All Quotes

"The man is like the sun, the woman like the moon."

"The moon is Catholic, the sun is Muslim."

"A man on the moon will never be as interesting as a woman in the sun."

"The sun sends its light to the moon."

"We challenged each other to see who could count the stars, which we called the angels' lamps. The moon belonged to Our Lady and the sun belonged to the Lord. That is why Jacinta sometimes said: – I like Our Lady's lamp better because it does not burn us or blind us, whereas the Lord's lamp does."

"God, I'm freaking starving, Larry!"

"Perhaps the hungry friend is Jesus Christ himself, who needs people who will help, who will say yes, who will follow. And he sends someone to represent his requests. This person always arrives at the wrong time because the person he goes to ask already has other plans, has already made other decisions. [...] But the Lord can call for as long as he wants, until there is no longer any possibility of avoidance, until even the strongest habit is broken and collapses."

"The Lord concludes his parable with an exhortation not to be cold and lazy in prayer. The answer always corresponds to the prayer. It may take a long time to arrive, but in the end it does arrive. The one who prays and the one who is prayed for must come to an agreement."

"The Gospel of Luke also speaks of our prayer: it tells the parable of the importunate friend (11:5-8) and that of the widow and the dishonest judge (18:1-8), to tell us that it is necessary to pray always, without tiring."

"Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; a friend of mine on a journey has come to me, and I have no food to offer him.’ And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’ I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need."

"Jesus spoke to them again in parables, saying: “The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. “Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’ “But they paid no attention and went off—one to his field, another to his business. 6 The rest seized his servants, mistreated them and killed them. The king was enraged. He sent his army and destroyed those murderers and burned their city. “Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. So go to the street corners and invite to the banquet anyone you find.’ 10 So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests. “But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless. “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’ “For many are invited, but few are chosen.”"

"When one of those at the table with him heard this, he said to Jesus, “Blessed is the one who will eat at the feast in the kingdom of God.” Jesus replied: “A certain man was preparing a great banquet and invited many guests. 17 At the time of the banquet he sent his servant to tell those who had been invited, ‘Come, for everything is now ready.’ “But they all alike began to make excuses. The first said, ‘I have just bought a field, and I must go and see it. Please excuse me.’ “Another said, ‘I have just bought five yoke of oxen, and I’m on my way to try them out. Please excuse me.’ “Still another said, ‘I just got married, so I can’t come.’ “The servant came back and reported this to his master. Then the owner of the house became angry and ordered his servant, ‘Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.’ “‘Sir,’ the servant said, ‘what you ordered has been done, but there is still room.’ “Then the master told his servant, ‘Go out to the roads and country lanes and compel them to come in, so that my house will be full. :I tell you, not one of those who were invited will get a taste of my banquet.’”"

"So we see how the Gospel, indirectly, is also a school of life; it teaches us to set priorities, to strive for the essential. In a word, not to lose sight of what is important for what is urgent, as happened to the guests in our parable. But I cannot remain silent about one last application. The banquet mentioned in the parable is renewed every Sunday in the Church. It is the Eucharistic banquet. Let us try not to be like those who have taken a wife and therefore...; have bought five pairs of oxen (or a new car) and therefore...; have to go to the stadium, or have gone to bed late, and therefore..."

"The fate of the unworthy guest is portrayed as something truly painful. But he is not rejected and forgotten simply because the Lord seals it all with the words: “for many are called...” The fate of this unworthy guest is precisely to remain in the call, but not in the election. [...] He mingles with those who recognise the Lord and claims for himself the privilege of not recognising and not wanting. Just as God left the answer to the guests – something that requires them to have “merit” in order to be chosen – so he leaves this unworthy guest with the certainty of having been called. Yes, the certainty of having somehow answered yes, but in falsehood, of having said yes, which however means no. He is that son who answers yes to his father, but whose conduct is no. And because he knows of his own vocation, the gnashing of his teeth will be the sign of his non-election. Yet, if it is distressing not to have been chosen, then it is not entirely distressing to have been called, since being rejected is not the end of the vocation, but a function of non-election. The man is foreseen in the king's story, who still speaks of his case and remembers him, since he has already been thrown out. He therefore still lives for God."

"The king had the right to expect his guests to present themselves in appropriate attire. The comparison thus extends to the invitation to the Eucharist, to which man must present himself with a pure soul, after receiving absolution. One must wear clothing worthy of the Lord, the clothing of grace. And we can imagine how the Lord looks upon his own before giving himself to them in the Eucharist."

"On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?” “What is written in the Law?” he replied. “How do you read it?” He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbor as yourself.’” “You have answered correctly,” Jesus replied. “Do this and you will live.” But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?” In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’ “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go and do likewise.”"

