, and even as "the entire and perfect man". In an age like our own which has seen too much of men of action, enthusiasm on this particular score may have become somewhat muted. But it still remains impossible to think of anyone who has ever united a more spectacular and varied collection of talents. He was an astute politician, a masterly propagandist and showman, a clever and effective administrator, an exceptionally gifted writer, a man of great and wide learning and taste, and a military genius who moved with terrifying speed and exercised magnetic authority over his troops."

"The greatest man that ever lived was Julius Caesar."

"Rome officially became an Empire on 16 January 27 BC, when the Senate awarded Octavian – an adopted son of Julius Caesar – the title of Augustus. Prior to this the Republic had been tortured by two decades of bloody civil wars; in the course of these, in 49 BC, Caesar had seized power and ruled as a military dictator. Yet Caesar was an autocrat both of his time and ahead of it, and on 15 March 44 BC – the Ides of March – he was murdered – direct reward, said the scholar and bureaucrat Suetonius (c. AD 70-130), for his vaunting ambition, in which many Romans perceived a desire to revive the monarchy. ‘Constant exercise of power gave Caesar a love for it,’ wrote Suetonius, who also repeated a rumour that as a young man Caesar dreamed of raping his own mother, a vision soothsayers interpreted as a clear sign ‘he was destined to conquer the earth.’"

"Acer, et indomitus: quo spes, quoque ira vocasset, Ferre manum, et nunquam temerando parcere ferro: Successus urgere suos: instare favori Numinis: impellens quicquid sibi summa petenti Obstaret: gaudensque viam fecisse ruina."

"Jesus, not Cæsar, I repeat,—this is the meaning of our history and democracy."

"In his campaigns I find more restraint and reflection than in those of Alexander, who seems to go looking for dangers and charging at them like a rushing torrent which indiscriminately batters and unselectively attacks anything it meets."

"Whilst this great man was preparing himself to fulfil these lofty destinies, the remains of the aristocratic party, which owed their life to his generosity, conspired against his life. Brutus and Cassius were the leaders: Brutus was a stoic, the disciple of Cato. Cæsar loved him and had twice saved his life, but the sect to which he belonged admitted no mitigation of its austere principles. He was full of the ideas taught in the schools of Greece against tyranny; the assassination of every man who actually stood above the laws was regarded as a legitimate action. Cæsar, the perpetual dictator, governed the whole Roman world; he had only the semblance of a senate; it could not be otherwise, after the proscriptions of Marius and Sylla, the violation of the laws by Pompey, five years of civil war, so many veterans established in Italy, attached to their generals, awaiting every thing from the greatness of certain men, and nothing from the republic. In such a state of things, these deliberative assemblies could no longer govern: the person of Cæsar was then the guarantee of the supremacy of Rome over the world, and constituted the security of all parties of citizens: his authority was therefore legitimate."

"[T]he rule of Caesar, although during its establishment it gave no little trouble to its opponents, still, after they had been overpowered and had accepted it, they saw that it was a tyranny only in name and appearance, and no cruel or tyrannical act was authorized by it; nay, it was plain that the ills of the state required a monarchy, and that Caesar, like a most gentle physician, had been assigned to them by Heaven itself. Therefore the Roman people felt at once a yearning for Caesar, and in consequence became harsh and implacable towards his murders..."

"Even following in Caesar's footsteps with the benefits of modern travel's been a pretty exhausting business. But at the end of my 2,000 mile quest, I can certainly say I hail Caesar, even if given his ruthless ambition, I can't actually say that I like him very much. Nevertheless, he was one of history's truly epic figures. He lived life with an energy and a ferocity that it's hard to imagine in anyone today. And his achievements were really colossal. His conquests ensured that European culture would be classical and not Celtic. And perhaps most important of all, he persuaded the Roman people that one-person rule could work, and this new model of the Roman Caesar would change Roman history forever."

"Caesar overtook his advanced guard at the river Rubicon, which formed the frontier between Gaul and Italy. Well aware how critical a decision confronted him, he turned to his staff, remarking:"

"Brutus, quia reges eiecit, consul primus factus est; Hic, quia consules eiecit, rex postremo factus est."

"Caesar was a logical man; and the heir of Caesar displayed coherence in thought and act when he inaugurated the proscriptions and when he sanctioned clemency, when he seized power by force, and when he based authority upon law and consent."

"Caesar was and is not lovable. His generosity to defeated opponents, magnanimous though it was, did not win their affection. He won his soldiers' devotion by the victories that his intellectual ability, applied to warfare, brought them. Yet, though not lovable, Caesar was and is attractive, indeed fascinating. His political achievement required ability, in effect amounting to genius, in several different fields, including administration and generalship, besides the minor arts of wire pulling and propaganda. In all these, Caesar was a supreme virtuoso."

"Already all of us must have heard about the people who call themselves the Fundamentalists. Their apparent intention is to drive out of the evangelical churches men and women of liberal opinions. I speak of them the more freely because there are no two denominations more affected by them than the Baptist and the Presbyterian. We should not identify the Fundamentalists with the conservatives. All Fundamentalists are conservatives, but not all conservatives are Fundamentalists. The best conservatives can often give lessons to the liberals in true liberality of spirit, but the Fundamentalist program is essentially illiberal and intolerant."

"The present world situation smells to heaven! And now, in the presence of colossal problems, which must be solved in Christ's name and for Christ's sake, the Fundamentalists propose to drive out from the Christian churches all the consecrated souls who do not agree with their theory of inspiration. What immeasurable folly! Well, they are not going to do it; certainly not in this vicinity. I do not even know in this congregation whether anybody has been tempted to be a Fundamentalist. Never in this church have I caught one accent of intolerance. God keep us always so and ever increasing areas of the Christian fellowship; intellectually hospitable, open-minded, liberty-loving, fair, tolerant, not with the tolerance of indifference, as though we did not care about the faith, but because always our major emphasis is upon the weightier matters of the law."

"Some Christians carry their religion on their backs. It is a packet of beliefs and practices which they must bear. At times it grows heavy and they would willingly lay it down, but that would mean a break with old traditions, so they shoulder it again. But real Christians do not carry their religion, their religion carries them. It is not weight, it is wings. It lifts them up, it sees them over hard places. It makes the universe seem friendly, life purposeful, hope real, sacrifice worthwhile. It sets them free from fear, futility, discouragement, and sin — the great enslaver of men's souls. You can know a real Christian when you see him, by his buoyancy."

"The Church offers comradeship with Jesus in all the affairs of life. It gives men a clearer understanding of the mind of Christ. It is through Christ that they come to know God. The steady discipline of intimate friendship with Jesus results in men becoming like Him."

"I renounce war for its consequences, for the lies it lives on and propagates, for the undying hatred it arouses, for the dictatorships it puts in place of democracy, for the starvation that stalks after it. I renounce war, and never again, directly or indirectly, will I sanction or support another."

"Democracy is based upon the conviction that there are extraordinary possibilities in ordinary people."

"Liberty is always dangerous, but it is the safest thing we have."

"Hold a picture of yourself long and steadily enough in your mind's eye and you will be drawn toward it. Picture yourself vividly as defeated and that alone will make victory impossible. Picture yourself vividly as winning, and that alone will contribute immeasurably to success. Do not picture yourself as anything and you will drift like a derelict."

"Rebellion against your handicaps gets you nowhere. Self-pity gets you nowhere. One must have the adventurous daring to accept oneself as a bundle of possibilities and undertake the most interesting game in the world — making the most of one's best."

"Peace is an awareness of reserves from beyond ourselves, so that our power is not so much in us as through us. Peace is the gift, not of volitional struggle, but of spiritual hospitality."

"Don't simply retire from something; have something to retire to."

"The process has now run full circle: Preaching originates in personal counseling; preaching is personal counseling on a group basis; personal counseling originates in preaching. Personal counseling imparts to the preacher a practical familiarity with human nature which he would not otherwise obtain."

"He who knows no hardships will know no hardihood. He who faces no calamity will need no courage. Mysterious though it is, the characteristics in human nature which we love best grow in a soil with a strong mixture of troubles."

"Christians are supposed not merely to endure change, nor even to profit by it, but to cause it."

"To keep the Golden Rule we must put ourselves in other people's places, but to do that consists in and depends upon picturing ourselves in their places."

"God of grace and God of glory, On Thy people pour Thy power. Crown Thine ancient church's story, Bring her bud to glorious flower. Grant us wisdom, grant us courage, For the facing of this hour, For the facing of this hour."

"Lo! the hosts of evil 'round us, Scorn Thy Christ, assail His ways. From the fears that long have bound us, Free our hearts to faith and praise. Grant us wisdom, grant us courage, For the living of these days, For the living of these days."

"Grant us wisdom, grant us courage, Lest we miss Thy kingdom's goal, Lest we miss Thy kingdom's goal."

"God is not a cosmic bell-boy for whom we can press a button to get things done."

"Hating people is like burning down your own home to get rid of a rat."

"The men of faith might claim for their positions ancient tradition, practical usefulness, and spiritual desirability, but one query could prick all such bubbles: Is it scientific? That question has searched religion for contraband goods, stripped it of old superstitions, forced it to change its categories of thought and methods of work, and in general has so cowed and scared religion that many modern-minded believers... instinctively throw up their hands at the mere whisper of it... When a prominent scientist comes out strongly for religion, all the churches thank Heaven and take courage, as though it were the highest possible compliment to God to have Eddington believe in Him. Science has become the arbiter of this generation's thought, until to call even a prophet and a seer "scientific" is to cap the climax of praise."

"He who chooses the beginning of a road chooses the place it leads to. It is the means that determine the end."

"No horse gets anywhere until he is harnessed. No stream or gas drives anything until it is confined. No Niagara is ever turned into light and power until it is tunneled. No life ever grows great until it is focused, dedicated, disciplined. One of the widest gaps in human experience is the gap between what we say we want to be and our willingness to discipline ourselves to get there."

"Life consists not simply in what heredity and environment do to us but in what we make out of what they do to us."

"Every human life involves an unfathomable mystery, for man is the riddle of the universe, and the riddle of man is his endowment with personal capacities. The stars are not so strange as the mind that studies them, analyzes their light, and measures their distances."

"At very best, a person wrapped up in himself makes a small package."

"The fact that astronomies change while the stars abide is a true analogy of every realm of human life and thought, religion not least of all. No existent theology can be a final formulation of spiritual truth."

"A good sermon is an engineering operation by which a chasm is bridged so that the spiritual goods on one side — the "unsearchable riches of Christ" — are actually transported into personal lives upon the other. Here lies the difference between a sermon and a lecture."

"I would rather live in a world where my life is surrounded by mystery than live in a world so small that my mind could comprehend it."

"Bitterness imprisons life; love releases it. Bitterness paralyzes life; love empowers it. Bitterness sours life; love sweetens it. Bitterness sickens life; love heals it. Bitterness blinds life; love anoints its eyes."

"He who cannot rest, cannot work; he who cannot let go, cannot hold on; he who cannot find footing, cannot go forward."

"It is by acts and not by ideas that people live."

"The half is greater than the whole."

"The world is moving so fast these days that the man who says it can't be done is generally interrupted by someone doing it."

"Logic is the most useful tool of all the arts. Without it no science can be fully known. It is not worn out by repeated use, after the manner of material tools, but rather admits of continual growth through the diligent exercise of any other science. For just as a mechanic who lacks a complete knowledge of his tool gains a fuller [knowledge] by using it, so one who is educated in the firm principles of logic, while he painstakingly devotes his labor to the other sciences, acquires at the same time a greater skill at this art."

"The head of Christians does not, as a rule, have power to punish secular wrongs with a capital penalty and other bodily penalties and it is for thus punishing such wrongs that temporal power and riches are chiefly necessary; such punishment is granted chiefly to the secular power. The pope therefore, can, as a rule, correct wrongdoers only with a spiritual penalty. It is not, therefore, necessary that he should excel in temporal power or abound in temporal riches, but it is enough that Christians should willingly obey him."

"Numquam ponenda est pluralitas sine necessitate"

"Frustra fit per plura, quod potest fieri per pauciora."

"Intuitive cognition is such that when some things are cognized, of which one inheres in the other, or one is spatially distant from the other, or exists in some relation to the other, immediately in virtue of that non-propositional cognition of those things, it is known if the thing inheres or does not inhere, if it is spatially distant or not, and the same for other true contingent propositions, unless that cognition is flawed or there is some impediment."

"It is on account of theology alone that any assertion whatsoever should be called catholic or heretical. For only an assertion which is consonant with theology is truly catholic, and only one which is known to be opposed to theology is known to be heretical. For if some assertion were found to be opposed to decrees of the highest pontiffs, or also of general councils or also to laws of the emperors, nevertheless, if it were not in conflict with theology, even if it could be considered false, erroneous or unjust, it should not be counted as a heresy."

"The Holy Spirit through blessed John the evangelist makes a terrible threat against those who add anything to or take anything from divine scripture when he says in the last chapter of Revelations [22:18–9], "If any man shall add to these things, God shall add unto him the plagues which are in this book. And if any man shall take away from the words of the book of this prophecy, God shall take his part out of the book of life and out of the holy city, and from these things that are written in this book." We clearly gather from all these that nothing should be added to sacred scripture nor anything removed from it. To decide by way of teaching, therefore, which assertion should be considered catholic, which heretical, chiefly pertains to theologians, the experts on divine scripture. You see that I have set out opposing assertions in response to your question and I have touched on quite strong arguments in support of each position. Therefore consider now which seems the more probable to you."

"Purely philosophical assertions which do not pertain to theology should not be solemnly condemned or forbidden by anyone, because in connection with such [assertions] anyone at all ought to be free to say freely what pleases him."

"Entia non sunt multiplicanda praeter necessitatem."

"Historically, Ockham has been cast as the outstanding opponent of Thomas Aquinas (1224–1274): Aquinas perfected the great "medieval synthesis" of faith and reason and was canonized by the Catholic Church; Ockham destroyed the synthesis and was condemned by the Catholic Church. Although it is true that Aquinas and Ockham disagreed on most issues, Aquinas had many other critics, and Ockham did not criticize Aquinas any more than he did others. It is fair enough, however, to say that Ockham was a major force of change at the end of the Middle Ages. He was a courageous man with an uncommonly sharp mind. His philosophy was radical in his day and continues to provide insight into current philosophical debates. The principle of simplicity is the central theme of Ockham's approach, so much so that this principle has come to be known as "Ockham's Razor." Ockham uses the razor to eliminate unnecessary hypotheses. In metaphysics, Ockham champions nominalism, the view that universal essences, such as humanity or whiteness, are nothing more than concepts in the mind. He develops an Aristotelian ontology, admitting only individual substances and qualities. In epistemology, Ockham defends direct realist empiricism, according to which human beings perceive objects through "intuitive cognition," without the help of any innate ideas. These perceptions give rise to all of our abstract concepts and provide knowledge of the world. In logic, Ockham presents a version of supposition theory to support his commitment to mental language. Supposition theory had various purposes in medieval logic, one of which was to explain how words bear meaning. Theologically, Ockham is a fideist, maintaining that belief in God is a matter of faith rather than knowledge. Against the mainstream, he insists that theology is not a science and rejects all the alleged proofs of the existence of God."

"From the middle of the Nineteenth Century, nearly every modern book on Logic has contained the words: Entia non sunt multiplicanda, præter necessitatem: quoted as if they were the words of William of Ockham. But nobody gives a particular reference to any work of the Singular and Invincible Doctor ... my own fruitless inquisition for the formula, in those works of Ockham which have been printed, has led me to disbelieve that he ever used it to express his Critique of Entities."

"In his controversial writings William of Ockham appears as the advocate of secular absolutism. He denies the right of the popes to exercise temporal power, or to interfere in any way whatever in the affairs of the Empire. ... In philosophy William advocated a reform of Scholasticism both in method and in content. The aim of this reformation movement in general was simplification. This aim he formulated in the celebrated "Law of Parsimony", commonly called "Ockham's Razor": "Entia non sunt multiplicanda sine necessitate". With this tendency towards simplification was united a very marked tendency towards skepticism a distrust, namely, of the ability of the human mind to reach certitude in the most important problems of philosophy. ... Ockham's attitude towards the established order in the Church and towards the recognized system of philosophy in the academic world of his day was one of protest. He has, indeed, been called "the first Protestant". Nevertheless, he recognized in his polemical writings the authority of the Church in spiritual matters, and did not diminish that authority in any respect. Similarly, although he rejected the rational demonstration of several truths which are fundamental in the Christian system of theology, he held firmly to the same truths as matters of faith."

"If you wish to be like a little child, study what a little child could understand — nature; and do what a little child could do — love."

"So give me the political economist, the sanitary reformer, the engineer; and take your saints and virgins, relics and miracles. The spinning-jenny and the railroad, Cunard's liners and the electric telegraph, are to me, if not to you, signs that we are, on some points at least, in harmony with the universe; that there is a mighty spirit working among us, who cannot be your anarchic and destroying Devil, and therefore may be the Ordering and Creating God."

"Hold on yet awhile. More ways of killing a cat than choking her with cream."

"Science frees us in many ways...from the bodily terror which the savage feels. But she replaces that, in the minds of many, by a moral terror which is far more overwhelming."

"Tell us not that the world is governed by universal law; the news is not comfortable, but simply horrible, unless you can tell us, or allow others to tell us, that there is a loving giver, and a just administrator of that law."

"Don't holla till you are out of the wood. This is a night for praying rather than boasting."

"I have fought my fight, I have lived my life, I have drunk my share of wine; From Trier to Coln there was never a knight Led a merrier life than mine."

"For to be discontented with the divine discontent, and to be ashamed with the noble shame, is the very germ and first upgrowth of all virtue."

"I am haunted by the human chimpanzees I saw [in Ireland] . . . I don't believe they are our fault. . . . But to see white chimpanzees is dreadful; if they were black, one would not feel it so much. . . .""

"All but God is changing day by day."

"Toil is the true knight's pastime."

"Changeless march the stars above, Changeless morn succeeds to even; And the everlasting hills, Changeless watch the changeless heaven."

"Oh! that we two were Maying."

"Oh! that we two lay sleeping, Under the churchyard sod; With our limbs at rest on the quiet earth's breast, And our souls at home with God!"

"Are gods more ruthless than mortals? Have they no mercy for youth? no love for the souls who have loved them?"

"'O Mary, go and call the cattle home, And call the cattle home, And call the cattle home Across the sands of Dee;' The western wind was wild and dank with foam, And all alone went she."

"They rowed her in across the rolling foam, The cruel crawling foam, The cruel hungry foam, To her grave beside the sea: But still the boatmen hear her call the cattle home Across the sands of Dee."

"For men must work, and women must weep, And there's little to earn, and many to keep, Though the harbor bar be moaning."

"And the sooner it's over, the sooner to sleep— And good-bye to the bar and its moaning."

"Sad, sad to think that the year is all but done."

"Be good, sweet maid, and let who will be clever; Do noble things, not dream them, all day long: And so make life, death, and that vast for-ever One grand, sweet song."

"The world goes up and the world goes down, And the sunshine follows the rain; And yesterday's sneer and yesterday's frown Can never come over again."

"Pain is no evil, Unless it conquers us."

"Fools! who fancy Christ mistaken; Man a tool to buy and sell; Earth a failure, God-forsaken, Anteroom of Hell."

"In the light of fuller day, Of purer science, holier laws."

"Clear and cool, clear and cool, By laughing shallow, and dreaming pool."

"When all the world is young, lad, And all the trees are green; And every goose a swan, lad, And every lass a queen; Then hey for boot and horse, lad, And round the world away; Young blood must have its course, lad, And every dog his day."

"When all the world is old, lad, And all the trees are brown; And all the sport is stale, lad, And all the wheels run down; Creep home, and take your place there, The spent and maimed among:— God grant you find one face there, You loved when all was young."

"[A] man may learn from his Bible to be a more thorough gentleman than if he had been brought up in all the drawing-rooms in London."

"And I am very ugly. I am the ugliest fairy in the world; and I shall be, till people behave themselves as they ought to do. And then I shall grow as handsome as my sister, who is the loveliest fairy in the world; and her name is Mrs. Doasyouwouldbedoneby. So she begins where I end, and I begin where she ends; and those who will not listen to her must listen to me, as you will see."

"Nothing like one honest look, one honest thought of Christ upon His cross. That tells us how much He has been through, how much He endured, how much He conquered, how much God loved us, who spared not His only begotten Son, but freely gave Him for us. Dare we doubt such a God? Dare we murmur against such a God?"

"And what is the joy of Christ? The joy and delight which springs forever in His great heart, from feeling that He is forever doing good; from loving all, and living for all; from knowing that if not all, yet millions on millions are grateful to Him, and will be forever."

"Never trample on any soul though it may be lying in the veriest mire; for that last spark of self-respect is its only hope, its only chance; the last seed of a new and better life: — the voice of God that whispers to it: "You are not what you ought to be, and you are not what you can be. You are still God's child, still an immortal soul. You may rise yet. and fight a good fight yet, and be a man once more, after the likeness of God who made you, and Christ who died for you!""

"The health of a church depends not merely on the creed which it professes, not even on the wisdom and holiness of a few great ecclesiastics, but on the faith and virtue of its individual members."

"And how high is Christ's cross? As high as the highest heaven, and the throne of God, and the bosom of the Father — that bosom out of which forever proceed all created things. Ay, as high as the highest heaven! for — if you will receive it — when Christ hung upon the cross, heaven came down on earth, and earth ascended into heaven."

"This is eternal life; a life of everlasting love, showing itself in everlasting good works; and whosoever lives that life, he lives the life of God, and hath eternal life."

"The righteousness which is by faith in Christ is a loving heart and a loving life, which every man will long to lead who believes really in Jesus Christ."

"Ah, my friends, we must look out and around to see what God is like. It is when we persist in turning our eyes inward, and prying curiously over our own imperfections, that we learn to make God after our own image, and fancy that our own darkness and hardness of heart are the patterns of His light and love."

"Whatever may be the mysteries of life and death, there is one mystery which the cross of Christ reveals to us, and that is the infinite and absolute goodness of God. Let all the rest remain a mystery so long as the mystery of the cross of Christ gives us faith for all the rest."

"If thou art fighting against thy sins, so is God. On thy side is God who made all, and Christ who died for all and the Spirit who alone gives wisdom, purity, and nobleness."

"Do you feel that you have lost your way in life? Then God Himself will show you your way. Are you utterly helpless, worn out, body and soul? Then God's eternal love is ready and willing to help you up, and revive you. Are you wearied with doubts and terrors? Then God's eternal light is ready to show you your way; God's eternal peace ready to give you peace. Do you feel yourself full of sins and faults? Then take heart; for God's unchangeable will is, to take away those sins, and purge you from those faults."

"Let us ask ourselves seriously and honestly, " What do I believe after all? What manner of man am I after all? What sort of show would I make after all, if the people around me knew my heart and all my secret thoughts?" What sort of show then do I already make in the sight of Almighty God, who sees every man exactly as he is?"

"Take comfort, and recollect however little you and I may know, God knows; He knows Himself and you and me and all things; and His mercy is over all His works."

"I believe not only in "special providences," but in the whole universe as one infinite complexity of "special providences.""

"Let us be content to do little, if God sets us at little tasks. It is but pride and self-will which says, "Give me something huge to fight, — and I should enjoy that — but why make me sweep the dust?""

"Do not fancy, as too many do, that thou canst praise God by singing hymns to Him in church once a week, and disobeying Him all the week long. He asks of thee works as well as words; and more, He asks of thee works first and words after."

"And therefore let us say, in utter faith, "Come as Thou seest best — but in whatsoever way Thou comest — even so come, Lord Jesus.""

"Born in the same year as the Queen, Kingsley typifies the Victorian man as closely as she presents the Victorian woman. He shared most of her fundamental principles. He believed in England, in the Empire, in the Established Church; in the ennobling influence of womanhood and the sanctity of the home; in a good God guiding the universe and each of its individual inhabitants; in the spiritual brotherhood of men within a benevolent aristocracy; in evolutionary progress and the compatibility of science and religion."

"Every one who is fond of reading books of travel in the tropics must know what it is like to long for an hour or two of real life in a virgin forest, or in the boundless expanses of the pampas, or even in the depths of a mangrove swamp. We would willingly put up with mosquitoes and "piums" and poisonous ants, if we could but see that world for ourselves which Darwin and and Wallace and have made almost, but not quite, a reality for us. Charles Kingsley had this ambition all his life, and was able in the end to indulge it. His enthusiastic delight at what he saw in the West Indies made him more than usually eloquent, and his chapter on the "High Woods" marks perhaps the highest point which a traveller's descriptive power can reach."

"Discretion has been termed the better part of valour, and it is more certain, that diffidence is the better part of knowledge."

"If we can advance any propositions that are both true and new, these are indisputably our own, by right of discovery; and if we can repeat what is old more briefly and brightly than others, this also becomes our own, by right of conquest."

"We should have a glorious conflagration, if all who cannot put fire into their works would only consent to put their works into the fire."

"Style is indeed the valet of genius, and an able one too; but as the true gentleman will appear, even in rags, so true genius will shine, even through the coarsest style."

"That author, however, who has thought more than he has read, read more than he has written, and written more than he published, if he does not command success, has at least deserved it."

"A volume, therefore, that contains more words than ideas, like a tree that has more foliage than fruit, may suit those to resort to, who want not to feast, but to dream and to slumber."

"With books, as with companions, it is of more consequence to know which to avoid, than which to choose; for good books are as scarce as good companions."

"That writer does the most, who gives his reader the most knowledge, and takes from him the least time."

"It is almost as difficult to make a man unlearn his errors as his knowledge. Mal-information is more hopeless than non-information; for error is always more busy than ignorance. Ignorance is a blank sheet, on which we may write; but error is a scribbled one, on which we must first erase. Ignorance is contented to stand still with her back to the truth; but error is more presumptuous, and proceeds in the same direction. Ignorance has no light, but error follows a false one. The consequence is, that error, when she retraces her footsteps, has further to go, before she can arrive at the truth, than ignorance."

"Great minds had rather deserve contemporaneous applause, without obtaining it, than obtain, without deserving it; if it follow them, it is well, but they will not deviate to follow it. With inferior minds the reverse is observable."

"From the preponderance of talent, we may always infer the soundness and vigour of the commonwealth; but from the preponderance of riches, its dotage and degeneration."

"Many a man may thank his talent for his rank, but no man has ever been able to return the compliment by thanking his rank for his talent."

"Cicero observed to a degenerate patrician, "I am the first of my family, but you are the last of yours" And since his time, those who value themselves merely on their ancestry, have been compared to potatoes, all that is good of them is under the ground."

"The first consideration with a knave, is how to help himself, and the second, how to do it, with an appearance of helping you. Dionysius the tyrant, stripped the statue of Jupiter Olympius, of a robe of massy gold, and substituted a cloak of wool, saying, gold is too cold in winter, and too heavy in summer; — It behoves us to take care of Jupiter"

"Instead of exhibiting talent in the hope that the world would forgive their eccentricities, they have exhibited only their eccentricities, in the hope that the world would give them credit for talent."

"Men will wrangle for religion, write for it, fight for it, die for it; anything but live for it."

"No man can purchase his virtue too dear, for it is the only thing whose value must ever increase with the price it has cost us."

"Times of general calamity and confusion, have ever been productive of the greatest minds. The purest ore is produced from the hottest furnace, and the brightest thunderbolt is elicited from the darkest storm."

"He that sympathizes in all the happiness of others, perhaps himself enjoys the safest happiness."

""Defendit numerus," is the maxim of the foolish; "Deperdit numerus," of the wise. The fact is, that an honest man will continue to be so, though surrounded on all sides by rogues. The whole world is turned upside down once in twenty-four hours; yet no one thinks of standing upon his head, rather than on his heels. He that can be honest, only because every one else is honest, or good, only because all around him are good, might have continued an angel, if he had been born one, but being a man, he will only add to that number, numberless, who go to hell for the bad things they have done, and for the good things which they intended to do."

"Ambition is to the mind, what the cap is to the falcon; it blinds us first, and then compels us to tower, by reason of our blindness. But alas, when we are at the summit of a vain ambition, we are also at the depth of real misery. We are placed where time cannot improve, but must impair us; where chance and change cannot befriend, but may betray us; in short, by attaining all we wish, and gaining all we want, we have only reached a pinnacle, where we have nothing to hope, but every thing to fear."

"None are so fond of secrets as those who do not mean to keep them; such persons covet secrets as a spendthrift covets money, for the purpose of circulation."

"Pedantry prides herself on being wrong by rules; while common sense is contented to be right, without them."

"An elegant writer has observed, that wit may do very well for a mistress, but that he should prefer reason for a wife."

"When you have nothing to say, say nothing; a weak defense strengthens your opponent, and silence is less injurious than a bad reply."

"We hate some persons because we do not know them; and we will not know them, because we hate them. Those friendships that succeed to such aversions are usually firm, for those qualities must be sterling that could not only gain our hearts, but conquer our prejudices. But the misfortune is, that we carry these prejudices into things far more serious than our friendships. Thus, there are truths which some men despise, because they have not examined, and which they will not examine, because they despise."

"As in literature we shall find many things that are true, and some things that are new, but very few things that are both true and new, so also in life, we shall find many men that are great, and some men that are good, but very few men that are both great and good."

"We ask advice, but we mean approbation."

"Our incomes should be like our shoes, if too small, they will gall and pinch us, but, if too large, they will cause us to stumble, and to trip. But wealth, after all, is a relative thing, since he that has little, and wants less, is richer than he that has much, but wants more. True contentment depends not upon what we have, but upon what we would have; a tub was large enough for Diogenese, but a world was too little for Alexander."

"Imitation is the sincerest of flattery."

"Deliberate with caution, but act with decision; and yield with graciousness, or oppose with firmness."

"It is always safe to learn, even from our enemies, seldom safe to venture to instruct, even our friends."

"Suicide sometimes proceeds from cowardice but not always; for cowardice sometimes prevents it; since as many live because they are afraid to die, as die because they are afraid to live."

"To sentence a man of true genius to the drudgery of a school, is to put a race horse in a mill."

"Examinations are formidable even to the best prepared, for the greatest fool may ask more than the wisest man can answer."

"If you would be known, and not know, vegetate in a village; If you would know, and not be known, live in a city."

"This tendency, however, to ascribe an universality of genius to great men, led Dryden to affirm, on the strength of two smart satyrical lines, that Virgil could have written a satire equal to Juvenal. But, with all due deference to Dryden, I conceive it much more manifest, that Juvenal could have written a better epic than Virgil, than that Virgil could have written a satire equal to Juvenal. Juvenal has many passages of the moral sublime far superior to any that can be found in Virgil, who, indeed, seldom attempts a higher flight than the sublime of description. Had Lucan lived, he might have rivalled them both, as he has all the vigour of the one, and time might have furnished him with the taste and elegance of the other."

"Applause is the spur of noble minds, the end and aim of weak ones."

"To know the pains of power, we must go to those who have it; to know its pleasures, we must go to those who are seeking it; the pains of power are real, its pleasures imaginary."

"Those illustrious men, who, like torches, have consumed themselves, in order to enlighten others, have often lived unrewarded, and died unlamented. But the tongues of aftertimes have done them justice in one sense, but injustice in another. They have honoured them with their praise, but they have disgraced them with their pity. They pity them forsooth, because they missed of present praise, and temporal emolument; things great indeed to the little, but little to the great."

"A feast is more fatal to love than a fast, and a surfeit than a starvation."

"With the offspring of genius, the law of parturition is reversed; the throes are in the conception, the pleasure in the birth."

"Pedantry crams our heads with learned lumber, and takes out our brains to make room for it."

"Drunkenness is the vice of a good constitution or of a bad memory—of a constitution so treacherously good that it never bends till it breaks; or of a memory that recollects the pleasures of getting intoxicated, but forgets the pains of getting sober."

"Friendship often ends in love; but love in friendship—never."

"If you cannot inspire a woman with love of you, fill her above the brim with love of herself;— all that runs over will be yours."

"We often pretend to fear what we really despise, and more often to despise what we really fear."

"A free press is the parent of much good in a state. But even a licentious press is a far less evil than a press that is enslaved, because both sides may be heard in the former case, but not in the latter. A licentious press may be an evil, an enslaved press must be so; for an enslaved press may cause error to be more current than wisdom, and wrong more powerful than right; a licentious press cannot efiect these things, for if it give the poison, it gives also the antidote, which an enslaved press withholds. An enslaved press is doubly fatal, it not only takes away the true light, for in that case we might stand still, but it sets up a false one, that decoys us to our destruction."

"Many books require no thought from those who read them, and for a very simple reason; they made no such demand upon those who wrote them."

"Liberty will not descend to a people, a people must raise themselves to liberty; it is a blessing that must be earned before it can be enjoyed."

"When I behold this I sighed, and said within myself, "Surely mortal man is a broomstick!" Nature sent him into the world strong and lusty, in a thriving condition, wearing his own hair on his head, the proper branches of this reasoning vegetable, till the axe of intemperance has lopped off his green boughs, and left him a withered trunk; he then flies to art, and puts on a periwig, valuing himself upon an unnatural bundle of hairs, all covered with powder, that never grew on his head; but now should this our broomstick pretend to enter the scene, proud of those birchen spoils it never bore, and all covered with dust, through the sweepings of the finest lady's chamber, we should be apt to ridicule and despise its vanity. Partial judges that we are of our own excellencies, and other men's defaults!"

"Satire is a sort of glass, wherein beholders do generally discover everybody's face but their own."

"Instead of dirt and poison we have rather chosen to fill our hives with honey and wax; thus furnishing mankind with the two noblest of things, which are sweetness and light."

"There are few, very few, that will own themselves in a mistake, though all the World sees them to be in downright nonsense."

"Raillery was to say something that at first appeared a reproach or reflection; but, by some turn of wit unexpected and surprising, ended always in a compliment, and to the advantage of the person it was addressed to. And surely one of the best rules in conversation is, never to say a thing which any of the company can reasonably wish we had rather left unsaid; nor can there anything be well more contrary to the ends for which people meet together, than to part unsatisfied with each other or themselves."

"'Tis very warm weather when one's in bed."

"Falsehood flies, and truth comes limping after it, so that when men come to be undeceived, it is too late; the jest is over, and the tale hath had its effect: like a man, who hath thought of a good repartee when the discourse is changed, or the company parted; or like a physician, who hath found out an infallible medicine, after the patient is dead."

"We are so fond of one another, because our ailments are the same."

"I love good creditable acquaintance; I love to be the worst of the company."

"…one enemy can do more hurt, than ten friends can do good."

"It is the folly of too many to mistake the echo of a London coffeehouse, for the voice of the kingdom. The city coffeehouses have been for some years filled with people, whose fortunes depend upon the Bank, East-India, or some other stock. Every new fund to these, is like a new mortgage to a usurer, whose compassion for a young heir, is exactly the same with that of a stockjobber to the landed gentry. At the court end of the town, the like places of resort are frequented either by men out of place, and consequently enemies to the present ministry, or by officers of the army: no wonder then if the general cry, in all such meetings, be against any peace, either with Spain or without; which, in other words, is no more than this; that discontented men desire another change of ministry; that soldiers would be glad to keep their commissions; and that the creditors have money still, and would have the debtors borrow on at the old extorting rate, while they have any security to give."

"But nothing is so hard for those who abound in riches, as to conceive how others can be in want."

"'Tis an old maxim in the schools, That flattery's the food of fools; Yet now and then your men of wit Will condescend to take a bit."

"Proper words in proper places, make the true definition of a style."

"Reasoning will never make a man correct an ill opinion, which by reasoning he never acquired: for in the course of things, men always grow vicious before they become unbelievers; but if you would once convince the town or country profligate, by topics drawn from the view of their own quiet, reputation, health, and advantage, their infidelity would soon drop off: This I confess is no easy task, because it is almost in a literal sense, to fight with beasts."

"If Heaven had looked upon riches to be a valuable thing, it would not have given them to such a scoundrel."

"So weak thou art, that fools thy power despise; And yet so strong, thou triumph'st o'er the wise."

"For, in reason, all government without the consent of the governed is the very definition of slavery: but in fact, eleven men well armed will certainly subdue one single man in his shirt."

"Libertas et natale solum: Fine words! I wonder where you stole 'em."

"A set of phrases learnt by rote; A passion for a scarlet coat; When at a play to laugh, or cry, Yet cannot tell the reason why: Never to hold her tongue a minute; While all she prates has nothing in it."

"For conversation well endued; She calls it witty to be rude; And, placing raillery in railing, Will tell aloud your greatest failing."

"Those dreams that on the silent night intrude, And with false flitting shapes our minds delude … are mere productions of the brain. And fools consult interpreters in vain."

"This evil fortune, which generally attends extraordinary men in the management of great affairs, has been imputed to divers causes, that need not be here set down, when so obvious a one occurs, if what a certain writer observes be true, that when a great genius appears in the world the dunces are all in confederacy against him."

"Not die here in a rage, like a poisoned rat in a hole."

"I have been assured by a very knowing American of my acquaintance in London, that a young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome food, whether stewed, roasted, baked, or boiled; and I make no doubt that it will equally serve in a fricassee or a ragout."

"A child will make two dishes at an entertainment for friends; and when the family dines alone, the fore or hind quarter will make a reasonable dish, and seasoned with a little pepper or salt will be very good boiled on the fourth day, especially in winter."

"Yet malice never was his aim; He lashed the vice but spared the name. No individual could resent, Where thousands equally were meant. His satire points at no defect But what all mortals may correct; For he abhorred that senseless tribe Who call it humor when they gibe."

"Vision is the Art of seeing Things invisible."

"Then gave him some familiar Thumps, A College Joke to cure the Dumps."

"Conversation is but carving! Give no more to every guest Than he's able to digest. Give him always of the prime, And but little at a time. Carve to all but just enough, Let them neither starve nor stuff, And that you may have your due, Let your neighbor carve for you."

"Under an oak, in stormy weather, I joined this rogue and whore together; And none but he who rules the thunder Can put this rogue and whore asunder."

"Good manners is the art of making those people easy with whom we converse. Whoever makes the fewest persons uneasy is the best bred in the company."

"Pedantry is properly the over-rating of any kind of knowledge we pretend to."

"Pride, ill nature, and want of sense, are the three great sources of ill manners."

"I can discover no political evil in suffering bullies, sharpers, and rakes, to rid the world of each other by a method of their own; where the law hath not been able to find an expedient."

"Nothing is so great an instance of ill manners as flattery. If you flatter all the company, you please none; if you flatter only one or two, you affront the rest."

"It is impossible that any thing so natural, so necessary, and so universal as death, should ever have been designed by Providence as an evil to mankind."

"Violent zeal for truth hath an hundred to one odds to be either petulancy, ambition, or pride."

"I shall be like that tree; I shall die from the top."

"Reason is a very light rider and easily shook off."

"Hail fellow, well met."

"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."

"How we apples swim!"

"I have employed my time, besides ditching, in finishing, correcting, amending, and transcribing my Travels, in four parts complete, newly augmented, and intended for the press, when the world shall deserve them, or rather when a printer shall be found brave enough to venture his ears. I like the scheme of our meeting after distresses and dispersions; but the chief end I propose to myself in all my labours is to vex the world rather than divert it; and if I could compass that design, without hurting my own person or fortune, I would be the most indefatigable writer you have ever seen, without reading."

"It is a maxim, that those to whom everybody allows the second place have an undoubted title to the first."

"Seamen have a custom, when they meet a whale, to fling him out an empty tub by way of amusement, to divert him from laying violent hands upon the ship."

"There are certain common privileges of a writer, the benefit whereof, I hope, there will be no reason to doubt; particularly, that where I am not understood, it shall be concluded, that something very useful and profound is couched underneath; and again, that whatever word or sentence is printed in a different character, shall be judged to contain something extraordinary either of wit or sublime."

"Bread is the staff of life."

"I have one word to say upon the subject of profound writers, who are grown very numerous of late; and I know very well the judicious world is resolved to list me in that number. I conceive therefore, as to the business of being profound, that it is with writers as with wells - a person with good eyes may see to the bottom of the deepest, provided any water be there: and often when there is nothing in the world at the bottom besides dryness and dirt, though it be but a yard and a-half under-ground, it shall pass, however, for wondrous deep upon no wiser reason than because it is wondrous dark"

"Books, the children of the brain."

"As boys do sparrows, with flinging salt upon their tails."

"He made it a part of his religion never to say grace to his meat."

"Laws are like Cobwebs which may catch small Flies, but let Wasps and Hornets break through. But in Oratory the greatest Art is to hide Art."

"ALL Rivers go to the Sea, but none return from it. Xerxes wept when he beheld his Army, to consider that in less than a Hundred Years they would be all Dead. Anacreon was' Choakt with a Grape-stone, and violent Joy Kills as well as violent Grief. There is nothing in this World constant but Inconstancy; yet Plato thought that if Virtue would appear to the World in her own native Dress, all Men would be Enamoured with her. But now since Interest governs the World, and Men neglect the Golden Mean, Jupiter himself, if he came on the Earth would be Despised, unless it were as he did to Danae in a Golden Shower. For Men nowadays Worship the Rising Sun, and not the Setting."

"We have just enough religion to make us hate, but not enough to make us love one another."

"Every man desires to live long, but no man would be old."

"A nice man is a man of nasty ideas."

"What they do in heaven we are ignorant of; what they do not we are told expressly: that they neither marry, nor are given in marriage."

"The Stoical scheme of supplying our wants by lopping off our desires, is like cutting off our feet when we want shoes."

"The power of fortune is confessed only by the miserable; for the happy impute all their success to prudence or merit."

"The latter part of a wise man’s life is taken up in curing the follies, prejudices, and false opinions he had contracted in the former."

"Positiveness is a good quality for preachers and orators, because he that would obtrude his thoughts and reasons upon a multitude, will convince others the more, as he appears convinced himself."

"Politics, as the word is commonly understood, are nothing but corruptions, and consequently of no use to a good king or a good ministry; for which reason Courts are so overrun with politics."

"Men are contented to be laughed at for their wit, but not for their folly."

"Although men are accused of not knowing their own weakness, yet perhaps as few know their own strength. It is in men as in soils, where sometimes there is a vein of gold, which the owner knows not of."

"Ambition often puts men upon doing the meanest offices; so climbing is performed in the same posture with creeping."

"The reason why so few marriages are happy is because young ladies spend their time in making nets, not in making cages."

"Censure is the tax a man pays to the public for being eminent."

"Invention is the talent of youth, and judgment of age…"

"I never wonder to see men wicked, but I often wonder to see them not ashamed."

"No wise man ever wished to be younger."

"The Bulk of mankind is as well equipped for flying as thinking."

"Complaint is the largest tribute heaven receives, and the sincerest part of our devotion."

"When a true genius appears in the world you may know him by this sign; that the dunces are all in confederacy against him."

"The two maxims of any great man at court are always to keep his countenance and never to keep his word."

"He is taller by almost the breadth of my nail, than any of his court, which alone is enough to strike an awe into the beholders."

"I cannot but conclude the bulk of your natives to be the most pernicious race of little odious vermin that nature ever suffered to crawl upon the surface of the earth."

"And he gave it for his opinion, that whosoever could make two ears of corn or two blades of grass to grow upon a spot of ground where only one grew before, would deserve better of mankind, and do more essential service to his country, than the whole race of politicians put together."

"He had been eight years upon a project for extracting sunbeams out of cucumbers, which were to be put in vials hermetically sealed, and let out to warm the air in raw inclement summers."

"I said the thing which was not. (For they have no word in their language to express lying or falsehood.)"

"Poor Nations are hungry, and rich Nations are proud, and Pride and Hunger will ever be at Variance."

"It is a maxim among lawyers that whatever hath been done before may be done again, and therefore they take special care to record all the decisions formerly made against common justice and the general reason of mankind. These, under the name of precedents, they produce as authorities to justify the most iniquitous opinions, and the judges never fail of directing them accordingly."

"As learned commentators view In Homer more than Homer knew."

"So geographers, in Afric maps, With savage pictures fill their gaps, And o'er unhabitable downs Place elephants for want of towns."

"Where Young must torture his invention To flatter knaves, or lose his pension."

"Hobbes clearly proves that every creature Lives in a state of war by nature."

"So, naturalists observe, a flea Hath smaller fleas that on him prey; And these have smaller still to bit 'em; And so proceed ad infinitum. Thus every poet, in his kind, Is bit by him that comes behind."

"A penny for your thoughts."

"Do you think I was born in a wood to be afraid of an owl?"

"The sight of you is good for sore eyes."

"'Tis as cheap sitting as standing."

"I hate nobody: I am in charity with the world."

"I won't quarrel with my bread and butter."

"She's no chicken; she's on the wrong side of thirty, if she be a day."

"She looks as if butter wou'dn't melt in her mouth."

"If it had been a bear it would have bit you."

"She wears her clothes, as if they were thrown on her with a pitchfork."

"Promises and pie-crust are made to be broken."

"I mean you lie—under a mistake."

"Lord M. What religion is he of? Lord Sp. Why, he is an Anythingarian."

"He was a bold man that first ate an oyster."

"That's as well said, as if I had said it myself."

"You must take the will for the deed."

"Fingers were made before forks, and hands before knives."

"She has more goodness in her little finger, than he has in his whole body."

"Lord, I wonder what fool it was that first invented kissing!"

"They say a carpenter's known by his chips."

"The best doctors in the world are Doctor Diet, Doctor Quiet, and Doctor Merryman."

"I'll give you leave to call me anything, if you don't call me "spade"."

"May you live all the days of your life."

"I have fed like a farmer: I shall grow as fat as a porpoise."

"I always love to begin a journey on Sundays, because I shall have the prayers of the church to preserve all that travel by land, or water."

"I know Sir John will go, though he was sure it would rain cats and dogs."

"I thought you and he were hand-in-glove."

"Better belly burst than good liquor be lost."

"'T is happy for him that his father was before him."

"There is none so blind as they that won't see."

"She watches him as a cat would watch a mouse."

"She pays him in his own coin."

"There was all the world and his wife."

"Sharp's the word with her."

"There's two words to that bargain."

"Hic depositum est Corpus IONATHAN SWIFT S.T.D. Hujus Ecclesiæ Cathedralis Decani, Ubi sæva Indignatio Ulterius Cor lacerare nequit, Abi Viator Et imitare, si poteris, Strenuum pro virili Libertatis Vindicatorem."

"You beat your pate, and fancy wit will come; Knock as you please, there's nobody at home."

"I know nothing of music; I would not give a farthing for all the music in the universe."

"It is useless to attempt to reason a man out of a thing he was never reasoned into."

"There is, indeed, no wild beast more to be dreaded than a communicative man having nothing to communicate."

"As love without esteem is volatile and capricious; esteem without love is languid and cold."

"A man should never be ashamed to own he has been in the wrong, which is but saying in other words, that he is wiser today than he was yesterday."

"Gulliver's Travels is to early modern philosophy what Aristophanes’ The Clouds was to early ancient philosophy. … Swift objects to Enlightenment because it encourages a hypertrophic development of mathematics, physics and astronomy, thus returning to the pre-Socratic philosophy that Aristophanes had criticized for being unselfconscious or unable to understand man. But, unlike pre-Socratic philosophy, which had no interest in politics at all, this science wished to rule and could rule. The new science had indeed generated sufficient power to rule, but in order to do so had had to lose the human perspective. In other words, Swift denied that modern science had actually established a human or political science. All to the contrary, it had destroyed it."

"I re-read Jonathan Swift's A Tale of the Tub twice a year, but that's to punish myself. It is, I think, the most powerful, nonfictive prose in the English language, but it's a kind of vehement satire upon visionary projectors as it were, like myself, and so I figure it is a good tonic and corrective for me."

"[M]y eye fell upon a little book, in a bookseller's window, on the outside of which was written: "A TALE OF A TUB; PRICE 3d." The title was so odd, that my curiosity was excited. I had the 3d. but, then, I could have no supper. In I went, and got the little book, which I was so impatient to read, that I got over into a field, at the upper corner of Kew gardens, where there stood, a hay-stack. On the shady side of this, I sat down to read. The book was so different from any thing that I had ever read before: it was something so new to my mind, that, though I could not at all understand some of it, it delighted me beyond description; and it produced what I have always considered a sort of birth of intellect."

"Swift has a higher reputation than he deserves. His excellence is strong sense; for his humour, though very well, is not remarkably good. I doubt whether The Tale of a Tub be his; for he never owned it, and it is much above his worldly manner."

"The rogue never hazards a figure."

"Swift’s claim to his rest from ‘savage indignation’ was also, characteristically, a literary allusion. In his First Satire, Juvenal splenetically explains why he finds himself writing satire at all. He stands in the streets of Rome, he says, and watches the monsters of vice that pass by. His gorge rises and he just has to write about it: ‘si natura negat, facit indignatio versum.’ ‘Though nature forbids, indignation makes the verse.’ Satire is forced into being by the pressure of the times. The satirist’s anger – for which, in later ages, Juvenal became a representative – makes silence impossible. It is strange to find ‘sæva indignatio’ on Swift’s memorial tablet, a tablet that notably does not contain any mention of the usual Christian consolations – any hope of salvation or another life beyond this one. It is strange because Swift had distanced the satirical writings from his own feelings: they were written in the voices of personae whose attitudes and beliefs had been chosen precisely because they were not, apparently, his own, and published anonymously or pseudonymously. Gulliver is the most famous, but there are many others: sometimes evidently foolish, sometimes worryingly lucid; self-righteous or ‘humble’; piously outraged or alarmingly dispassionate. None of them speaks for Swift. Readers have often imagined the author’s fury or disgust or horror, but without actually hearing his voice. And yet, at the end, he seemed to declare that the satire came from his own wounded heart."

"If I had to make a list of six books which were to be preserved when all others were destroyed, I would certainly put Gulliver's Travels among them."

"Giant and great as this Dean is, I say we should hoot him. Some of this audience mayn't have read the last part of Gulliver, and to such I would recall the advice of the venerable Mr. Punch to persons about to marry, and say, 'Don't'. When Gulliver first lands among the Yahoos, the naked howling wretches clamber up trees and assault him, and he describes himself as 'almost stifled with the filth which fell about him.' The reader of the fourth part of Gulliver's Travels is like the hero himself in this instance. It is Yahoo language: a monster gibbering shrieks, and gnashing imprecations against mankind — tearing down all shreds of modesty, past all sense of manliness and shame; filthy in word, filthy in thought, furious, raging, obscene."

"As fierce a beak and talon as ever struck — as strong a wing as ever beat, belong to Swift. [...] One can gaze, and not without awe and pity, at the lonely eagle chained behind the bars [...] An immense genius: an awful downfall and ruin. So great a man he seems to me, that thinking of him is like thinking of an empire falling."

"Swift was a good writer, but had a bad heart. Even to the last he was devoured by ambition, which he pretended to despise. Would you believe that, after finding his opposition to the ministry fruitless, and, what galled him still more, contemned, he summoned up resolution to wait on Sir Robert Walpole? Sir Robert, seeing Swift look pale and ill, inquired the state of his health, with his usual old English good humour and urbanity. They were standing by a window that looked into the court-yard, where was an ancient ivy dropping towards the ground. "Sir," said Swift, with an emphatic look, "I am like that ivy; I want support." Sir Robert answered, "Why then, doctor, did you attach yourself to a falling wall?" Swift took the hint, made his bow, and retired."

"Today this Temple gets a Dean,"

"Though Truth and Falsehood be Near twins, yet Truth a little elder is."

"On a huge hill, Cragged and steep, Truth stands, and hee that will Reach her, about must, and about must goe; And what the hills suddenness resists, winne so; Yet strive so, that before age, deaths twilight, Thy Soule rest, for none can worke in that night."

"Go and catch a falling star, Get with child a mandrake root, Tell me where all past years are, Or who cleft the Devil's foot, Teach me to hear mermaids singing, Or to keep off envy's stinging, And find What wind Serves to advance an honest mind."

"And swear No where Lives a woman true and fair. If thou find'st one, let me know, Such a pilgrimage were sweet; Yet do not, I would not go, Though at next door we might meet, Though she were true, when you met her, And last, till you write your letter, Yet she Will be False, ere I come, to two, or three."

"I have done one braver thing Than all the Worthies did; And yet a braver thence doth spring, Which is to keep that hid."

"But he who loveliness within Hath found, all outward loathes, For he who color loves, and skin, Loves but their oldest clothes."

"And dare love that, and say so too, And forget the He and She."

"Busy old fool, unruly Sun, Why dost thou thus, Through windows, and through curtains call on us? Must to thy motions lovers' seasons run?"

"Love, all alike, no season knows, nor clime, Nor hours, days, months, which are the rags of time."

"She is all states, and all princes, I, Nothing else is."

"For God's sake hold your tongue, and let me love."

"The Phoenix riddle hath more wit By us, we two being one, are it. So to one neutral thing both sexes fit, We die and rise the same, and prove Mysterious by this love."

"As well a well-wrought urn becomes The greatest ashes, as half-acre tombs."

"I am two fools, I know, For loving, and for saying so In whining poetry."

"Who are a little wise, the best fools be."

"Sweetest love, I do not go, For weariness of thee, Nor in hope the world can show A fitter love for me; But since that I Must die at last, 'tis best, To use my self in jest Thus by feigned deaths to die."

"Yesternight the sun went hence, And yet is here today."

"But think that we Are but turned aside to sleep."

"When I died last, and dear, I die As often as from thee I go."

"Oh do not die, for I shall hate All women so, when thou art gone."

"Twice and thrice had I loved thee, Before I knew thy face or name."

"'Tis true, 'tis day; what though it be? O wilt thou therefore rise from me? Why should we rise, because 'tis light? Did we lie down, because 'twas night? Love which in spite of darkness brought us hither Should in despite of light keep us together."

"All Kings, and all their favorites, All glory of honors, beauties, wits The sun itself, which makes times, as they pass, Is elder by a year, now, than it was When thou and I first one another saw: All other things, to their destruction draw, Only our love hath no decay; This, no tomorrow hath, nor yesterday, Running, it never runs from us away, But truly keeps his first, last, everlasting day."

"Let us love nobly, and live, and add again Years and years unto years, till we attain To write threescore: this is the second of our reign."

"Send home my long strayed eyes to me, Which (Oh) too long have dwelt on thee."

"The world's whole sap is sunk: The general balm th' hydroptic earth hath drunk, Whither, as to the bed's-feet, life is shrunk, Dead and interred; yet all these seem to laugh, Compared with me, who am their epitaph."

"For I am every dead thing, In whom love wrought new alchemy. For his art did express A quintessence even from nothingness, From dull privations, and lean emptiness He ruined me, and I am re-begot Of absence, darkness, death; things which are not."

"Come live with me, and be my love, And we will some new pleasures prove Of golden sands, and crystal brooks, With silken lines, and silver hooks."

"Dull sublunary lovers' love (Whose soul is sense) cannot admit Absence, because it doth remove Those things which elemented it."

"Our two souls therefore which are one, Though I must go, endure not yet A breach, but an expansion, Like gold to airy thinness beat."

"If they be two, they are two so As stiff twin compasses are two, Thy soul the fixed foot, makes no show To move, but doth, if the other do."

"Our eye-beams twisted, and did thread Our eyes, upon one double string; So to entergraft our hands, as yet Was all the means to make us one, And pictures in our eyes to get Was all our propagation."

"We then, who are this new soul, know Of what we are composed and made, For the' atomies of which we grow Are souls, whom no change can invade. But oh alas, so long, so far, Our bodies why do we forbear? They're ours, though they're not we; we are The intelligences, they the spheres."

"That subtle knot which makes us man: So must pure lovers' souls descend T' affections, and to faculties, Which sense may reach and apprehend, Else a great Prince in prison lies."

"Love's mysteries in souls do grow, But yet the body is his book."

"I long to talk with some old lover's ghost, Who died before the god of love was born."

"To rage, to lust, to write to, to commend, All is the purlieu of the god of love."

"Who ever comes to shroud me, do not harm Nor question much That subtle wreath of hair, which crowns my arm; The mystery, the sign you must not touch, For 'tis my outward soul, Viceroy to that, which then to heaven being gone, Will leave this to control, And keep these limbs, her provinces, from dissolution."

"A bracelet of bright hair about the bone."

"Take heed of loving me."

"So, so, break off this last lamenting kiss, Which sucks two souls, and vapors both away."

"Ah cannot we As well as cocks and lions jocund be, After such pleasures?"

"Sir, more than kisses, letters mingle souls; For, thus friends absent speak."

"And new philosophy calls all in doubt, The element of fire is quite put out; The sun is lost, and the earth, and no man's wit, Can well direct him where to look for it. And freely men confess that this world's spent, When in the planets, and the firmament They seek so many new; then see that this Is crumbled out again to his atomies. 'Tis all in pieces, all coherence gone; All just supply, and all relation: Prince, subject, Father, Son, are things forgot."

"We understood Her by her sight; her pure, and eloquent blood Spoke in her cheeks, and so distinctly wrought, That one might almost say, her body thought."

"Since I am coming to that holy room, Where, with thy choir of saints forevermore, I shall be made thy music; as I come I tune the instrument here at the door, And what I must do then, think here before."

"Whilst my physicians by their love are grown Cosmographers, and their map, who lie Flat on this bed."

"When my mouth shall be filled with dust, and the worm shall feed, and feed sweetly upon me, when the ambitious man shall have no satisfaction if the poorest alive tread upon him, nor the poorest receive any contentment in being made equal to princes, for they shall be equal but in dust."

"Absence, hear thou my protestation Against thy strength, Distance, and length; Do what thou canst for alteration"

"Love built on beauty, soon as beauty, dies."

"Nature's lay idiot, I taught thee to love."

"She, and comparisons are odious."

"No spring, nor summer beauty hath such grace, As I have seen in one autumnal face."

"The heavens rejoice in motion, why should I Abjure my so much loved variety."

"Who ever loves, if he do not propose The right true end of love, he's one that goes To sea for nothing but to make him sick."

"The Sestos and Abydos of her breasts Not of two lovers, but two loves the nests."

"Those set our hairs, but these our flesh upright."

"O my America! my new-found land."

"Full nakedness! All joys are due to thee, As souls unbodied, bodies unclothed must be, To taste whole joys."

"Licence my roving hands, and let them go Before, behind, between, above, below. O, my America, my Newfoundland My kingdom, safest when with one man mann's, My mine of precious stones, my empery; How am I blest in thus discovering thee ! To enter in these bonds, is to be free ; Then, where my hand is set, my soul shall be.""

"I wonder, by my troth, what thou and I Did, till we loved? Were we not weaned till then? But sucked on country pleasures, childishly? Or snorted we in the Seven Sleepers’ den? ’Twas so; but this, all pleasures fancies be. If ever any beauty I did see, Which I desired, and got, ’twas but a dream of thee. And now good-morrow to our waking souls, Which watch not one another out of fear; For love, all love of other sights controls, And makes one little room an everywhere. Let sea-discoverers to new worlds have gone, Let maps to other, worlds on worlds have shown, Let us possess one world, each hath one, and is one.My face in thine eye, thine in mine appears, And true plain hearts do in the faces rest; Where can we find two better hemispheres, Without sharp north, without declining west? Whatever dies, was not mixed equally; If our two loves be one, or, thou and I Love so alike, that none do slacken, none can die."

"I am a little world made cunningly Of elements, and an angelic sprite."

"At the round earth's imagin'd corners, blow Your trumpets, angels, and arise, arise From death, you numberless infinities Of souls, and to your scattered bodies go."

"All whom war, dearth, age, agues, tyrannies, Despair, law, chance, hath slain."

"If poisonous minerals, and if that tree, Whose fruit threw death on else immortal us, If lecherous goats, if serpents envious Cannot be damned; alas; why should I be?"

"Death, be not proud, though some have called thee Mighty and dreadful, for thou art not so, For those whom thou think'st thou dost overthrow, Die not, poor death, nor yet canst thou kill me."

"Thou'rt slave to fate, chance, kings, and desperate men, And dost with poison, war, and sickness dwell; And poppy or charms can make us sleep as well And better than thy stroke."

"One short sleep past, we wake eternally, And death shall be no more; Death, thou shalt die."

"What if this present were the world's last night?"

"Batter my heart, three-personed God; for you As yet but knock, breathe, shine, and seek to mend."

"Show me, dear Christ, Thy spouse, so bright and clear."

"Variable, and therefore miserable condition of man; this minute I was well, and am ill, this minute."

"Man, who is the noblest part of the earth, melts so away as if he were a statue, not of earth, but of snow."

"It is too little to call man a little world, except God, man is a diminutive to nothing. Man consists of more pieces, more parts, than the world; than the world doth, nay, than the world is."

"Enlarge this meditation upon this great world, man, so far, as to consider the immensity of the creatures this world produces; our creatures are our thoughts, creatures that are born giants; that reach from east to west, from earth to heaven, that do not only bestride all the sea and land, but span the sun and firmament at once; my thoughts reach all, comprehend all. Inexplicable mystery; I their creator am in a close prison, in a sick bed, anywhere, and any one of my creatures, my thoughts, is with the sun, and beyond the sun, overtakes the sun, and overgoes the sun in one pace, one step, everywhere."

"And then as the other world produces serpents, and vipers, malignant, and venomous creatures, and worms, and caterpillars, that endeavour to devour that world produces them, and monsters compiled and complicated of diverse parents, and kinds, so this world, ourselves produces all these in us, in producing diseases and sicknesses of all those sorts; venomous and infectious diseases, feeding and consuming diseases..."

"I observe the physician, with the same diligence, as he the disease; I see he fears, and I fear with him..."

"A man that is not afraid of a Lion is afraid of a Cat; not afraid of starving, and yet is afraid of some joint of meat at the table, presented to feed him; not afraid of the sound of drums, and trumpets, and shot, and those, which they seek to drown, the last cries of men, and is afraid of some particular harmonious instrument; so much afraid, as that with any of these the enemy might drive this man, otherwise valiant enough, out of the field."

"I know not what fear is, nor I know not what it is that I fear now; I fear not the hastening of my death, and yet I do fear the increase of the disease... my weakness is from nature, who hath but her measure, my strength is from God, who possesses and distributes infinitely."

"Age is a sickness, and Youth is an ambush."

"Let not one bring Learning, another Diligence, another Religion, but every one bring all."

"I do nothing upon myself, and yet am mine own executioner."

"The flea, though he kill none, he does all the harm he can."

"He drinks misery, and he tastes happiness; he mows misery, and he gleaned happiness; he journeys in misery, he does but walked in happiness."

"How deep do we dig, and for how coarse gold?"

"No man is an island, entire of itself; every man is a piece of the continent, a part of the main; if a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friends or of thine own were; any man's death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee."

"What gnashing is not a comfort, what gnawing of the worm is not a tickling, what torment is not a marriage bed to this damnation, to be secluded eternally, eternally, eternally from the sight of God?"

"Now God comes to thee, not as in the dawning of the day, not as in the bud of the spring, but as the sun at noon to illustrate all shadows, as the sheaves in harvest, to fill all penuries, all occasions invite his mercies, and all times are his seasons."

"I throw myself down in my chamber, and I call in and invite God and his angels thither, and when they are there, I neglect God and his angels, for the noise of a fly, for the rattling of a coach, for the whining of a door."

"And what is so intricate, so entangling as death? Who ever got out of a winding sheet?"

"Poor intricated soul! Riddling, perplexed, labyrinthian soul!"

"When God's hand is bent to strike, it is a fearful thing to fall into the hands of the living God; but to fall out of the hands of the living God is a horror beyond our expression, beyond our imagination."

"He was the Word, that spake it: He took the bread and brake it; And what that Word did make it, I do believe and take it."

"To read Dryden, Pope, &c., you need only count syllables; but to read Donne you must measure time, and discover the time of each word by the sense of passion."

"I have heard it said, by the way, that Donne's intolerable defect of ear grew out of his own baptismal name, when harnessed to his own surname -- John Donne. No man, it was said, who had listened to this hideous jingle from childish years, could fail to have his genius for discord, and the abominable in sound, improved to the utmost."

"His writings, like his actions, were faulty, violent, a little morbid even, and abnormal. He was not, and did not attempt to be, an average man. But actions and writings alike, in their strangeness and aloofness, were unadulterated by a tinge of affectation."

"Donne is the most inharmonious of our versifiers, if he can be said to have deserved such a name by lines too rugged to seem metre. Of his earlier poems many are very licentious; the later are chiefly devout. Few are good for much; the conceits have not even the merit of being intelligible; it would perhaps be difficult to select three passages that we should care to read again."

"think: poems fixed this landscape: Blake, Donne, Keats"

"Donne, more than any other of his lifetime, understood that flair is its own kind of truth: if you want to make your point, make it so vivid and strange that it cuts straight throughyour interlocutor's complacent attention. To read his verse is to hear him insist, across the gap of hundreds of years: for God's sake, will you listen."

"Knowledge is folly unless grace guide it."

"To write a verse or two is all the praise That I can raise."

"Sweet spring, full of sweet days and roses, A box where sweets compacted lie."

"Like summer friends, Flies of estate and sunneshine."

"Bibles laid open, millions of surprises."

"Man is one world, and hath Another to attend him."

"Wouldst thou both eat thy cake and have it?"

"Do well and right, and let the world sink."

"My meaning (dear Mother) is in these sonnets, to declare my resolution to be, that my poor abilities in poetry, shall be all and ever consecrated to God's glory."

"It (my book) is a picture of the many spiritual conflicts that have passed between God and my soul, before I could subject mine to the will of Jesus, my Master, in whose service I have now found perfect freedom. (Maycock, A L, Nicholas Ferrar of Little Gidding. SPCK, London, 1938)"

"A verse may finde him,who a sermon flies And turns delight into a sacrifice"

"Verse 1 Line 5&6"

"Drink not the third glass, which thou canst not tame, When once it is within thee."

"Lines 25-26"

"Dare to be true. Nothing can need a lie: A fault, which needs it most, grows two thereby."

"Lines 77-78"

"By all means use sometimes to be alone."

"By no means run in debt: take thine own measure. Who cannot live on twenty pound a year, Cannot on forty."

"Lines 175-177"

"Wit's an unruly engine, wildly striking Sometimes a friend, sometimes the engineer."

"Lines 241-242"

"Be calm in arguing: for fierceness makes Error a fault, and truth discourtesy."

"Lines 307-308"

"Be useful where thou livest."

"Man is God's image; but a poor man is Christ's stamp to boot: both images regard."

"Lines 379-380"

"Chase brave employment with a naked sword Throughout the world."

"Sundays observe; think when the bells do chime, 'T is angels' music."

"The worst speak something good; if all want sense, God takes a text, and preacheth Pa-ti-ence."

"Lines 1-16."

"Lines 12-14"

"Lines 19-22"

"Lines 1-10"

"Lines 1-14"

"Lines 25-28"

"Lines 6-10"

"Lines 17-18"

"Lines 13-16"

"Lines 1-12"

"Lines 109-110"

"Lines 139-140"

"Lines 21-24"

"Lines 55-60"

"Lines 22-26"

"Lines 33-36"

"Lines 13-15"

"Lines 18-20"

"Lines 36-42"

"Lines 16-18"

"The fineness which a hymn or psalm affords If when the soul unto the lines accords."

"Lines 17-20"

"Lines 29-32"

"Teach me, my God and King, In all things thee to see And what I do in any thing, To do it as for thee.."

"A servant with this clause Makes drudgery divine: Who sweeps a room, as for thy laws, Makes that and th' action fine."

"Lines 235-236"

"1. Man proposeth, God disposeth."

"13. The scalded dog feares cold water."

"14. Pleasing ware is halfe sould."

"15. Light burthens long borne growe heavie."

"18. When all sinnes growe old covetousnesse is young."

"20. You cannot know wine by the barrell."

"49. Love and a cough cannot be hid."

"61. Ill ware is never cheape."

"67. Never had ill workman good tooles."

"74. Hearken to Reason, or shee will bee heard."

"77. When a dog is a-drowning every one offers him drink."

"79. Who is so deafe as he that will not heare?"

"80. He that is warme thinkes all so."

"82. Hee that goes barefoot must not plant thornes."

"86. He that lives well is learned enough."

"89. All truths are not to be told."

"104. Leave jesting while it pleaseth, lest it turne to earnest."

