All Quotes

"Primae decrescunt murmura noctis, cum consanguinei mixtus caligine Leti rore madens Stygio morituram amplectitur urbem Somnus et implacido fundit grauia otia cornu secernitque viros."

"O mihi desertae natorum dulcis imago, Archemore, o rerum et patriae solamen ademptae seruitiique decus, qui te, mea gaudia, sontes extinxere dei, modo quem digressa reliqui lascivum et prono uexantem gramina cursu? heu ubi siderei vultus? ubi verba ligatis imperfecta sonis risusque et murmura soli intellecta mihi? quotiens tibi Lemnon et Argo sueta loqui et longa somnum suadere querela!"

"Pro fors et caeca futuri mens hominum!"

"Damnatus flammae torus."

"Cuncta ignibus atris damnat atrox suaque ipse parens gestamina ferri, si damnis rabidum queat exaturare dolorem."

"Cadit ardua fagus, Chaoniumque nemus, brumaeque inlaesa cupressus; Procumbunt piceae, flammis alimenta supremis, Ornique, iliceaeque trabes, metuendaque suco Taxus, et infandos belli potura cruores Fraxinus, atque situ non expugnabile robur: Hinc audax abies, et odoro uulnere pinus Scinditur, adclinant intonsa cacumina terrae Alnus amica fretis, nec inhospita uitibus ulmus."

"Non ratus ore sacerdos, damnataeque preces."

"Stare adeo miserum est, pereunt vestigia mille ante fugam, absentemque ferit grauis ungula campum."

"Auro mansueverat ungues."

"Pulchrum vitam donare minori."

"Namque ferunt raptam patriis Aeginan ab undis."

"Nimiumque oblite tuorum."

"Stupet haec et credere Adrastus cunctatur."

"Omne homini natale solum."

"Qui mente novissimus exit, lucis amor."

"Tydeos illa dies, illum fugiuntque tremuntque."

"Sic densa lupum jam nocte sub atra arcet ab apprenso pastorum turba juvenco."

"Nonne Hyrcanis bellare putatis tigribus, aut saeuos Libyae contra ire leones?"

"Umida siccat mollibus ora comis."

"Stat super occiduae nebulosa cubilia Noctis Aethiopasque alios, nulli penetrabilis astro, lucus iners, subterque cavis graue rupibus antrum it uacuum in montem, qua desidis atria Somni securumque larem segnis Natura locavit. limen opaca Quies et pigra Oblivio servant et numquam vigili torpens Ignauia vultu. Otia vestibulo pressisque Silentia pennis muta sedent abiguntque truces a culmine ventos et ramos errare vetant et murmura demunt alitibus. non hic pelagi, licet omnia clament litora, non ullus caeli fragor; ipse profundis vallibus effugiens speluncae proximus amnis saxa inter scopulosque tacet: nigrantia circum armenta omne solo recubat pecus, et nova marcent germina, terrarumque inclinat spiritus herbas. mille intus simulacra dei caelaverat ardens Mulciber: hic haeret lateri redimita Voluptas, hic comes in requiem vergens Labor, est ubi Baccho, est ubi Martigenae socium puluinar Amori obtinet. interius tecti in penetralibus altis et cum Morte jacet, nullique ea tristis imago cernitur. hae species. ipse autem umentia subter antra soporifero stipatos flore tapetas incubat; exhalant vestes et corpore pigro strata calent, supraque torum niger efflat anhelo ore vapor; manus haec fusos a tempore laevo sustentat crines, haec cornu oblita remisit."

"Ut lea, quam saeuo fetam pressere cubili venantes Numidae, natos erecta superstat, mente sub incerta torvum ac miserabile frendens; illa quidem turbare globos et frangere morsu tela queat, sed prolis amor crudelia vincit pectora, et a media catulos circumspicit ira."

"Volucrum sic turba recentum, cum reducem longo prospexit in aere matrem, ire cupit contra summique e margine nidi extat hians, iam iamque cadat, ni pectore toto obstet aperta parens et amantibus increpat alis."

"Ille coronatos iamdudum amplectitur ignes, fatidicum sorbens vultu flagrante vaporem."

"Ne frena animo permitte calenti, da spatium tenuemque moram, male cuncta ministrat impetus."

"Titulique in morte latentes."

"Fulmen, io ubi fulmen?' ait. gemit auctor Apollo."

"Mirantur taciti et dubio pro fulmine pallent."

"O furor, o homines diraeque Prometheos artes!"

"Nulla autem effigies, nulli commissa metallo forma dei: mentes habitare et pectora gaudet."

"Laetifici plausus missusque ad sidera vulgi clamor."

"Vive, precor; nec tu divinam Aeneida tempta, sed longe sequere et vestigia semper adora."

"Mox, tibi si quis adhuc praetendit nubila livor, occidet, et meriti post me referentur honores."

"He said to them, “Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand? For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open. If anyone has ears to hear, let them hear.” “Consider carefully what you hear,” he continued. “With the measure you use, it will be measured to you—and even more. Whoever has will be given more; whoever does not have, even what they have will be taken from them.”"

"No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what they think they have will be taken from them."

"Wherefore, in their craft, as children of this world, after feeding their so-called lamp from the wild olive, and fearing lest it should soon be quenched (for it is said, 'the light of the wicked shall be put out Job 18:5,') they hide it under the bushel of their hypocrisy, and make a different profession, and boast of patronage of friends and authority of Constantius, that what with their hypocrisy and their professions, those who come to them may be kept from seeing how foul their heresy is."

"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."