"Those who repent are like men stripped of their honour by the devil: their will has been laid bare and their limbs contaminated. The devil robs them of their treasure, which consists of sanity, inner light and the voice of conscience: thus their person is humiliated, their fall revealed, their will shattered. Finally, the devil wounds him deeply with the desire to die as soon as possible: and so he leaves him only with a dead body, incapable of living. For this reason, the good Samaritan has no opportunity to ask questions or time to reproach him: he immediately takes him in his arms."

"The Good Samaritan in the parable (Luke 10:30-37) is Christ, and our interpretation hits the mark: Christ does not rebuke those who repent, nor does he ask them to do anything, but he goes to meet them in person right where they have fallen, bends over them with affection, washes and bandages his wound with his own wound, stops the bloodshed with the shedding of his own blood, pours the oil of his compassion and his life upon him, carries him in the arms of his mercy, offers him a ride to the inn of his church, asking his angels to serve him and spending his grace on him until he is healed."

"Television has made it clear that my neighbour has no boundaries. Even in the Gospel, the neighbour in the parable of the Good Samaritan transcends boundaries, but television has made this clear to us..."

"No one would remember the Good Samaritan if he had only had good intentions. He also had money."

"It seems that with this parable Jesus Christ wanted to tell us that most priests were always lacking in charity; and it should also be noted that, while the Jews considered the Samaritans to be unbelievers because they did not accept the Pentateuch, Jesus Christ in this parable praises the Samaritan and condemns the Jewish priests; as in another parable, he justifies the tax collector and condemns the Pharisee. From this comparison, which is shameful for the doctors of the law and the Jewish priests, and very glorious for unbelievers and sinners, such as the Samaritans and publicans, it seems that Jesus Christ wanted us to understand that these men, commonly called deists or atheists, whose spirits are not corrupted and perverted by superstition, are richer in charity and infinitely better than those corrupted by vices and cruelties inspired by superstitions."

"Maawa naman sila (They should have pity). If this is to divert attention or (part of) muddling the investigation, spare me from it. Leave me alone first. My family and I are still mourning the death of the father of my children."

"At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise ones, however, took oil in jars along with their lamps. The bridegroom was a long time in coming, and they all became drowsy and fell asleep. “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’ “Then all the virgins woke up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’ “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’ “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. “Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’ “But he replied, ‘Truly I tell you, I don’t know you.’ “Therefore keep watch, because you do not know the day or the hour."

"Whether a soul is among the wise virgins or among the foolish ones is determined by whether its faith remains purely theoretical or becomes something real in life. It is not enough to say yes and leave everything else to the Lord. Nor is it enough to make a gesture of good will, carry the lamp and leave its flame to the Lord. The outcome of the experience is also required, so that we know that lamps need oil to burn; we cannot count on a miracle instead of the normal situation, nor on some emotion on the part of the Lord, so that even the most foolish have come and expect to be treated like the wise ones. We are very far from the workers of the last hour. In fact, the virgins are asked to do what they can certainly do."

"“'Watch therefore”', so that you may not miss “'the day or the hour”'. It would be too easy to wake up at a specific moment that was already known in advance. The moment can be anytime, and that is why we must always be vigilant. Everyday life is grey and boring, monotonous and flat; it makes people believe that they are somehow sunk in a timeless dimension. But the Lord does not tone down his demands. He does not adapt to the length of the wait. When the moment comes, he demands of us, without compromise, that we hear the whole truth and fulfil it in every way. Christ allowed the Father to veil the hour. He wanted to remain fully vigilant and ready. He was able to do so, and he wants his own to be able to do so too. The Father must recognise this characteristic trait of the Son in Christians."

"There is a remarkable tendency in our time: when we require some ideas to solve a problem, we establish an organization instead. The organization is of no practical help, in fact it increases the confusion, does not do what it should, creates a growing bureaucracy that then becomes an end in itself; and finally goes on existing long after the entire world has forgotten when and why the organization was ever established."

"Just as an iron ball surrounded by pieces of magnet does not fall though standing (supportless) in the sky, in the same way this (globe of the) Earth though supportless does not fall as it is prevented by (the attraction of) the stars and planets."

"Just as a house lizard runs about on the surface of a pitcher lying in open space, so do the human beings move about comfortably all around the Earth."

"The gods living in the north at the Meru mountain (i.e., at the north pole) see the Sun, after it has risen, for half a solar year; so is done by the demons too [who live at the south pole]."

"When it is sunrise at Lanka, it is sunset at Siddhapura, midday at Yavakoti, and midnight at Romaka."