"105. Deceive not thy physitian, confessor, nor lawyer."

"123. To a boyling pot flies come not."

"136. Old wine and an old friend are good provisions."

"138. Well may hee smell fire whose gowne burnes."

"141. Love your neighbor, yet pull not downe your hedge."

"149. Marry your sonne when you will, your daughter when you can."

"153. The mill cannot grind with water that's past."

"155. Good words are worth much, and cost little."

"158. The eye and religion can beare no jesting."

"165. Debters are lyers."

"166. Of all smells, bread ; of all tasts, salt."

"169. God heales, and the physitian hath the thankes."

"170. Hell is full of good meanings and wishings."

"177. One stroke fells not an oke."

"183. Where the drink goes in there the wit goes out."

"192. Whose house is of glasse must not throw stones at another."

"193. If the old dog barke he gives counsell."

"196. Hee that lookes not before finds himself behind."

"200. The hole calls the thiefe."

"208. The honey is sweet, but the bee stings."

"213. Send a wise man on an errand, and say nothing unto him."

"215. Into a mouth shut flies flie not."

"222. One graine fills not a sacke, but helpes his fellowes."

"235. One hand washeth another, and both the face."

"241. An ill wound is cured, not an ill name."

"242. The wise hand doth not all that the foolish mouth speakes."

"248. Marry a widdow before she leave mourning."

"253. A foole knowes more in his house then a wise man in another's."

"279. Many kisse the hand they wish cut off."

"286. Goe not for every griefe to the physitian, nor for every quarrell to the lawyer, nor for every thirst to the pot."

"292. The best mirrour is an old friend."

"294. A man's discontent is his worst evill."

"296. The child saies nothing but what it heard by the fire."

"300. He will burne his house to warme his hands."

"302. All is not gold that glisters."

"305. He is not poore that hath little, but he that desireth much."

"307. Hee wrongs not an old man that steales his supper from him."

"310. Keep not ill men company, lest you increase the number."

"314. The absent partie is still faultie."

"317. Be not a baker if your head be of butter."

"319. Little sticks kindle the fire, great ones put it out."

"322. Although the sun shine, leave not thy cloake at home."

"334. When you are an anvill, hold you still; when you are a hammer, strike your fill."

"336. He that makes his bed ill, lies there."

"339. Hee that lies with the dogs riseth with fleas."

"344. Who eates his cock alone must saddle his horse alone."

"345. He that is not handsome at twenty, nor strong at thirty, nor rich at forty, nor wise at fifty, will never bee handsome, strong, rich, or wise."

"354. He that hath no ill fortune is troubled with good."

"370. Would you know what mony is, go borrow some."

"374. All things require skill but an appetite."

"375. All things have their place, knew wee how to place them."

"376. Little pitchers have wide eares."

"383. The horse thinkes one thing, and he that sadles him another."

"386. The buyer needes a hundred eyes, the seller not one."

"391. To a crazy ship all windes are contrary."

"404. One father is enough to governe one hundred sons, but not a hundred sons one father."

"406. He that blames would buy."

"412. He that seekes trouble never misses."

"413. He that once deceives is ever suspected."

"421. He that hath a head of waxe must not walke in the sunne."

"422. He that hath love in his brest hath spurres in his sides."

"429. Hee that hath one hogge makes him fat ; and hee that hath one sonne makes him a foole."

"440. Fly the pleasure that bites to-morrow."

"445. A great ship askes deepe waters."

"449. Trust not one night's ice."

"460. The resolved minde hath no cares."

"465. In the kingdome of blind men the one-ey'd is king."

"467. Warre makes theeves, and peace hangs them."

"473. Hope is the poor man's bread."

"475. Fine words dresse ill deedes."

"477. A poore beauty finds more lovers than husbands."

"495. For want of a naile the shoe is lost, for want of a shoe the horse is lost, for want of a horse the rider is lost."

"496. Weigh justly and sell dearely."

"497. Little wealth, little care."

"499. Gluttony kills more then the sword."

"502. A penny spar'd is twice got."

"508. He that tells a secret is another's servant."

"511. Pension never inriched young man."

"519. One enemy is too much."

"520. Living well is the best revenge."

"523. A fool may throw a stone into a well, which a hundred wise men cannot pull out."

"533. Help thyselfe, and God will helpe thee."

"534. At the game's end we shall see who gaines."

"557. The offender never pardons."

"562. When the tree is fallen all goe with their hatchet."

"574. A feather in hand is better then a bird in the ayre."

"577. Folly growes without watering."

"583. Thursday come and the week's gone."

"601. The fatt man knoweth not what the leane thinketh."

"611. Time is the rider that breakes youth."

"619. You may bring a horse to the river, but he will drinke when and what he pleaseth."

"620. Before you make a friend eate a bushell of salt with him."

"621. Speake fitly, or be silent wisely."

"639. Emptie vessels sound most."

"648. Show me a lyer, and I'l shew thee a theefe."

"649. A beane in liberty is better than a comfit in prison."

"676. A little wind kindles, much puts out the fire."

"677. Dry bread at home is better than rost meate abroad."

"678. More have repented speech then silence."

"682. One father is more than a hundred schoole-masters."

"684. When God will punish, He will first take away the understanding."

"707. Reason lies betweene the spurre and the bridle."

"710. Three can hold their peace if two be away."

"714. Comparisons are odious."

"719. One sword keepes another in the sheath."

"720. Be what thou wouldst seem to be."

"737. The best smell is bread, the best savour salt, the best love that of children."

"743. God's mill grinds slow but sure."

"744. Every one thinkes his sacke heaviest."

"753. By doing nothing we learne to do ill."

"756. Every sin brings its punishment with it."

"759. Give not S. Peter so much, to leave Saint Paul nothing."

"763. Better speake truth rudely then lye covertly."

"766. Better suffer ill than doe ill."

"775. A shippe and a woman are ever repairing."

"778. He that doth what he should not shall feele what he would not."

"779. He that marries for wealth sells his liberty."

"782. He that lends gives."

"815. In a long journey straw waighs."

"816. Women laugh when they can and weepe when they will."

"830. He thinkes not well that thinkes not againe."

"837. Words are women, deedes are men."

"838. Poverty is no sinne."

"848. He that endures is not overcome."

"850. He that talkes much of his happinesse summons griefe."

"874. None knows the weight of another's burthen."

"876. One houre's sleepe before midnight is worth three after."

"878. It's more paine to doe nothing then something."

"891. Hee hath no leisure who useth it not."

"897. There are more physitians in health then drunkards."

"901. Halfe the world knowes not how the other halfe lies."

"906. Silkes and satins put out the fire in the chimney."

"911. Life is halfe spent before we know what it is."

"916. The little cannot bee great, unlesse he devoure many."

"940. The great would have none great, and the little all little."

"942. Every mile is two in winter."

"966. With customes wee live well, but lawes undoe us."

"971. Hee that learnes a trade hath a purchase made."

"991. Speake not of my debts, unlesse you mean to pay them."

"1010. An oath that is not to bee made is not to be kept."

"1011. The eye is bigger then the belly."

"1023. An old cat sports not with her prey."

"[ An idle youth, a needy age. ]"

"[ Silke doth quench the fire in the kitchin. ]"

"[ The war is not don so long as my enemy lives. ]"

"[ Hee that makes himself a sheep shall be eat by the wolfe. ]"

"[ An old dog barks not in vain. ]"

"[ Cruelty is more cruell if we defer the pain. ]"

"[ What one day gives us another takes away from us. ]"

"[ A scab'd horse cannot abide the comb. ]"

"[ The wolfe eats oft of the sheep that have been warn'd. ]"

"[ When war begins then hell openeth. ]"

"[ There is a remedy for everything, could men find it. ]"

"[ There is an hour wherein a man might be happy all his life, could he find it. ]"

"[ Woe be to him that reads but one book. ]"

"[ The love of money and the love of learning rarely meet. ]"

"[ Some had rather lose their friend then their jest. ]"

"[ Much money makes a countrey poor, for it sets a dearer price on every thing. ]"

"[ Your thoughts close and your countenance loose. ]"

"[ Whatever is made by the hand of man, by the hand of man may be overturned. ]"

"[ Old men go to death; death comes to young men. ]"

"His bark is worse than his bite."

"After death the doctor."

"No sooner is a temple built to God, but the Devil builds a chapel hard by."

"It is a poor sport that is not worth the candle."

"To a close-shorn sheep God gives wind by measure."

"The lion is not so fierce as they paint him."

"The mouse that hath but one hole is quickly taken."

"A dwarf on a giant's shoulders sees farther of the two."

"I must confess, after all that, next to Scripture Poems, there are none so savoury to me, as Mr. George Herbert’s, and Mr. George Sandys’s. I know that Cooly and others far excel Herbert in Wit and accurate composure. But (as Seneca takes with me above all his Contemporaries, because he speaketh Things by words, feelingly and seriously, like a man that is past jest, so) Herbert speaks to God like one that really believeth a God, and where business in the world is most with God. Heart-work and Heaven-work make up his Books."

"The first, that with any effectual success attempted a diversion of this foul and overflowing stream, was the blessed man, Mr. George Herbert, whose holy life and verse gained many pious converts, of whom I am the least; and gave the first check to a most flourishing and admired wit of his time."

"George Herbert, who was the Author of the Temple or Sacred Poems and Ejaculations. (A Book, in which by declaring his own spiritual Conflicts he hath Comforted and raised many a dejected and discomposed Soul, and charmed them into sweet and quiet thoughts: A Book, by the frequent reading whereof, and the assistance of that Spirit that seemed to inspire the Author, the Reader may attain habits of Peace and Piety, and all the gifts of the Holy Ghost and Heaven: and may by still reading, still keep those sacred fires burning upon the Altar of so pure an heart, as shall free it from the anxieties of this world, and keep it fixt upon things that are above)."

"Thus he liv'd, and thus he dy'd like a Saint, unspotted of the World, full of Alms-deeds, full of Humility, and all the examples of vertuous life."

"Que el aviso haga antes viso de recuerdo de lo que olvidava que de luz de lo que no alcançó."

"Pero el que no pudiere alcançar a tener la sabiduría en servidumbre, lógrela en familiaridad."

"Unos principios de crédito sirven de despertar la curiosidad, no de empeñar el objecto. Mejor sale quando la realidad excede al concepto y es más de lo que se creyó. Faltará esta regla en lo malo, pues le ayuda la mesma exageración; desmiéntela con aplauso, y aun llega a parecer tolerable lo que se temió extremo de ruin."

"El encarecer es ramo de mentir."

"La presteza es madre de la dicha."

"Harto presto, si bien."

"Fabricáronles a muchos su grandeza sus malévolos. Más fiera es la lisonja que el odio, pues remedia éste eficazmente las tachas que aquélla disimula."

"Todos los que hazen del hazendado en el empleo dan indicio de que no lo merecían."

"La galantería y la honra tienen esta ventaja, que se quedan: aquélla en quien la usa, ésta en quien la haze."

"La quexa siempre trae descrédito. Más sirve de exemplar de atrevimiento a la passión que de consuelo a la compassión. Abre el passo a quien la oye para lo mismo, y es la noticia del agravio del primero disculpa del segundo. Dan pie algunos con sus quexas de las ofensiones passadas a las venideras."

"Quanto que el no creer es indicio del mentir; porque el mentiroso tiene dos males, que ni cree ni es creído."

"Más vale ser engañado en el precio que en la mercadería."

"Saberlos conservar es más que el hazerlos amigos."

"El que no se hallare con ánimo de sufrir apele al retiro de sí mismo, si es que aun a sí mismo se ha de poder tolerar."

"Como los ignorantes no se conocen, tampoco buscan lo que les falta. Serían sabios algunos si no creyessen que lo son."

"Unos mueren porque sienten y otros viven porque no sienten. Y assí, unos son necios porque no mueren de sentimiento, y otros lo son porque mueren de él."

"Confiar de los amigos hoy como enemigos mañana."

"Cásanse algunos con la primera información, de suerte que las demás son concubinas, y como se adelanta siempre la mentira, no queda lugar después para la verdad."

"No es favor del Príncipe, sino pecho, el comunicarlo. Quiebran muchos el espejo porque les acuerda la fealdad. No puede ver al que le pudo ver."

"Más vale el buen ocio que el negocio."

"Otros todos son ajenos, que la necedad siempre va por demasías, y aquí infeliz: no tienen día, ni aun hora suya, con tal exceso de ajenos, que alguno fue llamado “el de todos”. Aun en el entendimiento, que para todos saben y para sí ignoran."

"Muchas cosas de gusto no se han de poseer en propiedad. … Gózanse las cosas ajenas con doblada fruición, esto es, sin el riesgo del daño y con el gusto de la novedad."

"Adelántase más la imaginación que la vista, y el engaño, que entra de ordinario por el oído, viene a salir por los ojos."

"Más preciosa es la libertad que la dádiva, porque se pierde."

"No vaya por generalidades en el vivir, si ya no fuere en favor de la virtud, ni intime leyes precisas al querer, que avrá de bever mañana del agua que desprecia hoi."

"Única regla de agradar: coger el apetito picado con el hambre con que quedó."

"La virtud es cosa de veras, todo lo demás de burlas. La capacidad y grandeza se ha de medir por la virtud, no por la fortuna. Ella sola se basta a sí misma. Vivo el hombre, le haze amable; y muerto, memorable."

"Our people are trying to break the bond set by God. That is human conceit rising against God. In this connection we must warn the Führer, that the adoration frequently bestowed on him is only due to God. Some years ago the Führer objected to having his picture placed on Protestant altars. Today his thoughts are used as a basis not only for political decisions but also for morality and law. He himself is surrounded with the dignity of a priest and even of an intermediary between God and man... We ask that liberty be given to our people to go their way in the future under the sign of the Cross of Christ, in order that our grandsons may not curse their elders on the ground that their elders left them a state on earth that closed to them the Kingdom of God."

"The oppression is growing, and anyone who has had to submit to the Tempter's machine-gun fire during this last week thinks differently from what he did even three weeks ago."

"We have no more thought of using our own powers to escape the arm of authorities than had the Apostles of old. No more are we ready to keep silent at man's behest when God commands us to speak. For it is, and must remain, the case that we must obey God rather than man."

"No honest man or woman in Germany feels responsible for these things. Good Germans took Nazism as a new religion. These people are shocked by the revelations which have shown that Nazism was not idealism, but a means to the performance of criminal acts... In war a German feels bound to join the ranks without question. Three of my sons were called up. I could not hold back. I wrote from the concentration camp to Admiral Raeder, C. in C. of the Navy, asking to be allowed to return to the submarine service or to do any other service in the Navy. I heard nothing for several months, and then a reply came, not from Raeder but from Keitel, head of the Wehrmacht. He thanked me, but regretted I could not be employed on active service."

"Als die Nazis die Kommunisten holten, habe ich geschwiegen; ich war ja kein Kommunist. Als sie die Sozialdemokraten einsperrten, habe ich geschwiegen; ich war ja kein Sozialdemokrat. Als sie die Gewerkschafter holten, habe ich nicht protestiert; ich war ja kein Gewerkschafter. Als sie die Juden holten, habe ich geschwiegen; ich war ja kein Jude. Als sie mich holten, gab es keinen mehr, der protestieren konnte."

"In Erlangen, for instance, in January 1946 he spoke of meeting a German Jew who had lost everything — parents, brothers, and sisters too. 'I could not help myself', said Niemöller, 'I had to tell him, "Dear brother, fellow man, Jew, before you say anything, I say to you: I acknowledge my guilt and beg you to forgive me and my people for this sin."' Niemöller's stance was by no means entirely welcome to the 1,200 students to whom he was preaching. They shouted and jeered as he preached that Germany must accept responsibility for the five or six million murdered Jews. Students in Marburg and Göttingen similarly heckled him. But Niemöller insisted that "We must openly declare that we are not innocent of the Nazi murders, of the murder of German communists, Poles, Jews, and the people in German-occupied countries. No doubt others made mistakes too, but the wave of crime started here and here it reached its highest peak. The guilt exists, there is no doubt about that — even if there were no other guilt than that of the six million clay urns containing the ashes of incinerated Jews from all over Europe. And this guilt lies heavily upon the German people and the German name, even upon Christendom. For in our world and in our name have these things been done.""

"The renunciation of war as expressed in the Japanese Constitution has given a first ray of hope to a world in darkness and despair, and men today cling to this hope passionately. Can we really do something about it or are we to stand aside as idle onlookers, unable to contribute for better or for worse?"

"I have never concealed the fact and said it before the court in 1938 that I came from an anti-Semitic past and tradition... I ask only that you look at my life historically and take it as history. I believe that from 1933 I truly represented the Lutheran-Christian outlook on the Jewish question — as I revealed before the court — but that I returned home after eight years' imprisonment as a completely different person."

"We had been frightened of atomic weapons since 1945. In those days I became convinced — and remain convinced now — that, after Hitler, Truman was the greatest murderer in the world."

"For politicians truth and falsehood are unimportant. So I never could become a politician — not even a church politician."

"I began my political responsibility as an ultra-conservative. I wanted the Kaiser to come back; and now I am a revolutionary. I really mean that. If I live to be a hundred I shall maybe be an anarchist, for an anarchist wants to do without all government."

"One thing is clear, the president of North Vietnam is not a fanatic. He is a very strong and determined man, but capable of listening, something that is very rare in a person of his position."

"I am now convinced that the Reformation of the church will come from the east. In the west there is no spiritual life. (I'm speaking of the Protestant church and not the Roman Catholic church.) We have civilisation and we try to keep up culture, but we have no spiritual life. The east has a spiritual life. They know that colour influences the spirit more than black lines. In Russia there is still the notion that art is nearer religion than thinking in lines and logic. All abstract rationalising needs to be filled out with sensual thinking and feelings. In Russia there is still a strong impression of colour."

"You suppose that Christianity is oppressed in Germany and that there is a rule by force and secret trial. Though this is not the case, the German State cannot be expected to tolerate incessant attacks, open or veiled, by ministers of the Christian faith upon its very foundations. There are recalcitrant pastors who seem to be unaware of the fact that they would have been shot, hanged or burned long ago if it had not been for the gigantic and successful struggle of Adolf Hitler to safeguard civilization in this country against the horrors of Communism. Therefore by attacking National Socialism, they are striking at themselves."

"The Confessional Church as a whole did not offer resistance in the political sense, with the intent of bringing down the National Socialist regime. It fought first to keep its organizational structures intact and then preserve the independence of church doctrine, according to which the Christian commandments were not to be subordinated to Nazi ideology. However, the regime often felt politically and ideologically attacked by this ecclesiastical and theological contrariness. Henceforth a rupture ran through all the churches of the German states: the adherents of the Confessional Church found themselves increasingly in a state of principled opposition to both the state and the German Christians, who were committed National Socialists. In many Christians of the Confessional Church the oppositional stance eventually evolved into political resistance. Duty bound by conscience and often entirely on their own (and at other times supported by their fellow congregants), they fought with the means at their disposal—sermons and the written word—first against state intrusion into church life and then against National Socialist ideology in practice, for example when it targeted the handicapped. Moreover, they also opposed a Christian faith that was blended with anti-Semitism and “neo-Pagan heresies.” The latter included the call for a “heroic Jesus” as well as the desire for a “true to type” faith founded on “race, national characteristics [Volkstum], and nation.”"

"He called on the people to show a sense of responsibility towards their fellow-men, he abjured them not to forget the lessons of the past and, above all, he reminded them constantly of the burden of guilt which had to be redeemed before a new life could begin. In so doing he was at pains not to exclude himself from a like responsibility, and told in this connexion the story of the visit which he and his wife paid to Dachau in the autumn of 1945. "After showing her the cell in which he had been confined for so many months, they passed the crematorium. A great white-painted board had been affixed to a tree and on it, in black letters, they read: "Here between the years 1933 and 1945 238,756 human beings were incinerated." At that moment, Niemoller told his audience, the consciousness of his own guilt and his own failure assailed him as never before. "And God asked me — as once He asked the First Man after the Fall, Adam — Man, where wast thou in those years 1933 to 1945? I knew I had no answer to that question. True, I had an alibi in my pocket, for the years 1937 to 1945, my identity disc from the concentration camp. But what help to me was that? God was not asking me where I had been from 1937 to 1945, but from 1933 to 1945, and for the years 1933 to 1937 I had no answer. Should I have said perhaps: 'As a pastor in those years I bore courageous witness to the Faith; I dared to speak, and risked life and freedom in doing so?' But God did not ask about that. God asked: 'Where were you from 1933 to 1945 when human beings were incinerated here? When, in 1933, Goering publicly boasted that all active Communists had been imprisoned and rendered harmless — that was when we forgot our responsibility, that was when we should have warned our parishioners. Many a man from my own parish, who went and joined the National Socialist Party and who is now to do penance for his act, could rise up against me today and say that he would have acted differently if I had not kept silence at that time. … I know that I made my contribution towards the enslavement of the German people."

"The Reverend Martin Niemoeller had personally welcomed the coming to power of the Nazis in 1933. In that year his autobiography, From U-boat to Pulpit, had been published. The story of how this submarine commander in the First World War had become a prominent Protestant pastor was singled out for special praise in the Nazi press and became a best seller. To Pastor Niemoeller, as to many a Protestant clergyman, the fourteen years of the Republic had been, as he said, "years of darkness" and at the close of his autobiography he added a note of satisfaction that the Nazi revolution had finally triumphed and that it had brought about the "national revival" for which he himself had fought so long — for a time in the free corps, from which so many Nazi leaders had come. He was soon to experience a terrible disillusionment. … By the beginning of 1934, the disillusioned Pastor Niemoeller had become the guiding spirit of the minority resistance in both the "Confessional Church" and the Pastor's Emergency League."

"Niemöller had once again delivered a rebellious sermon in Dahlem; at the same time transcripts of his tapped telephone conversations were presented to Hitler. In a bellow, Hitler ordered Niemöller to be put in a concentration camp and, since he had proven himself to be incorrigible, kept there for life."

"Christ has a cosmic body that extends throughout the universe."

"The future is more beautiful than all the pasts."

"Science will, in all probability, be increasingly impregnated by mysticism."

"I am far from denying the destructive and disintegrating forces of passion. I will go so far as to agree that apart from the reproductive function, men have hitherto used love, on the whole, as an instrument of self-corruption and intoxication. But what do these excesses prove? Because fire consumes and electricity can kill are we to stop using them? The feminine is the most formidable of the forces of matter. True enough. "Very well, then," say the moralists, "we must avoid it." "Not at all," I reply, "we take hold of it." In every domain of the real (physical, affective, intellectual) "danger" is a sign of power. Only a mountain can create a terrifying drop. The customary education of the Christian conscience tends to make us confuse tutiorism with prudence, safety with truth. Avoiding the risk of transgression has become more important to us than carrying a difficult position for God. And it is this that is killing us. "The more dangerous a thing, the more is its conquest ordained by life": it is from that conviction that the modern world has emerged; and from that our religion, too, must be reborn."

"The truth is, indeed, that love is the threshold of another universe. Beyond the vibrations with which we are familiar, the rainbow-like range of its colours is still in full growth. But, for all the fascination that the lower shades have for us, it is only towards the "ultra" that the creation of light advances. It is in these invisible and, we might almost say, immaterial zones that we can look for true initiation into unity. The depths we attribute to matter are no more than the reflection of the peaks of spirit."

"What paralyzes life is lack of faith and lack of audacity. The difficulty lies not in solving problems but expressing them. And so we cannot avoid this conclusion: it is biologically evident that to gain control of passion and so make it serve spirit must be a condition of progress. Sooner or later, then, the world will brush aside our incredulity and take this step : because whatever is the more true comes out into the open, and whatever is better is ultimately realized. The day will come when, after harnessing the ether, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, man will have discovered fire."

"There is neither spirit nor matter in the world; the stuff of the universe is spirit-matter. No other substance but this could produce the human molecule. I know very well that this idea of spirit-matter is regarded as a hybrid monster, a verbal exorcism of a duality which remains unresolved in its terms. But I remain convinced that the objections made to it arise from the mere fact that few people can make up their minds to abandon an old point of view and take the risk of a new idea. ... Biologists or philosophers cannot conceive a biosphere or noosphere because they are unwilling to abandon a certain narrow conception of individuality. Nevertheless, the step must be taken. For in fact, pure spirituality is as unconceivable as pure materiality. Just as, in a sense, there is no geometrical point, but as many structurally different points as there are methods of deriving them from different figures, so every spirit derives its reality and nature from a particular type of universal synthesis."

"The reality of spirit-matter is inevitably translated into and confirmed by a structure of the spirit."

"Through the incarnation God descended into nature in order to super-animate and take it back to him."

"Personally, I stick to my idea that we are watching the birth, more than the death, of a World. The scandal for you, is that England and France should have come to this tragedy because they have sincerely tried the road of peace. But did they not precisely make a mistake on the true meaning of "peace"? Peace cannot mean anything but a HIGHER PROCESS OF CONQUEST. ... The world is bound to belong to its most active elements. ... Just now, the Germans deserve to win because, however bad or mixed is their spirit, they have more spirit than the rest of the world. It is easy to criticize and despise the fifth column. But no spiritual aims or energy will ever succeed, or even deserve to succeed, unless it is able to spread and keep spreading a fifth column."

"We only have to look around us to see how complexity and psychic temperature are still rising: and rising no longer on the scale of the individual but now on that of the planet. This indication is so familiar to us that we cannot but recognize the objective, experiential, reality of a transformation of the planet as a whole."

"Above all I feel that you must resign yourself to taking me as I am, that is, with the congenital quality (or weakness) which ever since my childhood has caused my spiritual life to be completely dominated by a sort of profound 'feeling' for the organic realness of the World. At first it was an ill-defined feeling in my mind and heart, but as the years have gone by it has gradually become a precise, compelling sense of the Universe's general convergence upon itself; a convergence which coincides with, and culminates at its zenith in, him in quo omina constant, and whom the Society has taught me to love."

"I can truly say — and this in virtue of the whole structure of my thought — that I now feel more indissolubly bound to the hierarchical Church and to the Christ of the Gospel than ever before in my life. Never has Christ seemed to me more real, more personal or more immense."

"Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world. Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!""

"Mankind is now caught up, as though in a train of gears, at the heart of a continually accelerating vortex of self-totalisation"

"This soul can only be a conspiracy of individuals"

"If THIS book is to be properly understood, it must be read not as a work on metaphysics, still less as a... theological essay, but purely and simply as a scientific treatise."

"This book deals with man solely as a phenomenon; but... with the whole pheneomenon..."

"The degree of concentration of a consciousness varies in inverse ratio to the simplicity of the material compound... Spiritual perfection (or conscious 'centreity') and material synthesis (or complexity) are but two aspects or connected parts of one and the same phenomenon."

"In sum, all the rest of this essay will be nothing but the story of the struggle in the universe between the unified multiple and the unorganized multitude: the full application of great Law of complexity and consciousness: a law that... implies a psychically convergent structure and curvature of the world."

"There is no concept more familiar... than... spiritual energy, yet there is none... more opaque scientifically."

"Nowhere... is the need more urgent of building a bridge between the... the physical and the moral..."

"To connect the two energies, of the body and the soul, in a coherent manner: science has provisionally decided to ignore the question... caught up as we are here in the logic of a system where the within of things has just as much or... more value than their without... we must advance."

"Sometimes we need bread, sometimes wine, sometimes a tonic or a hormone injection, sometimes the stimulation of a colour, sometimes the magic of a sound which goes in at our ears as a vibration and reaches our brains in the form of inspiration. ...[T]here is something through which material and spiritual energy hold together and are complementary. ...[T]here must be a single energy operating in the world. ...[T]he 'soul' must be ...a focal point of transformation ...[F]orces of bodies converge, to become interiorised and sublimated in beauty and truth. ...Yet, ...direct transformation of one of these two energies into the other... has to be abandoned. As... we try to couple them... their mutual independence becomes as clear as their interrelation."

"To the cosmic corpuscles we should find it natural to attribute an individual radius of action as limited as their dimensions. We find, on the contrary, that each of them can only be defined by virtue of its influence on all around it. Whatever space we suppose it to be in, each cosmic element radiates in it and entirely fills it. However narrowly the heart of an atom may be circumscribed, its realm is co-extensive, at least potentially, with that of every other atom. This strange property we will come across again, even in the human molecule."

"[W]e realise... the fact and... reason for the diversity of animal behaviour. From the moment we regard evolution as... psychical transformation, we see... a multitude of forms of instincts each corresponding to a... solution of the problem of life. The 'psychical' make-up of an insect is not and cannot be that of a vertebrate ; nor can... [that] of a squirrel be that of a cat or... elephant: this in virtue of the position[s]... on the tree of life. ...[W]e begin to see ...a gradation formed. If instinct is a variable dimension, the instincts will... create, beneath their complexity, a growing system. They will form as a whole a... fan-like structure in which the higher terms on each nervure are recognised... by a greater range of choice and depending on a better defined centre of coordination and consciousness. ...The 'psychical' make-up of a dog... is... superior to that of a mole or a fish. ...[T]he upholders of the spiritual explanation have no need to be disconcerted when they see... in the higher animals (particularly in the great apes) ways and reactions which strangely recall... 'a reasoning soul'. If the story of life is no more than a movement of consciousness veiled by morphology, it is inevitable that... in the proximity of man, the 'psychical' make-ups seem to reach the borders of intelligence."

"When water is heated to boiling... and one goes on heating it, the first thing that follows—without change of temperature—is a tumultuous expansion of freed and vaporised molecules. Or, taking a series of sections from the base towards the summit of a cone, their area decreases constantly; then suddenly, with another infinitesimal displacement, the surface vanishes leaving us with a point. Thus... we are able to imagine the mechanism involved in the critical threshold of reflection. ...[N]ervous systems followed pari passu the process of increased complication and concentration. Finally, with the primates, an instrument was fashioned so remarkably supple and rich that the step immediately following could not take place without the whole animal psychism being... recast and consolidated on itself. ...When the anthropoid... had been brought 'mentally' to boiling point.... Or... had almost reached the summit of the cone, a final effort took place along the axis. ...What was previously only a centred surface became a centre. By a tiny 'tangential' increase, the 'radial' was turned back on itself and... took an infinite leap forward. Outwardly, almost nothing in the organs had changed. But in depth, a great revolution... consciousness was now leaping and boiling in a space of super-sensory relationships and representations; and simultaneously... was capable of perceiving itself... for the first time."

"Those who adopt the spiritual explanation are right when they defend... a... transcendence of man over the rest of nature. But neither are the materialists wrong when they maintain that man is just one further term in a series of animal forms. Here, as in so many cases, the two antithetical kinds of evidences are resolved in a movement... to the highly natural... 'change of state'. From the cell to the thinking animal, as from the atom to the cell, a single process (a psychical kindling or concentration) goes on without interruption... in the same direction. But by virtue of this permanence in the operation, it is inevitable... that certain leaps... transform the subject of the operation."

"Discontinuity in continuity: that is how... the birth of thought, like that of life, presents... and defines itself."

"A glow ripples outward from the first spark of conscious reflection. The point of ignition grows larger. The fire spreads in ever widening circles till finally the whole planet is covered with incandescence. Only one interpretation, only one name can be found worthy of this grand phenomenon. Much more coherent and just as extensive as any preceding layer, it is really a new layer, the 'thinking layer', which, since its germination at the end of the period, has spread over and above the world of plants and animals. In other words, outside and above the biosphere there is the ."

"Is evolution a theory, a system or a hypothesis? It is much more: it is a general condition to which all theories, all hypotheses, all systems must bow and which they must satisfy henceforward if they are to be thinkable and true. Evolution is a light illuminating all facts, a curve that all lines must follow."

"If there were no internal propensity to unite, even at a prodigiously rudimentary level—indeed in the molecule itself—it would be physically impossible for love to appear higher up, with us, in hominized form. . . . Driven by the forces of love, the fragments of the world seek each other so that the world may come into being."

"Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves. All we need is to imagine our ability to love developing until it embraces the totality of men and the earth."

"A universal love is not only psychologically possible; it is the only complete and final way in which we are able to love."

"The radical defect in all forms of belief in progress, as they are expressed in positivist credos, is that they do not definitely eliminate death. What is the use of detecting a focus of any sort in the van of evolution if that focus can and must one day disintegrate? To satisfy the ultimate requirements of our action, Omega must be independent of the collapse of the forces with which evolution is woven."

"Actuality, irreversibility. ...Omega ...is discovered ...at the end ...[I]n it the movement culminates. Yet... under this evolutive facet Omega still only reveals half of itself. While being the last term of its series, it is also outside all series. ...If by its very nature it did not escape from time and space which it gathers together, it would not be Omega."

"Autonomy, actuality, irreversibility, and... transcendence are the four attributes of Omega. In this way... we... enclose the energy-complex of our universe. ...Contrary to the appearances still admitted by physics, the Great Stability is not at the bottom in the infra-elementary sphere, but at the top in the ultra-synthetic sphere. ...[E]ntirely by its tangential envelope ...the world goes on dissipating itself in a chance way into matter. By its radial nucleus it finds its shape and... consistency in gravitating against the tide of probability towards a divine focus of mind which draws it onward. Thus something in the cosmos escapes from entropy, and does so more and more."

"However convergent it be, evolution cannot attain to fulfilment on earth except through a point of dissociation. With this we are introduced to a fantastic and inevitable event which now begins to take shape in our perspective, the event which comes nearer with every day that passes: the end of all life on our globe, the death of the planet, the ultimate phase of the phenomenon of man."

"Noogenesis rises upwards in us and through us unceasingly. ...[T]he closer association of the grains of thought; the synthesis of individuals and of nations or races; the need of an autonomous and supreme personal focus to bind elementary personalities... in an atmosphere of active sympathy. ...[A]ll this results from the combined action of two curvatures—the roundness of the earth and the cosmic convergence of mind—in conformity with the law of complexity and consciousness."

"Now when sufficient elements have sufficiently agglomerated, this essentially convergent movement will attain such intensity and such quality that mankind, taken as a whole, will be obliged—as happened to the individual forces of instinct—to reflect upon itself at a single point; that is to say, in this case, to abandon its organo-planetary foothold so as to shift its centre on to the transcendent centre of its increasing concentration. This will be the end and the fulfillment of the spirit of the earth. The end of the world: the wholesale internal introversion upon itself of the , which has simultaneously reached the uttermost limit of its complexity and its centrality. The end of the world: the overthrow of equilibrium, detaching the mind, fulfilled at last, from its material matrix, so that it will henceforth rest with all its weight on God-Omega."

"Are we to foresee man seeking to fullfil himself collectively upon himself, or personally on a greater than himself? Refusal or acceptance of Omega? ... Universal love would only vivify and detach finally a fraction of the noosphere so as to consummate it—the part which decided to "cross the threshold", to get outside itself into the other."

"The death of the materially exhausted planet; the split of the noosphere, divided on the form to be given to its unity; and simultaneously (endowing the event with all its significance and with all its value) the liberation of that percentage of the universe which, across time, space and evil, will have succeeded in laboriously synthesising itself to the very end. Not an indefinite progress, which is an hypothesis contradicted by the convergent nature of noogenesis, but an ecstasy transcending the dimensions and the framework of the visible universe."

"As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal"."

"At the heart of our universe, each soul exists for God, in our Lord."

"God is inexhaustibly attainable in the totality of our action."

"By virtue of creation, and still more the incarnation, nothing here is profane for those who know how to see."

"Those who spread their sails in the right way to the winds of the earth will always find themselves born by a current towards the open seas."

"We are like soldiers who fall during the assault which leads to peace."

"In the spiritual life, as in all organic processes, everyone has their optimum and it is just as harmful to go beyond it as not to attain it."

"All the communions of a life-time are one communion. All the communions of all men now living are one communion. All the communions of all men, present, past and future, are one communion."

"A breeze passes in the night. When did it spring up? Whence does it come? Whither is it going? No man knows."

"The world can no more have two summits than a circumference can have two centres."

"In the "Alexandrian" explanation described above, the multiple from which evolution emerges is both secondary and sinful from its origin: it represents in fact (an idea that smacks of Manicheanism and the Hindu metaphysical systems) broken and pulverized unity. Starting from a very much more modern and completely different point of view, let us assert, as our original postulate, that, the multiple (that is, non-being, if taken in the pure state) being the only rational form of a creatable (creabile) nothingness, the creative act is comprehensible only as a gradual process of arrangement and unification, which amounts to accepting that to create is to unite. And, indeed, there is nothing to prevent our holding that union creates. To the objection that union presupposes already existing elements, I shall answer that physics has just shown us (in the case of mass) that experientially (and for all the protests of "common sense") the moving object exists only as the product of its motion."

"In its most general form and from the point of view of physics, love is the internal, affectively apprehended, aspect of the affinity which links and draws together the elements of the world, centre to centre. This is how it has been understood by the great philosophers from Plato, the poet, to Nicolas of Cusa and other representatives of frigid scholasticism. Once this definition has been accepted, it gives rise to a series of important consequences. Love is power of producing inter-centric relationship. It is present, therefore (at least in a rudimentary state), in all the natural centres, living and pre-living, which make up the world; and it represents, too, the most profound, most direct, and most creative form of inter-action that it is possible to conceive between those centres. Love, in fact, is the expression and the agent of universal synthesis."

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience."

"Joy is the most infallible sign of the presence of God."

"The astonishing resonance of his research, as well as the brilliance of his personality and richness of his thinking, have profoundly marked our epoch. In him, a powerful poetic intuition of nature's profound value, a sharp perception of creation's dynanism, and a broad vision of the world's future join together with an incontestable religious fervor. Similarly, his unremitting desire to dialogue with the science of his time and his bold optimism about the evolution of the world have given his intuitions — through the rich variety of his words and the magic of his images — considerable influence. Completely turned to the future, this synthesis, often lyrical and animated with passion for the universal, will help to restore hope to those assailed by doubts. ... What our contemporaries will undoubtedly remember, beyond the difficulties of conception and deficiencies of expression in this audacious attempt to reach a synthesis, is the testimomy of the coherent life of a man possessed by Christ in the depths of his soul. He was concerned with honoring both faith and reason, and anticipated the response to John Paul II's appeal: "Be not afraid, open, open wide to Christ the doors of the immense domains of culture, civilization, and progress.""

"In his own poetic style, the French Jesuit Teilhard de Chardin liked to meditate on the Eucharist as the firstfruits of the new creation. In an essay called The Monstrance he describes how, kneeling in prayer, he had a sensation that the Host was beginning to grow until at last, through its mysterious expansion, "the whole world had become incandescent, had itself become like a single giant Host." Although it would probably be incorrect to imagine that the universe will eventually be transubstantiated, Teilhard correctly identified the connection between the Eucharist and the final glorification of the cosmos."

"In every age, said scientist-philosopher Pierre Teilhard de Chardin, man has proclaimed himself at a turning point in history. " And to a certain extent, as he is advancing on a rising spiral, he has not been wrong. But there are moments when this impression of transformation becomes accentuated and is thus particularly justified." Teilhard prophesied the phenomenon central to this book: a conspiracy of men and women whose new perspective would trigger a critical contagion of change. Throughout history virtually all efforts to remake society began by altering its outward form and organization."

"There are really only two ways, it seems to me, in which we can think about our existence here on Earth. We either agree with Macbeth that life is nothing more than a "tale told by an idiot," a purposeless emergence of life-forms including the clever, greedy, selfish, and unfortunate species that we call homo sapiens — the "evolutionary goof." Or we believe that, as Pierre Teilhard de Chardin put it, "There is something afoot in the universe, something that looks like gestation and birth." In other words, a plan, a purpose to it all."

"It can be said that he applied his whole life, his tremendous intellect and his great spiritual faith to the concept of building up a philosophy that would reconcile Christian theology with the scientific theory of evolution, that would relate the facts of religious experience to those of natural science. The Phenomenon of Man is Pierre Teilhard's most important book and contains the quintessence of his thought. Its subject could be described as the surging evolution of the world from the primal stuff of the universe, through life, to consciousness and man."

"Yet the greater part of it, I shall show, is nonsense, tricked out with a variety of metaphysical conceits, and its author can be excused of dishonesty only on the grounds that before deceiving others he has taken great pains to deceive himself."

"What Teilhard seems to be trying to say is that evolution is often (he says always) accompanied by an increase of orderliness or internal coherence or degree of integration. In what sense is the fertilized egg that develops into an adult human being 'higher' than, say, a bacterial cell? In the sense that it contains richer and more complicated genetical instructions for the execution of those processes that together constitute development. Thus Teilhard's radial, spiritual or psychic energy may be equated to 'information'... in the sense... made... precise by modern communication engineers. To equate it to consciousness, or to regard degree of consciousness as a measure of information content, is one of the silly little metaphysical conceits... Teilhard's belief, enthusiastically shared by Sir Julian Huxley, that evolution flouts or foils the second law of thermodynamics is based on a confusion of thought; and the idea that evolution has a main track or privileged axis is unsupported by scientific evidence."

"You can't fit the Almighty into your intellectual categories. I might suggest that you look into some of the works of Pierre Teilhard de Chardin (The Phenomenom of Man et al.). He was a paleontologist-helped to discover Peking man-and also a man of God. I don't suggest you go to him for answers but for different questions, for that stretching of the imagination that you need to make you a sceptic in the face of much that you are learning, much of which is new and shocking but which when boiled down becomes less so and takes its place in the general scheme of things."

"It must be regarded as an important service of Teilhard de Chardin's that he rethought these ideas from the angle of the modern view of the world and, in spite of a not entirely unobjectionable tendency toward the biological approach, nevertheless on the whole grasped them correctly and in any case made them accessible once again. Let us listen to his own words: The human monad “can only be absolutely itself by ceasing to be alone”. In the background is the idea that in the cosmos, alongside the two orders or classes of the infinitely small and the infinitely big, there is a third order, which determines the real drift of evolution, namely, the order of the infinitely complex. It is the real goal of the ascending process of growth or becoming; it reaches a first peak in the genesis of living things and then continues to advance to those highly complex creations that give the cosmos a new center: “Imperceptible and accidental as the position they hold may be in the history of the heavenly bodies, in the last analysis the planets are nothing less than the vital points of the universe. It is through them that the axis now runs, on them is henceforth concentrated the main effort of an evolution aiming principally at the production of large molecules.” The examination of the world by the dynamic criterion of complexity thus signifies “a complete inversion of values. A reversal of the perspective... This leads to a further passage in Teilhard de Chardin that is worth quoting in order to give at least some indication here, by means of a few fragmentary excerpts, of his general outlook. "The Universal Energy must be a Thinking Energy if it is not to be less highly evolved than the ends animated by its action. And consequently ... the attributes of cosmic value with which it is surrounded in our modern eyes do not affect in the slightest the necessity obliging us to recognize in it a transcendent form of Personality.""

"And so we can now say that the goal of worship and the goal of creation as a whole are one and the same — divinization, a world of freedom and love. But this means that the historical makes its appearance in the cosmic. The cosmos is not a kind of closed building, a stationary container in which history may by chance take place. It is itself movement, from its one beginning to its one end. In a sense, creation is history. Against the background of the modern evolutionary world view, Teilhard de Chardin depicted the cosmos as a process of ascent, a series of unions. From very simple beginnings the path leads to ever greater and more complex unities, in which multiplicity is not abolished but merged into a growing synthesis, leading to the “Noosphere”, in which spirit and its understanding embrace the whole and are blended into a kind of living organism. Invoking the epistles to the Ephesians and Colossians, Teilhard looks on Christ as the energy that strives toward the Noosphere and finally incorporates everything in its “fullness’. From here Teilhard went on to give a new meaning to Christian worship: the transubstantiated Host is the anticipation of the transformation and divinization of matter in the christological “fullness”. In his view, the Eucharist provides the movement of the cosmos with its direction; it anticipates its goal and at the same time urges it on.”"

"Hardly anyone else has tried to bring together the knowl­edge of Christ and the idea of evolution as the scientist (paleontologist) and theologian Fr. Pierre Teilhard de Chardin, S.J., has done. … His fascinating vision … has represented a great hope, the hope that faith in Christ and a scientific approach to the world can be brought together. … These brief references to Teilhard cannot do justice to his efforts. The fascination which Teilhard de Chardin exer­cised for an entire generation stemmed from his radical man­ner of looking at science and Christian faith together."

"Man occupies a special place in the Cartesian scheme. He alone is endowed with mind. Descartes believed that animals did not possess one, that they were simply extremely complicated automatons. Other thinkers have rejected this point of view and proposed to endow all matter in the universe — living or inanimate — with consciousness. This "panpsychism" has been promoted by, among others, Teilhard de Chardin and, more recently by the British-American physicist Freeman Dyson, who holds that mind is present in every particle of matter."

"No man can certainly know, or ought to conclude, concerning himself or others, as long as they live, that the season of grace is quite over with them. As we can conceive no rule God hath set to Himself to proceed by, in ordinary cases of this nature; so nor is there any He hath set unto us to judge by, in this case. It were to no purpose, and could be of no use to men to know so much; therefore it were unreasonable to expect God should have settled and declared any rule, by which they might come to the knowledge of it."

"Tho none ought to conclude that their day or season of grace is quite expired, yet they ought to deeply apprehend the danger, lest it should expire before their necessary work be done and their peace made. For tho it can be of no use for them to know the former, and therefore they have no means appointed them by which to know it, 'tis of great use to apprehend the latter; and they have sufficient ground for the apprehension."

"… my Latin and German propositions. You wonder I did not tell you of them. But I did not wish to have them widely circulated. I only intended submitting them to a few learned men for examination, and if they disapproved of them, to suppress them — or make them known through their publications, in the event of their meeting with your approval. But now they are being spread abroad and translated everywhere, which I never could have credited, so that I regret having given birth to them — not that I am unwilling to proclaim the truth manfully, for there is nothing I more ardently desire, but because this way of instructing the people is of little avail. As yet I am still uncertain as to some points, and would have gone into others more particularly, leaving some out entirely, had I foreseen all this."

"If a woman becomes weary and at last dead from bearing, that matters not; let her only die from bearing, she is there to do it."

"Lastly, we must also know what Baptism signifies, and why God has ordained just such external sign and ceremony for the Sacrament by which we are first received into the Christian Church. But the act or ceremony is this, that we are sunk under the water, which passes over us, and afterwards are drawn out again. These two parts, to be sunk under the water and drawn out again, signify the power and operation of Baptism, which is nothing else than putting to death the old Adam, and after that the resurrection of the new man, both of which must take place in us all our lives, so that a truly Christian life is nothing else than a daily baptism, once begun and ever to be continued."

"The heathen really make their self-invented notions and dreams of God and idol. Ultimately, they put their trust in that which is nothing. So it is with all idolatry. For it happens not merely by erecting an image and worshipping it, but rather it happens in the heart. For the heart seeks help and consolation from creatures, saints, or devils. It neither cares for God, nor looks to Him for anything better than to believe that He is willing to help."

"His Mohammed, as has been said, commands that ruling is to be done by the sword, and in his Koran the sword is the commonest and noblest work. Thus the Turk is, in truth, nothing but a murderer or highwayman, as his deeds show before men’s eyes."

"But the exceedingly foul deed of Onan, the basest of wretches, follows. Onan must have been a malicious and incorrigible scoundrel. This is a most disgraceful sin. It is far more atrocious than incest and adultery. We call it unchastity, yes a Sodomitic sin. For Onan goes in to her; that is, he lies with her and copulates, and when it comes to the point of insemination, spills the semen, lest the woman conceive. Surely at such a time the order of nature established by God in procreation should be followed. Accordingly, it was a most disgraceful crime to produce semen and excite the woman, and to frustrate her at that very moment."

"My whole heart and soul are stirred and incensed against the Turks and Mohammed, when I see this intolerable raging of the Devil. Therefore I shall pray and cry to God, nor rest until I know that my cry is heard in heaven."

"Regarding the plan to collect my writings in volumes, I am quite cool and not at all eager about it because, roused by a Saturnian hunger, I would rather see them all devoured. For I acknowledge none of them to be really a book of mine, except perhaps the one On the Bound Will and the Catechism."

"One should hasten to put such witches to death."

"August 25, 1538, the conversation fell upon witches who spoil milk, eggs, and butter in farm yards. Dr. Luther said: “I should have no compassion on these witches; I would burn all of them. We read in the old law, that the priests threw the first stone at such malefactors, `Tis said this stolen butter turns rancid, and falls to the ground when any one goes to eat it. He who attempts to counteract and chastise these witches, is himself corporally plagued and tormented by their master, the devil. Sundry schoolmasters and ministers have often experienced this. Our ordinary sins offend and anger God. What, then, must be his wrath against witchcraft, which we may justly designate high treason against divine majesty, a revolt against the infinite power of God. The jurisconsults who have so learnedly and pertinently treated of rebellion, affirm that the subject who rebels against his sovereign, is worthy of death. Does not witchcraft, then, merit death, which is a revolt of the creature against the Creator, a denial to God of the authority it accords to the demon?”"

"Although indulgences are the very merits of Christ and of His saints and so should be treated with all reverence, they have in fact nonetheless become a shocking exercise of greed. For who actually seeks the salvation of souls through indulgences, and not instead money for his coffers? This is evident from the way indulgences are preached. For the commissioners and preachers do nothing but extol indulgences and incite the people to contribute. You hear no one instructing the people about what indulgences are, or about how much they grant, or about the purpose they serve. Instead, all you hear is how much one must contribute. The people are always left in ignorance, so that they come to think that by gaining indulgences they are at once saved."

"If it were art to overcome heresy with fire, the executioners would be the most learned doctors on earth."

"I would advise no one to send his child where the Holy Scriptures are not supreme. Every institution that does not unceasingly pursue the study of God's word becomes corrupt. Because of this we can see what kind of people they become in the universities and what they are like now. Nobody is to blame for this except the pope, the bishops, and the prelates, who are all charged with training young people. The universities only ought to turn out men who are experts in the Holy Scriptures, men who can become bishops and priests, and stand in the front line against heretics, the devil, and all the world. But where do you find that? I greatly fear that the universities, unless they teach the Holy Scriptures diligently and impress them on the young students, are wide gates to hell."

"The works of the righteous would be mortal sins if they would not be feared as mortal sins by the righteous themselves out of pious fear of God."

"Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and will not recant anything, since it is neither safe nor right to go against conscience. May God help me. Amen."

"Dieser yrthum von freyen willen ist eyn eygen Artickel des Endchrist."

"...God commanded in the law [Deut. 22:22-24] that adulterers be stoned . . . The temporal sword and government should therefore still put adulterers to death . . . Where the government is negligent and lax, however, and fails to inflict the death penalty, the adulterer may betake himself to a far country and there remarry if he is unable to remain continent. But it would be better to put him to death, lest a bad example be set . . ."

"The blame rests with the government. Why do they not put adulterers to death? Then I would not need to give such advice. Between two evils one is always the lesser, in this case allowing the adulterer to remarry in a distant land in order to avoid fornication . . ."

"Here you should be guided by the words of St. Paul, I Corinthians 7 [:4–5], “The husband does not rule over his own body, but the wife does; likewise the wife does not rule over her own body, but the husband does. Do not deprive each other, except by agreement,” etc. Notice that St. Paul forbids either party to deprive the other, for by the marriage vow each submits his body to the other in conjugal duty. When one resists the other and refuses the conjugal duty she is robbing the other of the body she had bestowed upon him. This is really contrary to marriage, and dissolves the marriage. For this reason the civil government must compel the wife, or put her to death. If the government fails to act, the husband must reason that his wife has been stolen away and slain by robbers; he must seek another. We would certainly have to accept it if someone’s life were taken from him. Why then should we not also accept it if a wife steals herself away from her husband, or is stolen away by others?"

"The mad mob does not ask how it could be better, only that it be different. And when it then becomes worse, it must change again. Thus they get bees for flies, and at last hornets for bees."

"Concerning the female sorcerer. Roman law also prescribes this. Why does the law name women more than men here, even though men are also guilty of this? Because women are more susceptible to those superstitions of Satan; take Eve, for example. They are commonly called “wise women.” Let them be killed."

"Ein' feste burg is unser Gott, ein gute wehr und waffen. Er hilft uns frei aus aller not, die uns itzt hat betroffen."

"I know God only as he became human, so shall I have him in no other way.""

"We must remove the Decalogue out of sight and heart."

"If we allow them any influence in our conscience, they become the cloak of evil, heresies and blasphemies."

"In particular, at this point also urge governing authorities and parents to rule well and to send their children to school. Point out how they are obliged to do so and what a damnable sin they commit if they do not, for thereby, as the worst enemies of God and humanity, they overthrow and lay waste both the kingdom of God and the kingdom of the world. Explain very clearly what kind of horrible damage they do when they do not help to train children as pastors, preachers, civil servants, etc., and tell them that God will punish them dreadfully for this. For in our day and age it is necessary to preach about these things. The extent to which parents and governing authorities are now sinning in these matters defies description. The devil, too, intends to do something horrible in all this."

"You must not murder. (Exodus 20:13) Q. What does this mean? A. We should fear and love God so that we may not hurt or harm our neighbor in his body, but help and befriend him in every bodily need [in every need and danger of life and body."

"What can only be taught by the rod and with blows will not lead to much good; they will not remain pious any longer than the rod is behind them."

"We have now completed both the spiritual and the temporal government, that is, the divine and the paternal authority and obedience. But here now we go forth from our house among our neighbors to learn how we should live with one another, every one himself toward his neighbor. Therefore God and government are not included in this commandment nor is the power to kill, which they have taken away. For God has delegated His authority to punish evil-doers to the government instead of parents, who aforetime (as we read in Moses) were required to bring their own children to judgment and sentence them to death. Therefore, what is here forbidden is forbidden to the individual in his relation to any one else, and not to the government."

"Peace is more important than all justice; and peace was not made for the sake of justice, but justice for the sake of peace."

"Justice is a temporary thing that must at last come to an end; but the conscience is eternal and will never die."

"Labour therefore diligently, that not only out of the time of temptation, but also in the time and conflict of death, when thy conscience is thoroughly afraid with the remembrance of thy sins past, and the devil assaileth thee with great violence, going about to overwhelm thee with heaps, floods and whole seas of sins, to terrify thee, to draw thee from Christ, and to drive thee to despair; that then I say, thou mayest be able to say with sure confidence: Christ the Son of God was given, not for the righteous and holy, but for the unrighteous and sinners.... If he gave himself to death for our sins, then undoubtedly he is no tyrant or judge which will condemn us for our sins. He is no caster-down of the afflicted, but a raiser-up of those that are fallen, a merciful reliever and comforter of the heavy and broken-hearted. Else should Paul lie in saying: "which gave himself for our sins.""

"Now when God sends forth his holy Gospel, He deals with us in a twofold manner, the first outwardly, then inwardly. Outwardly he deals with us through the oral word of the Gospel and through material sings, that is, baptism adndthe sacrament of the altar. Inwardly He deals with us through the Holy spirit, faith, and other gifts. But whatever their measure of order the outward factors should and must procede. The inward experience follows and is effected by the outward. God has determined to give the inward to no one except through the outward."

"It is an article of faith that Mary is Mother of the Lord and still a Virgin."

""She is rightly called not only the mother of the man, but also the Mother of God ... It is certain that Mary is the Mother of the real and true God."

"But the other conception, namely the infusion of the soul, it is piously and suitably believed, was without any sin, so that while the soul was being infused, she would at the same time be cleansed from original sin and adorned with the gifts of God to receive the holy soul thus infused. And thus, in the very moment in which she began to live, she was without all sin."

"There can be no doubt that the Virgin Mary is in heaven. How it happened we do not know."

"The veneration of Mary is inscribed in the very depths of the human heart."

"Is Christ only to be adored? Or is the holy Mother of God rather not to be honoured? This is the woman who crushed the Serpent's head. Hear us. For your Son denies you nothing."

"The Virgin Mary remains in the middle between Christ and humankind. For in the very moment he was conceived and lived, he was full of grace. All other human beings are without grace, both in the first and second conception. But the Virgin Mary, though without grace in the first conception, was full of grace in the second ... whereas other human beings are conceived in sin, in soul as well as in body, and Christ was conceived without sin in soul as well as in body, the Virgin Mary was conceived in body without grace but in soul full of grace."

"[S]he became the Mother of God, in which work so many and such great good things are bestowed on her as pass man's understanding. For on this there follows all honor, all blessedness, and her unique place in the whole of mankind, among which she has no equal, namely, that she had a child by the Father in heaven, and such a Child.... Hence men have crowded all her glory into a single word, calling her the Mother of God.... None can say of her nor announce to her greater things, even though he had as many tongues as the earth possesses flowers and blades of grass: the sky, stars; and the sea, grains of sand. It needs to be pondered in the heart what it means to be the Mother of God."

"Furthermore, how will you endure [the Romanists'] terrible idolatries? It was not enough that they venerated the saints and praised God in them, but they actually made them into gods. They put that noble child, the mother Mary, right into the place of Christ. They fashioned Christ into a judge and thus devised a tyrant for anguished consciences, so that all comfort and confidence was transferred from Christ to Mary, and then everyone turned from Christ to his particular saint. Can anyone deny this? Is it not true?"

"Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person"

"God has formed the soul and body of the Virgin Mary full of the Holy Spirit, so that she is without all sins, for she has conceived and borne the Lord Jesus."

"All seed except Mary was vitiated [by original sin]."

"By God's grace, I know Satan very well. If Satan can turn God's Word upside down and pervert the Scriptures, what will he do with my words -- or the words of others?"

"Faith is a living, bold trust in God's grace, so certain of God's favor that it would risk death a thousand times trusting in it. Such confidence and knowledge of God's grace makes you happy, joyful and bold in your relationship to God and all creatures. The Holy Spirit makes this happen through faith. Because of it, you freely, willingly and joyfully do good to everyone, serve everyone, suffer all kinds of things, love and praise the God who has shown you such grace."

"If you are a preacher of mercy, do not preach an imaginary but the true mercy. If the mercy is true, you must therefore bear the true, not an imaginary sin. God does not save those who are only imaginary sinners. Be a sinner, and let your sins be strong (sin boldly), but let your trust in Christ be stronger, and rejoice in Christ who is the victor over sin, death, and the world. We will commit sins while we are here, for this life is not a place where justice resides. We, however, says Peter (2. Peter 3:13) are looking forward to a new heaven and a new earth where justice will reign."

"What does it mean to have a god? or, what is God? Answer: A god means that from which we are to expect all good and to which we are to take refuge in all distress, so that to have a God is nothing else than to trust and believe Him from the [whole] heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your god also true; and, on the other hand, if your trust be false and wrong, then you have not the true God; for these two belong together faith and God. That now, I say, upon which you set your heart and put your trust is properly your god."

"But since the devil's bride, Reason, that pretty whore, comes in and thinks she's wise, and what she says, what she thinks, is from the Holy Spirit, who can help us, then? Not judges, not doctors, no king or emperor, because [reason] is the Devil's greatest whore."

"When we are inclined to boast of our position [as Christians] we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers of our Lord. Therefore, if one is to boast of flesh and blood the Jews are actually nearer to Christ than we are."

"I cannot forbid a person to marry several wives, for it does not contradict Scripture."

"For the history of the centuries that have passed since the birth of Christ nowhere reveals conditions like those of the present. There has never been such building and planting in the world. There has never been such gluttonous and varied eating and drinking as now. Wearing apparel has reached its limit in costliness. Who has ever heard of such commerce as now encircles the earth? There have arisen all kinds of art and sculpture, embroidery and engraving, the like of which has not been seen during the whole Christian era. In addition men are so delving into the mysteries of things that today a boy of twenty knows more than twenty doctors formerly knew."

"...women and girls begin to bare themselves behind and in front, and there is nobody to punish and hold in check, and besides, God’s word is mocked."

"Few are the women and maidens who would let themselves think that one could at the same time be joyous and modest. They are all bold and coarse in their speech, in their demeanor wild and lewd. That is now the fashion of being in good cheer. But it is specially evil that the young maiden folk are exceedingly bold of speech and bearing, and curse like troopers, to say nothing of their shameful words and scandalous coarse sayings, which one always hears and learns from another."

"The First Sermon on the Day of the Visitation of Mary (Die erste Predigt am Tag der Heimsuchung Mariä). (1532)."

"Who loves not woman, wine, and song / Remains a fool his whole life long."

""For He that is mighty hath done great things for me, and Holy is His Name" (Luke 1:49). Luther comments:"

"The "great things" are nothing less than that she became the Mother of God, in which work so many and such great good things are bestowed upon her as pass man's understanding. For on this there follows all honor, all blessedness, and her unique place in the whole of mankind, among whom she has no equal, namely, that she had a child by the Father in Heaven, and such a child. She herself is unable to find a name for this work, it is too exceedingly great; all she can do is break out in the fervent cry: "They are great things," impossible to describe or define. Hence men have crowded all her glory into a single word, calling her the Mother of God. No one can say anything greater of her or to her, though he had as many tongues as there are leaves on the trees, or grass in the fields, or stars in the sky, or sand by the sea. It needs to be pondered in the heart, what it means to be the Mother of God."

"On coming to the house, they (the Magi), saw the child with his mother Mary, and they bowed down and worshiped him. (Matthew 2:11)"

"[This] adoration, too, was not the same as the worship of God. In my opinion they did not yet recognize him as God, but they acted in keeping with the custom mentioned in Scripture, according to which Kings and important people were worshiped; this did not mean more than falling down before them at their feet and honoring them."

"Religion is not 'doctrinal knowledge,' but wisdom born of personal experience."

"Holy Christendom has, in my judgment, no better teacher after the apostles than St. Augustine."

"And I myself, in Rome, heard it said openly in the streets, “If there is a hell, then Rome is built on it.” That is, “After the devil himself, there is no worse folk than the pope and his followers.”"

"Luther's Works, Church and Ministry III, American Ed., Helmut T. Lehman, Eric W. Gritsch, eds., Augsburg Fortress Press, 1966, Vol. 41:279."

"Tell your master that if there were as many devils at Worms as tiles on its roofs, I would enter."

"Dear rulers … I maintain that the civil authorities are under obligation to compel the people to send their children to school. … If the government can compel such citizens as are fit for military service to bear spear and rifle, to mount ramparts, and perform other martial duties in time of war, how much more has it a right to compel the people to send their children to school, because in this case we are warring with the devil, whose object it is secretly to exhaust our cities and principalities of their strong men."

"A penny saved is of more value than a penny paid out (Der Sparpfennig ist reicher denn der Zinspfenning)."

"Heretics cannot themselves appear good unless they depict the Church as evil, false, and mendacious. They alone wish to be esteemed as the good, but the Church must be made to appear evil in every respect."

"Wer anders lehret, denn ich hierinn gelehret hab, oder mich darinn verdammt, der verdamt Gott, und muß ein Kind der Höllen bleiben."

"I shall not have it judged by any man, not even by any angel. For since I am certain of it, I shall be your judge and even the angels’ judge through this teaching (as St. Paul says [1 Cor. 6:3]) so that whoever does not accept my teaching may not be saved - for it is God’s teaching and not mine."

"Of all the fathers, as many as you can name, not one has ever spoken about the sacrament as these fanatics do. None of them uses such an expression as, 'It is simply bread and wine,' or, 'Christ’s body and blood are not present.' Yet since this subject is so frequently discussed by them, it is impossible that they should not at some time have let slip such an expression as, 'It is simply bread,' or, 'Not that the body of Christ is physically present,' or the like, since they are greatly concerned not to mislead the people; actually, they simply proceed to speak as if no one doubted that Christ’s body and blood are present. Certainly among so many fathers and so many writings a negative argument should have turned up at least once, as happens in other articles; but actually they all stand uniformly and consistently on the affirmative side."

"Die heilige christliche Kirche ist das fürnehmeste Weil Gottes, umb welches willen Alles geschaffen ist; darinnen täglich die großen Wunder geschehen, als Sunde vergeben, Tod wegnehmen, Gerechtigkeit und ewiges Leben geben."

"It is an unsufferable blasphemy to reject the public ministry or to say that people can become holy without sermons and Church. This involves a destruction of the Church and rebellion against ecclesiastical order; such upheavals must be warded off and punished like all other revolts."

"Wie David sagt: An dir allein Hab ich gesündigt, auf daß du gerecht seiest in deinen Worten; und zwar rechte Christen Hörens gern, daß man sie schilt und straft mit Göltes Wort. Aber diese, so ungestraft sein wöllen, bekennen damit frei, daß sie die rechten verzweifelten Buben sind, die hiemit auch in den heiligen Geist fündigen, als die nicht leiden wollen, daß er sie durch sein Predigtamt strafe."

"Besides, you also have many Jews living in the country, who do much harm... You should know the Jews blaspheme and violate the name of our Savior day for day… for that reason you, Milords and men of authority, should not tolerate but expel them. They are our public enemies and incessantly blaspheme our Lord Jesus Christ, they call our Blessed Virgin Mary a harlot and her Holy Son a bastard and to us they give the epithet of changelings and abortions. Therefore deal with them harshly as they do nothing but excruciatingly blaspheme our Lord Jesus Christ, trying to rob us of our lives, our health, our honor and belongings."

"On account of this personal union and communion of the natures, Mary, the most blessed virgin, did not conceive a mere, ordinary human being, but a human being who is truly the Son of the most high God, as the angel testifies. He demonstrated his divine majesty even in his mother's womb in that he was born of a virgin without violating her virginity. Therefore she is truly the mother of God and yet remained a virgin."

"If women get tired and die of bearing, there is no harm in that; let them die as long as they bear; they are made for that."

"The will is not free to strive toward whatever is declared good."

"Man is by nature unable to want God to be God. Indeed, he himself wants to be God, and does not want God to be God."

"We do not become righteous by doing righteous deeds but, having been made righteous, we do righteous deeds."

"Since the law is good, the will, which is hostile to it, cannot be good."

"When our Lord and Master Jesus Christ said, "Repent," he willed the entire life of believers to be one of repentance."

"To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers, is equal in worth to the cross of Christ is blasphemy."

"When speaking of the spiritual nature or the soul, we are referring to that which is “inner” or “new.” When speaking of the bodily nature, or that which is flesh and blood, we are referring to that which is called “sensual,” “outward,” or “old.” Paul writes in 2 Corinthians 4:16: “Even though our outer nature is wasting away, our inner nature is being renewed day by day.”"

"Christ ought to be preached with this goal in mind — that we might be moved to faith in him so that he is not just a distant historical figure but actually Christ for you and me."

"Faith is born and preserved in us by preaching why Christ came, what he brought and gave to us, and the benefits we obtain when we receive him. This happens when Christian liberty — which he gives to us — is rightly taught and we are told in what way as Christians we are all kings and priests and therefore lords of all."

"A person must take care to exercise moderate discipline over the body and subject it to the Spirit by means of fasting, vigils, and labor. The goal is to have the body obey and conform — and not hinder — the inner person and faith. Unless it is held in check, we know it is the nature of the body to undermine faith and the inner person."

"One ought to fast, watch, and labor to the extent that such activities are needed to harness the body’s desires and longings; however, those who presume that they are justified by works pay no attention to the need for self-discipline but see the works themselves as the way to righteousness. They believe that if they do a great number of impressive works all will be well and righteousness will be the result. Sometimes this is pursued with such zeal that they become mentally unstable and their bodies are sapped of all strength. Such disastrous consequences demonstrate that the belief that we are justified and saved by works without faith is extremely foolish."

"Adam was created righteous, acceptable, and without sin. He had no need from his labor in the garden to be made righteous and acceptable to God. Rather, the Lord gave Adam work in order to cultivate and protect the garden. This would have been the freest of all works because they were done simply to please God and not to obtain righteousness. … The works of the person who trusts God are to be understood in a similar manner. Through faith we are restored to paradise and created anew. We have no need of works in order to be righteous; however, in order to avoid idleness and so that the body might be cared for an disciplined, works are done freely to please God."

"Through faith we are restored to paradise and created anew."

"It is always necessary that the substance or essence of a person be good before there can be any good works and that good works follow and proceed from a person who is already good. Christ says in Matthew 7:18: “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.” ... The fruit does not make the tree good or bad but the tree itself is what determines the nature of the fruit. In the same way, a person first must be good or bad before doing a good or bad work."