"It has been said that Catholic education before the council lacked heart and after the council it lacked head. I hope we are well on our way to striking a balance in the catechesis of our young people today. Colleen Carroll Campbell’s critically acclaimed book The New Faithful offers hope and direction to those interested in striking this balance by examining the differences between Baby Boomers and Gen-Xers in terms of Catholic education and formation. Campbell argues that in order to find this balance, it is imperative to stay rooted in the deposit of faith handed on by the apostles, while at the same time allowing that faith tradition to remain relevant and be salt and light in the modern world. This is at the heart of orthodoxy. But if we are not careful, the salt may lose its flavor and the lamp may make its way under a bushel basket."

"But the Lord does not dwell long on the parable of the lamp; he moves from external light to internal light, to what man needs as his spiritual essence. And he points to the eye as light. [...] But this also refers to the brightness in which the Lord wants to see his own. Their transparency as a whole, their openness, their lack of secrets, their ability to show themselves, even to the point of confessing their own sins. Their revealing themselves before him, so that he can see them everywhere. [...] Love needs light, evidence, transparency, and for this we must offer our contribution, putting ourselves and allowing ourselves to be found where the Lord expects to see us. In the light that ultimately gives us his eye. We are, in fact, members of his body; we belong to him. And his ever-healthy eye wants to communicate perfect light to us from all sides."

"(Herb) You are the light of the world! You are the light of the world. But a light under a bushel has lost something kind of crucial You've gotta stay bright to be the light of the world!"

"What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish."

"Then Jesus told them this parable: “Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? And when he finds it, he joyfully puts it on his shoulders and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent."

"If I should do so now it occurs that he places himself somewhat upon the ground of the parable of the lost sheep which went astray upon the mountains, and when the owner of the hundred sheep found the one that was lost and threw it upon his shoulders, and came home rejoicing, it was said that there was more rejoicing over the one sheep that was lost and had been found than over the ninety and nine in the fold. The application is made by the Saviour in this parable thus: Verily I say unto you, there is more rejoicing in heaven over one sinner that repenteth than over ninety and nine just persons that need no repentance.' Repentance before forgiveness is a provision of the Christian system, and on that condition alone will the Republicans grant his forgiveness."

"The mistake made by all previous systems of ethics has been the failure to recognize that life as such is the mysterious value with which they have to deal. All spiritual life meets us within natural life. Reverence for life, therefore, is applied to natural life and spiritual life alike. In the parable of Jesus, the shepherd saves not merely the soul of the lost sheep but the whole animal. The stronger the reverence for natural life, the stronger grows also that for spiritual life."

"So the shepherd leaves the ninety-nine in the mountains to go and look for that one sheep. He leaves them where they are. He does not worry about protecting them from the cold or wild animals. He does not surround them with a fence so that no others get lost. All his thoughts are focused on the lost sheep. For him, that one sheep now matters more than the ninety-nine. If the Lord is this shepherd, then the believer may wonder if he would really leave all the sheep to search for one, if he would really lose all his joy for the Church if even one soul were missing. And as he asks himself this question – and this is why this parable is told – it will suddenly occur to him how great the Lord's love and attachment is, not only to everyone, but to each individual, and how fragile and delicate is the joy he feels for the flock, since it depends on the response of the individuals who make it up. If a voice is missing from the choir, it is missed in the singing. If he counts his own and one is missing, then for the Lord the number has become discrepant. And it is not up to those who remain to console the Lord for his loss. What needs to be settled is a matter between the Lord and the sheep that has been lost. For this alone, the Lord takes on the whole sacrifice. The others remain on the mountain, in danger, they see the Lord walking away and feel abandoned, without guidance, but the guidance is entrusted to them; they just have to stay where they are. So that when the Lord returns from his search, he does not have to start all over again, with the second sheep, with the sixtieth, with the last one."

"Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it."

"It is the parable of the only thing worth seeking, but which is also possible to find. And the merchant responds to the request for the pearl by selling everything, without thinking twice. In this way, he shows himself worthy of it."

"In the previous parable (the Parable of the hidden treasure), finding the treasure was accidental. Here it is the result of a persistent, systematic search. The merchant has an idea of what he wants to find; this idea has taken hold of him to such an extent that it possesses him entirely. Just as faith can take hold of a believer or love of a lover."

"I pray you, in your letters, When you shall these unlucky deeds relate, Speak of me as I am; nothing extenuate, Nor set down aught in malice: then, must you speak Of one that lov'd not wisely but too well; Of one not easily jealous, but, being wrought, Perplex'd in the extreme; of one whose hand, Like the base Indian, threw a pearl away Richer than all his tribe; of one whose subdu'd eyes Albeit unused to the melting mood, Drop tears as fast as the Arabian trees Their med'cinable gum. Set you down this; And say besides, that in Aleppo once, Where a malignant and a turban'd Turk Beat a Venetian and traduc'd the state, I took by the throat the circumcised dog, And smote him thus."

"“Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the blazing furnace, where there will be weeping and gnashing of teeth. “Have you understood all these things?” Jesus asked. “Yes,” they replied. He said to them, “Therefore every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.”"

"The net is cast from above into the sea; it remains submerged in the water and collects every kind. The net makes no choices. The lack of selection is an image of our daily human life in which, apparently, every kind of reality is gathered, coexists and proceeds together. However, there are also distinctions and separations. The first separation takes place through the net itself, even if this is not explicitly stated: there are those who are in the net and those who are outside it. The latter are not mentioned here. All attention is focused on those who are in the net. In their variety, they correspond to an expectation. The expectation that what is in the net can be used as the fisherman wishes."