"On any day calculate the longitude of the Sun and the Moon for sunrise or sunset without applying the longitude correction, and therefrom find the time (since sunrise or sunset), in ghatis, of rising or setting of the Moon; and having done this, note the corresponding time in ghatis from the water clock. From the difference, knowledgeable astronomers can calculate the local longitude in time."

"Now I'm really transitioning to different roles, like this, I've been a villain on GMA for the longest time. I've really been a villain, so I've really transitioned."

"I feel like we all have our own villain inside us, we have our own kulo, you just have to let it out. At the same time, of course, your character, you have to internalize it."

"But I'm ready to...when the time comes. Because my eldest is 11. He'll be asking questions soon."

"Scar! Brother, help me!"

"Ohhh, my friends. [Shenzi: "Friends"? I thought he said we were the enemy.] [Banzai: Yeah, that's what I heard.] [Shenzi and Banzai: Ed?] [Ed chuckles deviously and slurps his lips, as the many other hyenas approached Scar, laughing evilly together] No, let me explain! No, you don't understand! No, I didn't mean it! NO, NO! NO, I DIDN'T... I WAS MEANT- I... NO, NO!"

"I'm sorry, Mother. I tried."

"Where are you going? Get back here! [Simba: Let it go, Zira. It's time to put the past behind us.] I'll never let it go! This is for you, Scar!"

"Scar! Help me!"

"My friends...it will take some time, but together, we will build our army! [Kamari: "Friends", huh? I thought you said we were "revolting scavengers".] [Azizi: Yeah! That you wanted to kill us!] No! No, let me explain! I was trying to fool him! We will rule together! [Shenzi: There's only one true thing you ever said, Scar: "A hyena's belly is never full."] NOOOOO!!!!"

"I didn’t kill him… you did."

"I know now that the only real crime of Francis Parker Yockey was to write a book, and for this he had to die. It is always impossible, of course, to come to grips with the essence of greatness. There are known facts of a great life, but facts are dead and almost mute when we seek the essential reality of a creative personality."

"Neo-Spenglerians who are attuned to the racial view of history (call them "racists" for convenience) hold that the "final" phase of a Culture—the imperialistic stage—is final only because the cultural organism destroys its body and kills its soul by this process."

"How the press, for example, loves to brag to its victims—its readers—about its freedom. Yes, the press may be free to lie and distort and suppress and deceive and malign, but is it free to tell the truth?"

"Please allow me to expose to you my prejudice so that there will be no misunderstanding. I favor the survival of our Western cultural organism. I love those who fight for the integrity of the West, whoever they may be. And, as much as I fear and mistrust the outer enemies of the West, I despise our inner enemies and the cowards who support them far more—and I hate their putrid doctrine that calls our continuing degradation "inevitable.""

"The failure to provide this philosophy is not alone the fault of the saprophytes among us, however. Nor is it only the fault of the chameleon-like inner enemy of the West (the Culture Distorter; to use Yockey’s apt term) which mercilessly persecutes and smashes all who dare to cry out against our rapid decline and degeneration; in all truth, it is mainly the fault of the many thousands who fully know the issues at stake yet have not the moral courage to identify and light the Culture Distorter; or—worse yet—who have, by diligent self-persuasion, convinced themselves that the battle for survival against an enemy that demands nothing less than total surrender can be fought and won with tax-deductible corporations, measured, “moderate” words and avoidance of “extremists.” These dainty combatants swarm over every anti-communist movement like ants on sugar. By shrilly demonstrating their anti-communism they bribe their consciences to give them peace and often go so far as to join in the crucifixion of those few with moral courage lest they, too, be adjudged "guilty" by association. America has too many of such anti-communists and too few real patriots."

"This psychological block runs deep in the West—so deep that it is an error which is apparent in all philosophical strata, certainly not only the leftist variety. Name any philosopher, economist or religious adept of Western history, except Hegel * (yes, even including Spengler) and you are virtually certain to find a man who sought to lay universal laws of human behavior; who, in other words, saw no essential difference between races. This error is so fundamental it is usually unconscious."

"[My military service was] to fight for the glorious democracy of my country, the survival of Soviet communism, a third and fourth term for Roosevelt, a chance to kill Germans by the thousands as desired by Churchill, Eisenhower and the Zionists, part of Palestine for them as a bonus, vast riches for the bankers and war suppliers, coffin makers and flag makers."

"Your highest patriotism today is to respect the memory of those who have died in the uniform of their country by vowing that it will never happen again. The basest treason is to permit yourself to shamefully and cowardly follow the false patriots into another war, one surely bringing in its wake even greater disasters for our beloved America than any before."

"The nationalist, however loves his own kind as the extension of his family, realizing that universal values are primitive values or no values at all; that men can be free and content only within their native cultural environment. This profound insight completely escapes the immature internationalists."