"A Christian has no need of any law in order to be saved, since through faith we are free from every law. Thus all the acts of a Christian are done spontaneously, out of a sense of pure liberty. As Christians we do not seek our own advantage or salvation because we are already fully satisfied and saved by God’s grace through faith. Now our only motive is to do that which is pleasing to God."

"In Matthew 12:23 Christ says: “Either make the tree good, and its fruit good; or make the tree bad and its fruit bad,” as if to say: “Let the one who wishes to have good fruit begin by planting a good tree.” Therefore, let the person who wishes to do good works being not with the works but with the believing, for this alone makes a person good."

"Many have been deceived by outward appearances and have proceeded to write and teach about good works and how they justify without even mentioning faith. … Wearying themselves with many works, they never come to righteousness."

"Our preaching does not stop with the law. That would lead to wounding without binding up, striking down and not healing, killing and not making alive, driving down to hell and not bringing back up, humbling and not exalting. Therefore, we must also preach grace and the promise of forgiveness — this is the means by which faith is awakened and properly taught. Without this word of grace, the law, contrition, penitence, and everything else are done and taught in vain."

"The Apostle Paul wants us to work with our hands in order to share with the needy (Ephesians 5:28). Notice that he could have said that we should work to support ourselves. But Paul says that we work to give to those in need. This is why caring for our body is also a Christian work. If the body is healthy and fit, we are able to work and save money that can be used to help those in need."

"Lying and guile need only to be revealed and recognized to be undone. When once lying is recognized as such, it needs no second stroke; it falls of itself and vanishes in shame."

"We must calm the mind of the common man, and tell him to abstain from the words and even the passions which lead to insurrection."

"Insurrection ... never brings about the desired improvement. For insurrection lacks discernment; it generally harms the innocent more than the guilty. Hence, no insurrection is ever right, no matter how right the cause it seeks to promote."

"Those who read and rightly understand my teaching will not start an insurrection; they have not learned that from me."

"There is no need for you to develop an armed insurrection. Christ himself has already begun an insurrection with his mouth."

"An armed insurrection ... would hinder and bring into disrepute this spiritual insurrection."

"I ask that men make no reference to my name; let them call themselves Christians, not Lutherans. What is Luther? After all, the teaching is not mine [John 7:16]. Neither was I crucified for anyone [I Cor. 1:13]. St. Paul, in I Corinthians 3, would not allow the Christians to call themselves Pauline or Petrine, but Christian. How then should I—poor stinking maggot-fodder that I am—come to have men call the children of Christ by my wretched name? Not so, my dear friends; let us abolish all party names and call ourselves Christians, after him whose teaching we hold."

"God the Almighty has made our rulers mad; they actually think they can do—and order their subjects to do—whatever they please. And the subjects make the mistake of believing that they, in turn, are bound to obey their rulers in everything."

"I would take to be quite a fool any man who would make a book full of laws and statutes for an apple tree telling it how to bear apples and not thorns, when the tree is able by its own nature to do this better than the man with all his books can describe and demand."

"Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be un-Christian, even if they are all baptized and Christian in name."

"I approached the task of destroying images by first tearing them out of the heart through God’s Word and making them worthless and despised. This indeed took place before Dr. Karlstadt ever dreamed of destroying images. For when they are no longer in the heart, they can do no harm when seen with the eyes. But Dr. Karlstadt, who pays no attention to matters of the heart, has reversed the order by removing them from sight and leaving them in the heart. For he does not preach faith, nor can he preach it; unfortunately, only now do I see that. Which of these two forms of destroying images is best, I will let each man judge for himself."

"I will first discuss images according to the Law of Moses, and then according to the gospel. And I say at the outset that according to the Law of Moses no other images are forbidden than an image of God which one worships. A crucifix, on the other hand, or any other holy image is not forbidden. Heigh now! you breakers of images, I defy you to prove the opposite!"

"Now I say this to keep the conscience free from mischievous laws and fictitious sins, and not because I would defend images. Nor would I condemn those who have destroyed them, especially those who destroy divine and idolatrous images. But images for memorial and witness, such as crucifixes and images of saints, are to be tolerated."

"Throughout your treatment you forget that you said that 'free-will' can do nothing without grace, and you prove that 'free-will' can do all things without grace! Your inferences and analogies "For if man has lost his freedom, and is forced to serve sin, and cannot will good, what conclusion can more justly be drawn concerning him, than that he sins and wills evil necessarily?"

"By the law is the knowledge of sin [Rom 3:20], so the word of grace comes only to those who are distressed by a sense of sin and tempted to despair."

"As to why some are touched by the law and others not, so that some receive and others scorn the offer of grace...[this is the] hidden will of God, Who, according to His own counsel, ordains such persons as He wills to receive and partake of the mercy preached and offered."

"Let all the 'free-will' in the world do all it can with all its strength; it will never give rise to a single instance of ability to avoid being hardened if God does not give the Spirit, or of meriting mercy if it is left to its own strength."

"Omnipotence and foreknowledge of God, I repeat, utterly destroy the doctrine of 'free-will' ... doubtless it gives the greatest possible offense to common sense or natural reason, that God, Who is proclaimed as being full of mercy and goodness, and so on, should of His own mere will abandon, harden and damn men, as though He delighted in the sins and great eternal torments of such poor wretches. It seems an iniquitous, cruel, intolerable thought to think of God; and it is this that has been such a stumbling block to so many great men down through the ages. And who would not stumble at it? I have stumbled at it myself more than once, down to the deepest pit of despair, so that I wished I had never been made a man. (That was before I knew how health-giving that despair was, and how close to grace"

"Now, since on God's own testimony, men are 'flesh', they can savour of nothing but the flesh; therefore 'free-will can avail only to sin. And if, while the Spirit of God is calling and teaching among them, they go from bad to worse, what could they do when left to themselves, without the Spirit of God? Your [Erasmus] observation that Moses is speaking of the men of that age is not to the point at all. The same is true of all men, for all are 'flesh'; as Christ says, 'That which is born of the flesh is flesh' (John 3:6) How grave a defect this is, He Himself there teaches, when he says: 'Except a man be born again, he cannot enter the kingdom of God (v. 5)...I call a man ungodly if he is without the Spirit of God; for Scripture says that the Spirit is given to justify the ungodly. As Christ distinguished the Spirit from the flesh, saying: "that which is born of the flesh is flesh', and adds that which is born of the flesh cannot enter the kingdom of God', it obviously follows that whatever is flesh is ungodly, under God's wrath, and a stranger to His kingdom. And if it is a stranger to God's kingdom and Spirit, it follows of necessity that it is under the kingdom and spirit of Satan. For there is no middle kingdom between the kingdom of God and the Kingdom of Satan, which are ever at war with each other."

"I say that man without the grace of God nonetheless remains the general omnipotence of God who effects, and moves and impels all things in a necessary, infallible course; but the effect of man's being carried along is nothing--that is, avails nothing in God's sight, nor is reckoned to be anything but sin."

"All the passages in the Holy Scriptures that mention assistance are they that do away with "free-will", and these are countless...For grace is needed, and the help of grace is given, because "free-will" can do nothing."

"I frankly confess that, for myself, even if it could be, I should not want "free-will" to be given me, nor anything to be left in my own hands to enable me to endeavour after salvation; not merely because in face of so many dangers, and adversities and assaults of devils, I could not stand my ground ; but because even were there no dangers. I should still be forced to labour with no guarantee of success.¦ But now that God has taken my salvation out of the control of my own will, and put it under the control of His, and promised to save me, not according to my working or running, but according to His own grace and mercy, I have the comfortable certainty that He is faithful and will not lie to me, and that He is also great and powerful, so that no devils or opposition can break Him or pluck me from Him. Furthermore, I have the comfortable certainty that I please God, not by reason of the merit of my works, but by reason of His merciful favour promised to me; so that, if I work too little, or badly, He does not impute it to me, but with fatherly compassion pardons me and makes me better. This is the glorying of all the saints in their God."

"We refuse to have our conscience bound by any work or law, so that by doing this or that we should be righteous, or leaving this or that undone we should be damned."

"Our stubbornness is right, because we want to preserve the liberty which we have in Christ. Only by preserving our liberty shall we be able to retain the truth of the Gospel inviolate."

"Some will object that the Law is divine and holy. Let it be divine and holy. The Law has no right to tell me that I must be justified by it."

"Leave the ass burdened with laws behind in the valley. But your conscience, let it ascend with Isaac into the mountain."

"The Law continues to exist and to function. But it no longer exists for me."

"When you see a person squirming in the clutches of the Law, say to him: “Brother, get things straight. You let the Law talk to your conscience. Make it talk to your flesh."

"I know that a Christian should be humble, but against the Pope I am going to be proud and say to him: “You, Pope, I will not have you for my boss, for I am sure that my doctrine is divine.”"

"The true Gospel has it that we are justified by faith alone, without the deeds of the Law."

"To turn one's eyes away from Jesus means to turn them to the Law."

"Paul calleth the Galatians foolish and bewitched, comparing them to children, to whom witchcraft doth much harm. As though he should say: It happeneth to you as it doth to children, whom witches, sorcerers, and enchanters are wont to charm by their enchantments, and by the illusions of the devil. Afterwards, in the fifth chapter, he rehearseth sorcery among the works of the flesh, which is a kind of witchcraft, whereby he plainly testifieth, that indeed such witchcraft and sorcery there is, and that it may be done. Moreover, it cannot be denied but that the devil, yea, and reigneth throughout the whole world. Witchcraft and sorceru therefore are the works of the devil; whereby he doth not only hurt men, but also, by the permission of God, he sometimes destroyeth them. Furthermore, we are all subject to the devil, both in body and goods; and we be strangers in this world, whereof he is the prince and god. Therefore the bread which we eat, the drink which we drink, the garments which we wear, yea, the air, and whatsoever we live by in the flesh is under his dominion."

"For Christ is Joy and Sweetness to a broken heart. Christ is a Lover of poor sinners, and such a Lover that He gave Himself for us. Now if this is true, and it is true, then are we never justified by our own righteousness."

"... a penny saved is better than a penny earned."

"Let us not flutter too high, but remain by the manger and the swaddling clothes of Christ, in whom dwelleth all the fulness of the Godhead bodily."

"Superstition, idolatry, and hypocrisy have ample wages, but truth goes a-begging."

"The Clergy is the greatest hindrance to faith."

"For where God built a church, there the Devil would also build a chapel...Thus is the Devil ever God's ape."

"so it is with human reason, which strives not against faith, when enlightened, but rather furthers and advances it."

"Mother love is stronger than the filth and scabbiness on a child, and so the love of God toward us is stronger than the dirt that clings to us."

"A faithful and good servant is a real godsend; but truly 'tis a rare bird in the land."

"The Mass is the greatest blasphemy of God, and the highest idolatry upon earth, an abomination the like of which has never been in Christendom since the time of the Apostles."

"There is no more lovely, friendly and charming relationship, communion or company than a good marriage."

"I am entirely of the opinion that the papacy is the Antichrist. But if anyone wants to add the Turk, then the Pope is the spirit of the Antichrist, and the Turk is the flesh of the Antichrist. They help each other in their murderous work. The latter slaughters bodily and by the sword, the former spiritually and by doctrine."

"I have greater confidence in my wife and my pupils than I have in Christ"

"A theologian is born by living, nay dying and being damned, not by thinking, reading, or speculating."

"Reason is the greatest enemy that faith has: it never comes to the aid of spiritual things, but--more frequently than not--struggles against the divine Word, treating with contempt all that emanates from God."

"Out of special hatred for our faith, the devil has sent some whores here to destroy our poor young men . . . such a syphilitic whore can poison ten, twenty, thirty or more of the children of good people, and thus is to be considered a murderer, or worse, as a poisoner."

"And I must speak plainly. If I were a judge, I would have such a poisonous, syphilitic whore tortured by being broken on the wheel and having her veins lacerated, for it is not to be denied what damage such a filthy whore does to young blood, so that it is unspeakably damaged before it is even fully grown and destroyed in the blood."

"The reproduction of mankind is a great marvel and mystery. Had God consulted me in the matter, I should have advised him to continue the generation of the species by fashioning them of clay, in the way Adam was fashioned."

"But the Jews are so hardened that they listen to nothing; though overcome by testimonies they yield not an inch. It is a pernicious race, oppressing all men by their usury and rapine. If they give a prince or magistrate a thousand florins, they extort twenty thousand from the subjects in payment. We must ever keep on guard against them."

"When the devil comes at night to worry me, this is what I say to him: “Devil, I have to sleep now. That is God’s commandment, for us to work by day and sleep at night.” If he keeps on nagging me and trots out my sins, then I answer: “Sweet devil, I know the whole list. But I have done even more sin which is not on your list. Write there also that I have shit in my breeches. Hang it around your neck and wipe your mouth on it.” Then, if he won’t cease to accuse me of sins, I say in contempt: “Holy Satan, pray for me.” ("Sancte Satane, ora pro me")."

"I think these things [firearms] were invented by Satan himself, for they can’t be defended against with (ordinary) weapons and fists. All human strength vanishes when confronted with firearms. A man is dead before he sees what’s coming."

"They are splendidly built [Italian Hospitals], the best food and drink are at hand, the attendants are very diligent, the physicians are learned, the beds and coverings are very clean, and the bedsteads are painted. As soon as a sick man is brought in, all his clothes are taken off in the presence of a notary and are faithfully kept for him. He is then laid in a handsomely painted bed with clean sheets. Two physicians are fetched at once. Attendants come with food and drink, served in immaculate glass vessels; these are not touched with as much as a finger but are brought on a tray."

"Wir sind bettler. Hoc est verum."

"Never any good came out of female domination. God created Adam master and lord of living creatures, but Eve spoiled it all."

"The hair is the finest ornament women have. . . . I like women to let their hair fall down their back, it is a most agreeable sight."

"Women . . . have . . . small and narrow chests, and broad hips, to the end they should remain at home, sit still, keep house, and bear and bring up children. . . . A woman is, or at least should be, a friendly, courteous, and a merry companion in life . . . the honor and ornament of the house, and inclined to tenderness, for thereunto are they chiefly created, to bear children, and to be the pleasure, joy and solace of their husbands."

"What defects women have, we must check them for in private, gently by word of mouth, for woman is a frail vessel."

"Faith, like light, should ever be simple and unbending; while love, like warmth, should beam forth on every side, and bend to every necessity of our brethren."

"Faith looks to the word and the promise; that is, to the truth. But hope looks to that which the word has promised, to the gift."

"We believe that the very beginning and end of salvation, and the sum of Christianity, consists of faith in Christ, who by His blood alone, and not by any works of ours, has put away sin, and destroyed the power of death."

"Faith ever says, "If Thou wilt," not "If Thou canst.""

"We may search long to find where God is, but we shall find Him in those who keep the words of Christ. For the Lord Christ saith, " If any man love me, he will keep my words; and we will make our abode with him.""

"The believing man hath the Holy Ghost; and where the Holy Ghost dwelleth, He will not suffer a man to be idle, butstirreth him up to all exercises of piety and godliness, and of true religion, to the love of God, to the patient suffering of afflictions, to prayer, to thanksgiving, and the exercise of charity towards all men."

"Merit is a work for the sake of which Christ gives rewards. But no such work is to be found, for Christ gives by promise. Just as if a prince should say to me, "Come to me in my castle, and I will give you a hundred florins." I do a work, certainly, in going to the castle, but the gift is not given me as the reward of my work in going, but because the prince promised it to me."

"Let us keep to Christ, and cling to Him, and hang on Him, so that no power can remove us."

"the human being, corrupted to the root, can neither desire nor perform anything but evil."

"Hier stehe ich, ich kann nicht anders."

"Here I stand; I can do no otherwise. God help me. Amen!"

"I’d rather be ruled by a competent Turk than an incompetent Christian."

"Whoever drinks beer, he is quick to sleep; whoever sleeps long, does not sin; whoever does not sin, enters Heaven! Thus, let us drink beer!"

"Do not fight against these harmful spells. For you do not know what God wants with them. You do not know the greater divine plan behind it all.""

"Even if I knew the world would end tomorrow, I would continue to plant my apple trees."

"Why, for instance, did Martin Luther succeed, whereas other important rebels against the medieval church — like John Huss — fail? Well, Luther was successful because printing had been developed by the time he advanced his cause. So his good earthy writings were put into pamphlets and spread so far and wide that the church officials couldn't have stopped the Protestant Reformation even if they had burned Luther at the stake."

"The wish of Luther, that all his books of devotion were burnt, raises him greatly in my opinion; because he discovered, that the immoderate esteem and veneration attatched to them, caused the Scriptures to be neglected."

"It is particularly proper to introduce some mention of Luther in this place; not that he is in any way implicated in the question of necromancy, but that there are passages in his writings in which he talks of the devil in what we should now think a very extraordinary way. And it is curious, and not a little instructive, to see how a person of so masculine an intellect, and who in many respects so far outran the illumination of his age, was accustomed to judge respecting the intercourse of mortals with the inhabitants of the infernal world. Luther was born in the year 1483. It appears from his Treatise on the Abuses attendant on Private Masses, that he had a conference with the devil on the subject. He says, that this supernatural personage caused him by his visits "many bitter nights and much restless and wearisome repose." Once in particular he came to Luther, "in the dead of the night, when he was just awaked out of sleep. The devil," he goes on to say, "knows well how to construct his arguments, and to urge them with the skill of a master. He delivers himself with a grave, and yet a shrill voice. Nor does he use circumlocutions, and beat about the bush, but excels in forcible statements and quick rejoinders. I no longer wonder," he adds, "that the persons whom he assails in this way, are occasionally found dead in their beds. He is able to compress and throttle, and more than once he has so assaulted me and driven my soul into a corner, that I felt as if the next moment it must leave my body. I am of opinion that Gesner and Oecolampadius and others in that manner came by their deaths. The devil's manner of opening a debate is pleasant enough; but he urges things so peremptorily, that the respondent in a short time knows not how to acquit himself." He elsewhere says, "The reasons why the sacramentarians understood so little of the Scriptures, is that they do not encounter the true opponent, that is, the devil, who presently drives one up in a corner, and thus makes one perceive the just interpretation. For my part I am thoroughly acquainted with him, and have eaten a bushel of salt with him. He sleeps with me more frequently, and lies nearer to me in bed, than my own wife does.""

"Luther remains master of direct presentation of the truth, Kierkegaard, peer of Christian “indirect impartation” by a Socratic pedagogy. They are two complementary types of mind. In the growing complex, subtle, ratiocinate trend of modern life the bold simplicity of Luther's manly directness needs Kierkegaard's invincible “double-reflectivity” and keen appreciation of the refined intricacies of mind and life as a healthful corrective. Times change and we Christians must change with them in all things somewhat, except in the faith that saves."

"The deceit of Muhammad was a fundamental concern for Luther as he feared that a false prophet might tempt Protestant Christians to falter—much as the practice of indulgences had done for Catholics. For a modern man like Luther, the antidote for such deceit was knowledge. The Protestant Reformation was founded on the principle that any Christian could pick up a Bible in the vernacular and make sense of it for him or herself. In like manner, Luther promoted the study of the Qur’an so that Christians would be prepared should they ever have a direct encounter with Islam. Three works illustrate this hermeneutic: his foreword to the Tract on the Religion and Customs of the Turk (1530); his introduction to the German translation of Ricoldo’s Confutatio al-Koran (1542); and the preface to the Swiss publication of the Qur’an (1543)."

"Luther’s early writings concerning the threat of Islamdom focused more on the Ottoman Turks as a military threat to Europe rather than as ideological opponents.11In the late 1520s, Luther wrote two works specifically addressing the Ottoman Turks: On War against the Turk (1528) and Sermon against the Turk (1529). In both of these works, Luther implored the Emperor, the German princes, and the German people to defend the principalities against Suleiman, the Ottoman Sultan. In his 1528 On War against the Turk, Luther promotes a live–and–let–live policy. “Let the Turk believe and live as he will, just as one lets the papacy and other false Christians live”. In fact, Luther sounds outright amiable toward the Turks when he states, “It is said that the Turks are among themselves faithful and friendly, and careful to tell the truth. I believe and I think that they probably have more fine virtues than that”. In the following year, however, with the siege of Vienna and march on Hungary, Luther changed his tune."

"With the new geographic threat, Luther, in his subsequent War against the Turks (1529), declares that the Turk is the clear “enemy of Christ”, a man who “despises women and marriage”, and is “nothing but a murderer or highwayman”. In the face of an impending military threat, Luther felt no compunction in leveling his quill at the people he had a mere year before called ‘virtuous’. Broadly speaking, Luther wanted no part of statecraft or politics and considered the Ottoman incursion of Europe to be a matter best solved by politicians, not the Church. In fact, Luther directly states that he opposes “religious war”."

"From the day on which Luther denied the authority of the Pope, and publicly declared in the Diet "that his teachings must be controverted through the words of the Bible itself, or with sensible reasons," there begins a new era in Germany. The fetters with which Saint Boniface had chained the German Church to Rome are broken. This Church, which has hitherto formed an integral part of the great hierarchy, now splits into religious democracies. The character of the religion itself is essentially changed: the Hindoo-Gnostic element disappears from it, and the Judaic-theistic element again becomes prominent. We behold the rise of evangelical Christianity. By recognising and legitimising the most importunate claims of the senses, religion becomes once more a reality. The priest becomes man, takes to himself a wife, and begets children, as God desires."

"He was possessed of a more Slavic than Germanic grudge against Latin clarity and legalism; the meticulous adherence to the iron laws of logic, dry and well-weighted argumentation of a gradual and conclusive nature were alien to him. His whole appearance reminds one rather of a Prussian N.C. officer or of a Slovakian butcher, than of a West German intellectual. His bulging eyes and unkempt hair; his fat neck and bellowing voice; his inordinate love for food, drink, and sex; his coarse speech and eruptive nature are characteristic of certain low-class East Europeans. When he says: "I do not admit that my doctrine can be judged by anyone, not by the angels," one could almost imagine hearing Hitler speak."

"No. 4638: Luther Rejects the Copernican Cosmology June 4, 1539 There was mention of a certain new astrologer who wanted to prove that the earth moves and not the sky, the sun, and the moon. This would be as if somebody were riding on a cart or in a ship and imagined that he was standing still while the earth and the trees were moving. [Luther remarked,] “So it goes now. Whoever wants to be clever must agree with nothing that others esteem. He must do something of his own. This is what that fellow does who wishes to turn the whole of astronomy upside down. Even in these things that are thrown into disorder I believe the Holy Scriptures, for Joshua commanded the sun to stand still and not the earth [Josh. 10:12].”"

"Protestantism itself, in its early phases, was plainly a movement toward mysticism: its purpose, at least in theory, was to remove the priestly veil separating man from the revealed Word of God. But that veil was restored almost instantly, and by the year 1522, five years after Wittenberg, Luther was damning the Anabaptists with all the ferocious certainty of a medieval Pope, and his followers were docily accepting his teaching."

"Bruder Sanftleben und Vater Leisentret ... meinet, er wollte gerne seine fürgenommene Lüste alle ins Werk führen, seine Pracht und Reichtümer behalten und gleichwohl einen bewährten Glauben haben, welches doch der Sohn Gottes mit klaren Worten den Schriftgelehrten getadelt hat (Joh. am 5.), da er spricht: »Wie ist's möglich, daß ihr könnet glauben, wenn ihr eure Ehre sucht?«"

"The poverty-stricken rural population rose up against their despoilers; they burnt down the castles of the nobles, and swore that they would leave nothing to be seen upon the land but the cabins of the poor. The rich middle-class seemed at first to side with them, and at Strasburg, Nuremberg, and Ulm the peasants were encouraged, aided, and provided for. However, the bourgeoisie soon grew alarmed at the spreading of the insurrection, and made common cause with the nobles in smothering the revolt in the rural districts. Luther, who was then at the apex of his power, condemned the rising in the name of religion, and proclaimed the servitude of the people as holy and legitimate. "You seek," wrote he, "to free your persons and your goods. You desire the power and the goods of this earth. You will suffer no wrong. The Gospel, on the contrary, has no care for such things, and makes exterior life consist in suffering, supporting injustice, the cross, patience, and contempt of life, as of all the things of this world. To suffer! To suffer! The cross! The cross! Behold what Christ teaches!" Were not these teachings, given in the name of the faith to a famishing people in revolt against the tyranny and avidity of the ruling aristocracy, fatal to the future of the peasant masses, whose very sufferings were thus legitimised in the name of the religion that should have come to their aid?"

"Luther defined the Devil as a giant anus, and in much iconography we see Evil and Sin personified by farting, shitting, and sodomy. There is no satisfactory explanation for this anal phobia, though no doubt it had something to do with what we now call the "anal-retentive" personality of authoritarian types."

""God himself cannot subsist without wise men," said Luther, and with good reason; but "God can still less subsist without unwise men,"—good Luther did not say that!"

"Augustine, Aquinas, Luther, and Calvin, chief among the formative minds of Christendom, although separated by the centuries and antagonistic in many of their views, are united in their belief that war is legitimate when used in a righteous cause."

"By a strange inconsistency, Luther justified all wars of self-defense except those waged by subjects against tyrannical rulers. He unconditionally condemned rebellion and revolution. In referring to the peasants' revolt. ... To the soldiers who took the field against the peasants, he said: "If you die in battle against them, you could never have a more blessed end, for you die obedient to God's Word in Romans 13, and in the service of love to free your neighbor from the bands of hell and the devil.""

"In later years Luther showed no regret for his attitude toward this rebellion. Indeed, he went so far as to say: "Preachers are the biggest murderers about, for they admonish the authorities to fulfill their duty and punish the wicked. I, Martin Luther, slew all the peasants in the rebellion, for I said they should be slain; all their blood is on my head. But I cast it on our Lord God, who commanded me to speak in this way.""

"Freedom was the watchword of Martin Luther in his early days. His theology rested upon the foundation of the right of private judgment, and he boldly proclaimed the "universal priesthood of all Christians." …His own conduct, however, often departed widely from his abstract teaching. ... In practice he was often bitterly intolerant of his opponents. ... He favored banishment for Catholics who remained steadfast to their faith, and in 1530 signed a memorandum drafted by Melanchthon which justified the setting up of a regular system of coercion and the use of the death penalty for the most dangerous heretics or blasphemers. Concerning this point a Protestant theologian [Walther Kohler] says: "The death-penalty for heresy rested on the highest Lutheran authority.""

"Luther went so far as to rejoice over the death of Zwingli: "God knows the thoughts of the heart. It is well that Zwingli, Carlstadt, and Pellicanus lie dead on the battle field. ... Oh, what a triumph is this, that they have perished! God indeed knows His business well.""

"Luther exclaimed: "I would have no compassion on these witches. I would burn them all.""

"Lucas Cranach (1472–1553) is today acknowledged as one of the great painters of the Northern Renaissance, the creator of a large number of remarkable paintings in a distinctive, highly recognisable style. He was also responsible for the iconic series of images of the Protestant reformer Martin Luther (1483–1546), his friend and contemporary who had also settled in the small north German city of Wittenberg. His images of Luther and friends provide the definitive pictorial chronicle of the reformer’s life, from the time he first burst on to the public stage, and into old age. All of the many books that celebrate Luther in this run-up to the 500th anniversary in 2017 of the publishing of his 95 Theses will draw on Cranach for their image of the reformer."

"Had Luther and Calvin been confined before they had begun to dogmatize, the states would have been spared many troubles."

"According to the false prophet of Mecca, everything happens out of inevitable necessity; there is no free will in man: God works all actions in us, both good and bad; so that he punishes the wicked for the sins that he himself has wrought in them. To those who cried out against such blasphemy, Muhammad gave only one answer: This is a mystery, a secret. Yes, the mystery of Satan, the author of all evil, who wants to place all blame on God himself, the author of all good. Now, the same mystery of impiety is revealed in Lutheranism. According to the false prophet of Wittenberg, as according to the false prophet of Mecca, everything happens to man out of inevitable necessity, and there is no free will in us. God works in us both evil and good; and he will punish us not only for the evil we could not avoid, but also for the good we did as best we could. In this, Luther greatly surpasses Muhammad in impiety, for Muhammad never said that God would punish us for the same good, and that good works were as many sins."

"Luther was not the first theologian to criticize the powers of the papacy. ... John Wyclif at the end of the fourteenth century and John Hus at the beginning of the fifteenth century had attacked the excessive power of papacy. Luther was certainly well aware of John Hus's fate at the Council of Constance, where he was burned at the stake on charges of heresy."

"Luther now had too much reason to complain of the impiety and cruelty of the Pope, who he openly declared to be the Man of Sin, and the great Antichrist."

"Religion may be purified. This great work was begun two hundred years ago: but men can only bear light to come in upon them by degrees."

"I am now engaged on the refutation of Luther's book, which refutation you will see about September 1st. I am indeed wholly averse to this kind of fighting; but what do they think is to be done by him who is attacked with edge and point? Do not all believe that in repelling an enemy he is to be kept away, and if this is to be accomplished in no other way, he is to be cut down? And must we not oppose engines to those battering-rams which cause not theology but faith and truth to be overthrown, friendship to perish, and whatever is sacred and in moderation to be held in contempt among mortals? That book of Luther's, what else is it than an example of denying what you a little while ago? Or a fog through which you cannot see rightly the mystery of Christ? I shall put forth nothing wild against Luther - a thing he himself ought not to have done. Since he has done it I shall remember piety and Christian decorum."

"I wish to become a teacher of the Truth." "Are you prepared to be ridiculed, ignored and starving till you are forty-five?" "I am. But tell me: What will happen after I am forty-five?" "You will have grown accustomed to it."

"Spirituality means waking up. Most people, even though they don't know it, are asleep. They're born asleep, they live asleep, they marry in their sleep, they breed children in their sleep, they die in their sleep without ever waking up. They never understand the loveliness and the beauty of this thing that we call human existence. You know — all mystics — Catholic, Christian, non-Christian, no matter what their theology, no matter what their religion — are unanimous on one thing: that all is well, all is well. Though everything is a mess, all is well. Strange paradox, to be sure. But, tragically, most people never get to see that all is well because they are asleep. They are having a nightmare."

"The genius of a composer is found in the notes of his music; but analyzing the notes will not reveal his genius. The poet's greatness is contained in his words; yet the study of his words will not disclose his inspiration. God reveals himself in creation; but scrutinize creation as minutely as you wish, you will not find God, any more than you will find the soul through careful examination of your body."

"What, concretely, is Enlightenment?" "Seeing Reality as it is," said the Master. "Doesn't everyone see Reality as it is?" "Oh, no! Most people see it as they believe it is." "What's the difference?" "The difference between thinking you are drowning in a stormy sea and knowing you cannot drown because there isn't any water in sight for miles around."

"This is what Wisdom means: To be changed without the slightest effort on your part, to be transformed, believe it or not, merely by waking to the reality that is not words, that lies beyond the reach of words. If you are fortunate enough to be Awakened thus, you will know why the finest language is the one that is not spoken, the finest action is the one that is not done and the finest change is the one that is not willed."

"To a disciple who was forever complaining about others the Master said, "If it is peace you want, seek to change yourself, not other people. It is easier to protect your feet with slippers than to carpet the whole of the earth.""

"To a visitor who asked to become his disciple the Master said, "You may live with me, but don't become my follower." "Whom, then, shall I follow?" "No one. The day you follow someone you cease to follow Truth.""

"Why is everyone here so happy except me?" "Because they have learned to see goodness and beauty everywhere," said the Master. "Why don't I see goodness and beauty everywhere?" "Because you cannot see outside of you what you fail to see inside."

"There were rules in the monastery, but the Master always warned against the tyranny of the law. "Obedience keeps the rules," he would say. "Love knows when to break them.""

"You are only a disciple because your eyes are closed. The day you open them you will see there is nothing you can learn from me or anyone." "What then is a Master for?" "To make you see the uselessness of having one."

"The sun and its light, the ocean and the wave, the singer and his song — not one. Not two."

"Help us to find God." "No one can help you there." "Why not?" "For the same reason that no one can help the fish to find the ocean."

"To a visitor who described himself as a seeker after Truth the Master said, "If what you seek is Truth, there is one thing you must have above all else." "I know. An overwhelming passion for it." "No. An unremitting readiness to admit you may be wrong.""

"When you are guilty, it is not your sins you hate but yourself."

"Is there life before death? — that is the question!"

"Wisdom tends to grow in proportion to one's awareness of one's ignorance."

"When you come to see you are not as wise today as you thought you were yesterday, you are wiser today."

"Whatever is truly alive must die. Look at the flowers; only plastic flowers never die."

"The Master was exceedingly gracious to university dons who visited him, but he would never reply to their questions or be drawn into their theological speculations. To his disciples, who marveled at this, he said, "Can one talk about the ocean to a frog in a well or about the divine to people who are restricted by their concepts?""

"People who want a cure, provided they can have it without pain, are like those who favour progress, provided they can have it without change."

"A disciple said to him, "I am ready, in the quest for God, to give up anything: wealth, friends, family, country, life itself. What else can a person give up?" The Master calmly replied, "One's beliefs about God.""

"Every word, every image used for God is a distortion more than a description."

"The disciples were absorbed in a discussion of Lao-tzu's dictum: Those who know do not say; Those who say do not know. When the master entered, they asked him what the words meant. Said the master, "Which of you knows the fragrance of a rose?" All of them indicated that they knew. Then he said, "put it into words." All of them were silent."

"When I speak, you must not listen to the words, my dear. Listen to the Silence."

"Silence is not the absence of sound, but the absence of self."

"The Master is not concerned with what we believe — only with what we see."

"The Master would frequently assert that holiness was less a matter of what one did than of what one allowed to happen."

"Thought can organize the world so well that you are no longer able to see it."

"A thought is a screen, not a mirror; that is why you live in a thought envelope, untouched by Reality."

"Any time you are with anyone or think of anyone you must say to yourself: I am dying and this person too is dying, attempting the while to experience the truth of the words you are saying. If every one of you agrees to practise this, bitterness will die out, harmony will arise."

"The Master would insist that the final barrier to our attaining God was the word and concept "God.""

"A disciple was one day recalling how Buddha, Jesus, Mohammed were branded as rebels and heretics by their contemporaries. Said the Master, Nobody can be said to have attained the pinnacle of Truth until a thousand sincere people have denounced him for blasphemy."

"The Master never ceased to attack the notions about God that people entertain."

"A good teacher offers practice, a bad one offers theories."

"The feigning sleeper can delude others — he cannot delude himself. The false mystic, unfortunately, can delude both others and himself."

"If you never condemned you would never need to forgive."

"A zealous disciple expressed a desire to teach others the Truth and asked the Master what he thought about this. The Master said, "Wait." Each year the disciple would return with the same request and each time the Master would give him the same reply: "Wait." One day he said to the Master, "When will I be ready to teach?" Said the Master, "When your excessive eagerness to teach has left you.""

""What is love?" "The total absence of fear," said the Master. "What is it we fear?" "Love," said the Master."

"The Master insisted that what he taught was nothing, what he did was nothing. His disciples gradually discovered that Wisdom comes to those who learn nothing, unlearn everything. That transformation is the consequence not of something done, but of something dropped."

"A writer arrived at the monastery to write a book about the Master. "People say you are a genius. Are you?" he asked. "You might say so." said the Master, none too modestly. "And what makes one a genius?" "The ability to recognize." "Recognize what?" "The butterfly in a caterpillar: the eagle in an egg; the saint in a selfish human being.""

"Much advance publicity was made for the address the Master would deliver on The Destruction of the World and a large crowd gathered at the monastery grounds to hear him. The address was over in less than a minute. All he said was: "These things will destroy the human race: politics without principle, progress without compassion, wealth without work, learning without silence, religion without fearlessness and worship without awareness.""

""What kind of a person does Enlightenment produce?" Said the Master: "To be public-spirited and belong to no party, to move without being bound to any given course, to take things as they come, have no remorse for the past, no anxiety for the future, to move when pushed, to come when dragged, to be like a mighty gale, like a feather in the wind, like weeds floating on a river, like a mill-stone meekly grinding, to love all creation equally as heaven and earth are equal to all — such is the product of Enlightenment." On hearing these words one of the younger disciples cried, "This sort of teaching is not for the living but for the dead," and walked away, never to return."

"Johnny goes to modeling class in his school for special children and he gets his piece of putty and he's modeling it. He takes a little lump of putty and goes to a corner of the room and he's playing with it. The teacher comes up to him and says, "Hi, Johnny." And Johnny says, "Hi." And the teacher says, "What's that you've got in your hand?" And Johnny says, "This is a lump of cow dung." The teacher asks, "What are you making out of it?" He says, "I'm making a teacher." The teacher thought, "Little Johnny has regressed." So she calls out to the principal, who was passing by the door at that moment, and says, "Johnny has regressed." So the principal goes up to Johnny and says, "Hi, son." And Johnny says, "Hi." And the principal says, "What do you have in your hand?" And he says, "A lump of cow dung." "What are you making out of it?" And he says, "A principal." The principal thinks that this is a case for the school psychologist. "Send for the psychologist!" The psychologist is a clever guy. He goes up and says, "Hi." And Johnny says, "Hi." And the psychologist says, "I know what you've got in your hand." "What?" "A lump cow dung." Johnny says, "Right." "And I know what you're making out of it." "What?" "You're making a psychologist." "Wrong. Not enough cow dung!""

"Charity is really self-interest masquerading under the form of altruism."

"I'm going to write a book someday and the title will be I'm an Ass, You're an Ass. That's the most liberating, wonderful thing in the world, when you openly admit you're an ass. It's wonderful. When people tell me, "You're wrong" I say, "What can you expect of an ass?""

"My experience is that it's precisely the ones who don't know what to do with this life who are all hot and bothered about what they are going to do with another life. One sign that you're awakened is that you don't give a damn about what's going to happen in the next life. You're not bothered about it; you don't care. You are not interested, period."

"Do you know what eternal life is? You think it's everlasting life. But your own theologians will tell you that that is crazy, because everlasting is still within time. It is time perduring forever. Eternal means timeless — no time. The human mind cannot understand that. The human mind can understand time and can deny time. What is timeless is beyond our comprehension. Yet the mystics tell us that eternity is right now. How's that for good news? It is right now. People are so distressed when I tell them to forget their past. They're crazy! Just drop it! When you hear "Repent for your past," realize it's a great religious distraction from waking up. Wake up! That's what repent means. Not "weep for your sins.": Wake up! understand, stop all the crying. Understand! Wake up!"

"Is it possible for the rose to say, "I will give my fragrance to the good people who smell me, but I will withhold it from the bad?" Or is it possible for the lamp to say, "I will give my light to the good people in this room, but I will withhold it from the evil people"? Or can a tree say, "I'll give my shade to the good people who rest under me, but I will withhold it from the bad"? These are images of what love is about."

"The important thing is not to know who "I" is or what "I" is. You'll never succeed. There are no words for it. The important thing is to drop the labels."

"Suffering is a sign that you're out of touch with the truth. Suffering is given to you that you might open your eyes to the truth, that you might understand that there's falsehood somewhere, just as physical pain is given to you so you will understand that there is disease or illness somewhere. Suffering points out that there is falsehood somewhere. Suffering occurs when you clash with reality. When your illusions clash with reality when your falsehoods clash with the truth, then you have suffering. Otherwise there is no suffering."

"Happiness is our natural state. Happiness is the natural state of little children, to whom the kingdom belongs until they have been polluted and contaminated by the stupidity of society and culture. To acquire happiness you don't have to do anything, because happiness cannot be acquired. Does anybody know why? Because we have it already. How can you acquire what you already have? Then why don't you experience it? Because you've got to drop something. You've got to drop illusions. You don't have to add anything in order to be happy; you've got to drop something. Life is easy, life is delightful. It's only hard on your illusions, your ambitions, your greed, your cravings. Do you know where these things come from? From having identified with all kinds of labels!"

"It's only when you become love — in other words, when you have dropped your illusions and attachments — that you will "know." As you identify less and less with the "me," you will be more at ease with everybody and with everything. Do you know why? Because you are no longer afraid of being hurt or not liked. You no longer desire to impress anyone. Can you imagine the relief when you don't have to impress anybody anymore? Oh, what a relief. Happiness at last! You no longer feel the need or the compulsion to explain things anymore. It's all right. What is there to be explained? And you don't feel the need or compulsion to apologize anymore. I'd much rather hear you say, "I've come awake," than hear you say, "I'm sorry." I'd much rather hear you say to me, "I've come awake since we last met; what I did to you won't happen again," than to hear you say, "I'm so sorry for what I did to you.""

"Before enlightenment, I used to be depressed; after enlightenment, I continue to be depressed. You don't make a goal out of relaxation and sensitivity. Have you ever heard of people who get tense trying to relax? If one is tense, one simply observes one's tension. You will never understand yourself if you seek to change yourself. The harder you try to change yourself the worse it gets. You are called upon to be aware."

"Step by step, let whatever happens happen. Real change will come when it is brought about, not by your ego, but by reality. Awareness releases reality to change you."

"There is no salvation till they have seen their basic prejudice."

"As soon as you look at the world through an ideology you are finished. No reality fits an ideology. Life is beyond that. That is why people are always searching for a meaning to life. But life has no meaning; it cannot have meaning because meaning is a formula; meaning is something that makes sense to the mind. Every time you make sense out of reality, you bump into something that destroys the sense you made. Meaning is only found when you go beyond meaning. Life only makes sense when you perceive it as mystery and it makes no sense to the conceptualizing mind."

"Can one be fully human without experiencing tragedy? The only tragedy there is in the world is ignorance; all evil comes from that. The only tragedy there is in the world is unwakefulness and unawareness. From them comes fear, and from fear comes comes everything else, but death is not a tragedy at all. Dying is wonderful; it's only horrible to people who have never understood life. It's only when you're afraid of life that you fear death. It's only dead people who fear death."

"One of your American authors put it so well. He said awakening is the death of your belief in injustice and tragedy. The end of the world for a caterpillar is a butterfly for the master. Death is resurrection. We're talking not about some resurrection that will happen but about one that is happening right now. If you would die to the past, if you would die to every minute, you would be the person who is fully alive, because a fully alive person is one who is full of death. We're always dying to things. We're always shedding everything in order to be fully alive and resurrected at every moment. The mystics, saints, and others make great efforts to wake people up. If they don't wake up, they're always going to have these other minor ills like hunger, wars, and violence. The greatest evil is sleeping people, ignorant people."

"A Jesuit once wrote a note to Father Arrupe, his superior general, asking him about the relative value of communism, socialism and capitalism. Father Arrupe gave him a lovely reply. He said, "A system is about as good or as bad as the people who use it." People with golden hearts would make capitalism or communism or socialism work beautifully."

"Don't ask the world to change — you change first. Then you'll get a good enough look at the world so that you'll be able to change whatever you think ought to be changed. Take the obstruction out of your own eye. If you don't you have lost the right to change anyone or anything. Till you are aware of yourself, you have no right to interfere with anyone else or with the world."

"Understand the obstructions you are putting in the way of love, freedom, and happiness and they will drop. Turn on the light of awareness and the darkness will disappear. Happiness is not something you acquire; love is not something you produce; love is not something you have; love is something that has you."

"No one is exempt from talking nonsense. The great misfortune is to do it solemnly."

"The Master in these tales is not a single person. He is a Hindu Guru, a Zen Roshi, a Taoist Sage, a Jewish Rabbi, a Christian Monk, a Sufi Mystic. He is Lao-tzu and Socrates; Buddha and Jesus; Zarathustra and Mohammed. His teaching is found in the seventh century B.C. and the twentieth century A.D. His wisdom belongs to East and West alike. Do his historical antecedents really matter? History, after all, is the record of appearances, not Reality; of doctrines, not of Silence."

"The Master was allergic to ideologies. "In a war of ideas," he said, "it is people who are the casualties." Later he elaborated: "People kill for money or for power. But the most ruthless murderers are those who kill for their ideas.""

"You will seek for God in vain till you understand that God can't be seen as a "thing"; he needs a special way of looking — similar to that of little children whose sight is undistorted by prefabricated doctrines and beliefs."

""When you speak about Reality," said the Master, "you are attempting to put the Inexpressible into words, so your words are certain to be misunderstood. Thus people who read that expression of Reality called the Scriptures become stupid and cruel for they follow, not their common sense, but what they think their Scriptures say." He had the perfect parable to show this: A village blacksmith found an apprentice willing to work hard at low pay. The smith immediately began his instructions to the lad: "When I take the metal out of the fire, I'll lay it on the anvil; and when I nod my head you hit it with the hammer." The apprentice did precisely what he thought he was told. Next day he was the village blacksmith."

"Those who make no mistakes are making the biggest mistakes of all — they are attempting nothing new."

""Tell me," said the atheist, "Is there a God — really?" Said the master, "If you want me to be perfectly honest with you, I will not answer." Later the disciples demanded to know why he had not answered. "Because the question is unanswerable," said the Master. "So you are an atheist?" "Certainly not. The atheist makes the mistake of denying that of which nothing may be said... and the theist makes the mistake of affirming it."

"What is the secret of your serenity? Said the Master "Wholehearted cooperation with the inevitable."

"My commitment is not to consistency but to the Truth."

"To those who seek to protect their ego true Peace brings only disturbance."

"A disciple asked, "Who is a Master?" The Master replied, "Anyone to whom it is given to let go of the ego. Such a person's life is then a masterpiece.""

"Wisdom can be learned. But it cannot be taught."

"The law is an expression of God's holy will and as such must be honored and loved," said the preacher piously. "Rubbish," said the Master. "The law is a necessary evil and as such must be cut down to the barest minimum. Show me a lover of the law and I will show you a muttonheaded tyrant."

"Some people write to make a living; others to share their insights or raise questions that will haunt their readers; others yet to understand their very souls. None of these will last. That distinction belongs to those who write only because if they did not write they would burst... These writers give expression to the divine — no matter what they write about."

"One year of life is worth more than twenty years of hibernation."

"Name one practical, down-to-earth effect of spirituality," said the skeptic who was ready for an argument. "Here's one," said the Master. "When someone offends you, you can raise your spirits to heights where offenses cannot reach."

"Look for competence not claims."

""What is the work of a Master?" said a solemn-faced visitor. "To teach people to laugh," said the Master gravely."

"Before creation Love was. After creation love is made. When love is consummated, creation will cease to be, and Love will be forever."

"The master never let a statement about God go unchallenged. All God statements were poetic or symbolic expressions of the Unknowable; people, however, foolishly took them as literal descriptions of the divine."

"The Master once referred to the Hindu notion that all creation is "leela" — God's play — and the universe is his playground. The aim of spirituality, he claimed, is to make all life play. This seemed too frivolous for a puritanical visitor. "Is their no room then for work?" "Of course there is. But work becomes spiritual only when it is transformed into play.""

""What is my identity?" "Nothing," said the Master. "You mean that I am an emptiness and a void?" said the incredulous disciple. "Nothing that can be labeled." said the Master."

"The master enjoined not austerity, but moderation. If we truly enjoyed things, he claimed, we would be spontaneously moderate. Asked why he was so opposed to ascetical practices, he replied, "Because they produce pleasure-haters who always become people-haters — rigid and cruel.""

"When God means you to be a healer he sends you patients; when he makes you a teacher he sends you pupils; when he destines you to be a Master he sends you stories."

"The best things in life cannot be willed into being."

"You can will an act of service but you cannot will love."

"A disciple, in his reverence for the Master, looked upon him as God incarnate. "Tell me, O Master," he said, "why you have come into this world." "To teach fools like you to stop wasting their time worshiping Masters.""

"The Master persistently warned against the attempt to encompass Reality in a concept or a name. A scholar in mysticism once asked, "When you speak of BEING, sir, is it eternal, transcendent being you speak of, or transient, contingent being?" The Master closed his eyes in thought. Then he opened them, put on his most disarming expression, and said, "Yes!""

"The master made it his task to systematically destroy every doctrine, every belief, every concept of the divine, for these things, which were originally intended as pointers, were now taken as descriptions. He loved to quote the Eastern saying: "When the sage points at the moon, all that the idiot sees is the finger.""

"A religious belief… is not a statement about Reality, but a hint, a clue about something that is a mystery, beyond the grasp of human thought. In short, a religious belief is only a finger pointing to the moon. Some religious people never get beyond the study of the finger. Others are engaged in sucking it. Others yet use the finger to gouge their eyes out. These are the bigots whom religion has made blind. Rare indeed is the religionist who is sufficiently detached from the finger to see what it is indicating — these are those who, having gone beyond belief, are taken for blasphemers."

"Said the self-righteous preacher, "What, in your judgment, is the greatest sin in the world?" "That of the person who sees other human beings as sinners," said the Master."

"What can I do to see Reality as it is?" The master smiled and said, "I have good news and bad news for you, my friend." "What's the bad news?" "There's nothing you can do to see — it is a gift." "And what's the good news?" "There's nothing you can do to see — it is a gift."

"People who want to rise above a well-cooked meal and a well-tailored garment, are out of their spiritual minds."

"My life is like shattered glass." said the visitor. "My soul is tainted with evil. Is there any hope for me? "Yes," said the Master. "There is something whereby each broken thing is bound again and every stain made clean." "What?" "Forgiveness" "Whom do I forgive?" "Everyone: Life, God, your neighbor — especially yourself." "How is that done?" "By understanding that no one is to blame," said the Master. "NO ONE."

"I seek the meaning of existence." said the stranger. "You are of course, assuming." said the Master, "that existence has a meaning." "Doesn't it?" "When you experience existence as it is — not as you think it is — you will discover that your question has no meaning."

"Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd.""

"One always treads with a joyful step when one has dropped the burden called the ego."

"Ideas kill people."

"If you want to know what it means to be happy, look at a flower, a bird, a child; they are perfect images of the kingdom. For they live from moment to moment in the eternal now with no past and no future. So they are spared the guilt and anxiety that so torment human beings and they are full of the sheer joy of living, taking delight not so much in persons or things as in life itself. As long as your happiness is caused or sustained by something or someone outside of you, you are still in the land of the dead. The day you are happy for no reason whatsoever, the day you find yourself taking delight in everything and in nothing, you will know that you have found the land of unending joy called the kingdom."

"To find the kingdom is the easiest thing in the world but also the most difficult. Easy because it is all around you and within you, and all you have to do is reach out and take possession of it. Difficult because if you wish to possess the kingdom you may possess nothing else. That is, you must drop all inward leaning on any person or thing, withdrawing from them forever the power to thrill you, or excite you, or to give you a feeling of security or well-being. For this, you first need to see with unflinching clarity this simple and shattering truth: Contrary to what your culture and religion have taught you, nothing, but absolutely nothing can make you happy. The moment you see that, you will stop moving from one job to another, one friend to another, one place, one spiritual technique, one guru to another. None of these things can give you a single minute of happiness. They can only offer you a temporary thrill, a pleasure that initially grows in intesity, then turns into pain if you lose them and into boredom if you keep them."

"If you search within your heart, you will find something there that will make it possible for you to understand: a spark of disenchantment and discontent, which if fanned into flame will become a raging forest fire that will burn up the whole of the illusory world you are living in, thereby unveiling to your wondering eyes the kingdom that you have always lived in unsuspectingly."

"It is the desire for "the more" that prevents clear thinking, whereas if we are discontent, not because we want something, but without knowing what we want; if we are dissatisfied with our jobs, with making money, with seeking position and power, with tradition, with what we have and with what we might have; if we are dissatisfied, not with anything in particular but with everything, then I think we shall find that our discontent brings clarity. When we don't accept or follow, but question, investigate, penetrate, there is an insight out of which comes creativity, joy."

"Mostly the discontent that you feel comes from not having enough of something — you are dissatisfied because you think you do not have enough money or power or success or fame or virtue or love or holiness. This is not the discontent that leads to the joy of the kingdom. Its source is greed and ambition and its fruit is restlessness and frustration. The day you are discontented not because you want more of something but without knowing what it is you want; when you are sick at heart of everything you are pursuing so far and you are sick of the pursuing itself, then your heart will attain a great clarity, an insight that will cause you mysteriously to delight in everything and in nothing."

"A master was once unmoved by the complaints of his disciples that, though they listened with pleasure to his parables and stories, they were also frustrated for they longed for something deeper. To all their objections he would simply reply: "You have yet to understand, my friends, that the shortest distance between a human being and truth is a story.""

"The master was never impressed by diplomas or degrees. He scrutinized the person, not the certificate. He was once heard to say, 'When you have ears to hear a bird in song, you don't need to look at its credentials.""

"All I did was sit on the riverbank handing out river water. After I'm gone, I trust you will notice the river."

"Never complain about what you permit."

"He considers Jesus as a master alongside others. The only difference from other men is that Jesus is "awake" and fully free, while others are not. Jesus is not recognized as the Son of God, but simply as the one who teaches us that all people are children of God."

"Consistent with what has been presented, one can understand how, according to the author, any belief or profession of faith whether in God or in Christ cannot but impede one's personal access to truth. The Church, making the word of God in Holy Scripture into an idol, has ended up banishing God from the temple. She has consequently lost the authority to teach in the name of Christ. With the present Notification, in order to protect the good of the Christian faithful, this Congregation declares that the above-mentioned positions are incompatible with the Catholic faith and can cause grave harm."

"The books of Father Anthony de Mello were written in a multi-religious context to help the followers of other religions, agnostics and atheists in their spiritual search, and they were not intended by the author as manuals of instruction of the Catholic faithful in Christian doctrine or dogma."

"I must confess that I feel grateful for the banning, or the temporary withdrawal, of de Mello's books. I had heard of him, but never read his writings. Excommunication, somehow, has far more news value than beatification. So also the suppression of a book attracts greater publicity than its publication."

"What's behind this phenomenal success? Very simply, it is a manifestation of the hunger for the spiritual spreading around the world. It's a hunger with very special characteristics. People aren't buying set formulas any more, or pius platitudes redolent of an era gone by; beaten tracks that did not succeed in bringing people to a spiritual awakening. There is an anguished search, sometimes confused in its direction, for a more liberal outlook. Modern man mired in profound cultural change first wants to know who he is, what imprisons his soul, what stands in the way of spiritual progress. He wants to rediscover the God beyond all that has been identified through the years with the name of God: laws, norms, doctrines not made flesh, words stranged from life. That is why Tony de Mello said that "our violent spirituality has created problems for us", that "Jesus Christ has got a bad name because of what is said of Him from pulpits" and that "it is very difficult to recognise a saint because he looks like the rest of us". In short, what Tony de Mello is telling us is that if we want to make Christianity credible we need to plumb the depths of the human spirit, to reach beyond our present frontiers."

"The White Knight must not have whiskers; he must not be made to look old."

"You have no mind to be unkind," Said echo in her ear: "No mind to bring a living thing To suffering or fear. For all that's bad, or mean or sad, you have no mind, my dear."

"The `Why?' cannot, and need not, be put into words. Those for whom a child's mind is a sealed book, and who see no divinity in a child's smile, would read such words in vain: while for any one that has ever loved one true child, no words are needed. For he will have known the awe that falls on one in the presence of a spirit fresh from GOD's hands, on whom no shadow of sin, and but the outermost fringe of the shadow of sorrow, has yet fallen: he will have felt the bitter contrast between the haunting selfishness that spoils his best deeds and the life that is but an overflowing love--for I think a child's first attitude to the world is a simple love for all living things: and he will have learned that the best work a man can do is when he works for love's sake only, with no thought of name, or gain, or earthly reward. No deed of ours, I suppose, on this side the grave, is really unselfish: yet if one can put forth all one's powers in a task where nothing of reward is hoped for but a little child's whispered thanks, and the airy touch of a little child's pure lips, one seems to come somewhere near to this."

"To Her, whose children's smiles fed the narrator's fancy and were his rich reward: from the Author."

"I charm in vain; for never again, All keenly as my glance I bend, Will Memory, goddess coy, Embody for my joy Departed days, nor let me gaze On thee, my fairy friend!"

"If you want to inspire confidence, give plenty of statistics – it does not matter that they should be accurate, or even intelligible, so long as there is enough of them."

""And at last we've got to the end of this ideal racecourse! Now that you accept A and B and C and D, of course you accept Z." "Do I?" said the Tortoise innocently. "Let's make that quite clear. I accept A and B and C and D. Suppose I still refused to accept Z?" "Then Logic would take you by the throat, and force you to do it!" Achilles triumphantly replied. "Logic would tell you, 'You can't help yourself. Now that you've accepted A and B and C and D, you must accept Z!' So you've no choice, you see." "Whatever Logic is good enough to tell me is worth writing down," said the Tortoise. "So enter it in your notebook, please. We will call it (E) If A and B and C and D are true, Z must be true. Until I've granted that, of course I needn't grant Z. So it's quite a necessary step, you see?" "I see," said Achilles; and there was a touch of sadness in his tone."

"But surely you trust God! Do you think He would let you come to harm? To be afraid is to distrust."

"As you have invited me, I cannot come, for I have made a rule to decline all invitations; but I will come the next day."

"What may I do?" at length I cried, Tired of the painful task. The fairy quietly replied, And said "You must not ask."

"There was once a young man of Oporta, Who daily got shorter and shorter, The reason he said Was the hod on his head Which was filled with the heaviest mortar."

"The day was wet, the rain fell souse Like jars of strawberry jam, a sound was heard in the old henhouse, A beating of a hammer."

"And so it fell upon a day, (That is, it never rose again)"

"Fair stands the ancient Rectory, The Rectory of Croft, The sun shines bright upon it, The breezes whisper soft. From all the house and garden Its inhabitants come forth, And muster in the road without, And pace in twos and threes about, The children of the North."

"The rabbits bow before thee, And cower in the straw; The chickens are submissive, And own thy will for law; Bullfinches and canary Thy bidding do obey; And e'en the tortoise in its shell Doth never say thee nay."

"One winter night, at half past nine, Cold, tired, and cross, and muddy, I had come home, too late to dine"

""I've caught a cold," the Thing replies, "Out there upon the landing." I turned to look in some surprise, And there, before my very eyes, A little Ghost was standing!"

"And as to being in a fright, Allow me to remark That Ghosts have just as good a right In every way, to fear the light, As Men to fear the dark."

"Yet still to choose a brat like you, To haunt a man of forty-two, Was no great compliment!""

"Port-wine, he says, when rich and sound, Warms his old bones like nectar: And as the inns, where it is found, Are his especial hunting-ground, We call him the INN-SPECTRE."

"That narrow window, I expect, Serves but to let the dusk in - " "But please," said I, "to recollect 'Twas fashioned by an architect Who pinned his faith on Ruskin!"

"Now that's a thing I WILL NOT STAND, And so I tell you flat."

"Oh, when I was a little Ghost, A merry time had we! Each seated on his favourite post, We chumped and chawed the buttered toast They gave us for our tea."

"My father was a Brownie, Sir; My mother was a Fairy. The notion had occurred to her, The children would be happier, If they were taught to vary. The notion soon became a craze; And, when it once began, she Brought us all out in different ways - One was a Pixy, two were Fays, Another was a Banshee."

"Who's the Knight-Mayor?" I cried. Instead Of answering my question, "Well, if you don't know THAT," he said, "Either you never go to bed, Or you've a grand digestion!"

"He is immensely fat, and so Well suits the occupation: In point of fact, if you must know, We used to call him years ago, THE MAYOR AND CORPORATION!"

"So, to reward him for his run (As it was baking hot, And he was over twenty stone), The King proceeded, half in fun, To knight him on the spot."

"Lady Clara Vere de Vere Was eight years old, she said: Every ringlet, lightly shaken, ran itself in golden thread."

"There are certain things - as, a spider, a ghost, The income-tax, gout, an umbrella for three - That I hate, but the thing that I hate the most Is a thing they call the Sea."

"There is an insect that people avoid (Whence is derived the verb 'to flee'). Where have you been by it most annoyed? In lodgings by the Sea."

"From his shoulder Hiawatha Took the camera of rosewood, Made of sliding, folding rosewood; Neatly put it all together. In its case it lay compactly, Folded into nearly nothing;But he opened out the hinges, Pushed and pulled the joints and hinges, Till it looked all squares and oblongs, Like a complicated figure In the Second Book of Euclid."

"Finally my Hiawatha Tumbled all the tribe together, ('Grouped' is not the right expression), And, as happy chance would have it Did at last obtain a picture Where the faces all succeeded: Each came out a perfect likeness.Then they joined and all abused it, Unrestrainedly abused it, As the worst and ugliest picture They could possibly have dreamed of. 'Giving one such strange expressions - Sullen, stupid, pert expressions. Really any one would take us (Any one that did not know us) For the most unpleasant people!' (Hiawatha seemed to think so, Seemed to think it not unlikely.)"

"I NEVER loved a dear Gazelle – Nor anything that cost me much: High prices profit those who sell, but why should I be fond of such?"

"Then proudly smiled that old man To see the eager lad Rush madly for his pen and ink And for his blotting-pad – But, when he thought of publishing, His face grew stern and sad."

"'O gin I find anither ladye,' He said wi' sighs and tears, 'I wot my coortin' sall not be Anither thirty years:'For gin I find a ladye gay, Exactly to my taste, I'll pop the question, aye or nay, In twenty years at maist.'"

"Yet what are all such gaieties to me Whose thoughts are full of indices and surds? x2+7x+53 =11/3."

"A change came o'er my Vision - it was night: We clove a pathway through a frantic throng: The steeds, wild-plunging, filled us with affright: The chariots whirled along.Within a marble hall a river ran - A living tide, half muslin and half cloth: And here one mourned a broken wreath or fan, Yet swallowed down her wrath"

"A sadder vision yet: thine aged sire Shaming his hoary locks with treacherous wile! And dost thou now doubt Truth to be a liar? And wilt thou die, that hast forgot to smile?"

"The air is bright with hues of light And rich with laughter and with singing: Young hearts beat high in ecstasy, And banners wave, and bells are ringing: But silence falls with fading day, And there's an end to mirth and play. Ah, well-a-day!"

"Blow, blow your trumpets till they crack, Ye little men of little souls! And bid them huddle at your back - Gold-sucking leeches, shoals on shoals!Fill all the air with hungry wails - "Reward us, ere we think or write! Without your Gold mere Knowledge fails To sate the swinish appetite!""

"Is all our Life, then, but a dream Seen faintly in the golden gleam Athwart Time's dark resistless stream?Bowed to the earth with bitter woe Or laughing at some raree-show We flutter idly to and fro.Man's little Day in haste we spend, And, from its merry noontide, send No glance to meet the silent end."

"I do not know if 'Alice in Wonderland' was an original story — I was, at least, no conscious imitator in writing it — but I do know that, since it came out, something like a dozen story-books have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea' — is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again."

"I believe this thought, of the possibility of death — if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die. But, once realise what the true object is in life — that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds' — but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man — and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!"

"Less Bread! More Taxes!--and then all the people cheered again, and one man, who was more excited than the rest, flung his hat high into the air, and shouted (as well as I could make out) "Who roar for the Sub-Warden?" Everybody roared, but whether it was for the Sub-Warden, or not, did not clearly appear: some were shouting "Bread!" and some "Taxes!", but no one seemed to know what it was they really wanted."

"I suppose every child has a world of his own — and every man, too, for the matter of that. I wonder if that's the cause for all the misunderstanding there is in Life?"

"He thought he saw an Elephant, That practised on a fife: He looked again, and found it was A letter from his wife. 'At length I realise,' he said, 'The bitterness of Life!'"

"He thought he saw a Banker's Clerk Descending from the bus: He looked again, and found it was A Hippopotamus: 'If this should stay to dine,' he said, 'There won't be much for us!'"

"The West is the fitting tomb for all the sorrow and the sighing, all the errors and the follies of the Past: for all its withered Hopes and all its buried Loves! From the East comes new strength, new ambition, new Hope, new Life, new Love! Look Eastward! Aye, look Eastward!""

"Fading, with the Night, the memory of a dead love, and the withered leaves of a blighted hope, and the sickly repinings and moody regrets that numb the best energies of the soul: and rising, broadening, rolling upward like a living flood, the manly resolve, and the dauntless will, and the heavenward gaze of faith — the substance of things hoped for, the evidence of things not seen! "Look Eastward! Aye, look Eastward!""

"Some American writer has said “the snakes in this district may be divided into one species—the venomous”. The same principle applies here. Postage-Stamp-Cases may be divided into one species, the “Wonderland”. Imitations of it will soon appear, no doubt: but they cannot include the two Pictorial Surprises, which are copyright.You don't see why I call them 'Surprises'? Well, take the Case in your left hand, and regard it attentively. You see Alice nursing the Duchess's Baby ? (An entirely new combination, by the way : it doesn't occur in the book.) Now, with your right thumb and forefinger, lay hold of the little book, and suddenly pull it out. The Baby has turned into a Pig I If that doesn't surprise you, why, I suppose you wouldn't be surprised if your own Mother-in-law suddenly turned into a Gyroscope!"

"Since I have possessed a "Wonderland Stamp Case", Life has been bright and peaceful, and I have used no other. I believe the Queen's laundress uses no other."

"If the Letter is to be in answer to another, begin by getting out that other letter and reading it through, in order to refresh your memory, as to what it is you have to answer, and as to your correspondent’s present address (otherwise you will be sending your letter to his regular address in London, though he has been careful in writing to give you his Torquay address in full)."

"Put the date in full. It is another aggravating thing, when you wish, years afterwards, to arrange a series of letters, to find them dated "Feb. 17", "Aug. 2", without any year to guide you as to which comes first. And never, never, dear Madam (N.B. this remark is addressed to ladies only: no man would ever do such a thing), put "Wednesday", simply, as the date!"

"Here is a golden Rule to begin with. Write legibly. The average temper of the human race would be perceptibly sweetened, if everybody obeyed this Rule! A great deal of the bad writing in the world comes simply from writing too quickly."

"If doubtful whether to end with “yours faithfully”, or “yours truly”, or “your most truly”, &c. (there are at least a dozen varieties, before you reach “yours affectionately”), refer to your correspondent’s last letter, and make your winding-up at least as friendly as his: in fact, even if a shade more friendly, it will do no harm!"

"God has given to Man an absolute right to take the lives of other animals, for any reasonable cause, such as the supply of food; but He has not given to Man the right to inflict pain, unless where necessary."

"I wasn't asleep! said Bruno, in a deeply-injured tone. "When I shuts mine eyes, it's to show that I'm awake!""

"Say, what is the spell, when her fledgelings are cheeping, That lures the bird home to her nest? Or wakes the tired mother, whose infant is weeping, To cuddle and croon it to rest?"

"Say, whence is the voice that, when anger is burning, Bids the whirl of the tempest to cease? That stirs the vexed soul with an aching — a yearning For the brotherly hand-grip of peace?"

"'Tis a secret: none knows how it comes, how it goes: But the name of the secret is Love!"

"Our Second Experiment", the Professor announced, as Bruno returned to his place, still thoughtfully rubbing his elbows, "is the production of that seldom-seen-but-greatly-to-be-admired phenomenon, Black Light! You have seen White Light, Red Light, Green Light, and so on: but never, till this wonderful day, have any eyes but mine seen Black Light! This box", carefully lifting it upon the table, and covering it with a heap of blankets, "is quite full of it. The way I made it was this - I took a lighted candle into a dark cupboard and shut the door. Of course the cupboard was then full of Yellow Light. Then I took a bottle of Black ink, and poured it over the candle: and, to my delight, every atom of the Yellow Light turned Black! That was indeed the proudest moment of my life! Then I filled a box with it. And now - would anyone like to get under the blankets and see it?"Dead silence followed this appeal: but at last Bruno said "I'll get under, if it won't jingle my elbows."Satisfied on this point, Bruno crawled under the blankets, and, after a minute or two, crawled out again, very hot and dusty, and with his hair in the wildest confusion."What did you see in the box?" Sylvie eagerly enquired."I saw nuffin!" Bruno sadly replied. "It were too dark!""He has described the appearance of the thing exactly!" the Professor exclaimed with enthusiasm. "Black Light, and Nothing, look so extremely alike, at first sight, that I don't wonder he failed to distinguish them! We will now proceed to the Third Experiment."

"All in the waning light she stood, The star of perfect womanhood."

"The dying crimson of the West That faintly tinged his haggard cheek, Fell on her as she stood, and shed A glory round the patient head."

"Not as in rest she bowed, But large hot tears were coursing down her cheek. And her low-panted sobs broke awefully Upon the sleeping echoes of the night."

"And she arose, and in that darkening room Stood lonely as a spirit of the night — Stood calm and fearless in the gathered night — And raised her eyes to heaven. There were tears Upon her face, but in her heart was peace. Peace that the world nor gives nor takes away!"

"O bitter is it to abide In weariness alway: At dawn to sigh for eventide, At eventide for day. Thy noon hath fled: thy sun hath shone: The brightness of thy day is gone: What need to lag and linger on Till life be cold and gray?"

"Ye golden hours of Life's young spring, Of innocence, of love and truth! Bright, beyond all imagining, Thou fairy-dream of youth!I'd give all wealth that years have piled, The slow result of Life's decay, To be once more a little child For one bright summer-day."

"In her eyes is the living Hght Of a wanderer to earth From a far celestial height: Summers five are all the span — Summers five since Time began To veil in mists of human night A shining angel-birth.Does an angel look from her eyes? Will she suddenly spring away, And soar to her home in the skies? Beatrice! Blessing and blessed to be!"

"The light was faint, and soft the air That breathed around the place; And she was lithe, and tall, and fair, And with a wayward grace Her queenly head she bare."

""True love gives true love of the best: Then take," I cried, "my heart to thee!" The very heart from out my breast I plucked, I gave it willingly; Her very heart she gave to me — Then died the glory from the west.In the gray light I saw her face, And it was withered, old, and gray; The flowers were fading in their place, Were fading with the fading day."

"An island-farm — broad seas of corn Stirred by the wandering breath of morn — The happy spot where I was born."

"Those locks of jet are turned to gray, And she is strange and far away That might have been mine own to-day —That might have been mine own, my dear, Through many and many a happy year — That might have sat beside me here."

"The pictures, with their ruddy light, Are changed to dust and ashes white, And I am left alone with night."

"Last night we owned, with looks forlorn, "Too well the scholar knows There is no rose without a thorn" — But peace is made! We sing, this morn, "No thorn without a rose!" Our Latin lesson is complete: We've learned that Love is Bitter-Sweet!"

"All too soon will Childhood gay Realise Life's sober sadness. Let's be merry while we may, Innocent and happy Fay! Elves were made for gladness!"

"Went to the new Church both morning and afternoon, and read service in the afternoon. I got through it all with great success, till I came to read out the first verse of the hymn before the sermon, where the two words ‘strife strengthened,’ coming together, were too much for me, and I had to leave the verse unfinished."

"I mark this day with a white stone."

"The proper definition of a man is an animal that writes letters."

"One of the deep secrets of life is that all that is really worth the doing is what we do for others."

"You know what the issue is with this world? Everyone wants a magical solution to their problem, and everyone refuses to believe in magic."

"Lewis Carroll was especially kind to Charlie and me, though when I was only five I offended him once when, at a children’s party at Hatfield, he was telling us a story. He was a stammerer and being unable to follow what he was saying I suddenly asked in a loud voice, "Why does he waggle his mouth like that?" I was hastily removed by the lady-in-waiting."

"He had a curiously womanish face, and, in direct contradiction to his real character, there seemed to be little strength in it."

"Lewis Carroll is somebody who wore different hats. He was a clergyman, a mathematician, a teacher. He wrote serious books, and amazing children's books. He was a photographer. So like most people, he was many people in one skin. Creatively, he made a greater impact than almost any other Victorian, and yet we know next to nothing about him, we just fall back on the old cliché."

"We lament that we cannot go home again, cannot be a little child once more, and Lewis Carroll's works have enabled us to deny that reality momentarily, to indulge our dreams for one bright interval."

"It is not children who ought to read the works of Lewis Carroll; they are far better employed making mud-pies."

"A Nursery Magician took All little children by the hand: And led them laughing through the book Where Alice walks in Wonderland."

"He made pets of the most odd and unlikely animals, and numbered certain snails and toads among his intimate friends. He tried also to encourage civilised warfare among earthworms, by supplying them with small pieces of pipe, with which they might fight if so disposed. His notions of charity at this early age were somewhat rudimentary; he used to peel rushes with the idea that the pith would afterwards "be given to the poor," though what possible use they could put it to he never attempted to explain."

"One day, when Charles was a very small boy, he came up to his father and showed him a book of logarithms, with the request, "Please explain." Mr. Dodgson told him that he was much too young to understand anything about such a difficult subject. The child listened to what his father said, and appeared to think it irrelevant, for he still insisted, "But, please, explain!""

"No one who was not by nature a lover of logic, and an extreme precisian in the use of words and phrases, could have written the two "Alice" books."

"Lewis Carroll's humour is that of an educated man; it is fun indeed, but of the most refined and exotic. And that is why his books, popular as they are and as they deserve to be among children, can only be fully appreciated by grown-up readers."

"Such were the lucidity of exposition and his mastery of the topic that it seems possible that, had he ever published it, the political theory of Britain would have been significantly different."

"We worked together for seven years. Tenniel and other artists declared I would not work with Carroll for seven weeks! I accepted the challenge, but I, for that purpose, adopted quite a new method. No artist is more matter-of-fact or businesslike than myself: to Carroll I was not Hy. F., but someone else, as he was someone else. I was wilful and erratic, bordering on insanity. We therefore got on splendidly."

"To have known the man was even as great a treat as to read his books. Lewis Carroll was as unlike any other man as his books were unlike any other author's books. It was a relief to meet the pure simple, innocent dreamer of children, after the selfish commercial mind of most authors."

"He was preoccupied with left and right, as with right and wrong."

"The star that danced at Carroll's birth In high exuberance of mirth Is dancing yet."

"Mr. Dodgson had a mathematical, a logical and a philosophical mind; and when these qualities are united to a love of the grotesque, the resultant fancies are sure to have a quite peculiar charm, a charm so much the greater because its source is subtle and eludes all attempts to grasp it. Sometimes he seems to revel in ideas which are not merely illogical but anti-logical."

"My mother is English, and as she was the one who read to us, my early world was A. A. Milne, Beatrix Potter, Kenneth Grahame, Lewis Carroll and Roald Dahl. None of them thought it necessary to protect children from darkness. On the contrary, they guided their readers right toward it. This gives one an enormous sense of being respected as a child. Not just of being trusted to handle things as they are, but to be accepted as not entirely good. To be recognized as having darkness within oneself, too."

"Dodgson was overcome by the beauty of Cologne Cathedral. I found him leaning against the rails of the Choir and sobbing like a child. When the verger came to show us over the chapels behind the Choir, he got out of the way, he said that he could not bear the harsh voice of the man in the presence of so much beauty."

"It was a soufflé of a speech, light, pleasant, digestible, and nourishing also."

"As one who was a boy for much of his adult life, he was by our standards something of a fuddy-duddy in his youth."

"Except for the straw boater for the river outings, a top hat was always worn and gloves carried."

"I shall always remember his beautiful twinkling eyes, full of love and laughter, as he told us wonderful stories."

"And how Lewis Carroll loved the country, the woods, and the hay, and wove into his magic stories the flowers and animals we saw there! Sitting with his back to a big tree-trunk, with one of us on his knee – sometimes one on each knee – he would tell us for hours, stories of the Pixies. And every time he came, he had fresh adventures to relate."

"Sometimes our friend’s face looked, when in repose, very sad and worn, and very different from the fun-lit face, with its charming eyes, that we saw when he was telling us those magic tales – tales which seem to have been woven right into the fabric of my life, and to have coloured it always with a tinge of his dreams."

"He impressed me mainly as belonging to the type of 'the University Man': a certain externalism of polite propriety, verging towards the conventional. I do not think in my presence he said anything 'funny' or quaint."

"In a stroke, Carroll anticipated key elements of multiple alignment, minimum distance alignment and local alignment that are now central to biological sequence analysis."

"Dodgson’s stammer was a good deal under control and could be used defensively (to gain time), or rhetorically to enhance the effect of a story, when the point was near."

"It may be taken as axiomatic that whatever Dodgson was thinking and feeling at the time found its way into his 'nonsense'."

"My beloved friend - one of the most unique and charming personalities of our time."

"And the exquisite nonsense he talked! It was like pages out of the Alices, only more delightful, for there was his own voice and smile to give the true charm to it all."

"His imaginatively posed photographs of children are a delight, and his hundreds of photographs of friends and celebrities provide us with much insight into the Victorian world around him."

"He was the kind of man who kept a diagram showing where you sat when you dined with him and what you ate, lest he serve you the same dish when you came again."

"The Reverend C. L. Dodgson had no life. He passed through the world so lightly that he left no print. He melted so passively into Oxford that he is invisible."

"For some reason, we know not what, his childhood was sharply severed. It lodged in him whole and entire. He could not disperse it."

"Those of us who knew him best remember him as the kind and loving friend, who contributed so much to the happiness of our lives, and whom we shall truly mourn as one of the best of men."

"Never, surely, did any man make more friends among children than he did."

"It was impossible for Mr. Dodgson to pass by the smallest opportunity of speaking to a child, and his winning manner gained the hearts, and generally the tongues, of all whom he met."

"In his estimation, logic was a most important study for everyone. No pains were spared to make it clear and interesting to those who would but consent to learn of him."

"The arrangement of his papers, the classification of his photographs, the order of his books, the lists and registers that he kept about everything imaginable - all this betokened his well-ordered mind."

"Everything that he did must be done in the most perfect manner possible; and the same care and attention would be given to other people's affairs, if in any way he could assist or give them pleasure."

"Mr. Dodgson had a great horror of being "lionised," and ingeniously silenced his tormentors by representing to them, indirectly, that "lewis Carroll," the author of "Alice," and "Mr. Dodgson" were two separate persons."

"Never was there a more delightful host for a "dinner-party," or one who took such pains for your entertainment, fresh and interesting to the last."

"With all his humour he took a serious view of life, and had a very grave vein running through his mind. The simplicity of his faith, his deep reverence, and his child-like faith in the goodness of God were striking."

"Mr. Dodgson did not often preach, yet, when he did, he had the power to impress and captivate his hearers. There was no need for him to write out a sermon. Full of earnestness in his subject, the words came without difficulty. Neither was there any danger of his wandering from the direct point, for before the eye of his ordered and logical mind, his subject would arise in the form of a diagram to be worked out point by point."

"The benefaction which he bestowed upon the world is still with us - the benefaction of a wit that was never sarcastic, a humour that was always sympathetic; and the embodiment in himself of the three essentials of Life: Faith, the light by which to live; Hope, the goal for which to labour; Charity, the wide horizon, to which his soul looked out in love."

"How did it happen that the Reverend Charles Dodgson, thirty years of age, lecturer on geometry at Christ Church, Oxford, hitherto remarkable chiefly for his precision, on a single July afternoon, while rowing up the Isis with a brother don and three little girls, parthenogenetically gave birth to one of the most famous stories of all time?"

"Charles Dodgson, born a romantic and a rationalist, would have fitted more easily into the world of Voltaire and Goethe than into the one that received him."

"Charles Lutwidge Dodgson's life in space-time colored his liberated life of the imagination."

"Charles, trapped in the cave of his period, was the laughing philosopher who could show others the way out. He spoke the language and played the role of Ariel - the mantle of Prospero ill became him, though he fancied it."

"Cramped by his own charts, on a stream itself restricted, his genius directed him to the bottomless ocean of his books, and impelled him to dive under the graciously sparkling surface into the dark swirl of the icy depths."

"Rich deposits of perversity crop up in his humor - and his sudden attacks of virtue or sentimentality midway through his own or other persons' jests hint that his imp has suggested to him something particularly unfunny and unpardonable."

"Dodgson of course was a meticulous traveler. He packed each article separately, well wrapped in paper to twice its bulk."

"I think the reason children get tired of their toys so soon is just that it is against human nature to be really interested in what is of no use. If you say that a beautiful thing is always interesting, I answer, that a beautiful thing is of the highest use. Is not the diamond that flashes all its colours into the heart of a poet as useful as the diamond with which the glazier divides the sheets of glass into panes for our windows?"

"To receive honestly is the best thanks for a good thing."

"Two people may be at the same spot in manners and behaviour, and yet one may be getting better, and the other worse, which is the greatest of differences that could possibly exist between them."

"But God lets men have their playthings, like the children they are, that they may learn to distinguish them from true possessions. If they are not learning that he takes them from them, and tries the other way: for lack of them and its misery, they will perhaps seek the true!"

""In the midst of life we are in death," said one; it is more true that in the midst of death we are in life. Life is the only reality; what men call death is but a shadow — a word for that which cannot be — a negation, owing the very idea of itself to that which it would deny. But for life there could be no death. If God were not, there would not even be nothing. Not even nothingness preceded life. Nothingness owes its very idea to existence."

"I record the conviction that in one way or another, special individual help is given to every creature to endure to the end. It has been my own experience, that always when suffering, whether mental or bodily, approached the point where further endurance appeared impossible, the pulse of it began to ebb and a lull ensued. You are tender-hearted, and you want to be true, and are trying to be; learn these two things: Never be discouraged because good things get on so slowly here; and never fail daily to do that good which lies next to your hand. Do not be in a hurry, but be diligent. Enter into the sublime patience of the Lord. Trust to God to weave your little thread into the great web, though the pattern shows it not yet. When God's people are able and willing thus to labor and wait, remember that one day is with the Lord as a thousand years, and a thousand years as one day; the grand harvest of the ages shall come to its reaping, and the day shall broaden itself to a thousand years, and the thousand years shall show themselves as a perfect and finished day."

"If sin must be kept alive, then hell must be kept alive; but while I regard the smallest sin as infinitely loathsome, I do not believe that any being, never good enough to see the essential ugliness of sin, could sin so as to deserve such punishment. I am not now, however, dealing with the question of the duration of punishment, but with the idea of punishment itself; and would only say in passing, that the notion that a creature born imperfect, nay, born with impulses to evil not of his own generating, and which he could not help having, a creature to whom the true face of God was never presented, and by whom it never could have been seen, should be thus condemned, is as loathsome a lie against God as could find place in heart too undeveloped to understand what justice is, and too low to look up into the face of Jesus."

"I firmly believe people have hitherto been a great deal too much taken up about doctrine and far too little about practice. The word doctrine, as used in the Bible, means teaching of duty, not theory. I preached a sermon about this. We are far too anxious to be definite and to have finished, well-polished, sharp-edged systems — forgetting that the more perfect a theory about the infinite, the surer it is to be wrong, the more impossible it is to be right."

"Alas! how easily things go wrong! A sigh too deep or a kiss too long, And then comes a mist and a weeping rain, And life is never the same again."

"What we call evil, is the only and best shape, which, for the person and his condition at the time, could be assumed by the best good."

"That is always the way with you men; you believe nothing the first time; and it is foolish enough to let mere repetition convince you of what you consider in itself unbelievable."

"What distressed me most — more even than my own folly — was the perplexing question, How can beauty and ugliness dwell so near?"

"But tell me how it is that she could be so beautiful without any heart at all — without any place even for a heart to live in." "I cannot quite tell," she said; "but I am sure she would not look so beautiful if she did not take means to make herself look more beautiful than she is. And then, you know, you began by being in love with her before you saw her beauty … But the chief thing that makes her beautiful is this: that, although she loves no man, she loves the love of any man; and when she finds one in her power, her desire to bewitch him and gain his love (not for the sake of his love either, but that she may be conscious anew of her own beauty, through the admiration he manifests), makes her very lovely—with a self-destructive beauty..."

"Afterwards I learned, that the best way to manage some kinds of painful thoughts, is to dare them to do their worst; to let them lie and gnaw at your heart till they are tired; and you find you still have a residue of life they cannot kill."

"So, then, as darkness had no beginning, neither will it ever have an end. So, then, is it eternal. The negation of aught else, is its affirmation. Where the light cannot come, there abideth the darkness. The light doth but hollow a mine out of the infinite extension of the darkness. And ever upon the steps of the light treadeth the darkness; yea, springeth in fountains and wells amidst it, from the secret channels of its mighty sea. Truly, man is but a passing flame, moving unquietly amid the surrounding rest of night; without which he yet could not be, and whereof he is in part compounded."

"Why are all reflections lovelier than what we call the reality? — not so grand or so strong, it may be, but always lovelier?"

"There is no cheating in nature and the simple unsought feelings of the soul. There must be a truth involved in it, though we may but in part lay hold of the meaning."

"All that man sees has to do with man. Worlds cannot be without an intermundane relationship. The community of the centre of all creation suggests an interradiating connection and dependence of the parts. Else a grander idea is conceivable than that which is already embodied."

"Benefits conferred awaken love in some minds, as surely as benefits received in others."

"Endurance must conquer, where force could not reach."

"Thou goest thine, and I go mine — Many ways we wend; Many days, and many ways, Ending in one end. Many a wrong, and its curing song; Many a road, and many an inn; Room to roam, but only one home For all the world to win."

"It is better, a thousand-fold, for a proud man to fall and be humbled, than to hold up his head in his pride and fancied innocence. I learned that he that will be a hero, will barely be a man; that he that will be nothing but a doer of his work, is sure of his manhood."

"I knew now, that it is by loving, and not by being loved, that one can come nearest the soul of another; yea, that, where two love, it is the loving of each other, and not the being loved by each other, that originates and perfects and assures their blessedness. I knew that love gives to him that loveth, power over any soul beloved, even if that soul know him not, bringing him inwardly close to that spirit; a power that cannot be but for good; for in proportion as selfishness intrudes, the love ceases, and the power which springs therefrom dies. Yet all love will, one day, meet with its return. All true love will, one day, behold its own image in the eyes of the beloved, and be humbly glad. This is possible in the realms of lofty Death."

"We must do the thing we must Before the thing we may; We are unfit for any trust Till we can and do obey."

"You would not think any duty small, If you yourself were great."

"The man that feareth, Lord, to doubt, In that fear doubteth thee."

"...the regions where there is only life, and therefore all that is not music is silence."

"A condition which of declension would indicate a devil, may of growth indicate a saint."

"It may be an infinitely less evil to murder a man than to refuse to forgive him. The former may be the act of a moment of passion: the latter is the heart’s choice."

"We are and remain such creeping Christians, because we look at ourselves and not at Christ; because we gaze at the marks of our own soiled feet, and the trail of our own defiled garments....Each, putting his foot in the footprint of the Master, and so defacing it, turns to examine how far his neighbor’s footprint corresponds with that which he still calls the Master’s, although it is but his own."

"Where did you come from baby dear? Out of the everywhere into the here.... Where did you get your eyes so blue? Out of the skies as I came through."

"Diamond, however, had not been out so late before in all his life, and things looked so strange about him! — just as if he had got into Fairyland, of which he knew quite as much as anybody; for his mother had no money to buy books to set him wrong on the subject."

"For that great Love speaks in the most wretched and dirty hearts; only the tone of its voice depends on the echoes of the place in which it sounds."

"Age is not all decay; it is the ripening, the swelling, of the fresh life within, that withers and bursts the husks."

"A true friend is forever a friend."

"To be trusted is a greater compliment than to be loved."

"Afflictions are but the shadow of His wings."

""Is it not a strange drift this of men," said the curate, "to hide what is under the veil of what is not? to seek refuge in lies, as if that which is not, could be an armor of adamant? to run from the daylight for safety, deeper into the cave? In the cave house the creatures of the night, — the tigers and hyenas, the serpent and the old dragon of the dark; in the light are true men and women, and the clear-eyed angels. But the reason is only too plain; it is, alas! that they are themselves of the darkness and not of the light. They do not fear their own. They are more comfortable with the beasts of darkness than with the angels of light. They dread the peering of holy eyes into their hearts; they feel themselves naked and fear to be shamed, therefore cast the garment of hypocrisy about them. They have that in them so strange to the light that they feel it must be hidden from the eye of day, as a thing hideous, that is, a thing to be hidden. But the hypocrisy is worse than all it would hide. That they have to hide again, as a more hideous thing still."

"God hides nothing. His very work from the beginning is revelation, — a casting aside of veil after veil, a showing unto men of truth after truth. On and on, from fact to fact divine he advances, until at length in his Son Jesus he unveils his very face. Then begins a fresh unveiling, for the very work of the Father is the work the Son himself has to do, — to reveal. His life was the unveiling of himself, and the unveiling of the Son is still going on, and is that for the sake of which the world exists. When he is unveiled, that is, when we know the Son, we shall know the Father also. The whole of creation, its growth, its history, the gathering total of human existence, is an unveiling of the Father. He is the life, the eternal life, the Only. I see it — ah! believe me — I see it as I cannot say it. From month to month it grows upon me. The lovely home-light, the one essence of peaceful being, is God himself. He loves light and not darkness, therefore shines, therefore reveals. True, there are infinite gulfs in him, into which our small vision cannot pierce, but they are gulfs of light, and the truths there are invisible only through excess of their own clarity. There is a darkness that comes of effulgence, and the most veiling of all veils is the light. That for which the eye exists is light, but through light no human eye can pierce. — I find myself beyond my depth. I am ever beyond my depth, afloat in an infinite sea; but the depth of the sea knows me, for the ocean of my being is God. — What I would say is this, that the light is not blinding because God would hide, but because the truth is too glorious for our vision. The effulgence of himself God veiled that he might unveil it — in his Son. Inter-universal spaces, icons, eternities — what word of vastness you can find or choose — take unfathomable darkness itself, if you will, to express the infinitude of God, that original splendor existing only to the consciousness of God himself — I say he hides it not, but is revealing it ever, for ever, at all cost of labor, yea of pain to himself. His whole creation is a sacrificing of himself to the being and well-being of his little ones, that, being wrought out at last into partakers of his divine nature, that nature may be revealed in them to their divinest bliss. He brings hidden things out of the light of his own being into the light of ours. But see how different we are, — until we learn of him! See the tendency of man to conceal his treasures, to claim even truth as his own by discovery, to hide it and be proud of it, gloating over that which he thinks he has in himself, instead of groaning after the infinite of God! We would be forever heaping together possessions, dragging things into the cave of our finitude, our individual self, not perceiving that the things which pass that dreariest of doors, whatever they may have been, are thenceforth "but straws, small sticks, and dust of the floor." When a man would have a truth in thither as if it were of private interpretation, he drags in only the bag which the truth, remaining outside, has burst and left."

"Were I asked, what is a fairytale? I should reply, Read Undine: that is a fairytale ; then read this and that as well, and you will see what is a fairytale. Were I further begged to describe the fairytale, or define what it is, I would make answer, that I should as soon think of describing the abstract human face, or stating what must go to constitute a human being. A fairytale is just a fairytale, as a face is just a face; and of all fairytales I know, I think Undine the most beautiful."

"Some thinkers would feel sorely hampered if at liberty to use no forms but such as existed in nature, or to invent nothing save in accordance with the laws of the world of the senses; but it must not therefore be imagined that they desire escape from the region of law. Nothing lawless can show the least reason why it should exist, or could at best have more than an appearance of life."

"The natural world has its laws, and no man must interfere with them in the way of presentment any more than in the way of use; but they themselves may suggest laws of other kinds, and man may, if he pleases, invent a little world of his own, with its own laws; for there is that in him which delights in calling up new forms — which is the nearest, perhaps, he can come to creation. When such forms are new embodiments of old truths, we call them products of the Imagination; when they are mere inventions, however lovely, I should call them the work of the Fancy: in either case, Law has been diligently at work."

""Suppose my child ask me what the fairytale means, what am I to say?" If you do not know what it means, what is easier than to say so? If you do see a meaning in it, there it is for you to give him. A genuine work of art must mean many things; the truer its art, the more things it will mean. If my drawing, on the other hand, is so far from being a work of art that it needs THIS IS A HORSE written under it, what can it matter that neither you nor your child should know what it means? It is there not so much to convey a meaning as to wake a meaning. If it do not even wake an interest, throw it aside. A meaning may be there, but it is not for you. If, again, you do not know a horse when you see it, the name written under it will not serve you much."

"A fairytale is not an allegory. There may be allegory in it, but it is not an allegory. He must be an artist indeed who can, in any mode, produce a strict allegory that is not a weariness to the spirit."

"A fairytale, like a butterfly or a bee, helps itself on all sides, sips at every wholesome flower, and spoils not one. The true fairytale is, to my mind, very like the sonata. We all know that a sonata means something; and where there is the faculty of talking with suitable vagueness, and choosing metaphor sufficiently loose, mind may approach mind, in the interpretation of a sonata, with the result of a more or less contenting consciousness of sympathy. But if two or three men sat down to write each what the sonata meant to him, what approximation to definite idea would be the result? Little enough — and that little more than needful. We should find it had roused related, if not identical, feelings, but probably not one common thought. Has the sonata therefore failed? Had it undertaken to convey, or ought it to be expected to impart anything defined, anything notionally recognizable? "But words are not music; words at least are meant and fitted to carry a precise meaning!" It is very seldom indeed that they carry the exact meaning of any user of them! And if they can be so used as to convey definite meaning, it does not follow that they ought never to carry anything else. Words are like things that may be variously employed to various ends. They can convey a scientific fact, or throw a shadow of her child's dream on the heart of a mother. They are things to put together like the pieces of a dissected map, or to arrange like the notes on a stave."

"A fairytale, a sonata, a gathering storm, a limitless night, seizes you and sweeps you away: do you begin at once to wrestle with it and ask whence its power over you, whither it is carrying you? The law of each is in the mind of its composer; that law makes one man feel this way, another man feel that way. To one the sonata is a world of odour and beauty, to another of soothing only and sweetness. To one, the cloudy rendezvous is a wild dance, with a terror at its heart; to another, a majestic march of heavenly hosts, with Truth in their centre pointing their course, but as yet restraining her voice. The greatest forces lie in the region of the uncomprehended. I will go farther. The best thing you can do for your fellow, next to rousing his conscience, is — not to give him things to think about, but to wake things up that are in him; or say, to make him think things for himself. The best Nature does for us is to work in us such moods in which thoughts of high import arise. Does any aspect of Nature wake but one thought? Does she ever suggest only one definite thing? Does she make any two men in the same place at the same moment think the same thing? Is she therefore a failure, because she is not definite? Is it nothing that she rouses the something deeper than the understanding — the power that underlies thoughts? Does she not set feeling, and so thinking at work? Would it be better that she did this after one fashion and not after many fashions? Nature is mood-engendering, thought-provoking: such ought the sonata, such ought the fairytale to be."

""But a man may then imagine in your work what he pleases, what you never meant!" Not what he pleases, but what he can. If he be not a true man, he will draw evil out of the best; we need not mind how he treats any work of art! If he be a true man, he will imagine true things: what matter whether I meant them or not? They are there none the less that I cannot claim putting them there! One difference between God's work and man's is, that, while God's work cannot mean more than he meant, man's must mean more than he meant. For in everything that God has made, there is layer upon layer of ascending significance; also he expresses the same thought in higher and higher kinds of that thought: it is God's things, his embodied thoughts, which alone a man has to use, modified and adapted to his own purposes, for the expression of his thoughts; therefore he cannot help his words and figures falling into such combinations in the mind of another as he had himself not foreseen, so many are the thoughts allied to every other thought, so many are the relations involved in every figure, so many the facts hinted in every symbol. A man may well himself discover truth in what he wrote; for he was dealing all the time with things that came from thoughts beyond his own."

""But surely you would explain your idea to one who asked you?" I say again, if I cannot draw a horse, I will not write THIS IS A HORSE under what I foolishly meant for one. Any key to a work of imagination would be nearly, if not quite, as absurd. The tale is there, not to hide, but to show: if it show nothing at your window, do not open your door to it; leave it out in the cold. To ask me to explain, is to say, "Roses! Boil them, or we won't have them!" My tales may not be roses, but I will not boil them. So long as I think my dog can bark, I will not sit up to bark for him."

"If there be music in my reader, I would gladly wake it. Let fairytale of mine go for a firefly that now flashes, now is dark, but may flash again. Caught in a hand which does not love its kind, it will turn to an insignificant, ugly thing, that can neither flash nor fly. The best way with music, I imagine, is not to bring the forces of our intellect to bear upon it, but to be still and let it work on that part of us for whose it exists. We spoil countless precious things by intellectual greed. He who will be a man, and will not be a child, must — he cannot help himself — become a little man, that is, a dwarf. He will, however, need no consolation, for he is sure to think himself a very large creature indeed. If any strain of my "broken music" make a child's eyes flash, or his mother's grow for a moment dim, my labour will not have been in vain."

"We are often unable to tell people what they need to know because they want to know something else."

"That which is in a man, not that which lies beyond his vision is the main factor in what is about to befall him: the operation upon him is the event."

"Come, come to Him who made thy heart; Come weary and oppressed; To come to Jesus is thy part; His part, to give thee rest."

"All is loss that comes between us and Christ."

"Division has done more to hide Christ from the view of men than all the infidelity that has ever been spoken."

"God Himself — His thoughts, His will, His love, His judgments are men's home. To think His thoughts, to choose His will, to judge His judgments, and thus to know that He is in us, with us, is to be at home. And to pass through the valley of the shadow of death is the way home, but only thus, that as all changes have hitherto lead us nearer to this home, the knowledge of God, so this greatest of all outward changes — for it is but an outward change — will surely usher us into a region where there will be fresh possibilities of drawing nigh in heart, soul, and mind to the Father of us all."

"Be patterns, be examples in all countries, places, islands, nations wherever you come; that your carriage and life may preach among all sorts of people, and to them; then you will come to walk cheerfully over the world, answering that of God in everyone; whereby in them you may be a blessing, and make the witness of God in them to bless you."

"But as I had forsaken the priests, so I left the separate preachers also, and those esteemed the most experienced people; for I saw there was none among them all that could speak to my condition. And when all my hopes in them and in all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, oh, then, I heard a voice which said, "There is one, even Christ Jesus, that can speak to thy condition"; and when I heard it my heart did leap for joy. Then the Lord let me see why there was none upon the earth that could speak to my condition, namely, that I might give Him all the glory; for all are concluded under sin, and shut up in unbelief as I had been, that Jesus Christ might have the pre-eminence who enlightens, and gives grace, and faith, and power. Thus when God doth work, who shall let [hinder] it? and this I knew experimentally [through experience]."

"There are too many talkers, and few walkers in Christ."

"The Lord showed me, so that I did see clearly, that he did not dwell in these temples which men had commanded and set up, but in people's hearts … his people were his temple, and he dwelt in them."

"I told the Commonwealth Commissioners I lived in the virtue of that life and power that took away the occasion of all wars... I told them I was come into the covenant of peace which was before wars and strife were."

"Why should any man have power over any other man's faith, seeing Christ Himself is the author of it?"

"I was moved of the Lord to write a paper to the Protector, Oliver Cromwell; wherein I did, in the presence of the Lord God, declare that I denied the wearing or drawing of a carnal sword, or any other outward weapon, against him or any man; and that I was sent of God to stand a witness against all violence, and against the works of darkness; and to turn people from darkness to light; and to bring them from the causes of war and fighting, to the peaceable gospel. When I had written what the Lord had given me to write, I set my name to it, and gave it to Captain Drury to hand to Oliver Cromwell, which he did."

"When I came in I was moved to say, "Peace be in this house"; and I exhorted him to keep in the fear of God, that he might receive wisdom from Him, that by it he might be directed, and order all things under his hand to God's glory. l spoke much to him of Truth, and much discourse I had with him about religion; wherein he carried himself very moderately. But he said we quarrelled with priests, whom he called ministers. I told him I did not quarrel with them, but that they quarrelled with me and my friends. "But," said I, "if we own the prophets, Christ, and the apostles, we cannot hold up such teachers, prophets, and shepherds, as the prophets, Christ, and the apostles declared against; but we must declare against them by the same power and Spirit." Then I showed him that the prophets, Christ, and the apostles declared freely, and against them that did not declare freely; such as preached for filthy lucre, and divined for money, and preached for hire, and were covetous and greedy, that could never have enough; and that they that have the same spirit that Christ, and the prophets, and the apostles had, could not but declare against all such now, as they did then. As I spoke, he several times said, it was very good, and it was truth. I told him that all Christendom (so called) had the Scriptures, but they wanted the power and Spirit that those had who gave forth the Scriptures; and that was the reason they were not in fellowship with the Son, nor with the Father, nor with the Scriptures, nor one with another. Many more words I had with him; but people coming in, I drew a little back. As I was turning, he caught me by the hand, and with tears in his eyes said, "Come again to my house; for if thou and I were but an hour of a day together, we should be nearer one to the other"; adding that he wished me no more ill than he did to his own soul. I told him if he did he wronged his own soul; and admonished him to hearken to God's voice, that he might stand in his counsel, and obey it; and if he did so, that would keep him from hardness of heart; but if he did not hear God's voice, his heart would be hardened. He said it was true. Then I went out; and when Captain Drury came out after me he told me the Lord Protector had said I was at liberty, and might go whither I would. Then I was brought into a great hall, where the Protector's gentlemen were to dine. I asked them what they brought me thither for. They said it was by the Protector's order, that I might dine with them. I bid them let the Protector know that I would not eat of his bread, nor drink of his drink. When he heard this he said, "Now I see there is a people risen that I cannot win with gifts or honours, offices or places; but all other sects and people I can." It was told him again that we had forsaken our own possessions; and were not like to look for such things from him."

"The House being informed, that Two Quakers, (that is to say) George Fox, and Rob. Gressingham, have lately made a great Disturbance at Harwich; and that the said George Fox, who pretends to be a Preacher, did lately, in his preaching there, speak Words much reflecting on the Government and Ministry, to the near causing of a Mutiny, and is now committed by the Mayor and Magistrates there; Ordered, That the said George Fox, and Robert Gressingham, be forthwith brought up in Custody: And that the Sheriff of the County of Essex do receive them, and give his Assistance for the conveying them up accordingly, and delivering them into the Charge of the Serjeant at Arms attending this House."

"There's a light that is shining in the heart of a man, it's the light that was shining when the world began. There's a light that is shining in the Turk and the Jew and a light that is shining, friend, in me and in you."

"With a book and a steeple, with a bell and a key they would bind it forever, but they can't," said he. "Oh, the book it will perish and the steeple will fall, but the light will be shining at the end of it all."

"If we give you a pistol, will you fight for the Lord?" "But you can't kill the Devil with a gun or a sword!" "Will you swear on the Bible?" "I will not!" said he, "For the truth is more holy than the book, to me."

"There's an ocean of darkness and I drown in the night till I come through the darkness to the ocean of light, for the light is forever and the light it is free, "And I walk in the glory of the light," said he."

"It was three hundred years ago, in October 1656, that George Fox had a memorable interview with Oliver Cromwell, Lord Protector of England. It was one of the great moments of a great century, for here, face to face, were two of the most powerful personalities of the age, the one the military dictator of the British Isles at the pinnacle of his worldly power, the other a crude, rustic preacher who had just spent eight months in one of England's foulest prisons. They met in Whitehall, at the very heart of the British government. Fox bluntly took the Protector to task for persecuting Friends when he should have protected them. Then characteristically he set about trying to make a Quaker out of Cromwell, to turn him to "the light of Christ who had enlightened every man that cometh into the world." Cromwell was in an argumentative mood and took issue with Fox's theology, but Fox had no patience with his objections. "The power of God riz in me," he wrote, "and I was moved to bid him lay down his crown at the feet of Jesus." Cromwell knew what Fox meant, for two years earlier he had received a strange and disturbing missive in which he had read these words:"

"“Perhaps the most remarkable incident in Modern History,” says Teufelsdrockh, “is not the Diet of Worms, still less the Battle of Austerlitz, Waterloo, Peterloo, or any other Battle; but an incident passed carelessly over by most Historians, and treated with some degree of ridicule by others: namely, George Fox’s making to himself a suit of Leather."

"The speech from the throne speaks about maintaining peace - peace today, when Canadian nickel is being indirectly shipped to Ethiopia. Peace today, when Italian aeroplanes are being flown with British oil! Peace! Mr. Speaker, if this be peace it must be like the peace of the Lord - it passeth all understanding."

"I am sure that hon. members will realize that I am not drawing on my imagination when I state that last fall there were children going to school in Saskatchewan with only sacking wrapped around their feet. We have gone into homes and found mothers and children lying on piles of bedding in the corner; they did not have the proper bedding equipment or the proper clothing to meet the rigours of a very cold winter."

"Will it be a great source of comfort to certain Canadian boys to know that the bullet that maimed them for life was made from Canadian nickel sold by the International Nickel Company?"

"At this season of the year we draw close to Good Friday. All the eyes of the world will turn back to "a green hill far away, without a city wall," where the founder of Christianity was crucified by those forces of selfishness, greed, and lust for gain that are still at work in the world. It seems to me that unless we do something in Canada about the question of the export of war materials there will be another crucifixion - the crucifixion of a generation of young men, crucified upon a cross of nickel."

"I suggest that the hon. gentleman may be a good corporation lawyer, but he is slipping badly in his history. The capitalist system did not produce the machine age; the machine age produced the capitalist system. The material prosperity that the world has enjoyed for the last seventy-five years or one hundred years has been due to the introduction of power; steam power, then electric power and the internal combustion engine. The capitalist system or the free enterprise system - the terms are synonymous and interchangeable - was the product of the power age. The capitalist system did not produce the power age."

"What is this free enterprise system? It is the law of the jungle applied to economics. It is the law of every man for himself, as the elephant said when he was dancing among the chickens. That is not a bad philosophy if, like the hon. member for York - Sunbury, you happen to be in the elephant class, but it is likely to be depressing if you are a farmer or worker, and belong in the chicken group. Free enterprise means unrestricted competition; the race to the swift and the battle to the strong; nature red in tooth and claw."

"When the war came we were shocked to find, as Mr. Thorson, the then Minister of National War Services said, that forty-six per cent of the men called were rejected because that depression had left physical and psychological scars which will never be erased from that generation."

"We agree with the statement contained in the encyclical Quadragesimo Anno, written by Pope Leo XIII, that "anything which dominates the life of the community should be owned by the community." That is the basis upon which we believe there should be government ownership of monopolistic enterprises."

"We believe that no nation can survive politically free but economically enslaved."

"Houdini used to pull rabbits out of a hat, but he never tried to make a living out of selling them when he had pulled them out of the hat"

"I am still a little fellow. Mr. Tucker is big enough to swallow me, but if he did, he would be the strangest man in the world. He would have more brains in his stomach than he does in his head."

"'My dream is for people around the world to look up and to see Canada like a little jewel sitting at the top of the continent.' To his daughter Shirley Douglas, 1951"

"The greatest way to defend democracy is to make it work."

"The inescapable fact is that when we build a society based on greed, selfishness, and ruthless competition, the fruits we can expect to reap are economic insecurity at home and international discord abroad."

"We must never underestimate our opponents; nor should we forget that the closer we come to reaching our objectives, the more vicious and forthright will their opposition become."

"Those who want to burn books are either afraid of the ideas contained within the covers or they haven't the courage to stand up for the views which they themselves profess to hold."

""My friends, watch out for the little fellow with an idea." - Tommy Douglas 1961."

"I felt something like the man on the resurrection morning who was reading his own tombstone and said either someone is an awful liar or I'm in the wrong hole."

"In Washington they have their hawks and doves and in Ottawa we have our parrots."

"I am proud that my daughter believes, as I do, that hungry children should be fed whether they are Black Panthers or White Republicans""

"We are not anti-American. we do not dislike Americans though we abhor American imperialism in all its manifestations. But then, so do many Americans. Many of them have said that even more forthrightly than we have, and many of them have suffered more than any of us for their plain speaking."

"To accept the principle that "all power proceeds from the barrel of a gun" is to accept a society which will be dominated by those with the biggest guns."

"I went around to the little schoolhouses, talking like a professor, explaining our platform. We were lucky if the collection gave us enough for gas to get to the next place. We encouraged questions, and people asked us if it was true we were going to take their farms, like the Soviets in Russia, and did we believe in God."

"Fascism begins the moment a ruling class, fearing the people may use their political democracy to gain economic democracy, begins to destroy political democracy in order to retain its power of exploitation and special privilege."

"It's the story of a place called Mouseland. Mouseland was a place where all the little mice lived and played, were born and died. And they lived much the same as you and I do. They even had a Parliament. And every four years they had an election. Used to walk to the polls and cast their ballots. Some of them even got a ride to the polls. And got a ride for the next four years afterwards too. Just like you and me. And every time on election day all the little mice used to go to the ballot box and they used to elect a government. A government made up of big, fat, black cats. Now if you think it strange that mice should elect a government made up of cats, you just look at the history of Canada for last 90 years and maybe you'll see that they weren't any stupider than we are. Now I'm not saying anything against the cats. They were nice fellows. They conducted their government with dignity. They passed good laws--that is, laws that were good for cats. But the laws that were good for cats weren't very good for mice. One of the laws said that mouseholes had to be big enough so a cat could get his paw in. Another law said that mice could only travel at certain speeds--so that a cat could get his breakfast without too much physical effort. All the laws were good laws. For cats. But, oh, they were hard on the mice. And life was getting harder and harder. And when the mice couldn't put up with it any more, they decided something had to be done about it. So they went en masse to the polls. They voted the black cats out. They put in the white cats. Now the white cats had put up a terrific campaign. They said: "All that Mouseland needs is more vision." They said:"The trouble with Mouseland is those round mouseholes we got. If you put us in we'll establish square mouseholes." And they did. And the square mouseholes were twice as big as the round mouseholes, and now the cat could get both his paws in. And life was tougher than ever. And when they couldn't take that anymore, they voted the white cats out and put the black ones in again. Then they went back to the white cats. Then to the black cats. They even tried half black cats and half white cats. And they called that coalition. They even got one government made up of cats with spots on them: they were cats that tried to make a noise like a mouse but ate like a cat. You see, my friends, the trouble wasn't with the colour of the cat. The trouble was that they were cats. And because they were cats, they naturally looked after cats instead of mice. Presently there came along one little mouse who had an idea. My friends, watch out for the little fellow with an idea. And he said to the other mice, "Look fellows, why do we keep on electing a government made up of cats? Why don't we elect a government made up of mice?" "Oh," they said, "he's a Bolshevik. Lock him up!" So they put him in jail. But I want to remind you: that you can lock up a mouse or a man but you can't lock up an idea!"

"Death is not the worst evil, but rather when we wish to die and cannot."

"When ice appears out of doors, and boys seize it up while it is solid, at first they experience new pleasures. But in the end their pride will not agree to let it go, but their acquisition is not good for them if it stays in their hands. In the same way an identical desire drives lovers to act and not to act."

"A lie never lives to be old."

"No man loves life like him that's growing old."

"A short saying often contains much wisdom."

"Truly, to tell lies is not honorable; But when the truth entails tremendous ruin, To speak dishonorably is pardonable."

"Do nothing secretly; for Time sees and hears all things, and discloses all."

"It is better not to live at all than to live disgraced."

"War loves to seek its victims in the young."

"If it were possible to heal sorrow by weeping and to raise the dead with tears, gold were less prized than grief."

"Heaven ne'er helps the men who will not act."

"πῶς," ἔφη, "ὦ Σοφόκλεις, ἔχεις πρὸς τἀφροδίσια; ἔτι οἷός τε εἶ γυναικὶ συγγίγνεσθαι"; καὶ ὅς, "εὐφήμει," ἔφη, "ὦ ἄνθρωπε: ἁσμενέστατα μέντοι αὐτὸ ἀπέφυγον, ὥσπερ λυττῶντά τινα καὶ ἄγριον δεσπότην ἀποδράς."

"If ills you do, ills also you must bear."

"If I am Sophocles, I am not mad; and if I am mad, I am not Sophocles."

"Children are the anchors of a mother's life."

"The truth is always the strongest argument."

"The dice of Zeus fall ever luckily."

"Fortune is not on the side of the faint-hearted."

"No oath can be too binding for a lover."

"Thoughts are mightier than strength of hand."

"στέργειν δέ τάκπεσόντα καί θέσθαι πρέπει σοφόν κυβευτήν, ’αλλά μη στένειν τύχην."

"Γύναι, γυναιξὶ κόσμον ἡ σιγὴ φέρει."

"ἀλλ᾽ ἢ καλῶς ζῆν ἢ καλῶς τεθνηκέναι τὸν εὐγενῆ χρή"

"Of all human ills, greatest is fortune's wayward tyranny."

"Ὦ παῖ, γένοιο πατρὸς εὐτυχέστερος, τὰ δ᾽ ἄλλ᾽ ὅμοιος: καὶ γένοι᾽ ἂν οὐ κακός"

"χάρις χάριν γάρ ἐστιν ἡ τίκτουσ᾽ ἀεί ὅτου δ᾽ ἀπορρεῖ μνῆστις εὖ πεπονθότος, οὐκ ἂν γένοιτ᾽ ἔθ᾽ οὗτος εὐγενὴς ἀνήρ."

"ἐχθρῶν ἄδωρα δώρα κοὐκ ὀνήσιμα."

"Men of ill judgement oft ignore the good That lies within their hands, till they have lost it."

"θεοῖς τέθνηκεν οὗτος, οὐ κείνοισιν, οὔ."

"How dreadful knowledge of the truth can be When there's no help in truth!"

"I will never reveal my dreadful secrets, or rather, yours."

"The tyrant is a child of Pride Who drinks from his sickening cup Recklessness and vanity, Until from his high crest headlong He plummets to the dust of hope."

"Fear? What has a man to do with fear? Chance rules our lives, and the future is all unknown. Best live as we may, from day to day."

"I am the child of Fortune, The giver of good, and I shall not be shamed. She is my mother; my sisters are the Seasons; My rising and my falling match with theirs. Born thus, I ask to be no other man Than that I am, and will know who I am."

"The greatest griefs are those we cause ourselves."

"Time eases all things."

"Let every man in mankind's frailty Consider his last day; and let none Presume on his good fortune until he find Life, at his death, a memory without pain."

"For God hates utterly The bray of bragging tongues."

"Our Ship of State, which recent storms have threatened to destroy, has come safely to harbor at last."

"I have nothing but contempt for the kind of governor who is afraid, for whatever reason, to follow the course that he knows is best for the State; and as for the man who sets private friendship above the public welfare — I have no use for him, either."

"Nobody likes the man who brings bad news."

"Money! There's nothing in the world so demoralizing as money."

"Nothing so evil as money ever grew to be current among men. This lays cities low, this drives men from their homes, this trains and warps honest souls till they set themselves to works of shame; this still teaches folk to practise villainies, and to know every godless deed. But all the men who wrought this thing for hire have made it sure that, soon or late, they shall pay the price."

"Henceforth ye may thieve with better knowledge whence lucre should be won, and learn that it is not well to love gain from every source. For thou wilt find that ill-gotten pelf brings more men to ruin than to weal."

"πολλὰ τὰ δεινὰ κοὐδὲν ἀν- θρώπου δεινότερον πέλει."

"It is a good thing To escape from death, but it is not great pleasure To bring death to a friend."

"ὅστις γὰρ ἐν πολλοῖσιν ὡς ἐγὼ κακοῖς ζῇ, πῶς ὅδ᾽ οὐχὶ κατθανὼν κέρδος φέρει"

"Grief teaches the steadiest minds to waver."

"Happy are they who know not the taste of evil."

"τὸ κακὸν δοκεῖν ποτ᾽ ἐσθλὸν τῷδ᾽ ἔμμεν' ὅτῳ φρένας θεὸς ἄγει πρὸς ἄταν"

"Show me the man who keeps his house in hand, He's fit for public authority."

"μή νυν ἓν ἦθος μοῦνον ἐν σαυτῷ φόρει, ὡς φὴς σύ, κοὐδὲν ἄλλο, τοῦτ᾽ ὀρθῶς ἔχειν."

"ἀλλ᾽ ἄνδρα, κεἴ τις ᾖ σοφός, τὸ μανθάνειν πόλλ᾽."

"The ideal condition Would be, I admit, that men should be right by instinct; But since we are all too likely to go astray, The reasonable thing is to learn from those who can teach."

"Love, unconquerable, Waster of rich men, keeper Of warm lights and all-night vigil In the soft face of a girl: Sea-wanderer, forest-visitor! Even the pure immortals cannot escape you, And mortal man, in his one day's dusk, Trembles before your glory."

"τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν: ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν πεσὼν ἀκῆται μηδ᾽ ἀκίνητος πέλῃ."

"ὅσῳ κράτιστον κτημάτων εὐβουλία"

"There is no happiness where there is no wisdom; No wisdom but in submission to the gods. Big words are always punished, And proud men in old age learn to be wise."

"There is an ancient saying, famous among men, that thou shouldst not judge fully of a man's life before he dieth, whether it should be called blest or wretched."

"A prudent mind can see room for misgiving, lest he who prospers should one day suffer reverse."

"They are not wise, then, who stand forth to buffet against Love; for Love rules the gods as he will, and me."

"Knowledge must come through action; thou canst have no test which is not fanciful, save by trial."

"Rash indeed is he who reckons on the morrow, or haply on days beyond it; for tomorrow is not, until today is past."

"In a just cause the weak o'ercome the strong."

"μὴ φῦναι τὸν ἅπαντα νι- κᾷ λόγον."

"ἐν ᾧ τλάμων ὅδ᾽, οὐκ ἐγὼ μόνος, πάντοθεν βόρειος ὥς τις ἀκτὰ κυματοπλὴξ χειμερία κλονεῖται, ὣς καὶ τόνδε κατ᾽ ἄκρας δειναὶ κυματοαγεῖς ἆται κλονέουσιν ἀεὶ ξυνοῦσαι."

"One word Frees us of all the weight and pain of life: That word is love."

"ὁ δ’εὔκολος μὲν ἐνθάδ’, εὔκολος δ’ἐκεῖ"

"Be his My special thanks, whose even-balanced soul From first youth tested up to extreme old age Business could not make dull, nor passion wild; Who saw life steadily, and saw it whole; The mellow glory of the Attic stage, Singer of sweet Colonus, and its child."

"Listen! you hear the grating roar Of pebbles which the waves draw back, and fling, At their return, up the high strand. Begin, and cease, and then again begin, With tremulous cadence slow, and bring The eternal note of sadness in. Sophocles long ago Heard it on the Ægæan, and it brought Into his mind the turbid ebb and flow Of human misery; we Find also in the sound a thought, Hearing it by this distant northern sea."

"... Sophocles, the poet loved and feared, Whose mighty voice once called out of her lair The Dorian muse severe, with braided hair, Who loved the thyrsus and wild dances weird."

"The first part of the Ajax is prodigiously fine. I do not know that the agonies of wounded honour have ever been so sublimely represented... But the interest of the piece dies with Ajax. In the debates which follow, Sophocles does not succeed as well as Euripides would have done. The odes, too, are not very good."

"I have been less pleased with this perusal of the Œdipus Tyrannus than I was when I read it in January; perhaps because I then read it all at one sitting. The construction seems to me less perfect than I formerly thought it. But nothing can exceed the skill with which the discovery is managed. The agony of Œdipus is so unutterably grand; and the tender sorrow, in which his mind at last reposes after his daughters have been brought to him, is as moving as anything in the Greek Drama."

"The Philoctetes is a most noble play; conspicuous even among the works of Sophocles for the grace and majesty of effect produced by the most simple means. There is more character in it than in any play in the Greek language; two or three of Euripides's best excepted."

"Savoir dissimuler est le savoir des rois."

"Secrecy is the first essential in affairs of state."

"Pour tromper un rival l'artifice est permis; on peut tout employer contres ses ennemis."

"Ultima ratio Regum"

"Had Luther and Calvin been confined before they had begun to dogmatize, the states would have been spared many troubles."

"Harshness towards individuals who flout the laws and commands of state is for the public good; no greater crime against the public interest is possible than to show leniency to those who violate it."

"Qu'on me donne six lignes écrites de la main du plus honnête homme, j'y trouverai de quoi le faire pendre."

"The people can be easily misled, but a wise autocrat can guide them towards their own good"

"He was a great statesman, not so much by reason of his calculations and his designs as by his exact appreciation of the means necessary for arriving at a certain end, and of the relation between a state’s internal policy and administration, and its foreign policy. This is the secret of his success in an enterprise in which France was running counter to a power stronger than herself."

"Supported by the king, Richelieu had exercised a veritable dictatorship which the French people had submitted to with impatience, but without which the national work would have been impossible. The nobles were not the only ones who protested. More than once the peasants rose up because of the taxes, the bourgeois because the interest was not paid. The greatness of the result to be attained—France entrenched on the Rhine, the conquest of the "natural frontiers," the end of the German danger, the humbling of the Hapsburgs—were ideas fitted to exalt the minds of those shaping French policy. But how could the masses be expected to renounce their comforts cheerfully for such far-off ends which were beyond their powers of comprehension? Later the policy of Richelieu became a tradition, a national dogma, respected even by the revolutionists. But during his lifetime his contemporaries were far from feeling that no sacrifice was too great if it meant the defeat of the house of Austria. In truth the death of the great Cardinal was felt rather as a relief."

"His most recurring insistence is upon the supremacy of reason and prudence over the hazards of emotion and favoritism in the governance of affairs of state. His strongest injunction is a constant surveillance of every potential serious source of danger to the state and equally steadfast purpose in promoting every measure for strengthening the realm. The king must appoint men of high competence, integrity, and fidelity to government service; be on guard against flatterers; be patient with mediocrities and know how best to employ them; maintain a strong and adequate army; and never act without the advice of the royal council. Many other counsels are given which reveal the flexibility of Richelieu's mind, his circumspect caution, and a determination that brooked no obstacle in carrying through a plan. There are too many exhortations to abide by the Christian conscience, which seem to consort uncomfortably with Richelieu's overriding purpose—to make France an absolute monarchy and the dominant state of Europe."

"Combining in himself the functions of a number of former officials, he had accepted the position in order to centralize the control of the sea and of commerce in his own hands. After he had accomplished this purpose he proceeded to use the office to develop the economic interests of the state. He appointed, for example, a number of men to investigate and make reports concerning various commercial problems. He also made vigorous attempts to establish a powerful naval and commercial marine. Meanwhile he encouraged the founding of a great French colonial empire. By his external policies alone, he sketched the broad outlines of the mercantilist policy which his successor Colbert evolved in more complete detail."

"[The doctrine of air] I was led into in consequence of inhabiting a house adjoining to a public brewery, where I at first amused myself with making experiments on the fixed air [carbon dioxide] which I found ready made in the process of fermentation. When I removed from that house I was under the necessity of making the fixed air for myself; and one experiment leading to another, as I have distinctly and faithfully noted in my various publications on the subject, I by degrees contrived a convenient apparatus for the purpose, but of the cheapest kind."

"It is known to all persons who are conversant in experimental philosophy, that there are many little attentions and precautions necessary to be observed in the conducting of experiments, which cannot well be described in words, but which it is needless to describe, since practice will necessarily suggest them; though, like all other arts in which the hands and fingers are made use of, it is only much practice that can enable a person to go through complex experiments, of this or any kind, with ease and readiness."

"We more easily give our assent to any proposition when the person who contends for it appears, by his manner of delivering himself, to have a perfect knowledge of the subject of it."

"All hereditary Government is in its nature tyranny. An heritable crown, or an heritable throne, or by what other fanciful name such things may be called, have no other significant explanation than that mankind are heritable property. To inherit a Government, is to inherit the people, as if they were flocks and herds."

"Our anxiety during the King of France's escape, and our joy on his capture, cannot be described. I hope the new constitution is now effectually established, and that all attempts to overturn it will be in vain. The high-party here are mortified in the extreme. They would have had France involved in a most ruinous civil war, for the imaginary rights of one man. A majority, I fear, of Englishmen are in these sentiments, so that we are far indeed behind the French. In spite of all we can write or do, an attachment to high maxims of government gains ground here, and the love of liberty is on the decline. Such is the influence of the court. Nothing but public difficulties will open our eyes."

"Having thought it right to leave behind me some account of my friends and benefactors, it is in a manner necessary that I also give some account of myself; and as the like has been done by many persons, and for reasons which posterity has approved, I make no further apology for following their example. If my writings in general have been useful to my contemporaries, I hope that this account of myself will not be without its use to those who may come after me, and especially in promoting virtue and piety, which, I hope I may say, it has been my care to practise myself, as it has been my business to inculcate them upon others."

"I married a daughter of Mr. Isaac Wilkinson, an ironmaster, near Wrexham, in Wales, with whose family I had become acquainted, in consequence of having the youngest son, William, at my school at Nantwich. This proved a very suitable and happy connexion, my wife being a woman of an excellent understanding, much improved by reading, of great fortitude and strength of mind, and of a temper in the highest degree affectionate and generous; feeling strongly for others, and little for herself. Also, greatly excelling in every thing relating to household affairs, she entirely relieved me of all concern of that kind, which allowed me to give all my time to the prosecution of my studies, and the other duties of my station."

"The History of Electricity is a field full of pleasing objects, according to all the genuine and universal principles of taste, deduced from a knowledge of human nature. Scenes like these, in which we see a gradual rise and progress in things, always exhibit a pleasing spectacle to the human mind. Nature, in all her delightful walks, abounds with such views, and they are in a more especial manner connected with every thing that relates to human life and happiness; things, in their own nature, the most interesting to us. Hence it is, that the power of association has annexed crowds of pleasing sensations to the contemplation of every object, in which this property is apparent. This pleasure, likewise, bears a considerable resemblance to that of the sublime, which is one of the most exquisite of all those that affect the human imagination. For an object in which we see a perpetual progress and improvement is, as it were, continually rising in its magnitude; and moreover, when we see an actual increase, in a long period of time past, we cannot help forming an idea of an unlimited increase in futurity; which is a prospect really boundless, and sublime."

"The history of philosophy enjoys, in some measure, the advantages both of civil and natural history, whereby it is relieved from what is most tedious and disgusting in both. Philosophy exhibits the powers of nature, discovered and directed by human art. It has, therefore, in some measure, the boundless variety with the amazing uniformity of the one, and likewise every thing that is pleasing and interesting in the other. And the idea of continual rise and improvement is conspicuous in the whole study, whether we be attentive to the part which nature, or that which men are acting in the great scene. It is here that we see the human understanding to its greatest advantage, grasping at the noblest objects, and increasing its own powers, by acquiring to itself the powers of nature, and directing them to the accomplishment of its own views; whereby the security, and happiness of mankind are daily improved. Human abilities are chiefly conspicuous in adapting means to ends, and in deducing one thing from another by the method of analogy; and where may we find instances of greater sagacity, than in philosophers diversifying the situations of things, in order to give them an opportunity of showing their mutual relations, affections, and influences; deducing one truth and one discovery from another, and applying them all to the useful purposes of human life. If the exertion of human abilities, which cannot but form a delightful spectacle for the human imagination, give us pleasure, we enjoy it here in a higher degree than while we are contemplating the schemes of warriors, and the stratagems of their bloody art."

"Great conquerors, we read, have been both animated, and also, in a great measure, formed by reading the exploits of former conquerors. Why may not the same effect be expected from the history of philosophy to philosophers? May not even more be expected in this case? The wars of many of those conquerors, who received this advantage from history, had no proper connection with former wars: they were only analogous to them. Whereas the whole business of philosophy, diversified as it is, is but one; it being one and the same great scheme, that all philosophers, of all ages and nations, have been conducting, from the beginning of the world; so that the work being the same, the labours of one are not only analogous to those of another, but in an immediate manner subservient to them; and one philosopher succeeds another in the same field; as one Roman proconsul succeeded another in carrying on the same war, and pursuing the same conquests, in the same country. In this case, an intimate knowledge of what has been done before us cannot but greatly facilitate our future progress, if it be not absolutely necessary to it."

"Hitherto philosophy has been chiefly conversant about the more sensible properties of bodies; electricity, together with chymistry, and the doctrine of light and colours, seems to be giving us an inlet into their internal structure, on which all their sensible properties depend. By pursuing this new light, therefore, the bounds of natural science may possibly be extended, beyond what we can now form an idea of. New worlds may open to our view, and the glory of the great Sir Isaac Newton himself, and all his contemporaries, be eclipsed, by a new set of philosophers, in quite a new field of speculation. Could that great man revisit the earth, and view the experiments of the present race of electricians, he would be no less amazed than Roger Bacon, or Sir Francis, would have been at his."

"Were it possible to trace the succession of ideas in the mind of Sir Isaac Newton, during the time that he made his greatest discoveries, I make no doubt but our amazement at the extent of his genius would a little subside. But if, when a man publishes discoveries, he, either through design, or through habit, omit the intermediate steps by which he himself arrived at them; it is no wonder that his speculations confound others... [W]here we see him most in the character of an experimental philosopher, as in his optical inquiries... we may easily conceive that many persons, of equal patience and industry... might have done what he did. And were it possible to see in what manner he was first led to those speculations, the very steps by which he pursued them, the time that he spent in making experiments, and all the unsuccessful and insignificant ones that he made in the course of them; as our pleasure of one kind would be increased, our admiration would probably decrease. Indeed he himself used candidly to acknowledge, that if he had done more than other men, it was owing rather to a habit of patient thinking, than to any thing else. ...[T]he interests of science have suffered by the excessive admiration and wonder, with which several first rate philosophers are considered; and... an opinion of the greater equality of mankind, in point of genius, and powers of understanding, would be of real service in the present age."

"Man derives two capital advantages from the superiority of his intellectual powers. The first is, that, as an individual, he possesses a certain comprehension of mind, whereby he contemplates and enjoys the past and the future, as well as the present. This comprehension is enlarged with the experience of every day; and by this means the happiness of man, as he advances in intellect, is continually less dependent on temporary circumstances and sensations.The next advantage resulting from the same principle, and which is, in many respects, both the cause and effect of the former, is, that the human species itself is capable of a similar and unbounded improvement; whereby mankind in a later age are greatly superior to mankind in a former age, the individuals being taken at the same time of life."

"And since every man retains, and can never be deprived of his natural right (founded on a regard to the general good) of relieving himself from all oppression, that is, from every thing that has been imposed upon him without his own consent; this must be the only true and proper foundation of all the governments subsisting in the world, and that to which the people who compose them have an unalienable right to bring them back."

"Governors will never be awed by the voice of the people, so long as it is a mere voice, without overt-acts."

"If the power of government be very extensive, and the subjects of it have, consequently, little power over their own actions, that government is tyrannical, and oppressive; whether, with respect to its form, it be a monarchy, an aristocracy, or even a republic."

"For the government of the temporary magistrates of a democracy, or even the laws themselves may be as tyrannical as the maxims of the most despotic monarchy, and the administration of the government may be as destructive of private happiness. The only consolation that a democracy suggests in those circumstances is, that every member of the state has a chance of arriving at a share in the chief magistracy, and consequently of playing the tyrant in his turn; and as there is no government in the world so perfectly democratical, as that every member of the state, without exception, has a right of being admitted into the administration, great numbers will be in the same condition as if they had lived under the most absolute monarchy; and this is, in fact, almost universally the case with the poor, in all governments."

"Contemporary with Vitellio and Peccam was... Roger Bacon, a man of almost universal genius, and who wrote on almost every branch of science. He frequently quotes Alhazen on the subject of optics, and seems to have carefully studied his writings, as well as those of other Arabians, which were the fountains of natural knowledge in those days, and which had been introduced into Europe by means of the Moors in Spain. Notwithstanding the pains this great man took with the subject of opticks, it does not appear that, with respect to theory, he made any considerable advance upon what Alhazen had done before him."

"Great as Bacon was, he was far from being free from the mistakes and prejudices of those who went before him. Even some of the most wild and absurd opinions of the antients have the sanction of his approbation and authority. He does not hesitate to assent to an opinion... that visual rays proceed from the eye; giving this reason for it, that every thing in nature is qualified to discharge its proper functions by its own powers, in the same manner as the sun, and other celestial bodies. He acknowledges, however, that the presence of light, as well as several other circumstances, is necessary to vision."

"In his Opus Majus he demonstrates, that if a transparent body, interposed between the eye and an object, be convex towards the eye, the object will appear magnified. This observation our author certainly had from Alhazen... this writer [Bacon] gives us figures, representing the progress of rays of light through his spherical segment, as well as endeavours to give reasons why objects are magnified... From the writings of Alhazen and these observations and experiments of Bacon together, it is not improbable that some monks gradually hit upon the construction of spectacles, to which Bacon's lesser segment, not withstanding his mistake concerning it, was a nearer approach than Alhazen's... Whoever they were that pursued the discoveries of Bacon, they probably observed, that a very small convex glass, when held at a greater distance from a book, would magnify the letters more than when it was placed close to them, in which position only Bacon seemed to have used it. In the next place, they might try whether two of these small segments of a sphere placed together, or a glass convex on both sides, would not magnify more than one of them. They would then find, that two of these glasses, one for each eye, would answer the purpose of reading better than one; and lastly they might find, that different degrees of convexity, suited different persons. It is certain that spectacles were well known in the 13th century, and not long before. ...It would certainly have been a great satisfaction to us to have been able to trace the actual steps in the progress of this most useful invention, without which most persons who have a taste for reading must have had the melancholy prospect of passing a very dull and joyless old age; and must have been deprived of the pleasure of entertaining themselves by conversing with the absent and the dead, when they were no longer capable of acting their part among the living. Telescopes and microscopes are to be numbered among the superfluities of life when compared to spectacles, which may now be ranked almost among the necessities of it; since the arts of reading and writing are almost universal."

"It is the earnest wish of my heart, that your minds may be well established in the sound principles of religious knowledge, because I am fully persuaded, that nothing else can be a sufficient foundation of a virtuous and truly respectable conduct in life, or of good hope in death. A mind destitute of knowledge (and, comparatively speaking, no kind of knowledge, besides that of religion, deserves the name) is like a field on which no culture has been bestowed, which, the richer it is, the ranker weeds it will produce, If nothing good be sown in it, it will be dccupied by plants that are useless or noxious."

"The mind of man can never be wholly barren. Through our whole lives we are subject to successive impressions; for, either new ideas are continually flowing in, or traces of the old ones are marked deeper. If, therefore, you be not acquiring good principles be assured that you are acquiring bad ones; if you be not forming virtuous habits you are, how insensibly soever to yourselves, forming vicious ones…"

"Respect a parliamentary king, and chearfully pay all parliamentary taxes; but have nothing to do with a parliamentary religion, or a parliamentary God. Religious rights, and religious liberty, are things of inestimable value. For these have many of our ancestors suffered and died; and shall we, in the sunshine of prosperity, desert that glorious cause, from which no storms of adversity or persecution could make them swerve? Let us consider if as a duty of the first rank with respect to moral obligation, to transmit to our posterity, and provide, as far as we can, for transmitting, unimpaired, to the latest generations, that generous zeal for religion and liberty, which makes the memory of our forefathers so truly illustrious."

"The mind of man will never be able to contemplate the being, perfections, and providence of God without meeting with inexplicable difficulties. We may find sufficient reason for acquiescing in the darkness which involves these great subjects, but we must never expect to see them set in a perfectly clear light. But notwithstanding this, we may know enough of the divine being, and of his moral government, to make us much better and happier beings than we could be without such knowledge; and even the consideration of the insuperable difficulties referred to above is not without its use, as it tends to impress the mind with sentiments of reverence, humility, and submission."

"If any person, discouraged by these difficulties, should think to relieve himself by rejecting all religion, natural and revealed, he will find, if he reflect at all, that he has miserably deceived himself, and that he is involved in greater perplexity than ever; the scheme he has adopted not only filling his mind with great darkness and distress, but being contrary to some of the plainest appearances in nature, and therefore manifestly irrational and absurd."

"When we say there is a GOD, we mean that there is an intelligent designing cause of what we see in the world around us, and a being who was himself uncaused."

"It may, perhaps, be true, though we cannot distinctly see it to be so, that as all finite things require a cause, infinites admit of none. It is evident, that nothing can begin to be without a cause; but it by no means follows from thence, that that must have had a cause which had no beginning. But whatever there may be in this conjecture, we are constrained, in pursuing the train of causes and effects, to stop at last at something uncaused. That any being should be self created is evidently absurd, because that would suppose that he had a being before he had, or that he existed, and did not exist at the same time. For want of clearer knowledge of this subject, we are obliged to content ourselves with terms that convey only negative ideas, and to say that God is a being untreated or uncaused; and this is all that we mean when we sometimes say that he is self existent."

"The unity of God is a doctrine on which the greatest stress is laid in the whole system of revelation. To guard this most important article was the principal object of the Jewish religion; and, notwithstanding the proneness of the Jews to idolatry, at length it fully answered its purpose in reclaiming them, and in impressing the minds of many persons of other nations in favour of the same fundamental truth. The Jews were taught by their prophets to expect a Messiah, who was to be descended from the tribe of Judah, and the family of David, — a person in whom themselves and all the nations of the earth should be blessed; but none of their prophets gave them an idea of any other than a man like themselves in that illustrious character, and no other did they ever expect, or do they expect to this day. Jesus Christ, whose history answers to the description given of the Messiah by the prophets, made no other pretensions; referring all his extraordinary power to God, his Father, who, he expressly says, spake and acted by him, and who raised him from the dead: and it is most evident that the apostles, and all those who conversed with our Lord before and after his resurrection, considered him in no other light than simply as "a man approved of God, by wonders and signs which God did by him.""

"As the greatest things often take their rise from the smallest beginnings, so the worst things sometimes proceed from good intentions. This was certainly the case with respect to the origin of Christian Idolatry. All the early heresies arose from men who wished well to the gospel, and who meant to recommend it to the Heathens, and especially to philosophers among them, whose prejudices they found great difficulty in conquering. Now we learn from the writings of the apostles themselves, as well as from the testimony of later writers, that the circumstance at which mankind in general, and especially the more philosophical part of them, stumbled the most, was the doctrine of a crucified Saviour. They could not submit to become the disciples of a man who had been exposed upon a cross, like the vilest malefactor. Of this objection to Christianity we find traces in all the early writers, who wrote in defence of the gospel against the unbelievers of their age, to the time of Lactantius; and probably it may be found much later. He says, "I know that many fly from the truth out of their abhorrence of the cross." We, who only learn from history that crucifixion was a kind of death to which slaves and the vilest of malefactors were exposed, can but very imperfectly enter into their prejudices, so as to feel what they must have done with respect to it. … Though this circumstance was "unto the Jews a stumbling-block, and unto the Greeks foolishness," it was to others "the power of God and the wisdom of God." 1 Cor. i. 23, 24. For this circumstance at which they cavilled, was that in which the wisdom of God was most conspicuous; the death and resurrection of a man, in all respects like themselves, being better calculated to give other men an assurance of their own resurrection, than that of any super-angelic being, the laws of whose nature they might think to be very different from those of their own. But, "since by man came death, so by man came also the resurrection of the dead." Later Christians, however, and especially those who were themselves attached to the principles of either the Oriental or the Greek philosophy, unhappily took another method of removing this obstacle; and instead of explaining the wisdom of the divine dispensations in the appointment of a man, a person in all respects like unto his brethren, for the redemption of men, and of his dying in the most public and indisputable manner, as a foundation for the clearest proof of a real resurrection, and also of a painful and ignominious death, as an example to his followers who might be exposed to the same … they began to raise the dignity of the person of Christ, that it might appear less disgraceful to be ranked amongst his disciples."

"We find upon all occasions, the early Christian writers speak of the Father as superior to the Son, and in general they give him the title of God, as distinguished from the Son; and sometimes they expressly call him, exclusively of the Son, the only true God; a phraseology which does not at all accord with the idea of the perfect equality of all the persons in the Trinity. But it might well be expected, that the advances to the present doctrine of the Trinity should be gradual and slow. It was, indeed, some centuries before it was completely formed."

"Most of the early Christian writers thought the text "I and my Father are one," was to be understood of an unity or harmony of disposition only. Thus Tertullian observes, that the expression is unum, one thing, not one person; and he explains it to mean unity, likeness, conjunction, and of the love that the Father bore to the Son. Origen says, "let him consider that text, 'all that believed were of one heart and of one soul,' and then he will understand this, 'I and my Father are one.'""

"It is sufficiently evident from many circumstances, that the doctrine of the divinity of Christ did not establish itself without much opposition, especially from the unlearned among the Christians, who thought that it savoured of Polytheism, that it was introduced by those who had had a philosophical education, and was by degrees adopted by others, on account of its covering the great offence of the cross, by exalting the personal dignity of our Saviour."

"As I conceive this doctrine to be a gross misrepresentation of the character and moral government of God, and to affect many other articles in the scheme of Christianity, greatly disfiguring and depraving it; I shall show, in a fuller manner than I mean to do with respect to any other corruption of Christianity, that it has no countenance whatever in reason, or the Scriptures; and, therefore, that the whole doctrine of atonement, with every modification of it, has been a departure from the primitive and genuine doctrine of Christianity."

"It is hardly possible not to suspect the truth of this doctrine of atonement, when we consider that the general maxims to which it may be reduced, are nowhere laid down, or asserted, in the Scriptures, but others quite contrary to them."

"Whenever our Lord speaks of the object of his mission and death, as he often does, it is either in a more general way, as for the salvation of the world, to do the will of God, to fulfil the scripture prophecies … or more particularly, to give the fullest proof of his mission by his resurrection from the dead, and an assurance of a similar resurrection of all his followers. He also compares his being raised upon the cross to the elevation of the serpent in the wilderness, and to seed buried in the ground, as necessary to its future increase. But all these representations are quite foreign to anything in the doctrine of atonement."

"From the fame opinion of a soul distinct from the body came the practice of praying, first for the dead, and then to them with a long train of other absurd opinions, and superstitious practices."

"That miracles are things in themselves possible, must be allowed so long as it is evident that there is in nature a power equal to the working of them. And certainly the power, principle, or being, by whatever name it be denominated, which produced the universe, and established the laws of it, is fully equal to any occasional departures from them. The object and use of those miracles on which the christian religion is founded, is also maintained to be consonant to the object and use of the general system of nature, viz. the production of happiness. We have nothing, therefore to do, but to examine, by the known rules of estimating the value of testimony whether there be reason to think that such miracles have been wrought, or whether the evidence of Christianity, or of the christian history, does not stand upon as good ground as that of any other history whatever."

"Indeed, if any man can say, that it is not an interesting question, whether his existence terminate at death, or is to be resumed at a future period, and then to continue for ever, he must be of a low and abject mind. To a rational being, capable of contemplating the wonders of nature, and of investigating the laws of it, and to a being of a social disposition, his existence, and the continuance of his rational faculties, must be an object of unspeakable value to him; and consequently he must ardently wish that christianity... may be true. For to a philosopher, who forms his judgment by what he actually observes, the doctrine of soul, capable of subsisting and acting when the body is in the grave, will never give any satisfaction. To every person, therefore, who is capable of enjoying his existence, the christian doctrine of a resurrection opens a glorious and transporting prospect."

"I am sorry... to have occasion to admonish Mr. Gibbon, that he should have distinguished better than he has done between christianity itself, and the corruptions of it. ...He should not have taken it for granted, that the doctrine of three persons in one God, or the doctrine of atonement for the sins of all mankind, by the death of one man, were any parts of the christian system; when, if he had read the New Testament for himself, he must have seen the doctrine of the proper unity of God, and also that of his free mercy to the penitent, in almost every page of it."

"Too many christians have been chargeable with... confounding the Logos of Plato with that of John, and making of it a second person in the trinity, than which no two things can be more different."

"Mr. Gibbon has much to learn concerning the gospel before he can be properly qualified to write against it. Hitherto he seems to have been acquainted with nothing but the corrupt establishments of what is very improperly called Christianity; whereas it is incumbent upon him to read and study the New Testament for himself. There he will find nothing like Platonism, but doctrines in every respect the reverse of that system of philosophy, which weak and undistinguishing christians afterwards incorporated with it. Had Mr. Gibbon lived in France, Spain, or Italy, he might with the same reason have ranked the doctrine of transubstantiation, and the worship of saints and angels among the essentials of Christianity, as the doctrines of the trinity and of the atonement."

"The friends of genuine, and I will add of rational Christianity, have not, however, on the whole, much reason to regret that their enemies have not made these distinctions; since by this means, we have been taught to make them ourselves; so that Christianity is perhaps as much indebted to its enemies, as to its friends, for this important service. In their indiscriminate attacks, whatever has been found to be untenable has been gradually abandoned, and I hope the attack will be continued till nothing of the wretched outworks be left; and then, I doubt not, a safe and impregnable fortress, will be sound in the center, a fortress built upon a rock, against which the gates of death will not prevail."

"Inquisitions and Despotisms are not alone in persecuting Philosophers. The people themselves, we see, are capable of persecuting a Priestley, as another people formerly persecuted Socrates."

"What does Priestley mean, by an unbeliever, when he applies it to you? How much did he unbelieve himself? Gibbon had it right when he denominated his Creed, "scanty." We are to understand, no doubt, that believed the resurrection of Jesus, some of his miracles, his inspiration; but in what degree? He did not believe in the inspiration of the writings that contain his history. Yet he believed in the Apocalyptic beast, and he believed as much as he pleased in the writings of Daniel and John. This great and extraordinary man, whom I sincerely loved, esteemed, and respected, was really a phenomenon; a comet in the system, like Voltaire, Bolingbroke, and Hume. Had Bolingbroke or Voltaire taken him in hand, what would they have made of him and his Creed?"

"Joseph Priestley of Warrington, Doctor of laws, Author of a chart of Biography & Several other valuable works, a gentleman of great Merit & learning, & very well versed in Mathematical & philosophical Enquiries, being desirous of offering himself as a candidate for election into this Society, is recomended by us on our personal knowledge, as highly deserving that honour; & we believe that he will, if elected, be a usefull and valuable Member."

"Nathaniel Lardner, the author of Letter on the Logos, the work Priestley credited with his own conversion from Arianism to Socinianism, had published anonymously to avoid retribution from both the civil authorities and private citizens — in vain as it turns out."

"That the vegetable creation should restore the air which is spoiled by the animal part of it, looks like a rational system, and seems to be of a piece with the rest. Thus fire purifies water all the world over. It purifies it by distillation, when it raises it in vapours, and lets it fall in rain; and farther still by filtration, when keeping it fluid, it suffers that rain to percolate the earth. We knew before that putrid animal substances were converted into sweet vegetables when mixed with the earth and applied as manure; and now, it seems, that the same putrid substances, mixed with the air, have a similar effect. The strong, thriving state of your mint, in putrid air, seems to show that the air is mended by taking something from it, and not by adding to it. I hope this will give some check to the rage of destroying trees that grow near houses, which has accompanied our late improvements in gardening, from an opinion of their being unwholesome. I am certain, from long observation, that there is nothing unhealthy in the air of woods; for we Americans have everywhere our country habitations in the midst of woods, and no people on earth enjoy better health or are more prolific."

"Yours is one of the few lives precious to mankind, and for the continuance of which every thinking man is solicitous. Bigots may be an exception. What an effort, my dear sir, of bigotry in politics and religion have we gone through! The barbarians really flattered themselves they should be able to bring back the times of Vandalism, when ignorance put everything into the hands of power and priestcraft. All advances in science were proscribed as innovations. They pretended to praise and encourage education, but it was to be the education of our ancestors. We were to look backwards, not forwards, for improvement … This was the real ground of all the attacks on you. Those who live by mystery and charlntanerie, fearing you would render them useless by simplifying the Christian philosophy — the most sublime and benevolent, but most perverted system that ever shone on man — endeavored to crush your well-earned and well-deserved fame. But it was the Lilliputians upon Gulliver. Our countrymen have recovered from the alarm into which art & industry had thrown them; science & honesty are replaced on their high ground; and you, my dear Sir, as their great apostle, are on it's pinnacle."

"In 1774 he thought he had obtained nitrous oxide... in 1775 he saw the gas as dephlogisticated air... If we refuse the palm to Priestley, we cannot award it to Lavoisier for the work of 1775... Lavoisier insisted that oxygen was an atomic "principle of acidity"… formed only when that "principle" united with "caloric"... Ignoring Scheele, we can safely say that oxygen had not been discovered before 1774, and we would probably say that it had been discovered by 1777 or shortly thereafter. But... any attempt to date the discovery must inevitably be arbitrary because discovering a new sort of phenomenon is necessarily a complex event, one which involves recognizing both that something is and what it is."

"Few men have had to struggle for so many years with circumstances more straitened and precarious than my father; few men have ventured to attack so many or such inveterate prejudices respecting the prevalent religion of his country, or have advanced bolder or more important opinions in opposition to the courtly politics of the powers that be; few have had to encounter more able opponents in his literary career, or have been exposed to such incessant and vindictive obloquy, from men of every description, in return for his unremitting exertions in the cause of truth; yet none have more uniformly proceeded with a single eye, regardless of consequences, to act as his conviction impelled him, and his conscience dictated. His conduct brought with it its own reward, reputation, and respect, from the most eminent of his contemporaries, the affectionate attachment of most valuable friends, and a cheerfulness of disposition arising in part from conscious rectitude which no misfortunes could long repress. But to me it seems, that conscious rectitude alone would hardly of itself have been able to support him under some of the afflictions he was doomed to bear. He had a farther resource, to him never failing and invaluable, a firm persuasion of the benevolence of the Almighty towards all his creatures, and the conviction that every part of his own life, like every part of the whole system, was preordained for the best upon the whole of existence. Had he entertained the gloomy notions of Calvinism, in which he was brought up, this cheering source of contentment and resignation would probably have failed him, and irritation and despondency would have gained an unhappy ascendancy. But by him the deity was not regarded as an avenging tyrant, punishing, for the sake of punishing his weak and imperfect creatures, but as a wise and kind parent, inflicting those corrections only that are necessary to bring our dispositions to the proper temper, and to fit us for the highest state of happiness of which our natures are ultimately capable."

"Priestley, in 1774, was the first to prepare gaseous by heating together sal ammoniac and [[w:Calcium hydroxide|[slaked] lime]] and collecting the gas over mercury. He gave to this gas the name of "alkaline air," which later became "volatile alkali.""

"Priestley thought he had stumbled across a crucial observation: "mephitic" air... was a conductor of electricity... only to discover in the coming weeks... condensed water in the glass... but the experiment led him to one of his most important contributions to the science of electricity: the addition of charcoal to the then short list of substances... capable of conduction, alongside water and metal."

"Why did the problem of air become visible..? Why were Priestley, Boyle and Black able to see the question clearly enough..? ...because they had new tools. The air pump designed by Otto von Guericke and Boyle (...in collaboration with his assistant Robert Hooke...) were essential to Priestley's lab in Leeds. ...In a way, the air pump had enabled the entire field of pneumatic chemistry in the seventeenth century... [T]he air pump allowed you to... create a vacuum, which behaved markedly differently... even though air and the absence of air were visually indistinguishable."

"The ... voted to award him the Copley Medal, the most prestigious scientific prize of its day, "on account of the many curious and useful Experiments contained in his observations on different kinds of Air." In receiving the prize, Priestley was joining the ranks of his friends Canton and Franklin... Only five years after they had encouraged him to turn his experimental hobbies into a serious vocation, Priestly had reached the highest pinnacle of scientific achievement."

"I believe that imagination is stronger than knowledge — That myth is more potent than history. I believe that dreams are more powerful than facts — That hope always triumphs over experience — That laughter is the only cure for grief. And I believe that love is stronger than death."

"The grass is not, in fact, always greener on the other side of the fence. No, not at all. Fences have nothing to do with it. The grass is greenest where it is watered. When crossing over fences, carry water with you and tend the grass wherever you may be."

"For all my good intentions, there are days when things go wrong or I fall into old habits. When things are not going well, when I'm grumpy or mad, I'll realize that I've not been paying attention to my soul and I've not been following my best routine."

"The older I get, the more I realize the importance of exercising the various dimensions of my body, soul, mind and heart. Taken together, these aspects give me a sense of wholeness. I want to be a whole human being rather than one who limps on one leg because I don't know how to use all of my parts. Intellectual, emotional, and physical activity are not separate entities. Rather, they are dimensions of the same human being."

"My convictions have validity for me because I have experimented with the compounds of ideas of others in the laboratory of my mind. And I've tested the results in the living out of my life. At twenty-one, I had drawn an abstract map based on the evidence of others. At sixty, I have accumulated a practical guide grounded in my own experience. At twenty-one, I could discuss transportation theory with authority. At sixty, I know which bus to catch to go where, what the fare is, and how to get back home again. It is not my bus, but I know how to use it."

"You want my opinion? We're all a little weird. And life is a little weird. And when we find someone whose weirdness is compatible with ours, we join up with them and fall into mutually satisfying weirdness — and call it love — true love."

"To insist on one's place in the scheme of things and to live up to that place. To empower others in their reaching for some place in the scheme of things. To do these things is to make fairy tales come true."

"One of life's best coping mechanisms is to know the difference between an inconvenience and a problem. If you break your neck, if you have nothing to eat, if your house is on fire, then you've got a problem. Everything else is an inconvenience. Life is inconvenient. Life is lumpy. A lump in the oatmeal, a lump in the throat and a lump in the breast are not the same kind of lump. One needs to learn the difference."

"Don't worry that children never listen to you; worry that they are always watching you."

"Love the battle between chaos and imagination. Remember: Acting is living truthfully in imaginary circumstances. Remember: Acting is the way to live the greatest number of lives. Remember: Acting is the same as real life, lived intentionally. Never forget: The Fruit is out on the end of the limb. Go there."

"I don't do art to address other people but to address myself. I've never done art with a thought of being a professional artist who makes a living by selling his art. I've never had a commercial show in a gallery. I suppose I'm like those who write poetry or songs without seeking publication. I make art in and for the experience itself — to satisfy a need to express myself in a creative, colorful, non-verbal way."

"Too much high-content information, and I get the existential willies. I keep sputtering out at intersections where life choices must be made and I either know too much or not enough. The examined life is no picnic."

"All I really need to know about how to live and what to do and how to be, I learned in kindergarten. Wisdom was not at the top of the graduate-school mountain, but there in the sand pile at Sunday School. These are the things I learned. These are the things you already know:"

"Live a balanced life — learn some and think some and draw and paint and sing and dance and play and work every day some."

"Be aware of wonder. And then remember the Dick and Jane books and the first word you learned — the biggest word of all — LOOK."

"Take any one of those items and extrapolate it into sophisticated adult terms and apply it to your family life or your work or your government or your world and it holds true and clear and firm. Think what a better world it would be if we all — the whole world — had cookies and milk about three o’clock every afternoon and then lay down with our blankies for a nap. Or if all governments had as a basic policy to always put things back where they found them and to clean up their own mess. And it is still true, no matter how old you are — when you go out into the world, it is best to hold hands and stick together."

"A six-year-old will not understand that “By and large it has been demonstrated that violence is counterproductive to the constructive interaction of persons and societies.” True. But a child can better understand that the rule out in the world and in the school is the same: Don’t hit people. Bad things happen. The child must understand this rule is connected to the first rule: People won’t share or play fair if you hit them."

"It’s hard to explain the cost and consequences of environmental pollution and destruction to a six year old. But we are paying a desperate price even now because adults did not heed the instructions of kindergarten: Clean up your own mess; put things back where you found them; don’t take what’s not yours."

"From the first day we are told in words we can handle what has come to be prized as the foundation of community and culture. Though the teacher may call these first lessons “simple rules,” they are in fact the distillation of all the hard-won, field-tested working standards of the human enterprise."

"Knowledge is meaningful only if it is reflected in action. The human race has found out the hard way that we are what we do, not just what we think. This is true for kids and adults — for schoolrooms and nations."

"Life-and-death. Lifedeath. One event. One short event. Don’t forget."

"There’s another thing not everyone figures out right away: It’s almost impossible to go through life all alone. We need to find our support group — family, friends, companion, therapy gatherings, team, church or whatever. The kindergarten admonition applies as long as we live: “When you go out into the world, hold hands and stick together.” It’s dangerous out there — lonely, too. Everyone needs someone. Some assembly is always required."

"What we learn in kindergarten comes up again and again in our lives as long as we live. In far more complex, polysyllabic forms, to be sure. In lectures, encyclopedias, bibles, company rules, courts of law, sermons, and handbooks. Life will examine us continually to see if we have understood and have practiced what we were taught that first year of school."

"You can't always explain everything you do to everybody, you know."

"Yelling at living things does tend to kill the spirit in them. Sticks and stones may break our bones, but words will break our hearts."

"There are places we all come from — deep-rooty-common places — that make us who they are. And we disdain them or treat them lightly at our peril. We turn our backs on them at the risk of self-contempt. There is a sense in which we need to go home again — and can go home again. Not to recover home, no. But to sanctify memory."

"Maybe we should develop a Crayola bomb as our next secret weapon. A happiness weapon. A Beauty Bomb. And every time a crisis developed, we would launch one. It would explode high in the air — explode softly — and send thousands, millions, of little parachutes into the air. Floating down to earth — boxes of Crayolas. And we wouldn't go cheap either — not little boxes of eight. Boxes of sixty-four, with the sharpener built right in. With silver and gold and copper, magenta and peach and lime, amber and umber and all the rest. And people would smile and get a little funny look on their faces and cover the world with imagination instead of death. A child who touched one wouldn't have his hand blown off."

"I recall an old Sufi story of a good man who was granted one wish by God. The man said he would like to go about doing good without knowing about it. God granted his wish. And then God decided that it was such a good idea, he would grant that wish to all human beings. And so it has been to this day."

"I play in a rock and roll band called The Rock Bottom Remainders. It's other authors. It's Stephen King and Amy Tan and Dave Barry and a bunch of others of us. We play to raise money for charities, because we're kind of a freak show, but we're not bad. I play a guitar and a mandocello... And since you don't know what a mandocello sounds like or how it should be played, you can say with some authority I'm the most interesting mandocello player you've ever heard. Anyhow, we're in this hotel and this maid comes in and she keeps looking at me and she smiled and she said, "I know who you are." And I said, "No you don't. Who am I?" And said, "You're Kenny Rogers." And I of course said, "No, no, no." And she said, "If you were Kenny Rogers you wouldn't say you were Kenny Rogers would you? So you must be Kenny Rogers." … So that evening I'm walking along with my guitars going to the elevator and she went up like a skyrocket, "See! I knew you were Kenny Rogers!" So I signed her card, "Love and kisses, Kenny Rogers.""

"I did not set out to be a writer. It's something that came to me after I was 50 years of age. And I already had the life that I wanted and the wife I wanted and at that age I was fairly clear about what was important. The success that my writing is enjoying is like finding out your rich uncle has left you a train full of hammers. I mean, how many hammers can you use? It's chocolate syrup. It's an extra. So I take it very lightly. And if I were to fall off the charts tomorrow, I've already had more fame than I deserve and more money than I've ever had in my life. The thought that I could finally pay off my Visa bill! That's rich."

"The kindergarten essay got into that underground press we all belong to where something just sort of has a life of its own and moves around and it gets on refrigerators and in the work place and people copy it... I was a minister in the Unitarian church at the time and teaching and I was ready to stop that and do the next phase of my life. So I had quit both those jobs and I was all set up with my studio in Seattle when this other horse came riding by … I'm not a great writer and I'll never get the Nobel Prize or a Pulitzer Prize but I've won the refrigerator door award. And you don't see Faulkner on people's refrigerator."

"We've associated that word philosophy with academic study that in its own way has gotten so far beyond the layman that if you read contemporary philosophy you've no clue, because it's almost become math. And it's odd that if you don't do that and you call yourself a philosopher that you always get 'homespun' attached to it."

"I tend to keep books of art more than anything else now. I'm interested in visual things. And astronomy books. Things you can look at over and over and over again and see something new. … My notions of God and the universe have always been too small. And limited by language. So now I'm looking at picture books. My children say I'm just beginning to enter my dotage: can't read, just looks at picture books."

"I don't think the thing is to be well known, but being worth knowing."

"The four of us are talking dancing, and laughing, and recalling the joys of being out on the floor and having that timeless feeling that comes from being caught up in the music. "Nobody should miss that," says Dave. On the face of it, Dave's family and I don't have a lot in common. They're Mormons and Republicans. I'm a Unitarian and a Democrat. When Dave was on the County Council, we were on different sides of some important issues. I grew up a Southern Baptist in Texas where dancing was a mortal sin in the eyes of Almighty God, but coffee was OK. Dave grew up a Latter Day Saint where dancing was considered righteous – but not coffee. But . . . we're dancers. And laughers. That's a strong bond right there. And we're committed to being useful in our world. And if you love something, like dancing, and you pass it on, like Dave and his wife do, you've been very useful by my standards. Dancing is a lifetime, equal opportunity sport. And I will never drive by Dave's garage again without having the finest feelings for the man and his wife and mother who are inside taking good care of their corner of this world. They've added an important dimension to the lives of the young people of their town — that lightness of being that belongs to dancers."

"Valour, however unfortunate, commands great respect even from enemies: but the Romans despise cowardice, even though it be prosperous."

"Perseverance is more prevailing than violence; and many things which cannot be overcome when they are together, yield themselves up when taken little by little."

"Authority and place demonstrate and try the tempers of men, by moving every passion and discovering every frailty."

"Be ruled by time, the wisest counsellor of all."

"Ἡ ἀνάπαυσις τῶν πόνων ἐστὶν ἄρτυμα."

"The great god Pan is dead."

"He is a fool who lets slip a bird in the hand for a bird in the bush."

"The mind is not a vessel that needs filling, but wood that needs igniting."

"Scilurus on his death-bed, being about to leave four-score sons surviving, offered a bundle of darts to each of them, and bade them break them. When all refused, drawing out one by one, he easily broke them,—thus teaching them that if they held together, they would continue strong; but if they fell out and were divided, they would become weak."

"Dionysius the Elder, being asked whether he was at leisure, he replied, "God forbid that it should ever befall me!""

"A prating barber asked Archelaus how he would be trimmed. He answered, "In silence.""

"When Philip had news brought him of divers and eminent successes in one day, "O Fortune!" said he, "for all these so great kindnesses do me some small mischief.""

"There were two brothers called Both and Either; perceiving Either was a good, understanding, busy fellow, and Both a silly fellow and good for little, Philip said, "Either is both, and Both is neither.""

"Philip being arbitrator betwixt two wicked persons, he commanded one to fly out of Macedonia and the other to pursue him."

"Being about to pitch his camp in a likely place, and hearing there was no hay to be had for the cattle, "What a life," said he, "is ours, since we must live according to the convenience of asses!""

"These Macedonians," said he, "are a rude and clownish people, that call a spade a spade."

"He made one of Antipater's recommendation a judge; and perceiving afterwards that his hair and beard were coloured, he removed him, saying, "I could not think one that was faithless in his hair could be trusty in his deeds.""

"Being nimble and light-footed, his father encouraged him to run in the Olympic race. "Yes," said he, "if there were any kings there to run with me.""

"When Darius offered him ten thousand talents, and to divide Asia equally with him, "I would accept it," said Parmenio, "were I Alexander." "And so truly would I," said Alexander, "if I were Parmenio." But he answered Darius that the earth could not bear two suns, nor Asia two kings."

"When he was wounded with an arrow in the ankle, and many ran to him that were wont to call him a god, he said smiling, "That is blood, as you see, and not, as Homer saith, ‘such humour as distils from blessed gods.'""

"Aristodemus, a friend of Antigonus, supposed to be a cook's son, advised him to moderate his gifts and expenses. "Thy words," said he, "Aristodemus, smell of the apron.""

"Thrasyllus the Cynic begged a drachm of Antigonus. "That," said he, "is too little for a king to give." "Why, then," said the other, "give me a talent." "And that," said he, "is too much for a Cynic (or, for a dog) to receive.""

"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?""

"Pyrrhus said, "If I should overcome the Romans in another fight, I were undone.""

"Themistocles being asked whether he would rather be Achilles or Homer, said, "Which would you rather be,—a conqueror in the Olympic games, or the crier that proclaims who are conquerors?""

"He preferred an honest man that wooed his daughter, before a rich man. "I would rather," said Themistocles, "have a man that wants money than money that wants a man.""

"Alcibiades had a very handsome dog, that cost him seven thousand drachmas; and he cut off his tail, "that," said he, "the Athenians may have this story to tell of me, and may concern themselves no further with me.""

"Being summoned by the Athenians out of Sicily to plead for his life, Alcibiades absconded, saying that that criminal was a fool who studied a defence when he might fly for it."

"Lamachus chid a captain for a fault; and when he had said he would do so no more, "Sir," said he, "in war there is no room for a second miscarriage." Said one to Iphicrates, "What are ye afraid of?" "Of all speeches," said he, "none is so dishonourable for a general as ‘I should not have thought of it.'""

"To Harmodius, descended from the ancient Harmodius, when he reviled Iphicrates [a shoemaker's son] for his mean birth, "My nobility," said he, "begins in me, but yours ends in you.""

"Once when Phocion had delivered an opinion which pleased the people,… he turned to his friend and said, "Have I not unawares spoken some mischievous thing or other?""

"Phocion compared the speeches of Leosthenes to cypress-trees. "They are tall," said he, "and comely, but bear no fruit.""

"Lycurgus the Lacedæmonian brought long hair into fashion among his countrymen, saying that it rendered those that were handsome more beautiful, and those that were deformed more terrible. To one that advised him to set up a democracy in Sparta, "Pray," said Lycurgus, "do you first set up a democracy in your own house.""

"King Agis said, "The Lacedæmonians are not wont to ask how many, but where the enemy are.""

"Lysander said, "Where the lion's skin will not reach, it must be pieced with the fox's.""

"To one that promised to give him hardy cocks that would die fighting, "Prithee," said Cleomenes, "give me cocks that will kill fighting.""

"When Eudæmonidas heard a philosopher arguing that only a wise man can be a good general, "This is a wonderful speech," said he; "but he that saith it never heard the sound of trumpets.""

"A soldier told Pelopidas, "We are fallen among the enemies." Said he, "How are we fallen among them more than they among us?""

"Cato the elder wondered how that city was preserved wherein a fish was sold for more than an ox."

"Cato instigated the magistrates to punish all offenders, saying that they that did not prevent crimes when they might, encouraged them. Of young men, he liked them that blushed better than those who looked pale."

"Cato requested old men not to add the disgrace of wickedness to old age, which was accompanied with many other evils."

"He said they that were serious in ridiculous matters would be ridiculous in serious affairs."

"Cicero said loud-bawling orators were driven by their weakness to noise, as lame men to take horse."

"After the battle in Pharsalia, when Pompey was fled, one Nonius said they had seven eagles left still, and advised to try what they would do. "Your advice," said Cicero, "were good if we were to fight jackdaws.""

"After he routed Pharnaces Ponticus at the first assault, he wrote thus to his friends: "I came, I saw, I conquered.""

"As Cæsar was at supper the discourse was of death,—which sort was the best. "That," said he, "which is unexpected.""

"As Athenodorus was taking his leave of Cæsar, "Remember," said he, "Cæsar, whenever you are angry, to say or do nothing before you have repeated the four-and-twenty letters to yourself.""

"Young men," said Cæsar, "hear an old man to whom old men hearkened when he was young."

"Socrates thought that if all our misfortunes were laid in one common heap, whence every one must take an equal portion, most persons would be contented to take their own and depart."

"Diogenes the Cynic, when a little before his death he fell into a slumber, and his physician rousing him out of it asked him whether anything ailed him, wisely answered, "Nothing, sir; only one brother anticipates another,—Sleep before Death.""

"About Pontus there are some creatures of such an extempore being that the whole term of their life is confined within the space of a day; for they are brought forth in the morning, are in the prime of their existence at noon, grow old at night, and then die."

"The measure of a man's life is the well spending of it, and not the length."

"For many, as Cranton tells us, and those very wise men, not now but long ago, have deplored the condition of human nature, esteeming life a punishment, and to be born a man the highest pitch of calamity; this, Aristotle tells us, Silenus declared when he was brought captive to Midas."

"There are two sentences inscribed upon the Delphic oracle, hugely accommodated to the usages of man's life: "Know thyself," and "Nothing too much;" and upon these all other precepts depend."

"To one commending an orator for his skill in amplifying petty matters, Agesilaus said, "I do not think that shoemaker a good workman that makes a great shoe for a little foot.""

"I will show," said Agesilaus, "that it is not the places that grace men, but men the places."

"When one asked him what boys should learn, "That," said he, "which they shall use when men.""

"Agesilaus was very fond of his children; and it is reported that once toying with them he got astride upon a reed as upon a horse, and rode about the room; and being seen by one of his friends, he desired him not to speak of it till he had children of his own."

"When Demaratus was asked whether he held his tongue because he was a fool or for want of words, he replied, "A fool cannot hold his tongue.""

"Lysander, when Dionysius sent him two gowns, and bade him choose which he would carry to his daughter, said, "She can choose best," and so took both away with him."

"A physician, after he had felt the pulse of Pausanias, and considered his constitution, saying, "He ails nothing," "It is because, sir," he replied, "I use none of your physic.""

"And when the physician said, "Sir, you are an old man," "That happens," replied Pausanias, "because you never were my doctor.""

"When one told Plistarchus that a notorious railer spoke well of him, "I 'll lay my life," said he, "somebody hath told him I am dead, for he can speak well of no man living.""

"[Plutarch's Parallel Lives contain] so many beautiful and serious discourses throughout, derived from the deepest and most hidden secrets of moral and natural philosophy, so many wise warnings, and fruitful advice."

"[Plutarch's Lives are] crowded with very wise maxims and rules of life."

"[Plutarch's works contains] the sum of Greek and Latin history made up of great maxims and greater instances, noble precepts and nobler examples, set off with...vigorous eloquence."

"My very own Plutarch – so perfect, so outstanding a judge of human actions."

"Plutarch is amazing in every respect but especially where he makes judgements on men's actions."

"There is another accusation which irritates me on Plutarch's behalf: it is where Bodin says that Plutarch showed good faith in his parallels between Roman and Roman or Greek and Greek but not between Roman and Greek. Witness, he says, Demosthenes and Cicero; Cato and Aristides; Sylla and Lysander; Marcellus and Pelopidas; Pompey and Agesilaus, reckoning as he does that he favoured the Greeks by matching them so unfairly. That is precisely to attack what is most excellent and commendable in Plutarch: for in those parallel lives (which are the most admirable part of his works and to my mind the one he took most pleasure in) the faithfulness and purity of his judgements equals their weight and profundity. He is a philosopher who teaches us what virtue is."

"In the writings of such "pagan" philosophers as Plutarch and Porphyry we find a humanitarian ethic of the most exalted kind, which, after undergoing a long repression during medieval churchdom, reappeared, albeit but weakly and fitfully at first, in the literature of the Renaissance, to be traced more definitely in the eighteenth century school of "sensibility.""

"[I]t is extremely difficult to say whether he wishes to expound moral philosophy with historical examples, or decorate the narration of important affairs...with philosophical arguments."

"You may be deceived if you trust too much, but you will live in torment if you do not trust enough."

"The human heart is a wide moor under a dull sky, with voices of invisible birds calling in the distance."

"The human heart is a lonely lane in the evening, and two lovers are walking down it, whispering and lingering."

"The human heart is a great green tree, and many strange birds come and sing in its branches; a few build nests, but most are from far lands north and south, and never come again."

"The human heart is a deep still pool; in it are fishes of gold and silver, darting playfully, and slow-heaving slimy monsters, and tarnished treasure hoards, the infinite animalcular life; but when you look down at it you see but your own reflected face."

"The human heart is an undiscovered country; men and women are forever perishing as they explore its wilds."

"The human heart is an egg; and out of it are hatched this world and heaven and hell."

"The human heart is a tangled wood wherein no man knows his way."

"The human heart is a roaring forge where night and day the smiths are busy fashioning swords and silver cups, mitres and engine-wheels, the tools of *labor, and the gauds of precedence."

"The human heart is a garden, wherein grow weeds of memory and blooms of hope, and the snow falls at last and covers all."

"The human heart is a meadow full of fireflies, a summer western sky of shimmering distant lightnings, a shore set round with flashing lighthouses, far-away voices calling that we cannot understand."

"The human heart is a band playing in a park at a distance; we see the crowds listening, but we catch but fragments of the music now and again, and cannot make out the tune."

"The human heart is a great city, teeming with myriad people, full of business and mighty doings, and we wander its crowded streets unutterably alone; we do not know what it is all about."

"The human heart to youth is a fairy-land of adventure, to old age it is a sitting room where one knows his way in the dark."

"The human heart is a cup of love, where some find life and zest, and some drunkenness and death."

"The human heart is the throne of God, the council-chamber of the devil, the dwelling of angels, the vile heath of witches' Sabbaths, the nursery of sweet children, the blood-spattered scene of nameless tragedies."

"Listen! You will hear mothers' lullabies, madmen's shrieks, love-croonings, cries of agonized terror, hymns of Christ, the roaring of lynch mobs, the kisses of lovers, the curses of pirates."

"Bend close! You will smell the lily fragrance of love, the stench of lust, now odors as exquisite as the very spirit of violets, and now such nauseous repulsions as words cannot tell."

"Nobilities, indecencies, heroic impulses, cowardly ravings, good and bad, white and black — the mystery of mysteries, the central island of nescience in a sea of science, the dark spot in the lighted room of knowledge, the unknown quantity, the X in the universal problem."

"Better than big business is clean business. To an honest man the most satisfactory reflection after he has amassed his dollars is not that they are many but that they are all clean. What constitutes clean business? The answer is obvious enough, but the obvious needs restating every once in a while. "A clean profit is one that has also made a profit for the other fellow." This is fundamental moral axiom in business. Any gain that arises from another's loss is dirty. Any business whose prosperity depends upon damage to any other business is a menace to the general welfare. That is why gambling, direct or indirect, is criminal, why lotteries are prohibited by law, and why even gambling slot-machine devices are not tolerated in civilized countries. When a farmer sells a housekeeper a barrel of apples, when a milkman sells her a quart of milk, or the butcher a pound of steak, or the dry-goods man a yard of muslin, the housekeeper is benefited quite as much as those who get her money. That is the type of honest, clean business, the kind that helps everybody and hurts nobody. Of course as business becomes more complicated it grows more difficult to tell so clearly whether both sides are equally prospered. No principle is automatic. It requires sense, judgment, and conscience to keep clean; but it can be done, nevertheless, if one is determined to maintain his self-respect. A man that makes a habit, every deal he goes into, of asking himself, "What is there in it for the other fellow?" and who refuses to enter into any transaction where his own gain will mean disaster to some one else, cannot go for wrong. And no matter how many memorial churches he builds, nor how much he gives to charity, or how many monuments he erects in his native town, any man who has made his money by ruining other people is not entitled to be called decent. A factory where many workmen are given employment, paid living wages, and where health and life are conserved, is doing more real good in the world than ten eleemosynary institutions. The only really charitable dollar is the clean dollar.<brAnd the nasty dollar, wrung from wronged workmen or gotten by unfair methods from competitors, is never nastier than when it pretends to serve the Lord by being given to the poor, to education, or to religion. In the long run all such dollars tend to corrupt and disrupt society. Of all vile money, that which is the most unspeakably vile is the money spent for war; for war is conceived by the blundering ignorance and selfishness of rulers, is fanned to flame by the very lowest passions of humanity, and prostitutes the highest ideal of men; zeal for the common good; to the business of killing human beings and destroying the results of their collective work."

"How to control my temper."

"How to use my imagination so as to strengthen me instead of making me weak."

"How to improve and toughen my will."

"How to find pleasure in common things."

"How to get joy out of nature."

"How to curb my selfishness and develop my altruism."

"How to play fair."

"How to work so as to make work a pleasure."

"How to be a good fellow without being a fool."

"How to get stimulation out of simple food and water drink, and not alcohol."

"How to control my sex instinct so as to make it conduce my permanent happiness and not to disease, mental misery, and the wrecking of my career."

"How to make friends and keep them."

"How to handle enemies and those who wrong or offend me."

"How to get along with relatives and all those persons with whom I come in contact."

"How to value my own self-esteem more than the praise of others."

"God always whispers. At least to the soul. He may thunder to nations and speak to armies in the lightning. But to the individual His message is not in the mighty wind, nor the earthquake, nor the fire, but in the still, small voice."

"Go into the silence. Give your soul time to calm. Let the hurly-burly die down, the crash of passion, the struggle of doubt, the pain of failure, the ranklings of wrong, the clamor of ambition. Cease from self. Be still."

"No man can tell what the whisper says. Each soul must hear for itself."

"No one thought in all the world is of more value to put life and cheer and power into a man than the thought that the great Being who made this universe is FOR us and not AGAINST US."

"THERE is a passage of Holy Writ that exhorts us that if there be any good things, such as love, virtue, truth, and so on, we ought to think on these things."

"The fact that seems to underlie this exhortation is that we become what we think about."

"Thoughts are given us, not only to chew over for ourselves, but to communicate to others. And if we can find a man that is ready to receive them, and a suitable occasion, there is nothing more pleasurable than giving them."

"Let the business of the world take care of itself … My business is to get the world saved; if this involves the standing still of the looms and the shutting up of the factories, and the staying of the sailing of the ships, let them all stand still. When we have got everybody converted they can go on again, and we shall be able to keep things going then by working half time and have the rest to spend in loving one another and worshipping God."

"The Army of the Revolution is recruited by the Soldiers of Despair. Therefore, down with any Scheme which gives men Hope. In so far as it succeeds it curtails our recruiting ground and reinforces the ranks of our Enemies. Such opposition is to be counted upon, and to be utilised as the best of all tributes to the value of our work. Those who thus count upon violence and bloodshed are too few to hinder, and their opposition will merely add to the momentum with which I hope and believe this Scheme will ultimately be enabled to surmount all dissent, and achieve, with the blessing of God, that measure of success with which I verily believe it to be charged."

"Go for souls and go for the worst."

"As long as women suffer as they do I will fight! As long as little children hungering go, as they now do, I will fight. As long as men go to the prisons, in and out, in and out, as they now do, I will fight. All who are not on the ship are in the sea. Every Soldier must do his utmost to save them."

"Without excuse and self-consideration of health or limb or life, true soldiers fight, live to fight, love the thickest of the fight, and die in the midst of it."

"I consider that the chief dangers which confront the coming century will be .... religion without the Holy Ghost, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God and heaven without hell."

"Why should the Devil have all the best tunes?"

"No word in our language — not even "Socialism"— has been employed more loosely than "Mysticism." … The history of the word begins in close connexion with the Greek mysteries. A mystic is one who has been, or is being, initiated into some esoteric knowledge of Divine things, about which he must keep his mouth shut…"

"The phase of thought or feeling which we call Mysticism has its origin in that which is the raw material of all religion, and perhaps of all philosophy and art as well, namely, that dim consciousness of the beyond, which is part of our nature as human beings. Men have given different names to these "obstinate questionings of sense and outward things." We may call them, if we will, a sort of higher instinct, perhaps an anticipation of the evolutionary process; or an extension of the frontier of consciousness; or, in religious language, the voice of God speaking to us. Mysticism arises when we try to bring this higher consciousness into relation with the other contents of our minds."

"True contemplation considers Reality (or Being) in its manifestations as well as in its origin. If this is remembered, there need be no conflict between social morality and the inner life. Eckhart recognises that it is a harder and a nobler task to preserve detachment in a crowd than in a cell; the little daily sacrifices of family life are often a greater trial than selfimposed mortifications. "We need not destroy any little good in ourselves for the sake of a better, but we should strive to grasp every truth in its highest meaning, for no one good contradicts another." "Love God, and do as you like, say the Free Spirits. Yes; but as long as you like anything contrary to God's will, you do not love Him." There is much more of the same kind in Eckhart's sermons — as good and sensible doctrine as one could find anywhere."

"The old civilisation, with all the brilliant qualities which make many moderns regret its destruction, rested on too narrow a base. The woman and the slave were left out, the woman especially by the Greeks, and the slave by the Romans."

"Patriotism varies, from a noble devotion to a moral lunacy."

"It is becoming impossible for those who mix at all with their fellow-men to believe that the grace of God is distributed denominationally."

"It is useless for the sheep to pass resolutions in favour of vegetarianism while the wolf remains of a different opinion."

"The fruit of the tree of knowledge, always drives man from some paradise or other."

"Civilization is a disease which is almost invariably fatal."

"We have enslaved the rest of the animal creation, and have treated our distant cousins in fur and feathers so badly that beyond doubt, if they were able to formulate a religion, they would depict the Devil in human form."

"I believe that the accumulated experience of mankind, and his wonderful discoveries, are of great value. I only point out that they do not constitute real-progress in human nature itself,..."

"I have never understood why it should be considered derogatory to the Creator to suppose that he has a sense of humour."

"So the pendulum swings, now violently, now slowly; and every institution not only carries within it the seeds of its own dissolution, but prepares the way for its most hated rival."

"There are of course no beginnings or ends in history. We may walk for a few miles by the side of a river, noting its shadows and its rapids, the gorges which confine it and the plains through which it meanders; but we know that we have seen neither the beginning nor the end of its course, that the whole river has an unbroken continuity, and that sections, whether of space or time, are purely arbitrary. We are always sowing our future; we are always reaping our past."

"Looking back, I think I can separate the years when I was happy and those when I was unhappy. But perhaps at the time I should have judged differently."

"On the whole, the happiest people seem to be those who have no particular cause for being happy except the fact that they are so."

"When our first parents were driven out of Paradise, Adam is believed to have remarked to Eve: "My dear, we live in an age of transition.""

"Events in the past may be roughly divided into those which probably never happened and those which do not matter. This is what makes the trade of historian so attractive."

"There are two kinds of fools: one says, "This is old, therefore it is good"; the other says, "This is new, therefore it is better.""

"Racialism is a superstitious variety of nationalism. A nation is a society united by a delusion about its ancestry and by a common hatred of its neighbours."

"The enemies of Freedom do not argue; they shout and they shoot."

"The effect of boredom on a large scale in history is underestimated. It is a main cause of revolutions, and would soon bring to an end all the static Utopias and the farmyard civilization of the Fabians."

"Worry is interest paid on trouble before it falls due."

"On this day by God's grace I resolved to give up all beauty until I had His leave for it."

"What I do is me: for that I came."

"I say more, the just man justices; Keeps grace: that keeps all his goings graces; Acts in God's eye what in God's eye he is — Christ — for Christ plays in ten thousand places, Lovely in limbs, and lovely in eyes not his To the Father through the features of men's faces."

"It is a happy thing that there is no royal road to poetry. The world should know by this time that one cannot reach Parnassus except by flying thither."

"For I think it is the case with genius that it is not when quiescent so very much above mediocrity as the difference between the two might lead us to think, but that it has the power and privilege of rising from that level to a height utterly far from mediocrity: in other words that its greatness is that it can be so great."

"Do you know, a horrible thing has happened to me. I have begun to doubt Tennyson."

"I think that the trivialness of life is, and personally to each one, ought to be seen to be, done away with by the Incarnation."

"I am surprised you should say fancy and aesthetic tastes have led me to my present state of mind: these would be better satisfied in the Church of England, for bad taste is always meeting one in the accessories of Catholicism."

"I thought how sadly beauty of inscape was unknown and buried away from simple people and yet how near at hand it was if they had eyes to see it and it could be called out everywhere again."

"All the world is full of inscape and chance left free to act falls into an order as well as purpose."

"Every true poet, I thought, must be original and originality a condition of poetic genius; so that each poet is like a species in nature (not an individuum genericum or specificum) and can never recur. That nothing shd. be old or borrowed however cannot be."

"No doubt my poetry errs on the side of oddness. I hope in time to have a more balanced and Miltonic style. But as air, melody, is what strikes me most of all in music, and design in painting, so design, pattern, or what I am in the habit of calling inscape is what I above all aim at in poetry. Now it is the virtue of design, pattern, or inscape to be distinctive, and it is the vice of distinctiveness to become queer. This vice I cannot have escaped."

"The poetical language of an age should be the current language heightened, to any degree heightened and unlike itself, but not...an obsolete one."

"Take breath and read it with the ears, as I always wish to be read, and my verse becomes all right."

"Our Lord Jesus Christ, my brethren, is our hero, a hero all the world wants."

"For myself I make no secret, I look forward with eager desire to seeing the matchless beauty of Christ’s body in the heavenly light."

"Religion, you know, enters very deep; in reality it is the deepest impression I have in speaking to people, that they are or that they are not of my religion."

"I hold with the old-fashioned criticism that Browning is not really a poet, that he has all the gifts but the one needful and the pearls without the string; rather one should say raw nuggets and rough diamonds."

"I always knew in my heart Walt Whitman’s mind to be more like my own than any other man’s living. As he is a very great scoundrel this is not a pleasant confession."

"By the by, if the English race had done nothing else, yet if they left the world the notion of a gentleman, they would have done a great service to mankind."

"You do not mean by mystery what a Catholic does. You mean an interesting uncertainty: the uncertainty ceasing, interest ceases also... But a Catholic by mystery means an incomprehensible certainty: without certainty, without formulation there is no interest;... the clearer the formulation the greater the interest."

"It kills me to be time’s eunuch and never to beget."

"That is the great end of empires before God, to be Catholic and draw nations into their Catholicism. But our empire is less and less Christian as it grows."

"A great work by an Englishman is like a great battle won by England. It is an unfading bay tree."

"It seems then that it is not the excellence of any two things (or more) in themselves, but those two things as viewed by the light of each other, that makes beauty."

"Beauty … is a relation, and the apprehension of it a comparison."

"I have desired to go Where springs not fail, To fields where flies no sharp and sided hail And a few lilies blow. And I have asked to be Where no storms come, Where the green swell is in the havens dumb, And out of the swing of the sea."

"Elected Silence, sing to me And beat upon my whorlèd ear, Pipe me to pastures still and be The music that I care to hear."

"Shape nothing, lips; be lovely-dumb: It is the shut, the curfew sent From there where all surrenders come Which only makes you eloquent."

"Thou mastering me God! giver of breath and bread; World’s strand, sway of the sea; Lord of living and dead; Thou hast bound bones and veins in me, fastened me flesh, And after it almost unmade, what with dread, Thy doing: and dost thou touch me afresh? Over again I feel thy finger and find thee."

"Hope had grown grey hairs, Hope had mourning on, Trenched with tears, carved with cares, Hope was twelve hours gone."

"Abel is Cain's brother and breasts they have sucked the same."

"The world is charged with the grandeur of God. It will flame out, like shining from shook foil; It gathers to a greatness, like the ooze of oil Crushed."

"Generations have trod, have trod, have trod; And all is seared with trade; bleared, smeared with toil; And wears man’s smudge and shares man’s smell: the soil Is bare now, nor can foot feel, being shod."

"There lives the dearest freshness deep down things."

"Look at the stars! look, look up at the skies! O look at all the fire-folk sitting in the air! The bright boroughs, the circle-citadels there!"

"Nothing is so beautiful as Spring— When weeds, in wheels, shoot long and lovely and lush; Thrush’s eggs look little low heavens, and thrush Through the echoing timber does so rinse and wring The ear, it strikes like lightning to hear him sing."

"I caught this morning morning’s minion, king- dom of daylight’s dauphin, dapple-dawn-drawn Falcon, in his riding Of the rolling level underneath him steady air, and striding High there, how he rung upon the rein of a wimpling wing In his ecstasy!"

"Glory be to God for dappled things— For skies of couple-colour as a brinded cow; For rose-moles all in stipple upon trout that swim."

"All things counter, original, spare, strange; Whatever is fickle, freckled (who knows how?) With swift, slow; sweet, sour; adazzle, dim; He fathers-forth whose beauty is past change: Praise him."

"Summer ends now; now, barbarous in beauty, the stooks arise Around; up above, what wind-walks! what lovely behaviour Of silk-sack clouds! has wilder, wilful-wavier Meal-drift moulded ever and melted across skies?"

"I walk, I lift up, I lift up heart, eyes, Down all that glory in the heavens to glean our Saviour."

""Hurrahing in Harvest", lines 5-6"

"Lovely the woods, waters, meadows, combes, vales, All the air things wear that build this world of Wales."

"Ask of her, the mighty mother: Her reply puts this other Question: What is Spring?— Growth in everything."

"My aspens dear, whose airy cages quelled, Quelled or quenched in leaves the leaping sun, All felled, felled, are all felled; Of a fresh and following folded rank Not spared, not one That dandled a sandalled Shadow that swam or sank On meadow and river and wind-wandering weed-winding bank."

"O if we but knew what we do When we delve or hew— Hack and rack the growing green! Since country is so tender To touch, her being so slender, That, like this sleek and seeing ball But a prick will make no eye at all, Where we, even where we mean To mend her we end her, When we hew or delve: After-comers cannot guess the beauty been."

"When, when, Peace, will you, Peace? I’ll not play hypocrite To own my heart: I yield you do come sometimes; but That piecemeal peace is poor peace. What pure peace allows Alarms of wars, the daunting wars, the death of it?"

"Felix Randal the farrier, O he is dead then? my duty all ended, Who have watched his mould of man, big-boned and hardy-handsome Pining, pining, till time when reason rambled in it and some Fatal four disorders, fleshed there, all contended?"

"Poor Felix Randal; How far from then forethought of, all thy more boisterous years, When thou at the random grim forge, powerful amidst peers, Didst fettle for the great grey drayhorse his bright and battering sandal!"

"Margaret, are you grieving Over Goldengrove unleaving?"

"Ah! as the heart grows older It will come to such sights colder By and by, not spare a sigh Though worlds of wanwood leafmeal lie; And yet you will weep and know why."

"Nor mouth had, no nor mind, expressed What heart heard of, ghost guessed: It ís the blight man was born for, It is Margaret you mourn for."

"What would the world be, once bereft Of wet and of wildness? Let them be left, O let them be left, wildness and wet; Long live the weeds and the wilderness yet."

"How to keep—is there any any, is there none such, nowhere known some, bow or brooch or braid or brace, lace, latch or catch or key to keep Back beauty, keep it, beauty, beauty, beauty, … from vanishing away?"

"Give beauty back, beauty, beauty, beauty, back to God, beauty's self and beauty's giver."

"Wild air, world-mothering air, Nestling me everywhere, That each eyelash or hair Girdles; goes home betwixt The fleeciest, frailest-fixed Snowflake; that’s fairly mixed With, riddles, and is rife In every least thing’s life."

"I say that we are wound With mercy round and round As if with air."

"World-mothering air, air wild, Wound with thee, in thee isled, Fold home, fast fold thy child."

"Not, I’ll not, carrion comfort, Despair, not feast on thee; Not untwist—slack they may be—these last strands of man In me or, most weary, cry I can no more. I can; Can something, hope, wish day come, not choose not to be."

"That night, that year Of now done darkness I wretch lay wrestling with (my God!) my God."

"No worst, there is none. Pitched past pitch of grief, More pangs will, schooled at forepangs, wilder wring."

"O the mind, mind has mountains; cliffs of fall Frightful, sheer, no-man-fathomed. Hold them cheap May who ne’er hung there. Nor does long our small Durance deal with that steep or deep. Here! creep, Wretch, under a comfort serves in a whirlwind: all Life death does end and each day dies with sleep."

"I wake and feel the fell of dark, not day. What hours, O what black hoürs we have spent This night!"

"I am gall, I am heartburn. God's most deep decree Bitter would have me taste: my taste was me; Bones built in me, flesh filled, blood brimmed the curse. Selfyeast of spirit a dull dough sours. I see The lost are like this, and their scourge to be As I am mine, their sweating selves; but worse."

"Natural heart’s ivy, Patience masks Our ruins of wrecked past purpose."

"My own heart let me have more have pity on; let Me live to my sad self hereafter kind, Charitable; not live this tormented mind With this tormented mind tormenting yet."

"I am all at once what Christ is, ' since he was what I am, and This Jack, joke, poor potsherd, ' patch, matchwood, immortal diamond, Is immortal diamond."

"Thou art indeed just, Lord, if I contend With thee; but, sir, so what I plead is just. Why do sinners’ ways prosper? and why must Disappointment all I endeavour end?"

"Mine, O thou lord of life, send my roots rain."

"The widow of an insight lost she lives, with aim Now known and hand at work now never wrong. Sweet fire the sire of muse, my soul needs this; I want the one rapture of an inspiration."

"The best ideal is the true And other truth is none. All glory be ascribed to The holy Three in One."

"He is so great that all things give him glory if you mean they should. So then, my brethren, live."

"Any day, any minute we bless God for our being or for anything, for food, for sunlight, we do and are what we were meant for, made for — things that give and mean to give God glory."

"It is not only prayer that gives God glory but work. Smiting on an anvil, sawing a beam, whitewashing a wall, driving horses, sweeping, scouring, everything gives God some glory if being in his grace you do it as your duty."

"When I compare myself, my being-myself, with anything else whatever, all things alike, all in the same degree, rebuff me with blank unlikeness."

"I find myself both as man and as myself something more determined and distinctive, at pitch, more distinctive and higher pitched than anything else I see."

"Searching nature I taste self but at one tankard, that of my own being."

"I consider my selfbeing … that taste of myself, of I and me above and in all things, which is more distinctive than the taste of ale or alum, more distinctive than the smell of walnutleaf or camphor, and is incommunicable by any means to another man."

"For human nature, being more highly pitched, selved, and distinctive than anything in the world, can have been developed, evolved, condensed, from the vastness of the world not anyhow or by the working of common powers but only by one of finer or higher pitch and determination than itself."

"There are basically three kinds of poetry: first, poetry which is divine (inspired); secondly, poetry which is crafted; and thirdly, poetry which is inherited. It reminds me of Gerard Manley Hopkins. He has a letter to a friend of his in which he speaks of writing and how there are three voices of the poet: the Olympian (inspired); the Parnassian (when you're really a good poet, you don't write bad poetry but sometimes you write so-so poetry), and finally, there's jargon."

"The tension of Hopkins is nearer to activity: it is activity, muscular, violent, and formal."

"Your Yes to God demands your No to all injustice, to all evil, to all lies, to all oppression and violation of the weak and the poor, to all godlessness and mocking of the holy. Your Yes to God demands a brave No to everything that will ever hinder you from serving God alone, whether it be your profession, your property, your house, your honor before the world. Faith means decision."

"Time is the most precious gift in our possession, for it is the most irrevocable. This is what makes it so disturbing to look back upon the time which we have lost. Time lost is time when we have not lived a full human life, time unenriched by experience, creative endeavor, enjoyment, and suffering. Time lost is time not filled, time left empty."

"How wrong it is to use God as a stop-gap for the incompleteness of our knowledge. If in fact the frontiers of knowledge are being pushed further and further back (and that is bound to be the case), then God is being pushed back with them, and is therefore continually in retreat. We are to find God in what we know, not in what we don’t know."

"We must be ready to allow ourselves to be interrupted by God… It is a strange fact that Christians and even ministers frequently consider their work so important and urgent that they will allow nothing to disturb them. They think they are doing God a service in this but actually they are disdaining God’s “crooked but straight path”. It is part of the discipline of humility that we must not spare our hand where it can perform service and that we do not assume that our schedule is our own to manage, but allow it to be arranged by God."

"Cheap grace is the deadly enemy of our Church. We are fighting to-day for costly grace. Cheap grace means grace sold on the market like cheapjacks’ wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church’s inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing. Since the cost was infinite, the possibilities of using and spending it are infinite. What would grace be if it were not cheap?"

"Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God. Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before."

"Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all he has. It is the pearl of great price to by which the merchant will sell all his goods."

"Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner."

"God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God. Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: "My yoke is easy and my burden is light.""

"Should the church be trying to erect a spiritual reign of terror over people by threatening earthly and eternal punishment on its own authority and commanding everything a person must believe and do to be saved? Should the church's word bring new tyranny and violent abuse to human souls? It may be that some people yearn for such servitude. But could the church ever serve such a longing? When holy scripture speaks of following Jesus, it proclaims that people are free from all human rules, from everything which presumes, burdens, or causes worry and torment of conscience. In following Jesus, people are released from the hard yoke of their own laws to be under the gentle yoke of Jesus Christ. … Jesus' commandment never wishes to destroy life, but rather to preserve, strengthen, and heal life."

"Cheap grace means justification of sin without the justification of the sinner. Grace alone does everything they say, and so everything can remain as it was before. … Well, then, let the Christian live like the rest of the world, let him model himself on the world’s standards in every sphere of life, and not presumptuously aspire to live a different life under grace from his old life under sin. That was the heresy of the enthusiasts, the Anabaptists and their kind. … Let him live like the rest of the world! Of course he would like to go and do something extraordinary, and it does demand a good deal of self-restraint to refrain from the attempt and content himself with living as the world lives. Yet it is imperative for the Christian to achieve renunciation, to practice self-effacement."

"As Christianity spread, and the Church became more secularized, this realization of the costliness of grace gradually faded. The world was Christianized, and grace became its common property. It was to be had at low cost. Yet the Church of Rome did not altogether lose the earlier vision. It is highly significant that the Church was astute enough to find room for the monastic movement … Thus monasticism became a living protest against the secularization of Christianity and the cheapening of grace. … Monasticism was represented as an individual achievement which the mass of the laity could not be expected to emulate. By thus limiting the application of the commandments of Jesus to a restricted group of specialists, the Church evolved the fatal conception of the double standard."

"The call to the cloister demanded of Luther the complete surrender of his life. But God shattered all his hopes. He showed him through the Scriptures that the following of Christ is not the achievement or merit of a select few, but the divine command to all Christians without distinction. Monasticism had transformed the humble work of discipleship into the meritorious activity of the saints, and the self-renunciation of discipleship into the flagrant spiritual self-assertion of the "religious.""

"The outcome of the Reformation was the victory, not of Luther's perception of grace in all its purity and costliness, but of the vigilant religious instinct of man for the place where grace is to be obtained at the cheapest price."

"The antithesis between the Christian life and the life of bourgeois respectability is at an end. The Christian life comes to mean nothing more than living in the world and as the world, in being no different from the world, in fact, in being prohibited from being different from the world for the sake of grace. The upshot of it all is that my only duty as a Christian is to leave the world for an hour or so on a Sunday morning and go to church to be assured that my sins are all forgiven. I need no longer try to follow Christ, for cheap grace, the bitterest foe of discipleship, which true discipleship must loathe and detest, has freed me from that."

"At the end of a life spent in the pursuit of knowledge Faust has to confess: "I now see that we can nothing know." That is the answer to a sum, it is the outcome of a long experience. But as Kierkegaard observed, it is quite a different thing when a freshman comes up to the university and uses the same sentiment to justify his indolence. As the answer to a sum it is perfectly true, but as the initial data it is a piece of self-deception."

"Jesus Christ has to suffer and be rejected. … Suffering and being rejected are not the same. Even in his suffering Jesus could have been the celebrated Christ. Indeed, the entire compassion and admiration of the world could focus on the suffering. Looked upon as something tragic, the suffering could in itself convey its own value, its own honor and dignity. But Jesus is the Christ who was rejected in his suffering. Rejection removed all dignity and honor from his suffering. It had to be dishonorable suffering. Suffering and rejection express in summary form the cross of Jesus. Death on the cross means to suffer and to die as one rejected and cast out. It was by divine necessity that Jesus had to suffer and be rejected. Any attempt to hinder what is necessary is satanic. Even, or especially, if such an attempt comes from the circle of disciples, because it intends to prevent Christ from being Christ. The fact that it is Peter, the rock of the church, who makes himself guilty doing this just after he has confessed Jesus to be the Christ and has been commissioned by Christ, shows that from its very beginning the church has taken offense at the suffering of Christ. It does not want that kind of Lord, and as Christ's church it does not want to be forced to accept the law of suffering from its Lord."

"If any want to become my followers," Jesus says. Following him is not something that is self-evident, even among the disciples. No one can be forced, no one can be expected to follow him. … "If any want to follow me, they must deny themselves … and take up their cross."

"The cross is not random suffering, but necessary suffering. The cross is not suffering that stems from natural existence; it is the suffering that comes from being Christian. … A Christianity that no longer took discipleship seriously remade the gospel into only the solace of cheap grace. Moreover, it drew no line between natural and Christian existence. Such a Christianity had to understand the cross as one's daily misfortune, as the predicament and anxiety of our daily life. Here it has been forgotten that the cross also means being rejected, that the cross includes the shame of suffering. Being shunned, despised, and deserted by people, as in the psalmists unending lament, is an essential feature of the suffering of the cross, which cannot be comprehended by a Christianity that is unable to differentiate between a citizen's ordinary existence and a Christian existence. The cross is suffering with Christ."

"God honors some with great suffering and grants them the grace of martyrdom, while other are not tempted beyond their strength. But in every case it is one cross. It is laid on every Christian. The first Christ-suffering that everyone has to experience is the call which summons us away from our attachments to this world. It is the death of the old self in the encounter with Jesus Christ. Those who enter into discipleship enter into Jesus' death."

"The Cross is not the terrible end of a pious happy life. Instead, it stands at the beginning of community with Jesus Christ. Whenever Christ calls us, his call leads us to death."

"Jesus' call to bear the cross places all who follow him in the community of the forgiveness of sins. Forgiving sins is the Christ-suffering required of his disciples. It is required of all Christians."

"It was the error of Israel to put the law in God’s place, to make the law their God and their God a law."

"The truthfulness which Jesus demands from his followers is the self-abnegation which does not hide sin. Nothing is then hidden, everything is brought forth to the light of day. In this question of truthfulness, what matters first and last is that a man’s whole being should be exposed, his whole evil laid bare in the sight of God. But sinful men do not like this sort of truthfulness."

"“Blessed are they that mourn, for they shall be comforted.” With each beatitude the gulf is widened between the disciples and the people, their call to come forth from the people becomes increasingly manifest. By “mourning” Jesus, of course, means doing without what the world calls peace and prosperity: He means refusing to be in tune with the world or to accommodate oneself to its standards. Such men mourn for the world, for its guilt, its fate, and its fortune."

"A community of Jesus which seeks to hide itself has ceased to follow him. “Neither do men light a lamp and put it under a bushel, but on the stand.” … The bushel may be the fear of men, or perhaps deliberate conformity to the world for some ulterior motive."

"“Reformation theology” … pretends to prefer to Pharasaic ostentation a modest invisibility, which in practice means conformity to the world. When that happens, the hallmark of the Church becomes justitia civilis instead of extraordinary visibility. The very failure of the light to shine becomes the touchstone of our Christianity."

"The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained. At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with. The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren."

"By willing endurance we cause suffering to pass. Evil becomes a spent force when we put up no resistance. By refusing to pay back the enemy with his own coin, and preferring to suffer without resistance, the Christian exhibits the sinfulness of contumely and insult. Violence stands condemned by its failure to evoke counter-violence."

"By his willingly renouncing self-defence, the Christian affirms his absolute adherence to Jesus, and his freedom from the tyranny of his own ego. The exclusiveness of this adherence is the only power which can overcome evil."

"Jesus bluntly calls the evil person evil. If I am assailed, I am not to condone or justify aggression. Patient endurance of evil does not mean a recognition of its rights. That is sheer sentimentality, and Jesus will have nothing to do with it. The shameful assault, the deed of violence and the act of exploitation are still evil. … The very fact that the evil which assaults him is unjustifiable makes it imperative that he should not resist it, but play it out and overcome it by patiently enduring the evil person. Suffering willingly endured is stronger than evil, it spells death to evil."

"Jesus is no draughtsman of political blueprints, he is the one who vanquished evil through suffering. It looked as though evil had triumphed on the cross, but the real victory belonged to Jesus. And the cross is the only justification for the precept of non-violence, for it alone can kindle a faith in the victory over evil which will enable men to obey that precept. And only such obedience is blessed with the promise that we shall be partakers of Christ's victory as well as his sufferings."

"The passion of Christ is the victory of divine love over the powers of evil, and therefore it is the only supportable basis for Christian obedience. Once again, Jesus calls those who follow him to share his passion. How can we convince the world by our preaching of the passion when we shrink from that passion in our own lives? On the cross Jesus fulfilled the law he himself established and thus graciously keeps his disciples in the fellowship of his suffering."

"Distinction between person and office is wholly alien to the teaching of Jesus. He says nothing about that. He addresses his disciples as men who have left all to follow him, and the precept of non-violence applies equally to private life and official duty. He is the Lord of all life, and demands undivided allegiance."

"The will of God, to which the law gives expression, is that men should defeat their enemies by loving them."

"In the New Testament our enemies are those who harbor hostility against us, not those against whom we cherish hostility. For Jesus refuses to reckon with such a possibility."

"By our enemies Jesus means those who are quite intractable and utterly unresponsive to our love."

"Christian love draws no distinction between one enemy and another, except that the more bitter our enemy’s hatred, the greater his need of love. Be his enmity political or religious, he has nothing to expect from a follower of Jesus but unqualified love. In such love there is no inner discord between private person and official capacity. In both we are disciples of Christ, or we are not Christians at all."

"The disciples realized that they too were his enemies, and that he had overcome them by his love. It is this that opens the disciple’s eyes, and enables him to see his enemy as a brother."

"The πξρισσον [extraordinary] never merges into the το αυτο [merely personal]. That was the fatal mistake of the false Protestant ethic which diluted Christian love into patriotism, loyalty to friends, and industriousness, which in short, perverted the better righteousness into justitia civilis."

"From whom are we to hide the visibility of our discipleship? Certainly not from other men, for we are told to let them see our light. No. We are to hide it from ourselves. Our task is simply to keep on following, looking only to our Leader who goes on before, taking no notice of ourselves or of what we are doing."

"The sword wherewith they judge their brethren will fall upon their own heads. Instead of cutting themselves off from the brother as the just from the unjust, they find themselves cut off from Jesus."

"When we judge other people we confront them in a spirit of detachment, observing and reflecting as it were from the outside. But love has neither time nor opportunity for this. If we love, we can never observe the other person with detachment, for he is always and at every moment a living claim to our love and service."

"Love for the sinner is ominously close to love of the sin. But the love of Christ for the sinner in itself is the condemnation of sin."

"To everyone God is the kind of God he believes in."

"By judging others we blind ourselves to our own evil and to the grace which other are just as entitled to as we are."

"If when we judged others, our real motive was to destroy evil, we should look for evil where it is certain to be found, and that is in our own hearts. But if we are on the look-out for evil in others, our real motive is obviously to justify ourselves."

"Jesus offers his disciples a simple rule of thumb which will enable even the least sophisticated of them to tell whether his intercourse with others is on the right lines or not. All he need do is to say “I” instead of “Thou,” and put himself in the other man’s place."

"To be conformed with the one who became human means that we may be the human beings that we really are. Pretension, hypocrisy, compulsion, forcing oneself to be something different, better, more ideal than one is - all are abolished. God loves the real human being. God became a real human being."

"Bodily life, which we receive through no action of our own, intrinsically bears the right to its preservation. This is not a right that we have stolen or earned for ourselves; it is in the truest sense a right that is “born with us.”"

"Catholic moral theology ... eliminates the unnaturalness of contraception, but replaces this with the unnaturalness of a marriage without bodily communion."

"The great masquerade of evil has played havoc with all our ethical concepts. For evil to appear disguised as light, charity, historical necessity or social justice is quite bewildering to anyone brought up on our traditional ethical concepts, while for the Christian who bases his life on the Bible, it merely confirms the fundamental wickedness of evil. The "reasonable" people's failure is obvious. With the best intentions and a naive lack of realism, they think that with a little reason they can bend back into position the framework that has got out of joint. In their lack of vision they want to do justice to all sides, and so the conflicting forces wear them down with nothing achieved. Disappointed by the world's unreasonableness, they see themselves condemned to ineffectiveness; they step aside in resignation or collapse before the stronger party. Still more pathetic is the total collapse of moral fanaticism. Fanatics think that their single-minded principles qualify them to do battle with the powers of evil; but like a bull they rush at the red cloak instead of the person who is holding it; they exhaust themselves and are beaten. They get entangled in non-essentials and fall into the trap set by cleverer people."

"Then there is the man with a conscience, who fights single-handedly against heavy odds in situations that call for a decision."

"Who stands fast? Only the man whose final standard is not his reason, his principles, his conscience, his freedom, or his virtue, but who is ready to sacrifice all this when he is called to obedient and responsible action in faith and in exclusive allegiance to God — the responsible man, who tries to make his whole life an answer to the question and call of God. Where are these responsible people?"

"What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture."

"Stupidity is a more dangerous enemy of the good than malice. One may protest against evil; it can be exposed and, if need be, prevented by use of force. Evil always carries within itself the germ of its own subversion in that it leaves behind in human beings at least a sense of unease. Against stupidity we are defenseless. Neither protests nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradict one’s prejudgment simply need not be believed – in such moments the stupid person even becomes critical – and when facts are irrefutable they are just pushed aside as inconsequential, as incidental. In all this the stupid person, in contrast to the malicious one, is utterly self satisfied and, being easily irritated, becomes dangerous by going on the attack. For that reason, greater caution is called for when dealing with a stupid person than with a malicious one. Never again will we try to persuade the stupid person with reasons, for it is senseless and dangerous."

"One may protest against evil; it can be exposed and, if need be, prevented by use of force. Evil always carries within itself the germ of its own subversion in that it leaves behind in human beings at least a sense of unease. Against stupidity we are defenseless."

"Neither protest nor the use of force accomplish anything here; reasons fall on deaf ears; facts that contradicts one's prejudgment simply need to be believed — in such moments the stupid person even becomes critical — and when facts are irrefutable they are just pushed aside as inconsequential, as incidental."

"Greater caution is called for when dealing with a stupid person than with a malicious one."

"We have been silent witnesses of evil deeds: we have been drenched by many storms; we have learnt the arts of equivocation and pretence; experience has made us suspicious of others and kept us from being truthful and open; intolerable conflicts have worn us down and even made us cynical. Are we still of any use? What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, straightforward men. Will our inward power of resistance be strong enough, and our honesty with ourselves remoreseless enough, for us to find our way back to simplicity and straightforwardness?"

"There remains an experience of incomparable value. We have for once learned to see the great events of world history from below, from the perspective of the outcasts, the suspects, the maltreated — in short, from the perspective of those who suffer."

"Nicht aus dem schweren Boden wo Blut und Geschlecht und Schwur mächtig und heilig sind, wo die Erde selbst gegen Wahnsinn und die geweihten heilgen uralten Ordnungen hütet und schützt und rächt, &mdash; nicht aus dem schweren Boden der Erde, sondern aus freiem Gefallen und freiem Verlangen des Geistes, der nicht des Eides und des Gesetzes bedarf, wird der Freund dem Freunde geschenkt."

"Beside the staff of life, taken and fashioned from the heavy earth, beside our marriage, work, and war the free man, too, will live and grow towards the sun. Not the ripe fruit alone — blossom is lovely, too. Does blossom only serve the fruit, or does fruit only serve the blossom — who knows? But both are given to us."

"When the spirit touches man's heart and brow with thoughts that are lofty, bold, serene, so that with clear eyes he will face the world as a free man may; when the spirit gives birth to action by which alone we stand or fall; when from the sane and resolute action rises the workd that gives a a man's life content and meaning — then would that many, lonely and actively working, know of the spirit that grasps and befriends him..."

"Sickened by vermin that feed, in the shade of the good, on envy, greed, and suspicion, by the snake-like hissing of venomous tongues that fear hate and revile the mystery of free thought and upright heart The spirit would cast aside all deceit, open his heart to the spirit he trusts, and unite with him freely as one."

"Man seeks, in his manhood, not orders, not laws and peremptory dogmas, but counsel from one who is earnest in goodness and faithful in friendship, making man free."

"Distant or near, in joy or in sorrow, each in the other sees his true helper to brotherly freedom."

"What is the "extraordinary"? It is the love of Jesus Christ himself, love that goes to the cross in suffering obedience. It is the cross. The peculiar feature of Christian life is precisely this cross, a cross enabling Christians to go beyond the world, as it were, thereby granting them victory over the world. Suffering encountered in the love of the one who is crucified — that is the "extraordinary" in Christian existence. The Extraordinary is without doubt that visible element over which the Father in heaven is praised. It cannot remain hidden; people must see it."

"The activity will prove to be "peculiar" by leading the active person into Christ's own passion. This activity itself is perpetual suffering and enduring. In it, Christ is suffered by his disciple. If this is not the case, it is not the activity Jesus intended. In this way, the "extraordinary" is the fulfilling of the law, the keeping of the commandments."

"Before Jesus leads His disciples into suffering, humiliation, disgrace, and disdain, He summons them and shows Himself to them as the Lord in God's glory. Before the disciples must descend with Jesus into the abyss of human guilt, malice, and hatred, Jesus leads them to a high mountain from which they are to receive help. Before Jesus' face is beaten and spat upon, before his cloak is torn and splattered with blood, the disciples are to see Him in his divine glory. His face shines like the face of God and light is the garment he wears."

"We want Jesus as the visibly resurrected one, as the splendid, transfigured Jesus. We want his visible power and glory, and we no longer want to return to the cross, to believing against all appearances, to suffering in faith … it is good here... let us make dwellings. … The disciples are not allowed to do this. God's glory comes quite near in the radiant cloud of God's presence, and the Father's voice says: "This is my beloved son; listen to him!" … There is no abiding in and enjoying his visible glory here. Whoever recognizes the transfigured Jesus, whoever recognizes Jesus as God, must also immediately recognize Him as the crucified human being, and should hear him, obey him. Luther's vision of Christ: "the crucified Lord!" … Now the disciples are overcome by fear. Now they comprehend what is going on. They were, after all, still in the world, unable to bear such glory. They sinned against God's glory."

"Being a Christian is less about cautiously avoiding sin than about courageously and actively doing God’s will."

"Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act."

"For Bonhoeffer, the foundation of ethical behaviour lay in how the reality of the world and the reality of God were reconciled in the reality of Christ. Both in his thinking and in his life, ethics were centered on the demand for action by responsible men and women in the face of evil. He was sharply critical of ethical theory and of academic concerns with ethical systems precisely because of their failure to confront evil directly. Evil, he asserted, was concrete and specific, and it could be combated only by the specific actions of responsible people in the world. The uncompromising position Bonhoeffer took in his seminal work Ethics, was directly reflected in his stance against Nazism."

"An unsystematic theologian in the tradition of Søren Kierkegaard who has spoken to successive generations of religiously questing young people is the Nazi-martyred Dietrich Bonhoeffer. At the age of thirty-nine he was executed for his implication in the abortive March 13, 1943 assassination plot on Adolf Hitler. His fragmentary writings have had an astonishing circulation and ready acceptance in many parts of the world. … Bonhoeffer questioned whether the modern church had so obscured the gospel by adding dogmas, burdensome rules, and irrelevant demands that to make a genuine decision for Christ has become extremely difficult, if not impossible … Discipleship, argued Bonhoeffer, means joy, and is not limited to the spiritual elite but is for everyone."

"Bonhoeffer was disinterested in another world, opposed to setting apart so-called religious activities, such as prayer and church-going, from the everyday activities of earning a living or engaging in politics. … Religion if it is to be vital, must lead to the amelioration of social problems."

"When Bonhoeffer comprehended the implications of Nazi policy towards citizens of Jewish origin, he became a convinced advocate of the need to have Hitler removed from office because he was a grotesque caricature of what a German head of state should be. Indeed, for Bonhoeffer Hitler was the agent of the Antichrist. Clearly, his principles for ultimately endorsing tyrannicide were strictly circumscribed and, as such, very different from any of the past English, American, or French revolutionaries in their situation."

"Bonhoeffer was highly critical of the lack of intellectual rigor in Western thought … but becomes through his constructive criticism, and ardent advocate of ecumenism as an instrument that could be employed to advocate peace among nations."

"Bonhoffer offers an insight into friendship. He notes that it is not easy to classify this relationship sociologically, unlike the relationships which derive from, what he refers to as, the divine mandates, namely marriage, work, the state and the church. Because it cannot be classified or defined as such, friendship cannot be protected by the courts or society in general. Rather, friendship develops in freedom, or as Bonhoffer says, friendship appeals to the necessitas of liberty. Friendship is defined by "the binding content between two people." … The Christian's service of God entails service of one's neighbor. The community united in worship is a manifestation of God's presence. In worship we "rehearse" or "act out" what we are to become as God's people, namely "One." Moreover, in a sense we "worship one another," in that we are aware that each member of the community is an image of the living God."

"Cross and resurrection, suffering and the overcoming of death were central themes in Dietrich Bonhoeffer's exegetical and theological work. Again and again during his lifetime … he focused on these themes, trying to disclose their relevance for human life and actions, and to answer the question regarding just what Christian life really is."

"Our wants are various, and nobody has been found able to acquire even the necessaries without the aid of other people, and there is scarcely any Nation that has not stood in need of others. The Almighty himself has made our race such that we should help one another. Should this mutual aid be checked within or without the Nation, it is contrary to Nature."

"...that every individual spontaneously tries to find the place and the trade in which he can best increase National gain, if laws do not prevent him from doing so."

"The more opportunities there are in a Society for some persons to live upon the toil of others, and the less those others may enjoy the fruits of their work themselves, the more is diligence killed, the former become insolent, the latter despairing, and both negligent."

"...Fatherland without freedom and merit is a large word with little meaning."

"The exercise of one coercion always makes another inevitable."

"Whoever would fully and feelingly understand the words of Christ, must endeavor to conform his life wholly to the life of Christ."

"If thou knewest the whole Bible by heart, and the sayings of all the philosophers, what would it profit thee without the love of God and without grace?"

"What will it avail thee to dispute profoundly of the Trinity, if thou be void of humility, and art thereby displeasing to the Trinity?"

"Many things there are to know which profiteth little or nothing to the soul."

"Be not high-minded, but rather confess thine ignorance."

"He who knoweth himself well is vile in his own sight;"

"To account nothing of one’s self, and to think always kindly and highly of others, this is great and perfect wisdom."

"A pure, sincere, and stable spirit is not distracted though it be employed in many works; for that it works all to the honor of God, and inwardly being still and quiet, seeks not itself in any thing it doth."

"Certe adveniente die judicii, non quæretur a nobis quid legimus, sed quid fecimus; nec quam bene diximus, sed quam religiose viximus."

"O quam cito transit gloria mundi."

"Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived."

"And because many seek knowledge rather than good living, therefore they go astray, and bear little or no fruit."

"He is truly great that is great in charity. He is truly great that is little in himself, and maketh no account of any height of honor. And he is truly learned that doeth the will of God, and forsaketh his own will."

"But they that are perfect, do not give ready heed to every news-bearer, for they know man’s weakness that it is prone to evil and unstable in words."

"If thou desire to profit, read with humility, simplicity, and faithfulness; nor even desire the repute of learning."

"The proud and the avaricious man are never at rest; while the poor and lowly of heart abide in the multitude of peace."

"Be not lifted up because of thy strength or beauty of body, for with only a slight sickness it will fail and wither away. Be not vain of thy skilfulness or ability, lest thou displease God, from whom cometh every good gift which we have."

"Peace is ever with the humble man, but in the heart of the proud there is envy and continual wrath."

"Choose for thy companions God and His Angels only, and flee from the notice of men."

"Therefore trust not too much to thine own opinion, but be ready also to hear the opinions of others."

"How can he abide long time in peace who occupieth himself with other men’s matters, and with things without himself, and meanwhile payeth little or rare heed to the self within?"

"It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory."

"Yet, notwithstanding, temptations turn greatly unto our profit, even though they be great and hard to bear; for through them we are humbled, purified, instructed. All Saints have passed through much tribulation and temptation, and have profited thereby."

"The beginning of all temptations to evil is instability of temper and want of trust in God; for even as a ship without a helm is tossed about by the waves, so is a man who is careless and infirm of purpose tempted, now on this side, now on that. As fire testeth iron, so doth temptation the upright man."

"And so little by little the enemy entereth in altogether, because he was not resisted at the beginning."

"Look well unto thyself, and beware that thou judge not the doings of others. In judging others a man laboureth in vain; he often erreth, and easily falleth into sin; but in judging and examining himself he always laboureth to good purpose."

"Occasions of adversity best discover how great virtue or strength each one hath. For occasions do not make a man frail, but they show what he is."

"Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be."

"Endeavour to be patient in bearing with other men’s faults and infirmities whatsoever they be, for thou thyself also hast many things which have need to be borne with by others."

"We are ready to see others made perfect, and yet we do not amend our own shortcomings."

"We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained. Thus therefore doth it plainly appear how seldom we weigh our neighbour in the same balance with ourselves."

"Homo proponit, sed Deus disponit."

"We ought daily to renew our vows, and to kindle our hearts to zeal, as if each day were the first day of our conversion, and to say, “Help me, O God, in my good resolutions, and in Thy holy service, and grant that this day I may make a good beginning, for hitherto I have done nothing!”"

"For if he who resolveth bravely oftentimes falleth short, how shall it be with him who resolveth rarely or feebly?"

"In the morning make thy resolves, and in the evening inquire into thy life, how thou hast sped to-day in word, deed, and thought;"

"Be thou never without something to do; be reading, or writing, or praying, or meditating, or doing something that is useful to the community."

"What canst thou see elsewhere which thou canst not see here? Behold the heaven and the earth and all the elements; for of these are all things created."

"It is easier not to speak a word at all than to speak more words than we should."

"No man ruleth safely but that he is willingly ruled."

"Seek a suitable time for thy meditation, and think frequently of the mercies of God to thee."

"The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God."

"One hath said, “As oft as I have gone among men, so oft have I returned less a man.” This is what we often experience when we have been long time in conversation."

"Thou art miserable wheresoever thou art, and whithersoever thou turnest, unless thou turn thee to God."

"So long as we carry about with us this frail body, we cannot be without sin, we cannot live without weariness and trouble."

"Arise, begin this very moment, and say, “Now is the time to do: now is the time to fight, now is the proper time for amendment.”"

"There is no man in the world free from trouble or anguish, though he were King or Pope."

"Thou oughtest in every deed and thought so to order thyself, as if thou wert to die this day."

"If to-day thou art not ready, how shalt thou be ready to-morrow? To-morrow is an uncertain day; and how knowest thou that thou shalt have a to-morrow?"

"Happy is the man who hath the hour of his death always before his eyes, and daily prepareth himself to die."

"For a perfect contempt of the world, a fervent desire to excel in virtue, the love of discipline, the painfulness of repentance, readiness to obey, denial of self, submission to any adversity for love of Christ; these are the things which shall give great confidence of a happy death. Whilst thou art in health thou hast many opportunities of good works; but when thou art in sickness I know not how much thou wilt be able to do."

"How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow."

"Now the time is most precious. Now is the accepted time, now is the day of salvation."

"And when he is out of sight, quickly also is he out of mind."

"Learn now to suffer a little, that then thou mayest be enabled to escape heavier sufferings."

"All therefore is vanity, save to love God and to serve Him only. ."

"He that avoideth not small faults, by little and little falleth into greater."

"There is no great trust to be placed in a frail and mortal man, even though he be useful and dear to us, neither should much sorrow arise within us if sometimes he oppose and contradict us. They who are on thy side to-day, may to-morrow be against thee, and often are they turned round like the wind. Put thy whole trust in God and let Him be thy fear and thy love, He will answer for thee Himself, and will do for thee what is best."

"All things pass away and thou equally with them. Look that thou cleave not to them lest thou be taken with them and perish."

"Make no great account who is for thee or against thee, but mind only the present duty and take care that God be with thee in whatsoever thou doest."

"God protecteth and delivereth the humble man, He loveth and comforteth the humble man, to the humble man He inclineth Himself, on the humble He bestoweth great grace, and when he is cast down He raiseth him to glory: to the humble He revealeth His secrets, and sweetly draweth and inviteth him to Himself."

"First keep the peace within yourself, then you can also bring peace to others."

"A passionate man turneth even good into evil and easily believeth evil; a good, peaceable man converteth all things into good."

". . . be able to live peaceably with the hard and perverse, or with the disorderly, or those who oppose us, this is a great grace and a thing much to be commended and most worthy of a man."

". . . all our peace in this sad life lieth in humble suffering rather than in not feeling adversities. He who best knoweth how to suffer shall possess the most peace;"

"Simplicity and purity are the two wings by which a man is lifted above all earthly things. Simplicity is in the intention; purity in the affection. Simplicity tends to God; purity apprehends and tastes Him."

"There is no creature so small and abject, that it representeth not the goodness of God."

"As iron cast into the fire loseth rust and is made altogether glowing, so the man who turneth himself altogether unto God is freed from slothfulness and changed into a new man."

"If thou think wholly upon thyself and upon God, what thou seest out of doors shall move thee little."

"Thou art none the holier if thou art praised, nor the viler if thou art reproached. Thou art what thou art; and thou canst not be better than God pronounceth thee to be."

"As it is written, To him that overcometh I will give to eat of the tree of life. Divine comfort is given that a man may be stronger to bear adversities."

"Dispose thyself to patience rather than to comfort, and to the bearing of the cross rather than to gladness."

"Jesus hath many lovers of His heavenly kingdom, but few bearers of His Cross."

"But they who love Jesus for Jesus’ sake, and not for any consolation of their own, bless Him in all tribulation and anguish of heart as in the highest consolation."

"What is it then? That having given up all things besides, he give up himself and go forth from himself utterly, and retain nothing of self-love; and having done all things which he knoweth to be his duty to do, that he feel that he hath done nothing."

"If thou bear it unwillingly, thou makest a burden for thyself and greatly increaseth thy load, and yet thou must bear it. If thou cast away one cross, without doubt thou shalt find another and perchance a heavier."

". . . dost thou seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou seekest aught but to suffer tribulations, for this whole mortal life is full of miseries, and set round with crosses."

". . . there is no means of escaping from tribulation and sorrow, except to bear them patiently."

"So long as it is hard to thee to suffer and thou desirest to escape, so long it will not be well with thee, and tribulations will follow thee everywhere."

"For our worthiness and growth in grace lieth not in many delights and consolations, but rather in bearing many troubles and adversities."

". . . speak Thou, O Lord, who didst inspire and illuminate all the prophets;"

"For a little reward men make a long journey; for eternal life many will scarce lift a foot once from the ground."

"thou art far weaker than thou art able to comprehend. Let, therefore, nothing which thou doest seem to thee great; let nothing be grand, nothing of value or beauty, nothing worthy of honour, nothing lofty, nothing praiseworthy or desirable, save what is eternal"

"Deliver me from evil passions, and cleanse my heart from all inordinate affections, that, being healed and altogether cleansed within, I may be made ready to love, strong to suffer, steadfast to endure."

"Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long-suffering, manly and never seeking her own; for whosoever a man seeketh his own, there he falleth from love."

"‘Depart unclean spirit; put on shame, miserable one; horribly unclean art thou, who bringest such things to mine ears. Depart from me, detestable deceiver; thou shalt have no part in me; but Jesus shall be with me, as a strong warrior, and thou shalt stand confounded. Rather would I die and bear all suffering, than consent unto thee."

"They who enter the narrow way of life for Thy Name’s sake, and have put away all worldly cares, shall attain great liberty of spirit."

"O Lord God, I see that patience is very necessary unto me; for many things in this life fall out contrary."

"Of two evils, the less is always to be chosen."

"There is no more grievous and deadly enemy to the soul than thou art to thyself, if thou art not led by the Spirit."

"I became the most humble and despised of men, that by My humility thou mightest overcome thy pride."

"What is all flesh in Thy sight? For how shall the clay boast against Him that fashioned it?"

"Grant that I may die to all worldly things, and for Thy sake love to be despised and unknown in this world."

". . . do with me what Thou wilt, for whatsoever Thou shalt do with me cannot be aught but good. Blessed be Thou if Thou wilt leave me in darkness:"

"I gently bore contradictions and hard words; I received ingratitude for benefits, blasphemies for My miracles, rebukes for My doctrine."

"And say not ‘I cannot bear these things from such a man, nor are things of this kind to be borne by me, for he hath done me grievous harm and imputeth to me what I had never thought: but from another I will suffer patiently, such things as I see I ought to suffer.’ Foolish is such a thought as this, for it considereth not the virtue of patience, nor by whom that virtue is to be crowned, but it rather weigheth persons and offences against self."

"Strive, My Son, to do another’s will rather than thine own. Choose always to have less rather than more. Seek always after the lowest place, and to be subject to all. Wish always and pray that the will of God be fulfilled in thee."

"watch thou thyself in godly peace, and leave him who is unquiet to be unquiet as he will. Whatsoever he shall do or say, shall come unto him, for he cannot deceive Me. Trouble not thyself about the shadow of a great name, nor about the friendship of many, nor about the love of men towards thee. For these things beget distraction and great sorrows of heart."

"Know thou that the love of thyself is more hurtful to thee than anything in the world."

"Grant me prudently to avoid the flatterer, and patiently to bear with him that opposeth me;"

"And he who seeketh not to please men, nor feareth to displease, shall enjoy abundant peace."

"What doth care about future events bring thee, save sorrow upon sorrow? Sufficient for the day is the evil thereof. It is vain and useless to be disturbed or lifted up about future things which perhaps will never come."

"O Lord, self-renunciation is not the work of one day, nor children's sport; yea, rather in this word is included all perfection."

"Thou dwellest among foes, and art attacked on the right hand and on the left. If therefore thou use not on all sides the shield of patience, thou wilt not remain long unwounded."

"If thou seek rest in this life, how wilt them then attain to the everlasting rest? Dispose not thyself for much rest, but for great patience. Seek true peace — not in earth, but in heaven; not in men, nor in any other creature, but in God alone."

"For the love of God thou must willingly undergo all things, whether labours or sorrows, temptations, vexations, anxieties, necessities, infirmities, injuries, gainsayings, rebukes, humiliations, confusions, corrections, despisings;"

"Thinkest thou that thou shalt always have spiritual consolations at thy will? My Saints had never such, but instead thereof manifold griefs, and divers temptations, and heavy desolations."

"Many men have many opinions, and therefore little trust is to be placed in them."

"Fear God and thou shalt not quail before the terrors of men."

"My Son, make it no matter of thine, if thou see others honoured and exalted, and thyself despised and humbled. Lift up thine heart to Me in heaven, and then the contempt of men upon earth will not make thee sad."

"I am He who in an instant lift up the humble spirit, to learn more reasonings of the Eternal Truth, than if a man had studied ten years in the schools. I teach without noise of words, without confusion of opinions, without striving after honour, without clash of arguments. I am He who teach men to despise earthly things, to loathe things present, to seek things heavenly, to enjoy things eternal, to flee honours, to endure offences, to place all hope in Me, to desire nothing apart from Me, and above all things to love Me ardently."

"That which profiteth little or nothing is looked after, and that which is altogether necessary is negligently passed by;"

"That we must give ourselves to humble works when we are unequal to those that are lofty"

"“My Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man. All men indeed seek good, and make pretence of something good in all that they say or do; and thus under the appearance of good many are deceived."

"Without the Way, there is no going, Without the Truth, there is no knowing, Without the Life, there is no living."

"My Son, patience and humility in adversities are more pleasing to Me than much comfort and devotion in prosperity."

"All is not frustrated, though thou find thyself very often afflicted or grievously tempted. Thou art man, not God; thou art flesh, not an angel."

"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favour; why also this man is so greatly afflicted, and that so highly exalted. These things pass all man’s power of judging, neither may any reasoning or disputation have power to search out the divine judgments. When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, Just art Thou, O Lord, and true is Thy judgment, and with this, The judgments of the Lord are true, and righteous altogether. My judgments are to be feared, not to be disputed on, because they are incomprehensible to human understanding."

"Even though Thou dost expose me to divers temptations and adversities, Thou ordainest all this unto my advantage, for Thou are wont to prove Thy beloved ones in a thousand ways."

"Lament grievously and be sorry, because thou art still so carnal and worldly, so unmortified from thy passions, so full of the motion of concupiscence, so unguarded in thine outward senses, so often entangled in many vain fancies, so much inclined to outward things, so negligent of internal; so ready to laughter and dissoluteness, so unready to weeping and contrition; so prone to ease and indulgence of the flesh, so dull to zeal and fervour; so curious to hear novelties and behold beauties, so loth to embrace things humble and despised; so desirous to have many things, so grudging in giving, so close in keeping; so inconsiderate in speaking, so reluctant to keep silence; so disorderly in manners, so inconsiderate in actions; so eager after food, so deaf towards the Word of God; so eager after rest, so slow to labour; so watchful after tales, so sleepy towards holy watchings; so eager for the end of them, so wandering in attention to them; so negligent in observing the hours of prayer, so lukewarm in celebrating, so unfruitful in communicating; so quickly distracted, so seldom quite collected with thyself; so quickly moved to anger, so ready for displeasure at others; so prone to judging, so severe at reproving; so joyful in prosperity, so weak in adversity; so often making many good resolutions and bringing them to so little effect."

"I offer also to Thee prayers and Sacramental intercessions for those specially who have injured me in aught, made me sad, or spoken evil concerning me, or have caused me any loss or displeasure; for all those also whom I have at any time made sad, disturbed, burdened, and scandalized, by words or deeds, knowingly or ignorantly; that to all of us alike, Thou mayest equally pardon our sins and mutual offences. Take away, O Lord, from our hearts all suspicion, indignation, anger, and contention, and whatsoever is able to injure charity and diminish brotherly love. Have mercy, have mercy, Lord, on those who entreat Thy mercy; give grace to the needy; and make us such that we may be worthy to enjoy Thy grace, and go forward to the life eternal."

"For they truly know their Lord in the breaking of bread, whose heart within them so vehemently burneth, whilst Thou, O blessed Jesus, dost walk and converse with them."

"The book of Thomas à Kempis, The Imitation of Christ, has long been appreciated in the East not only by virtue of its content but because of the meaning of its title. In the midst of medieval idolatry of Christ, the voice of Thomas à Kempis resounded in protest. From behind the walls of a Catholic monastery rang out a voice to clarify the Image of the Great Teacher. The very word imitation comprises a vital action. The formula — Imitation of Christ — is an achievement of daring innate in the conscious spirit that accepts all responsibility of creation. Truly, the conscious pupil dares to approach the Teacher in imitation. Such an example brought light into the musty darkness and behind the monastic walls provided the impetus to strive toward creative daring. In accordance with the groveling medieval consciousness, it would have been fitting to say, "The Worship of Christ." But the ascendant spirit dared to pronounce a call to imitation. Each step of blessed daring must be cherished as a milestone in the progress of humanity. We do not give attention to monastic utterances. Thomas had no need to climb to the stake — his task was to proclaim not the forbidden but the inspiring formula."

""The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed!" This is the voice of our conscience, telling us of the righteousness of God. And since conscience is the perfect interpreter of life, what it tells us is no question, no riddle, no problem, but a fact — the deepest, innermost, surest fact of life: God is righteous. Our only question is what attitude toward the fact we ought to take. We shall hardly approach the fact with our critical reason. The reason sees the small and the larger but not the large. It sees the preliminary, but not the final, the derived but not the original, the complex but not the simple. It sees what is human but not what is divine. We shall hardly be taught this fact by men."

"For the millions that suffer unjustly, the Confessing Church does not yet have a heart."

"What expressions we used – in part taken over and in part newly invented! — above all, the famous 'wholly other' breaking in upon us ‘perpendicularly from above,’ the not less famous 'infinite qualitative distinction' between God and man, the vacuum, the mathematical point, and the tangent in which alone they must meet."

"Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible."

"Faith is never identical with "piety" even if it were the purest and finest."

"Grace must find expression in life, otherwise it is not grace."

"Faith in God's revelation has nothing to do with an ideology which glorifies the status quo."

"Laughter is the closest thing to the grace of God."

"Joy is the simplest form of gratitude."

"The best theology would need no advocates; it would prove itself."

"Jesus is the movement for social justice, and the movement for social justice is Jesus in the present."

"And now to my socialist friends who are here present: I have said that Jesus wanted what you want, that he wanted to help those who are least, that he wanted to establish the kingdom of God upon this earth, that he wanted to abolish self-seeking property, that he wanted to make persons into comrades. Your concerns are in line with the concerns of Jesus. Real socialism is real Christianity in our time."

"Even a child can see that an industrial enterprise would have neither net profits nor profits in general without the participation of the worker. Why does he receive only a wage from the entrepreneur instead of a share in the profits? There is no other reason other than the fact that the means of production are the private property of the entrepreneur. ... This inequality and dependence is precisely the injustice that we don't want."

"In conclusion, a word about your tired expression that there is a difference between theory and praxis. ... Thereby you want to say that praxis should be as unencumbered as possible by theory. Coming from you, this wish is quite intelligible. What you mean by praxis is private profit; what I mean by theory is justice."

"The Gospel is not a religious message to inform mankind of their divinity or to tell them how they may become divine. The Gospel proclaims a God utterly distinct from men."

"The known plane is God's creation, fallen out of its union with Him, and therefore the world of the flesh needing redemption, the world of men, and of time, and of things — our world. This known plane is intersected by another plane that is unknown — the world of the Father, of the Primal Creation, and of the final Redemption. The relation between us and God, between this world and His world presses for recognition, but the line of intersection is not self-evident."

"The name Jesus defines an historical occurence and marks the point where the unknown world cuts the known world . . . as Christ Jesus is the plane which lies beyond our comprehension. The plane which is known to us, He intersects vertically, from above. Within history Jesus as the Christ can be understood only as Problem or Myth. As the Christ He brings the world of the Father. But we who stand in this concrete world know nothing, and are incapable of knowing anything, of that other world. The Resurrection from the dead is, however, the transformation: the establishing or declaration of that point from above, and the corresponding discerning of it below."

"The Resurrection is the revelation: the disclosing of Jesus as the Christ, the appearing of God, and the apprehending of God in Jesus. The Resurrection is the emergence of the necessity of giving glory to God: the reckoning with what is unknown and unobservable in Jesus, the recognition of Him as Paradox, Victor and Primal History. In the Resurrection the new world of the Holy Spirit touches the old world of the flesh, but touches it as a tangent touches a circle, that is, without touching it. And, precisely because it does not touch it, it touches it as its frontier — as the new world."

"The power of God can be detected neither in the world of nature nor in the souls of men. It must not be confounded with any high, exalted, force, known or knowable."

"We know that God is He whom we do not know, and that our ignorance is precisely the problem and the source of our knowledge. The Epistle to the Romans is a revelation of the unknown God; God chooses to come to man, not man to God. Even after the revelation man cannot know God, for he is ever the unknown God. In manifesting himself to man he is farther away than before."

"The revelation in Jesus, just because it is the revelation of the righteousness of God is at the same time the strongest conceivable veiling and unknowableness of God. In Jesus, God really becomes a mystery, makes himself known as the unknown, speaks as the eternally Silent One."

"Religion is the possibility of the removal of every ground of confidence except confidence in God alone. Piety is the possibility of the removal of the last traces of a firm foundation upon which we can erect a system of thought."

"God, the pure limit and pure beginning of all that we are, have, and do, standing over in infinite qualitative difference to man and all that is human, nowhere and never identical with that which we call God, experience, surmise, and pray to as God, the unconditioned Halt as opposed to all human rest, the Yes in our No and the No in our Yes, the first and last and as such unknown, but nowhere and never a magnitude amongst others in the medium known to us, God the Lord, the Creator and Redeemer . . . that is the living God."

"It is evident that the relation to God with which the Bible is concerned does not have its source in the purple depths of the subconscious, and cannot be identical with what the deep-sea psychical research of our day describes in the narrower or broader sense as libido fulfilment."

"The Truth lies not in the Yes and not in the No, but in the knowledge and the beginning from which the Yes and the No arise."

"There is no way from us to God — not even via negativa not even a via dialectica nor paradoxa. The god who stood at the end of some human way — even of this way — would not be God."

"Our Yes towards life from the very beginning carries within it the Divine No which breaks forth from the antithesis and points away from what now was the thesis to the original and final synthesis. The No is not the last and highest truth, but the call from home which comes in answer to our asking for God in the world."

"God is personal, but personal in an incomprehensible way, in so far as the conception of his personality surpasses all our views of personality."

"While it is beyond our comprehension that eternity should meet us in time, yet it is true because in Jesus Christ eternity has become time."

"Eternity is here (in the stable at Bethlehem and on the cross of Calvary) in time."

"He is the One who stands above us and also above our highest and deepest feelings, strivings, intuitions, above the products, even the most sublime, of the human spirit. God in the highest means first of all … He who is in no way established in us, in no way corresponds to a human disposition and possibility, but who is in every sense established simply in Himself and is real in that way; and who is manifest and made manifest to us men, not because of our seeking and finding, feeling and thinking, but again and again, only through Himself. It is this God in the highest who has turned as such to man, given Himself to man, made Himself knowable to him … God in the highest, in the sense of the Christian Confession, means He who from on high has condescended to us, has come to us, has become ours."

"When attempts were later made to speak systematically about God and to describe His nature, men became more talkative. They spoke of God's aseity , His being grounded in Himself; they spoke of God's infinity in space and time, and therefore of God's eternity. And men spoke on the other hand of God's holiness and righteousness, mercifulness and patience. We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable."

"Frederick the Great (1712-1786) once asked his personal physician, Dr. Zimmermann, "Can you name me a single proof of the existence of God?" Zimmermann replied, "Your Majesty, the Jews!" By that he meant that if one wanted to ask for a proof of God, for something visible and tangible, that no one could contest, which is unfolded before the eyes of all men, then we should have to turn to the Jews. Quite simply, there they are to the present day. Hundreds of little nations in the Near East... have dissolved and disappeared in the huge sea of nations; [only] this one tiny nation has maintained itself.... If the question of a proof of God is raised, one need merely point to this simple historical fact. For in the person of the Jew there stands before our eyes the witness of God's covenant with Abraham, Isaac, and Jacob, and in that way with us all. Even one who does not understand Holy Scripture can see this reminder."

"Scientific dogmatics must devote itself to the criticism and correction of Church proclamation and not just to a repetitive exposition of it."

"We begin by stating that religion is unbelief. It is a concern, indeed, we must say that it is the one great concern, of godless man..."

"There is a notion that complete impartiality is the most fitting and indeed the normal disposition for true exegesis, because it guarantees complete absence of prejudice. For a short time, around 1910, this idea threatened to achieve almost a canonical status in Protestant theology. But now, we can quite calmly describe it as merely comical."

"Where dogmatics exists at all, it exists only with the will to be a Church dogmatics, a dogmatics of the ecumenical Church."

"At bottom, knowledge of God in faith is always this indirect knowledge of God, knowledge of God in His works, and in these particular works in the determining and using of certain creaturely realities to bear witness to the divine objectivity. What distinguishes faith from unbelief, erroneous faith and superstition is that it is content with this indirect knowledge of God."

"Knowledge of God is obedience to God. Observe that we do not say that knowledge of God may also be obedience, or that of necessity it has obedience attached to it, or that it is followed by obedience. No; knowledge of God as knowledge of faith is in itself and of essential necessity obedience. It is an act of human decision corresponding to the act of divine decision; corresponding to the act of the divine being as the living Lord; corresponding to the act of grace in which faith is grounded and continually grounded again in God. In this act God posits Himself as our object and ourselves as those who know Him. But the fact that He does so means that our knowing God can consist only in our following this act, in ourselves becoming a correspondence of this act, in ourselves and our whole existence and therefore our considering and conceiving becoming the human act corresponding to the divine act. This is obedience, the obedience of faith."

"The revelation of God, in which man's fulfilment of the true knowledge of God takes place, is the disposition of God in which He acts towards us as the same triune God that He is in Himself, and in such a way that, although we are men and not God, we receive a share in the truth of His knowledge of Himself. Certainly it is the share which He thinks proper and which is therefore suitable for us. But in this share we have the reality of the true knowledge of Himself."

"He unveils Himself as the One He is by veiling Himself in a form which He Himself is not. He uses this form distinct from Himself, He uses its work and sign, in order to be objective in, with and under this form, and therefore to give Himself to us to be known. Revelation means the giving of signs. We can say quite simply that revelation means sacrament, i.e., the self-witness of God, the representation of His truth, and therefore of the truth in which He knows Himself, in the form of creaturely objectivity and therefore in a form which is adapted to our creaturely knowledge."

"Whatever we may think of its character as reality or illusion, this sphere arises and exists in the fact that man depends on himself over against God. But this means that in actual fact God becomes unknowable to him and he makes himself equal to God. For the man who refuses his grace God becomes the substance of the highest that he himself can see, choose, create and be. It is of this that he gives an account in natural theology He must do it, because this is the self-exposition and self-justification of the being of man in this sphere."

"God Himself is the nearest to hand, as the absolutely simple must be, and at the same time the most distant, as the absolutely simple must also be. God Himself is the irresolvable and at the same time that which fills and embraces everything else. God Himself in His being for Himself is the one being which stands in need of nothing else and at the same time the one being by which every thing else came into being and exists. God Himself is the beginning in which everything begins, with which we must and can always begin with confidence and without need of excuse. And at the same time He is the end in which everything legitimately and necessarily ends, with which we must end with confidence and without need of excuse. God Himself is simple, so simple that in all His glory He can be near to the simplest perception and also laugh at the most profound or acute thinking so simple that He reduces everyone to silence, and then allows and requires everyone boldly to make Him the object of their thought and speech. He is so simple that to think and speak correctly of Him and to live correctly before Him does not in fact require any special human complexities or for that matter any special human simplicities, so that occasionally and according to our need He may permit and require both human complexity and human simplicity, and occasionally they may both be forbidden us..."

"We are now assuming that we have here the centre and goal of all God's works, and therefore the hidden beginning of them all. We are also assuming that the prominent place occupied by this divine work has something corresponding to it in the essence of God, that the Son forms the centre of the Trinity, and that the essence of the divine being has, so to speak, its locus … in His work, in the name and person of Jesus Christ."

"Man can certainly keep on lying (and he does so); but he cannot make truth falsehood. He can certainly rebel (he does so); but he can accomplish nothing which abolishes the choice of God. He can certainly flee from God (he does so) ; but he cannot escape Him. He can certainly hate God and be hateful to God (he does and is so) ; but he cannot change into its opposite the eternal love of God which triumphs even in His hate. He can certainly give himself to isolation (he does so — he thinks, wills and behaves godlessly, and is godless) ; but even in his isolation he must demonstrate that which he wishes to controvert — the impossibility of playing the "individual" over against God. He may let go of God, but God does not let go of him."

"The doctrine of election is the sum of the Gospel because of all words that can be said or heard it is the best: that God elects man; that God is for man too the One who loves in freedom. It is grounded in the knowledge of Jesus Christ because He is both the electing God and elected man in One. It is part of the doctrine of God because originally God's election of man is a predestination not merely of man but of Himself. Its function is to bear basic testimony to eternal, free and unchanging grace as the beginning of all the ways and works of God."

"The saving of anyone is something which is not in the power of man, but only of God. No one can be saved — in virtue of what he can do. Everyone can be saved — in virtue of what God can do. The divine claim takes the form that it puts both the obedient and the disobedient together and compels them to realise this, to recognise their common status in face of the commanding God."

"Who God is and what it is to be divine is something we have to learn where God has revealed Himself and His nature, the essence of the divine."

"He exists, not only inconceivably as God, but also conceivably as a man ; not only above the world, but also in the world, and of the world ; not only in a heavenly and invisible, but in an earthly and visible form. He becomes and is, He exists—we cannot avoid this statement ; to do so would be the worst kind of Docetism—with objective actuality. Does this mean, then, that He exists as one thing amongst others, and that as such He can be perceived and may be known like other things ? Well, we cannot deny that He is a thing like this, and can be perceived and knovra as such, if He was and is a man in the world, with an earthly and visible form. But, of course, a man is not merely a thing or object. As a man among men he is a human Thou, and as such distinct from all mere things."

"The Holy Spirit is the coming of the man Jesus, who is the Son of God, to other men who are not this but with whom He still associates* And the witness of the Holy Spirit is the disclosure to these men, and therefore their discovery, of the fact that because they are associated with Him they can be called what they are certainly not called of themselves, and be what they can certainly never become or be of themselves children of God, children of light who in the midst of death are freed from the fear of death because as sinners they are freed from the curse of sin, and as such messengers to all those who, because they do not see the light, are still in darkness, but are not to remain in this darkness."

"Since Jesus Christ is a servant, looking to Him cannot mean looking away from the world, from men, from life, or, as is often said, from oneself. It cannot mean looking away into some distance or height. To look to Him is to see Him at the very centre, to see Him and the history which, accomplished in Him, heals everything and all things, as the mystery, reality, origin and goal of the whole world, all men, all life. To look to Him is to cleave to Him as the One who bears away the sin of the world. It is to be bound and liberated, claimed, consoled, cheered and ruled by Him."

"Nothing is more characteristic of the Hegelian system of knowledge than the fact that upon its highest pinnacle, where it becomes knowledge of knowledge, i.e. knowledge knowing of itself, it is impossible for it to have any other content but simply the history of philosophy, the account of its continuing self-exposition, in which all individual developments, coming full circle, can only be stages along the road to the absolute philosophy reached in Hegel himself. But that which knowledge is explicitly upon this topmost pinnacle as the history of philosophy, the philosophy completed in Hegel, it is implicitly all along the line: the knowledge of history and the history of knowledge, the history of truth, the history of God, as Hegel was able to say: the philosophy of History. History here has entered so thoroughly into reason, philosophy has so basically become the philosophy of history, that reason, the object of philosophy itself, has become history utterly and completely, that reason cannot understand itself other than a sits own history, and that, from the opposite point of view, it is in a position to recognize itself at once in all history in some stage of its life-process, and also in its entirety, so far as the study permits us to divine the whole. It is a matter of the production of self-movement of the thought-content in the consciousness of the thinking subject. It is not a matter of reproduction! The Hegelian way of looking is the looking of a spectator only in so far as it is in fact in principle and exclusively theory, thinking consciousness. Granting this premise, and setting aside Kierkegaard’s objection that with it the spectator might by chance have forgotten himself, that is the practical reality of his existence, then for Hegel it is also in order (only too much in order!) that the human subject, whilst looking in this manner, stands by no means apart as if it were not concerned. It is in this looking that the something seen is produced. And the thing seen actually has its reality in the fact that it is produced as the thing seen in the looking of the human subject. Man cannot participate more energetically (within the frame-work of theoretical possibility), he cannot be more forcefully transferred from the floor of the theatre on to the stage than in his theory."

"The goal of human life is not death but resurrection."

"The enterprise of Adolf Hitler, with all its clatter and fireworks, and all its cunning and dynamic energy, is the enterprise of an evil spirit, which is apparently allowed its freedom for a time in order to test our faith in the Resurrection of Jesus Christ."

"I had to show that the Bible dealt with an encounter between God and Man. I thought only of the apartness of God. What I had to learn after that was the togetherness of Man and God — a union of two totally different kinds of beings."

"I do not preach universal salvation, what I say is that I cannot exclude the possibility that God would save all men at the Judgment."

"When the angels praise God in Heaven I am sure they play Bach. However, en famille they play Mozart, and then God the Lord is especially delighted to listen to them."

"When I come before these men I do not have to explain that we are all sinners. They have committed every sin there is. All I have to tell them is that I, too, am a sinner."

"Man as man can never know God: His wishing, seeking, and striving are all in vain."

"The center is not something which is under our control, but something that controls us."

"Barth's dedication to the sole authority and power of the Word of God was illustrated for us … while we were in Basel. Barth was engaged in a dispute over the stained glass windows in the Basel Münster. The windows had been removed during World War II for fear they would be destroyed by bombs, and Barth was resisting the attempt to restore them to the church. His contention was that the church did not need portrayals of the gospel story given by stained glass windows. The gospel came to the church only through the Word proclaimed. … the incident was typical of Barth's sole dedication to the Word."

"At the center of the discussion of the nature of practical theology is the issue of the relation of theory to praxis. If theory precedes and determines practice, then practice tends to be concerned primarily with methods, techniques and strategies for ministry, lacking theological substance. If practice takes priority over theory, ministry tends to be based on pragmatic results rather than prophetic revelation … Barth, from the beginning, resisted all attempts to portray theory and praxis in opposition to one another. In his early Church Dogmatics he described any distinction between “theoretical” and “practical” as a “primal lie, which has to be resisted in principal”. The understanding of Christ as the light of life can be understood only as a “theory which has its origin and goal in praxis”."

"A Christ-intoxicated man. … What emerges from Barth's theology is a breathtaking, daring vision of a universe in which tragedy, demonic evil and chaos have been met and defeated in the figure of Jesus Christ."

"It is because Barth turns his glance wholly away from the state of faith and directs it to the content of faith that he writes well."

"One of the cardinal points of Barth's doctrine of God is that He is the transcendent God. On every hand Barth is out to set God immensely above the dieties of the world, and the substitutes for God which modern philosophy and scientific research into Nature's forces have put into "modern" man's mind. … Barth makes it explicit from the beginning that God is the unknowable and indescribable God. The hidden God remains hidden. Even when we say we know him our knowledge is of an incomprehensible Reality. … Barth's contention is summed up in the dictum: Finitum non Capax infiniti, the finite has no capacity for the Infinite. … On every hand Barth speaks of time and eternity as two distinct realms, an unbridged chasm between God and man, and the unknown God."

"Most of my criticisms stem from the fact that I have been greatly influenced by liberal theology, maintaining a healthy respect for reason and a strong belief in the immanence as well as the transcendence of God. … Not that God is not transcendent. The liberal so believes, but he also contends that God is also immanent, expressing his creative genius throughout the universe which he is ever creating and always sustaining as well as through the essentail goodness of th world and human life. It is not that God is above us to which the liberal objects, but he does demur when he is asked to affirm that God is with us only in a tiny segment of "experience."… The liberal also finds God in the beauty of the world, in the unpremeditated goodness of men, and in the moral order of reality. … It must also be noted at this point that Barth speaks of the generally accepted metaphysical and ethical attributes of God, sovereignity, majesty, holiness, ect., with a degree of certainty. It was once said of Herbert Spencer that he knew a great deal about the "Unknowable" so of Barth, one wonders how he came to know so much of the "Unknown God." … In spite of our somewhat severe criticisms of Barth, however, we do not in the least want to minimize the importance of his message. His cry does call attention to the desperateness of the human situation. He does insist that religion begins with God and that man cannot have faith apart from him. He does proclaim that apart from God our human efforts turn to ashes and our sunrises into darkest night. He does suggest that man is not sufficient unto himself for life, but is dependent upon the proclamatiom of God's living Word, through which by means of Bible, preacher, and revealed Word, God himself comes to the consciences of men. Much of this is good, and may it not be that it will serve as a necessary corrective for a liberalism that at times becomes all too shallow?"

"1919...Henri Bergson, Karl Barth, Ernst Cassirer, Havelock Ellis, Karl Jaspers, John Maynard Keynes, Rudolf Steiner—indelible figures—were all active in their various spheres."

"Barth has been variously damned as a heretic, a narrow-minded Biblicist, and an atheist in disguise — and praised as the most creative Protestant theologian since John Calvin. President James McCord of Princeton Theological says that "he bestrides the theological world like a colossus." Harvard's German-born Paul Tillich, the contemporary religious thinker whose stature most nearly rivals Barth's, has often disagreed with Barth — : "shouting at each other over a glass of wine" — but calls him, "the most monumental appearance in our period." Roman Catholic theologians, notably in Europe, have praised his thinking in terms they usually reserve for St. Thomas Aquinas. Once, upon hearing that Pius XII had paid tribute to his work, Barth smiled and said, "This proves the infallibility of the Pope." More seriously, he insists that the best critical work on his works — over 500 titles so far — has been done by such Catholic Modernists as French Jesuit Henri Bouillard and Father Hans Urs von Balthasar of Basel. By contrast, Reinhold Niebuhr regards Barth as a "man of infinite imagination and irresponsibility" writing "irrelevant theology to America. I don't read Barth any more," he says. And Dr. Cornelius Van Til of Westminster Theological Seminary speaks for a host of U.S. fundamentalists in charging that "Barthianism is even more hostile to the theology of Luther and Calvin than Romanism."

"His treatment of Christian dogma has soared across denominational boundaries, affecting the thought of Baptists, Lutherans and Episcopalians as well as his own Reformed Church. Preachers read him, and his thought probably affects a good share of the sermons spoken in U.S. churches any given Sunday, but laymen hardly know his name. … In a way, this lack of a following is a tribute to the originality and individuality of Barth's accomplishments. His kind of God-thinking has been commonly called "neo-orthodoxy" and "theology of crisis" — labels that Barth rejects, since they scarcely define it at all."

"Barth accepts and welcomes scholarly criticism of the Bible, even when it shows the Scriptures to be full of errors and inconsistencies. He does not consider the Bible infallible, and he deplores orthodox Protestants who make it into "a paper Pope." Nevertheless, the Bible testifies to God's Word, which is revealed to man through human speech. The words that the Biblical writers use may not always be the appropriate ones, but they must be accepted as words elected by God."

"Only the brave know how to forgive...A coward never forgave; it is not in his nature."

"I wish either my father or my mother, or indeed both of them, as they were in duty both equally bound to it, had minded what they were about when they begot me."

"Pray, my dear," quoth my mother, "have you not forgot to wind up the clock?" — "Good G—!" cried my father, making an exclamation, but taking care to moderate his voice at the same time, — "Did ever woman, since the creation of the world, interrupt a man with such a silly question?"

"As we jogg on, either laugh with me, or at me, or in short do any thing&mdash;only keep your temper."

"So long as a man rides his hobbyhorse peaceably and quietly along the King's highway, and neither compels you or me to get up behind him — pray, Sir, what have either you or I to do with it?"

"For every ten jokes, thou hast got a hundred enemies."

"He was within a few hours of giving his enemies the slip forever."

"Whistled up to London, upon a Tom Fool's errand."

"'Tis known by the name of perseverance in a good cause — and of obstinacy in a bad one."

"Persuasion hung upon his lips, and the elements of Logick and Rhetorick were so blended up in him, — and, withall, he had so shrewd guess at the weaknesses and passions of his respondent, — that NATURE might have stood up and said, — "This man is eloquent.""

"Digressions, incontestably, are the sunshine; —& they are the life, the soul of reading; — take them out of this book for instance, — you might as well take the book along with them."

"The history of a soldier's wound beguiles the pain of it."

"The desire of knowledge, like the thirst of riches, increases ever with the acquisition of it."

"Writing, when properly managed, (as you may be sure I think mine is) is but a different name for conversation."

"Go poor Devil, get thee gone, why should I hurt thee? — This world surely is wide enough to hold both thee and me."

"Trust that man in nothing who has not a conscience in everything."

"Great wits jump."

"Our armies swore terribly in Flanders, cried my uncle Toby, — but nothing to this. — For my own part, I could not have a heart to curse my dog so."

"Of all the cants which are canted in this canting world, — though the cant of hypocrites may be the worst, — the cant of criticism is the most tormenting!"

"As for the clergy — No — If I say a word against them, I'll be shot. — I have no desire, — and besides, if I had, — I durst not for my soul touch upon the subject, — with such weak nerves and spirits, and in the condition I am in at present, 'twould be as much as my life was worth, to deject and contrist myself with so bad and melancholy an account, — and therefore, 'tis safer to draw a curtain across, and hasten from it, as fast as I can, to the main and principal point I have undertaken to clear up, — and that is, How it comes to pass, that your men of least wit are reported to be men of most judgment."

"I have got him fast hung up, quoth Didius to himself, upon one of the two horns of my dilemma — let him get off as he can."

"It had ever been the custom of the family, and by length of time was almost become a matter of common right, that the eldest son of it should have free ingress, egress, and regress into foreign parts before marriage, — not only for the sake of bettering his own private parts, by the benefit of exercise and change of so much air — but simply for the mere delectation of his fancy, by the feather put into his cap, of having been abroad."

"Now or never was the time."

"Shall we be destined to the days of eternity, on holy-days, as well as working-days, to be showing the relics of learning, as monks do the relics of their saints — without working one — one single miracle with them?"

"My father was as proud of his eloquence as MARCUS TULLIUS CICERO could be for his life, and and for aught I am convinced of to the contrary at present, with as much reason: it was indeed his strength — and his weakness, too. — His strength — for he was by nature eloquent — and his weakness — for he was hourly a dupe to it; and provided an occasion in life would but permit him to shew his talents, or say either a wise thing, a witty, or a shrewd one — (bating the case of a systematic misfortune)— he had all he wanted.— A blessing which tied up my father's tongue, and a misfortune which let it loose with a good grace, were pretty equal: sometimes, indeed, the misfortune was the better of the two; for instance, where the pleasure of the harangue was as ten, and the pain of the misfortune was as five — my father gained half in half, and consequently was as well again off, as if it had never befallen him."

"I am convinced, Yorick, continued my father, half reading and half discoursing, that there is a Northwest Passage to the intellectual world; and that the soul of man has shorter ways of going to work, in furnishing itself with knowledge and instruction, than we generally take with it."

"The Accusing Spirit which flew up to heaven's chancery with the oath, blush'd as he gave it in; and the Recording Angel as he wrote it down, dropp'd a tear upon the word, and blotted it out forever."

"A man should know something of his own country too, before he goes abroad."

"I am sick as a horse."

"Ho! 'tis the time of salads."

"I believe in my conscience I intercept many a thought which heaven intended for another man."

"When issues of events like these my father is waiting for, are hanging in the scales of fate, the mind has the advantage of changing the principle of expectation three times, without which it would not have power to see it out.Curiosity governs the first moment; and the second moment is all economy to justify the expense of the first — and for the third, fourth, fifth, and sixth moments, and so on to the day of judgment — 'tis a point of HONOUR.I need not be told, that the ethic writers have assigned this all to Patience; but that VIRTUE, methinks, has extent of domination sufficient of her own, and enough to do in it, without invading the few dismantled castles which HONOUR has left him upon the earth."

"L—d! said my mother, what is all this story about? — A Cock and a Bull, said Yorick — And one of the best of its kind I ever heard."

"They order, said I, this matter better in France."

"I was at peace with the world before, and this finish’d the treaty with myself."

"No man cares to have his virtues the sport of contingencies—or one man may be generous, as another is puissant;—sed non quoad hanc—or be it as it may,—for there is no regular reasoning upon the ebbs and flows of our humours; they may depend upon the same causes, for aught I know, which influence the tides themselves: ’twould oft be no discredit to us, to suppose it was so: I’m sure at least for myself, that in many a case I should be more highly satisfied, to have it said by the world, “I had had an affair with the moon, in which there was neither sin nor shame,” than have it pass altogether as my own act and deed, wherein there was so much of both."

"When a man is discontented with himself, it has one advantage however, that it puts him into an excellent frame of mind for making a bargain."

"When the heart flies out before the understanding, it saves the judgment a world of pains."

"That grave people hate love for the name’s sake;—That selfish people hate it for their own;—Hypocrites for heaven’s;—"

"A man my good Sir, has seldom an offer of kindness to make to a woman, but she has a presentiment of it some moments before."

"I pity the man who can travel from Dan to Beersheba and cry, 'Tis all barren!"

"A large volume of adventures may be grasped within this little span of life, by him who interests his heart in everything."

"Tant pis and tant mieux, being two of the great hinges in French conversation, a stranger would do well to set himself right in the use of them before he gets to Paris."

"If ever I do a mean action, it must be in some interval betwixt one passion and another: whilst this interregnum lasts, I always perceive my heart locked up,—I can scarce find in it to give Misery a sixpence; and therefore I always get out of it as fast as I can—and the moment I am rekindled, I am all generosity and good-will again; and would do anything in the world, either for or with any one, if they will but satisfy me there is no sin in it."

"There is one sweet lenitive at least for evils, which Nature holds out to us: so I took it kindly at her hands, and fell asleep."

"The heart, in spite of the understanding, will always say too much."

"I think I can see the precise and distinguishing marks of national characters more in these nonsensical minutiæ than in the most important matters of state; where great men of all nations talk and stalk so much alike, that I would not give ninepence to choose amongst them."

"Hail, ye small, sweet courtesies of life! for smooth do ye make the road of it."

"Disguise thyself as thou wilt, still, Slavery! said I,—still thou art a bitter draught! and though thousands in all ages have been made to drink of thee, thou art no less bitter on that account.—’Tis thou, thrice sweet and gracious goddess, addressing myself to Liberty, whom all in public or in private worship, whose taste is grateful, and ever will be so, till Nature herself shall change.—No tint of words can spot thy snowy mantle, or chymic power turn thy sceptre into iron:—with thee to smile upon him as he eats his crust, the swain is happier than his monarch, from whose court thou art exiled!"

"Man is false to himself and betrays his own succours ten times where nature does it once."

"’Tis a quiet journey of the heart in pursuit of Nature, and those affections which arise out of her, which make us love each other,—and the world, better than we do."

"Sweet pliability of man’s spirit, that can at once surrender itself to illusions, which cheat expectation and sorrow of their weary moments!"

"Un homme qui rit, said the duke, ne sera jamais dangereux."

"The English, like ancient medals, kept more apart, and passing but few people’s hands, preserve the first sharpnesses which the fine hand of Nature has given them;—they are not so pleasant to feel,—but in return the legend is so visible, that at the first look you see whose image and superscription they bear."

"If Nature has so wove her web of kindness, that some threads of love and desire are entangled with the piece,—must the whole web be rent in drawing them out?—Whip me such stoics, great Governor of Nature! said I to myself:—wherever thy providence shall place me for the trials of my virtue;—whatever is my danger,—whatever is my situation,—let me feel the movements which rise out of it, and which belong to me as a man,—and, if I govern them as a good one, I will trust the issues to thy justice; for thou hast made us, and not we ourselves."

"We get forwards in the world not so much by doing services, as receiving them: you take a withering twig, and put it in the ground; and then you water it, because you have planted it."

"I am positive I have a soul; nor can all the books with which materialists have pester’d the world ever convince me to the contrary."

"God tempers the wind, said Maria, to the shorn lamb."

"Dear Sensibility! source inexhausted of all that’s precious in our joys, or costly in our sorrows! thou chainest thy martyr down upon his bed of straw—and ’tis thou who lift’st him up to Heaven!—Eternal Fountain of our feelings!"

"[T]he worst of human maladies is poverty — though that is a second lye — for poverty of spirit is worse than poverty of purse, by ten thousand per cent."

"Every time a man smiles,—but much more so, when he laughs, that it adds something to this Fragment of life."

"But this is his way; it is the language of his character; and, though one might wish it to be otherwise, yet I cannot tell what right any of us have to pass a severe sentence upon it, for no other reason in the world, but because our own failings are of a different complexion. And so much for all that."

"Opinion, my dear fellow, somehow or other, rules all mankind; and not like a kind master, or, which would be more congenial, a gentle mistress, but like a tyrant, whose wish is power, and whose gratification is servility. — Opinion leads us by the ears, the eyes, — and, I had almost said, by the nose. It warps our understandings, confounds our judgments, dissipates experience and turns our passions to its purpose. In short, it becomes the governess of our lives, and usurps the place of reason, which it has kicked out of office. — This is among the strange truths which cannot be explained but by that mortifying description which time will display to your experience hereafter, with ten times the credit that would accompany any present endeavours of mine to the same purpose... A mistress, with all her arts and fascinations, may, in time, be got rid of; but opinion, once rooted, becomes a part of ourselves — it lives and dies with us."

"As far as my observation has reached, and the circle of it is by no means, a narrow one — an hard heart is always a cowardly heart. — Generosity and courage are associate virtues; and the character which possesses the former, must, in the nature of mental arrangements, be adorned with the latter. If I perceive a man to be capable of doing a mean action, — if I see him imperious and tyrannical; if he takes advantage of the weak to oppress, or of the poor to grind, or of the downcast to insult, — or is continually on the hunt after excuses not to do what he ought, — I determine such a man, though he may have fought fifty duels, to be a coward. — It is by no means a proof that a man is brave because he does not refuse to fight; — for we all know that cowards have fought, nay, — that cowards have conquered, — but a coward never performed a generous or a noble action: — and thou hast my authority to say, — and thou mightest find a worse, that a hard-hearted character never was a brave one. I say, thou mayst justly call such a man a coward, — and, if he should be spirited into a resentment of thy words — fear him not. — Tristram shall brighten his armour, and scour the rust from off his spear, and aid thee in the combat."

"I shall not die but live — in the mean time dear F. let us live as merrily but as innocently as we can. — It has ever been as good, if not better, than a bishoprick to me — and I desire no other."

"We must bring three parts in four of the treat along with us — In short we must be happy within — and then few things without us make much difference — This is my Shandean philosophy."

"Friendship is the balm and cordial of life, and without it, ’tis a heavy load not worth sustaining."

"There is more of mannerism and affectation in him, and a more immediate reference to preceding authors; but his excellences, where he is excellent, are of the first order. His characters are intellectual and inventive, like Richardson's; but totally opposite in the execution. The one are made out by continuity, and patient repetition of touches: the others, by glancing transitions and graceful apposition. His style is equally different from Richardson's: it is at times the most rapid, the most happy, the most idiomatic of any that is to be found. It is the pure essence of English conversational style. His works consist only of morceaux—of brilliant passages."

"His wit is poignant, though artificial; and his characters (though the groundwork of some of them had been laid before) have yet invaluable original differences; and the spirit of the execution, the master-strokes constantly thrown into them, are not to be surpassed."

"There appears to have been in Sterne a vein of dry, sarcastic humour, and of extreme tenderness of feeling; the latter sometimes carried to affectation, as in the tale of Maria, and the apostrophe to the recording angel: but at other times pure, and without blemish. The story of Le Fevre is perhaps the finest in the English language."

"Time and the river and the mountain are the real heroes of my book [Finnegans Wake]... Yet the elements are exactly what every novelist might use: man and woman, birth, childhood, night, sleep, marriage, prayer, death... There is nothing paradoxical about all this... Only I am trying to build many planes of narrative with a single esthetic purpose... Did you ever read Laurence Sterne...?"

"But after full account has been taken of Sterne's numerous deflections from the paths of literary rectitude—of his indecency, his buffoonery, his mawkishness, his plagiarisms, his wanton digressiveness—he remains, as the author of Tristram Shandy, a delineator of the comedy of human life before whom only three or four humorous writers, in any tongue or of any age, can justly claim precedence. Uncle Toby, Corporal Trim, Dr. Slop, Mr. and Mrs. Shandy, Obadiah, and the Widow Wadman are of the kin—however the degrees of kinship may be estimated—of Pantagruel and Don Quixote, of Falstaff and Juliet's Nurse, of Monsieur Jourdain and Tartuffe. For the guerilla warfare that he incidentally waged in his own freakish fashion throughout the novel on the pedantries and pretences of learning he deserves many of the honours that have been paid to Pope and Swift. No modern writer has shown a more certain touch in transferring to his canvas commonplace domestic scenes which only a master's hand can invest with point or interest. It is this kind of power especially that glorifies A Sentimental Journey. Defects due to the author's overstrained sensibility practically count for nothing against the artistic and finished beauty of the series of vignettes which Sterne, by his sureness of insight and descriptive faculty, created in A Sentimental Journey out of the simplest and most pedestrian episodes of travel."

"Well then, such strengthening reading during the last Joseph years was provided by two books: Laurence Sterne's Tristram Shandy and Goethe's Faust—a perplexing combination; but each of the two heterogeneous works has its particular function as a stimulant, and in the connection it was a pleasure for me to know that Goethe had held Sterne in very high esteem, and had called him one of the finest intellects who had ever lived."

"How, in a book for free spirits, should there be no mention of Laurence Sterne, whom Goethe honoured as the most liberated spirit of his century! Let us content ourselves here simply with calling him the most liberated spirit of all time, in comparison with whom all others seem stiff, square, intolerant and boorishly direct."

"Sterne is the great master of ambiguity – this word taken in a far wider sense than is usually done when it is accorded only a sexual signification. The reader who demands to know exactly what Sterne really thinks of a thing, whether he is making a serious or a laughing face, must be given up for lost: for he knows how to encompass both in a single facial expression; he likewise knows how, and even wants to be in the right and in the wrong at the same time, to knot together profundity and farce. His digressions are at the same time continuations and further developments of the story; his aphorisms are at the same time an expression of an attitude of irony towards all sententiousness, his antipathy to seriousness is united with a tendency to be unable to regard anything merely superficially. Thus he produces in the right reader a feeling of uncertainty as to whether one is walking, standing or lying: a feeling, that is, closely related to floating. He, the supplest of authors, communicates something of this suppleness to his reader. Indeed, Sterne unintentionally reverses these roles, and is sometimes as much reader as author; his book resembles a play within a play, an audience observed by another audience. One has to surrender unconditionally to Sterne's caprices – always in the expectation, however, that one will not regret doing so."

"Who is this Yorick? you are pleased to ask me. You cannot, I imagine, have looked into his books: execrable I cannot but call them; for I am told that the third and fourth volumes are worse, if possible, than the two first, which, only, I have had the patience to run through. One extenuating circumstance attends his works, that they are too gross to be inflaming."

"How very much, good Sir, am I (amongst millions) indebted to you for the character of your amiable uncle Toby!—I declare, I would walk ten miles in the dog-days, to shake hands with the honest corporal.—Your Sermons have touch’d me to the heart, and I hope have amended it, which brings me to the point.—In your tenth discourse, page seventy-eight, in the second volume—is this very affecting passage—“Consider how great a part of our species—in all ages down to this—have been trod under the feet of cruel and capricious tyrants, who would neither hear their cries, nor pity their distresses.—Consider slavery—what it is—how bitter a draught—and how many millions are made to drink it!”—Of all my favorite authors, not one has drawn a tear in favour of my miserable black brethren—excepting yourself, and the humane author of Sir George Ellison Sarah Scott]."

"Go at it boldly, and you'll find unexpected forces closing round you and coming to your aid."

"I was to see myself as God's Self-Expression working with others who were also His Self-Expression to the same extent as I. It was in the fact of our uniting together to produce His Self-Expression that I was to look for my security. No one could effectively work against me while I was consciously trying to work with God. Moreover, it was probable that no one was working against me, or had any intention of working against me, but that my own point of view being wrong I had put the harmonious action of my life out of order. Suspicion always being likely to see what it suspects the chances were many that I was creating the very thing I suffered from. This does not mean that in our effort to reproduce harmonious action we should shut our eyes to what is evidently wrong, or blandly ignore what is plainly being done to our disadvantage. Of course not! One uses all the common-sense methods of getting justice for oneself and protecting one's own interests. But it does mean that when I can no longer protect my own interests, when my affairs depend upon others far more than on myself — a condition in which we all occasionally find ourselves — I am not to fret myself, not to churn my spirit into nameless fears. I am not a free agent. Those with whom I am associated are not free agents. God is the one supreme command. He expresses Himself through me; He expresses Himself through them; we all."

"My small experience in the conquest of fear can be condensed into these four words: Calmly resting! quiet trust! That amid the turmoil of the time and the feverishness of our days it is always easy I do not pretend. Still less do I pretend that I accomplish it. I have said, a few lines above, that I tried. Trying is as far as I have gone; but even trying is productive of wonderful results."

"Bishops are not intercontinental ballistic missiles, manufactured on one continent and fired into another as an act of aggression. The recent irregular ordination in Singapore is, in my opinion, an open and premeditated assault on Anglican tradition, catholic order and Christian charity. I ask for the prayers of the whole church for the Primates' Meeting that it may contribute to deeper comprehension, mutual trust, and godly quietness among its members and throughout the Communion."

"I had perceived by experience, how that it was impossible to stablish the lay people in any truth, except the scripture were plainly laid before their eyes in their mother tongue, that they might see the process, order, and meaning of the text."

"This word church has diverse significations."

"Take heed, therefore, wicked prelates, blind leaders of the blind; indurate and obstinate hypocrites, take heed …. Ye will be the chiefest in Christ's flock, and yet will not keep one jot of the right way of his doctrine …ye keep thereof almost naught at all, but whatsoever soundeth to make of your bellies, to maintain your honour, whether in the Scripture, or in your own traditions, or in the pope's law, that ye compel the lay-people to observe; violently threatening them with your excommunications and curses, that they shall be damned, body and soul, if they keep them not. And if that help you not, then ye murder them mercilessly with the sword of the temporal powers, whom ye have made so blind that they be ready to slay whom ye command, and will not hear his cause examined, nor give him room to answer for himself."

"I defie the Pope and all his lawes. If God spare my life, ere many yeares I wyl cause a boy that driveth the plough to know more of the Scripture, than he doust."

"I call God to record against the day we shall appear before our Lord Jesus, that I never altered one syllable of God's Word against my conscience, nor would do this day, if all that is in earth, whether it be honor, pleasure, or riches, might be given me."

"Lord ope the King of England's eies."

"Evangelion (that we call the gospel) is a Greek word and signifieth good, merry, glad and joyful tidings, that maketh a man's heart glad and maketh him sing, dance, and leap for joy."

"He threatened me grievously, and reviled me."

"Lord, open the King of England’s eyes!"

"Christ is with us until the world’s end. Let his little flock be bold therefore. For if God be on our side, what matter maketh it who be against us, be they bishops, cardinals, popes, or whatsoever names they will?"

"Mark this also, if God send thee to the sea, and promise to go with thee, and to bring thee safe to land, he will raise up a tempest against thee, to prove whether thou wilt abide by his word, and that thou mayest feel thy faith, and perceive his goodness. For if it were always fair weather, and thou never brought into such jeopardy, whence his mercy only delivered thee, thy faith should be but a presumption, and thou shouldest be ever unthankful to God and merciless unto thy neighbor."

"If God promise riches, the way thereto is poverty. Whom he loveth, him he chasteneth: whom he exalteth, he casteth, down: whom he saveth, he damneth first. He bringeth no man to heaven, except he send him to hell first. If he promise life, he slayeth first: when he buildeth, he casteth all down first. He is no patcher; he cannot build on another man’s foundation. He will not work until all be past remedy, and brought unto such a case, that men may see, how that his hand, his power, his mercy, his goodness and truth, hath wrought altogether. He will let no man be partaker with him of his praise and glory. His works are wonderful, and contrary unto man’s works."

"The preaching of God’s word is hateful and contrary unto them. Why? For it is impossible to preach Christ, except thou preach against antichrist; that is to say, them which with their false doctrine and violence of sword enforce to quench the true doctrine of Christ. And as thou canst heal no disease, except thou begin at the root; even so canst thou preach against no mischief, except thou begin at the bishops."

"As Christ compareth the understanding of scripture to a key, so compareth he it to a net, and unto leaven, and unto many other things for certain properties. I marvel, therefore, that they boast not themselves of their net and leaven, as well as of their keys; for they are all one thing. But as Christ biddeth us beware of the leaven of the Pharisees, so beware of their counterfeited keys, and of their false net; which are their traditions and ceremonies, their hypocrisy and false doctrine, wherewith they catch, not souls unto Christ, but authority and riches unto themselves."

"Let Christian kings therefore keep their faith and truth, and all lawful promises and bonds, not one with another only, but even with the Turk or whatsoever infidel it be. For so it is right before God; as the scriptures and ensamples of the bible testify."

"Christ forbiddeth his disciples and that oft... not only to climb above lords, kings, and emperors in worldly rule, but also to exalt themselves one above another in the kingdom of God: but in vain; for the pope would not hear it, though he had commanded it ten thousand times."

"Understand therefore, that one thing in the scripture representeth divers things. A serpent figureth Christ in one place, and the devil in another; and a lion doth likewise. Christ by leaven signifieth God’s word in one place; and in another signifieth thereby the traditions of the Pharisees, which soured and altered God’s word for their advantage."

"Though that at the beginning miracles were shewed through such ceremonies, to move the infidels to believe the word of God, as thou readest how the apostles anointed the sick with oil, and healed them; and Paul sent his pertelet or jerkin to the sick, and healed them also; yet was it not the ceremony that did the miracle, but faith of the preacher and the truth of God, which had promised to confirm and stablish his gospel with such miracles."

"Where no promise of God is, there can be no faith, nor justifying, nor forgiveness of sins: for it is more than madness to look for any thing of God, save that he hath promised. How far he hath promised, so far is he bound to them that believe; and further not. To have a faith, therefore, or a trust in any thing, where God hath not promised, is plain idolatry, and a worshipping of thine own imagination instead of God. Let us see the pith of a ceremony or two, to judge the rest by. In conjuring of holy water, they pray that whosoever be sprinkled therewith may receive health as well of body as of soul: and likewise in making holy bread, and so forth in the conjurations of other ceremonies. Now we see by daily experience, that half their prayer is unheard. For no man receiveth health of body thereby. No more, of likelihood, do they of soul. Yea, we see also by experience, that no man receiveth health of soul thereby. For no man by sprinkling himself with holy water, and with eating holy bread, is more merciful than before, or forgiveth wrong, or becometh at one with his enemy, or is more patient, and less covetous, and so forth; which are the sure tokens of the soul-health."

"By grace I understand the favor of God, and also the gifts and working of his Spirit in us; as love, kindness, patience, obedience, mercifulness, despising of worldly things, peace, concord, and such like. If after thou hast heard so many masses, matins, and evensongs, and after thou hast received holy bread, holy water, and the bishop’s blessing, or a cardinal’s or the pope’s, if thou wilt be more kind to thy neighbor, and love him better than before; if thou be more obedient unto thy superiors; more merciful, more ready to forgive wrong; done unto thee, more despisest the world, and more athirst after spiritual things; if after that a priest hath taken orders he be less covetous than before; if a wife, after so many and oft pilgrimages, be more chaste, more obedient unto her husband, more kind to her maids and other servants; if gentlemen, knights, lords, and kings and emperors, after they have said so often daily service with their chaplains, know more of Christ than before, and can better skill to rule their tenants, subjects, and realms christianly than before, and be content with their duties; then do such things increase grace. If not, it is a lie. Whether it be so or no, I report me to experience. If they have any other interpretations of justifying or grace, I pray them to teach it me; for I would gladly learn it."

"In the beginning God created heaven and earth."

"Let there be light."

"Am I my brother’s keeper?"

"The Lord bless thee and keep thee. The Lord make his face to shine upon thee and be merciful unto thee. The Lord lift up his countenance upon thee, and give thee peace."

"Blessed are they that mourn for they shall be comforted."

"Our Father, which art in heaven, hallowed be thy name."

"The signs of the times."

"The spirit is willing but the flesh is weak."

"He went out . . . and wept bitterly."

"In the beginning was the Word and the Word was with God and the Word was God..."

"In him we live, move and have our being."

"A law unto themselves."

"Though I speak with the tongues of men and of angels and yet had no love I were even as the sounding brass or as a tinkling cymbal."

"Fight the good fight."

"Resistance to tyranny is obedience to God."

"Except for Geoffrey Chaucer I would think someone who comes closest to being authentically of Shakespeare's greatness, that is William Tyndale...who is the principal translator of [the King James Bible] ... I am not quite sure that I would agree that even Shakespeare could write more powerfully than William Tyndale in Tyndale's Bible, in his version of the story of Joseph. Unfortunately it vanishes in King James even though they use so much of Tyndale. There is a wonderful sentence, "And the Lord was with Joseph and he was a lucky fellow", which is superb and worthy of Shakespeare."

"Tyndale founded English Puritanism as the theological, religious, and moral system that univocally regarded scripture as God's law for everyman, binding everyman and God together in a contract that enjoined and rewarded strict morality."

"Tyndale, coming out of the remote Forest of Dean, hard by the Welsh border, somehow or other (and it remains a mystery to me how he did it, but it was an achievement comparable to Martin Luther's, in his German Bible) fashioned, in the pages of his New Testament, the English which we still speak and write; an English employing a vocabulary which if not at first universally understood and assimilated soon was; an English partly derived from the word order and sentence structure of the Greek and especially of the Hebrew biblical texts in which Tyndale, a remarkable and precocious classical philologist, was thoroughly proficient. Tyndale had an intuitive and strong sense of the affinity of English with these ancient tongues, an affinity which he believed was not to be found in the Latin language and in the Latin Bible."

"[N]ow everyone learned what those specialists had always known: that for those parts of the Bible which Tyndale translated, the whole of the New Testament and much of the Old Testament, more than eighty per cent of the words in what we call the Authorised Version of 1611 are his. Such altogether memorable passages as the account of the Nativity in Matthew ('shepherds abiding in the fields keeping watch over their flocks by night'), and the story of the Prodigal Son in Luke ('father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son') are wholly his. It was Tyndale who gave us 'the burden and heat of the day', 'filthy lucre', 'God forbid', 'the salt of the earth', 'the powers that be', 'eat, drink and be merry'. The list is endless. What is extraordinary is that Tyndale's English is actually a more English English, more demotic in its language and tone, than the version of 1611 of three generations later, where a committee has smoothed over many rough edges and produced something more stately, more ecclesiastical, safer."

"Tyndall (who assuredlie sheweth himself in myn opynyon rather to be replete with venymous envye rancour and malice then with any good lerning vertue knowlage or discression)."

"William Tyndale gave us our English Bible. The sages assembled by King James to prepare the Authorised Version of 1611...took over Tyndale's work. Nine-tenths of the Authorised Version's New Testament is Tyndale's. The same is true of the first half of the Old Testament... William Tyndale was a most remarkable scholar and linguist, whose eight languages included skill in Greek and Hebrew far above the ordinary for an Englishman of the time... His unsurpassed ability was to work as a translator with the sounds and rhythms as well as the senses of English, to create unforgettable words, phrases, paragraphs and chapters, and to do so in a way that, again unusually for the time, is still, even today, direct and living: newspaper headlines still quote Tyndale, though unknowingly, and he has reached more people than even Shakespeare."

"These opening chapters of Genesis are the first translations — not just the first printed, but the first translations — from Hebrew into English. This needs to be emphasized. Not only was the Hebrew language only known in England in 1529 and 1530 by, at the most, a tiny handful of scholars in Oxford and Cambridge, and quite possibly by none; that there was a language called Hebrew at all, or that it had any connection whatsoever with the Bible, would have been news to most of the ordinary population."

"Tyndale was more than a mildly theological thinker. He is at last being understood as, theologically as well as linguistically, well ahead of his time. For him, as several decades later for Calvin... and in the 20th century Karl Barth) the overriding message of the New Testament is the sovereignty of God. Everything is contained in that. It must never, as he wrote, be lost from sight... Tyndale, we are now being shown, was original and new — except that he was also old, demonstrating the understanding of God as revealed in the whole New Testament. For Tyndale, God is, above all, sovereign, active in the individual and in history. He is the one as he put it, in whom alone is found salvation and flourishing."

"Most important was Tyndale's Bible translation...which gave currency to Erasmian and Lutheran revisions of such crucial established concepts as ecclesia (church or congregation?) and presbyter (priest or elder?), and which was accompanied by powerfully reformist prefaces and prologues. Tunstall's attempt to stamp out this dangerous New Testament had greatly amused the reformers who financed further operations out of the money the bishop paid over in buying up the offending edition. In 1528 Tyndale also entered the lists as a theorist of politics when in his Obedience of a Christian Man he elaborated Luther's teaching on the subject's duty of submission to his secular ruler in ways highly satisfactory to Henry who read the book with pleasure; next year, however, Tyndale cast himself into outer darkness again by violently attacking the Divorce in a work, The Practice of Prelates, mainly concerned to blast Wolsey and the English hierarchy in general."

"For this book is for me and all kings to read."

"[H]is writing is the bedrock of English language and literature... Tyndale's best memorial is that whenever anyone writes or speaks well in English, she or he echoes the simple but majestic rhythms that Tyndale introduced. He showed that plain English was a mighty tongue. His voice is the forgotten ghost in the language... Tyndale had the revolutionary idea that the English of ordinary folk could be the finest literary language in the world. He was a passionate populist and democrat, as well as a rich scholar... [H]is words are blood and bone of the English language."

"By sanctifying cruelty, early Christianity set a precedent for more than a millennium of systematic torture in Christian Europe. If you understand the expressions to burn at the stake, to hold his feet to the fire, to break a butterfly on the wheel, to be racked with pain, to be drawn and quartered, to disembowel, to flay, to press, the thumbscrew, the garrote, a slow burn, and the iron maiden (a hollow hinged statue lined with nails, later taken as the name of a heavy-metal rock band), you are familiar with a fraction of the ways that heretics were brutalized during the Middle Ages and early modern period. During the Spanish Inquisition, church officials concluded that the conversions of thousands of former Jews didn’t take. To compel the conversos to confess their hidden apostasy, the inquisitors tied their arms behind their backs, hoisted them by their wrists, and dropped them in a series of violent jerks, rupturing their tendons and pulling their arms out of their sockets. Many others were burned alive, a fate that also befell Michael Servetus for questioning the trinity, Giordano Bruno for believing (among other things) that the earth went around the sun, and William Tyndale for translating the Bible into English. Galileo, perhaps the most famous victim of the Inquisition, got off easy: he was only shown the instruments of torture (in particular, the rack) and was given the opportunity to recant for “having held and believed that the sun is the center of the world and immovable, and that the earth is not the center and moves.”"

"lead us not into temptation but deliver us from evil"

"knock and it shall be opened unto you"

"twinkling of an eye"

"a moment in time"

"fashion not yourselves to the world"

"seek and you shall find"

"eat, drink and be merry"

"ask and it shall be given you"

"judge not that you not be judged"

"the word of God which liveth and lasteth forever"

"let there be light"

"the powers that be"

"my brother's keeper"

"the salt of the earth"

"filthy lucre"

"it came to pass"

"gave up the ghost"

"the spirit is willing, but the flesh is weak (which is like Luther's translation of Mathew 26,41: der Geist ist willig, aber das Fleisch ist schwach; Wyclif for example translated it with: for the spirit is ready, but the flesh is sick.)"

"live and move and have our being"

"fight the good fight"

"But now, instead of discussion and argument, brute force rises up to the rescue of discomfited error, and crushes truth and right into the dust. "Might makes right," and hoary folly totters on in her mad career escorted by armies and navies."

"How many does it take to annul the commandments of God, and render that lawful, which HE has forbidden? How many does it take to metamorphose wickedness into righteousness?"

"Se questa non piace, non voglio più scrivere di musica."

"Italians have such illustrious people they can celebrate, that everyone celebrates — Michelangelo, Vivaldi and, of course, for us on the left, Sacco and Vanzetti."

"Overrated: Vivaldi. He has recently become Mr. Baroque, and that is not fair to Bach and Handel. His music does not have the substance, the innovative quality or the passion of the greatest composers. Of course, it's perfectly good music and it makes the listener feel good, but there is no door opening as there is with the great masters."

"Christopher Hogwood: "Caricaturists of all countries I have a great interest in; I like to observe what happens to an artist's vision when there is a deliberate distortion for the viewer. This is found in Italian art and in much Italian music. Vivaldi sometimes uses caricature in a very serious and grim sense, not at all comic.""

"Robert Craft: “Are you interested in the current revival of eighteenth-century Italian masters?” Igor Stravinsky: “Not very. Vivaldi is greatly overrated—a dull fellow who could compose the same form so many times over.”"

"Overrated: Antonio Vivaldi. I'm tired of him. Stravinsky once said that Vivaldi wrote the same concerto 500 times. I disagree. Instead, I think he began 500 concertos and never achieved anything in them. So he kept trying over and over again without ever quite succeeding."

"With Antonio Vivaldi, Italian Baroque music reached its zenith. The prosperous, cultivated world of contemporary Venice shines through all his works, composed with innate craftsmanship."

"I believe that in the end the truth will conquer."

"This Bible is for the Government of the People, by the People, and for the People."

"Crown and cloth maken no priest, nor emperor's bishop with his words, but power that crist giveth; and thus by life have been priests known."

"There was good reason for the silence of the Holy Spirit as to how, when, in what form Christ ordained the apostles, the reason being to show the indifferency of all forms of words."

"I acknowledge that the sacrament of the altar is very God's body in form of bread, but it is in another manner God's body than it is in heaven."

"Already a third and more of England is in the hands of the Pope. There cannot be two temporal sovereigns in one country; either Edward is King or Urban is king. We make our choice. We accept Edward of England and refute Urban of Rome."

"John Wycliffe, Englishman, the greatest theologian of his time, held alone for many years the magisterial chair (as it is called) in teaching and disputing at Oxford. Apart from the truly apostolic life which he led, he far excelled all his fellows in England by his ability, eloquence, and erudition. ... He was roused by the spirit of the eternal father to stand for His truth in the midst of the darkness of impious locusts, as the magnanimous warrior of Jesus Christ, and he became the most invincible organ of his day against Antichrists. He was indeed the most strong Elias of his times to reform all distortions. He was one and the first after the loosing of Satan to bring the light of truth in that age of darkness, and who dared before the whole synagogue of the devil to confess Christ, and to reveal the abominable turpitude of the great Antichrist. For he shone like the morning star in the midst of a cloud, and remained for many days as the faithful witness in the church. As the radiant sun he shone in the temple of God, and like incense burning in the fire. He was always of the most irreproachable faith, and most absolute attachment to the truth."

"Scholastic in form, Wyclif's writings are modern in spirit. His De Officio Regis is the absolute assertion of the Divine Right of the king to disendow the Church."

"[T]his is out of all doubt, that at what time all the world was in most desperate and vile estate, and the lamentable ignorance and darkness of God's truth had overshadowed the whole earth, this man stepped forth like a valiant champion, unto whom that may justly be applied which is spoken in the book called Ecclesiasticus, of one Simon, the son of Onias: "Even as the morning star being in the midst of a cloud, and as the moon being full in her course, and as the bright beams of the sun; so doth he shine and glister in the temple and Church of God.""

"I intend neither to deny, dissemble, defend, or excuse any of his faults. ... Yea; should I be over-officious to retain myself, to plead for Wicliffs faults, that glorious Saint would sooner chide then thank me, unwilling that in favour of him, truth should suffer prejudice. He was a man, and so subject to errour, living in a dark Age, more obnoxious to stumble vex'd with opposition, which makes men reel into violence, and therefore it is unreasonable, that the constitution and temper of his positive opinions, should be guessed by his Polemical Heat, when he was chafed in disputation. But besides all these, envy hath falsly fathered many foul aspertions upon him."

"Better to be always in a minority of one with God — branded as madman, incendiary, fanatic, heretic, infidel — frowned upon by "the powers that be," and mobbed by the populace — or consigned ignominiously to the gallows, like him whose "soul is marching on," though his "body lies mouldering in the grave," or burnt to ashes at the stake like Wickliffe, or nailed to the cross like him who "gave himself for the world," — in defence of the RIGHT, than like Herod, having the shouts of a multitude crying, "It is the voice of a god, and not of a man!""

"John Wicliff; whom we hesitate not to admire as one of the greatest ornaments of his country; and as one of those prodigies, whom providence raises up, and directs as its instruments to enlighten man kind. His amazing penetration; his rational manner of thinking; and the noble freedom of his spirit, are equally the objects of our admiration. Wicliff was in religion, what Bacon was afterwards in science; the great detecter of those arts and glosses, which the barbarism of ages had drawn together to obscure the mind of man. To this intuitive genius Christendom was unquestionably more obliged than to any name in the list of reformers. He explored the regions of darkness, and let in not a feeble and glimmering ray; but such an effulgence of light, as was never afterwards obscured. He not only loosened prejudices; but advanced such clear incontestable truths, as, having once obtained footing, still kept their ground, and even in an age of reformation wanted little amendment."

"[T]here is none that hath behaved himselfe more religiously, valiantlie, learnedlie, and constantlie, then this stout Champion, reverend Doctor, & worthie preacher of Gods word Iohn Wickliffe."

"By that which hath beene spoken...concerning the visibilitie of the Church, like Dagon before the Arke, fals downe to the ground, and Wickliffe remaines in this point, as in al the former, a resolved true, Cathotholike, English Protestant."

"In the nineteenth century, Wyclif was honoured not only in the vanguard of the reformers, but also as a pioneer of English literature. ... Today the great majority of those who are in a position to judge believes that Wyclif had no more personal hand in the Wyclif bible than King James had in the King James bible. Equally, those who have studied most closely the surviving Wycliffite tracts hesitate to attribute any of them to the reformer himself. Indeed, they doubt whether anything in English survives from his hand save a few fragments."

"Why else was this Nation chos'n before any other, that out of her as out of Sion should be proclam'd and sounded forth the first tidings and trumpet of Reformation to all Europ. And had it not bin the obstinat perversnes of our Prelats against the divine and admirable spirit of Wicklef, to suppresse him as a schismatic and innovator, perhaps neither the Bohemian Husse and Jerom no nor the name of Luther, or of Calvin had bin ever known: the glory of reforming all our neighbours had bin compleatly ours."

"[T]he famous John Wickliffe, the Morning-Star of the Reformation."

"It were better that Ten Suspected Witches should escape, than that one Innocent Person should be Condemned."

"Drink is in itself a good creature of God, but the abuse of drink is from Satan."

"Wine whets the wit, improves its native force…"

"We bear it calmly, though a ponderous woe, And still adore the hand that gives the blow."

"Heaven is not always angry when he strikes, But most chastises those whom most he likes."

"We live and learn, but not the wiser grow."

"I call God to witness that all I have written and preached, has been to rescue souls from sin. There can be no turning back. My Lord walked the path of truth and duty, even though it took Him to Calvary. Can I, one of his humble followers, turn back now? To witness to God's truth is more important than life. Joyfully then, will I confirm with my blood all the writings and preachings of truths that I've held. Into Thy hands, O Lord, I commit my spirit.*"

"God is my witness that I have never taught or preached that which false witnesses have testified against me. He knows that the great object of all my preaching and writing was to convert men from sin. In the truth of that gospel which hitherto I have written, taught and preached, I now joyfully die."

"Melius est bene mori, quam male vivere (...) qui mortem metuit, amittit gaudia vitae; super omnia vincit veritas, vincit, qui occiditur, quia nulla ei nocet adversitas, si nulla ei dominatur iniquitas."

"O sancta simplicitas!"

"The people from Prague and other Czechs should be whipped who speak half Czech and half German (...) And who could enumerate how the Czech language has already been corrupted, so that the true Czech hears they speak, but he does not understand them. And from that arises envy, anger, conflict, strife and Czech humiliation."

"It is impossible that Christendom finds its peace in God's will, if the priesthood is not being called to order."

"Even a most evil man is better than the devil!"

"If I knew a foreigner from anywhere in his virtue who would love God and would be interested in the good more than my own brother, he would be dearer to me than my brother. And hence I prefer good English priests over timid Czech priests and good German over an evil brother."

"The only law that a Christian should listen to and read is the law of God's Commandments. And it is not right to comply with, implement or observe any other law."

"Why, for instance, did Martin Luther succeed, whereas other important rebels against the medieval church — like John Huss — fail? Well, Luther was successful because printing had been developed by the time he advanced his cause. So his good earthy writings were put into pamphlets and spread so far and wide that the church officials couldn't have stopped the Protestant Reformation even if they had burned Luther at the stake."

"For we must consider that we shall be a city upon a hill. The eyes of all people are upon us, so that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a byword through the world."

"We must delight in each other, make other's conditions our own, rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, our community as members of the same body."

"The Bible is different from all other books; other books are written by man, but the Bible not only contains the sayings and commandments of God, but was also written entirely under divine inspiration. So we might say that it is God's book, which he gave to man to lead him to everlasting life."

"We hear from the saints who experienced prayer power that prayer gives wings to humans lifting them up so they can fly."

"Where Plenty smiles - alas! she smiles for few, And those who taste not, yet behold her store, Are as the slaves that dig the golden ore, The wealth around them makes them doubly poor."

"The murmuring poor, who will not fast in peace."

"A master passion is the love of news."

"Our farmers round, well pleased with constant gain, Like other farmers, flourish and complain."

"Oh, rather give me commentators plain, Who with no deep researches vex the brain; Who from the dark and doubtful love to run, And hold their glimmering tapers to the sun."

"Her air, her manners, all who saw admir'd; Courteous though coy, and gentle though retir'd; The joy of youth and health her eyes display'd, And ease of heart her every look convey'd."

"The mind here exhibited is one untouched by pity, unstung by remorse, and uncorrected by shame; yet is this hardihood of temper and spirit broken by want, disease, solitude, and disappointment, and he becomes the victim of a distempered and horror-stricken fancy."

"Habit with him was all the test of truth, It must be right: I’ve done it from my youth."

"In this fool's paradise he drank delight."

"Books cannot always please, however good; Minds are not ever craving for their food."

"In idle wishes fools supinely stay; Be there a will, and wisdom finds a way."

"Who calls a lawyer rogue, may find, too late Upon one of these depends his whole estate."

"Cut and come again."

"Better to love amiss than nothing to have loved."

"But 'twas a maxim he had often tried, That right was right, and there he would abide."

"'T was good advice, and meant, my son, Be good."

"Secrets with girls, like loaded guns with boys, Are never valued till they make a noise."

"He tried the luxury of doing good."

"To sigh, yet not recede; to grieve, yet not repent."

"And took for truth the test of ridicule."

"Time has touched me gently in his race, And left no odious furrows in my face."

"The nearest we approach God…is as creative beings. The poet, by echoing the primary imagination, recreates. Through his work he forces those who read him to do the same, thus bringing them... nearer to the actual being of God as displayed in action."

"Any form of orthodoxy is just not part of a poet's province … A poet must be able to claim … freedom to follow the vision of poetry, the imaginative vision of poetry … And in any case, poetry is religion, religion is poetry. The message of the New Testament is poetry. Christ was a poet, the New Testament is metaphor, the Resurrection is a metaphor; and I feel perfectly within my rights in approaching my whole vocation as priest and preacher as one who is to present poetry; and when I preach poetry I am preaching Christianity, and when one discusses Christianity one is discussing poetry in its imaginative aspects. … My work as a poet has to deal with the presentation of imaginative truth."

"Imaginative truth is the most immediate way of presenting ultimate reality to a human being … ultimate reality is what we call God."

"On seeing his shadow fall on such ancient rocks, he had to question himself in a different context and ask the same old question as before, "Who am I?", and the answer now came more emphatically than ever before, "No-one." But a no-one with a crown of light about his head. He would remember a verse from Pindar: "Man is a dream about a shadow. But when some splendour falls upon him from God, a glory comes to him and his life is sweet.""

"You have to imagine a waiting that is not impatient because it is timeless."

"I lie in the lean hours awake listening to the swell born somewhere in the Atlantic rising and falling, rising and falling wave on wave on the long shore by the village that is without light and companionless. And the thought comes of that other being who is awake, too, letting our prayers break on him, not like this for a few hours, but for days, years, for eternity."

"Let despair be known as my ebb-tide; but let prayer have its springs, too, brimming, disarming him; discovering somewhere among his fissures deposits of mercy where trust may take root and grow."

"Now the power of the imagination is a unifying power, hence the force of metaphor; and the poet is the supreme manipulator of metaphor... the world needs the unifying power of the imagination. The two things that give it best are poetry and religion."

"I'm obviously not orthodox, I don't know how many real poets have ever been orthodox."

"I wouldn't say that I'm an orthodox Christian at all and the longer we live in the twentieth century the more fantastic discoveries are made, the more we hear what the universe is like I find it very difficult to be a kind of orthodox believer in Jesus as my saviour and that sort of thing. I'm more interested in the extraordinary nature of God. If there is God, if there is deity, then He, even as the old hymn says, He moves in a mysterious way and I'm fascinated by that mystery and I've tried to write out of that experience of God, the fantastic side of God, the quarrel between the conception of God as a person, as having a human side, and the conception of God as being so extraordinary. … So these are still things that occupy me, and every now and again, if you're lucky, you're able to make a poem out of this conception of God … so I suppose I'm trying to appeal to people to open their eyes and their minds to the extraordinary nature of God."

"True Christianity at its most profound is as good as you get. … I think I've been lucky in the period which I've lived through because obviously I would have been for the chop in earlier days. The Inquisition would have rooted me out; even in the 19th century I would probably have been had up by a Bishop and asked to change my views, or to keep them to myself etc.... I think that so much of our Christian beliefs … are an attempt to convey through language something which is unsayable."

"Verse should be as natural As the small tuber that feeds on muck And grows slowly from obtuse soil To the white flower of immortal beauty"

"Natural, hell! What was it Chaucer Said once about the long toil that goes like blood to the poems making? Leave it to nature and the verse sprawls, Limp as bindweed, if it break at all Life's iron crust Man, you must sweat And rhyme your guts taut, if you'd build Your verse a ladder."

""Sunlight's a thing that needs a window Before it enter a dark room. Windows don't happen." So two old poets, Hunched at their beer in the low haze Of an inn parlour, while the talk ran Noisily by them, glib with prose."

"They left no books, Memorial to their lonely thought In grey parishes: rather they wrote On men's hearts and in the minds Of young children sublime words Too soon forgotten. God in his time Or out of time will correct this."

"It seems wrong that out of this bird, Black, bold, a suggestion of dark Places about it, there yet should come Such rich music, as though the notes’ Ore were changed to a rare metal At one touch of that bright bill."

"A slow singer, but loading each phrase With history’s overtones, love, joy And grief learned by his dark tribe In other orchards and passed on Instinctively as they are now, But fresh always with new tears."

"He arose, pacing the floor Strewn with books, his mind big with the poem Soon to be born, his nerves tense to endure The long torture of delayed birth."

"Was he balked by silence? He kneeled long, And saw love in a dark crown Of thorns blazing, and a winter tree Golden with fruit of a man's body."

"I have been all men known to history, Wondering at the world and at time passing; I have seen evil, and the light blessing Innocent love under a spring sky."

"I have been Merlin wandering in the woods Of a far country, where the winds waken Unnatural voices, my mind broken By a sudden acquaintance with man’s rage."

"I have known exile and a wild passion Of longing changing to a cold ache. King, beggar and fool, I have been all by turns, Knowing the body’s sweetness, the mind’s treason; Taliesin still, I show you a new world, risen, Stubborn with beauty, out of the heart’s need."

"We live in our own world, A world that is too small For you to stoop and enter Even on hands and knees, The adult subterfuge."

"You cannot find the centre Where we dance, where we play, Where life is still asleep Under the closed flower, Under the smooth shell Of eggs in the cupped nest That mock the faded blue Of your remoter heaven."

"All right, I was Welsh. Does it matter? I spoke a tongue that was passed on To me in the place I happened to be, A place huddled between grey walls Of cloud for at least half the year. My word for heaven was not yours. The word for hell had a sharp edge Put on it by the hand of the wind Honing, honing with a shrill sound Day and night. Nothing that Glyn Dwr Knew was armour against the rain's Missiles. What was descent from him?"

"Even God had a Welsh name: He spoke to him in the old language; He was to have a peculiar care For the Welsh people. History showed us He was too big to be nailed to the wall Of a stone chapel, yet still we crammed him Between the boards of a black book."

"Yet men sought us despite this. My high cheek-bones, my length of skull Drew them as to a rare portrait By a dead master. I saw them stare From their long cars, as I passed knee-deep In ewes and wethers. I saw them stand By the thorn hedges, watching me string The far flocks on a shrill whistle. And always there was their eyes; strong Pressure on me: You are Welsh, they said; Speak to us so; keep your fields free Of the smell of petrol, the loud roar Of hot tractors; we must have peace And quietness."

"Is a museum Peace? I asked. Am I the keeper Of the heart's relics, blowing the dust In my own eyes? I am a man; I never wanted the drab role Life assigned me, an actor playing To the past's audience upon a stage Of earth and stone; the absurd label Of birth, of race hanging askew About my shoulders. I was in prison Until you came; your voice was a key Turning in the enormous lock Of hopelessness. Did the door open To let me out or yourselves in?"

"I am a man now. Pass your hand over my brow. You can feel the place where the brains grow."

"I am like a tree, From my top boughs I can see The footprints that led up to me."

"There is blood in my veins That has run clear of the stain Contracted in so many loins."

"Why, then, are my hands red with the blood of so many dead? Is this where I was misled?"

"Why are my hands this way That they will not do as i say? Does no God hear when I pray?"

"I have nowhere to go. The swift satellites show The clock of my whole being is slow."

"It is too late to start For destinations not of the heart. I must stay here with my hurt."

"The deep spaces between stars, Fathomless as the cold shadow His mind cast."

"She is young. Have I the right Even to name her? Child, It is not love I offer Your quick limbs, your eyes; Only the barren homage Of an old man whom time Crucifies."

"Deliver me from the long drought of the mind. Let leaves from the deciduous Cross fall on us, washing us clean, turning our autumn to gold by the affluence of their fountain."

"It is alive. It is you, God. Looking out I can see no death. The earth moves, the sea moves, the wind goes on its exuberant journeys. Many creatures reflect you, the flowers your color, the tides the precision of your calculations. There is nothing too ample for you to overflow, nothing so small that your workmanship is not revealed."

"The darkness is the deepening shadow of your presence; the silence a process in the metabolism of the being of love."

"Life is not hurrying on to a receding future, nor hankering after an imagined past. It is the turning aside like Moses to the miracle of the lit bush, to a brightness that seemed as transitory as your youth once, but is the eternity that awaits you."

"Sometimes a strange light shines, purer than the moon, casting no shadow, that is the halo upon the bones of the pioneers who died for truth."

"There was a larger pattern we worked at: they on a big loom, I with a small needle."

"A power guided my hand. If an invisible company waited to see what I would do, I in my own way asked for direction, so we should journey together a little nearer the accomplishment of the design."

"It was not I who lived, but life rather that lived me."

"Is there a place here for the spirit? Is there time on this brief platform for anything other than mind's failure to explain itself?"

"Art is recuperation from time. I lie back convalescing upon the prospect of a harvest already at hand."

"In the silence that is his chosen medium of communication and telling others about it in words. Is there no way not to be the sport of reason?"

"I had looked forward to old age as a time of quietness, a time to draw my horizons about me, to watch memories ripening in the sunlight of a walled garden. But there is the void over my head and the distance within that the tireless signals come from. And astronaut on impossible journeys to the far side of the self I return with messages I cannot decipher."

"Ah, what balance is needed at the edges of such an abyss. I am left alone on the surface of a turning planet. What to do but, like Michelangelo’s Adam, put my hand out into unknown space, hoping for the reciprocating touch?"

"somewhere within sight of the tree of poetry that is eternity wearing the green leaves of time."

"What was the shell doing, on the shore? An ear endlessly drinking? What? Sound? Silence? Which came first? Listen."

"I turn now not to the Bible but to Wallace Stevens"

"Blessings, Stevens; I stand with my back to grammar At an altar you never aspired to, celebrating the sacrament of the imagination whose high-priest notwithstanding you are."

"All art is anonymous."

"He was wonderful, very pure, very bitter but the bitterness was beautifully and very sparely rendered. He was completely authoritative, a very, very fine poet, completely off on his own, out of the loop but a real individual. It's not about being a major or minor poet. It's about getting a work absolutely right by your own standards and he did that wonderfully well."

"His example reduces most modern verse to footling whimsy."

"R. S. Thomas continues to articulate through his poetry questions that are inscribed on the heart of most Christian pilgrims in their search for meaning and truth. We search for God and feel Him near at hand, only then to blink and find Him gone. This poetry persuades us that we are not alone in this experience of faith — the poet has been there before us."

"I am not notably frivolous, but whenever I read R. S. Thomas’s poetry, or his biography, I cannot help but reflect that, like the majority of mankind, I have spent most of my life chasing false gods."

"Thomas is not a Wordsworthian poet, and his “nature” is not Wordsworth’s; it is history, rather than divinity, which he responds to most, in the bleak beauty of Wales. In Christian terms, Thomas is not a poet of the transfiguration, of the resurrection, of human holiness … He is a poet of the cross, the unanswered prayer, the bleak trek through darkness."

"Thomas has been famously plain-spoken — within the prevailing unclearess. Every poem represents an act of will with which he tries to beat a path, to habituate the microbe, to define its Christian antecedents. It is a painstaking effort: he must find a language that is exact, spare, solid, disciplined yet resonant."

"A recurrent theme in his poetry is that of God as a kind of joker — benign and malign by bewilderingly unpredictable turns. … Improving our understanding of temporal existence by distortion is exactly what, Thomas came to feel, the Surrealists did. That he saw their work as approximating that of the subtlest theologians is clear from the fine poem about Kierkegaard he included in his final volume, No Truce with the Furies, where Thomas's favorite theological thinker is characterized as "the first / of the Surrealists, picturing / our condition with the draughtsmanship / of a Dali"."

"RS Thomas is widely recognised as the major British religious poet of the later 20th Century. … His poems challenge, move and inspire readers throughout the world."

"Thomas offers a “sustained critique” not of Romanticism, but of a world that has “eroded away”— a world that has abandoned Romantic imagination. … Thomas intends to resist the anti-romantic Modern spirit. Moreover, as he struggles with his personal faith, the poet’s Romantic imagination defines his attempts to commune with God."

"In nature, it is divinity, rather than history, which Thomas responds to most. … Thomas finds the God of nature elusive, but when He reveals Himself, he does so through the natural world. God’s reflection, His shadow, and His echo exist in the Welsh hills. His influence there is both a presence and an absence (and, at times, an absence that is like a presence)."

"Thomas continues to believe that somewhere beyond God’s metaphoric manifestations, somewhere beyond the questions and sufferings, there is an actual God — inexplicably, even intentionally absent — but real, and one day He may permanently end "the long drought of the mind.""

"Another uncompromising poet whom Betjeman greatly admired was R. S. Thomas who has been described as the Solzhenitsyn of Wales "because he was a troubler of the Welsh conscience.""

"Thomas is the Solzhenitsyn of Wales; a writer of violent integrity, conscience-stricken at the state of his country, haunted still by the image of it he saw as a child."

"Quantum theory also tells us that the world is not simply objective; somehow it's something more subtle than that. In some sense it is veiled from us, but it has a structure that we can understand."

"Let me end this chapter by suggesting that religion has done something for science. The latter came to full flower in its modern form in seventeenth-century Europe. Have you ever wondered why that's so? After all the ancient Greeks were pretty clever and the Chinese achieved a sophisticated culture well before we Europeans did, yet they did not hit on science as we now understand it. Quite a lot of people have thought that the missing ingredient was provided by the Christian religion. Of course, it's impossible to prove that so - we can't rerun history without Christianity and see what happens - but there's a respectable case worth considering. It runs like this. The way Christians think about creation (and the same is true for Jews and Muslims) has four significant consequences. The first is that we expect the world to be orderly because its Creator is rational and consistent, yet God is also free to create a universe whichever way God chooses. Therefore, we can't figure it out just by thinking what the order of nature ought to be; we'll have to take a look and see. In other words, observation and experiment are indispensable. That's the bit the Greeks missed. They thought you could do it all just by cogitating. Third, because the world is God's creation, it's worthy of study. That, perhaps, was a point that the Chinese missed as they concentrated their attention on the world of humanity at the expense of the world of nature. Fourth, because the creation is not itself divine, we can prod it and investigate it without impiety. Put all these features together, and you have the intellectual setting in which science can get going. It's certainly a historical fact that most of the pioneers of modern science were religious men. They may have had their difficulties with the Church (like Galileo) or been of an orthodox cast of mind (like Newton), but religion was important for them. They used to like to say that God had written two books for our instruction, the book of scripture and the book of nature. I think we need to try to decipher both books if we're to understand what's really happening."

"God is not a God of the edges, with a vested interest in beginnings. God is the God of the whole show."

"God didn't produce a ready-made world. The Creator has done something cleverer than this, making a world able to make itself."

"There is much cloudy unpredictable process throughout the whole of the physical world. It is a coherent possibility that God interacts with the history of creation by means of "information input" into its open physical process. The causal net of the universe is not drawn so tight as to exclude this possibility. Mere mechanism is dead, and a more subtle and supple universe is accessible to the providential interaction of the Creator."

"I have studied at Barcelona, at Salamanca, at Alcala, at Paris; what have I learned? The language of doubt; but in me there was no harbor for doubt. Jesus came, and my trust in God has grown by the doubts of men."

"Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, All I have and call my own. You have given all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace, that is enough for me."

"Up to his twenty-sixth year the heart of Ignatius was enthralled by the vanities of the world. His special delight was in the military life, and he seemed led by a strong and empty desire of gaining for himself a great name."

"Let me look at the foulness and ugliness of my body. Let me see myself as an ulcerous sore running with every horrible and disgusting poison."

"The safest and most suitable form of penance seems to be that which causes pain in the flesh but does not penetrate to the bones, that is, which causes suffering but not sickness. So the best way seems to be to scourge oneself with thin cords which hurt superficially, rather than to use some other means which might produce serious internal injury."

"The picture. A great plain, comprising the entire Jerusalem district, where is the supreme Commander-in-Chief of the forces of good, Christ our Lord: another plain near Babylon, where Lucifer is, at the head of the enemy."

"Imagine that leader of all the enemy, in that great plain of Babylon, sitting on a sort of throne of smoking flame, a horrible and terrifying sight. Watch him calling together countless devils, to despatch them into different cities till the whole world is covered, forgetting no province or locality, no class or single individual."

"The enemy is like a woman, weak in face of opposition, but correspondingly strong when not opposed. In a quarrel with a man, it is natural for a woman to lose heart and run away when he faces up to her; on the other hand, if the man begins to be afraid and to give ground, her rage, vindictiveness and fury overflow and know no limit."

"We should always be prepared so as never to err to believe that what I see as white is black, if the hierarchical Church defines it thus."

"Ignatius, for understandable reasons, is the saint I know better than any other. He founded our Order. … Jesuits were and still are the leavening — not the only one but perhaps the most effective — of Catholicism: culture, teaching, missionary work, loyalty to the Pope. But Ignatius who founded the Society, was also a reformer and a mystic. Especially a mystic. … They have been fundamental. A religion without mystics is a philosophy. … I love the mystics; Francis also was in many aspects of his life, but I do not think I have the vocation and then we must understand the deep meaning of that word. The mystic manages to strip himself of action, of facts, objectives and even the pastoral mission and rises until he reaches communion with the Beatitudes. Brief moments but which fill an entire life."

"[Friends of order] are often heard to say that the Jesuits must be reestablished. Without disputing the merits of this order, one must say that this suggestion for their reestablishment indicates a lack of deep reflection. Do they mean that St Ignatius is at hand ready to serve our purposes? If the order were destroyed, perhaps it could be reestablished by some lay brother with the same inspiration that created it originally, but all the sovereigns in the world would never succeed."

"Out of this crucible of trial, self-examination, and anguished yearning for peace and light there emerged in Iñigo de Loyola that balance of spirit and matter, of mind and body, of mystical contemplation and pragmatic action that has ever since been recognized as typically and specifically "Ignatian," as distinct from the spirituality of, say, St. Benedict or St. Dominic or St. John of the Cross and St. Teresa of Avila."

"He said it himself, he sinned long and hard, to quote Luther; his conversion was total, his expiation very long, accompanied by a love of life and works, including the foundation of a Company that after 400 years is still one of the pillars of our Church."

"Protestant success, at first amazingly rapid, was checked mainly as a resultant of Loyola's creation of the Jesuit order."

"Give me the child for the first seven years and I will give you the man."

"For those who believe, no words are necessary. For those who do not believe, no words are possible."

"Exitus acta probat."

"Conflict is inevitable, but combat is optional"

"Once there was an old man who lived in a tiny village. Although poor, he was envied by all, for he owned a beautiful white horse. Even the king coveted his treasure. A horse like this had never been seen before — such was its splendor, its majesty, its strength."

"All I know is that the stable is empty, and the horse is gone. The rest I don’t know. Whether it be a curse or a blessing, I can’t say. All we can see is a fragment. Who can say what will come next?"

"It is impossible to talk with you. You always draw conclusions. No one knows. Say only this. Your sons had to go to war, and mine did not. No one knows if it is a blessing or a curse. No one is wise enough to know. Only God knows."

"You cannot be anything you want to be. But you can be everything God wants you to be."

"You have a God who hears you, the power of love behind you, the Holy Spirit within you, and all of heaven ahead of you. If you have the Shepherd, you have grace for every sin, direction for every turn, a candle for every corner, and an anchor for every storm. You have everything you need."

"Would you treat this world like home? It isn’t. The greatest calamity is not to feel far from home when you are, but to feel right at home when you are not. Don’t squelch, but rather, stir this longing for heaven."

"Some Western Church leaders don't care about [persecuted believers]. The names of the martyrs are not on their prayer lists. While they were being tortured and sentenced, the Russian Baptist and Orthodox official leaders who had denounced and betrayed them were received with great honor at New Delhi, at Geneva, and at other conferences. There they assured everyone that in Russia there is full religious liberty. A leader of the World Council of Churches kissed the Bolshevik archbishop Nikodim when he gave this assurance. Then they banqueted together in the imposing name of the World Council of Churches, while the saints in prison ate cabbage with unwashed intestines, just as I had eaten in the name of Jesus Christ."

"I have seen Christians in Communist prisons with fifty pounds of chains on their feet, tortured with red-hot iron pokers, in whose throats spoonfuls of salt had been forced, being kept afterward without water, starving, whipped, suffering from cold--and praying with fervor for the Communists. This is humanly inexplicable! It is the love of Christ, which was poured out in our hearts."

"A great part of my family was murdered. It was in my own house that their murderer was converted. It was also the most suitable place. So in Communist prisons the idea of a Christian mission to the Communists was born."

"It was in prison that we found the hope of salvation for the Communists. It was there that we developed a sense of responsibility toward them. It was in being tortured by them that we learned to love them."

"Writers around the world protested when two Communist writers, Siniavski and Daniel, were sentenced to prison by their own comrades. But not even churches protest when Christians are put in prison for their faith."

"I have decided to denounce communism, though I love the Communists. I don't find it to be right to preach the gospel without denouncing communism."

"Some tell me "Preach the pure gospel!" This reminds me that the Communist secret police also told me to preach Christ, but not to mention communism. Is it really so, that those who are for what is called "a pure gospel" are inspired by the same spirit as those of the Communist secret police?"

"I don't know what this so-called pure gospel is. Was the preaching of John the Baptist pure? He did not say only, "Repent, for the kingdom of heaven is at hand!" (Matthew 3:2). He also "rebuked [Herod]...for all the evils which Herod had done" (Luke 3:19). He was beheaded because he didn't confine himself to abstract teaching. Jesus did not preach only the "pure" Sermon on the Mount, but also what some actual church leaders would have called a negative sermon: "Woe to you, scribes and Pharisees, hypocrites!...Serpents, brood of vipers!" (Matthew 23:27,33). It is for such "impure" preaching that He was crucified. The Pharisees would not have bothered about the Sermon on the Mount."

"Sin must be called by its name. Communism is one of the most dangerous sins in the world today. Every gospel that does not denounce it is not the pure gospel. The Underground Church denounces it, risking liberty and life. The less have we to be silent in the West."

"We cannot always judge man for only one part of his attitude. If we did so, we would be like the Pharisees in whose eyes Jesus was seen as bad, because He did not respect their rules about the Sabbath. They closed their eyes entirely to what would have lovable in Jesus, even in their sight."

"Some leaders of denominations are not of the Bride of Christ. They are leaders in a Church in which many have long since betrayed the Master. When they meet someone of the Underground Church, a martyr, they look at him strangely."

"Montefiore's impression of Jesus was wrong. Jesus loved the Pharisees, although He denounced them publicly. And I love the Communists, as well as their tools in the Church, although I denounce them."

"A faith that can be destroyed by suffering is not faith."

"Past sins, if you repent of them, whiten you. They made a great psalmist out of David, a faithful believer out of the prostitute Rahab, a zealous apostle out of the persecutor Saul. I have been a loved preacher and writer with a particular vocation. My sermons and books would not have had the same quality without my past of anarchy, vice, and violent atheism."

"When you speak in His presence about your past sins, He does not even understand your language. Only the present and the future have any interest for Him. . .I have committed crimes and have blood on my conscience. I told Jesus about it again and again. But because He had long ago washed all this away, there was no possibility of communication between us. He did not understand what I was talking about."

"'And he who overcomes, and keeps My works until the end, to him I will give power over the nations' (Revelation 2:26). I see myself on a throne. Why should a throne be made of gold and velvet? Can it not as well be the few planks of a prisoner's bed? Men have given a certain kind of chair the name of "throne." I can give this name to any other object I please. From this my throne I decide about nations."

"The leaves of the tree of life will serve for the healing of the nations (Revelation 22:2), which means that there will be in the life beyond people who need a cure for their souls."

"If the excrement of an elephant should be smeared on skin in which lice appear and left until it dries upon the skin, the lice will not remain on it but will depart immediately. If the fat of an elephant is smeared with it, it is said to cure the pain of one who suffers a headache; it is even said that if an ounce of elephant bone is drunk with ten ounces of wild mountain mint from something which a leper first touched, it does the most for a headache."

"The metals are all essentially identical; they differ only in form. Now, the form brings out accidental causes, which the experimenter must try to discover and remove, as far as possible. Accidental causes impede the regular union of sulphur and mercury; for every metal is a combination of sulphur and mercury. A diseased womb may give birth to a weakly, leprous child, although the seed was good; the same is true of the metals which are generated in the bowels of the earth, which is a womb for them; any cause whatever, or local trouble, may produce an imperfect metal. When pure sulphur comes in contact with pure mercury, after more or less time, and by the permanent action of nature, gold is produced."

"This dumb ox will fill the world with his bellowing."

"Natural science does not consist in ratifying what others have said, but in seeking the causes of phenomena."

"Do there exist many worlds, or is there but a single world? This is one of the most noble and exalted questions in the study of Nature."

"Of Albertus Magnus, the Doctor Universalis of the Dominicans, Roger Bacon writes that what is useful in his works might be summed up in a treatise twenty times as short as they are."

"In speaking of Thomas Aquinas, who, it is true, had not attained at the time when Roger Bacon wrote to the commanding position of authority which was afterwards accorded to him in the schools, he couples him with Albertus Magnus, and says that they both became teachers before they had been adequately taught, and lectured on a philosophy and a theology which they had imperfectly learned."

"The beautiful in nature is the unmarred result of God's first creative or forming will,and ..the beautiful in art is the result of an unmistaken working of man in accordance with the beautiful in nature."

"But no. Too soon I voun' my charm abroke. Noo comely soul in white like her— Noo soul a-steppen light like her— An' nwone o' comely height like her— Went by; but all my grief agean awoke."

"Since I do miss your vaïce an’ feäce &emsp;In praÿer at eventide, I’ll praÿ wi’ woone said vaïce vor greäce &emsp;To goo where you do bide;"

"Real Christians revel in desperate ventures for Christ, expecting from God great things and attempting the same with exhilaration."

"The claim that the United States cannot possibly bring about the fall of clerical fascism in Tehran is as silly as similar claims directed at Ronald Reagan when he set about bringing an end to the evil Soviet Empire. Indeed, skepticism about our determination to defeat Soviet Communism was far more justifiable than doubts about the thoroughly plausible path to end the Iranian mullahcracy."

"Khamenei & Co. do not think we will respond, do not fear Western action, and believe this is a historic movement for the advance of their vision of clerical fascism."

"Apostolic preaching cannot be carried on unless there be apostolic prayer."

"Men of God, before anything else, are indispensable to the furtherance of the kingdom of God on earth."

"God shapes the world by prayer."

"In prayerful sympathy and love. Hold to the old truth -- double distilled."

"Preachers are not sermon makers, but men makers and saint makers, and he only is well-trained for this business who has made himself a man and a saint. It is not great talents nor great learning nor great preachers that God needs, but men great in holiness, great in faith, great in love, great in fidelity, great for God - men always preaching by holy sermons in the pulpit, by holy lives out of it. These can mold a generation for God."

"Change is not made without inconvenience, even from worse to better."

"To fathers within their private families Nature hath given a supreme power; for which cause we see throughout the world even from the foundation thereof, all men have ever been taken as lords and lawful kings in their own houses. Howbeit over a whole grand multitude having no such dependency upon any one, and consisting of so many families as every politic society in the world doth, impossible it is that any should have complete lawful power, but by consent of men, or immediate appointment of God; because not having the natural superiority of fathers, their power must needs be either usurped, and then unlawful; or, if lawful, then either granted or consented unto by them over whom they exercise the same, or else given extraordinarily from God, unto whom all the world is subject."

"They saw that to live by one man's will became the cause of all men's misery."

"It is an axiom of Nature that natural desire cannot utterly be frustrate."

"[O]f Law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world: all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power: both Angels and men and creatures of what condition soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy."

"That all things be done to the glory of God, the blessed Apostle (it is true) ex∣horteth. The glory of God is the admirable excellency of that Vertue Divine, which being made manifest, causeth Men and Angels to extol his greatness, and in regard thereof to fear him. By being glorified, it is not meant, that he doth receive any augmentation of glory at our hands; but his Name we glorifie, when we testifie our acknowledgement of his glory. Which albeit we most effectually do by the vertue of obedience; nevertheless it may be perhaps a Question, Whether S. Paul did mean that we sin as oft as ever we go about any thing, without an express intent and purpose to obey God therein. He saith of himself, I do in all things please all men, seeking not mine own commodity, but rather the good of many, that they may be saved. Shall it hereupon be thought, that St. Paul did not move either hand or foot, but with express intent even thereby to further the common salvation of men? We move, we sleep, we take the cup at the hand of our friend, a number of things we oftentimes do, only to satisfie some natural desire, without present, express and actual reference unto any Commandment of God. Unto his glory even these things are done which we naturally perform, and not only that which morally and spiritually we do. For by every effect proceeding from the most concealed instincts of Nature, his power is made manifest."

"Our naming of Jesus Christ the Lord is not enough to prove us Christians, unless we also embrace that Faith which Christ hath published unto the World."

"By the Church therefore in this question we under stand no other than only the visible Church. For preservation of Christianity there is not any thing more needful, than that such as are of the visible Church have mutual fellowship and society one with another. In which consideration, as the main body of the sea being one, yet within divers precincts hath divers names; so the Catholic Church is in like sort divided into a number of distinct Societies, every of which is termed a Church within itself."

"Because we maintain that in Scripture we are taught all things necessary unto salvation; hereupon very childishly it is by some demanded, what Scripture can teach us the sacred authority of the Scripture, upon the knowledge whereof our whole faith and salvation dependeth? As though there were any kind of science in the world which leadeth men into knowledge without presupposing a number of things already known. No science doth make known the first principles whereon it buildeth, but they are always either taken as plain and manifest in themselves, or as proved and granted already, some former knowledge having made them evident. Scripture teacheth all supernatural revealed truth, without the knowledge whereof salvation cannot be attained. The main principle whereupon our belief of all things therein contained dependeth, is, that the Scriptures are the oracles of God himself. This in itself we cannot say is evident. For then all men that hear it would acknowledge it in heart, as they do when they hear that "every whole is more than any part of that whole," because this in itself is evident. The other we know that all do not acknowledge when they hear it. There must be therefore some former knowledge presupposed which doth herein assure the hearts of all believers. Scripture teacheth us that saving truth which God hath discovered unto the world by revelation, and it presumeth us taught other wise that itself is divine and sacred."

"The safest, and unto God the most acceptable way of framing our lives is with all Humility, Lowliness, and Singleness of Heart, to study which way our willing Obedience, both unto God and Man, may be yielded, even to the utmost of that which is due."

"The nature of every Law must be judged of by the end for which it was made, and by the aptness of things therein prescribed unto the same end."

"Words must be taken according to the matter whereof they are uttered."

"We agree that pure and unstained religion ought to be the highest of all cares appertaining to public regiment: as well in regard of that aid and protection which they who faithfully serve God confess they receive at his merciful hands; as also for the force which religion hath to qualify all sorts of men, and to make them in public affairs the more serviceable, governors the apter to rule with conscience, inferiors for conscience sake the willinger to obey. It is no peculiar conceit, but a matter of sound consequence, that all duties are by so much the better performed, by how much the men are more religious from whose abilities the same proceed. For if the course of politic affairs cannot in any good sort go forward without fit instruments, and that which fitteth them be their virtues, let Polity acknowledge itself indebted to Religion; godliness being the chiefest top and wellspring of all true virtues, even as God is of all good things."

"So natural is the union of Religion with Justice, that we may boldly deem there is neither, where both are not. For how should they be unfeignedly just, whom religion doth not cause to be such; or they religious, which are not found such by the proof of their just actions?"

"The mind while we are in this present life, whether it contemplate, meditate, deliberate, or howsoever exercise itself, worketh nothing without continual recourse unto imagination, the only storehouse of wit and peculiar chair of memory."

"We hold; that seeing there is not any man of the Church of England but the same man is also a member of the commonwealth; nor any man a member of the commonwealth, which is not also of the Church of England; therefore as in a figure triangular the base doth differ from the sides thereof, and yet one and the selfsame line is both a base and also a side; a side simply, a base if it chance to be the bottom and underlie the rest: so, albeit properties and actions of one kind do cause the name of a commonwealth, qualities and functions of another sort the name of a Church to be given unto a multitude, yet one and the selfsame multitude may in such sort be both, and is so with us, that no person appertaining to the one can be denied to be also of the other."

"Without order there is no living in public society, what the because the want thereof is the mother of confusion, whereupon upon division of necessity followeth, and out of division, inevitable destruction. The Apostle therefore giving instruction to public societies, requireth that all things be orderly done. Order can have no place in things, unless it be settled amongst the persons that shall by office be conversant about them. And if things or persons be ordered, this doth imply that they are distinguished by degrees. For order is a gradual disposition."

"The whole world consisting of parts so many, so different, is by this only thing upheld; he which framed them hath set them in order. Yea, the very Deity itself both keepeth and requireth for ever this to be kept as a law, that wheresoever there is a coagmentation of many, the lowest be knit to the highest by that which being interjacent may cause each to cleave unto other, and so all to continue one."

"When therefore Christian kings are said to have spiritual dominion or supreme power in ecclesiastical affairs and causes, the meaning is, that within their own precincts and territories they have authority and power to command even in matters of Christian religion, and that there is no higher nor greater that can in those causes over-command them, where they are placed to reign as kings. But withal we must likewise note that their power is termed supremacy, as being the highest, not simply without exception of any thing."

"They [the Church of Rome] teach, as we do, that unto justice no man ever attained, but by the merits of Jesus Christ. They teach, as we do, that although Christ as God be the efficient, as man the meritorious, cause of our justice, yet in us also there is something required. God is the cause of our natural life; in him we live: but he quickeneth not the body without the soul in the body. Christ hath merited to make us just; but as a medicine which is made for health doth not heal by being made but by being applied, so by the merits of Christ there can be no justification without the application of his merits. Thus far we join hands with the Church of Rome."

"We ourselves do not teach Christ alone, excluding our own faith, unto justification, Christ alone, excluding our own works, unto sanctification, Christ alone, excluding the one or the other as unnecessary unto salvation. It is a childish cavil wherewith in the matter of justification our adversaries do so greatly please themselves, exclaiming that we tread all Christian virtues under our feet and require nothing in Christians but faith, because we teach that faith alone justifieth; whereas by this speech we never meant to exclude either hope and charity from being always joined as inseparable mates with faith in the man that is justified, or works from being added as necessary duties, required at the hands of every justified man, but to show that faith is the only hand which putteth on Christ unto justification, and Christ the only garment which, being so put on, covereth the shame of our defiled natures, hideth the imperfections of our works, preserveth us blameless in the sight of God, before whom otherwise the very weakness of our faith were cause sufficient to make us culpable, yea, to shut us out from the kingdom of heaven, where nothing that is not absolute can enter."

"Shall I think, because of this only error [in the doctrine of justification], that such a man [a Roman Catholic] toucheth not so much as the hem of Christ's garment? If he do, wherefore should not I have hope that virtue may proceed from Christ to save him? Because his error doth by consequent overthrow his faith shall I therefore cast him off as one who hath utterly cast of Christ, one who holdeth not so much as by a slender thread? No, I will not be afraid to say unto a cardinal or to a pope in this plight, Be of good comfort, we have to do with a merciful God, ready to make the best of that little which we hold well, and not with a captious sophister who gathereth the worst out of everything wherein we err."

"The mixture of those things by speech which are by nature divided is the mother of all error."

"Hooker, although he founded—perhaps because he founded—no especial school, has, perhaps more than any other single writer, given to our Anglican theology a tone a direction which it has never lost."

"To the Memory of RICHARD HOOKER, Prebendary of this Cathedral, And Author of the Book entitled Ecclesiastical Polity, who, exhibiting in his writings the profoundness of a Scholar, and in his life the holy simplicity of an Apostle, successfully vindicated the forms and ordinances of the Episcopal Church of this Nation, and her primitive usage of the sweetest Songs of Sion, Anthems and Antiphonal Harmonies, adapted to the words of the inspired Psalmist. He died, A.D. 1600. This tribute of respect and veneration for so great a name, is offered here, by W. L. Bowles, Canon Residentiary, 1836."

"I began my study with relation to our home matters with Hooker's Ecclesiasticall Policy [sic], which did so fixe me that I never departed from the principles laid down by him, nor was I a litle delighted with the modesty and charity that I observed in him which edified me as much as his book instructed me."

"She Lady Falkland] continued to read much, and when she was about twenty years old, through reading, she grew into much doubt of her religion. The first occasion of it was reading a Protestant book, much esteemed, called "Hooker's Ecclesiastical Polity:" it seemed to have left her hanging in the air, for having brought her so far (which she thought did very reasonably), she saw not how nor at what she could stay till she returned to the church from whence they were come."

"The foundation document, in Anglican perception, had been provided by Richard Hooker... Of the Laws of Ecclesiastical Polity, the first and greatest apologia for Anglicanism, was published in instalments (1594, 1597, 1648, 1662); the political Book VIII countered the hostile thesis that "unto no civil prince or governor there may be given such power of ecclesiastical dominion as by the laws of the land belongeth unto the supreme regent thereof". It proceeded from the assumption that "there is not any man of the Church of England but the same man is also a member of the commonwealth; nor any man a member of the commonwealth, which is not also of the Church of England" (ch. 1.2). This, indeed, constituted the political aspect of the Anglican via media... Political involvement in the life of the Church could not validly be described as Erastianism, it was argued. The monarch was anointed and clothed in priestly vestments at his coronation; Parliament was a lay synod. Both were part of the Church, not separate and secular agencies subordinating the Church to their control. But Hooker's doctrine contained a fatal flaw: it was ambiguous about the title of the "chief Governor" on whom the whole system depended, and even appeared to recognise conquest and de facto power. Providence, though heavily emphasised, might point in more than one direction."

"There is no learning that this man hath not searched into; nothing too hard for his understanding; this man indeed deserves the name of an author; his books will get reverence by age, for there is in them such seeds of eternity, that if the rest [of his writings] be like this, they shall last till the last fire shall consume all learning."

"[T]he Non-Conformists (heretofore call'd Puritans) or Calvinists are Sound in the Faith, and Orthodox in their Principles, and profess all Christian Truths necessary to Salvation. You never saw in England a Puritan, saith Dr. Crackantharp, that was an Heretick: There is no quarrel between us (Conformists) and the Puritans concerning Faith, or any Doctrines of Faith. Our Church and they contend about Rites and Discipline, but we consent and agree in Matters of Faith. The same we find attested by several other Learned Men of our Church, as Mr. Hooker in his Ecclesiastical Polity, Book 3d."

"[I]t must not be forgotten, that in the very midst of the Paroxisme betwixt Hooker and Travers, the latter stil bare (and none can challenge the other to the contrary) a reverend esteem of his adversary. And when an unworthy aspersion (some years after) was cast on Hooker, (if Christ was dasht, shall Christians escape clean in their journey to heaven) Mr Travers being asked of a private friend, what he thought of the truth of that accusation, In truth, (said he) I take Mr Hooker to be a holy man. A speech with coming from an adversary, sounds no less to the commendation of his charity who spake it, then to the praise of his piety of whom it was spoken."

"Into a new extreme; he bade them stay, And shew'd between each ditch the safest way. He did Democracy and misrule hate, And lov'd the Order both of Church and State."

"[I]n the spring and summer of 1828 I set to work on Hooker's Ecclesiastical Polity and read it straight through. Intercourse with my saintly elder sister Anne had increased my mental interest in religion and she though generally of Evangelical sentiments had an opinion that the standard divines of the English Church were of great value. Hooker's exposition of the claims of the Church of England came to me as a mere abstraction: but I think that I found the doctrine of baptismal regeneration, theretofore abhorred, impossible to reject and the way was thus opened for further changes."

"Unlimited Non-resistance can no more be inferr'd from this Scheme, than from that, espoused and established by the Excellent and Judicious Mr. Hooker, which founds the Authority of Governours upon the Voluntary Compact of Men."

"To fortify your own principles, and to qualify yourselves to give the Laity the instruction they so much need in this important subject, of the deference due from the private Christian, in matters purely Spiritual, to the authority of the Church, and to a Ministry of Divine institution, I would advise, that you make the writings that remain of the Apostolical Fathers, more especially of St. Clement and St. Ignatius, your constant study. They may be redde either in the Original, or in Bishop Wake's translation. Much edification on the same subject is to be drawn from the Ecclesiastical Polity of the Learned Hooker; and from the writings of an eminent Divine of the Church of Ireland, in the last century, the celebrated Charles Leslie."

"Dr. Heylin's History of the Reformation and the preface of Hooker's Ecclesiastical Policy thoroughly convinced him that neither the Church of England, nor Calvin, or any of the Reformers, had power to do what they did, and he was confident, he sayd, that whosoever reads those two books with attention, and without prejudice, would be of the same opinion."

"Of their Nation, Hookers Ecclesiasticall historie...for church matters."

"[N]o man can set a better state of the question between Scripture and tradition, than Hooker doth. His words are these: "The Scripture is the ground of our belief; the authority of man (that is the name he gives to tradition) is the key which openeth the door of entrance into the knowledge of the Scripture." ... [W]e resolve our faith into Scripture as the ground; and we will never deny that tradition is the key that lets us in."

"It is hard to overestimate the importance of Hooker. He was probably the greatest defender of the Prayer Book. The strength of his defense is to be found in his use of the philosophia perennis, and of the theology built upon it. He so employs this traditional thought that the Book of Common Prayer becomes meaningful and inherently significant."

"His truest successor in political thinking was Burke, and Burke believed in meeting the new political situation with the wisdom of the past, but he also believed that a new situation should be interpreted in terms of its own needs and characteristics... Burke's notion is that of the constant use of the past, but also the use of creative freedom to meet the fresh and novel demands of the present. This doctrine Burke draws from Hooker."

"In such a Christian society as Hooker conceived England to be, bishops and other clergy have distinct functions from those of civil officials... But they are both ministers of the same Christian society, the society which is both Church and state. Church and state are two functions of one Christian society. It is a Christian society because the whole society is dedicated to the Christian way of life as the common good. Hooker's fundamental conception is that the common good of the Christian state and that of the Christian Church are identical... If we should say to Hooker that secular life stands over against spiritual, his answer would be that either the common good of the nation is the Christian way of life or the nation is no longer Christian. Hooker believes that the redemption of public life is the highest work of Christianity. He does not wish to set Church and state apart; he wishes Christianity to be the common life of the nation. The life of the nation should be a single cultural life: the life of the Incarnation as the common good of the whole people. If this is true, there are not two societies, one Christian and the other secular."

"Hooker's ideal is the Respublica Christiana, the Christian state. In such a state, the head of the state is head of the Church. That is because there is one cultural life, one common good and one governmental mode of expressing that common good. This is the reason why Hooker accepts Constantine and Justinian as the typical Christian rulers, just as he accepts the Kings of Israel as the typical Jewish rulers. As the Kings of Israel headed the whole community as both Church and state, so Justinian was head of the whole society which was both Church and state. Hooker accepts Christianity as a religious culture, and at its best it is a social life transfigured by the Incarnation. Hooker is the heir of the ages, and uses not only Justianian of the East but St. Thomas of the West. If there is not a unity of culture the Church becomes a sacral society and the state becomes a secular society... Culture cannot be disintegrated without disaster. What is needed is a redeemed culture transfiguring both Church and state."

"Hooker would not have been, but for the existence of Catholics and Puritans, the defeat of the former and the rise of the latter."

"[H]e himself was by temperament inclined to deference, scrupulous in his regard for authority, an enthusiast for order. Moreover, he was a shy man, loving a quiet, retired life, and even then easily abashed: and it may well be that he thought of the great world and those who shone in it with a child-like sense of remoteness and alarm which he was not self-conscious enough to disguise."

"Mr. Chetwind fell commending of "Hooker's Ecclesiastical Polity," as the best book, and the only one that made him a Christian, which puts me upon the buying of it, which I will do shortly."

"[H]e was a great admirer of Calvin, whose writings he regarded as one of the three pillars of the faith and worship of the reformed English Church, along with the Thirty-nine Articles and the Book of Common Prayer. All leaders of the Church, from John Jewel to John Whitgift, were in Calvin's debt, in Hooker's opinion. His quarrel was only with the Calvinist discipline and with the biblical extremism that some Puritans were trying to impose in England. The presbyterian polity might or might not be suitable for Geneva and other principalities, but here in England, Hooker believed, there was an existing ecclesiastical polity which conformed to the traditions and laws of his country."

"Hooker insisted that all legitimate political power comes originally from the community and may return to it again under certain dire circumstances. He speaks of a social compact whereby power was first transferred from the people to a government, perhaps a monarch. Such notions were later used to justify rebellion against kings. Is this where Hooker was headed—toward a modern theory of consent and revolution, à la John Locke and Thomas Jefferson? Certainly not! Hooker meant only that, as Aristotle said, we are all political animals by nature and cannot live in isolation outside society. Since selfishness puts us at war with one another in an ungoverned society, we form civil governments to maintain peace and provide the order necessary for our general tranquillity. Only in this general and theoretical sense did Hooker speak of popular sovereignty and social compact."

"Hooker made the point that Church and state together make a single society, a Christian commonwealth. This was the heart of Hooker's political philosophy and Saravia would have applauded it. Both men believed that there was no one in the Church of England who was not at the same time a citizen of the English commonwealth, or any member of the commonwealth who was not also a member of the Church of England. Citizens exercised their civic duties as members of the commonwealth and their religious duties as members of the Church. But in all things they were members of a single Christian commonwealth of England... In this realm of England...there was but one society: a true Christian commonwealth headed by only one ruler, a sovereign queen."

"In the long crowded roll of great English men of letters there is no figure of greater significance to the instructed mind than Hooker... His own life's work [The Ecclesiastical Polity] is a monument of pure and splendid prose style and lucid philosophical thought, based on unsurpassed scholarship in the vast field of his theme. The book itself is a milestone in the history of a great English institution [the Anglican Church] and of religious thought."

"Hooker's Laws of Ecclesiastical Polity is more than a magnificent piece of prose writing, more than a full statement of the views of a philosopher defending the position of the church against its Puritan enemies. It is a document of Church history of the first importance, a manifesto to which the Church returns at every crisis to seek justification and vindication."

"What admirable height of learning and depth of judgment dwelled within the lowly mind of this true humble man, great in all wise men's eyes, except his own; with what gravity and majesty of speech his tongue and pen uttered heavenly mysteries, whose eyes in the humility of his heart were always cast down to the ground; how all things that proceeded from him were breathed, as from the spirit of love, as if he like the bird of the Holy Ghost, the dove, had wanted gall; let them that knew him not in his person judge by these living images of his soul, his writings. For out of these, even those who otherwise agree not with him in opinion, do afford him the testimony of a mild and a loving spirit; and of his learning, what greater proof can we have than this, that his writings are most admired by those who themselves do most excel in judicious learning, and by them the more often they are read, the more highly they are extolled and desired?"

"Hooker's apologia for the Church of England has stood the test of time: a national Church needs a strong ecclesiology if it is not to become the property or puppet of the State. In spite of the very changed social and political circumstances of today, the relationship between the Crown and the Church of England remains unbroken... Hooker was among the foremost Christian apologists of his day. His conviction that the truth was discerned with reference to revelation, tradition, and reason has frequently been cited as the foundation stone of an Anglicanism that is both Catholic and Reformed."

"[T]he incomparable Mr. Hooker."

"There is a wheel within a wheel; a secret sacred wheel of Providence (most visible in marriages), guided by His hand that allows not the race to the swift nor bread to the wise, nor good wives to good men: and He that can bring good out of evil (for mortals are blind to this reason) only knows why this blessing was denied to patient Job, to meek Moses, and to our as meek and patient Mr Hooker."

"I observe there is in Mr. Hooker no affected language; but a grave, comprehensive, clear manifestation of reason, and that backed with the authority of the Scriptures, the fathers and schoolmen, and with all law both sacred and civil."

"My country, ’t is of thee, Sweet land of liberty Of thee I sing: Land where my fathers died, Land of the pilgrims’ pride, From every mountain-side Let freedom ring."

"Our fathers’ God, to thee, Author of liberty, To thee I sing; Long may our land be bright With freedom’s holy light; Protect us by thy might, Great God, our King!"

"If you cannot be great, be willing to serve God in that which is small. If you cannot do great things for Him, cheerfully do little ones. If you cannot be an Aaron to serve at the altar, or a Moses to guide the tribes, consent to be "a little maid" to Naaman the Syrian, for the honor of God's prophets, or a little child, for Christ's sake, to be set by Him in the midst of the people, as an illustration of the sweetness of humility."

"Cum in omni fere litterarum studio dulce laboris lenimen et summum doloris solamen dum uiuitur insitum considerem, tum delectabilius et maioris praerogatiua claritatis historiarum splendorem amplectendum crediderim."

"Proprie uero proprium Britanniae est, ut incolae eius in peregrinationem tendentes, omnibus gentibus cultu et sumptu clariores ex hoc unde sint dinosci possint.’’"

"Quod cum in maximo uigore floreret imperii, sedile suum in littore maris cum ascenderet statui iussit. Dixit autem mari ascendenti: "Tu mee dicionis es, et terra in qua sedeo mea est, nec fuit qui inpune meo resisteret imperio. Impero igitur tibi ne in terram meam ascendas, nec uestes uel membra dominatoris tui madefacere presumas.""

"Circa hoc tempus Siwardus consul fortissimus Nordhymbre, pene gigas statura, manu uero et mente predura, misit filium suum in Scotiam conquirendam. Quem cum bello cesum patri renuntiassent, ait, "Recepitne uulnus letale in anteriori uel posteriori corporis parte?" Dixerunt nuntii, "In anteriori." At ille, "Gaudeo plane, non enim alio me uel filium meum digner funere.""

"Edwardus, duodecimo anno regni sui, cum pranderet apud Windlesore, ubi plurimum manere solebat, Godwinus gener suus et proditor, recumbens iuxta eum, dixit: "Sepe tibi rex falso delatum est me prodicioni tue inuigilasse. Sed si Deus celi uerax et iustus est, hoc panis frustrulum concedat ne michi guttur pertranseat, si umquam te prodere uel cogitauerim." Deus autem uerax et iustus audiuit uocem proditoris, et mox eodem pane strangulatus, mortem pregustauit eternam."

"Siwardus, consul rigidissimus, pro fluuio uentris ductus mortem sensit imminere. Dixitque, "Quantus pudor me tot in bellis mori non potuisse, et uaccarum morti cum dedecore reseruarer! Induite me saltem lorica mea impenetrabili, precingite gladio. Sublimate galea. Scutum in leua. Securim auratam michi ponite in dextra, ut militum fortissimus modo militis moriar." Dixerat, et ut dixerat armatus honorifice spiritum exalauit."

"Love's great artillery."

"’Tis love, not years or limbs that can Make the martyr, or the man."

"Souls are not Spaniards too; one friendly flood Of baptism blends them all into a blood. Christ's faith makes but one body of all souls, And love's that body's soul; no law controls Our free traffic for heav'n; we may maintain Peace, sure, with piety, though it come from Spain. What soul soe'er, in any language, can Speak heav'n like hers is my soul's countryman. Oh, 'tis not Spanish, but 'tis heav'n she speaks! 'Tis heaven that lies in ambush there, and breaks From thence into the wond'ring reader's breast, Who feels his warm heart hatched into a nest Of little eagles and young loves, whose high Flights scorn the lazy dust and things that die."

"If I were lost in misery What was it to Thy heaven and thee? What was it to Thy precious blood If my foul heart called for a flood? What if my faithless soul and I Would needs fall in With guilt and sin, What did the lamb that He should die? What did the lamb that He should need, When the wolf sins, Himself to bleed?"

"Let hearts and lippes speak lowd; and say Hail, door of life: and sourse of day! The door was shutt, the fountain seal'd; Yet Light was seen and Life reveald. The door was shutt, yet let in day, The fountain seald, yet life found way."

"The conscious water saw its God and blushed."

"Now though the blow that snatcht him hence, Stopt the Mouth of Eloquence, Though she be dumb e'r since his Death, Not us'd to speak but in his Breath; Yet if at least she not denies, The sad Language of our Eyes, We are contented: for then this Language none more fluent is. Nothing speaks our Grief so well As to speak nothing: Come then tell Thy mind in Tears who e'r thou be, That ow'st a Name to Misery: Eyes are Vocal, Tears have Tongues, And there be words not made with Lungs; Sententious showers, O let them fall, Their cadence is Rhetorical. Here's a Theme will drink th' expence Of all thy watry Eloquence; Weep then, onely be exprest Thus much, He's Dead, and Weep the rest."

"A happy soul, that all the way To heaven hath a summer’s day."

"The modest front of this small floor, Believe me, reader, can say more Than many a braver marble can,— “Here lies a truly honest man!”"

"Thou water turn'st to wine, fair friend of life; Thy foe, to cross the sweet arts of Thy reign, Distils from thence the tears of wrath and strife, And so turns wine to water back again."

"Whoe’er she be, That not impossible she, That shall command my heart and me."

"Where’er she lie, Locked up from mortal eye, In shady leaves of destiny."

"Days that need borrow No part of their good morrow From a fore-spent night of sorrow."

"Life that dares send A challenge to his end, And when it comes, say, Welcome, friend!"

"Sydneian showers Of sweet discourse, whose powers Can crown old Winter’s head with flowers."

"I feel convinced that every man has given him of God much more than he has any idea of, and that he can help on the world's work more than he knows of. What we want is the single eye that will see what our work is, the humility to accept it, however lowly, the faith to do it for God, the perseverance to go on till death."

"My faith is, that there is a greater amount of revelation given to guide each man by the principles laid down in the Bible, by conscience, and by providence, than most men are aware of. It is not the light which is defective, it is an eye to see it."

"Courage, brother! do not stumble, Though thy path be dark as night; There’s a star to guide the humble, Trust in God and do the Right."

"When I am dead, no pageant train Shall waste their sorrows at my bier, Nor worthless pomp of homage vain Stain it with hypocritic tear."

"You shall not pile, with servile toil, Your monuments upon my breast, Nor yet within the common soil Lay down the wreck of power to rest, Where man can boast that he has trod On him that was “the scourge of God.”"

"Education is a better safeguard of liberty than a standing army. If we retrench the wages of the schoolmaster, we must raise those of the recruiting sergeant."

"The great object of all knowledge is to enlarge and purify the soul, to fill the mind with noble contemplations, to furnish a refined pleasure, and to lead our feeble reason from the works of nature up to its great Author and Sustainer. Considering this as the ultimate end of science, no branch of it can surely claim precedence of Astronomy. No other science furnishes such a palpable embodiment of the abstractions which lie at the foundation of our intellectual system; the great ideas of time, and space, and extension, and magnitude, and number, and motion, and power. How grand the conception of the ages on ages required for several of the secular equations of the solar system; of distances from which the light of a fixed star would not reach us in twenty millions of years, of magnitudes compared with which the earth is but a foot-ball; of starry hosts—suns like our own—numberless as the sands on the shore; of worlds and systems shooting through the infinite spaces"

"No gilded dome swells from the lowly roof to catch the morning or evening beam; but the love and gratitude of united America settle upon it in one eternal sunshine. From beneath that humble roof went forth the intrepid and unselfish warrior, the magistrate who knew no glory but his country’s good; to that he returned, happiest when his work was done. There he lived in noble simplicity, there he died in glory and peace. While it stands, the latest generations of the grateful children of America will make this pilgrimage to it as to a shrine; and when it shall fall, if fall it must, the memory and the name of Washington shall shed an eternal glory on the spot."

"I should be glad, if I could flatter myself that I came as near the central idea of the occasion in two hours, as you did in two minutes."

"The admission to Harvard College depends upon examinations; and if this boy passes the examinations, he will be admitted; and if the white students choose to withdraw, all the income of the college will be devoted to his education."

"We are blessed with a faith, which calls into action the whole intellectual man; which prescribes a reasonable service; which challenges the investigation of its evidences; and which, in the doctrine of immortality, invests the mind of man with a portion of the dignity of Divine intelligence."

"We have now in our possession three instruments of civilization, unknown to antiquity. These are the art of printing; free representative government; and, lastly, a pure and spiritual religion, the deep fountain of generous enthusiasm, the mighty spring of bold and lofty designs, the great sanctuary of moral power."

"Though a hundred crooked paths may conduct to a temporary success, the one plain and straight path of public and private virtue can alone lead to a pure and lasting fame and the blessings of posterity."

"Standing beneath this serene sky, overlooking these broad fields now reposing from the labors of the waning year, the mighty Alleghenies dimly towering before us, the graves of our brethren beneath our feet, it is with hesitation that I raise my poor voice to break the eloquent silence of God and Nature. But the duty to which you have called me must be performed; — grant me, I pray you, your indulgence and your sympathy."

""The whole earth," said Pericles, as he stood over the remains of his fellow-citizens, who had fallen in the first year of the Peloponnesian War, — "the whole earth is the sepulchre of illustrious men." All time, he might have added, is the millennium of their glory. Surely I would do no injustice to the other noble achievements of the war, which have reflected such honor on both arms of the service, and have entitled the armies and the navy of the United States, their officers and men, to the warmest thanks and the richest rewards which a grateful people can pay. But they, I am sure, will join us in saying, as we bid farewell to the dust of these martyr-heroes, that wheresoever throughout the civilized world the accounts of this great warfare are read, and down to the latest period of recorded time, in the glorious annals of our common country there will be no brighter page than that which relates the Battles of Gettysburg."

"There was an influence on the young people from the genius of this eminent scholar which was almost comparable to that of Pericles in Athens."

"A little rule, a little sway, A sunbeam in a winter’s day, Is all the proud and mighty have Between the cradle and the grave."

"Ever charming, ever new, When will the landscape tire the view?"

"Disparting towers Trembling all precipitate down dash’d, Rattling around, loud thundering to the moon."

"A man may go to heaven without health, without riches, without honors, without learning, without friends; but he can never go there without Christ."

"Now let us thank the Eternal Power: convinced That Heaven but tries our virtue by affliction,— That oft the cloud which wraps the present hour Serves but to brighten all our future days."

"And coxcombs vanquish Berkeley by a grin."

"Age is deformed, youth unkind, We scorn their bodies, they our mind."

"For when the wine is in, the wit is out."

"Experto crede: aliquid amplius invenies in silvis, quam in libris. Ligna et lapides docebunt te, quod a magistris audire non possis."

"Liberavi animam meam."

"Bestia illa de Apocalypsi, cui datum est os loquens blasphemias, et bellum gerere cum sanctis (Apoc. XIII, 5-7), Petri cathedram occupat, tanquam leo paratus ad praedam."

"Non est jam dicere, "Ut populus, sic sacerdos"; quia nec si populus, ut sacerdos."

"Qui se sibi magistrum constituit, stulto se discipulum subdit."

"Vulgo dicitur: Quod non videt oculus, cor non dolet."

"Qui me amat, amat et canem meam."

"Ego addo et de pertinacia Græcorum, qui nobiscum sunt, et nobiscum non sunt, juncti fide, pace divisi, quanquam et in fide ipsa claudicaverint a semitis rectis."

""My burden is light," said the blessed Redeemer, a light burden indeed, which carries him that bears it. I have looked through all nature for a resemblance of this, and seem to find a shadow of it in the wings of a bird, which are indeed borne by the creature, and yet support her flight towards heaven."

"The faith of simplicity is mocked, the secrets of Christ profaned, questions on the highest things are impertinently asked, the Fathers scorned because they were disposed to conciliate rather than solve such problems. Human reason is snatching everything to itself, leaving nothing for faith. It falls upon things which are beyond it...desecrates sacred things more than clarifies them. It does not unlock mysteries and symbols, but tears them asunder; it makes nought of everything to which it cannot gain access and disdains to believe all such things."

"Prostrate, see Thy cross I grasp, And Thy pierced feet I clasp; Gracious Jesus, spurn me not; On me, with compassion fraught, Let Thy glances fall. From thy cross of agony, My Beloved, look on me; Turn me wholly unto Thee; "Be thou whole," say openly, "I forgive thee all.""

"Our King [Jesus] is accused of treachery; it is said of him [by the Muslims] that he is not God, but that he falsely pretended to be something he was not."

"Obey your bishop! “Obey those set over you [Heb 13:17],” the teachers of the Church…. I remind you, my dear friends, of what I said when I was with you: do not receive any outside or unknown preacher, unless he be sent by your bishop or preaches with the permission of the pope. For “how shall they preach unless they are sent [Rom 10:15]?”"

"Do what Jesus says,... what he commands through his ministers who are in the Church [see 1 Cor 6:4]. Be subject to his vicars, your leaders, not only those who are gentle and kind, but even those who are overbearing [see 1 Pt 2:18]."

"It’s not as if grace did one half of the work and free choice the other; each does the whole work, in its own peculiar contribution. Grace does the whole work, and so does free choice – with this one qualification: That whereas the whole is done in free choice, so is the whole done of grace."

"I rejoiced so greatly when I heard of your answer in the case of some who seemed to be filled with extravagant ambition for the office of legate, and to hope for it with impudence, even more than I can say. And not only I but all who love your name rejoiced with exceeding great joy. Moreover, when I read your letter written in the cause of the Church of Rodez, then was my mouth filled with laughter and my tongue with joy. Such things as these are worthy of your Apostleship, they honour the highest See, they are just what is becoming to the Bishop of the world. Whence, also, I bow my knees to the Author of your unique Primacy... In truth, you have been raised to this chair for the fall and rising again of many."

"Among us on the earth there is His memory; but in the Kingdom of heaven His very Presence. That Presence is the joy of those who have already attained to beatitude; the memory is the comfort of us who are still wayfarers, journeying towards the Fatherland."

"The reason for loving God is God Himself; and the measure of our love for Him is to love Him without measure."

"I would count him blessed and holy to whom such rapture has been vouchsafed in this mortal life, for even an instant to lose thyself, as if thou wert emptied and lost and swallowed up in God, is no human love; it is celestial. But if sometimes a poor mortal feels that heavenly joy for a rapturous moment, then this wretched life envies his happiness, the malice of daily trifles disturbs him, this body of death weighs him down, the needs of the flesh are imperative, the weakness of corruption fails him, and above all brotherly love calls him back to duty. Alas! that voice summons him to re-enter his own round of existence; and he must ever cry out lamentably, ‘O Lord, I am oppressed: undertake for me’ (Isa. 38.14); and again, ‘O wretched man that I am! who shall deliver me from the body of this death?’ (Rom. 7.24)Seeing that the Scripture saith, God has made all for His own glory (Isa. 43.7), surely His creatures ought to conform themselves, as much as they can, to His will. In Him should all our affections center, so that in all things we should seek only to do His will, not to please ourselves. And real happiness will come, not in gratifying our desires or in gaining transient pleasures, but in accomplishing God’s will for us: even as we pray every day: ‘Thy will be done in earth as it is in heaven’ (Matt. 6.10). O chaste and holy love! O sweet and gracious affection! O pure and cleansed purpose, thoroughly washed and purged from any admixture of selfishness, and sweetened by contact with the divine will! To reach this state is to become deified. As a drop of water poured into wine loses itself, and takes the color and savor of wine; or as a bar of iron, heated red-hot, becomes like fire itself, forgetting its own nature; or as the air, radiant with sun-beams, seems not so much to be illuminated as to be light itself; so in the saints all human affections melt away by some unspeakable transmutation into the will of God. For how could God be all in all, if anything merely human remained in man? The substance will endure, but in another beauty, a higher power, a greater glory. When will that be? Who will see, who possess it? ‘When shall I come to appear before the presence of God?’ (Ps. 42.2). ‘My heart hath talked of Thee, Seek ye My face: Thy face, Lord, will I seek’ (Ps. 27.8). Lord, thinkest Thou that I, even I shall see Thy holy temple?"

"What of the souls already released from their bodies? We believe that they are overwhelmed in that vast sea of eternal light and of luminous eternity"

"Impassibilis est Deus, sed non incompassibilis."

"Sunt namque qui scire volunt eo fine tantum ut sciant; et turpis curiositas est. Et sunt qui scire volunt, ut sciantur ipsi; et turpis vanitas est. ... Et sunt item qui scire volunt, ut scientiam suam vendant, verbi causa, pro pecunia, pro honoribus; et turpis quaestus est. Sed sunt quoque qui scire volunt, ut aedificent; et caritas est. Et item qui scire volunt, ut aedificentur; et prudentia est."

"Look at those detractors. Look at those dogs. They ridicule us for baptizing infants, praying for the dead, and asking the prayers of the saints. They lose no time in cutting Christ off from all kinds of people to both sexes, young and old, living and dead. They put infants outside the sphere of grace because they are too young to receive it, and those who are full grown because they find difficulty in preserving chastity. They deprive the dead of the help of the living, and rob the living of the prayers of the saints because they have died. God forbid! The Lord will not forsake his people who are as the sands of the sea, nor will he who redeemed all be content with a few, and those heretics...."

"It is difficult now to look back across the centuries and appreciate the tremendous impact of his personality on all who knew him. The fire of his eloquence has been quenched in the written words that survive. As a theologian and a controversialist he now appears rigid and a little crude and unkind. But from the day in 1115 when, at the age of twenty-five, he was appointed Abbot of Clairvaux, till his death nearly forty years later he was the dominant influence in the religious and political life of western Europe."

"There were some men whose genius and virtues would have adorned any age. Among these was... Bernard of Clairvaux (1091-1153), whose pen was to control Christendom for a generation, and whose sainthood shines through all ages, was in the nursery when the soldiers of the cross started for the East. There were noble women, too. Bernard owed much of his talent and virtue to his mother, Aletta, whose memory is the imperishable ornament of womanhood. ...The intellectuality of this period exercised itself almost entirely with theological and religious subjects. Men in seclusion elaborated and defended existing church doctrines and gave pious flight to their imaginations. But of literature as such there was none; even the Troubadours had not begun to rhyme the Provencal tongue. The hot breath of the crusades themselves forced the debris of the Latin to send out its first flowers of poesy."

"From the days of Charlemagne it had been the custom to signalize entrance upon manhood by buckling about the loins the sword, the investment with "virile arms." The church, in hopeless inability to check the universal passion for fight, sought only to direct it to the suppression of ecclesiastical enemies. ...Bernard, without dispute the holiest man of the twelfth century, offered no excuse or palliation for his harangue to the faithful. "Let them kill the enemy or die. To submit to die for Christ, or to cause one of His enemies to die, is naught but glory.""

"The church steadily compacted its power about thrones and people. The authority of the Papacy was especially augmented in this period by its temporary success against a movement whose ultimate triumph was destined to cost the Roman Church its dominance of Christendom, viz., the impulse towards liberal thought. The standard-bearer of this essential Protestantism was Abelard. This astute reasoner placed the human judgment, when guided by correct scholarship, above all traditional authority. The popularity of his teaching was a serious menace to the doctrines of the church, so far as these rested upon the dictation of the popes. The consternation of ecclesiastics was voiced by Bernard, the Abbot of Clairvaux who declared, in his appeal to Pope Innocent II: "These books of Abelard are flying abroad over all the world; they no longer shun the light; they find their way into castles and cities; they pass from land to land, from one people to another. A new gospel is promulgated, a new faith is preached. Disputations are held on virtue and vice not according to Christian morality, on the sacraments of the church not according to the rule of faith, on the mystery of the Trinity not with simplicity and soberness. This huge Goliath, with his armor-bearer, Arnold of Brescia, defies the armies of the Lord to battle." The Goliath fell, but by no pebble from the sling of a David."

"Bernard was justly reputed the greatest mind of the age. He hesitated to enter into a learned controversy with Abelard, but smote him with a thunderbolt of excommunication, which he secured from the hands of the occupant of the Vatican throne."

"It was while the papal territory in Italy was... occupied by the adherents of Arnold that the second crusade [1145–1149] was inaugurated. Bernard, Abbot of Clairvaux, was its chief inspirer, both in counsel with the leaders of Europe and with his voice as its popular herald. High above generals and scholars, beyond kings, emperors, and popes, this man stands in the gaze of history. His repute for wisdom and sanctity was extended by miracles accredited to his converse with Heaven. Believed to be above earthly ambition, he commanded and rebuked with a celestial authority. Papal electors came to consult the monk before they announced their judgment as to who should be Pope, and when on the throne, the Pope consulted the monk before he ventured to set the seal of his infallibility to his own utterances. Bernard's humility may have been great Godward, but it was not of the sort to lead him to decline the solemn sovereignty of men's minds and wills."

"When Henry I of England hesitated to acknowledge Innocent II, Bernard's choice for Pope, on the ground that he was not the rightful occupant of the holy see, the monk exclaimed, "Answer thou for thy other sins; let this be on my head.""

"When Lothaire of Germany demanded of the Holy Father the renewal of the right of imperial investitures, the saint threw his spell about the emperor and left him submissive at the feet of the pontiff."

"When Louis VII of France, in his rage against Thibaut, Count of Champagne, carried devastation through the count's domains and burned the church of Vitry, with thirteen hundred of its citizens who had there taken refuge against his vengeance, Bernard openly rebuked the king, and with such effect that the monarch proposed, as a self-inflicted penance, a pilgrimage to Jerusalem, there to wipe out his guilt in the blood of Moslems. In this purpose of Louis VII originated the second crusade."

"Pope Honorius delegated Bernard to preach throughout France and Germany the renewal of the holy war. Drawn as much by the fame of the monk as by the mandates of the king and the Pope, a vast assembly of prelates and nobles gathered at Vézelay in Burgundy. A large platform was erected on a hill outside the city. King and monk stood together, representing the combined will of earth and heaven. The enthusiasm of the assembly of Clermont in 1095, when Peter the Hermit and Urban II launched the first crusade, was matched by the holy fervor inspired by Bernard as he cried, "O ye who listen to me! Hasten to appease the anger of heaven, but no longer implore its goodness by vain complaints. Clothe yourselves in sackcloth, but also cover yourselves with your impenetrable bucklers. The din of arms, the danger, the labors, the fatigues of war, are the penances that God now imposes upon you. Hasten then to expiate your sins by victories over the Infidels, and let the deliverance of the holy places be the reward of your repentance." As in the olden scene, the cry "Deus vult! Deus vult!" rolled over the fields, and was echoed by the voice of the orator: "Cursed be he who does not stain his sword with blood.""

"The king set the example by prostrating himself at the feet of the monk and receiving from his hands the badge of the cross. "The cross! the cross!" was the response of thousands who crowded about the platform. Queen Eleanor imitated her husband and was followed by such a host of nobles bishops and knights that Bernard tore his garments into strips to supply the enthusiasts with the insignia of their new devotion. Similar scenes were enacted throughout France wherever the saint appeared. Eye witnesses do not hesitate to tell of miracles wrought by his hands emblazoning his mission with the seals of heaven."

"Not distrustful of the king, but credulous of the heavenly mission of Bernard, the multitude, including the most noted warriors, called for the monk to become their military leader. Only the intervention of the Holy Father, who declared that it was sufficient for the saint to be the trumpet of Heaven without wielding the sword, allayed the universal demand."

"St. Bernard said of Henry, "He comes of the devil and to the devil he shall return.""

"Bernard was the best monk that ever lived, whom I admire beyond all the rest put together."

"Before a vast assembly in 1097 Pope Urban II said: "If you must have blood, bathe your hands In the blood of infidels. ...soldiers of hell become soldiers of the living God." Whereupon the multitude shouted: "It Is the will of God." Bernard, the holiest man of his century, cried out: "...Cursed be he who does not stain his sword with blood." In 1188 the Pope ordered prayers against the Saracens to be said daily."

"Work, and thou wilt bless the day Ere the toil be done; They that work not, can not pray, Can not feel the sun. God is living, working still, All things work and move; Work, or lose the power to will, Lose the power to love."

"Is not true leisure One with true toil?"

"Rest is not quitting The busy career, Rest is the fitting Of self to one's sphere."

"'T is the brook's motion, Clear without strife, Fleeing to ocean After its life."

"'T is loving and serving The Highest and Best! 'T is onwards! unswerving, And that is true rest."

"What's not devoured by Time’s devouring hand? Where's Troy, and where's the Maypole in the Strand?"

"But Titus said, with his uncommon sense, When the Exclusion Bill was in suspense: "I hear a lion in the lobby roar; Say, Mr. Speaker, shall we shut the door And keep him there, or shall we let him in To try if we can turn him out again?""

"So Britain’s monarch once uncovered sat, While Bradshaw bullied in a broad-brimmed hat."

"Thou must be true thyself, If thou the truth wouldst teach; Thy soul must overflow, if thou Another's soul would'st reach! It needs the overflow of heart To give the lips full speech.Think truly, and thy thoughts Shall the world's famine feed; Speak truly, and each word of thine Shall be a fruitful seed; Live truly, and thy life shall be A great and noble creed."

"In the day of prosperity we have many refuges to resort to; in the day of adversity, only one."

"Yes, for me, for me He careth With a brother's tender care; Yes, with me, with me He shareth Every burden, every fear."

"Toil on, and in thy toil rejoice; For toil comes rest, for exile, home; Soon shalt thou hear the bridegroom's voice, The midnight peal: "Behold, I come.""

"Up, then, with speed, and work; Fling ease and self away — This is no time for thee to sleep — Up, watch, and work, and pray!"

"Beyond the smiling and the weeping, I shall be soon; Beyond the waking and the sleeping, Beyond the sowing and the reaping, I shall be soon! Love, rest, and home — Sweet hope! Lord, tarry not, but come!"

"Fade, fade, each earthly joy; Jesus is mine! Break every earthly tie; Jesus is mine; Dark is the wilderness; Earth has no resting-place; Jesus alone can bless; Jesus is mine."

"Thus while I journey on, my Lord to meet, My thoughts and meditations are so sweet, Of Him on whom I lean, my strength, my stay, I can forget the sorrows of the way."

"Thy way, not mine, O Lord, However dark it be! Lead me by Thine own hand; Choose out the path for me."

"Less, less of self each day, And more, my God, of Thee!"

"Sincerity and truth form the basis of every virtue. Be what thou seemest; live thy creed; Hold up to earth the torch divine; Be what thou prayest to be made; Let the great Master's steps be thine."

"How fast we learn in the day of sorrow! Scripture shines out in a new effulgence; every verse seems to contain a sunbeam, every promise stands out in illuminated splendor; things hard to be understood become in a moment plain."

"Henceforth the majesty of God revere; Fear Him, and you have nothing else to fear."

"Betere is liste þene ufel strenðe. for mid liste me mai ihalden þat strengðe ne mai iwalden."

"Þa þe Arður wes king hærne nu seollic þing. he wes mete-custi ælche quike monne. cniht mid þan bezste wunder ane kene. he wes þan yungen for fader þan alden for frouer. and wið þan vnwise wunder ane sturnne."

"Yurstendæi wes Baldulf cnihten alre baldest. nu he stant on hulle & Auene bi-haldeð. hu ligeð i þan stræme stelene fisces. mid sweorde bi-georede heore sund is awemmed. heore scalen wleoteð swulc gold-faye sceldes. þer fleoteð heore spiten swulc hit spæren weoren. Þis beoð seolcuðe þing isiyen to þissen londe. swulche deor an hulle swulche fisces in wælle."

"And ich wulle uaren to Aualun to uairest alre maidene. to Argante þere quene aluen swiðe sceone. & heo scal mine wunden makien alle isunde. al hal me makien mid haleweiye drenchen. And seoðe ich cumen wulle. to mine kineriche. and wunien mid Brutten mid muchelere wunne."

"By reason of Arthur's position as its climax as well as of the long line of other traditional heroes, events and associations, and of its breadth of treatment, simplicity, intensity, enthusiasm, accord with the supernatural, vitality of imagination, elevation and sometimes nobility and religious feeling, the poem is the nearest thing we have to a traditional racial epic."

"Even the British Arthur becomes an Englishman, a Germanic hero, brave, daring and open-handed. We are in a world of feasts and vaunting speeches, flytings and lusty battles, fierce deeds and bloody humour, with the Fiend, the Adversary of Man, always round the next corner."

"Pity the sorrows of a poor old man, Whose trembling limbs have borne him to your door, Whose days are dwindled to the shortest span; Oh give relief, and Heaven will bless your store."

"A pampered menial drove me from the door."

"A stranger here Strange things doth meet, strange glories see; Strange treasures lodg'd in this fair world appear, Strange all and new to me; But that they mine should be who nothing was, That strangest is of all; yet brought to pass."

"Order the beauty even of beauty is, It is the rule of bliss, The very life and form and cause of pleasure."

"Strange is the vigour in a brave man's soul. The strength of his spirit and his irresistible power, the greatness of his heart and the height of his condition, his mighty confidence and contempt of danger, his true security and repose in himself, his liberty to dare and do what he pleaseth, his alacrity in the midst of fears, his invincible temper, are advantages which make him master of fortune."

"Some unknown joys there be Laid up in store for me."

"An empty book is like an infant's soul, in which anything may be written. It is capable of all things, but containeth nothing."

"As nothing is more easy than to think, so nothing is more difficult than to think well."

"You never enjoy the world aright, till the Sea itself floweth in your veins, till you are clothed with the heavens, and crowned with the stars: and perceive yourself to be the sole heir of the whole world."

"The world is a mirror of infinite beauty, yet no man sees it. It is a Temple of Majesty, yet no man regards it. It is a region of Light and Peace, did not man disquiet it. It is the Paradise of God."

"All appeared new, and strange at first, inexpressibly rare and delightful and beautiful. I was a little stranger, which at my entrance into the world was saluted and surrounded with innumerable joys. My knowledge was Divine. I knew by intuition those things which since my Apostasy, I collected again by the highest reason."

"The corn was orient and immortal wheat, which never should be reaped, nor was ever sown. I thought it had stood from everlasting to everlasting."

"The Men! O what venerable and reverend creatures did the aged seem! Immortal Cherubims! And young men glittering and sparkling Angels, and maids strange seraphic pieces of life and beauty! Boys and girls tumbling in the street, and playing, were moving jewels. I knew not that they were born or should die; But all things abided eternally as they were in their proper places."

"By this you may see who are the rude and barbarous Indians: For verily there is no savage nation under the cope of Heaven, that is more absurdly barbarous than the Christian World. They that go naked and drink water and live upon roots are like Adam, or Angels in comparison of us."

"To think the world therefore a general Bedlam, or place of madmen, and oneself a physician, is the most necessary point of present wisdom."

"Had we not loved ourselves at all, we could never have been obliged to love anything. So that self-love is the basis of all love."

"Why is this soe long detaind in a dark manuscript, that if printed would be a Light to the World, & a Universal Blessing?"

"At present I'm re-reading Traherne's Centuries of Meditations which I think almost the most beautiful book (in prose, I mean, excluding poets) in English."

"Character is the product of daily, hourly actions, and words, and thoughts; daily forgivenesses, unselfishness, kindnesses, sympathies, charities, sacrifices for the good of others, struggles against temptation, submissiveness under trial. Oh, it is these, like the blending colors in a picture, or the blending notes of music, which constitute the man."

"All Christ's public acts were consecrated by prayer, — His baptism, His transfiguration, His miracles, His agony, His death. He breathed away His spirit in prayer. " His last breath," says Philip Henry, "was praying breath.""

"Faith does not first ask what the bread is made of, but eats it. It does not analyze the components of the living stream, but with joy draws water from the " wells of salvation.""

"Seek to mingle gentleness in all your rebukes; bear with the infirmities of others; make allowance for constitutional frailties; never say harsh things, if kind things will do as well."

"Even when the shadows of trial are falling around us, let us "pass through the cloud" with the sustaining motive— "All my wish, O God, is to please and glorify Thee!""

"If, like Jacob, you trust God in little things, He may answer you by great things."

"I never yet have heard of a good man having fallen when he was trying to do Christ's will and trusting on Christ's help. Every fall without one exception came from venturing upon sinful ground or from venturing upon self-support."

"When we read or hear how some professed Christian has turned defaulter, or lapsed into drunkenness, or slipped from the communion table into open disgrace, it simply means than a human arm has broken. The man has forsaken the everlasting arms."

"The master will not keep His hand under our arms when we go on forbidden ground. Presumptuous Peter needed a sharp lesson, and he got it. That bitter cry at the foot of the stairs bespoke an awful fall. How many such are rising daily into God's listening ears."

"I have heard of a monk who in his cell, had a glorious vision of Jesus revealed to him. Just then, a bell rang, which called him away to distribute loaves of bread among the poor beggars at the gate. He was sorely tried as to whether he should lose a scene so inspiring. He went to his act of mercy; and when he came back, the vision remained more glorious than ever."

"Never despair of a child. The one you weep the most for at the mercy-seat may fill your heart with the sweetest joys."

"Precious Saviour! come in spirit, and lay Thy strong, gentle grasp of love on our dear boys and girls, and keep these our lambs from the fangs of the wolf."

"A large portion of Christ's miracles of love were wrought at the urgent request of parents for their suffering children. Is that ear gone deaf to-day? Will He not do for our children's souls what He did for the bodies of the ruler's daughter, and the dead youth at Nain?"

"As a child walking over a slippery and dangerous path cries out, "Father, I am falling!" and has but a moment to catch his father's hand, so every believer sees hours when only the hand of Jesus comes between him and the abysses of destruction."

"Now let us gather into one bouquet, from the King's garden, these seven fragrant flowers: Jesus the Son of God; Jesus our sin-bearer; Jesus the giver of eternal life; Jesus the keeper of our undying souls; Jesus the hearer of our prayers; Jesus the chastener who can turn crosses into crowns; and Jesus the wonder-worker who changes us into eternal likeness unto Himself! These flowers will keep sweet till heaven dawns."

"The demand of the day is for a higher standard and style of Christian life. Every follower of Christ must represent His religion purely, loftily, impressively, before that multitude of "Bible-readers" whose only Bible is the Christian."

"Some time ago when in a mine, looking through its dark corridors, I every now and then saw the glimmer of a moving lamp, and I could track it all through the mine. The reason was that the miner carried it on his hat, — it was a part of himself, and it showed where he went. I said, "Would that in this dark world every miner of the Master carried his lamp to show where he walks.""

"When four rowers are in a boat, with their backs to the bow, their simple office is to pull the oars. The steersman's office is to look ahead and work the helm. The moment that the rower turns steersman, and tries to look over his shoulder or outpull his fellow oarsman, the boat loses headway. So you and I are placed with our backs to the future. In our hands are the oars of Christian endeavor. Let God steer the boat, and let us attend to the oars."

"One day of good preaching is no match for six days of inconsistent practice. God will never honor His church with complete success until it completely honors Him."

"Any church which forsakes the regular and uniform for the periodical and spasmodic service of God, is doomed to decay; any church which relies for its spiritual strength and growth entirely upon seasons of "revival," will very soon have no genuine revivals to rely on. Our holy God will not conform His blessings to man's moods and moral caprice. If a church is declining, it may require a "revival" to restore it; but what need was there of its declining?"

"When you do what the poor weary dove did — when you just betake yourself to the one only ark for safety, the infinite Love will put forth His hand, and draw you in! Into union with Christ! Into renewing grace and supporting strength! Into peace! Oh! wondrous peace; oh! sweet, satisfying peace; oh! peace of God that passeth understanding!"

"What right has a man to ask Jesus to forgive him, when his heart is still burning with hatred or festering with grudges against a fellow-creature? Confession, to be of any avail, must let go of its hold on the sin confessed."

"The most heaven-like spots I have ever visited, have been certain rooms in which Christ's disciples were awaiting the summons of death. So far from being a "house of mourning," I have often found such a house to be a vestibule of glory."

"The Christian who will sit with sealed lips when his Master is assailed, when religion is attacked, when wickedness is broached and defended, when truth is denounced, is a denier of his Lord, as guilty as Simon Peter in Pilate's hall."

"When a miner looks at the rope that is to lower him into the deep mine, he may coolly say, "I have faith in that rope as well made and strong." But when he lays hold of it, and swings down by it into the tremendous chasm, then he is believing on the rope. Then he is trusting himself to the rope. It is not a mere opinion — it is an act. The miner lets go of every thing else, and bears his whole weight on those well braided strands of hemp. Now that is faith."

"Faith is trusting Jesus to lead us and going where He leads. What avails it to me to analyze Saratoga water, and to believe in its virtues? I must drink the water if I want its purifying power. And the soul that has not actually drunk of Christ can never be purged from sin."

"Faith that trusts on Jesus alone for salvation, and not on your respectable life, and the obedience that follows Him, are the indispensable steps to salvation. You admit that you have not taken these decisive steps. Then, however near you are, you are not in Christ."

"When you sincerely embrace Jesus as your Saviour, and rest on His atonement for pardon, when you look to Him for daily direction, lean on Him for support, and are joined to Him in heart union, then you may be sure that you have got the everlasting rock bed underneath you."

"Oh, my soul! why art thou so often disquieted within thee? How is it that thou hast so little faith? Wilt thou never learn that Jesus has even the least of His little boats always under His watchful eye, and all the winds and the waves obey Him?"

"Seek for a fresh invoice of grace. Unbelief can scoff or growl; faith is the nightingale that sings in the darkest hour. Faith can draw honey out of the rock and oil out of the flint. With Christ in possession and heaven in reversion, it marches to the time of the One-hundred-and-third Psalm over the roughest road, and against the most cutting blast."

"God does not give us ready money. He issues promissory notes, and then pays them when faith presents them at the throne. Each one of us has a check-book."

"Tears never yet saved a soul. Hell is full of weepers weeping over lost opportunities, perhaps over the rejection of an offered Saviour. Your Bible does not say " Weep, and be saved." It says, "Believe, and be saved." Faith is better than feeling."

"As long as we work on God's line, He will aid us. When we attempt to work on our own lines, He rebukes us with failure."

"In our Father s house it will not be the pearl gate or the streets of gold that will make us happy. But oh, how tran-scendently glad shall we be when we see our Lord. Perhaps in that "upper room," also, He may show us His hands and His side, and we may cry out with happy Thomas, "My Lord and my God!""

"In heaven, knowledge shall be commensurate with the enlarged powers of the glorified soul."

"Thank God! some lights never go out. Death cannot quench them. They shine forever. Luther's great lantern, " The just shall live by faith," still gleams from Wartburg Castle. John Bunyan's lamp twinkles yet through the gratings of Bedford jail."

"The disciples were not losing time when they sat beside their Master, and held quiet converse with Him under the olives of Bethany or by the shores of Galilee. Those were their school-hours; those were their feeding times."

"When you have honestly and penitently sought out Christ, and confessed your sins to Him, and put yourself wholly in His hands, then stay there. Follow Him. Keep close to Him and Him alone. In your store, in your shop, in your field, in your home, or wherever you are, be ever saying, "Now, Jesus, Lead me! Teach me Thy way! Hold fast to my hand!""

""Arise, take up thy bed and walk." You are on your bed now. You put yourself there by your own sin. You have kept yourself there by your own choice. Every sinner is a sinner because he chooses to be; and you are no exception. Jesus commands you to repent and trust Him and follow Him. The moment you are willing to obey, He gives you strength to obey."

"Let him who would move and convince others, be first moved and convinced himself."

"A genuine revival means a trimming of personal lamps."

"It is a bad sign when a new-born babe has not lungs enough to make itself heard over the whole house. It is equally a bad symptom when the new convert is born dumb, and cannot find his voice to praise God audibly."

"Let us take short views. If we look over the precipices, we shall grow dizzy. If we look too far ahead, we shall grow discouraged. Let us rather put our weak hands into Christ's strong, loving grasp, and all the time listen to His cheering words, "Fear not; only trust.""

"When my neighbor A—broke in business, and twenty-four hours made him a bankrupt, he came home, saying to himself, "Well, my money is gone, but Jesus is left." He did not merely come down to "hardpan," he came to something far more solid — to the everlasting arms. When another friend laid her beautiful boy in his coffin, after the scarlet fever had done its worst, she laid her own sorrowful heart upon the everlasting arms. The dear little sleeper was there already. The Shepherd had His lamb."

"When God says to us, "Give me your load, trust me, what you cannot do, I will do for you,"He puts our faith to one of the strongest tests. He never consents to carry our burdens unless we give them to Him."

"You never will be saved by works; but let us tell you most solemnly that you never will be saved without works."

"The Bible is a treasure. It contains enough to make us rich for time and eternity. It contains the secret of happy living. It contains the key of Heaven. It contains the title-deeds of an inheritance incorruptible, and that fadeth not away. It contains the pearl of great price. Nay, in so far, as it reveals them as the portion of us sinful worms, it contains the Saviour, and the living God Himself."

"The Saviour who flitted before the patriarchs, through the fog of the old dispensation, and who spake in time past to the fathers by the prophets, articulate but unseen, is the same Saviour who, on the open heights of the gospel, and in the abundant daylight of this New Testament, speaks to us. Still, all along, it is the same Jesus, and that Bible is from beginning to end, all of it, the word of Christ."

"The word of God is solid; it will stand a thousand readings; and the man who has gone over it the most frequently and the most carefully is the surest of finding new wonders there."

"Whatever Jesus is, the glorious Godhead is; and to have fellowship with the Son is to have fellowship with the Father. To know the love of Christ is to be filled with all the fullness of God."

"What Jesus spoke was Truth; the way He spoke was gracious. He spoke the truth in love. God is love, and the Son of God spoke lovingly."

"It was not till Jesus had cried, "It is finished," and from His riven side the soldier's spear had fetched the blood and water; it was not till then, that the fountain sealed of Incarnate Love became the fountain opened of Redeeming merit, and that the Siloah began to flow, which ever since has flowed adown the oracles of God."

"Having made an expiation for sins, He is set down on God's right hand for ever. There is no more that even Immanuel can do. This is Love's extremest effort, God's last and greatest gift, God's own sacrifice. Can there be any escape for those who neglect so great salvation?"

"Brethren, is not this the Saviour that you need? one who can save you from the utmost depths of depravity, in the utmost corner of the earth, on the utmost inch of time? One who can save you amidst the utmost urgency of fierce temptations, and who in the uttermost extreme of exhausted nature, when heart and flesh do faint and fail, completes the work, and seals the salvation for evermore?"

"You have only to cast your life-long guilt, your ungodliness, your evil thoughts and wicked words, your sinful soul itself, into this crime-canceling, sin-annihilating, soul-cleansing Fountain, in order to obliterate from God's creation your foul transgressions, and yet leave the Divine perfection fair as ever. The sin which a Saviour's blood dissolves is the only sin which, after being once committed, is totally extinguished."

"Christ is the great Burden bearer — the Lamb of God who beareth the sin of the world; but in order to enjoy the benefit of His interposition, I must distinctly and for myself take advantage of it. Conscious of my lost estate, I must seek a personal share in the common salvation."

"Beloved, you that have faith in the fountain, frequent it. Beware of two errors which are very natural and very disastrous; beware of thinking any sin too great for it; beware of thinking any sin too small."

"If you are really anxious to learn the way to God, He has not left Himself without a witness, nor you without a teacher. Go to the recorded Christ, and look at that history; listen to those words which survive in the Gospels. And go to the living Christ, to Him who has said, "lam the Light of the world, he that followeth me shall not walk in darkness, but shall have the light of life." And dim as may be your outset — more of night than morning in your twilight, as you follow on you shall know the Lord, and with the light that radiates from Himself, your path will shine brighter and brighter unto the perfect day."

"Let the word of Christ dwell in you richly. In its doctrinal largeness let it inhabit your convictions, and in its Divine lovingness let it be infused into your spirit, and let its lifesome energy inspire your character."

"Let the Bible itself dwell in you — Christ's own word in Christ's own tone — the truth as it was in Jesus — truth dissolved in love, and redolent of sanctity."

"In Christ's word there is both Christ's doctrine and Christ's heart, — the fact which He announces, and the feeling with which He proclaims it; and in order to be really Biblical, in order to be completely Christian, we must unite the two. If a man wants either, just to that extent Christ's word does not dwell in him."

"Truth is a rock, and on that rock faith plants its foot, and feels secure. But even on the rock you cannot live long without an atmosphere, and the believer's atmosphere is love. That atmosphere, is viewless, invisible, often forgotten; still it is real, and it is vital. " The words that I speak are spirit," says the Saviour. Over and above the resting place which weary spirits have found at His feet, which guilty consciences have found in His arms, there is an afflatus gone forth from those words of His, which to inhale and be surrounded with is like entering heaven's vestibule."

"Rejoice in Christ Jesus, for in Him you are complete. His righteousness is over you, His strong arm is around you; and he who puts his soul in Christ's keeping shall never perish nor come into condemnation. This is a safe place to rest in. "Who shall separate us from the love of Christ?""

"We are weary and heavy laden, and our heavenly Father offers to carry us and our affairs in His own everlasting arms. And so far as the weariness is concerned, we consent; we consent to be carried and find rest to our souls. But " heavy laden," — no, we cannot part with the heavy load. This responsibility, this nervousness about the absent, this household worry, this mercantile venture, this literary experiment, this invalid friend, we cannot transfer to Him who says, "Cast thy burden on the Lord," but even our bleared and sleepy eyes we open from time to time to see that it is still there, and ("O fools and slow of heart!") when we can guard it no longer, the relaxing arms are still in attitude as if they enclasped it, all unconscious that it is now better cared for elsewhere."

"Brethren, whatever the temptation is, our safety is not in habits of virtue. It is not in sturdy resolution and strength of character. It is not even in the timely thought of sin's consequences; but our safety is in the Saviour. Christ ever lives and ever intercedes; and it is our strength, our triumph, to rush into His arms of omnipotent protection."

"A Christian is a believer in Jesus. He believes that if he only throws his own lost and sinful soul on the Redeemer, there is in His sacrifice sufficient merit to cancel all his guilt, and in His heart sufficient love to undertake the keeping of his soul for all eternity. He believes that Jesus is a Saviour. He believes that His heart is set on His people's holiness, and that it is only by making them new creatures, pure-minded, kind-hearted, unselfish, devout, that He can fit them for a home and a life like His own, that He can fit them for the occupations and enjoyments of heaven. And believing all this he prays and labors after holiness."

"If there is a sentence in the creed which we cannot say together, there is nothing in Christ which we would wish to be different; and heresies of the heart are quite as dangerous, and to me as estranging, as errors in the head."

"There under the cross is the sinner's sanctuary — there, my friend, is the place for you and me. The first smiling look we shall get from God will be when looking unto Jesus; and the first time that we shall experience the alacrity of a lightened conscience, the relief and elasticity of the great life-burden lifted off, will be when we have laid our sins on the Lamb of God."

"God cannot lie; and if, fleeing for refuge, you have run to the hope set before you in the gospel — if, nestling in some invitation or promise of God's changeless word, you are resolved that Death and the Judgment shall find you there, you are safe. The way to honor God is to trust His truth, and hidden in His word you are also hidden in His love. Rest there."

"Whosoever is really earnest for Divine direction, more anxious to know what the Lord would have him do than to know what is for his own present ease or worldly interest, and who confides the case to Him who giveth wisdom liberally, and upbraideth not, may count on it very confidently that the Lord will send forth His light."

"You will find that for a smoking flax there is no specific like heaven's oxygen; for a faint and flickering piety there is no cure comparable to the one without which all our own exertions are but an effort to light a lamp in a vacuum — the breath of the Holy Spirit."

"The truth is the Tree of Life knows no seasons. High up among its branches spring warbles all the year; and they are only the poor pensioners underneath who count the months, and tell an autumn and a winter."

"Seek not only to know about the Saviour, but seek confidence in Him, seek to know Him as your own."

"The believer is no burden to his God, and even if you should be carrying whole mountains of care and solicitude, they will not make you more burdensome or your case more difficult to the Creator of the ends of the earth. He fainteth not, neither is weary."

"After all there is a weariness that cannot be prevented. It will come on. The work brings it on. The cross brings it on. Sometimes the very walk with God brings it on, for the flesh is weak; and at such moments we hear softer and sweeter than it ever floated in the wondrous air of Mendelssohn, "O rest in the Lord," for it has the sound of an immortal requiem: " Blessed are the dead who die in the Lord, for they rest from their labors.""

"Jehovah is the Lord of the universe, and no responsible creature can feel itself in its right place except in cheerful loyalty to its Creator. And Jehovah is the Joy of the universe, and no intelligent being but must feel a great void in its affections, till once it love the Lord its God with all its strength and mind."

"Thy braes were bonnie, Yarrow stream, When first on them I met my lover; Thy braes how dreary, Yarrow stream, When now thy waves his body cover!"

"Thou hast no sorrow in thy song, No winter in thy year."

"Oh could I fly, I'd fly with thee! We'd make with joyful wing Our annual visit o'er the globe, Companions of the spring."

"After midlife, one falls back on C G Jung and determines that the first years of life were in themselves symbolic. To learn a profession (calling) doesn't mean that you are called. To obtain money doesn't mean that you are rich. To marry doesn't mean that you have learned to love. To build a house doesn't mean that you are at home. All the things you did until you turned forty confront you again after midlife as a task, but this time inwardly."

"In all cultures, it is the task of a religion to close the field of contingency …and to set up havens of the absolute where it is possible to be led from acting to listening, from having to being, from planning to hoping, from judging to forgiving — from the finite into the infinite. A society in which such open spaces of eternity do not exist or are only insufficiently developed dies of itself due to lack of air to breathe."

"You see, my Lord Archbishop, what is "dubious" about my theology is not that it contradicts particular doctrinal teachings, things are much worse or better: what I want, is no more and no less than a fundamental change in the whole way that theology is done today; but I want this out of faith, not out of faithlessness."

"People are given a false alternative: the choice between an unenlightened belief and an enlightened unbelief. Most intellectuals seem to pay homage to the second variant."

"If you want to change people by talking about God, then there is only one way: instead of teaching God, you must live God. Because: “teaching” God is unthinkable in any other way than the way you would teach love or poetry. You teach love only through love, poetry only through writing poetry, faith in God only through a contagious way of trusting."

"We see in the 20th Century an unfortunate trench warfare, in which psychoanalysis, in a struggle against the internalized compulsion and superstition of a particular doctrine, has expressed itself atheistically. By contrast, theology is not merely under suspicion of talking soullessly about God. Both theology and psychology, in striving for human health, need one another like the right and the left hand."

"Look at why Jesus strictly avoided speaking the language of the theologians of his day. It’s plain to see what an enormous liberation there lies in hearing something about God in the words of poetry. Imagine that we would speak about God in the music of Mozart and Beethoven or in the pictures of van Gogh... It would be impossible to fight wars over the true faith in the Name of Mozart or van Gogh... The language of poetry, the parables of Jesus, is international. You can’t and mustn’t pour them into dogmas."

"In my eyes, concepts of theology have only as much value as they are able to interpret experience. It seems to me that we have long reached the point where we theologians only talk to ourselves and debate with our own history of concepts."

"Pride is a reaction formation to the feeling of inferiority, of the experience of powerlessness, of not being worthy enough of love. Only anxiety compels a person to lose moderation and to want to be more than he is. Out of fear of being an animal, he has to become an angel. Out of fear of being a nothing, a god. Anxiety never allows him to be simply a man."

"Drewermann's contribution is indispensable for two reasons: because he takes mental/spiritual suffering seriously and works for the liberation of those who "all their life long, crippled and cramped by fear, were prevented from risking themselves in life." Secondly, because he does something for the worldwide Church which Latin American liberation theologians cannot achieve but need: he challenges the megainstitution's attempt to stabilize power by means of fear and names authoritarian religion "a form of violence.""

"Diva potens nemorum terror silvestribus ac spes! Cui licet anfractus ire per ethereos, Infernasque domos terrestria iura resolve. Et dic quas terras nos habitare velis. Dic certam sedem qua te venerabor in euum. Qua tibi virgineis templa dicabo choris."

"Brute sub occasu solis trans Gallica regna Insula in occeano est habitata gigantibus olim. Nunc deserta quidem gentibus apta tuis. Illa tibi fietque tuis locus aptus in aevum; Hec erit et natis altera Troia tuis, Hic de prole tua reges nascentur et ipsis Totius terrae subditus orbis erit."

"Est uspiam pater mi filia quae patrem suum plus quam patrem presumat diligere? Non reor equidem ullam esse quae hoc fateri audeat nisi iocosis veritatem celare nitatur. Nempe ego dilexi te semper ut patrem, et adhuc a proposito meo non divertor. Et si ex me magis extorquere insistis, audi cercudinem amoris quae adversum te habeo et interrogationibus tuis finem impone: et enim quantum habes tantum vales tantumque te diligo."

"In hec verba cum fletu et singultu prupit. "O irrevocabilia seria fatorum quae solito cursu fixum iter tenditis cur unquam me ad instabilem felicitatem promovere volvistis cum maior pena sit ipsam amissam recolere quam sequentis infelicitatis presentia urgeri.""

"Accedens deinde proprius rege flexis genibus dixit. "Lauerd King, wassheil." At ille visa facie puelle admiratus est tantum eius decorum et incalvit. Denique interrorogavit interpretem suum quid dixerat puella, et quid ei respondere deberet. Cui interpres dixit, "Vocavit te dominum regem et vocabulo salutacionis honoravit. Quid autem respondere debes est 'drincheil.'""

"Tunc invitatis probissimis quibusque ex longe positis regnis, cepit familiam suam augmentare, tantamque facetiam in domo sua habere ita et emulationem longe manentibus populis ingereret. Unde nobilissimus quisque incitatus nichili pendebat se nisi sese sive in induendo sive in arma ferendo ad modo militum Arturi haberet."

"Quicumque vero famosus probitate miles in eadem erat unius coloris vestibus atque armis utebatur facete etiam mulieres consimilia indumenta habentes. Nullius amorem habere dignabantur nisi tercio in milicia probates esset. Efficiebantur ergo caste et meliores et milites pro amore illarum probiores."

"Set et inclitus ille rex Arturus letaliter vulneratus est qui illuc ad sananda vulnera sua in insulam Avallonis evectus, Constantino cognato suo, et filio Cadoris ducis Cornubie diadema Britannie concessit."

"Religion brought forth Prosperity, and the daughter destroyed the mother."

"The Natives of the Country now Possessed by the New-Englanders, had been forlorn and wretched Heathen ever since their first herding there; and tho' we know not When or How those Indians first became Inhabitants of this mighty Continent, yet we may guess that probably the Devil decoy'd those miserable Salvages hither, in hopes that the Gospel of the Lord Jesus Christ would never come here to destroy or disturb his Absolute Empire over them."

"Your Knowledge has Qualified You to make those Reflections on the following Relations, which few can Think, and tis not fit that all should See. How far the Platonic Notions of Demons which were, it may be, much more espoused by those primitive Christians and Scholars that we call The Fathers, than they see countenanced in the ensuing Narratives, are to be allowed by a serious man, your Scriptural Divinity, join'd with Your most Rational Philosphy, will help You to Judge at an uncommon rate. Had I on the Occasion before me handled the Doctrin of Demons, or launced forth into Speculations about magical Mysteries, I might have made some Ostentation, that I have read something and thought a little in my time; but it would neither have been Convenient for me, nor Profitable for those plain Folkes, whose Edification I have all along aimed at. I have therefore here but briefly touch't every thing with an American Pen; a Pen which your Desert likewise has further Entitled You to the utmost Expressions of Respect and Honor from. Though I have no Commission, yet I am sure I shall meet with no Crimination, if I here publickly wish You all manner of Happiness, in the Name of the great Multitudes whom you have laid under everlasting Obligations. Wherefore in the name of the many hundred Sick people, whom your charitable and skilful Hands have most freely dispens'd your no less generous than secret Medicines to; and in the name of Your whole Countrey, which hath long had cause to believe that you will succeed Your Honourable Father and Grandfather in successful Endeavours for our Welfare; I say, In their Name, I now do wish you all the Prosperity of them that love Jerusalem. And whereas it hath been sometimes observed, That the Genius of an Author is commonly Discovered in the Dedicatory Epistle, I shall be content if this Dedicatory Epistle of mine, have now discovered me to be,"

"Go tell Mankind, that there are Devils and Witches; and that tho those night-birds least appear where the Day-light of the Gospel comes, yet New-Engl. has had Exemples of their Existence and Operation; and that no only the Wigwams of Indians, where the pagan Powaws often raise their masters, in the shapes of Bears and Snakes and Fires, but the House of Christians, where our God has had his constant Worship, have undergone the Annoyance of Evil spirits. Go tell the world, What Prays can do beyond all Devils and Witches, and What it is that these Monsters love to do; and through the Demons in the Audience of several standers-by threatned much disgrace to thy Author, if he let thee come abroad, yet venture That, and in this way seek a just Revenge on Them for the Disturbance they have given to such as have called on the Name of God."

"First: my Friend planted a Row of Indian corn that was Coloured Red and Blue; the rest of the Field being planted with corn of the yellow, which is the most usual color. To the Windward side, this Red and Blue Row, so infected Three or Four whole Rows, as to communicate the same Colour unto them; and part of ye Fifth and some of ye Sixth. But to the Leeward Side, no less than Seven or Eight Rows, had ye same Colour communicated unto them; and some small Impressions were made on those that were yet further off."

"If in the midst of the many Dissatisfaction among us, the publication of these Trials may promote such a pious Thankfulness unto God, for Justice being so far executed among us, I shall Re-joyce that God is Glorified..."

"Native American literature should be important to Americans not as a curio, an artifact of the American past that has little pertinence to an American present or future, but rather as a major tradition that informs American writers ranging from Cotton Mather and Nathaniel Hawthorne through Walt Whitman, William Carlos Williams, and William Faulkner to Adrienne Rich, Toni Cade Bambara, and Judy Grahn."

"The Puritans in New England were not immediately presented with an Indian problem, for diseases introduced earlier by trading ships along the coast had badly decimated the Indian population. Yet when the Pequots resisted the migration of settlers into the Connecticut Valley in 1637, a party of Puritans surrounded the Pequot village and set fire to it. About five hundred Indians were burned to death or shot while trying to escape; the Whites devoutly offered up thanks to God that they had lost only two men. The woods were then combed for any Pequots who had managed to survive, and these were sold into slavery. Cotton Mather was grateful to the Lord that "on this day we have sent six hundred heathen souls to hell.""

"Mr. Buroughs (sic) was carried in a Cart with others, through the streets of Salem, to Execution. When he was upon the Ladder, he made a speech for the clearing of his Innocency, with such Solemn and Serious Expressions as were to the Admiration of all present; his Prayer (which he concluded by repeating the Lord's Prayer) [as witches were not supposed to be able to recite] was so well worded, and uttered with such composedness as such fervency of spirit, as was very Affecting, and drew Tears from many, so that if seemed to some that the spectators would hinder the execution. The accusers said the black Man [Devil] stood and dictated to him. As soon as he was turned off [hung], Mr. Cotton Mather, being mounted upon a Horse, addressed himself to the People, partly to declare that he [Mr. Burroughs] was no ordained Minister, partly to possess the People of his guilt, saying that the devil often had been transformed into the Angel of Light. And this did somewhat appease the People, and the Executions went on; when he [Mr. Burroughs] was cut down, he was dragged by a Halter to a Hole, or Grave, between the Rocks, about two feet deep; his Shirt and Breeches being pulled off, and an old pair of Trousers of one Executed put on his lower parts: he was so put in, together with [John] Willard and [Martha] Carrier, that one of his Hands, and his Chin, and a Foot of one of them, was left uncovered."

"If anyone imagines that we are stating the case too strongly, let him try an experiment with the first bright boy he meets by asking,..."

"Cotton Mather never in any public writing 'denounced the admission' of it, never advised its absolute exclusion; but on the contrary recognized it as a ground of 'presumption' ... [and once admitted] nothing could stand against it. Character, reason, common sense, were swept away."

"Thou sorrow, venom Elfe. Is this thy play, To spin a web out of thyselfe To Catch a Fly? For Why? [...] To tangle Adams race In's stratigems To their Destructions, spoil'd, made base By venom things Damn'd Sins."

"Am I new minted by thy Stamp indeed? Mine Eyes are dim; I cannot clearly see. Be thou my Spectacles that I may read Thine Image and Inscription stampt on mee."

"Storys to rede ar delatibill Suppos that thai be nocht bot fabill, Than suld storys that suthfast wer And thai war said on gud maner Have doubill plesance in heryng. The first plesance is the carpyng, And the tother the suthfastnes That schawys the thing rycht as it wes."

"A! Fredome is a noble thing! Fredome mays man to haiff liking. Fredome all solace to man giffis, He levys at es that frely levys!"

"Na he that ay has levyt fre May nocht knaw weill the propyrte The angyr na the wrechyt dome That is couplyt to foule thyrldome, Bot gyff he had assayit it. Than all perquer he suld it wyt, And suld think fredome mar to prys Than all the gold in warld that is."

"Luff is off sa mekill mycht, That it all paynys makis lych."

"Thai eyt it with full gud will That soucht na nother sals thar-till Bot appetyt."

"Na thar may na man fyr sa covyr Than low or rek sall it discovyr."